Variant Readings Research Articles

Алкей, фрагмент 140.9 Voigt: одна нерешенная проблема текста

The author examines two variant readings in Alcaeus fr. 140 Voigt, a well-known poem listing pieces of arms. These two variants in line 9 are: ἔρκος (direct tradition represented by a papyrus fragment) and ἄρκος (from the quotation in Athenaeus). The word in question is used in the expression describing greaves: ἔρκος/ἄρκος ἰσχύρω βέλεος “a (de)fence against the arrow’s might”. A brief history of these variants in Alcaeus’ editions is outlined. The variant ἔρκος, attested by the papyrus, is supported by Homeric usage of ἕρκος in some parallel constructions of the Iliad, where it is used to describe means of defense. This variant is preferred in modern editions of Alcaeus’ fragments, including those by E.-M. Voigt (1971) and G. Liberman (1999). However, ἄρκος of the indirect tradition is a lectio difficilior and apparently has no less rights to be included in the fragment. Unlike ἄρκος, ἔρκος could have been a result of banalisation of the text (even as early as before the 2 nd century AD). Besides, ἄρκος fits in the context quite well, as one can infer from the usage of the word in later poets Nicander and Oppian, and probably by Alcaeus himself in fr. 396 Voigt.

James Legge on the Lun Yu’s text history

The article examines the views of the outstanding British Sinologist James Legge (1815–1897) on the textual history of the Lun Yu’. Based on the methodological approach as adapted in the textual historical studies the author, Lidia Golovacheva studies the views by J. Legg on the phenomena as follows. 1. The Qing views on the destruction of books and the killing of scholars, which took place during the Qin dynasty and on the targeted collection of ancient books in the Han era. 2. The compilation process of Lun Yu’s text by the Han dynasty scholars. 3. When and by whom the Lun Yu was written. 4. Who left comments on Lun Yu. 5. Variant readings in Lun Yu. The views on Lun Yu by Legge to a significant part are influenced by those of traditional Chinese scholars. They reflect the general height, reached by the Lun yu’ textology in the 19th cent. This builds a solid basis for future research on the development of Lun Yu studies in the Sinological studies in China, Western Europe and worldwide.

New ways of looking into handwritten miscellanies of the seventeenth century: the case of “Spes Altera”

A large number of copies of Shakespeare’s Sonnet 2 circulated in handwritten miscellanies from the second quarter of the Seventeenth Century. Eleven of those copies have significant variant readings that have led critics to put forward different hypotheses regarding their nature and quality. Most critics, taking into account stylometric analyses, have regarded them as early drafts of Shakespeare’s printed version, and have agreed on their poor quality.By paying due attention to the text’s context of production and reception, we have reached a different conclusion regarding both the nature and quality of the handwritten versions of Sonnet 2. In our view, they are the product of a conscious rewriting on the part of some educated member of the universities or Inns of Court. Close reading of the manuscript copy text (Spes Altera, Bellasys Ms, c.1630), and a line by line comparison with the 1609 Q text, suggest a deliberate attempt on the part of its adapter at increasing the poem’s metrical regularity and structural coherence.

Peranan Hadith dalam Ilmu Taujih Qiraat: Analisis Terhadap Kitab Hujjah al-Qiraat Karangan Ibn Zanjalah

Taujih qiraat is a knowledge that discusses the meaning and justification in the Qur'anic variant reading (qiraat). Scholars of this field often refer to fundamental aspects in Arabic language such as grammar, phonology, morphology and semantic aspects in explaining the meaning and justification of the variation in Qur`anic reading. However, in certain circumstances some scholars also refer to hadith as a source in their explanation and description. Thus, this study discusses the role of hadith of the Prophet SAW in this field of knowledge, by making the book of Hujjah al-Qiraat written by Ibn Zanjalah as a study material. The study was conducted using content analysis methods, by performing an observation on the hadiths used in the Hujjah al-Qiraat, which were then analyzed descriptively to identify the role of these hadith in explaining the meaning and justification of the variation in Qur`anic reading. Among the important findings of this study is; the role of hadith in this knowledge is seen from three aspects, namely it describes the meaning of a qiraat, strengthens the existence of a qiraat directly and also strengthens the existence of a qiraat indirectly. The study also found that the role of hadith is relatively small, compared to the number of Qur`anic words that recited with various readings, and some of the hadiths were not found in the major hadith books, but most of these hadiths are supported with other hadiths as a syawahid (auxiliary).

Early Māori photography as commodified object: Mementoes, miniatures and material culture

During the late nineteenth and early twentieth centuries, there was a boom in the different forms of material culture of the photographic image with the emergence of cheap methods for its mass (re)production. The material culture extended into postcards, illustrated books, magic lantern slides and stereoviews, but also into the much-less discussed area of souvenir china. These commodified objects of illustrated porcelain were popular mementoes of places visited, physical reminders of spaces encountered, made possible through newly developing modes of leisure culture and organized travel. Edwardian New Zealand was no exception, where images of the Māori were a striking presence within its visual culture. This was a country that was beginning to promote its cultural uniqueness partly through its Indigenous population, with early tourism literature referring to the country as Maoriland. New Zealand souvenirs depicted images of the Māori and Māoritanga (Māori culture) on decorative china essentially for consumption by local tourists and travellers. This article considers these commodified objects in the context of photography as material culture, exploring their social biography and the manner in which the images were reproduced and altered. It contends that in addressing keepsake china as objects bearing photographic images, and in positioning these souvenirs as popular artefacts within a scopic culture, a more complex argument of variant readings emerges.

Ekdosis: Using LuaL A T E X for Producing TEI xml Compliant Critical Editions and Highlighting Parallel Writings

ekdosis is a LuaL A T E X package written by R. Alessi designed for multilingual critical editions. It can be used to typeset texts and different layers of critical notes in any direction accepted by LuaT E X. Texts can be arranged in running paragraphs or on facing pages, in any number of columns which in turn can be synchronized or not. Database-driven encoding under L A T E X allows extraction of texts entered segment by segment according to various criteria: main edited text, variant readings, translations or annotated borrowings between texts. In addition to printed texts, ekdosis can convert .tex source files so as to produce TEI xml compliant critical editions. It will be published under the terms of the GNU General Public License (GPL) version 3.

The use of the Septuagint in Afrikaans Bible translations

The Bible Society of South Africa is currently in the process of publishing a new Afrikaans translation of the Bible. In its introduction, the 1983 translation refers to earlier Hebrew manuscripts used but not to the early translations, such as the Septuagint or Vulgate. The 2020 translation uses the ancient versions but tries to remain as faithful as possible to the Biblia Hebraica Stuttgartensia . When comparing instances where the 2020 translation refers to the ancient versions, it becomes clear that the two earlier Afrikaans translations used them as well, 1983 more than 1933/53. The use of the Septuagint in these three translations is elucidated by a number of examples from the books of Ezekiel and 1 Samuel. All three Afrikaans translations of the Old Testament made use of the ancient versions in some instances where the Masoretic Text (MT) presented serious problems. This was done to a lesser extent in the 1933/53 translation. This translation does not discuss the issue in its introduction and contains no notes referring to the practice. The 1983 translation used the Septuagint and the other versions more than the earlier translations did, and has notes about its preferences in some, but not all, instances. The 2020 translation will contain notes in all instances where it deviates from the MT, and even in some instances where it translated the MT, but where the Septuagint or other ancient versions have important variant readings. Contribution: The 1933/53, 1983 and 2020 Afrikaans translations of the Bible used the Septuagint to solve some text-critical issues in the Masoretic Text. The 1983 translation indicates this with footnotes in some instances and the 2020 translation in all instances. Bible translation is related to the core focus of HTS .

Menyoal Kritik Orientalis terhadap Qirā’at: Studi Kritis terhadap Pemikiran Arthur Jefrey Mengenai Ragam Bacaan Al-Qur’an

Arthur Jeffery (1892-1959) was an Australian orientalist who was quite influential in the 20th century. He is well known for his philosophical thoughts on the Qur’an. He even wanted to restore the al-Qur’an text based on Ibn Abī Dāwud al-Sijistānī’s Kitab al-Maṣāḥif which is thought to have recorded readings (qirā’at) in several counter-manuscripts - rival codices. This article examines his thoughts on the variety of reading (qirā’at) of the al-Qur’an. The method used is descriptive-qualitative. From the study conducted, it was found that the following results were: 1) Arthur Jeffery considered that the Mushaf ‘Uthmānī which had a dot and a diacritical mark was a factor in the birth of the variety of reading for the al-Qur’an. According to him, this is a free opportunity for readers to mark themselves according to the context of the verse they understand, 2) Arthur's thought is natural because he uses a text-critical study approach to the Qur’an - as a method. it was used by the Orientalists of the Bible. 3) the use of text-critical studies of the Qur’an as done by Arthur is a fatal basic mistake, because after all the process of transmitting the Koran in the early Islamic century was an oral tradition, so the accusations made by Arthur about qirā’at It is easy to argue with, 4) The use of the term variant reading - by orientalists including Arthur Jeffery is considered a failure by Islamic thinkers in representing the meaning of qirā’at, because it implies uncertainty about the truth of the qiraat itself. So that al-A’ẓamī prefers the term multiple reading, because it is more in accordance with the historical facts of the al-Qur’an transmission which accommodates many dialects of Arabic society.

The effect of abstraction of the script in the emergence of Quranic recitations according to Orientalists

أهداف البحث: يهدف البحث إلى مناقشة ما ذهب إليه عدد من المستشرقين من أن أصل القراءات القرآنية يرجع إلى تجرد الخط الذي كُتِبَتْ به المصاحف الأولى من نِقَاط الإعجام وعلامات الحركات. منهج الدراسة: اتبع هذا البحث المنهج الاستقرائي بالاطلاع على كلام المستشرقين في موضوع كتابة المصاحف ونشأة القراءات، واتبع المنهج التحليلي في دراسة الروايات والنقول العديدة التي تبحث في كتابة المصاحف القديمة، والمنهج النقدي المقارن في مناقشة ومحاورة أقوال المستشرقين في موضوع البحث. النتائج: من أبرز النتائج التي توصل إليها البحث أن تَنَوُّعَ القراءات لا يرجع إلى تجرد المصاحف القديمة من النِّقَاط والحركات، بل هو نتيجة لنزول القرآن على سبعة أحرف، وأن التلقي والمشافهة هي الوسيلة التي نَقَلَ بها المسلمون القرآن جيلاً عن جيل، فلا اجتهاد ولا اختراع في القراءة. أصالة البحث: تظهر القيمة العلمية للبحث في تقرير مبدأ الثقة التامة بالنص القرآني وسلامته من أي تغيير، وتوقف دور الحفظة على نقله كما هو دون أي تدخل في عباراته وحروفه.

Textual Criticism, Translation Studies, and Symmachus’s Version in the Book of Job

Abstract The late second century CE translator/reviser Symmachus took a very different approach to the versions of his predecessor Aquila. His renderings do not appear to have survived in Jewish circles but were much admired by early Christian scholars, thanks to their preservation in Origen’s Hexapla. However, for textual critics of the Hebrew Bible Symmachus’ free approach has limited his value since his readings cannot be easily retroverted, unlike those of Aquila or Theodotion. In the case of the book of Job, although Symmachus’ “transformations” (to use a term from Descriptive Translation Studies) differ in nature from the freedoms observed in OG Job, while rejecting the narrow isomorphism of Aquila and Theodotion he nevertheless adheres quite closely to his Hebrew Vorlage. This offers the possibility of identifying elements significant for textual criticism in his rendering, including variant reading traditions or a different consonantal text.

L'IMPORTANCE DE LA SEPTANTE DANS UNE NOUVELLE ÈRE DE LA CRITIQUE TEXTUELLE

L’article traite de deux questions étroitement liées: la compréhension changée de la critique textuelle de la Bible aujourd’hui, et l’étude ainsi que l’interprétation de la Septante (LXX) dans le cadre de cette situation changée. Pendant longtemps le Texte Massorétique (TM) a été considéré comme le témoin principal du texte hébraïque « originel », mais l’attention dédiée à la LXX, la révalorisation des versions anciennes et, surtout, la découverte des manuscrits de la mer Morte, qui constituent des témoins hébraïques bien anterieurs au TM et confirmant quelques fois la LXX, posent la question s’il faut parler d’un texte originel ou d’une convergence de meilleurs témoins. Quant à la LXX, actuellement, on prête attention aux variantes hébraïques sous-jacentes et à l’activité « rédactionnelle » du traducteur. La LXX n’est plus simplement la « ancilla hebraicae veritatis » mais un précieux témoin autonome au sein d’une multiplicité pluriforme de preuves textuelles.

اهتمام علماء الحديث بالقراءات القرآنية: الإمام النَّووي أنموذجًا

This study aims to clarify the scientific significances of qira’at (the variant readings of the Quran) and their effect on hadith scholar’s understanding. This understanding was concentrated from a comprehensive reading of al-Nawawi’s (d. 676AH/1277CE) introduction to Sahih Muslim along with his methodology in directing this qira’at and be used for proof. Therefore, this study employs library-based and descriptive analytical methods in order to understand these significances and effects. The article begins with a brief encounter with al-Nawawi’s explanation of Sahih Muslim and attempts to view his methods as it may have appeared within his reference to the variant readings, his endeavor of collecting the legitimate readings, how he attributes the variant readings to the original sources and address them if possible. This article concludes that al-Nawawi, may God have mercy on him, directed most of the variant readings mentioned in his explanation, and his choice heavily relied on the tawatur (broad authentication) readings, adhere to the codex and language together with evaluation on shudhudh (irregularity) of variant readings.

The Reception of the Council of Nicaea by Ethnic Minorities in the Eastern Roman Empire

Abstract The continuity and recognition enjoyed by communities which identified themselves with notions condemned in fourth- and fifth-century church councils can be related to the concomitant and interrelated processes of consolidation of historiographic narratives about Christian synods, their materialisation in imperial monuments and texts, and the cultural acceptance of theological and political values and categories. Focusing on the Council of Nicaea, the paper reviews the continuous presence of local Arian communities in Constantinople until the seventh century and the use of “Arian” liturgies in the East. The criteria of orthodoxy are examined in the light of the variant readings of the Ekthesis of the Didascalia CCXVIII Patrum Nicaenum and the prayers attributed to Serapion of Thmuis.

The "Sair Kin Tambuan"; A Banjarese Versified Version of a Well-known Panji Story

The Syair Ken Tambuhan (“Poem of Lady Tambuhan”) is a traditional Malay Panji tale in verse which is known in three redactions (short, middle, and long), all seeming to have a Sumatran origin, although an alternative hypothesis suggests that it might have originated from Borneo, in the Banjarmasin area. This article describes the hitherto unstudied Banjarese manuscript Sair Kin Tambuan from Kalimantan which represents the long redaction, running parallel to Klinkert’s 1886 edition which is based on a Riau manuscript. Probably copied in the twentieth century, since the mid-1980s it has been kept under call number N 4228 in the Museum Lambung Mangkurat in the town of Banjarbaru, South Kalimantan, Indonesia. Discussing a few variant readings, based upon comparisons with the text editions by Klinkert (1886) and Teeuw (1966), it is made clear that variae lectiones causing “philological alarm” are never “without value”, because problematic passages necessitate a close reading allowing analysts to delve deeper into the text.

Varium. Cú Chulainn's battle-scars: a new interpretation of a quatrain in <em>Aided Guill meic Carbada <sub>7</sub>Aided Gairb Glinne Rige</em>

DOI: https://doi.org/10.3318/ERIU.2020.70.7 Ériu LXX (2020) 171–176 Royal Irish Academy VARIUM Cú Chulainn’s battle-scars: a new interpretation of a quatrain in Aided Guill meic Carbada 7 Aided Gairb Glinne Rige* DIL s.v. forrind ‘point (of a weapon), barb’ provides three examples.1 One of these is taken from a quatrain preserved in the late Middle Irish­prosimetric tale Aided Guill meic Carbada 7 Aided Gairb Glinne Rige (hereafter AG), edited by Stokes (1893). The word in question is found in the final line of the second couplet: ni ḟail díb ar talmain tend / crecht arna fagbaim fairrend, ‘Of them on the firm earth there is none for which I do not leave a spearpoint’, LL 12881 (trans. Stokes 1893, 423).2 Stokes’s translation of ­ fairrend as ‘spearpoint’ suggests he understood it as a word consisting of for- + rind ‘a point, tip, apex’ (DIL 1 rind), an i-stem. The editors of the Dictionary suggested emending tend … fairrend to tind … fairrind,3 presumably on the basis that a palatalised final -nd would be expected for an acc. sg. i-stem and therefore emendation to tind would also be needed to fulfil the requirement for deibide rhyme. In this note I revisit this proposed emendation in the Dictionary and provide a new analysis and interpretation of the second couplet in AG, suggesting that fairrend has a more nuanced meaning than forrind ‘barb, spearpoint’ and that perhaps no emendation is needed. AG recounts Cú Chulainn’s violent encounters with and the subsequent deaths of Goll mac Carbada and Garb Glinne Rige. After having slaughtered Goll mac Carbada, Cú Chulainn returns to Emain only to discover that it is abandoned. While Cú Chulainn was away, Conchobar and the Ulaid had gone to visit Dún Colptha at Cúailnge, at the invitation of the hospitaller Conall mac Gleó Glaiss. When Cú Chulainn learns of * This varium arose from an example and brief observation originally included in a note on n-stems which I submitted to Celtica 30 (2018). I am grateful to that journal’s peer-reviewer who suggested I should expand it for another publication. I am indebted to the editors of Ériu as well as to Liam Breatnach for their many helpful suggestions, comments and corrections , and to Nike Stam for reading an earlier draft. I, of course, am solely responsible for any remaining errors. 1 Two examples are from the LL recension of the Táin Bó Cúailgne: gen. pl. tríchu farrindi ,‘thirty barbs’ (O’Rahilly 1967, ll 3345–7, trans. 228–9); dat. pl. dá ḟorrindib,‘with its barbs’ (O’Rahilly 1967, ll 3359; trans. 229). In both instances, forrind refers to the ‘barbs’ that protrude from the gáe bolga cast by Cú Chulainn at Fer Diad. 2 There are two extant independent copies of AG, namely, Book of Leinster (TCD MS 1339 (H 2.18); hereafter LL), fol. 107b24–111b45; NLS Adv. MS 72.1.40 (hereafter K), fol. 29a1–37b25. LL was edited, with variant readings from K, and translated by Stokes (1893); for a diplomatic edition and translation of the LL text, accompanied by a diplomatic transcription of the Edinburgh text, see Hannan (1987). Fogarty (2005) provided a critical edition, with LL serving as the base-text, and a translation. For a discussion of the tale’s date of composition, see Fogarty (2005, 6–13). According to Fogarty (2005, 2–4) the copies of AG derive from a shared exemplar. I provide Stokes’s translation throughout this discussion, as this is the most easily accessible edition available. 3 See DIL s.v. forrind. 172 VARIUM Conchobar’s whereabouts, he sets out in pursuit of him. Cú Chulainn’s charioteer, Láeg mac Ríangabra, gives him a choice of two routes: a long and easy path or a short and difficult path. Láeg warns Cú Chulainn that he will encounter Garb of Glenn Rige on the short path, but Cú Chulainn states that no warrior will deter him.4 Cú Chulainn meets Garb and the two engage in battle, attacking each other violently with spears.5 Cú Chulainn...

Комментарий Александра к «Метафизике» и некоторые схоластические представления об автоматах

In this article, I argue that Albertus Magnus and Thomas Aquinas read a certain passage of Aristotle's Metaphysics on the nature of metaphysical curiosity in a way that is inconsistent with the earlier reading of the same passage by Alexander of Aphrodisias. The passage has to do with Aristotle's use of mechanical automata as a metaphor for kinetic mimesis in his metaphysics. The result of the variant reading of the passage in question is that these Scholastic readings emphasize universal causality as a vehicle of “wonder banishment” in metaphysics at the expense of recognizing the key metaphysical principle that Aristotle is suggesting. Such readings actually turn out to be difficult to maintain with the example of mechanical automata that Aristotle employs. I argue that the absence of the availability of Alexander's commentary to Albert and Aquinas contributes to their variant and inconsistent reading. There are three main parts and a conclusion. Part I discusses the passage from Aristotle's Metaphysics in question, which I call the thaumata passage, as well as Alexander's commentary on it. Part II discusses the unavailability of Alexander's commentary to Albert, Aquinas and their predecessors. Part III discusses the variant scholastic readings of the thaumata passage and how these readings, which take Aristotle's mechanical automata as chance occurrences result in an emphasis on wonder banishment through universal causal reasoning that is inconsistent with the example Aristotle uses in the thaumata passage. By way of conclusion I suggest that even had Alexander's commentary been available to Aquinas, he would have understood the passage as more akin to remarks on magic than to metaphysics.

Varium. Cú Chulainn's battle-scars: a new interpretation of a quatrain in Aided Guill meic Carbada 7Aided Gairb Glinne Rige

DOI: https://doi.org/10.3318/ERIU.2020.70.7 Ériu LXX (2020) 171–176 Royal Irish Academy VARIUM Cú Chulainn’s battle-scars: a new interpretation of a quatrain in Aided Guill meic Carbada 7 Aided Gairb Glinne Rige* DIL s.v. forrind ‘point (of a weapon), barb’ provides three examples.1 One of these is taken from a quatrain preserved in the late Middle Irish­prosimetric tale Aided Guill meic Carbada 7 Aided Gairb Glinne Rige (hereafter AG), edited by Stokes (1893). The word in question is found in the final line of the second couplet: ni ḟail díb ar talmain tend / crecht arna fagbaim fairrend, ‘Of them on the firm earth there is none for which I do not leave a spearpoint’, LL 12881 (trans. Stokes 1893, 423).2 Stokes’s translation of ­ fairrend as ‘spearpoint’ suggests he understood it as a word consisting of for- + rind ‘a point, tip, apex’ (DIL 1 rind), an i-stem. The editors of the Dictionary suggested emending tend … fairrend to tind … fairrind,3 presumably on the basis that a palatalised final -nd would be expected for an acc. sg. i-stem and therefore emendation to tind would also be needed to fulfil the requirement for deibide rhyme. In this note I revisit this proposed emendation in the Dictionary and provide a new analysis and interpretation of the second couplet in AG, suggesting that fairrend has a more nuanced meaning than forrind ‘barb, spearpoint’ and that perhaps no emendation is needed. AG recounts Cú Chulainn’s violent encounters with and the subsequent deaths of Goll mac Carbada and Garb Glinne Rige. After having slaughtered Goll mac Carbada, Cú Chulainn returns to Emain only to discover that it is abandoned. While Cú Chulainn was away, Conchobar and the Ulaid had gone to visit Dún Colptha at Cúailnge, at the invitation of the hospitaller Conall mac Gleó Glaiss. When Cú Chulainn learns of * This varium arose from an example and brief observation originally included in a note on n-stems which I submitted to Celtica 30 (2018). I am grateful to that journal’s peer-reviewer who suggested I should expand it for another publication. I am indebted to the editors of Ériu as well as to Liam Breatnach for their many helpful suggestions, comments and corrections , and to Nike Stam for reading an earlier draft. I, of course, am solely responsible for any remaining errors. 1 Two examples are from the LL recension of the Táin Bó Cúailgne: gen. pl. tríchu farrindi ,‘thirty barbs’ (O’Rahilly 1967, ll 3345–7, trans. 228–9); dat. pl. dá ḟorrindib,‘with its barbs’ (O’Rahilly 1967, ll 3359; trans. 229). In both instances, forrind refers to the ‘barbs’ that protrude from the gáe bolga cast by Cú Chulainn at Fer Diad. 2 There are two extant independent copies of AG, namely, Book of Leinster (TCD MS 1339 (H 2.18); hereafter LL), fol. 107b24–111b45; NLS Adv. MS 72.1.40 (hereafter K), fol. 29a1–37b25. LL was edited, with variant readings from K, and translated by Stokes (1893); for a diplomatic edition and translation of the LL text, accompanied by a diplomatic transcription of the Edinburgh text, see Hannan (1987). Fogarty (2005) provided a critical edition, with LL serving as the base-text, and a translation. For a discussion of the tale’s date of composition, see Fogarty (2005, 6–13). According to Fogarty (2005, 2–4) the copies of AG derive from a shared exemplar. I provide Stokes’s translation throughout this discussion, as this is the most easily accessible edition available. 3 See DIL s.v. forrind. 172 VARIUM Conchobar’s whereabouts, he sets out in pursuit of him. Cú Chulainn’s charioteer, Láeg mac Ríangabra, gives him a choice of two routes: a long and easy path or a short and difficult path. Láeg warns Cú Chulainn that he will encounter Garb of Glenn Rige on the short path, but Cú Chulainn states that no warrior will deter him.4 Cú Chulainn meets Garb and the two engage in battle, attacking each other violently with spears.5 Cú Chulainn...

The Transmission of Augustine’s De ciuitate Dei in Late Antiquity and the Early Middle Ages. A Starting Point for Further Research

The article summarizes the state of the art as regards the late-antique and early medieval direct tradition of Augustine’s De ciuitate Dei, with some new critical insights. It aims to provide a solid basis for future research on the topic and to fill a gap in the existing literature, by critically sifting through the information scattered in the bibliography and bringing it together into a coherent and up-to-date picture. The first part deals with a general overview of the earliest dissemination of De ciuitate Dei and its textual history in the early Middle Ages. In the second part, the complete and partial witnesses dated up to the 9th century that may be used to establish the text of De ciuitate Dei are listed. After an outline of the history of Bernhard Dombart’s edition and its revision by Alphonse Kalb, the last part deals with the little information available so far regarding the genealogical relations between the earliest copies, with a focus on Florus of Lyon’s role in the transmission of the work. Paratexts, readers’ annotations, and variant readings are discussed and mutually integrated, also in light of the recently published articles by Emanuela Colombi (2013 and 2019) and Jesse Keskiaho (2019).

Maximus the Greek's Biblical Philology in the European Context and in the Church Slavonic Tradition

[Rev. of: Verner I. V. The Interlinear Slavonic-Greek Psalter of 1552 Translated by Maximus the Greek. Moscow: Indrik, 2019, 928 pp. (in Russian)] The article offers a review of the study and publication of Maximus the Greek's 1552 translation of the Psalter. This translation, which has remained in manuscripts until now, is viewed as part of the European biblical revision, ialongside other well-known Renaissance translations and editions of the Holy Scriptures. The Church Slavonic-Greek Psalter of 1552 is a monument at once to Byzantine-Slavic, European-Slavic, and inter-Slavic cultural and linguistic ties of the early Modern period. The edition contains an exemplary linguistic and textological description of the Psalter of 1552 which clearly highlights the stages of Maximus the Greek's work on the text, reveals his methods using handwritten and printed sources in different languages, and explicates the translation technique of the Athos scholar. The book identifies the printed Greek original of the Psalter of 1552, which turns out to be the 1498 edition of Justin Decadius. The second part of the book contains a critical edition of the Psalter of 1552 based on the interlinear manuscript of the Russian State Library (RSL f. 173.I # 8) incorporating variant readings of six copies studied. The Greek part of the interlinear manuscript is presented in accordance with its specific Slavonic spelling. This book is a major contribution to paleoslavistics and to the research on biblical studies in Early Modern Russia.

Volunt or Volant? Ancients and Moderns on a Variant Reading of Verg. Aen. 1.150

Volunt or Volant?Ancients and Moderns on a Variant Reading of Verg. Aen. 1.150* Javier Uría An intriguing scholium In the first book of the Aeneid, when describing Neptune's intervention for calming the sea storm that the wind gods had raised at Juno's request, Virgil uses the simile (the first one in the Aeneid)1 of a rebel mob, eager at first to grab any throwable object to use as a weapon, but then calming at the sight of a great statesman capable of placating their spirits with his words: ac ueluti magno in populo cum saepe coorta estseditio saeuitque animis ignobile uulgusiamque faces et saxa uolant (furor arma ministrat);tum, pietate grauem ac meritis si forte uirum quemconspexere, silent arrectis auribus astant (Verg. Aen. 1.148–52) And as a revolt often takes place in a vast crowdand the ignoble populace is enraged,and immediately torches and rocks fly (fury provides weapons);then, if they see a man of piety and virtue,they fall silent and stand to listen attentively.2 Forse la soluzione esiste ed io non l'ho ben capita ('Maybe the solution does exist and I have not understood it properly'). These are the modest closing words in Timpanaro's second attempt3 to make sense of a remark referring to that Virgilian passage in the scholia of Servius Danielis (henceforth DServius) on [End Page 222] Virgil.4 The scholium reports a criticism by the first-century ce Stoic philosopher and grammarian Annaeus Cornutus.5 It reads as follows: iamqve faces et saxa volant. multi non 'uolant', sed 'uolunt' inuenisse se dicunt. sed Cornutus uerendum ait ne praeposterum sit 'faces uelle', et sic 'saxa', cum alibi maturius et ex ordine dictum sit 'arma uelit poscatque simul rapiatque iuuentus.' (Verg. Aen. 7.340, Scholia Danielis Aen. 1.150). iamqve faces et saxa volant. 'Soon torches and stones are flying.' Many critics say that they have not found uolant, 'they fly', but uolunt, 'they want', but Cornutus states that one should be worried that faces uelle 'wanting torches' (and also saxa, 'stones') is a reversed order, since in another passage it was said more opportunely and in order arma uelit poscatque simul rapiatque iuuentus, 'let the young men want, demand and take up arms at once.' Other scholars have paid attention to the scholium both earlier and later than Timpanaro. This paper offers, first, a critical review of attempts to explain the text and then puts forward a new, and hopefully definitive, interpretation. A review of proposed interpretations In a very brief remark in his Prolegomena, Ribbeck6 states that Cornutus was right in rejecting the reading uolunt that the anonymous multi had proposed instead of uolant. In so doing, the German scholar assumes that Cornutus' pointing at an inverted order (praeposterum, i.e. hysteron proteron) in Aen. 1.150 is part of that critic's argument to condemn uolunt. However, as explained below, this is neither a necessary nor a universally accepted inference. Ribbeck's approach seems to be shared by Reppe,7 who refers to this [End Page 223] scholium as the only one, among Cornutus' fragments, reflecting a vindication of the tradita lectio.8 The assumption that Cornutus objected to uolunt and chose the correct reading uolant has led Zetzel9 to praise his 'good judgment' in contrast with his opponent's (Zetzel's guess is that the unmentioned opponent may be Iulius Hyginus,10 who might have cited from 'a nonexistent manuscript'). However, the certainty that Cornutus defended uolant is challenged by Timpanaro,11 who rightly emphasises that the uelit in the parallel passage (Aen. 7.340) rather implies that Cornutus was actually supporting uolunt. Timpanaro admits, however, that this does not provide a definite solution either, since it seems to mean that Cornutus was arguing against himself; indeed, he appears to be trying to defend uolunt and, at the same time, to be acknowledging that, with uolunt, the verse falls into a praeposterum. In one of her 'Two Servian Notes', Lazzarini12 tries to minimise the apparent contradiction in Cornutus' argument by noting that the two passages from the Aeneid that Cornutus compares are, in...