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Late Latin Poetry in Dutch-Speaking Countries after WWII van Waarden, J.A.

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Download date:28 Sep 2021 Joop van Waarden (University of Amsterdam)

Late Latin Poetry in Dutch-Speaking Countries after WWII

SECOND, SLIGHTLY REVISED VERSION AS OF 26 APRIL 2017. This paper was presented at the public study day ‘Voices on Late Latin Poetry: European Scholarship in Context’, organized by Helen Kaufmann, at Lady Margaret Hall, Oxford, on 16 September 2016.1 It is here reproduced ‘as is’, S.E.&O., with some improvements for which I am grateful to Raphael Brendel, Franz Dolveck, Gavin Kelly and Francesco Lubian. I also thank Tim Denecker, Elena Litovchenko and Jeroen Wijnendaele for their reactions.

From the flyer: ‘The study day aims at giving a survey on European scholarship on late Latin poetry. It features six papers, each on the scholarship tradition of one language (French, Italian, Spanish, German, Dutch) or region (Central European). The speakers will present the most important scholars of their language/region, past and present, and situate them in the context of Classics as a discipline as well as explore the educational, historical and social roots from which the individual research traditions have emerged’. The study of late Latin poetry in the Netherlands and Flanders (“Vlaams”, “Flemish”) after the Second World War has to a great extent been determined by its specific social, especially religious, embedding.2 One would typically encounter, say, Prudentius, not Claudian, as the main focus of interest traditionally was on early Christian poetry against the foil of a number of chairs in Patristics. Recent developments have only gradually altered this original thrust, which is as much an accolade to the creative force of the founding fathers and mothers as it is – regretfully – a proof that late antique poetry is relatively understudied nowadays in the Low Countries. The ‘discovery’ of Late Antiquity, the paradigm shift from Patristics to Early Christian Studies3, and the sweeping methodical turn away from positivist philology towards postmodern relativist and reader-oriented interpretative concerns in the field of Classical Studies at large, all of them well under way since the 1970s, are recognizable in the development which I’m going to sketch, but did not fundamentally alter the bias towards matters Christian in the study of late Latin poetry in Dutch-speaking countries. Perhaps that is what, in the end, made it extra vulnerable to the inexorable post-war process of secularisation and deconfessionalisation, on the one hand, and to the reduction of time and money spent on the classics in academe (and a fortiori on patristics), on the other. Incidentally, in the Netherlands, the study of late Latin prose held itself much better, witness the Groningen Apuleius project and the grand Ammianus Marcellinus commentary published in Leiden. The joint Amsterdam-Edinburgh project, in which I’m involved, could mean a lot for both Sidonius Apollinaris’ prose and his poetry, but is – apart from being a Dutch initiative – very much an international undertaking.

1 After WW II in the Netherlands Let’s begin in medias res, in the Netherlands, with the start of the Dutch Foundation for Early Christian studies in 1961. One of the leading personalities in the field in post-war Holland, Christine Mohrmann (1903-1988), who was professor of Early Christian Latin and Greek Language and Literature at the Catholic University of Nijmegen,4 dominated her department to such a degree that a number of her disciples, though deeply impressed and grateful to her, longed for a venue to discuss the discipline away from the eye of the master. So they created what came to be the Foundation for

1 https://voicesinlatelatinpoetry.wordpress.com/european-scholarship-in-context/. 2 South Africa and its Afrikaans population is a case of its own; see below. 3 Described by Elizabeth Clark 2008, ‘From Patristics to Early Christian Studies’. 4 See Toon Hilhorst, http://www.dbnl.org/tekst/_jaa003199101_01/_jaa003199101_01_0013.php. 1

Early Christian Studies. Over time, it developed beyond the University of Nijmegen, beyond the Roman-Catholic Church, and also beyond national limitations. In an informal way, the Foundation became – and still is – a broad forum for Dutch-speaking scholars, from emeritus professors to doctoral students, who are interested in early Christianity. I’ll later discuss some of the edited volumes which the Foundation has published. But first Nijmegen, and the post-war confessional academic landscape. In those days, the University of Nijmegen was a Roman-Catholic institution, founded in 1923 with the aim of emancipating Catholics in the Netherlands by means of their own university. Since the middle of the nineteenth century, Dutch society had become progressively organized according to denominational “zuilen” (“columns”), one for Socialists, Protestants, and Catholics each, to mention only the most prominent. Only since 1853 had Catholics been restored to full civic rights. The state being neutral, private initiative created the institutions that built and strenghtened group interests, be it housing, trade unions, or education. Departments of theology at the state universities were liberal protestant. The confessional Reformed-Protestant (“gereformeerd”) community founded its own university as early as 1880, the Free University at Amsterdam.5 Nowadays, Nijmegen is no longer a Catholic stronghold, and the Free University (“VU University”) no longer a protestant one, the “zuilen” having largely disappeared and Dutch society having become very much secularized. But patristics still linger there, as they do at the School of Catholic Theology at the young Tilburg University, reinforced since a couple of years by the scientific partnership between Amsterdam and Tilburg within the Centre for Patristic Research (Dutch: CPO).6 But that’s interesting for your overview of the Dutch academic landscape, not, however, for our current theme as the centre focuses mainly on theology. Early Christian Greek and Latin literature as part of the major bachelor degree in Classics now only exists at VU University and in Nijmegen. Now, to return briefly to Christine Mohrmann, whom you no doubt all know for her 1932 thesis and subsequent work on the “altchristliche Sondersprache”, thus continuing the work of her supervisor, Prof. Schrijnen (1869-1938), the founder of the theory of early Christian group language, and thus the founder of the “École de Nimègue”.7 It’s worth noting that she had a personal preference for the French language (in 1985 she received the Légion d’Honneur), and that’s why so many publications by her and her disciples are in French. I have been asked to speak here today on the Dutch-language take on late antique poetry. For obvious reasons, little of the Dutch scholarly output for any international audience has been in Dutch, from the very start of the period which we are considering. French for Mohrmann cum suis, German for others, and nowadays almost universally English. Some Dutch you may run the risk of hitting upon, and not being able to avoid, is in doctoral theses, especially the earlier ones. Christine Mohrmann, together with another brilliant scholar of the post-war period, Prof. Jan Hendrik Waszink (1908-1990), Professor of Latin at Leiden University, famous for his work on Tertullian and on Calcidius, one of the founders of the Reallexikon für Antike und Christentum, in 1946 took the initiative to publish a Dutch journal for early Christian literature, whose first volume came out the next year, Vigiliae Christianae. Its very first instalment featured no fewer than three contributions on

5 That’s the reason why there are still two universities in Amsterdam, the one belonging to the city (now financed by the state as all other universities), and the other “free” from the liberal state ideology. 6 http://www.patristiek.eu/index_english.htm. 7 At length on the Nijmegen School: Denecker forthcoming. 2 late antique poetry: Paulinus of Pella (by Pierre Courcelle himself), Paulinus of Nola, and Hilary of Poitiers.8 Nowadays, there are (still!) departments of Classics at both Universities in Amsterdam (progressively cooperating in ‘Acasa’), in Leiden, Nijmegen, Groningen, and Utrecht (the latter embedded in Cultural Studies). Late Antiquity, as we have seen, is marginal in education, while being dependent on the taste of individual scholars for research. After graduation, a substantial portion of students find their way into secondary education and an equally substantial one into a variety of other occupations, where they are selected for their general academic qualifications rather than for knowing Latin and Greek. Very few eventually find a job at university, where opportunities are scarce.

2 After WWII in Flanders In 1947, the Benedictine monk Dom Eligius Dekkers, of the Sint-Pietersabdij in Steenbrugge, drew up a plan for editing afresh early Christian texts. His intention was, within a short time span, to produce a "Corpus Christianorum", comprising new editions of the writings of Christian authors from Tertullian through to the Venerable Bede. Although some critics thought the project to be impracticable, Dom Eligius found support from the outset in Brepols Publishers from Turnhout. Collaboration started in 1951 with the publication of a highly valued and essential tool, the Clavis Patrum Latinorum, which paved the way for the future success of the series. New editions followed from 1953 on and ever since Corpus Christianorum has continued to flourish.9 Alongside the Corpus Christianorum series and its Clavis, Brepols Publishers at Turnhout, then still “éditeurs pontificaux”, put out Albert Blaise’s work, especially the invaluable Dictionnaire latin- français des auteurs chrétiens (1954), and the periodical Sacris Erudiri, “Journal of Late Antique and Medieval Christianity”, which had already been conceived of in the thirties by Canon Callewaert, but came to materialize only in 1948.10 More than in the Netherlands, these were clerical initiatives, aimed to provide Catholic leadership with first-rate and up-to-date scientific material. The Catholic University of Leuven played a key role, as – with a big leap – it still does with, among other things, a chair for Latin patristics (Mathijs Lamberigts: Augustine; there has been little said about poetry though from there) and a tradition of late Latin research, notably poetry, by such scholars as Willy Evenepoel and Gert Partoens. We’ll come to that soon. The other centre for late antique research in Dutch-speaking Belgium is the University of Ghent, represented nowadays by Wim Verbaal, professor of late Latin, and Kristoffel Demoen.

3 A Remark on South Africa Although they share each other’s language, contacts between Dutch and Flemish scholars and their Afrikaans-speaking colleagues are rare. Distance no doubt is mainly to blame.11 In the past,

8 http://www.brill.com/vigiliae-christianae. 9 Thus the Corpus Christianorum website, http://www.corpuschristianorum.org/history.html. 10 http://www.brepols.net/Pages/BrowseBySeries.aspx?TreeSeries=SE. 11 I am grateful to Raphael Brendel for nuancing the historical perspective (though my remark was primarily a description of the present situation). He wrote to me, in a reaction to my original paper: ‘Charl Pierre Theron Naudé, who played an important role as academic teacher and researcher of Late Antiquity (a list of his publications and supervised theses in: Acta Classica 20 (1977), p. IX-XI), spent most of his life and career in Pretoria, but obtained his doctoral degree in Leiden (his dissertation was published in Afrikaans, though). Very similar is the case of Dirk Anton Pauw who graduated as well in Leiden (even the supervisor of his thesis was 3 instrumentalization of classics and humanities along racial and Afrikaans/English lines was a big issue. As far as I can see, such distinctions play no role anymore in the scholarly output on late antique poetry (if at all in the past, in this case) nor can I detect anything like an ‘Afrikaanse school’ playing a distinct role. Late Antiquity, including late antique poetry, would seem to have been thinly represented in South African scholarship. One notable exception, for poetry, is Bill Henderson with a distinctive output on Prudentius.12 Today, I would like to refer mainly to the bibliography.13

4 Outlines of research I’m now going to give you the outlines of research on late Latin poetry in Dutch-speaking countries. The most informative way to do this seems to me by grouping publications by poet, so that focuses of interest stand out. Methodical differences – mainly determined by the progress of time – will become clear as we get on. National differences would not appear to have influenced research in any significant way, so I’ll present researchers indiscriminately. Obviously, these are outlines to make you get the feeling. For a detailed bibliography cum timeline, I refer to your hand-out. 4.1 Ambrose The important figure for Ambrose is Jan den Boeft, emeritus professor of Latin at VU University and of ancient religion at Utrecht. He is one of the Dutch “quadriga” commenting Ammianus (just finishing Book 31, and their Herculean labour). He has been editor in chief of Vigiliae Christianae and played an important role in the Foundation for Early Christian Studies, among other things, editing two influential volumes of conference papers, one in 1993, Early Christian Poetry, and another in 1999, The Impact of Scripture in Early Christianity. In his 1993 essay, ‘Ambrosius lyricus’ – to pick a telling example of his approach - den Boeft tries to fathom Ambrose’s lyrical genius. He singles out three aspects: superior handling of metre, artistry in the arrangement of words, and mastery in the essentials of lyrical poetry as such, for which den Boeft highlights meaningful compactness (to be solved by the reader), and nature (evoked and handled in terms of human experience and feelings). Ambrose, his conclusion is, wrote ‘authentic poetry’. This aesthetic take on late Latin poetry is, in fact, rather exceptional. This is immediately evident when one compares it to another paper on Ambrose in the same 1993 volume, by Marthinus Mans (Pretoria, S.A.), which indeed is more representative of one of the prominent topics in research: the reuse of material from predecessors and its function. Mans argues that Ambrose’s use of scripture in his hymns, rather than being simple imitation, subtly enhances the communicative force of the evangelical message he wanted to put across. You might note here one of the most striking experiences as one reads through – as I have done – this body of work of a half century: that it is, as

the same: Willem den Boer, who also contributed a paper for the Acta Classica of 1960), but also wrote his dissertation in Afrikaans and returned after obtaining his doctoral degree to South Africa. It would be interesting to take a closer look at the Dutch influence on South African classicist and classics in general.’ I cannot but agree with this. 12 He is emeritus of Latin at the University of Stellenbosch and has taught at several other Afrikaans universities. 13 I am indebted for information to Annemaré Kotzé and John Hilton (both Stellenbosch), and to Chris de Wet (University of South Africa). Publications mentioned by them include Henderson 1983, Basson 1985, and Kriel 1991. Other names connected with late antique poetry include Koos Kritzinger (Pretoria) and Liana Lamprecht (UniSA; see Lamprecht 2007). In 1993, Mans (on the hymns of Ambrose, Mans 1993) and Barkhuizen (on one of Synesius’ hymns) contributed to the Early Christian Poetry conference volume. A fundamental study for understanding the position of classics, and their former instrumentalization along lines of race and being Afrikaans or English, in South Africa is Lambert 2010. 4 such, a testimony to the development of the method of coming to grips with late antique poetry. What you see here, for instance, more than 20 years ago now, is how the notion of ‘imitation’ (Mans speaks throughout of ‘imitation’) still lingered (we would now speak of intertextuality and, either unconscious or deliberate, allusions) and how it had to be defended from being mere embellishment, but also how the new idea of ‘communicative function’ was already well in place.14 4.2 Avien(i)us Useful philological work tout court provided us with the latest modern critical edition of Avienus’ (or Avienius since Alan Cameron’s Last Pagans) Descriptio orbis terrae by Paul Van de Woestijne, published in Bruges in 1961. In15 this case, too, a diachronical comparison is instructive as to the shift in scientific interest and method over time: fifty years later, in 2010 and 2011, Bert Selter, at the University of Ghent, published two articles with the telling titles ‘Through the looking glass of memory: Reading Avienus’, and ‘The Untiring Pen: Avienus’ Construction of a Voice’. Memory studies and awareness of the importance of rhetorics and grammar for self-conscious artists in Late Antiquity have decidedly landed in Ghent! 4.3 Juvencus The first decade of our period contains work by Jan de Wit: his 1947 doctoral dissertation, supervised by the Groningen ordinarius Pieter-Jan Enk, providing a commentary on the second book of Juvencus’ paraphrase of the Gospels,16 and a few years later a philological note on the text, in defence of some of his readings. There followed a short article on Juvencus’ preface, written in 1973 by Piet van der Nat, professor of Latin in Leiden, who was to die prematurely a few years later; it is part of a volume of essays offered to Waszink at his 65th birthday in 1973. Twenty years on, in 1993, Toon Hilhorst (University of Groningen) contributed a comparison of the approaches to bible paraphrase of Juvencus and Nonnus (taking as a specimen the episode of the Cleansing of the Temple) to the Early Christian Poetry volume, mentioned earlier, which he edited together with Jan den Boeft. Interest in Constantinian poetry is currently concentrated at Ghent University. 4.4 Paulinus of Nola Paulinus has had the attention of Willy Evenepoel, emeritus professor of Latin at KU Leuven, who has devoted no fewer than five articles to him. In them, an important theme is Paulinus on Felix at the beginning of hagiography. In his 1999 piece on Carm. 26, Evenepoel’s focus is on what the Bible meant to Paulinus: war with Alaric was imminent in 401-402 Italy, and some probably doubted Felix’s protection. Paulinus wants to prove ‘that God can exercise through Felix the same victorious power as in the OT’. Also worth mentioning is Jan Bouma’s 1968 commentary on Carm. 25, a VU doctoral dissertation supervised by Prof. J.J. Thierry. 4.5 Prudentius Next Prudentius. The leading expert in the field again is Willy Evenepoel, faithful to what he calls his ‘personal specialism within a much broader task’ ever since his doctorate on Liber Cathemerinon, 1979. Particularly characteristic of Evenepoel is his attention to notions that pervade Prudentius work. He investigated ratio and fides in 1981, reparatio vitae in 1999, libertas in 2008, and concordia and pax in 2010. Ratio makes every sensible contemporary reject polytheism, while fides crowns this

14 Dates of scholarly works are essential: bibliographies enable you to take an important step in ordering your material by giving chronological depth to it, and getting a sense of the development of thinking over time. 15 Preceded by a study of the earliest editions: Van de Woestijne 1959. 16 Book 1 had been covered before (also supervised by Prof. Enk): Herman H. Kievits, Ad Iuvenci evangeliorum librum primum commentarius exegeticus, Groningen, 1940. Both commentaries were considered to be of limited importance by subsequent criticism. 5 attitude through belief in the only true God. Libertas and its complement concordia-pax are concepts which are valid for both the Graeco-Roman and the Biblical-early Christian world, ranging widely from political to spiritual implications; they express ‘… a profound concern about the continuing threats of war and the divisions caused by the heresies’. Gert Partoens, Evenepoel’s successor in Leuven, took his doctorate with him on the Libri contra Symmachum, which resulted in a number of published articles. Partoens is now, however, very involved in editing Augustine for the CC. Finally, don’t let us forget a very substantial survey of somewhat older Prudentius scholarship by Toon Bastiaensen (Nijmegen) in Early Christian Poetry. Among important trends, it singles out aspects ranging from textual problems to the unity of Prudentius’ poetry and its internal arrangement as well as the unity of his theological thinking and his originality: a Christian rendering of Rome’s poetry. 4.6 Rutilius Namatianus As said earlier, there is little work done, or being done, on non-Christian inspired poets, but here’s one which needs to be mentioned if only for that reason – and this one can’t avoid religion either: Wim Verbaal from Ghent, 2009, on Religion in the De reditu suo.17 4.7 Sedulius Another Leiden dissertation, in the classic commentary plus introduction and translation form, by Van der Laan 1990 reintroduced Sedulius (Book 4 Carmen paschale) in the Dutch bibliography.18 Van der Laan published a satellite paper in the 1993 Early Christian Poetry volume, on what was then called ‘creative imitation’ in Sedulius’ Carmen paschale. It is again worth noticing the methodical shift, comparing an ongoing PhD thesis at VU University (supervisors Caroline Kroon and Nienke Vos) by Gerben Wartena on Book 5, who studies the book’s persuasive aspects within its cultural and religious context, applying linguistic instruments like narratology and discourse analysis. 4.8 Claudius Marius Victorius The Christian poet Claudius Marius Victorius from Marseille (d. 425/50, not to be confounded with the 4th-cent. African rhetor and convert Caius Marius Victorinus) enjoyed some popularity with doctorate students in the 1950s, which resulted in a commentary in 1952 at the Free University by Evert Staat on part of Book 2 of the Genesis periphrasis Alethia, highlighting Victorius’ views on culture, and in one in 1955 by Piet Hovingh, a pupil of Waszink at Leiden. Hovingh continued work on Victorius, bringing out the standard edition in CC in 1960, thereby confirming ‘Victorius’ as the preferable surname to ‘Victor’.19 4.9 General Studies and Translations General studies are concerned with the relationship between poetry and Christianity, both historical and critical, their focus, in the past decade, shifting to contemporary rhetoric and poetics as the

17 Before the war, the Ghent Latinist Paul Van de Woestijne had published a text provided with an introduction: Rutilius Claudius Namatianus, De reditu suo: Édition critique, Werken uitgegeven door de Faculteit van de Wijsbegeerte en Letteren van de Universiteit van Gent, afl. 76, Antwerpen, 1936, followed by an edition of Nemesianus’ Cynegetica in the same series, no 83. Priscianus and Avienus were to follow in 1953 and 1961 (nos 116 and 128, respectively; see above at Avien(i)us and in the bibliography below). 18 After Nicolaas Scheps, ‘Sedulius’ Paschale carmen, Boek I en II: Ingeleid, vertaald en toegelicht’, Delft, 1938 (on books 1 and 2, VU Amsterdam doctoral dissertation). 19 Those were the days: grammar school teachers as both were, they were supposed to take their doctorate, and continue teaching on secondary level after that. Thus, it came about that doctor Staat taught me Livy just as doctor Scheps taught me Virgil (and St Paul …) in the early sixties …. 6 literary horizon within which these authors operated, the way they read and understood, the way their literary memory worked. A good example of the historical type is a contribution from 1993, about the place of poetry within late antique Christianity, in which Evenepoel gives an ample and useful overview of the process of early rejection up to and including the final unproblematic acceptance of poetry in a Christian civilization with room for cultural aspirations. As to methodical issues, the binary opposition profane versus Christian which was a given 25 years ago, nowadays tends to be qualified according to situational indicators: nobody was always, in every circumstance, and to the same degree a Christian (or a pagan, for that matter).20 (This is one of the updates we can expect later this year, as Evenepoel will publish (with Peeters) a collection of his articles, including an update on recent research, written for the occasion.)21 We’ve already seen an example of the emphasis on contemporary reading technics and memory in Selter’s work on Avienius in Ghent. Let me mention one more an edited volume (from 2007) that has drawn considerable attention, though it can scarcely be called Dutch but for the fact that one of its editors, Willemien Otten (now in Chicago) was Professor of the History of Christianity at Utrecht at the time and that the original conference was held at the Netherlands Institute for Advanced Study. Note the interest in ancient, contemporary reading strategies which is apparent in the words ‘exegesis’ and ‘interpretation’ in the volume’s title and subtitle: Otten & Pollmann, Poetry and Exegesis in Premodern Latin Christianity: The Encounter between Classical and Christian Strategies of Interpretation. For translations, I refer to the bibliographical work done by Patrick De Rynck and Andries Welkenhuysen (1956-94 Latinist and Mediaevalist at Leuven, a translator in his own right).22 Translations into Dutch of late antique poetry include Christian hymns (Jan Willem Schulte Nordholt), Ausonius’ Mosella (Patrick Lateur), and Rutilius Namatianus (Wim Verbaal), and of course, for specialists, the authors whom a doctorate provided with a scholarly commentary plus translation. 5 Conclusion Patristic and ecclesiastical roots Merging into international scholarly debate, if only because of language Bibliography including Timeline

20 See Rebillard 2012, who points out the ‘intermittency’ of Christianness in the everyday life of Christians amid a plurality of identities available to them. 21 Since then, Evenepoel 2016 has come out. 22 See De Rynck and Welkenhuysen 1992 and Welkenhuysen 2003 (cf. Welkenhuysen 1995). De Oudheid in het Nederlands is nowadays online at http://www.dbnl.org/tekst/rync001oudh01_01/. See also the further reading section in Evenepoel 2009, an overview, as the title says, of Late Antiquity mirrored in Latin literature, for a general audience, which itself contains a selection of translated fragments. 7

Bibliography

Timeline Author/ work/ subject Publication23 Ambrosius den Boeft 1993 Mans 1990 (see also Prudentius) Mans 1993 den Boeft 2003 den Boeft 2007 Anthologia Latina (Peiper-libellus) Opsomer 2004 Avien(i)us Van de Woestijne 1959 Van de Woestijne 1961 Selter 2010 Selter 2011 Carmina epigraphica Sanders 1965 Selter 2006a (Selter 2007) Cyprianus Gallus Kuijper 1952 Dracontius Kuijper 1958 Evenepoel 1995a (Verbaal 2006a) Juvencus de Wit 1947 de Wit 1954 van der Nat 1973 Hilhorst 1993 ‘Laudes Domini’ van der Weijden 1967 Paulinus of Nola Bouma 1968 Evenepoel 1989 Evenepoel 1991a Evenepoel 1991b Evenepoel 1995b Evenepoel 1999a Priscianus Van de Woestijne 1953 Prudentius van Assendelft 1976 Evenepoel 1978 Evenepoel 1979 Evenepoel 1981 Evenepoel 1982 Evenepoel 1983 Henderson 1983 (= Henderson 1991a) Evenepoel 1986a Evenepoel 1986b Evenepoel 1990 Mans 1990 (see also Ambrose) Henderson 1991b Henderson 1992 Henderson 1993 Bastiaensen 1993

23 Publications for a general audience between brackets (). 8

Henderson 1994 Evenepoel 1994 Henderson 1995 Henderson 1996 Evenepoel 1996 Evenepoel 1997 Henderson 1998 Evenepoel 1999b Partoens 1999a Partoens 1999b Partoens 2000 Evenepoel 2002 Henderson 2002 Henderson 2003 Partoens 2003 Partoens 2005 Evenepoel 2008 Evenepoel 2010 Rusticus Helpidius24 Kuijper 1957 Rutilius Namatianus Verbaal 2006b Sedulius van der Laan 1990 van der Laan 1993 Wartena forthcoming Cl. M. Victori(n)us Staat 1952 Hovingh 1955 Hovingh 1956 Hovingh 1959 Hovingh 1960a Hovingh 1960b Poetry and Christianity (historical) van der Nat 1963 Evenepoel 1993 Evenepoel 1995c Poetry and Christianity (critical)

Innovation Mönnich 1990 ‘Early Christian Poetry’ den Boeft and Hilhorst 1993 ‘Scripture and Christianity’ den Boeft and van Poll-van de Lisdonk 1999 Poetry and exegesis Otten and Pollmann 2007 Pranger 2007 Poetry and rhetoric Maes and Selter 2009 (conference) Poetics 4th century Selter 2006b Cf. Selter 2009 Collected studies Evenepoel 2016

24 Also note the 1942 Groningen doctoral dissertation by Dirk H. Groen, Rusticii Helpidii Carmina notis criticis versione batava commentarioque exegetico instructa. 9

Bibliography van Assendelft, M.M. 1976: Sol ecce surgit igneus: A Commentary on the Morning and Evening Hymns of Prudentius (Cathemerinon 1, 2, 5 and 6), Groningen.

Basson, W.P. 1985: ‘Claudianus se ou man van Verona’, Akroterion 30, 97–99.

Bastiaensen, A.A.R. 1993: ‘Prudentius in recent literary criticism’, in J. den Boeft and A. Hilhorst (eds), Early Christian Poetry: A Collection of Essays (Vigiliae Christianae Supplements 22), Leiden, 101–34. den Boeft, J. 1993: ‘Ambrosius lyricus’, in J. den Boeft and A. Hilhorst (eds), Early Christian Poetry: A Collection of Essays (Vigiliae Christianae Supplements 22), Leiden, 77–89.

----- 2003: ‘Aeterne rerum conditor: Ambrose’s poem about “time”’, in F. García Martínez and G.P. Luttikhuizen (eds), Jerusalem, Alexandria, Rome: Studies in Ancient Cultural Interaction in Honour of A. Hilhorst (Supplement to the Journal for the Study of Judaism 82), Leiden, 27– 40.

----- 2007: ‘Cantatur ad delectationem: Ambrose’s Lyric Poetry’, in W. Otten and K. Pollmann (eds), Poetry and Exegesis in Premodern Latin Christianity: The Encounter between Classical and Christian Strategies of Interpretation (Vigiliae Christianae Supplements 87), 81–98. den Boeft, J. and Hilhorst, A. 1993: Early Christian Poetry: A Collection of Essays (Vigiliae Christianae Supplements 22), Leiden. den Boeft, J. and van Poll-van de Lisdonk, M.L. 1999: The Impact of Scripture in Early Christianity (Vigiliae Christianae Supplements 44), Leiden.

Bouma, J.A. 1968: Het epithalamium van Paulinus van Nola. Carmen XXV met inleiding, vertaling en commentaar [doct. diss. VU Amsterdam], Assen.

Clark, E.A. 2008: ‘From Patristics to Early Christian Studies’, in S.A. Harvey and D.G. Hunter (eds), The Oxford Handbook of Early Christian Studies, Oxford, 7–41.

De Rynck, P. and Welkenhuysen, A. 1992: De oudheid in het Nederlands: Repertorium en bibliografische gids, Bilthoven.

Denecker, T. forthcoming: 'The Nijmegen School and its "Sociological" Approach to the So-Called "Sondersprache" of Early Christians: A Preliminary Historiographical Study', Latomus.

Evenepoel, W. 1978: ‘Die fünfte Hymne des Liber Cathemerinon des Aurelius Prudentius Clemens’, WS 12, 232–48.

----- 1979: Zakelijke en literaire onderzoekingen betreffende het Liber Cathemerinon van Aurelius Prudentius Clemens (Verhandelingen KVAW, Klasse der Letteren 41, 91), Brussels.

----- 1981: ‘Prudentius: Ratio and Fides’, L’Antiquité Classique 50, 318–27.

----- 1982: ‘La présence d’Ovide dans l’oeuvre de Prudence’, in R. Chevallier (ed.), Présence d’Ovide (Caesarodunum 17bis), Paris, 165–76.

----- 1983: ‘Prudentius’ Hymnus ante cibum (Cath. 3)’, Maia 35, 125–35.

----- 1986a: ‘Explanatory and Literary Notes on Prudentius’ Hymnus ante somnum’, Revue belge de philologie et d’histoire 64, 79–85.

----- 1986b: ‘Some Literary and Liturgical Problems in Prudentius’ Liber Cathemerinon: On Jean-Louis Charlet, La création poétique dans le Cathemerinon de Prudence (1982)’, Revue belge de philologie et d’histoire 64, 79–85.

----- 1989: ‘The Vita Felicis of Paulinus Nolanus and the Beginnings of Latin Hagiography’, in Mélanges Bartelink, 167–76.

----- 1990: ‘Prudence et la conversion des aristocrates romains’, Augustinianum 30, 31–43.

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----- 1991b: ‘La phrase et le vers dans les Carmina de Paulin de Nole’, in Mélanges Bastiaensen, 95– 108.

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----- 1994: ‘The Early Christian Poets Gregory Nazianzen and Prudentius’, in A. Schoors and P. Van Deun (eds), Philohistôr. Miscellanea in honorem Caroli Laga septuagenarii, Leuven, 87–101.

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----- 1999a: ‘Paulinus Nolanus, Carmen 26: The threat of war, St. Felix, and Old Testament examples of the power of God and of his saints’, in J. den Boeft and M. van Poll-van de Lisdonk (eds), The Impact of Scripture in Early Christianity, Leiden, 133–60.

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----- 2010: ‘The theme of concordia: pax in the works of the poet Prudentius.’, Sacris erudiri 49, 67– 80.

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