John (John Price)Carey
s. xx–xxi
Works authored
The present volume is based on the full critical edition of The Ever-new Tongue, including detailed linguistic analysis and textual notes, which appeared in 2009 in the Corpus Christianorum, Series Apocryphorum (CCSA 16). The aim here is to offer to a broader readership a translation of the oldest (and most conservative) version of the text, preserved in the Book of Lismore, together with such other parts, fully updated, of the larger study as may be of interest to non-Celticists.
Table of contents:
Abbreviations; Bibliography; Introduction; I. Recensions and manuscripts; II. Synopsis; III. Background and sources; IV. Theology; ‘The ever-new tongue’ (Translation); Appendix: Dating the text; Glossary.
The present volume is based on the full critical edition of The Ever-new Tongue, including detailed linguistic analysis and textual notes, which appeared in 2009 in the Corpus Christianorum, Series Apocryphorum (CCSA 16). The aim here is to offer to a broader readership a translation of the oldest (and most conservative) version of the text, preserved in the Book of Lismore, together with such other parts, fully updated, of the larger study as may be of interest to non-Celticists.
Table of contents:
Abbreviations; Bibliography; Introduction; I. Recensions and manuscripts; II. Synopsis; III. Background and sources; IV. Theology; ‘The ever-new tongue’ (Translation); Appendix: Dating the text; Glossary.
Theses
Works edited
In 1927 M. R. James published Latin Infancy Gospels, identified by him in two related but not identical manuscripts (one the British Library Arundel 404; the other from Hereford), together with a parallel text from the Irish manuscript known as the Leabhar Breac. Later researches brought to light more manuscripts of this Latin work, and also of the Irish text. James recognized that his apocryphal Latin Infancy text was compiled from a combination of the Protevangelium of James and a hitherto unknown text which he named "The Source". Recent research has identified a full Latin translation of the Protevangelium of James. A hitherto unrecognized Irish Infancy Narrative has also been identified in the Dublin manuscript known as the Liber Flavus Fergusiorum. A deep study of this related tradition was called for. This has been carried out over the past ten years by an Irish team in conjunction with Professor Daniel Kaestli and AELAC. The fruits of this labour are published in these two volumes.
Volume 13 has a general introduction with a historical sketch of New Testament apocrypha in Ireland and a history of research on the subject. This is followed by a comparison of the Infancy Narratives in the Leabhar Breac and the Liber Flavus Fergusiorum. There are special introductions to these Infancy texts, followed by critical editions of the Irish texts, accompanied by English translations and rich annotation. Next there is similar treatment of the Irish versified Narrative (from ca. 700) of the Childhood Deeds of Jesus (commonly known as the Infancy Narrative (or Gospel) of Thomas. There is then (in volume 14, but with continuous pagination) the edition and translation of an Irish thirteenth-century poem with elements from Infancy Narratives, and both Latin and Irish texts on the wonders at Christ's birth, accompanied by translations and notes. The edition of the Irish material is followed by a critical edition of the full Arundel and Hereford forms of the Infancy Narrative (here referred to as the "J Compilation"), together with a detailed study of all the questions relating to this work. The volume concludes with a critical edition (by Rita Beyers) of the Latin text of the Protevangelium of James, accompanied by a detailed study of the work.
The work contains a detailed study of the Latin translations of the Protevangelium of James and the transmission of this work in the West. The "J Compilation" (a combination of the Protevangelium and texts of Pseudo-Matthew) can be traced back in manuscript transmission to ca. 800, and must have originated some time earlier. Behind it stands an earlier "I ("I" for Irish) Compilation" without influence from Pseudo-Matthew, the form found in the Irish witnesses. It is argued that M. R. James's "Source" may be of Judaeo-Christian origin and may really be the Gospel of the Nazoreans. Among the indexes there is a list of all the Irish words found in the texts.
In 1927 M. R. James published Latin Infancy Gospels, identified by him in two related but not identical manuscripts (one the British Library Arundel 404; the other from Hereford), together with a parallel text from the Irish manuscript known as the Leabhar Breac. Later researches brought to light more manuscripts of this Latin work, and also of the Irish text. James recognized that his apocryphal Latin Infancy text was compiled from a combination of the Protevangelium of James and a hitherto unknown text which he named "The Source". Recent research has identified a full Latin translation of the Protevangelium of James. A hitherto unrecognized Irish Infancy Narrative has also been identified in the Dublin manuscript known as the Liber Flavus Fergusiorum. A deep study of this related tradition was called for. This has been carried out over the past ten years by an Irish team in conjunction with Professor Daniel Kaestli and AELAC. The fruits of this labour are published in these two volumes.
Volume 13 has a general introduction with a historical sketch of New Testament apocrypha in Ireland and a history of research on the subject. This is followed by a comparison of the Infancy Narratives in the Leabhar Breac and the Liber Flavus Fergusiorum. There are special introductions to these Infancy texts, followed by critical editions of the Irish texts, accompanied by English translations and rich annotation. Next there is similar treatment of the Irish versified Narrative (from ca. 700) of the Childhood Deeds of Jesus (commonly known as the Infancy Narrative (or Gospel) of Thomas. There is then (in volume 14, but with continuous pagination) the edition and translation of an Irish thirteenth-century poem with elements from Infancy Narratives, and both Latin and Irish texts on the wonders at Christ's birth, accompanied by translations and notes. The edition of the Irish material is followed by a critical edition of the full Arundel and Hereford forms of the Infancy Narrative (here referred to as the "J Compilation"), together with a detailed study of all the questions relating to this work. The volume concludes with a critical edition (by Rita Beyers) of the Latin text of the Protevangelium of James, accompanied by a detailed study of the work.
The work contains a detailed study of the Latin translations of the Protevangelium of James and the transmission of this work in the West. The "J Compilation" (a combination of the Protevangelium and texts of Pseudo-Matthew) can be traced back in manuscript transmission to ca. 800, and must have originated some time earlier. Behind it stands an earlier "I ("I" for Irish) Compilation" without influence from Pseudo-Matthew, the form found in the Irish witnesses. It is argued that M. R. James's "Source" may be of Judaeo-Christian origin and may really be the Gospel of the Nazoreans. Among the indexes there is a list of all the Irish words found in the texts.
Contributions to journals
That the Middle Irish poet Gilla Cóemáin was active in the year 1072 has been generally accepted on the strength of a poem attributed to him, in which this is given as the date of composition. The poet does not name himself, however, and the attribution to Gilla Cóemáin appears to depend on a heading in a single medieval copy. This article will examine the evidence afresh, comparing the poem that contains the date with other poems associated with Gilla Cóemáin in terms of metre and of historical doctrine, and attempting to determine whether there are any further indications that speak for or against his authorship.
That the Middle Irish poet Gilla Cóemáin was active in the year 1072 has been generally accepted on the strength of a poem attributed to him, in which this is given as the date of composition. The poet does not name himself, however, and the attribution to Gilla Cóemáin appears to depend on a heading in a single medieval copy. This article will examine the evidence afresh, comparing the poem that contains the date with other poems associated with Gilla Cóemáin in terms of metre and of historical doctrine, and attempting to determine whether there are any further indications that speak for or against his authorship.
Dans les années vers 900, l’irlandais Alba a subi un changement de signification, passant du sens de «Ile de Grande-Bretagne » à celui de «sud du pays picte», à la suite d’événements socio-politiques. (Ultérieurement, la région ainsi dénommée s’étendit à l’ensemble du royaume d’Ecosse.) Cela nous permet de mieux comprendre un passage de Táin Βό Fraích, ainsi que la datation de ce texte.
[EN] David N. Dumville, Ireland and Britain in Táin Bó Fraích, p. 175-187.
In the years immediately around 900 Old Irish Alba underwent a change in meaning from ‘the island of Britain’ to ‘southern Pictland’ as a result of socio-political developments. (In due course, the area so named expanded to include the whole of the kingdom of Scotland). This helps us better to understand a passage in Táin Bó Fraích and the dating of that text.
Dans les années vers 900, l’irlandais Alba a subi un changement de signification, passant du sens de «Ile de Grande-Bretagne » à celui de «sud du pays picte», à la suite d’événements socio-politiques. (Ultérieurement, la région ainsi dénommée s’étendit à l’ensemble du royaume d’Ecosse.) Cela nous permet de mieux comprendre un passage de Táin Βό Fraích, ainsi que la datation de ce texte.
[EN] David N. Dumville, Ireland and Britain in Táin Bó Fraích, p. 175-187.
In the years immediately around 900 Old Irish Alba underwent a change in meaning from ‘the island of Britain’ to ‘southern Pictland’ as a result of socio-political developments. (In due course, the area so named expanded to include the whole of the kingdom of Scotland). This helps us better to understand a passage in Táin Bó Fraích and the dating of that text.
