Aulus Gellius

Aulus Gellius, born around AD 125, died after 180, was probably born in Rome, and spent most of his life there. He is one of those ancient Latin authors known as grammarians who each quoted many other authors, and whose works today are of less interest for what they have to say about grammar than for being a source of the texts of those other writers. Gellius is our only source of quotations of some other writers. In many more cases he is valuable for establishing the texts of known authors.

Gellius' family was wealthy, and he was sent to Athens for a part of his education. His family intended him to be a lawyer, and, unlike many people with literary interests whose families have intended them to become lawyers, Gellius actually became one. His only surviving work, the Noctes Atticae (Athenean Nights), is so called because it was begun during the long winter nights in Athens. Gellius continued to compile the work back in Rome, in the spare time he had left over from his job adjudicating civil cases. If its 20 books have some sort of overall plan or organization, it has eluded scholars so far. But Gellius quotes more than 275 authors, most Latin, some Greek, ensuring that Classical scholars will continue to study him with profit and pleasure.

The Noctes Attica was very popular among other ancient authors. Those who cite it include Lactantius, Nonius Marcellus, Ammianus Marcellinus, author of the Historia Augusta, Servius, Augustine, and above all, Macrobius, who, in his Saturnalia, written after AD 400, quotes from Gellius so extensively -- without, however, ever naming him as a source -- that no one who edits the text of Gellius can afford to ignore Macrobius as a source.

In contrast, we have very little evidence of Gellius having been known at all in the early Middle Ages; with one exception, our earliest surviving manuscripts of Gellius are from the 10th century. That one exception is the remarkable manuscript known as Vatican Pal Lat 24. It contains several books of the Old Testament written in the 8th century; however, early in the 19th century, palimpsests, indentations left by older writing on the parchment which had been scraped off, were discovered beneath the 8th-century Old Testament text. It turns out that parchment from several older books had been re-used in order to make the 8th-century volume; one of those older books was a 4th-century manuscript containing parts of books 1-4 of Gellius, now with large gaps. The conspectus siglorum of Hosius' 1903 Teubner edition, besides Pal lat 24 (mistakenly described as saec VII?) and the the 2 10th-century manuscripts, lists 5 from the 12th century, 3 from the 13th, and one each from the 14th and 15th centuries. A recent critical edition is by PK Marshall in Oxford Classical Texts, 1968, 2nd edition 1990.

Searching for Lost Ancient Latin Texts

A great many Classical ancient Latin texts went missing in the middle of the Dark Ages; that is: until the late sixth or early seventh centuries, we have evidence that people still read them, and then we have no more evidence that they were familiar to anyone later than that, and they are still missing. So we need to scour the Dark Ages to learn more about how and when and where the texts disappeared from our present-day view. We must learn all we can about these Dark Age people who mention, or, in more fortunate cases, quote the now-missing texts. If the lost ancient texts are mentioned or quoted in letters, as is very often the case, we must learn all we can about the people to whom the letters were addressed.

Encyclopaediac works (that's our word for them today) written in the ancient world and Dark Ages are tresure-troves of these mentions and quotes: works by Flavius Maximus, Gellius, Octavian, Servius, Isidore. We must know these encyclopaediac works thoroughly for clues about what happened to those texts, when and where and how they went missing, to gain clues about where and how we might find then again.

It's assumed that many Classical Latin texts were lost in Dark Age wars, when Germanic tribes and Huns invaded the late Western Roman Empire and carved it up into empires of their own, Visigoth and Ostrogoth and Frankish and Lombard realms. We must know all we can about those wars, in order to imagine as exactly as possible what happened to those lost texts -- were they hidden from the invaders and their fire? Where would they be hidden? Are some of them still in those hiding places, having been lost track of by those who hid them?

We must shake off a prejudice toward thinking of these Germanic conquerors as illiterate; literacy rates may have decreased compared to those of the Roman Empire, but much scholarship was supported by Dark Age Goths and other tribes. They did not completely despise scholarship, far from it. Benedict, Cassidorius, Isidore, justly celebrated as preservers as ancient Latin literature, as bright lights in the darkness, they all thrived under the rule of these "barbarian" tribes.

We do not know for certain how much ancient literature was lost by the violence of Dark Age wars. We do know that many ancient manuscripts were re-used in the Dark and Middle Ages, the Classical works scraped off and Christian works written where they had been. We know this because we have found the Classical works on those ancient pieces of papyrus, we have found ways in which we can still read then even though they were scraped away so long ago. We can read the indentations left by the ancient pens, they're called palimpsests. We have found many of these ancient Latin palimpsests, we must find the rest!

This is not the only way in which ancient parchment was re-used; it was also made into a material called cartonnage, which resembles cardboard in appearance and hardness, and was used to make book covers and to wrap mummies. By methods which are far over my head, modern wizards have recovered many of the ancient texts preserved in these pieces of cartonnage. We must find the rest.

Vast amounts of of previously-lost ancient Greek texts are being re-discovered in ancient pieces of papyrus, and occasionally of parchment or other materials, in the Mideast, mostly in Egypt. Now and then among these bits and pieces, amongst vast amounts of ancient Greek, an ancient object written in some other language is found. We Latinists get lucky now and then this way.

Medieval Western European archives are full of records written in Latin; Medievalists are hurrying to preserve and record as much of it as they can, and are worried that much of the material, written on parchment, will rot away before they can get to it. They want more students to become Medievalists! Among these Latin records of the business of Medieval communities, here and there, now and then, all sort of others written artifacts turn up.

Ancient inscriptions keep being found. Most of them are not what we would call literature; rather, they are things like brief memorials on tombstones, and brief boasts of long-forgotten statesmen. But now and then they contain more.

And there are public libraries and private collections which contain manuscripts which have been very, very carefully searched through in some cases, and less thoroughly in others.

Please tell me what I've missed and what other places we can look for lost ancient Latin texts!

The Library At Ancient Alexandria

I like that movie with Rachel Weisz, I like it a lot,



but it's not a strictly historical documentation, it's a work of imagination. There is no evidence that Hypatia was interested in the theory of heliocentrism. She certainly could have been. But we don't have any evidence of it.

We know for sure, though, that the destruction of the library at Alexandria and the murder of Hypatia did not happen in the same big riot. In AD 391 the Coptic Pope Theophilus (who was not one of the Roman Catholic Popes, the title "Pope" was used separately by Copts) ordered the destruction of the Serapeum, a pagan temple in Alexandria which may or may not have still contained a part of the great library's collection of manuscripts. No contemporary accounts of the destruction of the Serapeum mention the library. Hypatia was killed in 415 or 416, and contrary not only to Agora but also to many other films, novels, paintings and pseudo-historical books, she was likely around 60 years old at the time.

The Library might have been gone long before Hypatia was born. It might have been destroyed once, or badly damaged and then restored several times. Plutarch, Aulus Gellius, Ammianus and Orosius all claim that Julius Caesar destroyed the library in 48 BC when he was besieging Alexandria and set fires to his own ships and the fire spread first to the docks and then further into the city.

The next major candidate, chronologically, for the destruction of the library is the war in the 270's when the Emperor Aurelian suppressed a revolt led by Queen Zenobia of Palmyra. In the course of this war parts of the city which may have contained the library were badly damaged.

Then comes AD 391 and the closing of the Serapeum.

Then there was the Muslim conquest of Alexandria in 642. Several Muslim accounts of that conquest state that the great library was still there when the Muslims arrived, and was destroyed by them. However, the earliest of these accounts was written more than 500 years after the fact.

I think I can sum this up very nicely for you: anyone who says that they know when and how the library at Alexandria was destroyed, is wrong.

I might as well add: anyone who says that they know how big that library was, and how great the culture loss was when it was destroyed, is wrong also. Yes, it's quite reasonable to envision it as a very great and very regrettable loss. But there have been a very great number of losses of ancient Classical literature, occurring over many centuries, from Ireland to India. The cultural loss at Alexandria is just a small part of the overall loss.

But chin up, because some of that stuff is being re-discovered! Most spectacularly in the papyri found at Oxyrhynchus.