Notes to self:

– working on Mac.
-install vuforia plugin for unity
-followed this: http://developer.vuforia.com/library/articles/Solution/Compiling-a-Simple-Unity-Project
-this post is handy too. http://www.marcofolio.net/other/introduction_into_augmented_reality_with_vuforia.html
-however: you have to register a key for your app that you build https://developer.vuforia.com/targetmanager/licenseManager/licenseListing
-you also have to create an image tracking database. (under the ‘develop’ page of the Vuforia website). You upload your images, it creates a database xml in return. You download it, and while unity is open, double click on the download – it adds itself automatically.
-you have to have the ios or android sdk installed on your machine. I’m working with android. I had to find the location of the sdk; needed to ‘unhide’ the ‘Library’ folder in the Finder in order to do so (Unity will ask you for the location of the sdk when it builds your app. If you don’t unhide it, you can’t find or select it).

-some screenshots from within Unity, for reference:

delete the default camera. add arcamera from ‘prefabs’ in the project. add imagetargets from ‘prefabs’. assets go underneath an imagetarget.

prefabs are where the magic lies. the 3dmodels folder was one I added via the finder, and then I dropped my obj and texture pngs in there. Unity updated automatically, creating also the materials folder.

you add the app license key that you made with the online licence manager here. If you have more than one tracking image, *I think* you put that info here in ‘max simultaneous tracked images’. If you’ve got more than 1 tracked object at a time, update accordingly.

for your image target, you select ‘data set’ to grab images from the database you created, and then image target. You also have to set ‘width'; I do not understand, yet, what units these are in.

An email from a correspondent reached me earlier this week, asking an interesting question:

Lately I’ve been tackling arguments that passages like Matt. 27:25 (“his blood be on us…”) were a huge influence on later anti-Semitism. …  The key issue being: Just how influential were passages like Matthew 27:25, and Acts 4:10 (“Be it known unto you all, and to all the people of Israel, that by the name of Jesus Christ of Nazareth, whom ye crucified, whom God raised from the dead, even by him doth this man stand here before you whole.”) when it came to inspiring anti-Semitic sentiments among later writers?

If the question is being agitated, for whatever reason, then the first thing to do is to establish the facts.  A Google search on “Christ killer” – which is a term supposedly used by Christians about Jews – reveals copious invective but a remarkable lack of actual patristic data.

Books can be (and have been) written on the general relation of the early Church to the Jews, and it would be too big a subject for an article.  But a list of the places where these two verses specifically are used seemed like a useful thing to attempt.

Note that I am indebted to the marvellous BiblIndex site, where I performed a search on these two verses, to determine the references.  But even so, it has proven no small task to track down each passage, and I have not been able to do so in many cases.

Naturally context is everything, and quotations can distort.  But I thought that it is worth recording what sort of impression I received.

The first impression is that the early Christians were not, in the main, concerned with attitudes to Jews.  They were concerned with  their own identity, and how to understand the Old Testament, and relate it to themselves.  They were not concerned with demonising Jews, by race or religion, so much as with connecting themselves with OT prophecy.  Since, prior to 313 AD, they held no political power, any such attitudes would have meant nothing anyway.

We must never forget that the history of Israel in the Old Testament is that of the people with whom God is dealing, and the church does not reject the OT, but accepts it.  The sins and failings of Israel are a theme that any exegesis must deal with; and “Israel” in this context also means the church,  rather than an alien racial/religious group.

But while this approach persists, and is found copiously in the commentaries, a pronounced hostility to Jews as Jews does start to appear after the legalisation of the church, particularly towards the end of the 4th century.  It is clearest in Chrysostom’s Adversus Judaeos, where the tone is a bitter one.  Any reader of ecclesiastical histories will know that the same tone also appears towards heretical groups, together with an eagerness to identify opponents as “heretics” in order to demonise, marginalise, and extirpate.  Hate is becoming good politics; and expressing it has become a way to signal the speaker’s own virtue against those awful other people.   This evil habit of the Byzantine period begins during this time.

Much the most interesting reference is one in ps.Cyprian, which reveals that, rather than Christians taunting Jews as Christ-killers,  some Jewish polemicists were not above taunting the Christians with the fact that the Jews had put the god of the Christians to death!  Tertullian in his Apologeticum also records a debauched Jew parading wearing the head of a donkey, as an anti-Christian act.  No doubt while Christianity was illegal, and Judaism was not, such incidents did take place.  Once Christianity was legal, and favoured by emperor after emperor, the boot was on the other foot.

Here are the references, with the text of the passage in English.  Contributions are welcome!

Mt 27:25

• Melito, De Pascha. ^[1]  (Not in BiblIndex, curiously)

80. … you sang songs, but he was judged; you issued the command, he was crucified; you danced, he was buried; you lay down on a soft bed, but he in a tomb and coffin.  81. O lawless Israel, why did you commit this extraordinary crime of casting your Lord into new sufferings–your master, the one who formed you, the one who made you, the one who honored you, the one who called you Israel?

• Tertullian, Aduersus Iudaeos (Against the Jews),  8:18. ^[2]

… in the Psalms it is prophesied, “They exterminated my hands and feet.” [18] And the suffering of this “extermination” was perfected within the times of the LXX hebdomads, under Tiberius Caesar, in the consulate of Rubellius Geminus and Fufius Geminus, in the month of March, at the times of the passover, on the eighth day before the calends of April, on the first day of unleavened bread, on which they slew the lamb at even, just as had been enjoined by Moses.  Accordingly, all the synagogue of Israel did slay Him, saying to Pilate, when he was desirous to dismiss Him, “His blood be upon us, and upon our children;” and, “If thou dismiss him, thou art not a friend of Caesar; ” in order that all things might be fulfilled which had been written of Him.

• Tertullian, Adversus Marcionem (Against Marcion), II. 15.^[3]

… if the fathers’ blessing was also to be passed on to their seed, without any previous merit of theirs, why should not the fathers’ guilt also overflow upon their sons? … yet without prejudice to that decree which was afterwards to be made … that the father would not take upon him the son’s sin, nor the son his father’s sin, but that everyone would bear the guilt of his own sin: and thus, after Israel’s hardness, the hardness of the law might also be subdued, and justice no longer judge the nation but individuals. And yet, if you were to accept the gospel in its true form, you would learn to whom applies this judgement of God who turns the fathers’ sins back upon their children, namely to those who were, at a time then future, going of their own will to call down this judgement upon themselves, His blood be on our heads and on our children’s. So then God’s foresight in its fullness passed censure upon this which he  heard long before it was spoken.

• Cyprian (pseudo), Aduersus Iudaeos (Against the Jews). ^[4]  Note that Cyprian, Ad Quirinum (Three books of testimonies against the Jews) (here) does not seem to make use of Matt. 27:25 at all.

1. Now, then, incline your ear to me, and hear my words, and give heed, you Jew. Many a time do you boast yourself, in that you condemned Jesus of Nazareth to death, and gave Him vinegar and gall to drink; and you vaunt yourself because of this. Come therefore, and let us consider together whether perchance you do not boast unrighteously, O Israel, (and) whether that small portion of vinegar and gall has not brought down this fearful threatening upon you, (and) whether this is not the cause of your present condition involved in these myriad troubles.  2. Let him then be introduced before us who speaks by the Holy Spirit, and says truth— David the son of Jesse. He, singing a certain strain with prophetic reference to the true Christ, celebrated our God by the Holy Spirit, (and) declared clearly all that befell Him by the hands of the Jews in His passion; …

• Hippolytus (pseudo), In sanctum pascha, gives an exegesis of Exodus 12, seeing the sacrifice of the passover lamb as a prediction of Christ’s death.^[5]

23.  The [passover] lamb is then slain “towards the evening”.  And in fact it is also at sunset that the Lamb sacred to God was put to death.  24.  “the whole assembly of the sons of Israel shall kill it.”  (Ez. 12:6) The unbelieving Israel in fact becomes responsible for this precious Blood, some then by pouring it out, the others until today in refusing to believe.  This is why the Holy Spirit witnesses against them and exclaims, “Your hands are full of blood.” (Is. 1:15)

• Lactantius, Diuinae Institutiones (Divine Institutions), VII.1. ^[6]

… in this book we will relate His second advent, which the Jews also both confess and hope for; but in vain, since He must return to the confusion of those for whose call He had before come. For they who impiously treated Him with violence in His humiliation, will experience Him in His power as a conqueror; and, God requiting them, they will suffer all those things which they read and do not understand; inasmuch as, being polluted with all sins, and moreover sprinkled with the blood of the Holy One, they were devoted to eternal punishment by that very One on whom they laid wicked hands. But we shall have a separate subject against the Jews, in which we shall convict them of error and guilt.

• Anon., Didascalia apostolorum (Teaching of the twelve apostles), ^[7]

For thus did we also fast, when our Lord suffered, for a testimony of the three days; and we were keeping vigil and praying and interceding for the destruction of the People, because that they erred and confessed not our Saviour. So do you also pray that the Lord may not remember their guilt against them unto the end for the guile which they used against our Lord, but may grant them a place of repentance and conversion, and forgiveness of their wickedness.

For he who was a heathen and of a foreign people [cf. Gosp. of Peter 1], Pilate [[190]] the judge, did not consent to their deeds of wickedness, but took water and washed his hands, and said: I am innocent of the blood of this man [Mt 27.24]. But the People answered and said: His blood be upon us, and upon our children [Mt 27.25]; and Herod commanded that He should be crucified [cf. Gosp. of Peter 1]; and our Lord suffered for us on the Friday. Especially incumbent on you therefore is the fast of the Friday and of the Sabbath; and likewise the vigil and watching of the Sabbath, and the reading of the Scriptures, and psalms, and prayer and intercession for them that have sinned, and the expectation and hope of the resurrection of our Lord Jesus, until the third hour in the night after the Sabbath. And then offer your oblations; and thereafter eat and make good cheer, and rejoice and be glad, because that the earnest of our resurrection, Christ, is risen. And this shall be a law to you for ever, unto the end of the world. For to those who have not believed in our Saviour He is dead, because their hope in Him is dead; but to you who believe, our Lord and Saviour is risen, because your hope in Him is immortal and living for ever.

Fast then on the Friday, because thereon the People killed themselves in crucifying our Saviour; and on the Sabbath also, because it is the sleep (p. 94) of our Lord; for it is a day which ought especially to be kept with fasting: even as blessed Moses also, the prophet of all (things touching) this matter, commanded. For because he knew by the Holy Spirit and it was commanded him by Almighty God, who knew what the People were to do to His Son and His beloved Jesus Christ, — as even then they denied Him in the person of Moses, and said: Who hath appointed thee head and judge over us? [Ex 2.14] — therefore he bound them beforehand with mourning perpetually, in that he set apart and appointed the Sabbath for them. For they deserved to mourn, because they denied their Life, and laid [[191]] hands upon their Saviour and delivered Him to death. Wherefore, already from that time there was laid upon them a mourning for their destruction.

• Eusebius, Commentarii in Esaiam (Commentary on Isaiah). ^[8]  Both the text, and the English translation from IVP, are inaccessible to me.
• Eusebius, Commentarii in Psalmos (Commentary on the Psalms)(in PG 23). ^[9]  These are explanations of the psalms, treating them as predictions of Christ.

On Ps.21:12-14. For tribulation is very near: for there is none to help me. Many calves have surrounded me, strong bulls of Bashan have surrounded me. You will not depart from the truth, if you say the bulls of Bashan means the leaders of the Jewish people; or the leaders of the priests, the scribes, and the elders…  They opened against him their mouths, just like a lion raging androaring, saying, Away with him, away with him, crucify him.  His blood be upon us and our descendants.  But Aquila reads Just like the lion, seizing and roaring; Symmachus: Just like a lion, coming and roaring.  But those who were thirsting for blood, and procuring that their children be responsible for the blood of the Saviour, were no different from a roaring lion.

On Ps.34:23-26.  (I was unable to locate any reference here)

On Ps.54:7-12.  And obviously the gospels tell in what way the voices of the whole population of the Jews were open against him to Pontius Pilate.  Which is declared likewise in the 21st psalm saying…

On Ps.58:7-12.  (Same sort of material again, the “Jews” are not even mentioned)

Os Ps.58:13.  And I’m amazed at the accuracy of the prophecy of the Holy Spirit.  Because in the time of our Saviour, the Jews could not put to death, but it was by the hand of the Romans, when Pilate gave judgement, after the soldiers surrounded and arrested him, and nothing was done by the Jews.  By law they could not put to death, but only prosecute.  For the leaders of the Jews went into council, and conspired to kill him.  And false witnesses and sycophants, eager for their pay, stood in the sight of the Saviour.  And the whole people with their voices and lips demanded his blood upon them and their children.  Remember that by law therefore they could not put to death, what Pilate decreed, his soldiers carried out; but the conspiracy of the leaders of the priests, the testimony of the sycophants, and the voice against him of the multitude.  [Apologies for this terrible translation of col. 545]

• Eusebius, Commentarii in Psalmos (Pitra 2). ^[10]  I was unable to find anything relevant, so suspect I have the wrong work.
• Eusebius, De solemnitate paschali. Here. ^[11]

10. But he himself, before he suffered, ate the Pascha and celebrated the festival with his disciples, not with the Jews.  But when had celebrated the festival at evening, the chief priests came upon him with the traitor and laid their hands on him; … those who had become defiled already in soul and body by their bloodthirstiness against the Savior feared to come in under [Pilate’s] roof!  They, on the one hand, on that very day of the passion, ate the Pascha that was injurious to their own souls, and asked for the Savior’s blood—not on their own behalf, but to their own detriment; our Savior, on the other hand, not then, but the day before, reclined at table with his disciples and conducted the festival that was desirable to himself.  11. Do you see how from that time, he [i.e., Jesus] was separating himself from them and moving away from the Jews’ bloodthirstiness, but was joining himself with his disciples, celebrating the desirable festival together with them?  So then, we too ought to eat the Pascha with Christ, while purifying our minds from all leaven of evil and wickedness, and taking our fill of the unleavened bread of truth and sincerity, and having within ourselves, in our souls, the “Jew in secret” and the true circumcision, and anointing the doorposts of our minds with the blood of the Lamb who was sacrificed for us, to ward off our destroyer.

• Eusebius, Demonstratio evangelica.  VIII.3; IX.12 (or IX.11); X.3; X.8. ^[12]  This is concerned with showing from the OT, verse by verse, how its prophecies have come to pass in the life of Christ.

VIII.3   … all this it says will come to pass because of the sin of the house of Jacob, and the transgression of the house of Israel. And it goes on to describe this sin and transgression, “They that defile judgment and pervert all that is right, who build Sion with blood and Jerusalem with unrighteousness.” With blood! Yes, this was the cause of their final misery, for that they pronounced the impious curse upon themselves, saying, “His blood be on us and on our children.” Therefore, it says this, “Zion shall be plowed as a field, and Jerusalem shall be as a storehouse of fruit,” a prophecy which was only actually fulfilled after the impious treatment of our Saviour. For from that time to this utter desolation has possessed the land…

IX.11   So, then, we that are the Gentiles know and receive the prophet that was foretold… while the Jewish nation, not receiving Him that was foretold, has paid the fit penalty according to the divine prediction which said, “And the man who will not hear all things whatsoever the prophet shall speak in My Name, I will exact vengeance on him.” Surely He has avenged on that people all the blood poured out on the earth, from the blood of Abel to the blood of Zechariah, yea, even to crown all to the Christ Himself, Whose blood they called down not only on themselves but on their children, and even now they pay the penalty of their presumptuous sin.

X.3    And all this was fulfilled, when “The passers-by reviled him, wagging their heads and saying, He saved others, himself he cannot save.” And since, even now, the Jews draw down the curse of their fathers upon themselves, and are wont with blasphemy and impious words to anathematize our Lord and Saviour and all that believe on Him, He goes on to say:

“They shall curse, but thou wilt bless. May they that arise against me be ashamed, but thy servant shall rejoice. Let them who speak evil of me be clothed with shame, and be clothed in confusion as with a cloak. But I will confess the Lord with my mouth, and amid many will I praise him, for he stood by the right hand of the poor, to save my soul from the persecutors.”

And it is quite clear, even now, to what evils they that invoke curses in their synagogues have grown accustomed, never at all being able to recover from those same times, while He offers to His Father in the midst of many nations the praise of His new Covenant, having the Father working with Him, Who sits at His own right hand.

X.8   The dogs that surrounded Him and the council of the wicked were the rulers of the Jews, the Scribes and High Priests, and the Pharisees, who spurred on the whole multitude to demand His blood against themselves and against their own children. … For when it was their duty, even if they could not acquire the character of shepherds, to protect like good sheepdogs their Master’s spiritual flock and the sheep of the house of Israel, and to warn by barking, and to fawn upon their Master and recognize Him, … they preferred like senseless dogs, yes, like mad dogs, to drive the sheep wild by barking… And all who even now conduct themselves like them in reviling and barking at the Christ of God in the same way may be reckoned their kin; …. Yea, all who to-day insult the Body of Christ, that is the Church, and attempt to destroy the hands and feet and very bones, are of their number…

• Eusebius, Generalis elementaria introductio (Eclogae Propheticae.). ^[13]  This quotes the passage among others indicating how the prophecies of the messiah were ignored by the Jews.
• Eusebius, Laudatio martyrum omnium (Encomium on the martyrs). Here. ^[14]  I was unable to locate any reference to the passage in this text.
• Athanasius, Epistulae festales (Festal Letters) 1-7 ; 11-14 ; 17-20 (syr.), PG 26 (1857), 1360-1397 ; 1403-1432. § 5 (p.1406).  Syriac translation Here.  But I was unable to find any reference to Matt.27:25 in these letters.
• Basil of Caesarea, Enarratio in prophetam Esaiam. ^[15]  On Isaiah 1:15.

37. You hands are full of blood.  This is the reason why God turns away his eyes, when they extend their hands, because their supplications themselves are the cause of his anger.  For if someone kills the beloved son of another, and then extends hands still stained with blood to his father, … will not the blood of the son itself exasperate the father?  In the same way today the prayers of the Jews, if they extend their hands, they recall to God the Father the wicked crime against his only-begotten son, and every extending of hands reveals those hands full of the blood of Christ.  For although in their blindness they continue, they are the heirs of the paternal murder.  “For his blood,” they said, “be upon us and our children.”

• Gregory Nazianzen, Oration 41: For the day of Pentecost, ch. 17. ^[16]  This seems to be a an exposition from the biblical text.

The captivity in Egypt and at Babylon was for a limited space and had long been ended by the return. That caused by the Romans had not yet taken place, but it would come, being a punishment for the audacity of the Jews against the Savior.

• Gregory Nazianzen, Oration 4 (Against Julian). ^[17]

68.  … You’re a persecutor like Herod, you’re a traitor like Judas, except you haven’t killed yourself like he did to show he repented; you’re a murderer of Christ like Pilate; you’re an hater of God like the Jews!

• Gregory Nazianzen, Oration 6: On peace among the monks. Ch. 17.^[18]  The quarrels of Israel drew on them their misfortunes.

But when these men began to be ill, and quarrelled, some against the others, and divided themselves into numerous factions, when the cross reduced them to extremities, and their foolish temerity towards our God and Saviour, since they did not recognise God in man, and so drew on themselves the rod of iron which was threatening them from afar – I mean that authority and realm which actually had power – what happened, and what were their misfortunes?

• Gregory of Nyssa, In luciferam sanctam Domini resurrectionem. GEBHARDT E., Gregorii Nysseni opera, 9, Sermones, Leiden 1967, 315-319. p.317, l.3
• Epiphanius, De duodecim gemmis (On the 12 gems) (georg., arm., copt. fgt). ^[19]  This is a narrative about those of the dead who rose and went into Jerusalem when Christ rose from the dead.

Those who had risen made reply: «Know you not that the earth quaked and the abysses gaped and the nethermost depths of hell were destroyed? What was it you did on that day, or what was this matter?» Then these [of the tribe of Israel] remembered and said : «We seized a certain deceiver called Jesus and crucified him.» Those who had risen, however, lifted up their voices and said : «Woe unto you! He it was Who came unto us; He destroyed the walls of hell and severed the bonds of death through His might and caused us to rise up from our biers». The saying was fulfilled in which it is said : «Let the dead rise and let all be exalted, who have dwelt on the biers», and the Lord of Life shall show that He has by his power severed the bonds of the souls who were confined in Hades, thanks to His descent into hell…

• Didymus, De Spiritu sancto. (On the holy spirit) ^[20]  The punishment of Israel by God predicted by the OT:

219. Indeed, although they rushed into madness, to the point of killing Him who had been sent because of them, saying, “His blood be on us and on our children”, however, God raised Him from the earth, in which he remained for three days and three nights – as shepherd of his sheep, since the text continues: “who made the earth bring forth the shepherd of the sheep.” [Is.63:11]  220.  That our Lord Jesus Christ was the shepherd of the sheep that the text of the prophet mentions here…

• Didymus, Fragmenta in Psalmos. MUHLENBERG E., Psalmenkommentare aus der Katenenüberlieferung, 2 (Patristische Texte und Studien 16), Berlin – New York 1977. § 583 (p.16, l.15); and § 717 (p.81, l.27).  This may also be in PG39, 1155-1400: I need to check.
• Chrysostom, Against the Jews, homily 1, c.5; homily 6, 1:7  ^[21]  There are multiple references in homily 6 to the Jews killing Christ.

Hom. 1, c.5:  But I must get back again to those who are sick. Consider, then, with whom they [Judaizing Christians] are sharing their fasts. It is with those who shouted: “Crucify him, Crucify him”, with those who said: “His blood be upon us and upon our children”. If some men had been caught in rebellion against their ruler and were condemned, would you have dared to go up to them and to speak with them? I think not. Is it not foolish, then, to show such readiness to flee from those who have sinned against a man, but to enter into fellowship with those who have committed outrages against God himself? Is it not strange that those who worship the Crucified keep common festival with those who crucified him? Is it not a sign of folly and the worst madness?

Hom. 6, 1:7.  … it could be that they [the martyrs] will derive great pleasure from my conflict with the Jews; they might well listen most intently to a discourse given for God’s glory. For the martyrs have a special hatred for the Jews since the Jews crucified him for whom they have a special love. The Jews said: “His blood be on us and on our children” the martyrs poured out their own blood for him whom the Jews had slain. So the martyrs would be glad to hear this discourse.

2:9-10.  (9) If he turns away from you now because of your sins, he should have done so all the more in those days. If he put up with you when you were living lives of ungodliness, he ought to put up with you all the more now that you venture no such enormities. Why, then, has he not put up with you? Even if you are too ashamed to give the reason, I will state it clearly. Rather, I will not state it, but the truth of the facts will do so.  (10) You did slay Christ, you did lift violent hands against the Master, you did spill his precious blood. This is why you have no chance for atonement, excuse, or defense. In the old days your reckless deeds were aimed against his servants, against Moses, Isaiah, and Jeremiah. Even if there was ungodliness in your acts then, your boldness had not yet dared the crowning crime. But now you have put all the sins of your fathers into the shade. Your mad rage against Christ, the Anointed One, left no way for anyone to surpass your sin. This is why the penalty you now pay is greater than that paid by your fathers. If this is not the reason for your present disgrace, why is it that God put up with you in the old days when you sacrificed your children to idols, but turns himself away from you now when you are not so bold as to commit such a crime? Is it not clear that you dared a deed much worse and much greater than any sacrifice of children or transgression of the Law when you slew Christ?

• Chrysostom, Contra eos qui subintroductas habent uirgines (Against those who have virgins living with them), ch. 3.^[22].  This argues that it is morally unsafe to have monks and nuns living together.

“But what does that matter?”, they say, “we are not accountable for other people’s stupidity, and if someone offends stupidly, do I deserve to pay also for that folly?”  Well! Paul does not use this language: even if someone is falsely scandalized by weakness, he commands us to help him. We are freed from the penalty set, for the scandal caused, only if it results in a greater profit than the damage caused; because otherwise, if there is only scandal caused to others, whether they are scandalized wrongly or rightly or from weakness, their blood is upon our heads, and our hands must now answer to God for their souls.

• Chrysostom, Homilia dicta in templo s.Anastasiae (Novarum hom. 8), PG 63, 493-500., p.500, l.10
• Chrysostom, Homiliae 1-90 in Matthaeum (Homilies 1-90 on Matthew), homily 87. ^[23]  “They” is sometimes Jews, and sometimes Romans, in what follows.

For as though they were afraid lest they should seem to fall short at all in the crime, having killed the prophets with their own hands, but this man with the sentence of a judge, so they do in every deed; and make it the work of their own hands, and condemn and sentence both among themselves and before Pilate, saying, “His blood be on us and on our children,” and insult Him, and do despite unto Him themselves, binding Him, leading Him away, and render themselves authors of the spiteful acts done by the soldiers, and nail Him to the cross. and revile Him, and spit at Him, and deride Him. For Pilate contributed nothing in this matter, but they themselves did every thing, becoming accusers, and judges, and executioners, and all.

• Chrysostom, In principium Actorum homiliae 1-4 (4 homilies on the start of Acts).^[24] Note these are not the same as the series of 51 homilies on Acts.

They say, “Are you trying to lay on us the blame for this man’s blood?” (Acts 5:28)  Well if he was just a man, why are you worried about his blood?  You killed many of the prophets, and cut the throats of many of the just, O Jews, nor did you shrink from the blood of any of them.  So why do you shrink now?  Truly the crucified frightened them, and they could not hide their fear, … Indeed until they crucified him, they shouted saying, “His blood be on us and on our children”; so they despised his blood.  But after his passion, when they saw the brightness of his power, they were afraid, and worried, they said, “Are you trying to blame us for this man’s blood?”  But if he was a deceiver, and an enemy of God, as you say, O wicked Jews, why are you afraid of his blood?  If this was so, his murder should be a cause to glory in.  But since it was not such, they trembled.

• Theodoret, Interpretatio in Esaiam. ^[25]

On Isaiah 1:15.  They [Israel] are not accused of worshipping idols, nor of committing adultery, nor of giving into greed, but of staining themselves with a murder: more difficult to support than any impiety or every iniquity was their act of folly against the Lord.  In fact to them belongs the saying, “His blood be upon us and our children”.  This blood has deprived them of the blessings of others, it has made them the accursed of the world.  All the same in His goodness He has given them a glimpse of the way of salvation, saying: 16. “Wash and be clean.”

On Isaiah 4:4.  The Lord will wash away the filth of the sons and daughters of Zion; he will cleanse the bloodstains from Jerusalem by a spirit of judgment and a spirit of fire.  Again he [Isaiah] refers to blood and purification.  By “blood” he means that which they brought on themselves and their children by crying, “His blood be on us and our children.”  By “purification” he predicts that which produces the bath of regeneration.  However, this done, he says, “by a spirit of judgement and a spirit of fire.” because as gold is purified by being dipped in fire, those who receive baptism lay down the poison of their sins.  The blessed John the Baptist said in his turn, “he will baptise you in the Holy Spirit and with fire.”

On Isaiah 5:7.  Then he explains what he just said allegorically.  The vineyard of the LORD Almighty is the nation of Israel, and the people of Judah are the vines he delighted in. … Then he explains clearly the harvest and the thorns: And he looked for justice, but saw bloodshed; for righteousness, but heard cries of distress.  This passage allows us to recognise clearly that it is because they exercised their madness against the saviour that they were stripped of the divine grace.  It is by the “cries” that this madness is visible.  But the narrative of the holy gospels teaches precisely that they shouted as loudly as possible in turn with cries of “Put him to death! to death!” crucify him!” and “His blood be upon us and our children!”  The prophet condemns still other injustices….

• Theodoret, Interpretatio in Psalmos. PG 80, 857-1997. ?
• Hilary, Commentarius in Euangelium Matthaei I-XIII. DOIGNON J., SC 254 (1978). § 6 (p.98, l.5).  Inaccessible to me.  There is an English translation: Commentary on Matthew. St. Hilary of Poitiers Translated by D. H. Williams. The Fathers of the Church: A New Translation (Patristic series), Vol. 125.
• Hilary, Commentarius in Evangelium Matthaei XIV-XXXIII. DOIGNON J., SC 258 (1979). § 1 (p.248, l.7    Inaccessible to me.
• Hilary, Tractatus mysteriorum. ^[26]  The SC editor heads this section: “The crime of Cain prefigures the passion of Christ.”

The blood of Abel thus is claimed by those who, as had been prefigured in Cain, have persecuted the just and are accursed by the earth who, opening her mouth, has received the blood of his brother.  In the body of Christ, in fact in which are the apostles and the church, it is the blood of all the just that their race and their entire posterity has taken upon their own heads, crying “His blood be upon us and on our sons.”

• Hilary, Tractatus super psalmos I – XCI. ZINGERLE A., CSEL 22 (1891), 3-354 ; 544-870. § 12 (p.45, l.21) & § 9 (p.103, l.24)
• Ambrosiaster, Quaestiones Veteris et Noui Testamenti (numero CXXVII). SOUTER A., CSEL 50 (1908), 3-416. § 3. p.188, l.20
• Jerome, Commentarii in Danielem (Commentary on Daniel). Here. ^[27]  This discusses the chronology of the “weeks” in Daniel.

And then, after our Lord’s passion, the sacrifice and offering ceased in the middle of the week. For whatever took place in the Temple after that date was not a valid sacrifice to God but a mere worship of the devil, while they all cried out together, “His blood be upon us and upon our children” (Matt. 27:25); and again, “We have no king but Caesar.” Any reader who is interested may look up this passage in the Chronicle of this same Eusebius, for I translated it into Latin many years ago.

• Jerome,  Letter 129, To Dardanus, On the Promised Land. ^[28]  A hasty letter responding to the question “what is the promised land”?

6. These statements [limiting the scope of “the promised land”] are not intended to insult the country of Judea, according to the lies of a sycophant heretic, nor to destroy the historical reality, which is the foundation of spiritual interpretation, but to bring down the pride of the Jews, who prefer the narrowness of the synagogue to the width of the church. If they want to be content to follow the letter that kills, not the spirit that gives life, let them show us a Promised Land flowing with milk and honey. But if they admit that these terms are used by tropology for an abundance of all things, we have the right, too, prefer the land of divine praise, land of the living, to the land of spiny bushes.  …

7. You have committed, O Jew, many crimes, you have been the slave of all the surrounding nations. For what reason? Certainly, because of your idolatry. …[a list of the conquerors of Jerusalem] … It is now a little less than four hundred years after the demolition of the temple, and nothing remains of the city and temple ruins. For what great crime? Certainly you do not worship idols; even when enslaved by the Persians and the Romans, and subjected to the yoke of captivity, you rejected the foreign gods.  Why has the so clement God, who has never forgotten you, now after such a long space of time, not been moved by your misfortunes to free you from your captivity – or, to speak more exactly, to send to you the Antichrist you are waiting for? For what enormous crime, I say, and for what execrable crime does he turn his eyes away from you?  Don’t you know? Remember the cry of your fathers: “His blood be on us and on our children”; and “Come, let us kill him and the inheritance will belong to us”; and again: “We have no king but Caesar. “You got what you chose: until the end of the world you will serve Caesar, “until all the Gentiles be come, then Israel as a whole will be saved “, so that the which formerly was first will be last.

• Jerome, In Hieremiam prophetam libri VI. REITER S., CCL 74 (1960). § 2 (p.71, l.18 & § 3 (p.162, l.20 & § 3 (p.181, l.14
• Cyril of Jerusalem, Catecheses ad illuminandos 12-18.  Lecture 13. ^[29]

21. The beginning of signs under Moses was blood and water; and the last of all Jesus’ signs was the same. First, Moses changed the river into blood; and Jesus at the last gave forth from His side water with blood. This was perhaps on account of the two speeches, his who judged Him, and theirs who cried out against Him; or because of the believers and the unbelievers. For Pilate said, I am innocent and washed his hands in water; they who cried out against Him said, His blood be upon us: there came therefore these two out of His side; the water, perhaps, for him who judged Him; but for them that shouted against Him the blood.

• Cyril of Jerusalem, Epistula de aedificando templo. ^[30]

12. This event took place on Monday at the third hour, and partly at the ninth hour of the night. There was great loss of life here. (It was) on 19 Iyyar of the year 674 of the kingdom of Alexander the Greek. This year the pagan Julian died, and it was he who especially incited the Jews to rebuild the Temple, since he favoured them because they had crucified Christ. Justice overtook this rebel at his death in enemy territory, and in this the sign of the power of the cross was revealed, because he had denied Him who had been hung upon it for the salvation and life of all.

• Procopius of Gaza, Catena in Esaiam, PG 87 2, 1817-2718. § 1 (p.857); § 2 (p.352); § 2 (p.600)
• Procopius of Gaza, Commentarii in Octateuchum, PG 87 1, 21-1220. (p.252); (p.491, l.46); (p.919); (p.923); § 1 (p.41)

Acts 4:10

• Origen, Contra Celsum, “SC 132, 136, 147, 150, 227. p.308, l.27″.  Biblindex does not specify the volume of the SC edition; the index of that edition doesn’t reference Acts 4:10 and no reference is given in Chadwick’s translation.
• Eusebius, Commentarii in Esaiam. ^[31]  Inaccessible to me.
• Athanasius, De sententia Dionysii (On the opinion of Dionysius), Here. ^[32]

But if they accuse the blessed man [Dionysius] (for the arguments of the Arians about him are in fact accusations against him) simply for writing thus, what will they do when they hear even the great and blessed Apostles in the Acts, firstly Peter saying (Acts ii. 22), `Ye men of Israel hear these words: Jesus of Nazareth, a man approved of God unto us by mighty works and wonders and signs which God did by Him in the midst of you, as ye yourselves know: Him, being delivered up by the determinate counsel and foreknowledge of God, ye by the hand of lawless men did crucify and slay;’ and again (ib. iv. 10), `In the name of Jesus Christ of Nazareth, Whom ye crucified, Whom God raised from the dead, even in Him doth this man stand here before you whole;’ and Paul, relating (ib. xiii. 22) in Antioch of Pisidia how God,`when He had removed Saul, raised up David to be king;…

• Epiphanius, Ancoratus, ch. 41. ^[33] Arguments about whether Christ was divine or just a man.

41.  (1) Again they [the Arians] strive after other vain notions, mixing them with the divine words and thinking contrarily, and they say: so how has it been written, “accept that the high priest of our con­fession was faithful to the one who made him,” and “let it be known to you, all the house of Israel, that this Jesus, whom you crucified, God made him Lord and Christ” (2) And a great wonder comes upon me, how those who possess the orderings [of Scripture] are ignorant of the meaning being declared in them. For the saying, “Accept that the high priest was faithful to the one who made him,” has not been said concerning the divinity.

• Chrysostom, In Acta apostolorum homiliae 1-55 (55 Homilies on the Acts of the Apostles). ^[34]

Homily 10. C.2. … What then says Peter? “Ye rulers of the people, and elders of Israel.” Mark the Christian wisdom of the man; how full of confidence it is: he utters not a word of insult, but says with respect… “By what means this man is made whole: be it known unto you all, and to all the people Israel; that by the Name of Jesus Christ of Nazareth:” – this is what would vex them most. For this was that which Christ had told the disciples, “What ye hear in the ear that preach ye upon the housetops. – That in the name of Jesus Christ,” he says, “of Nazareth, Whom ye crucified, Whom God raised from the dead, even by Him doth this man stand here before you whole.” (v. 10). (Matt. x. 27.) Think not, he says, that we conceal the country, or the nature of the death. “Whom ye crucified, Whom God raised from the dead, even by Him doth this man stand before you whole.”

10, 3. … Do you observe too (in point of rhetoric) with what dignity they express themselves? Even in the use of words they were becoming expert by practice, and henceforth they were not to be beaten down. “Be it known unto you all,” etc. (v. 10.) Whereby he shows them that they rather do, in spite of themselves, preach Christ; themselves extol the doctrine, by their examining and questioning. O exceeding boldness – “Whom ye crucified! Whom God raised up” – this is bolder still! Think not that we hide what there is to be ashamed of.

I was unable to locate the precise reference for homily 13.

• Ambrose, Expositio de Psalmo CXVIII. PETSCHENIG M., CSEL 62 (1913, réimpr. 1962). § 43, p.64, l.20.

No doubt there are more to be found!^[35]

UPDATE 26/05/2015: I’ve translated a few more of the passages.  One in Gregory Nazianzen does, I think, strike the authentic note of anti-Semitism.  UPDATE: 27/05/2015.  A few more added.

1. ^[1] On the Passover – Melito of Sardis – Kerux 4:1 (May 1989) http://www.kerux.com/doc/0401A1.asp↩
2. ^[2] KROYMANN Aem., CCL 2 (1954), 1339-1396. § 18 (p.1364, l.144) ↩
3. ^[3] KROYMANN Aem., CCL 1 (1954), 441-726. § 3 (p.492, l.25) ↩
4. ^[4] DIERCKS G.F., CCL 4 (1972), 265-278., § 5 (p.269, l.20).  Quasten says that this is ANF 5, 219, the “Expository treatise against the Jews”, attributed to Hippolytus. ↩
5. ^[5] NAUTIN P., SC 27 (1950)., (p.151, l.19), who was the first editor.  An article on the text here.  Translation from the French by me. ↩
6. ^[6] BRANDT S., CSEL 19 (1890), 1-672. § 25 (p.585, l.24) ↩
7. ^[7] CONNOLLY R.H., Didascalia apostolorum…, Oxford 1929., p.190, l.2 ↩
8. ^[8] ZIEGLER J., GCS (1975).. § 29 (p.23, l.8) & § 48 (p.362, l.20). ↩
9. ^[9] PG 23 (1857), passim 76-1393. (cols.208, 209, 313, 480, 541, 545, 744, 857). 208-209; “Vers. 12-14. Quoniam tribulatio proxima est, quoniam non est qui adjuvet. Circumdederunt me vituli multi, tauri pingues, obsederunt me. Nequaquam a vero aberraveris, si tauros pingues, principes Judaici populi; sive principes sacerdotum, scribas et seniores significare dixeris. Hujusce rei mentio habetur in sexagesimo septimo psalmo bis verbis : Increpa feras arundinis : congregatio taurorum in vaccis populorum. Hic porro populos, vaccas, populi duces, tauros nuncupavit. In praesenti item psalmo, illius loco. Circumdederunt me vituli multi, Symmachus sic habet, Juvenci tauri pingues saginati, circumplexi sunt me, inquit, et circumdederunt me; secundum Aquilam vero, Potentes Basan in spectaculum traduxerunt me; queis adumbratur militaris Pilati manus, Basan nuncupata, quae coronam spineam complicatam, diadematis loco, capiti ejus imposuit. Aperuerunt super eum os suum, sicut leo rapiens et rugiens, clamantes, Tolle, tolle, crucifige eum. Sanguis ejus super nos et super liberos nostros.  Aquila vero, Sicut leo, inquit, capiens et rugiens; Symmachus, Sicut leo venans rugiensque. Nam qui sanguinem sitiebant, suosque liberos Salvatoris sanguine reos esse procurabant, a leone rugiente nihil differebant.” “Et sane cujusmodi voces ad Pontium Pilatum totus Judaeorum populus contra eum ediderit, narrant Evangelia. Quod item in vicesimo primo psalmo declarabat dicens:…” 13. “Et mirari subit praedictionis sancti Spiritus accurationem. Quia enim tempore Salvatoris nostri, non Judaei ipsi mortem intulerunt, sed Romanorum manu id peractum est, judicium Pilato ferente, militibus comprehendentibus et abducentibus eum, et a Judaeis nihil eorum actum est; jure illis non ipsum necis actum ascribit, sed causam.  Principes namque Judaeorum concilium ineuntes, nullam non machinam moverunt, ut eum perderent; falsi testes autem et sycophantae, eorum gratiam aucupantes, in conspectu Salvatoris steterunt ; totusque populus vocibus labiisque suis sanguinem ejus super se et super filios suos expetierunt : jure ergo non necis facinus, quam decrevit Pilatus, perpetrarunt milites ejus, memorat; sed principum sacerdotum conspirationem, sycophantarum testimonium, contra ipsum acclamantis multitudinis vocem.” 744 and 857 do not appear to have relevant material.  Hasty translations by me from Migne’s Latin. ↩
10. ^[10] PITRA J.B., Analecta sacra, 3, Venetiis 1883.  (Here?). passim 204-515. P.415, l.5. ↩
11. ^[11] PG 24 (1857), 693-705., § 10 (p.705) ↩
12. ^[12] HEIKEL I.A., GCS 23 (1913), 2-496.  Here.   § 8 (p.393, l.6);   § 14 (p.430, l.6);   § 20 (p.460, l.16);  § 82 (p.487, l.4) ↩
13. ^[13] PG 22 (1857), 1021-1261 ; 1272-1273.  The reference is col.1073B. ↩
14. ^[14] HARRIS COWPER B., The Encomium of the Martyrs, The Journal of Sacred Literature, N.S. 6 (1865), 129-133. § 2 (p.132, l.21) ↩
15. ^[15] PG 30, 117-668. col.192: ”

    37. “Nam manus vestrae sanguine plenae”. Hoc est causae, quod Deus oculos avertat, cum extenderint manus, quod ipsa supplicationis symbola ad irritandum illum sint occasiones. Quemadmodum si quia dilectum alterius filium occiderit, ac manus suas adhuc ex caede cruentatas ad infensum sibi patrem exporrigat, dexteramque efflagitet amicitis, exposcatque veniam; nonne sanguis filii in ipsius interfectoris manu apparens patrem injuria affectum acrius exasperate? Nunc ejusmodi sunt Judaeorum preces; siquidem cum extendunt manus, admissum in Unigenitum Filium scelus Deo et Patri revocant in memoriam, atque per singulas extensiones suas ipsorum manus sanguine Christi plenas ostendunt. Enimvero qui in sua caecitate perseverant, caedis paternae sunt haeredes. “Sanguis enim ejus, inquiunt, super nos, et super filios nostros.”” ↩

16. ^[16] Orationes 38-41. MORESCHINI C., GALLAY P., SC 358 (1990). § 17, p.352, l.11: “17. Et puisque c’est «aux juifs les plus pieux habitant Jérusalem, aux Parthes, aux Médes et aux Élamites, aux Égyptiens et aux Libyens, aux Cretois et aux Arabes, aux Mesopotamiens et aux Cappadociens», mes compatriotes, que les langues s’adressaient, ainsi qu’aux juifs qui venaient «de toutes les nations qui sont sous le ciel», et qui – s’il plait a quelqu’un de penser ainsi – s’etaient reunis la, il y a lieu de voir qui ils etaient et de quelle captivite ils venaient. La captivite en Egypte et a Babylone etait limitee dans l’espace et avait depuis longtemps pris fin par le retour. Celle due aux Romains n’avait pas encore eu lieu, mais elle devait venir, etant une punition de l’audace des juifs contre le Sauveur. Il ne reste done qu’a songer a celle qui eut pour auteur Antiochus et qui n’etait pas anterieure de beaucoup a ces evenements. Si l’on n’accepte pas cette explication, si on la tient pour trop subtile car la captivite en question n’etait pas ancienne et il n’y avait pas eu dispersion en beaucoup de pays et si l’on cherche l’explication la plus convaincante, il vaut peut-etre mieux penser que souvent et par le fait de multiples ennemis le peuple avait ete chasse, comme le rapporte Esdras, et que certaines tribus avaient ete rendues a leur patrie, tandis que d’autres etaient restees au loin : ainsi, vraisemblablement, des individus appartenant a des tribus disseminees en maintes nations se trouvaient alors la et participaient au prodige.” ↩
17. ^[17] BERNARDI J., SC 309 (1983). § 68 (p.178, l.10): “Tu te fais persécuteur à la suite d’Hérode, traître à la suite de Judas, mais sans te pendre comme l’a fait celui-ci pour montrer son repentir? Tu te fais meurtrier du Christ à la suite de Pilate et ennemi de Dieu à la suite des Juifs?” ↩
18. ^[18] Orationes 6-19. PG 35, 721-1064. § 17 col.744; but also in SC 405, p.165: “Mais lorsque ces hommes commencerent a etre malades, s’emporterent les uns contre les autres et se diviserent en de nombreuses fractions, quand la croix les eut reduits a l’extremites, ainsi que leur folle temerite vis-a-vis de notre Dieu et Sauveur, puisqu’ils avaient ignore Dieu en l’homme, et lorsqu’ils attirerent sur eux la verge de fer qui les menacait de loin – je veux parler de cette autorité et de ce royaume qui domine actuellement – qu’arrive-t-il et quels sont leurs malheurs?” ↩
19. ^[19] BLAKE R.P., DE VIS H., Epiphanius De gemmis, The Old Georgian version and the fragments of the Armenian version and the Coptic-Sahidic fragments (Studies and documents 2), London 1934, 99-193.  Here. P.163, l.13. ↩
20. ^[20] DOUTRELEAU L., SC 386 (1992). § 219 (p.340, l.2): “219. En effet, bien qu’ils se soient précipités dans la témérité au point de mettre à mort Celui qui avait été envoyé à cause d’eux, en disant : « Que son sang retombe sur nous et sur nos enfants», cependant, celui-là, Dieu l’a fait se relever de la terre, au sein de laquelle il était resté trois jours et trois nuits,  — en pasteur de ses brebis, puisque le texte poursuit ainsi : « qui fit sortir de la terre le pasteur des brebis».” ↩
21. ^[21]Aduersus Iudaeos et Iudaezantes sermones 1-7 et in eos qui prima Pascha ieiunant homilia. PG 48,843-942., col.850, l.20; col.905, l.16. ↩
22. ^[22] DUMORTIER J., Saint Jean Chrysostome: Les cohabitations suspectes, p.53, l.23: “« Mais que nous importe, dit-on, nous ne sommes pas comptables de la sottise d’autrui, et si quelqu’un se scandalise sans raison, mérité-je aussi de payer pour la sottise de celui-là ? » Hé bien ! Paul ne tient pas ce langage: même si quelqu’un se scandalise à tort, par faiblesse il nous a prescrit de le secourir. Nous ne sommes libérés de la réparation fixée pour le scandale causé que dans le cas où il en résulte un profit plus considérable que le dommage occasionné par là, car dans le cas contraire et s’il n’y a que scandale pour autrui, qu’ils se scandalisent à tort ou à raison ou par faiblesse, leur sang retombe sur notre tête et nos mains désormais  ont à répondre devant Dieu de leurs âmes. Voilà bien pourquoi, de peur qu’en toute occurrence nous n’ayons souci ou au contraire mépris des victimes du scandale, le Christ nous a tracé ainsi des limites et fixé une règle, faisant tantôt ceci, tantôt cela selon les circonstances opportunes.” ↩
23. ^[23] MIGNE J.-P., Sancti Joannis Chrysostomi Commentarius in sanctum Matthaeum evangelistam, PG 58 (1862)., p.769, l.50 ↩
24. ^[24] PG 51, 65-112. col.110, l.37; col.111, l.1: “Vultis, inquiunt, inducere super nos sanguinem Hominis istius (lb. 5. 28 )? At enim si nudus homo est, cur ejus sanguinem pertimescis? quam multos prophetas occidisti, quam multos justos jugulasti, Judaeae, nec ullius illorum sanguinem reformidasti? cur igitur hic reformidas! Vere conscientiam terrebat illorum crucifixus, suamque formidinem cum occultare non possent, vel etiam inviti suam coram inimicis imbecillitatem fatentur. Ac dum illum quidem crucifigerent, clamabant dicentes, Sanguis ejus super nos, et super filios nostros (Matth. 27. 25); adeo sanguinem ejus spernebant. Post passionem autem cum effulgentem illius virtutem intuentur, pertimescunt et aestuant, dicuntque : Vultis inducere sanguinem hominis istius super nos ? At enim si seductor erat, et adversarius Dei, prout dicitis, scelesti Judaei, quam ob causam sanguinem ipsius timetis ? Etenim si talis erat, illius etiam fuerat caede gloriandum. Sed quoniam talis non erat, idcirco tremunt.” ↩
25. ^[25] MOEHLE A., Theodoret von Kyros Kommentar zu Jesaia, Mitteilungen des Septuaginta Unternehmens 5, Berlin 1932.  p.8, l.21; p.22, l.15; p.25, l.13.  Also SC274, p.171, On Isaiah 1:15: “15. Lorsque vous étendrez vos mains vers moi, je détournerai mes yeux de vous ; même si vous multipliez les prières, je ne vous écouterai pas : car vos mains sont pleines de sang. Après cet exposé détaillé qui concerne notamment l’abrogation de la Loi et la destruction du Temple, il a enseigné la nature du péché qui leur a valu de subir toutes sortes de châtiments. Il ne les accuse ni de rendre un culte aux idoles, ni de commettre l’adultère, ni de céder à la cupidité, mais de se souiller d’un meurtre : plus difficile à supporter que toute impiété et que toute iniquité fut leur acte de folie contre le Seigneur. Elle leur appartient en effet la parole : « Son sang sur nous et sur nos enfants. » Ce sang les a privés de l’heureux sort d’autrefois, ce sang a fait d’eux les métèques du monde.  Néanmoins dans sa bonté, il leur fait entrevoir le chemin du salut : 16. Lavez-vous, devenez purs.”  On Isaiah 4:4. “4. “Parce que le Seigneur lavera la souillure des fils et des filles de Sion et purifiera Jérusalem du sang jailli du milieu d’eux au souffle du jugement et au souffle de la brûlure.” Il fait, de nouveau, mention de sang et de purification ; par « sang », il entend celui qu’ils ont fait couler sur eux-mêmes et sur leurs enfants pour avoir crié : « Son sang sur nous et sur nos enfants », par « purification », il prédit celle que produit le bain de régénération. Or, cela s’accomplira, dit-il, « au souille du jugement et au souffle de la brûlure » ; car, tout comme on rend l’or de bon aloi en le fondant au feu, ceux qui reçoivent le baptême déposent le venin de leurs péchés. Le bienheureux Jean-Baptiste à son tour l’a dit : « Lui vous baptisera dans l’Esprit-Saint et dans le feu. »”  On Isaiah 5:7 (p.237): “Puis il explique ce qu’il vient de dire de manière figurée : 7. Eh bien ! le vignoble du Seigneur Sabaoth, c’esl la Maison d’Israël, et l’homme de Juda, c’esl son jeune plant bien-aimé. Il a mis en accusation toutes les tribus, car il appelle « Maison de Jacob » tous ceux qui sont issus de cet ancêtre. Quant à la tribu de Juda, en vertu du fait qu’elle détenait la Bénédiction de la Promesse et qu’elle avait le Temple pour ornement, il l’a nommée « jeune plant bien-aimé ». Puis il explique clairement ce que signifient la vendange et les épines : J’ai espéré qu’il produirait le droit, mais il a produit l’iniquité; au lieu de la justice, des cris. Ce passage permet de reconnaître clairement que c’est pour avoir exercé leur folie furieuse contre le Sauveur qu’ils ont été dépouillés de la grâce divine : c’est par les « cris » qu’il a fait voir cette folie. Or, le récit des saints Évangiles précisément apprend qu’ils vociféraient au plus haut point, tour à tour aux cris de : «A mort! à mort! crucifie-le! » et de « Son sang sur nous et sur nos enfants ! »”  ↩
26. ^[26] BRISSON J.P., SC 19 bis (1967), 72-162. § 7 p.90, l.17:  “Le sang d’Abel ainsi est reclame a celui qui, d’apres ce qui avait ete prefigure en Cain, a persecute les justes et a ete maudit par la terre qui, ouvrant sa bouche, a recueilli le sang de son frere. Dans le corps du Christ, en effet,en qui sont les Apotres et l’eglise, c’est le sang de tous les justes que leur race et leur posterite tout entiere a pris sur elle selon leurs propres cris : « Que son sang soit sur nous et sur nos fils!”” ↩
27. ^[27] GLORIE F., CCL 75A (1964), 769-950. p.876, l.372 ↩
28. ^[28] Epistulae 121-130. LABOURT J., Saint Jérôme, Lettres, t. 7, Collections des Universités de France, Paris 1961. p.165, l.26. ↩
29. ^[29] RUPP J., S. Patris nostri Cyrilli Hierosolymorum archiepiscopi opera quae supersunt omnia, 2, Monaci 1860 (Hildesheim 1967), 2-342. § 21, p.78, l.19. ↩
30. ^[30] BROCK S.P., A letter attributed to Cyril of Jerusalem on the rebuilding of the Temple, Bulletin of the School of Oriental and African Studies 40 (1977), 267-286. § 12 p.276, l.19.  JSTOR. ↩
31. ^[31] ZIEGLER J., GCS (1975). § 28 (p.293, l.13 ↩
32. ^[32]§ 7 (p.50, l.19) OPITZ H.-G., Athanasius Werke, 2,1, Berlin-Leipzig, 1935, 46-67. ↩
33. ^[33] HOLL K., GCS 25 (1915), 2-149 ; y compris les lettres de Matidius et Palladius. § 1. p.51, l.12.  Eng. tr. Fathers of the Church 128, p.121.  Preview. ↩
34. ^[34] PG 60 (1862) 13-384.  Col.86, l.30 (=Homily 10, 2); Col.88, l.36 (Hom 10, 3); Col.107, l.49 (Hom.13, 3) ↩
35. ^[35] Some information may be found in Jeremy Cohen, Christ Killers: The Jews and the Passion from the Bible to the Big Screen.Preview; David Berger, History and Hate: The Dimensions of Anti-Semitism,Preview.  See also a passage in Fulgentius, Selected Works (The Fathers of the Church, Volume 95), ed. Robert B Eno, Preview, where the Christ killer is Judas, rather than the Jews. ↩

• Brutal brawls and cranial surgery discovered on ancient skeletons from Late Titicaca. My friend Sara Juengst wrote a couple of great articles on her research into skeletons from the Copacabana peninsula that juts into Late Titicaca.  All had suffered violent injury, but some showed evidence of advanced medical care.

• World's oldest cold case: a 430,000-year-old murder victim found in pit of bones. Out this week is a report on a cranium found in the Sima de los Huesos ("pit of bones") in Spain. It has evidence of two blunt force injuries, and the researchers think it has to be evidence of murder.

• How 3D printed bones are revolutionizing forensics and bioarchaeology. I've been doing some work with scanning and printing of bones and teeth, and I participated in an SAA symposium on digitization in archaeology.  So I've written up some thoughts on the direction that 3D is taking both forensics and bioarchaeology, and concluded the piece with some open-ended questions about ethics that we really need to start addressing.

It’s all too easy to forget that there are crowdsourcing projects in languages other than English so I thought I’d collect some projects related to cultural heritage, history and science here (following my definition of crowdsourcing in cultural heritage as ‘asking the public to help with tasks that contribute to a shared, significant goal or … Continue reading Crowdsourcing the world’s heritage

The post Crowdsourcing the world’s heritage appeared first on Open Objects.

General Inquirer dictionary, in later editions, included the VICE/VIRTUE categories. What was the motivation for choosing these categories?

The Council of University Classical Departments is the professional forum for all teachers of classical Greek and Roman subjects in British Universities. It has four meetings annually: three meetings of the Standing Committee, and a plenary Council meeting in November, at which all UK Classics Departments (and remnants thereof) are represented (see the constitution, and "Contacts, Representatives, and Member Institutions" below). As well as serving as a voice for classical teachers in higher education on matters of academic and professional significance, CUCD collects annual statistics on students numbers in UK classical degree programmes, and publishes the CUCD Bulletin, which is available on-line from volume 24 (1995), and continues to appear in hard copy at the time of the annual Council meeting.

• Bulletin 43 (2014)
• Bulletin 42 (2013)
• Bulletin 41 (2012)
• Bulletin 40 (2011)
• Bulletin 39 (2010)
• Bulletin 38 (2009)
• Bulletin 37 (2008)
• Bulletin 36 (2007)
• Bulletin 35 (2006)
• Bulletin 34 (2005)
• Bulletin 33 (2004)
• Bulletin 32 (2003)
• Bulletin 31 (2002)
• Bulletin 30 (2001)
• Bulletin 29 (2000)
• Bulletin 28 (1999)
• Bulletin 27 (1998)
• Bulletin 26 (1997)
• Bulletin 25 (1996)
• Bulletin 24 (1995)

The Projet Volterra was established in honour of the memory of the distinguished Roman lawyer Edoardo Volterra (1904-1984), whose widow left his substantial and rich collection of Roman law books to the École Française de Rome. A catalogue of the older items, with reminiscences by relatives and colleagues, has now been published by Douglas Osler as vol. 3 in the series Bibliographica Iuridica(Frankfurt-am-Main, 2006). The general aims of the Projet Volterra are to promote the study of Roman law in its full social, political and legal context.

Please see the Projet Volterra web pages for more information about the project.

This wiki space is an easy way of maintaining Projet Volterra internet based resources

 Resources for Roman Law

• Journals and Series wholly or partially devoted to Roman Law or the Civilian tradition
  • Journals with free access to the full text of articles
  • The following have on-line access to tables of contents
• General Sites and Pre-Justinianic Sources
• Justinianic Roman Law

 Early Mediaeval Law Resources

• Introduction
• Roman Law
• Canon Law
• Visigothic Kingdom
• Ostrogothic Kingdom
• Burgundian Kingdom
• Frankish Kingdoms
• Lombard Italy
• Byzantine Law
• Anglo-Saxon Kingdoms

Last week I heard that a paper proposed by Scott Moore and myself had been accepted for a panel on object biography at the American Schools of Oriental Research annual meeting. I posted the call-for-papers and our abstract here.

Since writing that abstract, I’ve read or re-read some of the seminal articles on object biography and some of the more recent critiques. As readers of this blog know, I’m sympathetic to the notion that objects can have agency in an archaeological context and that archaeologists are constantly confronted by incredibly resistant physical realities. For many archaeologists, these physical realities push back at our efforts to coerce them into tidy schemas suitable for the production of 21st century knowledge. Archaeologists have recognized in this contest many similarities with craft production. The experienced craftsperson (is this a real word?) has gained a deeply embodied understanding of a particular medium and specialized tools, has recognized the strengths and weaknesses of this medium and tools, and has come to appreciate the willingness of the medium and tools (the medium and tools have a will) to accommodate the needs of the craft, the community, and the production process. In other words (and in a very simplified way), the craftsperson’s intimacy with tools, material, and production has created a symmetrical bond between the knowledge of the craftsperson and the various tools, media, and social environments that result in the production of a completed object. The line between the craftsperson’s body, his or her personal agency, and the various tools and objects has disintegrated into a dense web of interdependencies.

This broad definition of agency is particularly compelling in our (post-)modern era where so many of us feel like the complexities of the contemporary society have deprived us of control over our environments. The limits of our ability to control our world is nowhere more evident than in our relationship with technology. Our everyday lives are filled with objects that perform functions according to rules that we cannot control. At the same time, the corporatized relationships that define our productive and social worlds limit the control over our own economic destiny. While I’ll acknowledge that there have always been limits on human freedom imposed through our engagement with technology, social and economic structures, and the physical reality of being human, the complexities of the 21st-century, Western world, has made many of us feel these limits more acutely. 

 By expanding the concept of agency to include objects, scholars have sought to reimagine agency in a way that both explains how objects limit human agency and – perhaps paradoxically – to suggest that these limits have always existed and the our 21st-century feeling of helplessness is more a product of expectations exaggerated by Enlightenment claims for human freedom than a genuine devolution of the power of the human will. In short, if objects can be agents, so can even the most constrained individual. At the same time, our sense of helplessness when confronted by a recalcitrant piece of technology reflects an authentic contest between two equally endowed tools committed to performing incompatible tasks. The square hole, round peg, and frustrated peg-pusher are all equally responsible for our 21st century frustrations.

To return to the paper that I’m writing for the ASOR meeting in November, I want to think about how our expanded notion of agency can follow an object through the tangled web of interactions that it encounters as it moves through what we  call (using Michael Schiffer’s terminology) “archaeological context” (that is the context in which an object functions after it has passed from its “systemic context”).  Almost as soon as the object emerges from the trench or the survey unit, it encounters other objects and other forms of agency that extend from the field walker or excavator to the various components of a digital camera, image processing programs, databases, the clustered existence of the web, and the old pulped-tree paper of final publication. During this time, the object itself is transformed, copied, we might even say “cloned” to facilitate insertion into an ever expanding web of new agents. At some point in this process the idea of an object biography takes on a tinge of science fiction as copies of the object circulate widely without any visible impact on the object itself. The ease with which this process takes place calls to question the continued utility of the biographic metaphor in our increasingly digital world.  

More on this paper over the next few months as I refine my ideas and take more time to comprehend the key scholarship on this topic!

Continua il percorso di In-Cul.Tu.Re. nell’avvicinare i più piccoli alla conoscenza del patrimonio della Grecìa Salentina. I dodici casi studio*, individuati all’interno del patrimonio griko, si trasformano nel campo di gioco dell’app “Caccia ai Tesori”, un puzzle interattivo sviluppato in collaborazione con Steel Minds Srl.

I reperti archeologici dell’Antiquarium di Palazzo Corgna a Castiglione del Lago sono da oggi fruibili su pc, tablet e cellulari grazie al lavoro condotto dagli studenti della terza classe del Corso di Informatica dell'Istituto Rosselli-Rasetti della cittadina, i preziosi oggetti custoditi nel Museo archeologico locale possono vivere una nuova vita, quella virtuale.

Arabian Epigraphic Notes (ISSN: 2451-8875) is a journal of the Leiden Center for the Study of Ancient Arabia. It is dedicated to the publication of epigraphy from Arabia, and for the discussion of relevant historical and linguistic issues.

Issue 1 (2015) 

1. M.C.A. MacdonaldOn the uses of writing in ancient Arabia and the role of palaeography in studying them
2. A. Al-Jallad
   A. al-Manaser
   New Epigraphica from Jordan I: a pre-Islamic Arabic inscription in Greek letters and a Greek inscription from north-eastern Jordan

Journal of Eastern Mediterranean Archaeology and Heritage Studies 

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JEMAHS is a peer-reviewed journal devoted to traditional, anthropological, social, and applied archaeologies of the Eastern Mediterranean, encompassing both prehistoric and historic periods. The journal’s geographic range spans three continents and brings together the archaeologies of Greece and the Aegean, Anatolia, the Levant, Cyprus, Egypt, and North Africa. JEMAHS is co-edited by Ann E. Killebrew and Sandra A. Scham.

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For more information, go to: http://www.psupress.org/Journals/jnls_JEMAHS.html

To access and/or subscribe, go to: JSTOR or Project MUSE

Journal of Eastern Mediterranean Archaeology and Heritage Studies (Vol 3, No 2, 2015).

• FORUM Occupied with Saving the Past: Advancing the Preservation Agenda in Northern Cyprus

• Perishing Heritage: The Case of the Occupied Part of Cyprus(pp. 128-140)  

  Sophocles Hadjisavvas

  DOI: 10.5325/jeasmedarcherstu.3.2.0128

  Stable URL: http://www.jstor.org/stable/10.5325/jeasmedarcherstu.3.2.0128

  Full TextArticle PDFArticle Summary

• Protecting the Cultural Heritage of Cyprus: International Laws and Concerns(pp. 141-148)  

  Müge Şevketoğlu, Riza Tuncel and Vasif Şahoğlu

  DOI: 10.5325/jeasmedarcherstu.3.2.0141

  Stable URL: http://www.jstor.org/stable/10.5325/jeasmedarcherstu.3.2.0141

  Full TextArticle PDFArticle Summary

Journal of Eastern Mediterranean Archaeology and Heritage Studies (Vol 3, No 1, 2015).

• FORUM

• Storage Wars: Solving the Archaeological Curation Crisis?(pp. 42-54)  

  Morag M. Kersel

  DOI: 10.5325/jeasmedarcherstu.3.1.0042

  Stable URL: http://www.jstor.org/stable/10.5325/jeasmedarcherstu.3.1.0042

  Full TextArticle PDFArticle Summary

Journal of Eastern Mediterranean Archaeology and Heritage Studies (Vol 2, No 3, 2014). 

• NOTES ON A DISAPPEARING PAST
  1. Archaeological Site Damage in the Cycle of War and Peace: A Syrian Case Study(pp. 229-247)  

     Emma Cunliffe

     DOI: 10.5325/jeasmedarcherstu.2.3.0229

     Stable URL: http://www.jstor.org/stable/10.5325/jeasmedarcherstu.2.3.0229

     Full TextArticle PDFArticle Summary

Journal of Eastern Mediterranean Archaeology and Heritage Studies (Vol 2, No 2, 2014). 

• FEATURE ARTICLE
  1. The Leon Levy Dead Sea Scrolls Digital Library: The Digitization Project of the Dead Sea Scrolls(pp. 71-89)  

     Pnina Shor, Marcello Manfredi, Greg H. Bearman, Emilio Marengo, Ken Boydston and William A. Christens-Barry

     DOI: 10.5325/jeasmedarcherstu.2.2.0071

     Stable URL: http://www.jstor.org/stable/10.5325/jeasmedarcherstu.2.2.0071

     Full TextArticle PDFArticle Summary
   

Journal of Eastern Mediterranean Archaeology and Heritage Studies(Vol 1, No 4, 2013).

•  FORUM: On the impact of armed conflict and revolution on archaeology in Libya, Egypt and Syria
  1. Inactive, Reactive, or Pro-active? (pp. 319-342)  

     Joris D. Kila

     DOI: 10.5325/jeasmedarcherstu.1.4.0319

     Stable URL: http://www.jstor.org/stable/10.5325/jeasmedarcherstu.1.4.0319

     Full TextArticle PDFArticle Summary
  2. No Longer Lost in the Wilderness: Cultural Property Crimes in Conflict (pp. 343-347)  

     Emma Cunliffe

     DOI: 10.5325/jeasmedarcherstu.1.4.0343

     Stable URL: http://www.jstor.org/stable/10.5325/jeasmedarcherstu.1.4.0343

     Full TextArticle PDFArticle Summary
  3. Syrian Cultural Property in the Crossfire: Reality and Effectiveness of Protection Efforts (pp. 348-351)  

     Salam Al Quntar

     DOI: 10.5325/jeasmedarcherstu.1.4.0348

     Stable URL: http://www.jstor.org/stable/10.5325/jeasmedarcherstu.1.4.0348

     Full TextArticle PDFArticle Summary
  4. Syrian Heritage under Threat (pp. 351-366)  

     Cheikhmous Ali

     DOI: 10.5325/jeasmedarcherstu.1.4.0351

     Stable URL: http://www.jstor.org/stable/10.5325/jeasmedarcherstu.1.4.0351

     Full TextArticle PDFArticle Summary
  5. Cultural Heritage in Times of Crisis: The View from Egypt (pp. 366-371)  

     Salima Ikram

     DOI: 10.5325/jeasmedarcherstu.1.4.0366

     Stable URL: http://www.jstor.org/stable/10.5325/jeasmedarcherstu.1.4.0366

     Full TextArticle PDFArticle Summary
  6. What Has Happened to Egyptian Heritage after the 2011 Unfinished Revolution? (pp. 371-375)  

     Monica Hanna

     DOI: 10.5325/jeasmedarcherstu.1.4.0371

     Stable URL: http://www.jstor.org/stable/10.5325/jeasmedarcherstu.1.4.0371

     Full TextArticle PDFArticle Summary

• 20 April. Ruhestatte eines jungen Glaubens (Radiowissen Bayern). This German news piece deals with the Christian catacombs in Rome. I would tell you more, but my German is really rather poor.

• 12 May. Ancient secrets uncovered (Harvard Art Museums Magazine). A graduate student found cremains in an Etruscan urn she was studying and brought in bioarchaeologist Marshall Becker to help find out more.

  Etruscan urn with ancient cremains. (Photo credit: Harvard)

• 15 May. Julius Caesar's health debate reignited: stroke or epilepsy? (Forbes) I wrote up the latest argument for the cause of Caesar's health problems that plagued him just before his death.

• 17 May. Roman gutter burials and a non-existent line of Pliny (Strange History). This is an important blog post on what we do and do not know about so called subgrundaria (or suggrundaria), which are supposedly baby burials beneath the eaves and outside of houses. That is, the word apparently appears only once in the whole of the classical corpus, in Fulgentius.

• 20 May.  Italy is restoring the plaster casts of the people who were killed by the eruption of Vesuvius in 79 AD.  Here's a link to (oh, help me) the Daily Mail's piece "Restoration work begins on bodies of those who died when Vesuvius engulfed Pompeii," a link to the Italian news piece at La Repubblica, "Pompei, lo straordinario restauro dei calchi," which has some really great photographs.

• 21 May. Roman Forum yields stash of teeth extracted by ancient dentist (Forbes). I wrote up Marshall Becker's latest article analyzing several dozen teeth found in the Temple of Castor and Pollux years back.

Extracted teeth from Roman Forum. (Photo credit: M. Becker)

• 7 May. London Crossrail dig hits beheaded Romans (Forbes). I write in this about the new Roman-era finds uncovered in the excavation to put in a high-speed train line in Rome, including some beheaded people.

• 8 May. City living in Roman Britain meant longer lives but worse teeth (New Scientist). There are variations on this news item, which covers the awesome work of Rebecca Redfern and colleagues on differences in urban and rural rates of disease in Roman Britain.

• 13 May. Rotten Roman baby teeth blamed on honey, porridge (Forbes). I wrote up some new research by Laura Bonsall and colleagues on early childhood caries in a Romano-British child.

  Roman-era tombstone found in Britain (Photo credit: Discovery News)

• 19 May. Size changes in livestock: from Roman to present day (Past Horizons). A new article in the Journal of Archaeological Science tackles change through time in zooarchaeological remains.

• 22 May. Gold artifacts tell tale of drug-fueled rituals and "bastard wars" (National Geographic). Sort of tangential, but this article covers some fascinating Scythian burials.

• 28 May. Mystery deepens over rare Roman tombstone (Discovery News).  I covered this in a past RBC, but recent analysis shows that the gravestone and the person in it are not from the same time period at all.  Very interesting stuff.

• 12 May. Alexander the Great's father found in tomb with foreign princess (Forbes). I wrote up the in-press article about the new analysis of the Vergina tomb remains. Apparently people were interested in reading about it.

• 13 May. 300 spartans in the London Underground, coolest flashmob (Artnaz). The title pretty much sums it up.

• 20 May. Amphipolis tomb opening delayed (Greek Reporter). I've linked to the news stories about the ongoing excavation at Amphipolis in the past, so here's the latest.

• 19 May. Did the Romans invent the burger? Fun post from English Heritage about the history of the hamburger.

• 27 May. Katy Meyers Emery of Bones Don't Lie and I wrote an honest-to-goodness, peer-reviewed article on blogging bioarchaeology.  It's open-access, so go ahead and read "Bones, bodies, and blogs" and let us know what you think!

By Erika Owens

The third annual Jornadas Peridismo de Datos is happening throughout Spain, with Knight-Mozilla Fellow Juan Elosua helping out. (Photo: OpenKnowledge Spain website)

• June 2:Social Media and the Newsroom (Dublin, Ireland)
• June 3:Monthly Drinks with Online News Association Singapore Chapter (Singapore)
• June 3-7:III Jornadas de Periodismo de Datos (Madrid, Pamplona, Barcelona, Spain)
• June 4-7:Investigative Reporters and Editors Conference (Philadelphia, PA)
• June 5:HH Data & Beers #JPD15 (Barcelona, Spain)
• June 5-6:Canadian Association of Journalists Annual Conference (Halifax, NS)
• June 5-7:#hacksanfermin (Pamplona, Spain)
• June 9:#HHVE intervista dati sul turismo (Venezia, Italy)
• June 11:Un viaje al interior de Taringa! (Buenos Aires, Argentina)
• June 12:ONACamp Indianapolis (Indianapolis, IN)
• June 23:ONADC — The Coral Project (Washington, DC)
• June 18:Data Visualization Show & Tell (Vancouver, BC)
• June 19:Tengamos un Aaron Swartz Hackathon en Mexico (Mexico City, Mexico)
• June 25-26:SRCCON (Minneapolis, MN)
• June 26-28:CODEX Hackathon (San Francisco, CA)
• June 27:Hacks/Hackers Connect Berlin (Berlin, Germany)
• July 11-12:Hacking Journalism (Washington, DC)

Deadlines

• June 5:Last day to enter the Online Journalism Awards (deadline extended from May 29)
• June 15:Last day to pitch a session to Write the Docs Europe

Know of any upcoming fellowship or conference proposal deadlines? Have an upcoming event? Let us know: source@mozillafoundation.org.

Visualizing Street Harassment is an online map-based visualization of a born-digital cultural event, the “10 Hours of Walking…” video meme. I launched the first version in early May. In that first phase of the project, I focused on establishing the general framework of the site, collecting a small, diverse sample of “10 Hours of Walking…” videos, and gaining the technical skills necessary to accomplish those tasks. Though I accomplished much of what I’d hoped for in the initial phase, I discovered some limitations as I worked. First, the one-page webpage theme I selected limits the contextual information I could include without overwhelming the introductory framework, and, thus, the audience. Additionally, in working through the technical aspects of the project and the basic framework, I did not include as much analysis as the project has potential for.

Based on those limitations, after the project launched, I aimed to continue the project by 1) increasing both the quantity of pins and 2) the depth of analysis and context of each pin/video. Over the past few weeks, I’ve been collecting and analyzing additional videos. So far, I’ve identified 27 more “10 Hours of Walking…” videos to include across the map, in addition to the 12 currently you currently see there.

One interesting new challenge I’ve encountered is parody videos that feature fictional characters in fictional locations. For example, “10 Hours of Walking in Archeage as a Woman” portrays a female video game character walking in ArcheAge, a MMORPG (massive multiplayer online role-playing game). Because Visualizing Street Harassment employs a global map-based visualization, there’s no obvious place to pin these kinds of videos; however, I do think they’re important to include, so I’ll be working on a solution to this issue as the project moves forward.

By the beginning of July, I plan to have the rest of those videos and their descriptions added to the map. Then for remainder of the summer, I’ll be building and writing the content for individual analysis pages for each video. Watch for the full launch in late August!

Ziridava Studia Archaeologica (ISSN 1224–7316), edited by the Arad Museum Complex, is a periodical of archaeology that is meant to continue the old Ziridava. One must state that Ziridava Studia Archaeologica is published annually and is printed in the month of December of each year.

The periodical aims to publish studies on the archaeology of the Carpathian Basin, but also on the surrounding regions. Therefore, Ziridava Studia Archaeologica is envisioned, first of all, as a periodical with regional impact. One of the main goals of this academic initiative is to publish archaeological materials, but also older research remained unpublished and new research. The team also encourages and supports the publication of synthesis studies and modern approaches.
The first volume of Ziridava was published in 1967, and 25 volumes were edited since then, until 2010. This periodical published studies from various disciplines such as archaeology, history, art history, museology, or ethnography. In time, several independent specialized periodicals were created from the larger Ziridava: Armonii Naturale (since 1996), Zărandul (since 1999), Studii și comunicări (since 1992). A final stage of this process of increased editorial specialization is the publication of a separate periodical of archaeology, Ziridava Studia Archaeologica. Since in specialized archaeological literature Ziridava was correlated to the institution of the Arad Museum, but also due to the numerous archaeological researches performed mainly in the Lower Mureș were published in the periodical from Arad, the editorial board has decided to preserve the name of the periodical. At the same time, in order to avoid braking the tradition and forgetting the efforts of the periodical’s old editorial board, we have decided to continue the numbering the volumes with no. 26 (Ziridava Studia Archaeologica 26, 2012).

Ziridava nr.1 - 24 Cuprins / Contents

Ziridava 27 Cuprins / Contents Radu Pop, Călin Ghemiş Contributions to the Knowledge of Parietal Art in North-Western Transylvania. the Discoveries from Ileanda (Sălaj County) Florin Gogâltan, Victor Sava, Lucian Mercea Sântana “Cetatea Veche”. Metal and power Péter Polgár Anzeichen der Metallbearbeitung bei einer Fundstelle in der Gemarkung von Sopron Cristian Ioan Popa A Bronze-Age Hoard Discovered in Ampoiţa (Alba County) Victor Sava, Dan Matei Prehistoric and Second-fourth-century Discoveries on the Present-day Territory of Aradu Nou District, in the City of Arad Cosmin Mihail Coatu, Adrian Socaci Des monnaies antiques appartenant a une collection privee Iosif Vasile Ferencz Dacian Objects from Ardeu in the Collection of the MNIR Cristian-Constantin Roman Landmarks in the Development of Carthographic Representations of the Dacian Settlement in Ardeu (Municipality of Balşa, Hunedoara County) Alexandru Berzovan Considerations on “Troianul” in Ţara Zarandului Petru Ureche The Bow and Arrow during the Roman Era Erwin Gáll Two 10-11th century arrow-heads from the environs of Kotori/Cattaro - Herceg Novi/Castelnuovo. Archaeology (?) and art-dealing in the Balkans Erwin Gáll From the fortress of Stephen I (997‒1038) to the centre of ‛lord Gelou’. Dăbâca (germ.: Dobeschdorf; hung.: Doboka) in the nationalist myths in the 20th Century Luminiţa Andreica Implications of a Tibia and Fibula Fracture in the Secondary Adaptation of the Skeleton of an Individual Discovered in Nădlac “Lutărie” (Arad County) Florin Mărginean, George Pascu Hurezan, Augustin Mureșan The Medieval Church in the Village of Secaș (Arad County) and its Vestiges Florin Ciulavu The Monetary Reform of Vladislav ii of Walachia (1447-1448; 1448-1456). Survey of research Corina Toma A Monetary Hoard Discovered in the Settlement of Cristur (Bihor County). Aspects on the Monetary Circulation of Thalers in Crişana during the Second Half of the Sixteenth Century Abbreviations

Ziridava 26 Cuprins / Contents Peter Hügel, George Pascu Hurezan, Florin Mărginean, Victor Sava One and Half Century of Archaeology on the Lower Mureș Tibor-Tamás Daróczi Environmental Changes in the Upperand Middle Tisza/Tisa Lowland during the Holocene Florin Gogâltan, Victor Sava War and Warriors duringthe Late Bronze Age within the Lower Mureş Valley Victor Sava, George Pascu Hurezan, Florin Mărginean Late Bronze Age Metal Artifacts Discoveredin Şagu, Site “A1_1”, Arad – Timişoara Highway (km 0+19.900 – 0+20.620) Dan Matei Abandoned Forts and their Civilian Reuse in Roman Dacia Silviu Oţa Tombs with Jewels in Byzantine Tradition Discovered on the Present-Day Territory of Romania, North of the Danube (end of the 11th Century-the 14thCentury) Luminiţa Andreica Dental Indicators of Stress and Diet Habits of Individuals Discovered in the Ossuary of the Medieval Church in Tauţ (Arad County) Anca Niţoi, Florin Mărginean, George P. Hurezan Medieval and Early Modern Military Items Discovered in the Village of Tauţ (Arad County, Western Romania) Zsuzsanna Kopeczny, Remus Dincă Tobacco Clay Pipes Discovered in the Historical Center of Timișoara Călin Ghemiş, Constantin Iosif Zgardan The Siege of The Fortification in Oradea (1692) Reflected on Baroque Medals Ana-Maria Gruia Depictions of Smokers on Stove Tiles (17th-19thcenturies) Adrian Stoia Graffiti Discovered in the Western Tower of the Church in Cincu Abbreviations

The view from my computer getting #archaeogaming up and running. Hi Angus!

I’ll write something with a bit more substance and reflection in due course, but we’ve just ended the first ever archaeogaming virtual unconference.

Total bill:

• catering: $0
• space rental: $0
• airfare: $0
• hotel: $0
• registration fee: $0.

Time spent:

• me, in planning things out, setting up tech, writing about it: approximately 4-6 hours

Platforms:

• MIT ‘Unhangout’ https://unhangout.media.mit.edu/ to host the event
• All our ideas http://allourideas.org/ to plan the sessions
• Google spreadsheet to create the schedule
• Twitter to get the #archaeogaming word out

Things that worked really well:

• Having a schedule built before hand, to give people not only structure but sense of what the day is about
• Great facilitators in Andrew and Tara to keep conversations flowing, to close or open sessions on the fly as needed

Things that could’ve been better:

• Timing of the schedule. I closed one session out rather early
• Time slots don’t have to be all the same length; early in the day might’ve been better to have shorter sessions, etc. Something to think about.

Things that were *really* awesome:

• The nearly 30* people who participated at various times during the day! I can’t thank you all enough for coming out and contributing, however you did that.

Thank you!

*about 25 at our busiest. I’m an optimistic rounder. Most folks were grad or undergrad students I think!

Last week, we posted Part I of a series of two blog entries detailing the outcomes of our workshop entitled Engaging the Public: Best Practices for Crowdsourcing across the Disciplines (CrowdCon). For the second entry, we’ve gathered the final storified tweets and videos of the event, covering big challenges in research crowdsourcing, best practices and next steps. Click on the links below to read more about the final panels and discussion from this fantastic event!

1. ‘Big Challenges for Research Crowdsourcing’ panel
   (Thursday May 7, 2015)
   • Storified Tweets
   • Video
2. ‘Best Practices’ panel, Q&A (Friday May 8, 2015)
   • Storified Tweets (panel)
   • Video (panel)
   • Storified Tweets (follow-up discussion)
3. Pitches for Next Steps after #CrowdCon (Friday May 8, 2015)
   • Storified Tweets

Greek New Testament

Erasmus (1516) (on later editions see Krans): Basel (e-rara): images & pdf; cspmt (pdf); images CSNTM

Complutensian Polyglot (vol five = NT) (1520?): cspmt (pdf)

Aldine (1518): cspmt (pdf)

Colines (1534): cspmt (pdf)

Stephanus (1550): cspmt (pdf); images CSNTM; Bibles online (nice images but fiddly orientation)

Beza: for links to the different editions (and other works of Beza) go here (Jan Krans).
Beza (1588): good individual images at CSNTM
Beza (1598): cspmt (pdf)

Elzevir (1624): cspmt (pdf)

Elzevir (1633): cspmt (pdf)

Mill (1707) good individual images at CSNTM
Mill (rev. by Kuster) (1710) [Google Books] (BSB images & pdf) (SLUB: nice images and pdf) [HT Jan Krans]
Mill (2nd ed. Kuster) (1723) Google Books (BSB images & pdf)

J. A. Bengel (1734) at archive.org (google books) (NB. 1763 Apparatus criticus also at archive.org)

J.J. Wettstein, Prolegomena In Novum Testamentum: Cum Quibusdam Characterum Graecorum Et Latinorum In Libris Manuscriptis Exemplis (1730) [pdf at archive.org] (1764 rev by Semler at Google Books [images & pdf @ mdz])

J.J. Wettstein (1751-2), vol one (1751) at Marburg: images & pdf; vol two (1752) at Marburg: images & pdf [HT Jan Krans]; vol one at archive.org; vols 1(?) & 2 at Stanford/Google Books; hathitrust

J.J. Griesbach, Synopsis Evangeliorum Matthaei, Marci et Lucae. Textum Graecum ad fidem codicum versionum et patrum emendavit et lectionis varietatem adiecit Io. Iac. Griesbach (Halle: Io. Iac. Curt., 1776)  (Synopsis = NT vol 1) [Google Books]
J.J. Griesbach, Libri historici novi testamenti graece: Epistolas Omnes Et Apocalypsin complectens. Novum Testamentum Graece Volumen II (Halle: Curt, 1775) [GB]
J.J. Greisbach, Novum Testamentum Graece. Textum ad fidem codicum versionum et patrum emendavit et lectionis varietatem adiecit Io. Iac. Griesbach (Halle: Io. Iac. Curt., 1777): vol 1 Evangelia et Acta Apostolorum (= Gospels & Acts) [Google Books]

J.J. Griesbach, Symbolae Criticae ad supplendas et corrigendas variarum N.T. lectionum collectiones (Halle) vol. 1 (1785) [Google Books]; vol. 2 (1793) [Google Books]

J.J. Griesbach, Novum Testamentum Graece. Textum ad fidem codicum versionum et patrum recensuit et lectionis varietatem adiecit D. Io. Iac. Griesbach (Halle: Io. Iac. Curt. & London: P. Elmsly, 1796, 2nd edition): vol 1 Evangelia (Google Books); vol. 2: Acta et Epistolas Apostolorum cum Apocalypsi (Halle: Io. Iac. Curtii Haeredes & Londno: Payne & MacKinlay, 1806, 2nd edition) (Google Books) (BSB images & pdf)
Griesbach, Synopsis (1797, 2nd ed.) [Google Books]
J.J. Griesbach, Commentarius Criticus in Textum Graecum Novi Testamenti (Halle) vol. 1 (1798) & vol. 2 (1811) [bound together] [Google Books]
J.J. Griesbach, Synopsis evangeliorum Matthaei, Marci et Lucae una cum lis Joannis pericopis quae omnino cum caeterorum evangelistarum narrationibus conferendae sunt / textum recensuit et selectam lectionis varletatem adjecit D. Jo. Jac. Griesbach. (Halle: Libraria Curtiana, 1809, third edition). [hathitrust]

(Griesbach NT vol 1, 1809 at archive.org; vol. 2, 1809)
(Griesbach NT vol 1, 1818 and vol 2, 1818)
J.J. Griesbach, Synopsis evangeliorum Matthaei Marci et Lucae: una com iis Joannis pericopis quae omnino cum ... (Halle: Officina Libraria Curtiana, 1822, fourth edition). [archive.org]
J.J. Griesbach,  Novum Testamentum Graece. Textum ad fidem codicum versionum et patrum recensuit et lectionis varietatem adiecit D. Io. Iac. Griesbach (rev. D. Schulz; Berlin: F. Laue, 1827, 3rd edition): vol 1 IV Evangelia  [Google Books] [second volume never published]

Harwood, The New Testament (1776) [GB]
Matthaei (1782-1788) vol. 11: Matthew (1788); vol. 12: Mark (1788); vol 10: John (1786); vol. 1: Acts (1782); vol 5: Catholic Epistles (1782); vol. 3: 1&2 Corinthians (1783); vol. 6: Gal, Eph & Phil (1784); vol. 4: Hebrews & Col (1784); vol. 7: 1&2 Thess and Timothy);  vol.8: Apocalypse (1785).
Matthaei, Novum Testamentum Graece (vol. 1, 1803 [Google Books]; vol. 2, 1804 & vol. 3, 1087 [Google Books]) 

F.C. Alter, Novum Testamentum ad codicem vindobonensem graece expressum (Vienna)
vol. 1 (1787) [Google Books]; vol. 2 (1786) [Google Books] [HT Jan Krans]

K. Lachmann, Novum Testamentum Graece (Berlin: G. Reimer, 1831) [archive.org/Google Books]
Lachmann-Buttmann (vol. 1, 1842 [Google Books]; vol. 2, 1850 [Google Books]) (hathitrust)
Tregelles (1857) good individual images at CSNTM    Tyndale House
Tischendorf (NTG, vol. 1, 1869 [Google Books]; vol. 2, 1872 [Google Books]; Prolegomena (C.R. Gregory, 1890) [Google Books])
Westcott & Hort (1881) text [GB]; Intro [GB]
von Soden (1902-13) good individual images of four volumes at CSNTM: one, two, three, four. Also pdfs at cspmt (vol one, two)

Nestle 1899 2nd edition (pdf)

Catalogues

(list of other catalogues) (BL: early printed Bibles)
Darlow & Moule, Historical Catalogue of the Printed Editions of Holy Scripture (London: BFBS, 1903-1911) (hathitrust)
E. Reuss, History of the Sacred Scriptures of the New Testament
E. Reuss, Bibliotheca Novi Testamenti Graeci (1872)
M.Vincent, A History of the Textual Criticism of the New Testament

Major Sites:

E-rara (rare books in Swiss Libraries)

Hathitrust

Zentrales Verzeichnis Digitalisierter Drucke

Deutsche Digitale Bibliothek

Worth checking:
Online Books
Gallica
Early English Books Online
Early European Books
Eighteenth Century collections online