How long were ancient manuscripts used?

An interesting but unsatisfying post at Ben Witherington, actually by Larry Hurtado: How long were ancient manuscripts used?

George W. Houston, “Papyrological Evidence for Book Collections and Libraries in the Roman Empire,” in Ancient Literacies: The Culture of Reading in Greece and Rome, ed. William A. Johnson and Holt N. Parker (Oxford/New York: Oxford University Press, 2009), 233-67.

One matter Houston addresses is how long manuscripts appear to have been in use.   On the basis of manuscripts from Oxyrhynchus and from Herculaneum in particular, Houston notes numerous examples of manuscripts discarded when they were ca. 2-3 centuries old.  Overall, he judges that the evidence indicates “a useful life of between one hundred and two hundred years for a majority of the volumes, with a significant minority lasting two hundred years or more” (p. 251).  And, as he notes, the evidence from Qumran leads to a similar view.

This would tally with the sort of evidence we get in Aulus Gellius, of manuscripts of the time of Cicero or Vergil being available.  A set of literary testimonia would be useful, I think.

I’ve found the book, and the article appears to be a very useful one, packed full of data and intelligently analysed.

H/t Jim Davila at Paleojudaica.

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Bar Hebraeus, Chronicon Ecclesiasticum vol. 2 now on Archive.org

I’ve just created and uploaded a PDF of the Chronicon Ecclesiasticum of Bar Hebraeus, vol.2, to Archive.org.  The url is here:

http://www.archive.org/details/BarHebraeusChroniconEcclesiasticumVol.2

Many blessings on Glasgow University Library who kindly photocopied this 19th century volume for me.  It arrived this evening, so I have spent the time since productively!  It cost about 25GBP to get the copies, or around $40 (the invoice has yet to reach me, but will probably include a charge for postage).

For those not familiar with the work, the Chronicon Ecclesiasticum of Bar Hebraeus is a history of the church in a series of chapters, each covering an ecclesiastical figure.  Usually the figure is a patriarch.  The work is in two parts.  It runs up to his own time, in the 13th century.  He wrote in Syriac; the editors Abbeloos and Lamy include a simple Latin translation alongside it.

I uploaded volume 1 some years ago.  Now only volume 3 remains.  As far as I know, this 1872 edition is the only one that the work has ever received.  Yet it is the fundamental source for all Syriac studies.

I will obtain and scan volume 3 as well.  It’s too important a text to be inaccessible.  Any errors, do let me know.

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More on Critoboulos of Imbros

Looking at the introduction to the German edition of Critoboulos’ history, I find that a German translation is promised.  And it was so:

Das Geschichtswerk des Kritobulos von Imbros, Reihe ‘Byzantinische Geschichtsschreiber’, Bd. XVII, hg. von J. Koder, übersetzt, eingeleitet und erklärt von Dieter Roderich Reinsch, Graz, Wien, Köln 1986.

Useful to know, anyway.

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The sack of Constantinople in 1453

I happened across the following item online, described as an “eyewitness”, but not properly referenced.  We all know how unreliable such things can be, so I started to hunt around.  The text is given on this website here, and then repeated on various other sites.  Pajamas Media gives it in an article Turkey celebrates 558 years of illegal occupation of Constantinople.

Nothing will ever equal the horror of this harrowing and terrible spectacle. People frightened by the shouting ran out of their houses and were cut down by the sword before they knew what was happening. And some were massacred in their houses where they tried to hide, and some in churches where they sought refuge.

The enraged Turkish soldiers . . . gave no quarter. When they had massacred and there was no longer any resistance, they were intent on pillage and roamed through the town stealing, disrobing, pillaging, killing, raping, taking captive men, women, children, old men, young men, monks, priests, people of all sorts and conditions . . . There were virgins who awoke from troubled sleep to find those brigands standing over them with bloody hands and faces full of abject fury. This medley of all nations, these frantic brutes stormed into their houses, dragged them, tore them, forced them, dishonored them, raped them at the cross-roads and made them submit to the most terrible outrages. It is even said that at the mere sight of them many girls were so stupefied that they almost gave up the ghost.

Old men of venerable appearance were dragged by their white hair and piteously beaten. Priests were led into captivity in batches, as well as reverend virgins, hermits and recluses who were dedicated to God alone and lived only for Him to whom they sacrificed themselves, who were dragged from their cells and others from the churches in which they had sought refuge, in spite of their weeping and sobs and their emaciated cheeks, to be made objects of scorn before being struck down. Tender children were brutally snatched from their mothers’ breasts and girls were pitilessly given up to strange and horrible unions, and a thousand other terrible things happened. . .

Temples were desecrated, ransacked and pillaged . . . sacred objects were scornfully flung aside, the holy icons and the holy vessels were desecrated. Ornaments were burned, broken in pieces or simply thrown into the streets. Saints’ shrines were brutally violated in order to get out the remains which were then thrown to the wind. Chalices and cups for the celebration of the Mass were set aside for their orgies or broken or melted down or sold. Priests’ garments embroidered with gold and set with pearls and gems were sold to the highest bidder and thrown into the fire to extract the gold. Immense numbers of sacred and profane books were flung on the fire or tom up and trampled under foot. The majority, however, were sold at derisory prices, for a few pence. Saints’ altars, tom from their foundations, were overturned. All the most holy hiding places were violated and broken in order to get out the holy treasures which they contained . . .

When Mehmed (II) saw the ravages, the destruction and the deserted houses and all that had perished and become ruins, then a great sadness took possession of him and he repented the pillage and all the destruction. Tears came to his eyes and sobbing he expressed his sadness. ‘What a town this was! And we have allowed it to be destroyed’! His soul was full of sorrow. And in truth it was natural, so much did the horror of the situation exceed all limits.

The reference given is “Routh, C. R. N. They Saw It Happen in Europe 1450-1600 (1965).”

The book is in Google books, and searching for the first line gives us something even in the snippet.  It comes from p.386:

Source: On May 29th the city fell and there ensued the wildest scenes of butchery and destruction by the Turks.  Critobulus, op. cit., English version from Guerdan and Halliday, op. cit., p.218.

This is then followed by our text.

Critobulus is a writer new to me, but a German edition exists: Critobuli Imbriotae historiae (Corpus Fontium Historiae Byzantinae 22), De Gruyter (1983). Incredibly these muppets printed it without a translation, presumably to show how clever they were.  Of course the rest of us know that anyone can print a text; if you have to write a translation, you do have to work out what the words mean! Apparently the autograph ms. exists in the library of the Seraglio in Istanbul.  It seems that C. Muller was the first to print it in part 1 of vol. 5 of Fragmenta Historicorum Graecorum, 1870, p.40 f.  This is online and can be consulted, but again is Greek only.

A further search on the snippet view reveals that “op.cit.” means A History of the Deeds of Mohammed II.  Critobulus of Imbros was, it seems, a renegade who converted to Islam. 

Likewise I find that “Guerdan and Halliday” means Byzantium: its triumphs and tragedy, by R. Guerdan, trans. by D. L. B. Halliday, Allen and Unwin (1954). 

Further searches reveals that a translation does exist of the source text: Charles T. Riggs, Michael Critobulus (Kritovoulos), History of Mehmed the Conqueror, Princeton (1954).  It would be nice to check the above against this, and see to what extent it is accurate.  Because the subject is a politically loaded one, it needs to be checked carefully.  I’ve ordered a copy of the Riggs translation by ILL, and we will see!

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Sisters of Sinai, and other snippets

Yesterday and today I have been reading Sisters of Sinai by Janet Soskice, which I bought in Heffers in Cambridge on Saturday.  This is a biography of Agnes Lewis and Margaret Gibson, the two sisters who discovered the Old Syriac palimpsest of the gospels at Mount Sinai back in the late 19th century, in company with figures such as Rendel Harris and F.C.Burkitt.  It’s a lively, readable volume, thankfully slim on childhood and heavy on the many journeys to the East, and the search for manuscripts. 

The central figures illustrate the story rather than dominate it.  I owe all my interest in patristics to T.R.Glover’s translation of Tertullian’s Apologeticum, so it is nice to see him step out of the shadows.  Harris and Burkitt likewise become people rather than editors.  I had not known that the two sisters were based in Cambridge; nor that they were instrumental in the discovery of the Cairo Geniza manuscripts. 

One passage has stayed with me, quoted on p.65 from Agnes Lewis.  She brings the Areopagus before our eyes, the marvellous creations of Greek art and philosophy — the highest civilisation then known to man.  And then she reminds us that a wandering Jew named Paul appeared before that high tribunal, and told them of an unknown god.

His words fell on scornful ears; yet their echo has caused the Parthenon to crumble.

The book is well worth its price.

The new Chronica Tertullianea et Cyprianea 2009 is out, and a copy has reached me thanks to the generosity of the French Tertullian scholar, Pierre Petitmengin.  This is an annual section in the Revue des Etudes Augustinennes, which lists all the publications of the year, on Tertullian, Cyprian, and generally on the subject of the Latin Fathers up to the death of Cyprian.  Each is listed and reviewed in detail.  This year there is comparatively little Tertullianea, in truth, and so the publication is a little dull for me.   I will review it in detail on the Tertullian Project site in due course.

I’ve placed an advertisment for typesetters on eLance.  I’ve had several replies, although I don’t know about quality.  Since I will need to typeset the Origen book soon, it seemed timely to start the process of finding someone who could do it.

I’ve also written to the translator of Michael the Syrian, which I hope to publish, again asking questions about layout and typesetting.  Michael’s World Chronicle has quite a few features which will make it a challenge — i.e. expensive — to typeset, and it is as well to enquire.

Today has been a good day, I have to say.  It is remarkable how much difference it makes, whether we have a good day at work or not.  Mine has been good, and I have reached the end of the day in good shape, for once.  An email reaches me from an old colleague, currently working in the City of London for HSBC as a programmer.  He’s leaving; the pressure put on the employees there is too much for him.  Is it just me, or do employers generally demand more and more these days?  

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The critical marks of Aristarchus in Andronicus of Alexandria

A comment on my post from Diogenes Laertius, listing the critical marks in use in the 3rd century, drew my attention to the work of the Augustan grammarian Aristonicus of Alexandria.  Apparently Friedlander in 1853 published the remains of his work on the critical signs used for the Iliad and Odyssey (Peri Semeion). 

Friedlander is online, and the corresponding work on the Odyssey also here.  But I couldn’t make head or tail of his edition!  Some things are beyond me, and evidently this is one. 

This is a pity — a statement of what the critical marks were and how they were used would be nice to have in English.

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Books, libraries, codices and punctuation in Rome in Galen’s “Peri Alupias”

Galen’s Peri Alupias, (On the Avoidance of Grief), contains many interesting statements about the destruction of libraries in the fire.  The following excerpts are from the translation by Clare K. Rothschild and Trevor W. Thompson 1, of the fire and its aftermath.

6. Likewise, it is no (longer possible to have) the books – corrected versions, copies by my hand (of the works) of ancient men, and those (works) composed by me …

12b. In fact, the most terrible thing – in addition to the destruction of the books – has escaped you: hope of recovery no longer remains because all the libraries on the Palatine burned on that day.

13. It is, therefore, neither possible to find any of the rare books and the ones ‘nowhere else kept’, nor (possible to find) the common ones sought out for the accuracy of the text, the Callinia, Atticiana, Pedoucinia and certainly the Aristarcheia, which include two Homeric works, the Plato of Panaetius, and many other such works, since those writings – which, in the case of each book, the men after whom the books were named either wrote them or had them copied – were preserved inside (the libraries). And, in fact, copies of books from many ancient grammarians were kept (there), also those of rhetoricians, physicians and philosophers.

14. In addition to these (books) so important and so numerous, I then lost on the same day all the books that, after correction, had been written by me onto a pure text, books with unclear and errant readings throughout the texts – planning to produce my own edition. The writings were worked to (the point of) accuracy so that neither was something added nor words taken away, not even a paragraphos – single or double, or a coronis – appropriately placed between books. What is there to say about the period or comma? As you know, they are very valuable in unclear books, so that one who pays attention to them does not need an interpreter.

15 Such items included the books of Theophrastus, Aristotle, Eudemus, Clitomachus, Phanias, most of Chrysippus’ and all of the old physicians’.

16. Further, these things will especially distress you; I found outside (the libraries on the Palatine) books recorded in the so-called catalogs – some in the libraries on the Palatine and some, on the contrary, which clearly do not belong to the author to whom they are ascribed [i.e., in the catalogs] – neither with respect to style nor thought similar to him [i.e., the author]. I also found [books] of Theophrastus, in particular those on scientific matters.

17. – there are also his books on plants expounded in two extended treatises – everyone has them. And, there was the tractate in precise agreement with Aristotle, that I discovered and copied, which is now lost. In the same way, both (the books) of Theophrastus and of some other men of old were not reported in the catalogues, some although recorded in them, are no longer extant. I found, then, many of these in the libraries on the Palatine, but some, on the contrary, I prepared.

18.  In fact, those on the Palatine were destroyed on the same day as mine; the fire not only destroyed the storehouses on the Sacred Way, but also, before them, the (libraries) by the Temple of Peace, and afterwards, both those on the Palatine and the so-called “Tiberian House” in which there was also a library full of many other books; but some, on the contrary – on account of the negligence of those continually robbing (them) …… – at the time I first went up to Rome, were on the verge of destruction.

19. These (books), then, did not cause me a small pain when copying them. As it is, the papyri are completely useless, not even able to be unrolled because they have been glued together by decomposition, since the region is both marshy and low-lying, and, during the summer, it is stifling.

20. The treatise on Attic nouns [i.e., a dictionary] will also probably distress you, especially all the common terms and nouns. There are two parts, as you know, one from the Old Comedy and the other from the prose writers. But, luckily, some copies of the latter had been brought to Campania. If, in fact, those at Rome had burned two months later, the copies of all of my works would then have arrived in Campania.

21. For all (of my works) intended for publication were already transcribed in duplicate, not counting those that were to remain in Rome. On the one hand, my friends at home [i.e., Pergamum] were requesting that all of the works composed by me be sent to them in order that they may place (them) in a public library – just as, in fact, some other (friends) already placed many of my works in other cities – and, on the other hand, I was planning to have copies of everything in Campania.

22.  For this reason, then, there were duplicates of all of my (works), excluding those that were to remain in Rome, as I said.

23a.  So, the fire broke out at the end of winter. I planned, at the beginning of summer, to transport to Campania both those (works) that were meant to remain there [i.e., at Campania] and those that were to be sent to Asia when the Etesian winds blow.

23b–24a. Fortune, then, ambushed me by taking away many others of my books, and, above all, the treatise on nouns [i.e., a dictionary] that I excerpted from the whole of Old Comedy, from which, as you know, Didymus (Chalcenterus) had previously explained both the common and all the rare (terms) in fifty books, from which I prepared an epitome in six thousand lines. …

29–30 None of these things, then – although there were many (books) both useful and difficult-to-find – troubled me, not even the destruction of my commentaries, being of two types. Some were adapted so as to be useful also to others. Some were for me alone, although having the same provision for memory. Then there were many summaries, synopses of a great number of medical and philosophical books. But not even these things distressed me.

31. What then, you will say, is even greater than all the things mentioned that might be able to cause distress? Well, I will tell you this: I was entrusted with the possession of the most remarkable medical recipes, …

33. These medical recipes were preserved, with the utmost care, in two parchment codices that a certain one of the heirs – himself most dear to me – gave to me of his own accord without being asked.

What an invaluable discovery this work is!  The translators tell us:

The letter-treatise, dated to 193, was discovered as codex images on a CD-ROM in January 2005 in Vlatadon Monastery Thessaloniki. The manuscript, Vlatadon 14, is of immense value to scholars of antiquity. As Vivian Nutton rightly observes, “The discovery in 2005 by a French research student of Vlatadon 14 in a monastic library in Thessalonica must rank with one of the most spectacular finds ever of ancient literature” … 

A footnote indicates:

According to private correspondence, the work of Jouanna, Boudon-Millot and Pietrobelli was performed without access to the manuscript, but from a CD-ROM copy of microfilm.

Nutton’s statement is undoubtedly true.  Even from the limited excerpts above, we can see how much this tells us about ancient Rome.  The description of the decaying library in the Domus Tiberiana, where the papyrus rolls were stuck together by damp, is precious all by itself.  Fronto, indeed, tells us 2 that the curator could be bribed:

… in the afternoon we came home. I to my books: so taking off my boots and doffing my dress I passed nearly two hours on my couch, reading Cato’s speech On the property of Pulchra, and another in which he impeached a tribune. “Ho,” you cry to your boy, “go as last as you can and fetch me those speeches from the libraries of Apollo!” It is no use your sending, for those volumes, among others, have followed me here.  So you must get round the librarian of Tiberius’s library: a little douceur will be necessary, in which he and I can go shares when I come back to town.

Note also the reference in Galen to codices, containing the receipes for various medicines.  We all know of Martial’s reference to the codex, but here we see it being used for technical works, and the material — parchment — specified.

Clare Rothschild and Trevor Thompson has done us all a favour by making this translation.  It highlights how important this work is.  If only it was online!

1. Rothschild, Clare K.; Thompson, Trevor W., Galen: “On the Avoidance of Grief”, “Early Christianity”, 2011, pp. 110-129 (20).
2. Ad M. Caesar. iv, 5 (Naber, p.68) Loeb Classical Library, vol. 1, p.179

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Eusebius update

No sign yet of the proof copy of the paperback.

I’ve uploaded the hardback to Google Books.  No doubt it will appear there, in preview, in due course.

I’ve contacted the Oxford Patristics Conference about having a flyer in the welcome pack promoting the book, with sample pages etc. 

Also I’ve emailed a local design company about the cost to design and create those flyers.  Also I enquired about email flyers.

All this is part of the marketing process.  It’s all necessary, because the book cost quite a bit to produce, and, unless copies can be sold, I won’t be able to commission more translations.

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From my diary

A kind correspondent has sent me the translation of Galen’s Peri Alupias from Early Christianity.  It seems that the latter journal is not very widely subscribed to, which is curious since it seems to be of a high standard. 

Mind you, they need to think about that charge of $33 for downloading a copy of an article.  At $3 a copy, I would have just downloaded it.  But at $33, I ended up pestering my friends to see if any of them had a subscription.  It’s morally wrong to charge ten or twenty times the cost of a photocopy for something that costs them nothing.

Looking forward to reading the articles.  But first … a pile of paperwork that has to be done.  Groan.  What I need is a secretary. 

In fact I could use assistance — even paid assistance — with the running around and proof reading etc for the books that I am publishing.  I’ve thought that for some time.  Not sure where such a person might be found.  But there just don’t seem to be enough hours for me to do it.

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Galen, “On my own books” — the translation of Hunain ibn Ishaq

The second century medical writer Galen left behind such a vast array of works that it has been estimated that around 20% of the surviving volume of ancient Greek was written by him!  I’m not sure where this estimate comes from, but it is a remarkable amount.

Ancient medical texts are a specialised interest.  Our interest here is more with what Galen has to say about ancient books, libraries, manuscripts, the book trade and the process of copying.  He does, in fact, have a great deal to say on these subjects.

One of the most revealing works is On my own works (De libris propriis).  I gave some extracts from this here

But today I gained access to a rather interesting volume: Vivian Nutton (ed.) The unknown Galen (2002) — a collection of papers from a colloquium on texts of Galen not in the massive 20 volume 19th century edition by Kuhn.  Nutton writes engagingly, and I shall have things to say about the book on Monday, I suspect.

But what I wanted to see was a paper by Veronique Boudon, Galen’s “On my own books”: new material from Meshed, Rida, tibb. 5223, on p.9-18.

De libris propriis reaches us only in a single Greek manuscript, Milan Ambrosianus graecus 659 (=A).  This is a paper manuscript of the 14th century, some 272 folios long.  It contains 14 works by Galen, and De libris propriis occupies f. 187r-197r.  An equally interesting work, bibliographically, follows: On the order of my own works, f.197r-200r.  But examination of the gatherings in the manuscript reveals that a bi-folium has been lost at some point.  The manuscript was written on quaternions.  The outermost bifolium of quaternion 24 is lost.  Quaternion 24 currently includes folios 193-198.  So there should be an extra folio before f.193, and another after 198.  In short, we have lost two pages from each of these useful works, or the equivalent of about 4 pages of Kuhn’s edition.

But it seems that the great translator of Galen into Arabic made a translation of De libris propriis.  He says so, indeed, in the Risala which Bergstrasser published (I uploaded this to Archive.org) and which John Lamoreaux has translated into English.

A single manuscript containing the translation exists.  It’s in what Boudon calls “a religious library in North-Eastern Iran, at Meshed”.   The manuscript has been unknown to science, and was first mentioned only in 1970 by F. Sezgin in Geschichte des arabischen Schriftums, III (Leiden, 1970), p.78, no.1.  The work is on f.22v to 40v of the manuscript.

Boudon adds an interesting note for the rest of us: that it was unknown to M. Steinschneider, Die arabischen Ubersetzungen aus dem griechischen (Leipzig, 1897) (online here) and M. Ullmann, Die Medizin in Islam (Leiden, Cologne 1970), which are “the standard repertories of information on such manuscripts.”  The former should be out of copyright and worth a bit of investigation!  But back to the Meshed ms.

Boudon was able to get a set of “photocopies”, evidently monochrome, by means of a “complex series of exchange deals”.  These revealed that the folios had become disarranged.  The script suggests an 11th century AD date.  It is so very similar to another Meshed ms, Rida, tibb. 5214/1 which contains On the order of my own books and gives Hunain ibn Ishaq as the translator, that the two were probably once part of the same ms.  Once the folios are rearranged, we find that the opening leaf of De libris propriis is lost.

But the translation gives us much.  The lacunose Greek neverthless has chapter titles.  The Arabic agrees, and restores three more from points where there are lacunas in the Greek.  Still more, it gives us a massive extra chunk of text from chapter 3, where Galen is summarising the contents of 20 books of anatomy written by one Marinus, who wrote ca. 129 AD.  Boudon gives a translation, also.  Nothing in it relates specially to our interests, however, but it is very good to have. 

The translation by Hunain also corrects various numerals appearing in the text, for the numbers of books in particular works.  Naturally at some points this leaves a question as to what the right number is — the Greek or the Arabic both giving a different number!

I had never heard of the library at Meshed, or its contents.  But if such libraries can give us back portions of ancient literature, we need to know more of them.

UPDATE: Please note the comments on this article by Maureen which contain a vast amount of information about the Meshed site.  Thank you so much for that!

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