Some quick thoughts on concepts, and critical words in the translation of the I Corinthians 14:10 catena attributed to Cyril of Alexandria.
This text outlines a number of very interesting particulars: how ancient Greek words previously used in classical Greek rituals had become Christianized, and the office of the circuit preacher which required the knowledge of many languages. These elements are examined in more detail below.
A number of words have Greek antecedents to them that must be carefully examined. Did the Christian community in Alexandria import these into their vocabulary as is, or did they change the meaning to match what their experience was?
The text being discussed is contained in a sequence not found in Migne Patrologia Graeca, but in Phiippus Edvardus Pusey’s, Cyrilli: Archiepiscopi Alexandrini In D. Joannis Evangelium. Pusey based his text on a copy found at the Library of Pantokratoros on Mount Athos.
Both Migne and Pusey claim the origins of their works to be from Cardinal Angelus Maius, but contain different texts. Migne’s version has fewer words. It is also clear and concise. Pusey’s version has more text with some sentences being repeated with a few slight variations. It also appears some words are missing. Reading it feels choppy.
The Greek used in Pusey’s version is old. It has Doric, Attic, and Ionic representations in them. This would not be unusual for an international centre that the City of Alexandria was. It was a melting pot of many Greek languages and dialects.
It also does not contain a Latin parallel text. The Latin typically provides quick clues on how to translate problem words.
The first important word to note is εἰσεφοὶτων. This word is used exclusively in this text. It is found nowhere else (at least so far). A scouring of the internet, and all the major dictionaries, provided no clues. However, the root of εἰσεφοὶτων is φοιτάω, which means:
Perseus online: go to and fro, backwards and forwards, keep going from one part to another, roam wildly about, roam about in frenzy or ecstasy of a Bacchant; of sexual intercourse go into a man or woman; resort to a man, woman or place for any reason; As object of commerce—to come in constantly or regularly, be imported
Lampe’s Patristic Lexicon: spring-up, pollulate, of doctrines (Pg. 1847)
Donnegan’s A New Greek and English Lexicon; Principally on the plan of the Greek and German Lexicon of Schneider: to wander, roam about, come frequently, to go to school as a disciple or learner, wander about in a state of frenzy (Pg. 1348)
Schrevelius’ Greek Lexicon Translated into English: to frequent as a scholar, not as a master, come, go, approach, rave, be mad (Pg. 616)
Stephanus’ Thesaurus Graecae Linguae: This text is in Latin but all the definitions above, with perhaps the exception of Perseus, are taken from this source text. (Didot Bros. Volume 8. Pg. 989)
Perseus has defined φοιτάω from classical Greek sources. This is not surprising because Perseus uses Liddel and Scott’s Greek Dictionary as their basis. Lidell and Scott hardly reference Patristic writings in any of their dictionary definitions. However it does show where the word originated. It was used to describe the Bacchants who roamed about in a frenzy or ecstasy, but it also had other meanings as well.
Stephanus, Lampe, Donnegan, and Schrevelius recognize that φοιτάω has the quality of raving, or frenzy, but another principal attribute was that of frequently visiting or traveling to a place. It also became associated with going to school, discipleship, and learning. Lampe put a more developmental aspect to it. It was to initially seed doctrine within a community. Schrevelius specifically stated that φοιτάω was a verb referring to a scholar, not a master.
There are also other words that come from the same root that give hints on how to translate εἰσεφοὶτων. Donnegan is especially descriptive of these:
φοὶτητήρ one who goes and comes, any place, especially a school. A disciple, learner. One who is frantic (Pg. 1349).
φοῖτος roaming about, the wandering of the mind, insanity, also frenzy, that of the frantic votaries of the Bacchus and Cybele (Pg. 1349).
Schrevelius, spells φοὶτητήρ as φοιτητής as one who comes frequently to a master or scholar (Pg. 616).
These definitions give greater confidence in correctly translating the I Corinthians 14:10 catena portion.
The above definitions, plus the context of the Cyril text, demonstrate that εἰσεφοὶτων is considered as a localization of φοιτάω or perhaps intensified. The person is repeatedly going into Churches for the purpose of teaching the doctrines. The above dictionary definitions give the appearance that it was an entry or mid-level position, educating on the doctrines of the Church, but not by a Bishop or a Cardinal.
The English equivalent would be a circuit rider. This was a system devised by the Methodists for clergy to serve more than one congregation at a time. In Cyril’s explanation, the emphasis was on teaching in a circuit where the the Churches were linguistically different, and the base requirement for this person was to be multilingual.
The second term that is used to describe tongues-speaking was κεχρῆσθαι. This is not an exclusive term used by Cyril but one shared by Origen. This one has a wide semantic range. Perseus defines it as to furnish what is needful, to declare, pronounce, proclaim. In the passive it is to be translated as: to be declared, proclaimed by an oracle, to consult a god or oracle, to inquire of a god. It hasn’t really changed. In the instance of this catena, to proclaim was used, but this may be too weak. “To prophecy,” in the traditional religious sense, would be more suited, but this word now carries a number of contemporary meanings that would mislead many readers.
The verb ἐρεύγεσθαι is another unique word. Its root is ἐρεύγομαι: to belch out, bellow, or roar. Hence, to loudly utter, as in a public display, or simplified, to utter, is a good English word choice.
Μανθάνοντος. This present active participle masc. gen. sg form of μανθάνω was used in the Septuagint and also by Origen. One of the dictionaries defines it as: learn, especially by study but also by practice, learn by heart, acquire a habit of, and in past tenses, to be accustomed to, perceive, remark, notice, understand. Hence it is not a supernatural phenomenon, in this context of I Corinthians 14:10 people hearing a language that they have learned or is their principle language.
It is clear from the text that the standard Greek words that were used for the Bacchus Greek prophets in the past, had evolved and changed into Christian definitions. The past history of the word was known and understood, but fell out of popular usage.
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