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Paraphrase of the Gospel of John, Copyright ©1998, Mark A i ALSO BY TONY PROST BATRACHOMYOMACHIA (1999) ETAS OF THE LOST BETA (1987) ii NONNI PANOPOLITANI PARAPHRASIS S. EVANGELII IOANNEI translated into English by M.A. Prost S. Diego, MMII iii iv NONNOS of PANOPOLIS PARAPHRASE OF THE GOSPEL OF St. JOHN translated into English by M.A. Prost S. Diego, MMII v ______ Copyright Notice All material in this file is protected under U.S. Copyright Law. Paraphrase of the Gospel of John, Copyright ©1998, Mark A. Prost, Jr. “Exiles” by C.P. Cavafi, translated by Edmund Keeley and Philip Sherrard Copyright MCMLXXII, Princeton University Press, reproduced by permission of copyright holder. “Nonnus, Dionysus and Christianity,” copyright 2003, Ron Newbold “The Traditional Poetic Context of Nonnos,” copyright 2003, Edwin D. Floyd, University of Pittsburgh All Rights Reserved No part of this file may be duplicated, distributed, stored in any medium, or sold without expressed, written permission by the author. ISBN: 0-9713170-4-6 A publication of: The Writing Shop Press www.writingshop.ws Rev: 10-03 vi With thanks to Richard, Anne, Don, Don and David, without whom none of this would have been possible! vii viii EXILES by C.P. Cavafi It goes on being Alexandria still. Just walk a bit along the straight road that ends at the Hippodrome and you'll see palaces and monuments that will amaze you. Whatever war-damage it's suffered, however much smaller it's become, it's still a wonderful city. And then, what with excursions and books and various kinds of study, time does go by. In the evenings we meet on the sea front, the five of us (all, naturally, under fictitious names) and some of the few other Greeks still left in the city. Sometimes we discuss church affairs (the people here seem to lean toward Rome) and sometimes literature. The other day we read some lines by Nonnos: what imagery, what rhythm, what diction and harmony! All enthusiasm, how we admired the Panopolitan. So the days go by, and our stay here isn't unpleasant because, naturally, it's not going to last forever. We've had good news: if something doesn't come of what's now afoot in Smyrna, then in April our friends are sure to move from Epiros, so one way or another, our plans are definitely working out, and we'll easily overthrow Basil. And when we do, at last our turn will come. ix Translated by Edmund Keeley & Philip Sherrard The anonymous exiles of the poem cannot be identified precisely, yet their situation falls within what Cavafi called "historical possibility." The scene is set in Alexandria, obviously after its conquest by the Arabs (641) and probably shortly after the murder of the Byzantine Emperor Michael III by his co-emperor Basil I (867-886), founder of the Macedonian dynasty. The mention of Christians who "seem to lean toward Rome" further points to the period of the Photian schism (867-870), when its initiator, the Patriarch of Constantinople. Photios, had been deposed by the emperor and most of his friends had been driven into exile. The "Panopolitan" of line 17 is of course the Egyptian-Greek poet Nonnus (5th c. A.D.?) mentioned in line 15. x While in reading the Gospels—particularly that of St. John himself, or whatever early Gnostic took his name and mantle—I see the continual assertion of the imagination as the basis of all spiritual and material life. I also see that to Christ imagination was simply a form of Love, and that to him Love was Lord in the fullest meaning of the phrase. Oscar Wilde: De Profundis xi xii CONTENTS The Life and Times of Nonnos of Panopolis Chapter 1 In which occurs the Beginning. In which John fends off the Pharisees and High Priests. In which Jesus appears and recruits followers. Page xxxx Chapter 2 In which our Lord turns water into wine to cheer the boozy Wedding Guests. In which he harrows the Temple. Page xxxx Chapter 3 In which Christ tells Nicodemus preposterous things. In which he baptizes, thus irking John’s disciples. Page xxxx Chapter 4 In which Christ asks a Samaritan woman for water, and jests with her. In which the general’s son is healed at a distance. Page xxxx Chapter 5 In which Christ imprudently cures a cripple on the Sabbath. In which he promises eternal life, and chides disbelievers. Page xxxx Chapter 6 In which our Lord miraculously multiplies loaves and fishes. In which he walks on water. In which he self-identifies as the Bread of Life. In which followers begin to leave him. Page xxxx Chapter 7 In which Jesus absent-mindedly cures on the Sabbath, again. In which the people discuss him, and the proposition that no prophet can come from Galilee. Page xxxx xiii Chapter 8 In which Christ reveals himself as the light of the world, and assures the disciples that the truth shall make them free. Page xxxx Chapter 9 In which Christ heals a blind beggar. In which the formerly blind beggar twits the High Priests. Page xxxx Chapter 10 In which Christ describes himself as a faithful shepherd, and the people as sheep. In which the people accuse him of being insane. Page xxxx Chapter 11 In which our Lord raises dead Lazarus, thus amazing everybody. In which the High Priests and Pharisees begin their active operations against Jesus. Page xxxx Chapter 12 In which Jesus leads a parade into Jerusalem amidst cheering throngs. In which he nonetheless predicts his imminent demise. Page xxxx Chapter 13 In which Jesus washes Peter’s feet over his protests. In which he hints at his betrayal, and dispatches Judas to do the dirty work. In which he predicts Peter’s minor treachery. Page xxxx Chapter 14 Didactic Chapter. Christ is the Way, the Truth and the Life. The coming Paraclete. Page xxxx Chapter 15 Didactic Chapter. The Vine of Life. Dire prophecies. Love one another. Page xxxx Chapter 16 Didactic Chapter. More gloomy prophecies. The coming Paraclete. Christ’s ultimate victory. Page xxxx xiv Chapter 17 Christ’s particular prayer for his Apostles. Page xxxx Chapter 18 In which our Lord is betrayed by Judas, arrested by the guards of the High Priest, examined by Pilate, and found Not Guilty. In which Peter denies Christ three times. In which the cock crows. In which the Jews prefer Barabbas over Jesus. Page xxxx Chapter 19 In which our Lord is mocked and tortured. In which Pilate undoes justice in a fit of pique. In which the Jews acclaim Cæsar as their only King. In which Jesus dies. In which he is buried. Page xxxx Chapter 20 In which Jesus arises from the dead, and appears to his friends. In which he convinces Thomas. The End. Page xxxx Chapter 21 The End, Part Two. In which Jesus prepares a seaside brunch for his disciples. In which he invests Peter with the care of his sheep. Really the End. Page xxxx Appendices I Translator’s Notes II The Traditional Poetic Context of Nonnos Edwin D. Floyd, University of Pittsburgh III Nonnus, Dionysus and Christianity Ron Newbold, University of Adelaide IIII The Poet of Panopolis Richard Garrett xv CAVEAT This poem is a paraphrase, in verse, of the Gospel of John. It was written in Greek, in the Fifth Century, by Nonnos of Panopolis, probably in Alexandria, Egypt, during the last days of the Western Roman Empire. Of the writer, nothing is known. xvi The Life and Times of Nonnos of Panopolis I Panopolis is the oldest city of Egypt. According to local tradition, and who is more likely to know, the town was founded by Kush the Son of Ham and grandson of Noah, and the father of Nimrod the mighty hunter. It is a dry, dusty town, in a dry, dusty landscape, beneath a dome of brilliant azure spanning from the Eastern Desert to the Western Desert, in a land far, far from the ocean, with a river running through it. But the Nile is not only one River, it is the happy confluence of two Rivers. The people say: “The White Nile makes the Nile and the Blue Nile makes Egypt.” If there were only the White Nile, the river would run all year but Egypt would be parched during the summer. If there were only the Blue Nile, the river would flood between July and October, then fall to a trickle for the rest of the year. The Nile is at its lowest in June, then, slowly but with increasing rapidity, it begins its life-giving flood. As the summer passes, the river rises and the muddy waters overflow their banks and flood out into the flatland on either side. All the biomass of deep continental Africa is carried by tributaries into the Nile, and swept far downstream to be deposited, year after year, on the banks of Egypt and the rich 3 The Life and Times Delta. After the surge has passed and the waters recede, they leave a smooth trackless waste of thick rich mud as far as the eye can see. The farmers tramp barefoot out into the muck to re-plot their fields and plant their seeds. So it has been forever under the golden sun. The Bible tells us of years of plenty and years of famine in Egypt. There were also years of watery devastation. Every spring, the townsmen and the farmers would begin nervously to watch for the rising of the river. They celebrated the arrival of the little crocodiles washed down from their southern homes to the soft waters of Egypt.
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