A medieval catalogue of classical books at the abbey of Arras

Posted on by Roger Pearse

Opening my copy of G. Becker’s Catalogi bibliothecarum antiqui to a random page, I find myself looking at the following entry (p.254):

126. Monasterium S. Vedasti Atrebatense = Arras. saec. XII.

Libri philosophice artis et auctores beati Vedasti hi sunt: 1. 2. duo Virgilii. – 3.4. duo Lucani. – 5. unus Oratius. – 6. Priscianus unus. – 7-9. Boetii III. – 10. Boetius in periermeniis Aristotelis. – 11. commentum in ysagogis Porfirii. – 12. item commentum periermeniarum Aristotelis de Greco in Latinum translatum. – 13. dialectica Augustini et decem predicamenta et Arator in uno volumine. – 14. item alius Arator et Prosper in uno volumine. – 15. liber rethoricorum Tulii Ciceronis, decem predicamenta Aristotelis in uno volumine. – 16. item decem predicamenta Arist. et commentum Boecii super ea. – 17. topica Tullii Ciceronis libri III. – 18. liber Euricii, liber Probi per versus, Boetius de musica, Aurelianus de laude musice discipline, versus Hubaldi ad Carolum imperatorem, Macrobius de sumnio Scipionis, divisio mathematice, Sedulius et Iuvencus in uno volumine. – 19. Terentius. – 20. ciclus Dionisii. – 21. glosarius et maior Donatus. – 22. somnium Scipionis. – 23. passionalis medicinalis libri IV. – 24. calculatio Albini. – 25. excerptum de metrica arte. – 26. item alius de eadem arte. Libri divini hi sunt: 27. Augustinus…

And it continues with a long list of libri divini, up to number 167.   Twenty-six non-patristic or biblical texts.

Behind the strange spellings are some familiar names.  Two volumes of Vergil; two of Lucan.  “Oratius” I did not know but must be Horace, while Priscian is a grammar.  Three volumes of Boethius follow, then another on Aristotle.  Number 11 is a commentary on the Isagogue of Porphyry, followed by a commentary on the Peri Hermenias or De interpretatione which the cataloguer seems to realise is a translation from Greek into Latin.  Cicero is then well represented; and there are two copies of the Dream of Scipio, quoted by Macrobius and thereby preserved from Cicero’s De republica.

It’s not always clear which text is meant.  The monkish cataloguer had no list of works at his disposal, which he could consult in cases of uncertainty.  All he could do was read the rubrics at the head of each book and transcribe the sometimes corrupted entries. 

It’s an interesting game, to look at these entries and try to puzzle out what they mean.   I commend it to everyone.

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From my diary

Posted on by Roger Pearse

Some samples of book production and paper have arrived from Lightning Source, so I can make the final decisions for the Eusebius book.  I’m not as impressed with the general standard of book construction as I would like to be, although it is certainly better quality than Lulu.   I’ll need to email them about the quality of text stamping on the spine.

Otherwise I’ve done nothing, because I have a virus!  After three days of feeling exhausted to the point of nausea, and with splitting headaches, it finally occurred to me that this can’t just be the winter blues!  A nice day yesterday just resting has already done me a lot of good.

Meanwhile I have been following the news from Libya.  I have a photograph from 2006 of the wall next to the entrance to the Medina or old town in Tripoli, which looks out on Green Square.  I suspect this poster might not be there now.

Poster of Colonel Gadaffi, 2006
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Superstition and fraud: the saludadores of early modern Spain

Posted on by Roger Pearse

I picked up Arthur Bryant’s Samuel Pepys: the saviour of the navy from my shelves, and opened it at a passage where Pepys was travelling through Spain, while assigned to the evacuation of Tangier.  One of his aims was to investigate the Spanish saludadores — people supposed to have supernatural powers of healing.  He met one, who claimed to be able to stand in a red-hot oven unharmed, arranged for such an oven to be provided, and brought the saludador to it.  The latter confessed that it was merely an imposition on the credulity of the people.

I had never heard of these people before, and searched the web.  I found an academic article here by M. Tausier discussing them, and their powers of witch-finding — and the attitude of the ecclesisatical courts and the inquisition to  them.  Tausier records that ecclesiastical courts tended to investigate the claims, and recounts many instances of the saludador being convicted for fraud.

It is a salutory reminder to us all that people claiming the blessing of God sometimes do so purely for purposes of fraud.

 

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From my diary

Posted on by Roger Pearse

At home, watching some double-glazing being fitted to my house.  I thought I’d scan some old papers into PDF’s with my portable Fujitsu Scansnap S300.  In the process I managed to break off some small but crucial bit.  Oh well.  It has served me well.  So I ordered another — turns out to be an S1300, at nearly double the price.  The original S300 was a good buy, it seems.  In the meantime those papers can sit there.

I’ve had several emails.  One chap wrote asking if I would translate for him a 10 page Syriac letter from the French translation to English.  I suggested he create an electronic version and try Google translate.  I then found a PDF of it and scanned it myself and emailed him a .doc.  No reply to any of the last three emails, including that. 

Back to watching workmen engaged in working slowly…

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From my diary

Posted on by Roger Pearse

I’ve ordered vols. 2 and 3 of the Loeb edition of Aulus Gellius Attic Nights.   I intended to order them from Amazon.co.uk, but I found that they marked them as unavailable.  Could there be a new edition in the offing, I wonder?  So I ordered them from Book Depository instead.

No news on the Eusebius book except that I am waiting for some paper and cover samples to appear from Lightning Source.  For the hardback, I think I will have a plain cloth cover with lettering on the spine.  I also need to get a publisher’s website up and running — I need to find someone who can do a professional job without charging the earth.

An email arrived in my inbox discussing the technical terminology of Porphyry Ad Gaurum.  This I shall reply to once I get some time.  I’ve already discovered that Porphyry — the commentator on Aristotle — uses the distinction of Aristotle between something being a human being in acte, actually, completely, now, and something being a human being  in potentia, potentially, possibly, having the power to become such.  Since I had never heard of this, before reading the work, I need to do some more on this.

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Did Amr ibn al-As refuse to pray in a church in Jerusalem in case the Moslems seized it?

Posted on by Roger Pearse

Anglican Samizdat tells the story of a US church offering to share its building with a Moslem group.  This reminded me of a story about the Moslem conquest of Jerusalem, which I find in various places on the web such as here.

The gates of the city were now opened. Omar went straight to Al-Masjid-i-Aqsa. Here he said his prayer .

Next he visited the biggest Christian church of the city. He was in the church when the time for the afternoon prayer came.

“You may say your prayers in the church,” said the Bishop.

“No,” replied Omar, “if I do so, the Muslims may one day make this an excuse for taking over the church from you.”

So he said his prayers on the steps of the church. Even then, he gave the Bishop a writing. It said that the steps were never to be used for congregational prayers nor was the Adhan [ call to prayer ] to be said there.

This story can be found, unreferenced, in all sorts of places online in various forms.  But none of them give a reference!  And that is always a worrying sign.

A Wikipedia article references Gibbon (vol. 6, p.321 of the 1862 edition, which I find is online here). 

When he came within sight of Jerusalem, the caliph cried with a loud voice, ” God is victorious: ” O Lord, give us an easy conquest!” and, pitching his tent of coarse hair, calmly seated himself on the ground. After signing the capitulation, he entered the city without fear or precaution, and courteously discoursed with the patriarch concerning its religious antiquities. Sophronius bowed before his new master, and secretly muttered, in the words of Daniel, ” The abomination of desolation ” is in the holy place.” At the hour of prayer they stood together in the church of the Resurrection; but the caliph refused to perform his devotions, and contented himself with praying on the steps of the church of Constantine. To the patriarch he disclosed his prudent and honourable motive. ” Had I yielded,” said Omar, ” to your request, the Moslems of a future age would have infringed the treaty under colour of imitating my example.” By his command the ground of the temple of Solomon was prepared for the foundation of a mosch; and, during a residence of ten days, he regulated the present and future state of his Syrian conquests.

That book gives no reference for the remarks of Omar, tho.

A Google books hunt for the same subject brings up Sulayman Bashir, Studies in early Islamic tradition, p.78,  here, who references the 10th century Arabic Christian writer Eutychius, Annals, “II, 17-19”.  Glancing at the Italian translation of this (p.336), I find that it does indeed say something of the sort.  Gibbon had access to Eutychius, in Pococke’s Latin version, so that is probably his source.  So what does Eutychius say?

7.  `Umar ibn al-Khattab then wrote to `Amr ibn al-`As to go with his army into Palestine, saying among other things: “I have appointed as governor of Damascus Yazid ibn Abi Sufyan, Sarhabil (75) Hasan ibn as governor of the territory of Jordan, and Abu `Ubayd ibn al-Garrah as governor of Homs.” `Amr ibn al-`As departed then for Palestine, Sarhabil (75) into the territories of Jordan, and Abu `Ubayd ibn al-Garrah to Ba`albik (77).

/The people of Ba`albik / said: “We have no objection to make a treaty of friendship with you in the same way as the people of Damascus have done.” He gave them his promise in writing and left for Homs. The inhabitants of Aleppo and all the /other/ cities asked him for the same promise in writing. Then came the news to the Muslims of the arrival of `Umar ibn al-Khattab. Abu `Ubayd ibn al-Garrah left the command of his men to `Iyas ibn Ghanm (78); Yazid ibn Abi Sufyan left with Mu`awiya ibn Abf Sufyan, `Amr ibn al-`As and his son `Abd Allah, and they met with `Umar ibn al-Khattab. Then they all went to Jerusalem (79) and besieged it.

Sophronius, patriarch of Jerusalem, then went to `Umar ibn al-Khattab. `Umar ibn al-Khattab granted him his protection, and wrote them a letter which stated that: “In the name of God, the gracious and merciful. From `Umar ibn al-Khattab to the inhabitants of the city of Aelia (80). He granted them a guarantee of their persons, their children, their property and their churches because this /last/ are not to be destroyed nor reduced to places of residence” and swore this in the name of Allah.

When the gate of the city was opened and he entered with his men, `Umar went to sit in the courtyard of the Church of the Resurrection. When it was time for prayer, he said to the patriarch Sophronius: “I would like to pray.”

The patriarch replied: “O prince of believers, pray where you are.”

“I will not pray here,” said `Umar.

Then the patriarch introduced him to the Church of Constantine and commanded a mat to be spread in the middle of the church. But `Umar said: “No, I will not pray here either.”

`Umar came out and walked to the steps that led up to the door of the church of St. Constantine, on the eastern side. He prayed alone on the steps, then sat down and told the patriarch Sophronius: “Do you know, O patriarch, why I have not prayed in the church?”

The Patriarch replied: “I do not really know, O prince of the believers.”

“If I had prayed in the church,” replied ‘Umar, “you would have been removed and you would have lost possession, because on my departure the Muslims would have taken it saying in chorus: ‘Here `Umar prayed.’  Let me take a sheet of paper and you write a ‘charter’ (81).”

`Umar then wrote a ‘charter’ requiring that no Muslim should pray on the steps, not one nor many, and that no ritual prayer should be held there or the muezzin go up there. He wrote a ‘charter’ and gave it to the patriarch. Then `Umar said:

“I am a debtor for the lives and property that I have given. Come, give me a place where a mosque can be built. “

The Patriarch said: “Give the prince of the believers a place where he can raise a temple where the king of the Romans has not been able to build. This place is the rock upon which God spoke to Jacob and Jacob called the “gate of heaven” (82); the children of Israel called it “Sancta Sactorum” and it is at the center of the earth. It was previously the temple of the children of Israel, who have always magnified it, and every time they prayed anywhere they turned their faces toward it. This place I will give you, provided you write me a ‘charter’ that no other mosque will be built in Jerusalem than this.”

It’s worth remembering that this is written three centuries later.   I don’t know what sources Eutychius had, but the whole thing sounds to me a little like a self-serving legend, designed to protect the Christians from Moslem attacks in that difficult period which precipitated the Crusades.

But who knows?  It would be interesting to know what Moslem sources say.

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Letters 97-101 of Isidore of Pelusium

Posted on by Roger Pearse

LETTER XCVII — to Hymetios.  Against the Macedonians, or Spirit-Contesters.

It was in order to show the union of the most Holy Spirit with Himself and the Father said to the disciples that Our Lord and Master, after rising from the dead, said to his disciples, “Receive the Holy Spirit. If you forgive any ones’ sins, they are forgiven.”- namely, by the authority [1] of the divine Spirit you receive, who has divine power to remit sins.

LETTER XCVIII- to Frontinos the Monk.  Concerning him who received (a slap)on the cheek.

If you have been injured by words and given way to unrestrained anger, how can you become a worker in the Lord‘s Vineyard? For He determines that whosoever, struck on one cheek  [2], is capable also of presenting the other, is that one who “bears the oppressiveness of the day and its heat” [3] and who thus will have accomplishedall the labour of the Lord’s command. For if you aspire to those greater rewards, do not be distraught at the lesser toils, but learn to bear with love the greater ones, for you will not otherwise receive a penny unless witnessed to by the perfection of (your) own efforts.

LETTER XCIX- to Duke Gelasios

Concerning pride, impotence and insignificance

It is usual for human beings- at least for most, although foreign to divine legislation, to be puffed up by (noble) descent, practical wisdom, possessions, beauty or rank.[4] However it helps in no way the pride of those who are from earth and who again return to it. That you possess none at all of these qualities you will scarcely deny. If then you are deprived of all the things that cause one to swell and be puffed up, since you are of lowly extraction, poor, of weak intellect, [very] ordinary and ill-shaped,[5] why do you strut through the city, as though you were the most reputed of all, and become the author of many disturbances there? Rather get to know yourself and acquire a manner proportioned to your insignificance, or alternatively prepare yourself for efforts and dangers, with which those in power will reward you. For you are lacking in wealth, which frequently smoothes over the asperities of circumstances and the blows of fate.

LETTER C — to Syros the Reader

Against theNovatians

Say to the disciple of Novatian’s pride: why are you foolishly boasting as if [you were] clean? Why are you pretending that you are sinless? Why deny the (fault) common to nature? Isaiah declares himself unclean; David knows that every man is a liar and that all were conceived and carried in the womb in sin. God Himself knows that human beings are devotedly attached to evil and require only the mercy of divine kindness- and do you arrogantly boast of being clean? Either then give over lying or from what you are doing be exposed as a laughing-stock or indeed mightily shameful.

LETTER CI — to Theognostos, a newly-professed monk

Concerning the need always to be sober

You have grasped the ploughshare well and to the point. You are succeeding in escaping from suffocating [6] matter. You have stepped forth well towards a higher citizenship. Stand [7] therefore wide awake as a heavy-armed soldier, lest sleep slip in rendering you flabby and show you up as a deserter, which God forbid. For we are not unaware of the designs of the Evil One.

[1] The Greek relative pronoun could also refer to Christ, who is the initial subject and whose power to forgive is central to the NT. The translation would then read: by the authority of whose divine Spirit…
[2] Mt.5.39
[3] Mt.20.12 
[4] See L. Meridier, L’influence de la seconde sophistique sur l’œuvre de Grégoire de Nysse, Rennes, 1906.
[5] For a Christian writer’s effort to include ψογος in his rhetorical repertoire see J. Bernardi, Grégoire de Nazianze, Discours 4-5, Contre Julien, (Sources Chrétiennes 309) introduction p.15, Cerf, 1983.
[6] cf. Mk. 4,7
[7] cf. Plato, Ap. 28D

These letters were translated for us by Clive Sweeting — many thanks!

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Let’s do that jargon thing, Mr. Porphyry

Posted on by Roger Pearse

I’ve started translating Porphyry’s Ad Gaurum, on how unborn babies get souls.  It uses quite a few technical terms, and although I have Festugiere’s French translation to hand, examination of the Greek is unavoidable, and puzzling over what each word means likewise.

Porphyry begins his treatise thus:

In general, men of learning and almost all physicians have wondered whether it is necessary to consider embryos [1] as living beings, or whether they have merely a vegetative [2] life.  The real character of living beings is perception [3] and impulses [4].  Vegetative beings are those which have the functions of nutrition and growth without the accompaniment of perception and impulses.  Therefore, since embryos, in their behaviour, show no imagination or impulses,  and are governed only by the functions of growth and nutrition, as evidenced by observation in each case, it is necessary to admit that embryos are similar to plants, or equivalent to plants. 

Now all four words marked with notes seem to be  technical terms. 

Note 1, ’embryo’, is ἔμβρυον, which Festugiere renders “embryo” but I suspect means specifically “unborn baby”.  (Am I alone in detesting the word and use of the term ‘foetus’ to refer to such?)

Note 2, ‘vegetative’, is φυτικός, plant-like, which I have so far treated with “vegetative”.  But I wonder if there is a better word to use?

Note 3, ‘perception’, is αἴσθησις , or perhaps judgement, discernment, rendered as “sensibility” by Festugiere (shades of Jane Austen!).  I’m not happy that I understand what is being said here.

Note 4, ‘impulses’, is ὁρμῇ, which Festugiere renders as l’impulsion.  Amusingly this is rendered in NT Greek as “assault”, and with a range of meanings in LSJ.

Then I discovered this version of a Bryn Mawr review of Luc Brisson, Marie-Hélène Congourdeau, Jean-Luc Solère (ed.), L’Embryon: formation et animation. Antiquité grecque et latine, traditions hèbraïque, chrétienne et islamique. Histoire des doctrines de l’Antiquité classique 38.   Paris, 2008.

[Véronique Boudon-Millot] first reviews the widely differing views of [Galen’s] predecessors (Empedocles, Plato, Aristotle, the Stoics) and pays attention to the almost insoluble translation problems as far as terms like Greek kuêma (embryo) and embruon (foetus) are concerned. She finally argues that in Galen’s (and others’) view an embryo does have life from the beginning but that is a form of life ‘in potency‘ that only gradually develops into life in the full sense of the word. Stages in that development are, e.g., the beginning of heartbeat and of movements, and the final stage is of course breathing that is only reached at birth.  …

Next, Tiziano Dorandi discusses the textual history of Ad Gaurum, a work formerly attributed to Galen, but since Kalbfleisch’s edition of 1895 to Porphyry. This important treatise is wholly dedicated to the question of how an embryo is ensouled, but has been preserved in only one manuscript. Dorandi traces the indirect tradition of the text in the form of quotations and paraphrases in later authors such as John Philoponus and Michael Psellus and assesses their value as textual witnesses.

Gwenaëlle Aubry also focuses on Ad Gaurum but deals only with its concept of epitêdeiotês: the embryo is said to be a plant in actu but also a living being in potency kat’ epitêdeiotêta, which she translates by ‘according to receptivity.’ “Si l’on peut, selon Porphyre, dire de l’embryon qu’il est animal en-puissance, c’est donc en un tout autre sens que celui qu’ entend Aristote: ce n’est pas parce qu’il serait capable, déja comme embryon, et à un certain stade de son evolution, de developper par lui-même les facultés distinctives de l’animal, mais parce qu’il est, à la naissance, et à terme seulement, apte à recevoir l’âme animal” (155).  …

Marie-Hélène Congourdeau, too, like Dorandi, deals with the Byzantine reception history of Porphyry’s Ad Gaurum, especially in John Philoponus (who uses it as one of his sources for opposite arguments), Michael Psellus (who by and large agrees with Porphyry), and the 14th century anonymous author of Hermippus sive de astrologia (who combats Porphyry’s embryological ideas). There is some overlap with Dorandi’s piece here, but only to a limited degree, for Congourdeau is more interested in the Byzantines’ philosophical argumentation than in their value for textual criticism.

Who says you can’t find useful technical information on the web?  Now if only I could find the book online!  But sadly I don’t know where French-speaking pirates hang out.  I’m not sure, in truth, that my French would be quite equal to so technical a discussion anyway; for all these essays are in French.  But even this review has given me something.

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From my diary

Posted on by Roger Pearse

The resized PDF of Eusebius has arrived.  I have asked Lightning Source for samples of their paper — no answer today.  I’m hoping to find out a bit about the product before just throwing it over the wall and hoping for the best!  They do blue cloth and grey cloth hard backs — but what shade of blue, or grey?

I’ve been trying to work on a translation of Porphyry Ad Gaurum.  For some reason my copy of Word XP will not open the file.  It opens, I start to edit, and Word crashes.  A web search reveals stuff about “DEP”.  But I’ve never had problems before.  The file opens fine on my work  machine.

At the moment I am installing OpenOffice.  With luck this will at least allow me to do some work on the Ad Gaurum.

Rather a lot of pressure at work at the moment, which is interfering with Real Life.  I’m trying to defend the Wikipedia Mithras article against a troll, with limited success, and losing a ridiculous amount of time, trying to reason with people interested only in getting their own way.   Never make any serious investment in writing a Wikipedia article.  If you do, you will regret it. 

 

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From my diary

Posted on by Roger Pearse

Life’s little difficulties are leaching time and energy at the moment.  But I’m still pressing on.  This evening I went through the pages of Festugiere’s French translation of Porphyry’s Ad Gaurum, correcting OCR errors.  I then exported the result to Word, or at least I think I did.  Abbyy Finereader 10 managed to write a file that crashed Word!  (They’ve been writing .doc files for 10 years, so why does version 10 suddenly have problems?) 

I also want a PDF of the pages.  Finereader 10 produced an abomination — their PDF save just does not work.  So I went into the working directory, to find that the images are now in some non-standard format.  Fortunately I scanned the pages in FR9.  This produces .tif files — but Adobe Acrobat refused to read these.  I ended up exporting the files from FR9 to .png format, which I will then combine.  The results are a  bit bulky, but that is not that important really.

And that’s all I have time for this evening folks!

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