Emanuelle Castelli 2020 - exordium of Hermas in Sinaiticus is not original

[Steven Avery]

Experiencing the Shepherd of Hermas (2022)
A True Prophet as a Mouthpiece of the Spirit?
Cultivating Virtue and Control
Jung H. Choi
https://books.google.com/books?id=vIttEAAAQBAJ&pg=PT125
Footnote
https://books.google.com/books?id=vIttEAAAQBAJ&pg=PT134


On the exordium of the Shepherd, see the recent study by Emanuele Castelli, "Gli esordi alternativi del Pastore di Erma," Adamantius 26 (2020): 551-75. Castelli underlines that the exordium attested by the Codex Sinaiticus cannot be considered as genuine. Therefore, in order to reconstruct the original beginning of the Shepherd, Castelli pays attention to the exordium of an ancient Latin version of the work (the so-called Vulgata), in which it is said that an anonymous puella was sold in Rome. A Commentary, Hermeneia (Minneapolis: Fortress Press, 1999), 42.

 

[Steven Avery]

Gli esordi alternativi del Pastore di Erma ADAMANTIUS 26 2020 ECastelli (2020)
Emanuelle Castelli
https://www.academia.edu/73663126/G..._Pastore_di_Erma_ADAMANTIUS_26_2020_ECastelli

Abstract.
The beginning of the Shepherd of Hermas constitutes one of the most problematic points of the work. In fact, the tradition at our disposal is not homogeneous. The aim of my contribution is to show that the exordium attested by the codex Sinaiticus cannot be considered as genuine and that the lacuna in the middle of the first line of the Codex Bodmer XXXVIII cannot be completely supplied with certitude. Therefore, in order to reconstruct the original beginning of the Shepherd, we should pay attention to the exordium of an ancient Latin version of the work (the so called Vulgata), in which it is said that an anonymous puella was sold in Rome.

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SAMPLE
Le ragioni che mi spingono a trattare della questione sono diverse. L’una è data dalla pubblicazione di un articolo sul problema 7, del quale ho avuto modo di occuparmi in forma seminariale in due recenti occasioni 8. Un’altra ragione è data dal fatto che le due principali ‘tipologie’ d’esordio del Pastore - quella che vede Erma venduto a Roma; e l’altra, attestata da un’antica traduzione latina dell’opera, la cosiddetta Vulgata (II/III sec.), secondo la quale sarebbe stata piuttosto una fanciulla a essere venduta nell’Urbe - non sono state mai messe a stretto confronto sul piano dei contenuti, fatta parziale eccezione per un lavoro di Martin Dibelius 9 e per un altro, rimasto inedito, di cui dirò in appendice10. Eppure, da tempo è stata rilevata l’importanza della Vulgata al fine di ricostruire, ovviamente mediante retroversione, l’originale greco dell’opera di Erma in alcuni punti particolarmente problematici 11
9 Cf. M. Dibelius, Der Hirt des Hermas (Handbuch zum Neuen Testament, Ergànzungsband: Die Apostolischen Vàter IV), J.C.B. Mohr (P. Siebeck), Tiibingen 1923, 425-430.

10 Si tratta della tesi di laurea di E. Lorenzi ni, Le versioni latine del «Pastore» di Erma, presentata alla facoltà di Lettere dell'Università di Urbino nel corso dell* anno accademico 1975/1976.

11 A questo riguardo è ora fondamentale M. Simonetti, Di alcune varianti nelle traduzioni latine del Pastore di Erma, Latinitas 1 (2013) 35-42.

The reasons that lead me to deal with the question are different. One is given by the publication of an article on problem 7, which I was able to deal with in seminar form on two recent occasions 8. Another reason is given by the fact that the two main 'typologies' of the Shepherd's debut - the one that sees Erma sold in Rome; and the other, attested by an ancient Latin translation of the work, the so-called Vulgate (2nd/3rd century), according to which it would have been rather a girl to be sold in Rome - they have never been closely compared in terms of content, with the partial exception of a work by Martin Dibelius 9 and another, which has remained unpublished, which I will discuss in the appendix10. And yet, the importance of the Vulgate has been underlined for some time in order to reconstruct, obviously by retroversion, the original Greek of Hermas' work in some particularly problematic points 11

9 Cf. M. Dibelius, Der Hirt des Hermas (Handbuch zum Neuen Testament, Ergànzungsband: Die Apostolischen Vàter IV), J.C.B. Mohr (P. Siebeck), Tiibigen 1923, 425-430.

10 This is E. Lorenzini's degree thesis, The Latin versions of Erma's «Pastor», presented to the Faculty of Letters of the University of Urbino during the academic year 1975/1976.

11 In this regard, M. Simonetti is now fundamental, Of some variants in the Latin translations of the Shepherd of Hermas, Latinitas 1 (2013) 35-42.

 

[Steven Avery]

Psychotropic Elements in Hermas’s First Two Visions: Between Experience and Culture (2022)
Luca Arcari
https://www.academia.edu/80929007/P...st_Two_Visions_Between_Experience_and_Culture


14 Engl, translation is from Carolyn Osiek, The Shepherd of Hermas: On the exordium of the Shepherd, see the recent study by Emanuele Castelli, “Gli esordi alternativi del Pastore di Erma,” Adamantius 26 (2020): 551-75. Castelli underiines that the exordium attested by the Codex Sinaiticus cannot be considered as genuine. Therefore, in order to reconstruct the original beginning of the Shepherd, Castelli pays attention to the exordium of an ancient Latin version of the work (the so-called Vulgata), in which it is said that an anonymous puella was sold in Rome. A Commentary, Hermeneia (Minneapolis: Fortress Press, 1999), 42.

 

[Steven Avery]

Experiencing the Shepherd of Hermas
106
Luca Arcari
Psychotropic Elements and Their Literary Re-configurations in Hermas’s first horasis (Vis. 1.1.1-4 [1.1-4])
https://books.google.com/books?id=VkV3EAAAQBAJ&pg=PA106
https://www.academia.edu/80929007/P...st_Two_Visions_Between_Experience_and_Culture

The one who raised me sold me to a certain Rhoda at Rome. Many years later, I became reacquainted with her and began to love her as a sister. After some time, as she was bathing in the river Tiber, I saw her, gave her my hand, and brought her out of the river. Seeing her beauty, I thought in my heart: “How happy I would be if I had such a wife, both in regard to beauty and manner.” I wanted only this, nothing more. After some time, as I was on my way into the countryside and glorying in the greatness, splendor, and power of God’s creatures, I became drowsy as I walked along. A spirit took hold of me and brought me through a place off the road, humanly impassable. It was very steep and eroded by running water. When I had crossed that stream I came to level ground and kneeling, I began to pray to the Lord and confess my sins. As I was praying, heaven opened, and I saw that woman upon whom I had set my heart, greeting me from heaven with: “Hello, Hermas!” (Vis. 1.1.1-4 [1.1-4])“


14 Engl, translation is from Carolyn Osiek, The Shepherd of Hermas: On the exordium of the Shepherd, see the recent study by Emanuele Castelli, “Gli esordi alternativi del Pastore di Erma,” Adamantms 26 (2020): 551-75. Castelli underlines that the exordium attested by the Codex Sinaiticus cannot be considered as genuine. Therefore, in order to reconstruct the original beginning of the Shepherd, Castelli pays attention to the exordium of an ancient Latin version of the work (the so-called Vulgata), in which it is said that an anonymous puella was sold in Rome. A Commentary, Hermeneia (Minneapolis: Fortress Press, 1999), 42.