The commentaries of Theophlyact and their reference to Papias

People online asking about fragments of Papias, who knew the apostles, lead you to obscure authors.  I had heard the name of Theophylact before, but never knew much about him until today.

The biblical commentaries of Theophylact — who was Byzantine Archbishop of Bulgaria — fill four volumes of Migne, 123-6.  Somewhere in one of them is a quotation from Papias, discussing the fate of Judas.  It seems reasonable that this is in the commentary on Acts, in vol. 125, and so indeed it is, on cols. 521C-523D.  The “commentary” seems mainly to be a catena, in fact, as might be expected.  Chrysostom Press has produced an English translation of his commentary on the gospels; I don’t know of an English translation of the commentary on Acts.

Here are the relevant portions of Migne:

theophylact_papias1

theophylact_papias2

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A passage of Papias in Cramer’s catena

There is a fragment of Papias, quoted by Apollinaris, in Cramer’s catena on Acts.  It’s on page 12, against Acts 1:17 (p. 33 of the Google books PDF).  It is translated by Lightfoot and Harmer:

Fragment 3 (Preserved in Cramer’s Catena ad Acta SS. Apost. [1838])

1  From Apollinarius of Laodicea. `Judas did not die by hanging, but lived on, having been cut down before he was suffocated. And the Acts of the Apostles show this, that _falling headlong he burst asunder in the midst, and all his bowels gushed out._ This fact is related more clearly by Papias, the disciple of John, in the fourth (book) of the Exposition of the Oracles of the Lord as follows: —

2  “Judas walked about in this world a terrible example of impiety; his flesh swollen to such an extent that, where a waggon can pass with ease, he was not able to pass, no, not even the mass of his head merely. They say that his eyelids swelled to such an extent that he could not see the light at all, while as for his eyes they were not visible even by a physician looking through an instrument, so far had they sunk from the surface.  His genital was larger and presented a more repugnant sight than has ever been seen; and through it there seeped from every part of the body a procession of pus and worms to his shame, even as he relieved himself.”‘

3 After suffering an agony of pain and punishment, he finally went, as they say it, to his own place; and because of the horrible smell the area has been deserted and no one has lived there up until now; in fact, even to the present no one can go by that place without holding his nose.  This was because the discharge from his body was so great and spread so far over the ground.”‘

The Greek is thus:

cramer_papias1

cramer_papias2

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From my diary

I’ve been asked how it is that I have moved from Tertullian to Chrysostom.

The answer is that I haven’t moved to Chrysostom, really.  I started work on the web with the Tertullian Project, because there was nothing much about him online and I was filling a gap.

But when I came online, I found a great deal of anti-Christian polemic consisted of supposed “quotes” from the Fathers “proving” that the Fathers advocated lying, cheating, violence etc.  The grand author of these was a book by one Joseph Wheless, Forgery in Christianity, from which the material was plagiarised and improved. 

In some cases it was easy to show that the “quotes” were fake by going to the online English translation.  But others quoted from works not online.  So I began to place online translations of patristic works where there was an existing out-of-copyright translation which was not online.  This collection grew into the Additional Fathers, where I made these texts available as public domain.

From this it has been a natural step to start adding translations, by doing them myself, or commissioning them.  Naturally I tend to look for shorter works.

My current emphasis on Chrysostom arises from my discovery that the Homilies against the Jews were online, in a version whose copyright status is unclear, but that a portion remained untranslated.  This I commissioned and distributed.  But while looking at the entries for Chrysostom in Quasten’s Patrology vol. 3, I am struck by the number of short works which remain untranslated into English.  Some are of great historical interest, such as the one on the celebration of New Year in Roman times, or those on Christmas.  All these get quoted in anti-Christian polemic, probably in a distorted way.

My interest in Severian of Gabala came from someone writing to ask me about a passage in one of his sermons De sigillis librorum.  Until then I knew little about Severian.  A little research revealed an interesting author, whose works were unavailable in English.  Reading Bareille’s French translation revealed an author whose style is very distinctive and would translate well. 

So at the moment I am concentrating on ways to get works by these authors online.  I think I can make a difference.  In a few months, doubtless, my attention will be drawn by something else.  But whatever I do, I think it will benefit everyone.  So … let’s be a butterfly!

I was thinking last night about how to handle the fact that a French translation by Bareille exists of most of Chrysostom (although not the letters, I notice, nor the spuria).  I think it is probably best if I don’t commission translations of works that exist in that fashion — a translation from the French will probably do for most non-academic purposes.  If I restrict myself to commissioning only material where nothing exists in English or French, that would probably be the most effective use of my funds.

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Mysterious book – anyone know what it contains?

A correspondant draws my attention to this book at Brepols.  But I’m blessed if I can work out what the book contains:

Homiliae Pseudo-chrysostomicae
Instrumentum studiorum I.
K.-H. Uthemann, R.F. Regtuit, J.M. Tevel (eds.) 309 p., 153 x 245 mm, 1994. ISBN: 978-2-503-50340-0. Languages: Greek. Paperback. Retail price: EUR 113,00

German is not my language, but with the aid of Google here is a translation:

The study of pseudo-Chrysostomica has made great progress since 1968 with the Codices Graeci Chrysostomici [a list of manuscripts of works] and the list of as yet unedited texts collected by M. Geerard in 1974 in the second volume of the Clavis Patrum Graecorum, for those patristic scholars who work on critical editions of homilies. But the texts themselves have not yet become available to the larger circle of interested patristic scholars; if we wait for critical editions of the same, for the history of the tradition based on all now available witnesses to be clarified, then there is little hope that in coming decades, they will become known to patristic scholars and generally philologists, who are not working directly with the relevant manuscripts themselves. The Clavis of M.Geerard alone lists 239 unedited texts, and this list is far from complete. If you are looking for a way to present all known Pseudo-Chrysostomica and in print as soon as possible and still provide a generally useful text, then it can only mean reproducing the output of one or more “good” manuscripts of the text without each apparatus, without any compromise in the direction of a critical edition.The texts, which Bernard de Montfaulcon (1655-1741) created today afford us useful service, and whoever is interested in the particular content of a text will usually make use of Migne.The scientific ideal of a critical edition is therefore not in question, certainly not from the editors of this new Instrumentum studiorum.

So … what does the book actually contain?

UPDATE: A correspondant points me here, to the online Chrysostom bibliography, which gives a list of contents:

Uthemann, K.-H., R. Regtuit & J. Tevel, Homiliæ Pseudo-Chrysostomicæ, Instrumentum studiorum. Volumen I, Turnhout: Brepols, 1994. [rev. Voicu JbAC 38 (1995) 198-199; contains updated texts of 42 homilies: De sacrificiis Caini (CPG 4208), In Noe et filios eius, de cherubim (CPG 4232), Hom. de Noe et de arca (CPG 4271), De paenitentia sermo 1 (CPG 4615), Quod grave sit dei clementiam contemnere (CPG 4697), Oratio in martyres omnes (CPG 4841), In ver et in resurrectionem (CPG 4858), In illud: Vigilate et orate (CPG 4870), De nativitate 1 (CPG 4871), In Adam et de paenitentia (CPG 4888), In orationem Pater noster (CPG 4896), In tentationem domini nostri Iesu Christi (CPG 4906), De creatione mundi, revera Ad Stagirium (CPG 4911), De fide et contra haereticos (CPG 4917), In caecum natum (CPG 4918), Oratio in exaltationem crucis (CPG 4927), De salute nostra et oratione perpetua (CPG 4938), Encomium in sanctos martyres (CPG 4950), Sermo de quadragesima (CPG 4955), In sanctum Stephanum (CPG 4958), Sermo de agricolis in vinea laborantibus (CPG 4966), De ieiunio (vel In postremum iudicium) (CPG 4968), De vigilantia (CPG 4972), In pharisaeum et meretricem (CPG 4984), In illud: Iesus autem fatigatus ex itinere (CPG 5003), In sanctam theophaniam (CPG 5004), In Paulum apostolum CPG 5013), In illud: Si enim dimiseritis hominibus (CPG 5019), De nativitate Iohannis Baptistae (CPG 5023), In Adam et in Sodomitas (CPG 5045), Quod deus superbis resistat (CPG 5047), In illud: Nemo potest duobus dominis (CPG 5059), De nativitate II (5064), De nativitate III (CPG 5068), Quod debet episcopus docere (CPG 5073), Hom. in Ps. 71 (CPG 5074), Contra Iudaeos et Graecos et haereticos, De exitu animae, In illud: Attendite vobis ipsis, In illud: Noli aemulari in malignantibus, De paenitentia sermo II, Sermo in Adam; the last 6 are not listed in CPG]

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Chrysostom’s first sermon

The first sermon preached by John Chrysostom as a priest in 386 AD is extant (PG 48, 693-700).  A German translation exists in the old Bibliothek der Kirchenvaters 3 (1879), p.401-414.  It is also one of the texts translated by Bareille’s 11 volume French translation, and appears in volume 1. 

As far as I know, no English translation exists.  I don’t know that the contents are particularly noteworthy.  But I fancy translating something, so I may run Bareille’s French across into English.  It won’t be publishable, but — who knows — it may make the text more widely known.

 

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The pyramids of Meroe again

Last night a TV program showed a trip up the Nile as far as Khartoum.  They stopped off at the pyramids at Meroe, which looked spectacular as always.

Hunting around the web for some images, I stumbled across this page.  It’s full of photos from a trip to Sudan, all excellent and evocative, and I really recommend a click.  Here’s the image of the pyramids:

Sudan_Meroe

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Thinking about fonts to use for book

Professional publishers do not print using Microsoft’s “Times Roman” font.  Instead commercial fonts are used.  I don’t know much about these, but I’ve been looking around the web.

A font called “Bembo” seems widely used.  Unfortunately the character map does not include polytonic Greek.  I don’t expect these fonts to include Syriac, but that much is a minimum.

Another font is Adobe’s MinionPro, which does seem to include polytonic Greek.  This is my current candidate.  Apparently it comes free with Adobe InDesign CS3, or can be purchased separately.

I’ve also been looking at the text itself.  It needs to be kerned, which it seems can be done in Microsoft Word.  It also needs hyphenation, because justified text usually gets areas of whitespace in the middle of the line unless you do this.

What else?  Well, lots, probably.  I just wish I could find a useful guide to this, rather than working it all out by trial and error.

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Origen project update

The translation of the Homilies on Ezechiel by Origen is almost done.  There’s merely revision to do. 

But a project can get very bogged down at that stage.  The very lack of structure can give a feeling of sinking in a morass!

I always hate it when I’m handed something like that at work.  It’s slow, dull, work, with little feeling of achievement.

The way I handle it at work is to work with my boss, and break it down into defined chunks, each no larger than 1 day of work.  Then at least I get a feeling of progress as I tick each one off.

I’ve proposed to the translator that we do something similar here.  It will also allow me to see progress, and to pay for it as I go. 

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Severian of Gabala and the heavens as a “tent”

Severian is famous — or infamous — because he compared the sky to a “tent” and then to a “pavilion” in his sermons on Genesis, e.g. in homily 1, 3:5.  I’ve been thinking about this.  A tent to us is a square thing, and the idea is outlandish.  But what did the word mean to Severian?  What is being said?

To find out, we need to see the Greek. 

severian3_5_greek

severian3_5_greek3

This I rendered from French as follows:

5. Let us now ask where the sun goes down, and where, during the night, it purses its course?  According to our adversaries, under the land; and we who look at the sky as a tent, what is our feeling on this?  Look and see, I beg you, whether we are in error, or whether the truth of our opinion appears clearly, and whether reality is in agreement with our hypothesis.  Imagine that above your head a pavilion has been set up.  East would be there, north here, south there and west there.  When the sun has left the East and starts to set, it will not set under the land; but crossing the limits of the sky, it traverses the northern areas where it is hidden by a kind of wall from our gaze, the upper waters concealing his journey from us; and, after having traversed these areas, it returns to the East. And where is the proof of this assertion?  In Ecclesiastes, an authentic and not interpolated work of Solomon: “The sun rises and the sun sets,” it is written there;  “while rising, it moves towards its setting, then it turns to the north;  it turns, it turns, and it rises again in its place.”  Eccl., i, 5.

The first word used — rendered “tent” by Bareille in his French translation — is σκηνή, which LSJ at Perseus give with a range of meanings.  The word “skene” is what we get “scene” from, in a theatrical sense, as in the stuff on the stage, referring to the wall at the back of the stage behind which things went on.

I. a covered place, a tent, Hdt., Soph., etc.: —in pl. a camp, Lat. castra, Aesch., Xen.
      2. generally, a dwelling-place, house, temple, Eur.
II. a wooden stage for actors, Plat.:—in the regular theatre, the σκηνή was a wall at the back of the stage, with doors for entrance and exit; the stage (in our sense) was προσκήνιον or λογεῖον, the sides or wings παρασκήνια, and the wall under the stage, fronting the orchestra, ὑποσκήνια.
       2. οἱ ἀπὸ σκηνῆς, the actors, players, Dem.
      3. τὸ ἐπὶ σκηνῆς μέρος that which is actually represented on the stage, Arist.; τὰ ἀπὸ τῆς σκηνῆς (sc. ᾁσματα), odes sung on the stage, id=Arist.
       4. metaph. stage-effect, unreality, σκηνὴ πᾶς ὁ βίος “all the world’s a stage, ” Anth.
III. the tented cover, tilt of a wagon, Aesch., Xen.: also a bed-tester, Dem.
IV. an entertainment given in tents, a banquet, Xen.

There is quite a range of meanings in there, and there may be post-classical meanings that LSJ doesn’t have.  Is “tent” quite adequate?  Wouldn’t “covered area” be better?

The second word used is καμάραν — rendered “pavilion”.  This also has a range of meanings:

καμάρ-α, Ion. καμάρ-η μα, ἡ,
 [A] anything with an arched cover, covered carriage, Hdt. 1.199, D.C. 36.49 ; covered boat or barge, Str. 11.2.12, cf. Gell. 10.25 ; vaulted chamber, Agatharch. 62, PStrassb. 91.5 (i B.C.), D.S. 18.26, BGU 731 (ii A.D.) ; vault of a tomb, CIG 2241 ( Chios ), 3007 ( Ephesus ), 3104 ( Teos ), IG 7.2725.4 (Acraeph.); vault of heaven, LXX Is. 40.22 ; vaulted ceiling, τοῦ ἑπτακλίνου PCair.Zen. 445.9 (iii B.C.) ; tester-bed, Arr. An. 7.25.4 ; vaulted sewer, as gloss on ψαλίς, Sch. Pl. Lg. 947d, Hsch.
 [II] Medic., hollow near the auditory meatus, Poll. 2.86 .
 [III] pl., = ζῶναι στρατιωτικαί, Hsch. (Cf. Avest, kamarā ‘girdle’, Lat. camurus, unless Carian, cf. καμαρός 11 .)

which all adds up to “something with a curved top”.  The LXX meaning in Is. 40.22 of “vault of heaven” is perhaps what is in mind here, conceived of as curved.

Cosmas Indicopleustes adopted the idea of Severian — which was speculation by the latter.  His model was a cube with a domed roof.  The fact that this meant the world had corners was no problem — on the contrary! — because the bible talks about the four corners of the world.  I haven’t read enough of Severian to find his reference to corners, but it looks as if this is the pattern here too.

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Thinking about typesetting

The two translations that I have commissioned are both very nearly complete.  In fact I hunger for the day when they will be entirely complete — which will probably be in a month or two.  It is remarkable how long it has all taken.

Then I need to create a book form of them both, so that I can sell copies to libraries.  This will ensure availability in that community, and perhaps recover some of the commissioning costs.

The unwary start with Microsoft Word, create a PDF and send it to a print-on-demand site like Lulu.com.  Then they wonder why it doesn’t look right.

Part of the reason is typesetting.  By default Word does not kern text — that is, move letters like AVA together so that there isn’t a big gap between them.  It can be turned on, under font formatting.

Likewise book publishers do not rely on Times Roman, but use professional fonts like Bembo and Baskerville.

I am profoundly conscious that this is a specialised area, which I have no real desire to learn.  Surely it should be possible to hire in the skill at a reasonable price?

I’ve found a forum here of people offering their services; I suspect that many of them have limited professional skills.  Someone who did seem to know what he was doing did write to me last year, but never replied to my last email.  I must pester him again!

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