“The Transmission of Ancient wisdom: Texts, Doxographies, Libraries” by Gabor Betegh, chapter 2 in The Cambridge History of Philosophy in Late Antiquity, vol. 1, ed. Lloyd Gerson 2010, 225 ff.
Too often, authors
tell us with confidence exactly what an ancient writer said in a work
now lost, with at best a brief reference to an ancient commentator
whose own interest was quite different from the modern author’s.
Many readers simply accept these interpretations on the authority of
the modern author. But in order to receive them critically, we need
to understand the context of the fragments and ancient secondary
sources.
The Cambridge
History of Philosophy in Late Antiquity concerns a period of
ancient philosophy which, in spite of growing interest, does not
attract as many readers as Classical philosophy. But Betegh’s
chapter tucked inside the first volume should interest students of
ancient philosophy as far back as the Presocratics.
Betegh’s survey
does not attempt to resolve disputes connected with Cicero’s use of
his sources or the misadventures of the Aristotelean corpus; but it
does provide a systematic overview of why we have what we have and
how it was preserved, misrepresented, distorted: e.g., why
Simplicius’ conscientious scholarship a millennium after the
Presocratics is our only source for many of their fragments.
Beginning
in the Hellenistic period, “The teaching of philosophy was built
around the study of authoritative texts” (especially Plato and
Arisotle) “and creative philosophical activity started to take the
form of exegesis.” Philosophers became also philologists,
preoccupied with determining Plato’s definitive doctrines from the
inconsistent dialogues, or differentiating forgeries from authentic
works. Panaetius and Galen redacted their own personal editions of
the classical authors. Betegh explains how Aristotle’s works were
lost and found, and how the practise of teaching philosophy
encouraged the use of epitomes and doxographies and the gradual loss
of texts not chosen for instruction. For example, Christians were the
first to switch from papyrus rolls to codices, and their preferences
determined which books they transcribed.
I
can corroborate from personal experience the role of teaching
regimens. In the twentieth century, when Hellenistic poetry was
seldom taught to undergraduates in the United States, I found in a
university library one copy of an excellent study of Meleager
published in nineteenth-century France; I had to cut the leaves! And
ten years later it was no longer there.
I
highly recommend this little gem.
No comments:
Post a Comment