De ligno vitae – The Tree of Life

There are a number of short poems which appear in the manuscripts and older editions of the works of Tertullian and Cyprian.  In truth their authorship is unknown, but they seem to belong to the end of the 4th century.

One of these is De ligno vitae, The tree of life.  I was considering commissioning a translation, but then I came across this lovely translation in Early Christian Latin Poets by Carolinne White in Google books.  The text itself is clearly a gem!

There is a place, we believe, at the centre of the world,
Called Golgotha by the Jews in their native tongue.
Here was planted a tree cut from a barren stump:
This tree, I remember hearing, produced wholesome fruits,
But it did not bear these fruits for those who had settled there:
It was foreigners who picked these lovely fruits.
This is what the tree looked like: it rose from a single stem
And then extended its arms into two branches
Just like the heavy yardarms on which billowing sails are stretched
Or like the yoke beneath which two oxen are put to the plough.
The shoot that sprung from the first ripe seed
Germinated in the earth and then, miraculously,
On the third day it produced a branch once more,
Terrifying to the earth and to those above, but rich in life-giving fruit.
But over the next forty days it increased in strength,
Growing into a huge tree which touched the heavens
With its topmost branches and then hid its saccred head on high.
In the meantime it produced twelve branches of enormous
Weight and stretched forth, spreading them over the whole world:
They were to bring nourishment and eternal life to all
The nations and to teach them that death can die.
And then after a further fifty days had passed
From its top the tree caused a draught of divine nectar
To flow into its branches, a breeze of the heavenly spirit.
All over the tree the leaves were dripping with sweet dew.
And look! Beneath the branches shady cover
There was a spring, with waters bright and clear
For there was nothing there to disturb the calm. Around it in the grass
A variety of flowers shone forth in bright colours.
Around this spring countless races and peoples gathered,
Of different stock, sex, age and rank,
Married and unmarried, widows, young married women,
Babies, children and men, both young and old.
When they saw the branches here bending down, under the weight
Of many sorts of fruit, they gleefully reached out with greedy hands
To touch the fruits dripping with heavenly nectar.
But they could not pick them with their eager hands
Until they had wiped off the dirt and filthy traces
Of their former life, washing their bodies in the holy spring.
And so they strolled around on the soft grass for some time
And looked up at the fruits hanging from the tall tree.
If they ate the shells that fell from those branches
And the sweet greenery dripping with plenty of nectar,
Then they were overcome with a desire to pick the real fruit.
And when their mouths first experienced the heavenly taste,
Their minds were transformed and their greedy impulses
Began to disappear; by the sweet taste they knew the man.
We have seen that an unusual taste or the poison of gall
Mixed with honey causes annoyance in many:
They rejected what tasted good because they were confused
And did not like what they had eagerly grabbed at,
Finally spitting out the taste of what they had for long drunk unwisely.
But it often happens that many, once their thoughts are set to rights,
Find their sick minds restored and achieve what they denied
Was possible and so obtain the fruits of their labours.
Many, too, having dared to touch the sacred waters,
Have suddenly departed, slipping back again
To roll around in the same mixture of mud and filth.
But others, faithfully carrying the truth within them, receive it
With their whole soul and store it deep in their hearts.
And so the seventh day sets those who can approach
The sacred spring beside the waters they longed for,
And they dip their bodies that have been fasting.
Only so do they rid themselves of the filth of their thoughts
And the stains of their former life, bringing back from death
Souls that are pure and shining, destined for heaven’s light.

I will look more at the volume.  It looks as if Dr. White has done something that should have been done a century ago, and addressed all these Latin poets who are largely neglected.

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Sermons of Chrysostom after his first exile

John Chrysostom made a lot of enemies very quickly in Constantinople after he became patriarch, especially among the more corrupt clergy and court officials who objected to his campaign for higher standards of behaviour. They quickly arranged for him to be deposed and exiled.  But when the Constantinople mob found out, a riot was threatened and he was quickly recalled.

After his return, attempts were made to patch things up, especially with Severian of Gabala who had been insulted pretty seriously by John’s deacons. 

I find in Migne three sermons; De Regressu Sancti Joannis (PG52, col. 421), De Recipiendo Severiano (col. 423), and Severian’s reply De Pace (col. 425).  All three are given in Latin, and seem far too short to be full versions.  I don’t know if there are more sermons than these three.

The full Greek text of Severian’s reply exists, and indeed it turns out to be online.  But what about the Chrysostom sermons?  Are there Greek versions of these, and if so where?

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Quick! Fetch the doctor!

A useful resource, via Adrian Murdoch, Corpus Medicorum Graecorum/Latinorum Online: a bunch of ancient medical texts online here:

http://cmg.bbaw.de/epubl/online/editionen.html

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Anianus of Celeda and Chrysostom’s sermons in the West

The sermons of John Chrysostom became known to fathers such as Augustine at a very early date.  Apparently a bunch of them were translated by the deacon Anianus of Celeda in the early 5th century.  Emilio Bonfiglio has written a dissertation on the translations of Anianus, although I have not seen this, and it may be in Italian anyway.

Quasten’s Patrology gives Anianus as the translator of some of the sermons on Matthew, and the encomiums on St. Paul; but also of other works.  It would be very interesting to learn more about this activity.  We’re all familiar with the Latin translations that appear in Migne’s Patrologia Graeca opposite the Greek; but what proportion of these are in fact ancient translations, rather than renaissance?

I’ve managed to find online a paper about Anianus of Celeda, given by Kate Cooper and published in the papers of the Oxford Patristic Conference here.  This tells us that he wrote a prefatory letter to each of those two translations (PG50, 472-3, to Evangelius before the Paul texts and PG58 975-6 to Orontius for the homilies).  A new and rather different version of the letter to Orontius was uncovered in 1972 by Adolf Primmer (Die Originalfassung von Anianus’ epistula ad Orontium, in Antidosis: Festschrift für Walther Kraus, ed. R. Hanslik, A. Lesky, and H. Schwabl, 278–89. Vienna, 1982).  It would certainly be worth getting an English version of these.

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More on Chrysostom and Bareille

A correspondant whose return email address was invalid — preventing a reply! — wrote to me:

Just a quick message to inform you that Bareille’s french translations have a reputation of not being accurate.

There’s a much better translation (and a new edition of the greek) of Chrysostom first sermon in Sources Chrétiennes 272 as an appendix to  his Dialogue sur le Sacerdoce (Sur le sacerdoce [Texte imprimé] : dialogue et homélie / Jean Chrysostome ; introduction, texte critique, traduction et notes par Anne-Marie Malingrey).

I can’t write more now, but I want to thank you for all what you do : making all these patristic texts available.

The good wishes are much appreciated. 

It is always a question how good some of these older translations are.  We have to be a little wary about what subsequent translators say as well — they do have a vested interested in asserting that their own translation was worth doing, after all!

But I don’t think I will go back and revise the work with the SC text in mind, tho; it’s good enough for most purposes.

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Eusebius, On Easter now in English

I now have the translation which I commissioned of Eusebius De solemnitate paschalis, on the celebration of Easter (CPG 3479).  This will go up in HTML form soon, but I have moved PC and I need to do some setup before I can deal with the Greek text in the footnotes.

In the meantime I uploaded a searchable PDF of the text to Archive.org here.  For some reason the uploader put my name as author — rather than Eusebius! — but I hope that glitch will be fixed by the time you see this.  They are also here:

UPDATE: The Eusebius is now online here.  Many thanks to Andrew Eastbourne for translating it all for us.
UPDATE 12 Feb 2024 Added CPG number, slight reformat.

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Chrysostom’s “First sermon” now online in English

I’ve finished translating Chrysostom’s first sermon into English from the French of Bareille.  As far as I know it hasn’t previously been translated into English.  It’s here.  I place the translation in the public domain, so do whatever you like with it, personal, educational or commercial. 

Of course it would be far better to have this translated directly from the Greek, but I think I will save my funds for texts that don’t exist in Bareille. 

It was quite interesting to see that Google translate, which I made use of, has got still better at handling French.  It still needs intervention, but the work this time was minimal.  I see that Google has also added a page of “Translators Toolkit” which I must explore.

I do have a few tools which I have written myself which help me to work with translating.  The most important of these is a little utility which takes a paragraph and splits it into a sentence a line.  I then paste that into Google translate, copy the resulting translation back, and the tool will interleave the sentence of text with the Google translation.  It makes working on the text very easy, as I don’t have to look back and forth between  two solid masses of text.

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I hope that I am misunderstanding Chrysostom

I’m translating his first sermon, preached when he was ordained priest.  The first couple of chapters are so-so, although theologically a bit dodgy at one point, where he suggests that there cannot be sinners in heaven, nor sinners worshipping God, so we had better pray to some intermediary saint or other. 

In chapter three he gets into a fulsome panegyric of someone.  That someone was born wealthy.  No names, so far. 

I am rather afraid that I am translating a prolonged bum-suck to Flavian, the bishop of Antioch who was ordaining him. 

Let’s hope not.  Clerical flattery is disgusting.

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Were cultists of Mithras marked with a sign on their foreheads?

The great French scholar Pierre Petitmengin has kindly sent me an off-print of the new Chronica Tertullianea et Cyprianea (CTC 2008).  This is a list of new publications about Tertullian, Cyprian, and the other ante-Nicene Latin Fathers, with a short review of each.  It has long been essential reading for Tertullianists (at whom it was originally aimed).

Item 42 is Luc Renaut, Les initiés aux mystères de Mithra étaient-ils marqués au front? Pour une relecture de Tertullien, De praescr. 40, 4 , in : Bonnet, C., Ribichini, S., Steuernagel, D. : Religioni in contatto nel Mediterraneo: modalità di diffusione e processi di interferenza, Actes de colloque (Côme, mai 2006), Rome, 2008 (Mediterranea, IV, 2007), p. 171-190.   He questions whether Tertullian actually said that initiates of Mithras were marked on their foreheads.

Tertullian says this in De praescriptione haereticorum 40:4, as he works up to the end of the work and points out the pagan origins of what is peddled as “christian” by the heretics.  Here is the Holmes translation:

if my memory still serves me, Mithra there, sets his marks on the foreheads of his soldiers; celebrates also the oblation of bread, and introduces an image of a resurrection, and before a sword wreathes a crown. 

And Refoule’s Latin text:

si adhuc memini Mithrae, signat illic in frontibus milites suos. Celebrat et panis oblationem et imaginem resurrectionis inducit et sub gladio redimit coronam.

Only Tertullian tells us of this rite.  The ritual meal that includes bread (and water, although Tertullian does not say so) appears in the mosaic in the Ostia Mithraeum that depicts the seven grades of initiands and their special meals.  The crown worn by Mithras cultists is discussed in Tertullian’s De corona militis.  The image of a resurrection is as far as I know otherwise unknown. 

Renaut proposes that the text might be corrupt.  Instead of in frontibus he suggests in fontibus.  This would translate as sets his marks on his soldiers in the waters.  In other words, this would refer to pagan “baptisms”, such as those mentioned by Tertullian in De Baptismo 5 and indeed just beforehand in De praescriptione haereticorum 40:3.

The reviewer, the great scholar Jean-Claude Fredouille, is naturally cautious.  He points out that the fontibus version would make Tertullian’s rhetoric a little “lame” (boiteux) if we end up with two references to baptism in a single sentence.  Renaut is aware of this idea, and suggests that there are two forms of the baptism meant here, paralleling Christian baptism and confirmation which Tertullian distinguishes in De resurrectione carnis 8:3 and Adversus Marcionem III, 22:7.

It’s an interesting idea.  I myself would tend to resist it, on the grounds that there is no actual evidence of a corruption, and the fact that the emendation would be convenient — as disposing of one of the “parallels” between Jesus and Mithras that dim people exult over — is not adequate reason to emend the text. 

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From my diary

This is a busy time of year, when the government requires that we do unpaid labour as clerks, filling in tax returns.  It’s worse if you are self-employed, for your business also must be accounted for to the tax collectors.  That time is now upon me.  Still there is progress.

The Eusebius project is now awaiting a transcription of the Syriac fragments.  This will be done by the end of May, I have been told.  That date is now my target date for completion of the editing of the volume.  I’m also awaiting some tweaks to the Coptic translation, but these can be omitted if need be.

The Origen project has passed a milestone.  The final version of the text and translation of all the Greek fragments of Origen’s Homilies on Ezechiel and other works on the same book has now been done.  The introduction to that section needs a few changes, but the body is done.  The translation of the Latin needs some revision, but only five sermons remain to do.

The translation of John Chrysostom’s In Kalendas, on the pagan festival of New Year, is proceeding apace and another chunk arrived today.  This will be given away online.

My own translation of Chrysostom’s first sermon is about half done.  It’s not a great sermon — nor a great translation! — but it will get done as and when I can get time from chores.

A sample of Severian of Gabala’s sermon De pace is now with the reviewer.  The latter will also soon finish up his translation of Eusebius’ De solemnitate paschalis, which will also go online.

So … much going on.

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