This is just to hijack proceedings and interject to
publicise a new list,
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Here is a copy of the firstmessage, just to tempt you:
Dear Correspondents!
I hope there are some of you out there, willing to
participate in animated and informed discussion on aspects
of the study of the Later Roman Empire and its neighbours.
To set the ball rolling, I thought I'd begin with something
light but generative of endless speculation.
In the poem later named 'De Reditu Suo', Claudius Rutilius
Namatianus sets sails from Ostia to return to his estates
near Toulouse.
I propose two initial areas of discussion:
i/ Why was Rutilius returning home?
ii/ Completion of his journey. What are the places featured
in Fragments A and B, and what other places would Rutilius
have visited after Luna, on his way to Toulouse. Where were
his estates, precisely.
Lets complete his itinerary!
Many thanks for you contribution, and for any other, on any
branch of late Roman Studies,
Best Wishes
Graham the ListOwner!
----------------------
Graham Williamson-Mallaghan
School of Classics and Theology
Queens Building
Queens Drive
University of Exeter
EX4 4QG
01392-676239
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On Mon, 17 Jan 2000 16:18:46 +0100 Otfried Lieberknecht
<[log in to unmask]> wrote:
> >Dante certainly would have agreed with you. He has Beatrice scolding Jerome,
> >complaining that when he read the Bible he inserted ideas of his own that he
> >subsequently passed off as Holy Writ. The passage is almost comical in an
> >affectionate way. If even Jerome, who translated the Vulgate, and was so
> >admired for his learning, cannot meet the standards of Dante's high-minded
> >Beatrice, there indeed seems little hope for lesser mortals.
>
> Dear Pat,
>
> Just a minor correction: it's not exactly true that Dante states or implies
> about Jerome's error that Jerome "passed [it] off as Holy Writ". If we read
> the passage in Paradiso 29 in its context, we find that Beatrice first
> explains how the angelic intelligences were created, that is, that their
> 'ordine triforme' was created together ('concreated') with the substances.
> She then inserts a remark that Jerome had dealt with this subject in a
> 'long passage' where he had claimed that the angels were actually created
> 'centuries' before the rest of the world was created. And against this she
> finally insists that the "truth" as exposed by herself ("questo vero"
> referring to her own doctrine, not to Jerome's) is confirmed in many
> passages by the 'scribes of the Holy Spirit'. In the original, the passage
> reads:
>
> C 29 031 Concreato fu ordine e costrutto
> C 29 032 a le sustanze; e quelle furon cima
> C 29 033 nel mondo in che puro atto fu produtto;
> [...]
> C 29 037 Ieronimo vi scrisse lungo tratto
> C 29 038 di secoli de li angeli creati
> C 29 039 anzi che l'altro mondo fosse fatto;
> C 29 040 ma questo vero e\ scritto in molti lati
> C 29 041 da li scrittor de lo Spirito Santo,
> C 29 042 e tu te n'avvedrai se bene agguati...
>
> So it is rather Beatrice (or Dante-author) who 'passes her opinion off as
> Holy Writ'. She even claims that Dante-pilgrim can verify this truth with
> his own eyes...
>
> Dante was actually not the first to point out Jerome's error, quite to the
> contrary, he was rather repeating a scholastic common place. The relevant
> passage (in his commentary on Paul's epistle to Titus, cf. PL 26,560) had
> been quoted and rejected by Pseudo-Hugh of St. Victor's _Summa
> sententiarum_ (tract. II, cap. i, PL 176,81), by Petrus Lombardus (Sent.
> II, dist. 2, cap. 3, num. 2) and by many, many subsequent commentators on
> his _Sententiae_, as well as by commentaries on the Book of Genesis (e.g.
> Pseudo-Thomas Aquinas [Petrus Johannes Olivi?)], _Postilla in librum
> Geneseos_, cap. I, reprinted in Busa's _Opera omnia ut in indice
> thomistico_, t.VII, 1980, p.486b). For a discussion of scholastic
> precedents see Bruno Nardi, "Tutto il frutto ricolto del girar di queste
> spere" (first publ. 1935), in Nardi, _Dante e la cultura medievale_, Bari:
> Laterza, 1949 (= Biblioteca di cultura moderna, 368), p.309-335, esp.
> p.309-315.
>
> As regards Jerome's irascible nature, I suppose the reference made on this
> list was to the way how he responded, for instance, to Rufinus.
>
> Best,
>
> Otfried
>
> -------------------------------------------------------------
> Otfried Lieberknecht ([log in to unmask], http://www.lieberknecht.de)
> D-12163 Berlin, Schoeneberger Str. 11, tel. ++49 +30 8516675
> -------------------------------------------------------------
>
>
----------------------
Graham Williamson-Mallaghan
School of Classics and Theology
Queens Building
Queens Drive
University of Exeter
EX4 4QG
01392-676239
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