Great Minds

Do great minds think alike? Here a couple of striking quotes separated by a millennium and a half. First of all comes Cassiodorus, who seems to have had quite definite ideas about how to employ diagrams:

Duplex quodammodo discendi genus est, quando et linealis descriptio imbuit diligenter aspectum, et post aurium praeparatus intrat auditus. (Institutions 2, praef. 5. Possible translation: Learning is a dual process: the visual mind first acquires the exact context through a drawn figure, so that an attuned aural perception can grasp the subsequent discourse.)

Here are Christopher Chabris and Stephen Kosslyn in 2005:

To be maximally effective, the diagram should be examined before the reader encounters the relevant text, in part because the diagram helps to organize the text, and in part because the reader may try to visualize what the text is describing and the results may not match the diagram.

There is a more thorough discussion of Cassiodorus on my website, including references to Esmeijer's book which first drew attention to this aspect of Cassiodorus's thinking. I have slightly altered the punctuation of Chabris/Kosslyn.

Both passages are onto an important point about thinking through vision: it may not be especially helpful to have access to diagrams after we have discussed topics, but diagrams can be very effective aids, priming the mind to understand things before a more linear form of reasoning commences.

• Cassiodorus, and R.A.B. Mynors. Cassiodori Senatoris Institutiones. Oxford: Clarendon Press, 1961.
• Chabris, Christopher, and Stephen M. Kosslyn. “Representational Correspondence as a Basic Principle of Diagram Design.” Knowledge and Information Visualization (2005): 185–186 (Springer).
• Esmeijer, Anna Catharina. Divina Quaternitas: a Preliminary Study in the Method and Application of Visual Exegesis. Translated by D.A.S. Reid. Assen: Van Gorcum, 1978.

Timelines Go 3D

It's always interesting to see where fifth-century educational techniques are getting us to, 1,600 years later. A couple of modern items from a single issue of the journal Instructional Science, arguing the agelessness of the timeline technique, caught my eye as I was doing some literature research for the philosophical/psychological section of my book.

Sadly, as one might expect, neither article mentions the origins of this venerable technique in the Great Stemma, its fresh exploitation in the Compendium of Petrus Pictaviensis and its great spread in the nineteenth century.

Prangsma et al. found that kids find it easier to learn history when they have both a timeline and a text, and younger children cope better if there are little pictures on the timeline as well.

Foreman found primary and secondary children learn best with a static series of images, but university undergraduates could also remember the correct order of events with the help of a "fly-through" in a virtual-experience game on a computer screen. For some reason, Foreman does not list this article on his academic publications tally at the University of Trier in Germany but does list a couple of more recent items dealing with virtual reality timelines in 3D.
 

Foreman, Nigel, Stephen Boyd-Davis, Magnus Moar, Liliya Korallo, and Emma Chappell. ‘Can Virtual Environments Enhance the Learning of Historical Chronology?’ Instructional Science 36, no. 2 (2008): 155–173.

Prangsma, Maaike E., Carla AM Van Boxtel, and Gellof Kanselaar. ‘Developing a “Big Picture”: Effects of Collaborative Construction of Multimodal Representations in History’. Instructional Science 36, no. 2 (2008): 117–136.

Studia Patristica

Amazingly hard-working Markus Vinzent of the University of London has just announced that the proceedings of the 2011 Oxford Patristics Conference are likely to appear in print this summer. This will not be a nice tidy bound book that one can use to press flowers or thump a burglar: it will be an entire bookshelf of "around" twenty volumes, according to the announcement.

Over the past year, Professor Vinzent has edited hundreds of conference papers to create something the size of a major encyclopaedia. This enormous thing will emerge as volumes 53 to 72 of Studia Patristica, a journal that commenced in 1957. The fact that the cumulative run of a journal can increase by 38 per cent as a result of a single conference is alarming confirmation of the fear that we now entering an age when writers may soon outnumber readers. All of this excellent research will no doubt vanish into the shelves of research libraries and will be summoned by the occasional (wealthy) researcher from Peeters Publishers' full-text database, but how many of the articles will achieve a total global readership of even ten or twenty or thirty? A sobering thought.

 My own paper, "The Great Stemma: a Late Antique Diagrammatic Chronicle of Pre-Christian Time", will appear in the Historica volume alongside papers by four eminent historians which I found among the most interesting of the entire conference:

• Guy Stroumsa's "Jerusalem, Israel, Athens, Jerusalem and Mecca: The Patristic Crucible of the Abrahamic Religions," which was a provocative exploration of how Islam, Judaism and Christianity are equal heirs of Late Antique intellectual debates; 
• Josef Lössl's "Memory as History? Patristic Perspectives," which was a justification of his revisionist approach in his new textbook, The Early Church;
• Hervé Inglebert's "La formation des élites chrétiennes d’Augustin à Cassiodore," which told the interesting story of advanced education from the fourth century;
• Pauline Allen's "Prolegomena to a Study of the Letter-Bearer in Christian Antiquity," which lays the groundwork for an interesting book she is writing about Late Antique travellers who deliver letters.

As far as I can tell, Peeters does not have any kind of open-access arrangement for this journal, which is a pity.

It would appear that Martin Wallraff's discovery that Eusebius of Caesarea wrote another, previously unnoticed set of canon tables, which he made public at the 2011 conference, will not be written up in Studia Patristica, but in the Dumbarton Oaks Papers. The reason, I believe, is that this annual US journal is able to include high-quality colour reproductions of the new-found tables. Presumably that journal's moving firewall will allow the Wallraff paper to be downloaded for free from the year 2023.

Board Game

After searching for some time for any ancient board game on which the Great Stemma might possibly be modelled, I believe the best match would be an Egyptian-devised game-board with 58 holes which has some similarities with our snakes and ladders. Here is a schematic of the game-board, based on a 1952 drawing by Harold Murray in his History of Board Games Other than Chess.

While this is neutrally known among scholars as the Game of Fifty-Eight Holes, in a 2000 article (all references below), Anne-Elizabeth Dunn-Vaturi notes that archaeologists have often called the game Hounds and Jackals. She  proposes her own name for the game, the Monkey Race. According to William Hallo, this game, apparently played with dice, has more than 4,000 years of history.

Such boards are first attested in IXth Dynasty Egypt (ca. 2100 B.C.) and there and in Palestine are made of wood or ivory, elsewhere of stone or clay. Examples of the latter are known from Ras el Ayin and Tell Ajlun in Syria, from Mesopotamia, and from Susa in Elam. Some examples even come from the palace of Esarhaddon and bear his royal inscription. They date from all periods; indeed, their modern counterparts are in use in the Near East to this day. (Hallo, 1996, p. 114)

Hallo does not say who plays the game in modern times, and I can find no one else who claims this to be so. Indeed, the precise rules of the advanced games (one assumes there were many variations) seem to be now lost, and the presentation of the archaeological record suggests the game may have vanished by Roman times.

It is notable that all the boards recovered are much smaller than we would employ for a table-top board game nowadays. In size they are closer to a smartphone or a small tablet computer. For images, one should consult the Louvre website where exquisite variations are assembled into a very impressive interactive page, the best I have found on the internet.

There is a deluxe version of the game (linked picture above) in the Metropolitan Museum of Art in New York.  Despite appearances, it is not a billiard table, but a tiny toy just 15 centimetres long. The stakes in the picture are the counters, five per player, used during play. The Met has six high-resolution photos where you can zoom in for a closer look.This Egyptian grave offering from Thebes explains the order of play through the 29 holes by each player as follows:

The final curves, converging after running along the perimeter, do bear a remarkable resemblance to the closing stages of the fila as they converge on the right side of the Great Stemma, or of the Amiata Stemma (below). I rotated Murray's drawing (above) 180 degrees so you could see this resemblance more plainly.

I have always considered the diagram's circle-by-circle progress to be inspired by a board game rather than by a topological map. Human problem solving and inventiveness is often a matter of transferring some old and familiar method into a new context, then elaborating this new technique by a cumulative process.

I do not suggest that the Great Stemma copies or evokes the 58-hole board game, but simply that the game, which is said to have been played in an altered version among the Copts of Egypt in Late Antiquity (see an image of the Louvre's Coptic variation), might have been the germ that set off a bright idea in the 5th century.

Richard S. Ellis and Briggs Buchanan provide a detailed scholarly discussion of such 58-hole boards. They group them by outline (the commonest are shaped like an axe-head or fish) and offer many line drawings in their 1966 article dedicated to a single artefact, An Old Babylonian Gameboard with Sculptured Decoration, in the Journal of Near Eastern Studies (JSTOR). For older materials, see French archaeologist Roland de Mecquenem's 1905 report, Offrandes de fondation du Temple de Chouchinak, where there are line drawings of several tiny boards from Iran, generally carved from limestone and less than 10 centimetres long. That report is online at Archive.org. See also Iranica Online. Various enthusiast links on the topic have been collected by Alain Tilmant.

Dunn-Vaturi, whose 2000 bibliography should be consulted, is one of the authors of a current article, Cultural transmission in the ancient Near East: twenty squares and fifty-eight holes (citation below).  It includes the above maps, which I am also linking to with Blogger (without copying) so that you can see them. The left map suggests how the game is likely to have spread out from Egypt: the other map deals with the "royal game of Ur", a similarly popular 20-square board game.

Also available: a February 2012 lecture by Dunn-Vaturi on video (in English), where she suggests (at 1:20) that a Babylonian form of the game board may also have symbolized the human body, and quotes the theories of Carl Schuster that the joints on such a "rebirth" symbol may have been used as a palaeolithic mnemonic system to construct genealogies. The game of 58 holes is among those currently on display at the Musée de Cluny in Paris until March 4. See also Dunn-Vaturi's notice about the game at the Louvre and a November 2012 radio interview (in French).

Dunn-Vaturi, Anne-Elizabeth. ‘“The Monkey Race” – Remarks on Board Games Accessories’. Board Game Studies, no. 3 (2000). http://www.boardgamestudies.info/pdf/issue3/BGS3Vaturi.pdf.

Ellis, Richard S., and Briggs Buchanan. ‘An old Babylonian gameboard with sculptured decoration’. Journal of Near Eastern Studies 25, no. 3 (July 1966): 192–201. http://www.jstor.org/stable/10.2307/543265.

Hallo, William W. ‘Games’. In Origins: The Ancient Near Eastern Background of Some Modern Western Institutions. Brill, 1996.

Mecquenem, Roland de. ‘Offrandes de fondation du Temple de Chouchinak’. Mémoires de la Mission Archéologique de Perse 7 (1905): 61–130. http://archive.org/stream/mmoires07franuoft#page/104/mode/2up.

De Voogt, Alex, Anne-Elizabeth Dunn-Vaturi, and Jelmer W. Eerkens. ‘Cultural transmission in the ancient Near East: twenty squares and fifty-eight holes’. Journal of Archaeological Science 40, no. 4 (April 2013): 1715–1730. http://www.sciencedirect.com/science/article/pii/S0305440312004955.

School Stemma

A couple of days ago I published a post about an adaptation of the Great Stemma that appears in the bibles of Parc, Floreffe, Foigny and Burgos. For a long time, my working name for that diagram has been the Lesser Stemma, built on the sense that it employs fewer diagrammatic features than the original 5th-century document.

It has been rightly pointed out that this is misleading, since in sheer bulk it is one of the biggest biblical stemmata ever made.

Counted in pages -- 18 -- it is bigger than the other versions. (Epsilon: 16 pages. Alpha and Beta: 14.) Counted in words, it is vast, inflated with supplementary material from Isidore's Quaestiones including the elaborate allegorical account of the Wandering in the Desert divided into 27 stages or mansio. Even counted in roundels -- Burgos has 529 of them -- it is on a par with the other versions which have an average of 540.

So I began to think about a better name for it.

One idea was to name it from its aggressive intention, which was first identified nearly three decades ago by Yolanta Zaluska. The new stemma employs the techniques of the old one, but to oppose the Great Stemma's purpose. The original explains Jesus's dual ancestries as a mother-plus-father descent. The revision explains the doubling as an effect of Jewish society's levirate marriage custom. One might therefore compare the new stemma to a ship captured by an enemy. Taken as a prize, it sails with a new crew and turns its guns against its former owners. However there is no simple, obvious word to describe this repurposing phenomenon.

One might equally well consider the uses of the new work. The original Stemma was a rather flashy infographic designed to demonstrate at a glance certain ideas about chronology and descent. The new stemma was more like a turgid textbook, loaded up with etymologies, explanations and lists (like that of the prophets). Like a textbook, it has been checked for its doctrinal orthodoxy and has clearly been approved for use by the impressionable student monk. It is not there for easy reading, but to supply information that can be learned by rote and tested.

From this more educational purpose, it might be best to describe the new version as a "school stemma". That is the working name I will employ for it in the next stage of research.

I have fixed the tabulation of "School Stemma" pages on my catalog page, and have discovered that two pages of the Foigny Bible version are online, though in low resolution: the page with Sem and Joktan, 4r, and the Incarnation page, 11r. These two links to the BNF images database work intermittently, but not always.

Zaluska, Yolanta. ‘Entre texte et image: les stemmata bibliques au Sud et au Nord des Pyrénées’. Bulletin de la Societé nationale des antiquaires de France (1986): 142–152.

Window into the Past

Until now I have paid very little attention to a derivative version of the Great Stemma which is found in four bible manuscripts of the 12th and 13th centuries (described here). There are however some indications that this version may provide a window into the past, since it was probably adapted from the Great Stemma at quite an early date.

At first sight, the version that is found in the bibles of Parc, Floreffe, Foigny and Burgos seems very different from the 5th-century original: it is a frontal attack on the Great Stemma author's belief that the Virgin Mary had a father, Joachim, and a grandfather, Joseph, who were direct male-line descendants of King David. It asserts the early medieval orthodoxy, based on the idea that Mary's spouse Joseph had two separate male-line ancestries.

This assault on the Great Stemma imitates its structure while condemning its author's theology and Umfeld as erroneous. Rather like silver-tongued Edmund Burke using radical argumentation to attack radicalism itself, the revisor has appropriated the diagrammatic technique of his opponent to defend the mainstream represented by the thought of Isidore of Seville. He wished to:

• erase the Joachimite explanation of the Gospel contradiction (it is replaced by part of Rufinus's translation of the Letter to Aristides); 
• add the etymologies of Jerome of Stridon (as adopted by Isidore) to explain the biblical names, implicitly rejecting the counter-etymologies in the Liber Genealogus; 
• adjust the content wherever possible to harmonize it with the Vulgate and suppress influences from the Vetus Latina biblical text. As an example, the order of the Minor Prophets is changed to that prescribed by Jerome.

Screeds of Isidore's Mysticorum expositiones sacramentorum also known as the Quaestiones in Vetus Testamentum have been overlaid on the diagram, presenting Old Testament events as allegories of the New. "The Old Testament is exclusively read in the Quaestiones according to the allegorical interpretation," explains Claudio Leonardi in his essay, Old Testament Interpretation ... from the Seventh to the Tenth Century. "Allegory is used by him to read every Old Testament passage and to discover in it the proclamation of Christ's own message.

Despite this revised document's hostility to the Great Stemma, it does offer a few indications of how the Great Stemma might have looked before our oldest extant manuscripts came into existence. Comparing its page divisions with the "purest" recension of the Great Stemma, that in the manuscript of Florence, we are struck by some uncanny similarities.

The section describing the Horrite and Edomite rulers from Genesis 36: 20-43 appears precisely as in the Epsilon recension under the heading, Hi sunt filii Esau qui in Monte Seir nati sunt. The Horrites from Lotan to Anah appear on one page, while Dishon, Ezer and Dishan are delayed to the next page. The Judaean kings from Rehoboam to Ahaz are neatly fitted into a single page with some zigzags, avoiding the strange muddle that afflicts the 13th page of the Florentine manuscript where this succession ends in a kind of graphic traffic jam.

In the Judges section there are two interesting amplifications. For the foreign-rule period we read Alienigene annis XL, and for the peace period in the Foigny Bible we read, Pacem habuerunt et sine lege fuerunt.

Later we read, David filius Iesse, magnus rex et propheta, regnavit super Israel annis XL, in Ebron sex, in Ierusalem XXXIIII, and Salomon pacificus filius David rex Israel regnavit annis XL. As in the Liber Genealogus, durations are given for most of the reigns after the kingdom is divided as a result of the Judaean secession. Of interest is the inclusion in the Foigny, but not in the Burgos text, of certain chronological data from after the Exile which is notably lacking in the other recensions of the diagram. Whether it comes from Isidore or from the early diagram is uncertain:

• Regnum persarum et medorum a temporibus Cyri vel Darii usque ad extremum Darium qui ab Alexandro Magno victus occubuit fuerunt anni centum octoginta novem. 
• Rex macedonum a temporum et Alexandri Magni usque ad Cleopatram regnam Egypti. Rex Antiochus ex Syrie qui Iudeos varia calamitate oppressit plurimos que ex ipsis ob defensionem legis mortes? fecit.
• Iulius Cesar regnavit annum unum ex quo in regno romanorum imperatores et?? ceperunt. 
• Octavianus augustus regnavit annis LX iste obtinuit monarchiam. 
• Thyberius Augustus regnavit annis XXIII huius Tyberii imperatoris anno XVIII Christus passus est.

One also suspects a couple of the glosses in Foigny might pre-date Isidore, although there is nothing that verbally resembles them in the Liber Genealogus. The division into the Northern and Southern Kingdoms is explained with the words, Ab hinc regnum Israel in Roboam atque in Iheroboam divisum bipertitum est, effectum ex quo tribus Effraim principatum obtinuit, and the expiry of Samaria is explained: Osee iste est qui quondam fuit rex super X tribus Israel in Samaria qui temporum Salmanasar regis ab Assiriis captus ...

All of these passages need to be studied more closely, since they could potentially preserve lost text of the original Great Stemma. I am grateful to Dr Andrea Worm for sharing with me information and insights about the Foigny Bible which have led to these observations.

Biblia Pauperum

The Biblia Pauperum is a kind of medieval Reader's Digest version of the Bible which interprets the Old and New Testament as if the mass of biblical texts had been purposefully written as a book of allusions, where the events of Jewish history foreshadow events in the life of Christ. This exegesis, known as typology, goes back to Origen and beyond.

Each of these connections is demonstrated by a collage of images that comprises two Old Testament events (the types), one New Testament event (their antitype) and head-and-shoulder portraits of four patriarchs or prophets. Bruno Reudenbach of the University of Hamburg says the original Biblia Pauperum manuscripts comprised 34 groups in this format. In the beginning they were laid out two to a page, so that four were visible on a spread.

The usual first collation, for example, would link an image of the Annunciation to the temptation of Eve by the serpent and Gideon finding the fleece soaked by dew, along with David, Isaiah, Ezekiel and Jeremiah. This can be seen in a British Library manuscript (King's 5 f. 1), in Tamara Manning's Internet Biblia Pauperum woodcut (reproduced with the Wikipedia article), or with a slight variation in clm 19414 in Munich.

There is another fine digitized example online at the Heidelberg manuscripts site. This German-language manuscript has extended descriptions of each group. Its first extant collation, for example, shows Joseph being cast into the well, Jonah being swallowed by the whale, Jesus being laid in the tomb and David, Solomon, Jacob and Isaiah (compare this to the English version on Manning's website, go to *g*).

Reudenbach's work at the University of Hamburg is a project of the Centre for Manuscript Cultures. The presentation by Reudenbach and Hanna Wimmer (PDF) says more than 80 such manuscripts still exist.