Pub Date : 2019-01-30DOI: 10.1163/9789004417595_047
J. V. Oort
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Pub Date : 2018-03-12DOI: 10.1163/15700720-12341333
J. Oort
The article examines the conspicuous references to God’s ‘Right Hand’ in Manichaeism by analysing texts from both Western and Eastern sources. The analysed texts prove that the eye-catching imagery (directly or indirectly) refers to Christ. Perhaps this imagery of Christ as God’s Right Hand also had its place in Manichaean art. The article aims to function as background for a subsequent study of Augustine’s portrayal of Christ as manus or dextera Dei in his Confessions .
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Pub Date : 2017-01-05DOI: 10.1163/15700720-12341258
J. Oort
The article analyses the rather unknown and understudied Testimonium de Manichaeis sectatoribus. This Pseudo-Augustinian text has come down to us in two Latin manuscripts (one from Saint Gervais, Paris; the other from a Vatican codex) and interestingly elucidates the place and role of women among the Manichaeans of Roman Africa. Differences between the MSS lead to the conclusion that, in all likelihood, the text underwent some ‘masculinisation’ in the course of its tradition. In its (in all probability) most original form, i.e., in the MS from Saint Gervais, Manichaean women appear to have played a major role. On the basis of the Testimonium, furthermore, it may be suggested that—at least in Roman Africa—female Manichaeans were (re)named with names that were highly symbolic to the ‘Religion of Light’.
本文分析了相当不为人知和研究不足的《摩尼教章》(testimony de Manichaeis sectatoribus)。这个伪奥古斯丁文本在两个拉丁文手稿中流传下来(一个来自巴黎的圣热尔韦;另一个来自梵蒂冈的手抄本)，有趣的是，它阐明了女性在罗马非洲摩尼教中的地位和作用。MSS之间的差异导致结论，在所有可能的情况下，文本在其传统过程中经历了一些“男性化”。在其最原始的形式中(很可能)，即在圣热尔韦的MS中，摩尼教妇女似乎扮演了主要角色。此外，在证言的基础上，可以认为——至少在罗马非洲——女性摩尼教徒被(重新)命名为高度象征“光明宗教”的名字。
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This article aims to analyse all the passages in Augustine’s City of God in which he either explicitly or implicitly makes mention of Manichaeism and its doctrines. It turns out that, even in his later years, Manichaean doctrines were at the forefront of Augustine’s mind, although essential elements of his own doctrines (for instance, evil being the privation of good) have a clearly anti-Manichaean background. A close reading of all those anti-Manichaean passages further discloses some fairly unique particulars, such as, for example, the Manichaeans’ use and interpretation of John 8:44 and 1 John 3:8.
{"title":"Reminiscenses of Manichaeism in Augustine’s City of God","authors":"J. Oort","doi":"10.4102/HTS.V72I4.3277","DOIUrl":"https://doi.org/10.4102/HTS.V72I4.3277","url":null,"abstract":"This article aims to analyse all the passages in Augustine’s City of God in which he either explicitly or implicitly makes mention of Manichaeism and its doctrines. It turns out that, even in his later years, Manichaean doctrines were at the forefront of Augustine’s mind, although essential elements of his own doctrines (for instance, evil being the privation of good) have a clearly anti-Manichaean background. A close reading of all those anti-Manichaean passages further discloses some fairly unique particulars, such as, for example, the Manichaeans’ use and interpretation of John 8:44 and 1 John 3:8.","PeriodicalId":422238,"journal":{"name":"Mani and Augustine","volume":"26 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"2016-11-21","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"116784848","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 : 2001-01-01DOI: 10.1163/9789004417595_021
J. Oort
Proceedings of the Fribourg-Utrecht Symposium of the International Association of Manichaean Studies (Iams) (Nag Hammadi and Manichaean Studies)
国际摩尼教研究协会弗里堡-乌得勒支研讨会论文集(Iams) (Nag Hammadi和摩尼教研究)
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Contains a collection of essays on the history of Manichaeism in Mesopotamia and the Roman Empire published by the author between 1981-1992.
包含作者在1981-1992年间出版的关于美索不达米亚和罗马帝国摩尼教历史的文集。
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particularly offend the ear: ' . . .perita comitetur, tanto maiore voluptate afficiamur', where a true clausula (' perita comitetur') is capped by a meiuric hexameter;' (fu)turus erat famulum fuisse', which cannot fail to remind us of the last line of the Alcaic stanza; and 'funderent, fugarent, protererent', which, were it transmitted by Cicero's manuscripts, we should instantly emend to 'protererent'. But I do not wish to end with criticism. Although there may be few nowadays who would subscribe to the view of George Herbert, once Orator at Cambridge, who described his office as 'the finest place in the University', at all events it is good that the world should be reminded that these things can still be done so well. As an epilogue to this review, let me commend another set of compositions in whose production Mr Griffith and the Lasercomp machine have played a part. Camenae Mertonenses is a booklet containing three sets of verses by Postmasters of Merton College which were awarded the Chancellor's Latin Verse Prize in 1980, 1981, and 1983. The Postmasters deserve to be named, honoris causa: Armand d'Angour translates some sixty lines of Matthew Arnold's Balder Dead into hexameters, Jonathan Franklin translates Henry Carey into elegiacs, and Christopher Tanfield, facing the hardest task and discharging it nobly, translates Lycidas in the style of the Eclogues. To have produced three such composers is a justifiable cause of pride to Merton, and that the College should have given such public expression to its pride is a gesture which warms the heart.
尤其令人生厌的是:“. .perita comitur, tanto maiuptate afficiamur”，其中一个真正的从句(“perita comitur”)是由一个六步长节拍限定的;“(fu)turus erat famulum fuisse”，这不能不让我们想起阿尔卡诗节的最后一行;和" fundent, fugarent, protererent "，如果是西塞罗的手稿，我们应该立即修改为" protererent "。但我不希望以批评结束。乔治·赫伯特曾是剑桥大学的演讲家，他把自己的办公室描述为“大学里最好的地方”。尽管现在可能很少有人会赞同他的观点，但无论如何，提醒世人这些事情仍然可以做得很好是件好事。作为这篇评论的结语，让我推荐另一组作品，格里菲斯先生和激光比拼机在这些作品的制作中发挥了作用。Camenae Mertonenses是一本包含三套诗歌的小册子，由默顿学院的邮政局长在1980年，1981年和1983年获得了校长拉丁诗歌奖。《邮政大师》是名不副实的:阿曼德·丹格尔把马修·阿诺德的《秃子之死》翻译成六步诗，乔纳森·富兰克林把亨利·凯里翻译成挽歌，克里斯托弗·坦菲尔德面对最艰巨的任务，却以牧歌的风格高尚地完成了任务，把利西达斯翻译成牧歌的风格。能培养出三位这样的作曲家，默顿学院理应感到自豪。学院如此公开地表达自己的骄傲，这是一种温暖人心的姿态。
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Pub Date : 1900-01-01DOI: 10.1163/9789004417595_014
J. Oort
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