Steven Avery
Administrator
1200 Years of Materialities and Editions of a Forbidden Text (2019)
Paolo Cecconi
Paolo Cecconi
Hermas - 1200 Years of Materialities - Paolo Cecconi
- Thread starter Steven Avery
- Start date
Steven Avery
Administrator
CARM
https://forums.carm.org/threads/codex-sinaiticus-the-facts.12990/page-5#post-997431
1200 Years of Materialities and Editions of a Forbidden Text
Shepherd of Hermas: "The contents, the stylistic differences and, as revealed below, the same textual transmission confirm the existence of those two autonomous Revelations at the origin of the present Shepherd. Today scholars agree that a unique author wrote the Shepherd in two different times of his life between 138 and 144. Later, either the same Hermas or unknown members of the Christian community of Rome joined both Revelations together and created thus the present Shepherd. The Shepherd has had soon a broad reception and was therefore the object of several hard critics. Indeed already at the end of the 2nd century, the aforementioned Muratorian Fragment suggested a private reading of the Shepherd discouraging its reading during the liturgy. The reason of that critic was Hermas’ theory of a second repentance una tantum after the baptism in order to grant the sinners a second chance of salvation. After the Muratorian Fragment, Fathers of the Church and theologians criticized the Shepherd or had a positive opinion about it."
"If I take into account only the Greek sources of the Shepherd, their number exceeds thirty. The textual transmission of the ‘Greek’ Shepherd is extremely rich until the 7th century, then reveals a huge lacuna until the 13th century and ends in the 14th century. According to the recent but not updated analysis of D. Batovici,
"The sources of the Shepherd are amazing not only because of their quantity but also because of their heterogeneity; indeed they belong to different media-forms and to different ideas and typology of editions.
"Re Codex Sinaiticus: A very unprofessional scribe wrote the text of the Shepherd; the other scribes and, laterm several correctors (who date between the 5th and the 7th centuries) emendated it. The correctors of Hermas are the so-called S1 (“a correction made in the production process, as part of the revision of the text after it had been copied, or a correction by the scribe in the copying process. These cannot always be distinguished”), S d (“a hand who rewrote faded portions of text, occasionally providing corrections”), and S ca (“corrector who revised the manuscript rather extensively between the fifth and seventh centuries”). The Codex Sinaiticus has played a significant role in the textual transmission of the Shepherd, because it is the point of contact of different textual lines; indeed the need to have a very luxurious book—as the Sinaiticus is—created the preconditions for a review of the extant textual versions of Hermas. The Codex Sinaiticus was an attempt to fix the still fluid Hermas’ transmission, and to establish an “official version” in the authoritative corpus of the Bible, but it produced “a hybrid text”, which reveals its “weakness” and its “imprecisions” if compared with other sources, like the P. Bodm. 38 and the Codex Athous Grigoriou 96, [D. Harlfinger and B. Mondrain revealed the identity of the scribe of this codex: the Papas Malachias of the monastery of Chora in Constantinople, alias the so-called Anonymus Aristotelicus, one of the most famous scribes of Aristotelian manuscripts, and dated the codex to the 14th century] which have had different autonomous transmissions."
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p. 323
The Latin Vulgata translation was written at the end of the 2nd century as proven by a quotation of Sim. IX,31,5–6 in the pseudo-Cyprianic De aleatoribus. Its importance not only for the comprehension of the Greek Shepherd, but also for the history of the Latin Christianity is indubitable. In 1994 E. Dekkers listed about 28 sources from the 9th to the 16th century, which contain partially or completely the text of the Vulgata.73
Thanks to a quotation of Sim. IX,15 in the Vita Sanctae Genovefae (ca. 520 AD), scholars have dated the translation Palatina to the 5th century. Ms. A. Vezzoni, Palatina’s most recent editor, suggested Gaul as its place of composition. Other quotations of the Palatina (Mandatum 4th ) are in the Collectio Canonum Hibernensis (8th century) and in the Collectio Canonum Fiscannensis (between 9 th and 10 th centuries). The Palatina has today a very poor textual transmission; it is present only in a fragment of an 8th-century-manuscript, and two complete 15th-century-manuscripts."
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https://forums.carm.org/threads/codex-sinaiticus-the-facts.12990/page-5#post-997431
1200 Years of Materialities and Editions of a Forbidden Text
- October 2019
- License CC BY-NC-ND 4.0
- In book: Antike Texte und ihre Materialität (pp.309-330)
Shepherd of Hermas: "The contents, the stylistic differences and, as revealed below, the same textual transmission confirm the existence of those two autonomous Revelations at the origin of the present Shepherd. Today scholars agree that a unique author wrote the Shepherd in two different times of his life between 138 and 144. Later, either the same Hermas or unknown members of the Christian community of Rome joined both Revelations together and created thus the present Shepherd. The Shepherd has had soon a broad reception and was therefore the object of several hard critics. Indeed already at the end of the 2nd century, the aforementioned Muratorian Fragment suggested a private reading of the Shepherd discouraging its reading during the liturgy. The reason of that critic was Hermas’ theory of a second repentance una tantum after the baptism in order to grant the sinners a second chance of salvation. After the Muratorian Fragment, Fathers of the Church and theologians criticized the Shepherd or had a positive opinion about it."
"If I take into account only the Greek sources of the Shepherd, their number exceeds thirty. The textual transmission of the ‘Greek’ Shepherd is extremely rich until the 7th century, then reveals a huge lacuna until the 13th century and ends in the 14th century. According to the recent but not updated analysis of D. Batovici,
"The sources of the Shepherd are amazing not only because of their quantity but also because of their heterogeneity; indeed they belong to different media-forms and to different ideas and typology of editions.
"Re Codex Sinaiticus: A very unprofessional scribe wrote the text of the Shepherd; the other scribes and, laterm several correctors (who date between the 5th and the 7th centuries) emendated it. The correctors of Hermas are the so-called S1 (“a correction made in the production process, as part of the revision of the text after it had been copied, or a correction by the scribe in the copying process. These cannot always be distinguished”), S d (“a hand who rewrote faded portions of text, occasionally providing corrections”), and S ca (“corrector who revised the manuscript rather extensively between the fifth and seventh centuries”). The Codex Sinaiticus has played a significant role in the textual transmission of the Shepherd, because it is the point of contact of different textual lines; indeed the need to have a very luxurious book—as the Sinaiticus is—created the preconditions for a review of the extant textual versions of Hermas. The Codex Sinaiticus was an attempt to fix the still fluid Hermas’ transmission, and to establish an “official version” in the authoritative corpus of the Bible, but it produced “a hybrid text”, which reveals its “weakness” and its “imprecisions” if compared with other sources, like the P. Bodm. 38 and the Codex Athous Grigoriou 96, [D. Harlfinger and B. Mondrain revealed the identity of the scribe of this codex: the Papas Malachias of the monastery of Chora in Constantinople, alias the so-called Anonymus Aristotelicus, one of the most famous scribes of Aristotelian manuscripts, and dated the codex to the 14th century] which have had different autonomous transmissions."
==============================
p. 323
The Latin Vulgata translation was written at the end of the 2nd century as proven by a quotation of Sim. IX,31,5–6 in the pseudo-Cyprianic De aleatoribus. Its importance not only for the comprehension of the Greek Shepherd, but also for the history of the Latin Christianity is indubitable. In 1994 E. Dekkers listed about 28 sources from the 9th to the 16th century, which contain partially or completely the text of the Vulgata.73
Thanks to a quotation of Sim. IX,15 in the Vita Sanctae Genovefae (ca. 520 AD), scholars have dated the translation Palatina to the 5th century. Ms. A. Vezzoni, Palatina’s most recent editor, suggested Gaul as its place of composition. Other quotations of the Palatina (Mandatum 4th ) are in the Collectio Canonum Hibernensis (8th century) and in the Collectio Canonum Fiscannensis (between 9 th and 10 th centuries). The Palatina has today a very poor textual transmission; it is present only in a fragment of an 8th-century-manuscript, and two complete 15th-century-manuscripts."
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Steven Avery
Administrator
Steven Avery
Administrator
Dekkers, Eligius (1994), “Les traductions latines du Pasteur d’Hermas”, in: Euphrosyne 22, 13–26
Vezzoni, Anna (1994), II Pastore di Erma versione palatina (II nuovo melograno. 13. Sezione scrittori latini del Medioevo e del Rinascimento), Florence.
Also
Vezzoni, Anna. 1988. “Un testimone inedito della versione palatina del Pastore di Erma.” SCO 37: 241–65.
Il pastore di Erma: versione palatina, con testo a fronte (1994)
https://books.google.com/books?id=V4cRAQAAIAAJ&focus=searchwithinvolume&q=maximo
Vezzoni, Anna (1994), II Pastore di Erma versione palatina (II nuovo melograno. 13. Sezione scrittori latini del Medioevo e del Rinascimento), Florence.
Also
Vezzoni, Anna. 1988. “Un testimone inedito della versione palatina del Pastore di Erma.” SCO 37: 241–65.
Il pastore di Erma: versione palatina, con testo a fronte (1994)
https://books.google.com/books?id=V4cRAQAAIAAJ&focus=searchwithinvolume&q=maximo
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