History is not the property of any elite

I happened to see these words by Jona Lendering, and although there is something in this, I feel that I need to disagree profoundly.  It seems that some people in the US consider that Obama is the anti-Christ, rather than merely yet another dodgy politician mouthing lies while emptying our pockets.  Biblioblogger Jim West posts a chunk of Greek on who the anti-Christ is, and deliberately doesn’t translate.  “No need for speculation”, he says.

I long ago learned that people who post untranslated Greek intend to intimidate rather than educate, and like most people I despise such point-scoring.  But Jona remarks:

… his joke to keep the relevant lines untranslated, goes straight to the heart of an important matter, which is not just a problem to theology.  Ancient history suffers from it as well: too many people think they can understand ancient texts without having the proper qualifications. Such as learning a dead language.

This is an odd idea. I would not like to go to an amateur dentist. No politician would pay for the experiments by amateur particle physicists. But if ancient texts are involved, expertise is suddenly unnecessary. Books by “self-educated historians” or theological code-breakers are printed by publishing houses that are, essentially, selling out scholarship to make a few quick bucks.

One of the reasons is, of course, that ancient texts are accessible and delightful to read. You easily get the impression that you can make sense of them. There is little to do against this – fortunately, because there is nothing against enjoying a good book. Yet, I would appreciate it if publishers stopped presenting Plato as if he were a normal writer whose books deserve in the bookstores a place between Sylvia Plath and Chaim Potok. He deserves a book with explanations and a lot of footnotes, nothing else.

No, no, and a thousand times NO!

History is not and should never be the special preserve of some specially trained cadre of priests, who alone understand how to interpret the sacred texts, and to whom we all must humbly apply to be permitted an opinion.  In a society where education is general, history belongs to everyone.  History is not some place far-away.  It is our own past. 

The doings of Cicero and Caesar do not belong to Dr Herbert Nose-in-the-air, recently graduated from the university of Osoimportant, on the basis that — according to the other priests — he alone knows the sources well enough to be permitted to speak.  No, no and a thousand times NO!  Petrarch would have burned his books, if he knew that his efforts to rediscover the ancient world would be stranged by such elitism. 

Education is for everyone.  It is true that not everyone will do it equally well.  In the sciences, we perforce allow only trained specialists to enjoy special esteem.  Yet even here, the gifted amateur may make a contribution; and no scientist would make the kind of claims to exclude the public that we see above.  It is merely impractical for most to do so.

But in the humanities, we do not respect the scholar nearly as much, and nor should we.  As we all know, the consensus of scholars on matters of controversy is often shaped by profoundly non-scholarly considerations, such as those who make appointments and their prejudices.  The humanities are the property of the educated world, and will always be so. 

”][Fall of the Bastile]

Let us remember who pays for all this book-sniffing.  The poverty-stricken pensioner widow, eking out her miserable existence on a few score dollars a week and wondering whether this week to heat or eat — for a greedy government makes doing both at the same time difficult — pays of her limited funds to keep a group of people in education as teachers and researchers.  It is, in truth, barely moral that this should happen.  But governments exact from all, careless of the cost.  This exclusive priesthood that some would like to create, is funded by the many.  And why?  So that their work should be valuable to all, because all can benefit.  It does not exist by divine right.  The humanities is a government utility for the supply of education and culture, nothing more.   Nor has it ever been different, except that private patrons replaced the government.  Before we praise our new priesthood to the skies, let us reflect on what we really mean; a bunch of hirelings.

If history can only be known by pronouncements by some self-appointed Pope, then history is bunk, and there is no reason for our wretched widow to pay for it.  Better that the scholars be hanged, than that the poor lady starve.

But the truth is otherwise.  A man who knows no Latin can master the thought of Cicero.  So it is, so it should always be.  The expert should have an advantage, the original language must always be superior; yet in truth I find that knowledge of these languages is often more prated of than possessed, and too often is merely a cloak for a man who uses a translation as a crib.  Where precisely are these scholars, who read Migne for fun?  Few, few indeed.  Let us praise those who can.  Let us listen to what they say.  And let us stick their heads down the toilet when they profess, on such slender grounds, to instruct us in how to read the bible, and how to vote.  Down with such elitism.  As a Tory of the highest and driest kind by temperament, let me raise the red flag.

I don’t want to pillory Jona, for I know that he has something specific in mind, and that something annoys me also.  He wants to raise the standard of popular understanding.  He’s tired of the quantity of crude myths in circulation, and the confidence with which some of them are uttered.  He’s right in this.  There is too much dross out there. 

But the answer is not the creation of a Royal Priesthood, or perhaps, a State Priesthood, to mediate the holy mysteries of what Disraeli had for breakfast to us!  It is better education all round, better access to data, better access to scholarly books — all currently paid for by the public, and all sedulously protected by copyrights to keep them from the public. 

Few, indeed, have done more to aid this process than Jona himself.  This makes it ironic that he calls for a system under which his own website would be shut down as being produced by someone not in the magic circle, by one “not in holy orders”, by an educated enthusiast!

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Hunain ibn Ishaq – update

I’ve had another delivery of the English translation of the short treatise by the 10th century Arabic Christian writer Hunain ibn Ishaq.  Hunain translated most of Galen and was a key figure in the passage of Greek literature into Arabic.  His treatise on true and false proofs of religion is now entirely translated into English, although needs a bit of tweaking.  I’ve also bunged it over to an online contact to review for accuracy etc.

Sbath also published a Coptic Arabic commentary on this text, which I had hoped to get done as well.  But the translator is finding himself rather busier than he had thought, so this may not go ahead.  All the universities are starting teaching, so it isn’t the best time for such projects.  Let’s hope that work does resume.

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UK law to change on internet — in a small but beneficial direction?

This article in the Register says:

Defamation law currently states that someone has the right to sue every time defamatory material is published. This means that publishers could be liable many times over for the online publication of an article if a court agrees that the mere delivery of a web page to a reader counts as publication.

It seems that the Ministry of Love –sorry, that should be the equally Orwellian-sounding “Ministry of Justice” — is consulting on a change, and about time too.

In most countries, the law is different.  You publish something online, and that’s it.  But in the UK “publication” online is when someone accesses it.  This is very bad news, when the laws on what is allowed to be said keep changing.  In the last five years the UK government has used the excuse of “hate speech” to criminalise people expressing disapproval of various favoured groups and policies.  So expressing a perfectly legal distaste for some evil or other in 2000 — and I probably did — means that I can be prosecuted now for publishing “hate speech” today.

Obviously the UK shouldn’t be criminalising free speech, however deserving the perverts that it wants to privilege.  But still more, it shouldn’t be doing so retrospectively, which is the current situation.

So … a little step towards ironing out a silly legal situation, and bringing UK law into line with the US.  Now if only they would see sense on copyright and introduce a horizon of 1923 for copyright too…

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Philosophers did not philosophize for free

A young man was introduced to Aristippus, to become his pupil.

“I shall expect ten pounds,” said the philosopher.

“Ten pounds,” said the father; “why, I could buy a slave for that!”

“Then buy one,” said Aristippus, “and you will have two slaves in your household.”  (Diogenes Laertius. ii. 8, 72.)

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Greek wit

Few will be aware that a compilation of witty sayings from ancient Greek literature exists.  The volume, compiled by Frederick Paley, and entitled simply Greek Wit: a collection of smart sayings and anecdotes, went through at least two editions.  The second edition (1888) is here.

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The orator Scopelian and his trademark gestures

The first century philosopher and rhetor Scopelian belonged to the Second Sophistic.  His life is recorded in the Lives of the Sophists by Philostratus (online to US readers here).

His style when speaking was to gesture violently, strike his thigh, sway to and fro.  A pupil of his rival Polemo sneered that he acted as if he was beating a shield.  Scopelian replied, “Yes; but it is the shield of Ajax.” (Loeb, p.85)

Such was the power of his oratory that he was able to induce the emperor Domitian to grant special privileges to his home city of Smyrna in cultivating vines.

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Cyril of Alexandria, Commentary on John, vol. 2 now on Archive.org

A customer for my CDROM of the Fathers wrote to ask if I had a PDF of vol. 2 of Cyril’s Commentary on John, since I had scanned it for my site.  Luckily for him I had the chance to look, and found the images first shot.

I’ve now uploaded a searchable PDF of this volume to Archive.org.  It’s here:

http://www.archive.org/details/CyrilOfAlexandriaCommentaryOnJohnVolume2Tr.T.Randell

(Or will be in a few minutes)

This was the final volume in the Oxford Movement Library of the Fathers series of translations.  The series began in 1838.  By 1880 E.B.Pusey was dead, and the movement was history.  Yet, somehow, this one last volume appeared, in 1885.  It wasn’t published by Parker of Oxford, and it wasn’t edited by Pusey; but the title-page was uniform with it.  The last few volumes were unnumbered.

By this time the Ante-Nicene Fathers series was 20 years old.  Most collections of the Library of the Fathers were obsolete.  Very few of them indeed ever acquired this last, final volume.  I obtained this one through the courtesy of Glasgow University Library, who benevolently photocopied it and posted it to me.  May their name be ever remembered; for I doubt any other copy of this very, very uncommon book, is ever likely to get scanned.

Volume 1 of the Commentary contained books 1-5.  It was translated by Phillip E. Pusey, the crippled son of old Pusey, who predeceased his father.  P.E.Pusey edited Cyril’s works, and his editions still have value.  But as a translator he was useless, tending to transliterate the Greek.  A vicious review, which I have never been able to locate, halted his efforts and he never proceeded further with Cyril on John.  The otherwise unknown T. Randell did this volume, and made a nice job of it.  It’s far easier to read than vol. 1!  It covers books 6-12, although some of those books are lost and only catena fragments were available.

There’s quite a lot of Orthodox interest in this text.  Let’s hope this helps make it more available. 

 

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Fragments of Eusebius in the Mingana collection

PDF’s are such a blessing.  I’ve been looking at the PDF of volume 1 of the Mingana collection of Syriac manuscripts in Birmingham.  How quickly we take these for granted!  Once, just to consult such a volume, would have meant a day off work, a 60 mile journey, and being robbed blind for copies — if I was even allowed copied.  That was the situation, only five years ago.  Not now!

This will be a dull post, I fear.  Because I ordered some photos of manuscripts in the collection, but no longer remember what was so precious in them!  This post is my journey of discovery.

On p.599 of the PDF (col. 1197 of the book), there is listed the various snippets of Eusebius in various manuscripts.  In July 2008 I went through these, and ordered the following from the Mingana:

Ms. Mingana Syr. 332      Folios 1-9a          Eusebius
Ms. Mingana Syr. 480      Folios 29a-31b       Eusebius
Ms. Mingana Syr. 589      Folios 1-6a          Eusebius

Time to refresh my memory on these!

First I’m opening the Mingana catalogue in Adobe Acrobat and running an OCR on the file to create scannable text.  I only wish Adobe used some decent OCR software.  Come on chaps, talk to Abbyy!

 OK.  On p. 308 of the PDF (col. 616) we find ms. 332.  On ff.6b-7a there are quotations on the genealogy of Jesus, from Ephraim, Eusebius of Caesarea, and Philoxenus.  Wonder why I ordered as far as 9a.

 On p. 432 of the PDF (col. 863) is ms. 480.  Ff. 29a-31b consist of tables to show that there is no contradiction between the two genealogies of Jesus in Matthew and Luke.  The first table is from Severus of Antioch; the others from Ephraim, Eusebius and Philoxenus.  Not sure why I thought this stuff was worthwhile, now.

On p. 562 of the PDF (col. 1125) is ms. 589. 

  • Ff.1b-3b = A short treatise on ecclesiastical chronology dealing with the lunar and solar months. 
  • Ff. 4a-5a : Another short treatise on chronology by Eusebius of Caesarea (called Eusebius of Palestine).
  • Fol. 5 : The months in which the year begins in the calendar of the Jews, the Arabs, the Copts, the Syrians, the Greeks, the Romans, the Persians and the Armenians.
  • Ff. 5b-17b: A medical treatise on the composition of the human body, by Ahud’ immeh Antipater, who mayor may not be the same man as Ahud-‘immeh of Tegrit.
  • and so on.

Fascinating stuff… or not.  This is what so manuscripts consist of, tho; pages of short, dubious-looking texts.

The upshot is that there is unlikely to be much here to impact on my Eusebius project.  Wonder what the “short treatise on chronology is”?  I might toss that over to my translator and ask.

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Eusebius “Quaestiones” Syriac fragments all now translated

Very pleased indeed to get the last fragment of Eusebius’ Tough questions on the gospels in English.  It has been incredibly hard to find people who (a) know enough Syriac to translate this and (b) will actually do it.  This translator is my fourth attempt!  I had to pay a premium price, and it does hurt, but it was worth it.  He’s now going to look over the fragments done by others, and revise and bring it all into line.  But this is another step forward, and a very welcome one.  I shall be very glad to see the back of the Syriac fragments.

I also have some manuscript fragments, which I need to look up again and pass to him.  More later on this.  Today seems to be a day when *everyone* has written to me.

It’s just as well I’m at home this week, recovering from a vicious virus, or I wouldn’t be able to respond to it all.

Oh, and Origen, Homily 9 on Ezekiel, is now done as well.  Only five to go!

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Isidore of Pelusium did not pirate Eusebius

Somewhere I read that book 2, letter 212 of Isidore of Pelusium was an unacknowledged copy of part of Eusebius Ad Marinum.  This would make it valuable as a witness to the text of the latter.  But I sent the text to the translator today. He has just informed me that in fact it takes rather a different approach to the same bible difficulty — how is Jesus dead for 3 days — and is not part of the Eusebius text.  We’ll translate it anyway, but I need to go back and find out who said that it was.

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