Pub Date : 2023-06-01DOI: 10.1177/09518207231152828
H. Lundhaug
Coptic literature abounds with references to books that never existed as physical objects in their own right. This article explores the role of fictional books specifically in a selection of Coptic apocrypha deriving from the entire period of Coptic literary production. Whether presented as apostolic, prophetic, or angelic; earthly or heavenly; historical or contemporary, references to fictional books could function as veracity devices, authority claims, or as materials for storyworld creation. Taking as its points of departure recent work on pseudo-documentarism, transnarrative storyworlds, and the cognitive effects of fiction, this article explores implicit claims to authority and authenticity, as well as the fuzzy boundaries and interrelationships between fictional and factual references in meaning- and world-making.
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Pub Date : 2023-06-01DOI: 10.1177/09518207231161736
L. Lied, M. Kartzow, Esther Brownsmith
This special issue of the Journal for the Study of the Pseudepigrapha aims to introduce the concept of “books known only by title” as a fruitful new focus of research in the larger field of first-millennium Jewish and Christian literatures. Books known only by title are named literary objects known only through the medium of other writings, surviving neither as extant documents nor as excerpts or quotations of any substantial length. Still, these books are far more than “lost,” “false,” or “forged”: they were vital components of the first millennium literary imagination. This introductory essay provides a conceptual and methodological framework for the study of this hitherto unexplored phenomenon and offers an initial overview of key functions of books known only by title in book lists and literary texts.
{"title":"Books known only by title","authors":"L. Lied, M. Kartzow, Esther Brownsmith","doi":"10.1177/09518207231161736","DOIUrl":"https://doi.org/10.1177/09518207231161736","url":null,"abstract":"This special issue of the Journal for the Study of the Pseudepigrapha aims to introduce the concept of “books known only by title” as a fruitful new focus of research in the larger field of first-millennium Jewish and Christian literatures. Books known only by title are named literary objects known only through the medium of other writings, surviving neither as extant documents nor as excerpts or quotations of any substantial length. Still, these books are far more than “lost,” “false,” or “forged”: they were vital components of the first millennium literary imagination. This introductory essay provides a conceptual and methodological framework for the study of this hitherto unexplored phenomenon and offers an initial overview of key functions of books known only by title in book lists and literary texts.","PeriodicalId":14859,"journal":{"name":"Journal for the Study of the Pseudepigrapha","volume":null,"pages":null},"PeriodicalIF":0.3,"publicationDate":"2023-06-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"44799645","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2023-06-01DOI: 10.1177/09518207221141371
Anna Rebecca Solevåg
This essay offers a new perspective on the booklists of the Gelasian Decree (Decretum Gelasianium) from the sixth century. In this document’s apocryphal booklist, there are several titles featuring female or feminine names that exhibit a certain unruliness. Whether known only by title or by many titles, these entries pose the question of why female figures and texts not usually associated with heresy are constructed under this rubric in the Gelasian Decree. By untangling the lists from the academic discourse on canon and rather understanding them in the context of the document as a whole, the essay offers a fresh reading of the relations between gender, apocryphal books, and church hierarchy. Through an analysis of the occurrences of female/feminine names and signifiers throughout the text, it is found that while male figures are associated with God, the church hierarchy, and canonical and legitimate literature, the categories of apocrypha and heresy are feminized. It is argued that the “unruly” book titles in the Gelasian Degree ultimately resist the organizing efforts of its author.
{"title":"Gender and unruly titles in the booklists of the Gelasian Decree","authors":"Anna Rebecca Solevåg","doi":"10.1177/09518207221141371","DOIUrl":"https://doi.org/10.1177/09518207221141371","url":null,"abstract":"This essay offers a new perspective on the booklists of the Gelasian Decree (Decretum Gelasianium) from the sixth century. In this document’s apocryphal booklist, there are several titles featuring female or feminine names that exhibit a certain unruliness. Whether known only by title or by many titles, these entries pose the question of why female figures and texts not usually associated with heresy are constructed under this rubric in the Gelasian Decree. By untangling the lists from the academic discourse on canon and rather understanding them in the context of the document as a whole, the essay offers a fresh reading of the relations between gender, apocryphal books, and church hierarchy. Through an analysis of the occurrences of female/feminine names and signifiers throughout the text, it is found that while male figures are associated with God, the church hierarchy, and canonical and legitimate literature, the categories of apocrypha and heresy are feminized. It is argued that the “unruly” book titles in the Gelasian Degree ultimately resist the organizing efforts of its author.","PeriodicalId":14859,"journal":{"name":"Journal for the Study of the Pseudepigrapha","volume":null,"pages":null},"PeriodicalIF":0.3,"publicationDate":"2023-06-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"43243747","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2023-03-01DOI: 10.1177/09518207221124490
Carrie Cifers
This article brings the literary treasures of ancient Judea into conversation with the interdisciplinary fields of Narrative Ethics and Socio-Narratology while considering Jubilees and Josephus’s Judean Antiquities as participating in the etic genre of national history. This article interrogates the work that each of these narratives do to shape the collective identity of Hellenistic and Roman era Judeans and to shape Judean perceptions of their cultural Others. By analyzing Jubilees 30 and Antiquities 1.337–341 dialogically, this paper claims that Josephus’s re-narrativization of Judean history serves as a corrective to the Israelite representation in Jubilees. It is argued that representations in Jubilees promoted an impermeable boundary between Judeans and Others, with violence as a legitimized and valorized ethic of cross-cultural engagement, whereas Antiquities re-imagined a new future of more permeable boundaries and diplomatic negotiation for first-century C.E. Judeans by re-imagining their past through narrative. Dangerous representations of cultural Others, however, remained a part of the story.
{"title":"Re-imagining identity through national narratives: The representational ethics of Israelites and Other(s) in Jubilees and Josephus’s Judean Antiquities","authors":"Carrie Cifers","doi":"10.1177/09518207221124490","DOIUrl":"https://doi.org/10.1177/09518207221124490","url":null,"abstract":"This article brings the literary treasures of ancient Judea into conversation with the interdisciplinary fields of Narrative Ethics and Socio-Narratology while considering Jubilees and Josephus’s Judean Antiquities as participating in the etic genre of national history. This article interrogates the work that each of these narratives do to shape the collective identity of Hellenistic and Roman era Judeans and to shape Judean perceptions of their cultural Others. By analyzing Jubilees 30 and Antiquities 1.337–341 dialogically, this paper claims that Josephus’s re-narrativization of Judean history serves as a corrective to the Israelite representation in Jubilees. It is argued that representations in Jubilees promoted an impermeable boundary between Judeans and Others, with violence as a legitimized and valorized ethic of cross-cultural engagement, whereas Antiquities re-imagined a new future of more permeable boundaries and diplomatic negotiation for first-century C.E. Judeans by re-imagining their past through narrative. Dangerous representations of cultural Others, however, remained a part of the story.","PeriodicalId":14859,"journal":{"name":"Journal for the Study of the Pseudepigrapha","volume":null,"pages":null},"PeriodicalIF":0.3,"publicationDate":"2023-03-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"49098237","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2023-03-01DOI: 10.1177/09518207221124488
David Lincicum
This short article proposes a new translation of Wis 14:6, and identifies the giants of Gen 6:1–4 as the “seed of the generative act” that Noah abandons.
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Pub Date : 2023-03-01DOI: 10.1177/09518207221137068
Matthew J. Klem
Interpreters commonly designate two phrases in Jubilees, “the book of the first law” (6:22) and “the words of the law” (30:12), as explicit references to the already written Pentateuch that thus transparently acknowledge the historical context of its own production. However, these supposedly earthly writings are penned by the angel, and interpreters identifying them as already existing Torah seem to equivocate about whether they belong to an earthly or heavenly corpus. Supplementing the work of David Lambert, this article argues that the phrases can be coherently construed as references to heavenly writing, the archetype based on which Moses writes Torah. They therefore harmonize with the putative context of Sinai revelation, rather than compromising it. And the resulting absence of any explicit reference to the Pentateuch can be comprehended in light of Jubilees’s strategies for claiming authority. Determining the referents of these two phrases is consequential for our understanding of Mosaic pseudepigraphy more broadly.
{"title":"Heavenly writing and the authority of rewritten scripture: Reevaluating explicit references to the Pentateuch in Jubilees","authors":"Matthew J. Klem","doi":"10.1177/09518207221137068","DOIUrl":"https://doi.org/10.1177/09518207221137068","url":null,"abstract":"Interpreters commonly designate two phrases in Jubilees, “the book of the first law” (6:22) and “the words of the law” (30:12), as explicit references to the already written Pentateuch that thus transparently acknowledge the historical context of its own production. However, these supposedly earthly writings are penned by the angel, and interpreters identifying them as already existing Torah seem to equivocate about whether they belong to an earthly or heavenly corpus. Supplementing the work of David Lambert, this article argues that the phrases can be coherently construed as references to heavenly writing, the archetype based on which Moses writes Torah. They therefore harmonize with the putative context of Sinai revelation, rather than compromising it. And the resulting absence of any explicit reference to the Pentateuch can be comprehended in light of Jubilees’s strategies for claiming authority. Determining the referents of these two phrases is consequential for our understanding of Mosaic pseudepigraphy more broadly.","PeriodicalId":14859,"journal":{"name":"Journal for the Study of the Pseudepigrapha","volume":null,"pages":null},"PeriodicalIF":0.3,"publicationDate":"2023-03-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"43816373","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2023-03-01DOI: 10.1177/09518207231152825
M. Stone
The aim of this paper is to commence seeking an answer to the following question: What function did the developed parabiblical (pseudepigraphical) literature play in medieval Armenian culture? The question is approached by the examination of markers in the texts that might show the use to which they were put and reveal the contexts in which the various types of literature were composed, or preserved, or developed. The issues of folk tales and oral transmission are raised. The use of iconographic sources and their relationship to literary documents, oral or written, are investigated.
{"title":"Parabiblical tradition in mediaeval Armenia and its social location(s)","authors":"M. Stone","doi":"10.1177/09518207231152825","DOIUrl":"https://doi.org/10.1177/09518207231152825","url":null,"abstract":"The aim of this paper is to commence seeking an answer to the following question: What function did the developed parabiblical (pseudepigraphical) literature play in medieval Armenian culture? The question is approached by the examination of markers in the texts that might show the use to which they were put and reveal the contexts in which the various types of literature were composed, or preserved, or developed. The issues of folk tales and oral transmission are raised. The use of iconographic sources and their relationship to literary documents, oral or written, are investigated.","PeriodicalId":14859,"journal":{"name":"Journal for the Study of the Pseudepigrapha","volume":null,"pages":null},"PeriodicalIF":0.3,"publicationDate":"2023-03-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"42216182","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2023-03-01DOI: 10.1177/09518207221140559
J. Barrier
This essay examines the conjecture that the Wisdom of Solomon was heavily influenced by Greek philosophy most notably in the form of Middle Platonism. In stating it this way, an argument is being made that “Middle Platonism” is a better description for the philosophical thought patterns in Wisdom than, for instance, “Greek philosophical thought” generally, or even “Stoicism.” Therefore, the similarities of philosophical thought between Wisdom and the Middle Platonist Plutarch of Chaeroneia are considered, especially in regard to ethics and physics. No efforts have been made to argue that the naïve level of philosophical development within Wisdom is in any way approachable to the advanced level of philosophical development within Plutarch. However, scholars should feel certain in describing Wisdom as a Jewish writing that evinces Middle Platonic thought patterns.
{"title":"Middle Platonism in the Wisdom of Solomon: A comparison of Wisdom to Plutarch of Chaeroneia","authors":"J. Barrier","doi":"10.1177/09518207221140559","DOIUrl":"https://doi.org/10.1177/09518207221140559","url":null,"abstract":"This essay examines the conjecture that the Wisdom of Solomon was heavily influenced by Greek philosophy most notably in the form of Middle Platonism. In stating it this way, an argument is being made that “Middle Platonism” is a better description for the philosophical thought patterns in Wisdom than, for instance, “Greek philosophical thought” generally, or even “Stoicism.” Therefore, the similarities of philosophical thought between Wisdom and the Middle Platonist Plutarch of Chaeroneia are considered, especially in regard to ethics and physics. No efforts have been made to argue that the naïve level of philosophical development within Wisdom is in any way approachable to the advanced level of philosophical development within Plutarch. However, scholars should feel certain in describing Wisdom as a Jewish writing that evinces Middle Platonic thought patterns.","PeriodicalId":14859,"journal":{"name":"Journal for the Study of the Pseudepigrapha","volume":null,"pages":null},"PeriodicalIF":0.3,"publicationDate":"2023-03-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"48267337","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2023-03-01DOI: 10.1177/09518207221116199
M. W. Martin
The study examines the debated questions of whether and whence preexistence is affirmed of the Son of Man in the parables of Enoch. With regard to the first question, I argue an old thesis on new grounds. Augmenting Johannes Theisohn’s analysis, I highlight the parallel intertextual engagement of Isa 49:1–2 evident in 1 En. 48:3, 6; 62:7. Then on the basis of this parallel intertextuality, I demonstrate how the strong dichotomy necessary to the argument against preexistence cannot be drawn between 1 En. 48:3, 6, on one hand, as affirming preexistence in the mind of God and 1 En. 62:7, on the other hand, as affirming real existence within history, as the verses in question are parallel expressions depicting the same set of events from Isaiah. With regard to the study’s second question, whence preexistence, I argue an altogether new thesis that Isa 49:1–2—and not Prov 8—is the true source. On one hand, there are no linguistic links in 1 En. 48:3, 5; 62:7 to Prov 8 and the parables clearly distinguish the Son of Man from Wisdom in other passages. On the other hand, the spatial and temporal markers in 1 En. 48:3, 6; 62:7 designating the Son of Man’s naming/hiding as occurring, respectively, in God’s heavenly presence and before creation correspond formally to spatial and temporal markers in Isa 49:1–2 attached to the naming/hiding of the servant and, for reasons we explore, should be seen as interpretations of those markers.
{"title":"Whether and whence preexistence in 1 Enoch? Isa 49:1–2 and the preexistent servant as the background for 1 En. 48:3, 6; 62:7","authors":"M. W. Martin","doi":"10.1177/09518207221116199","DOIUrl":"https://doi.org/10.1177/09518207221116199","url":null,"abstract":"The study examines the debated questions of whether and whence preexistence is affirmed of the Son of Man in the parables of Enoch. With regard to the first question, I argue an old thesis on new grounds. Augmenting Johannes Theisohn’s analysis, I highlight the parallel intertextual engagement of Isa 49:1–2 evident in 1 En. 48:3, 6; 62:7. Then on the basis of this parallel intertextuality, I demonstrate how the strong dichotomy necessary to the argument against preexistence cannot be drawn between 1 En. 48:3, 6, on one hand, as affirming preexistence in the mind of God and 1 En. 62:7, on the other hand, as affirming real existence within history, as the verses in question are parallel expressions depicting the same set of events from Isaiah. With regard to the study’s second question, whence preexistence, I argue an altogether new thesis that Isa 49:1–2—and not Prov 8—is the true source. On one hand, there are no linguistic links in 1 En. 48:3, 5; 62:7 to Prov 8 and the parables clearly distinguish the Son of Man from Wisdom in other passages. On the other hand, the spatial and temporal markers in 1 En. 48:3, 6; 62:7 designating the Son of Man’s naming/hiding as occurring, respectively, in God’s heavenly presence and before creation correspond formally to spatial and temporal markers in Isa 49:1–2 attached to the naming/hiding of the servant and, for reasons we explore, should be seen as interpretations of those markers.","PeriodicalId":14859,"journal":{"name":"Journal for the Study of the Pseudepigrapha","volume":null,"pages":null},"PeriodicalIF":0.3,"publicationDate":"2023-03-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"42079891","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2022-12-01DOI: 10.1177/09518207221137062
S. Adams
This paper begins with a brief definition of allusion. The majority of the paper investigates the ways that memory language was used by ancient authors (Jewish, Greek, and Latin) as a literary technique to signal overt intertextual and intratextual allusions. I argue that this is a recognized, intentional, and cross-cultural phenomenon with varied practices and that scholars need to consider this in future studies of intertextuality.
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