An Excursus on Unorthodox Methods of Book Dissemination
Wealth and Connections: Mass Distribution of Pamphlets
The wealthy and well-connected could achieve mass distribution of their works, as illustrated by Pliny the Younger. In his letter 4.7, Pliny describes the energetic efforts of Regulus to memorialize his deceased son:
"I am constantly writing to tell you what energy Regulus possesses. It is wonderful the way he carries through anything which he has set his mind upon. It pleased him to mourn for his son - and never man mourned like him; it pleased him to erect a number of statues and busts to his memory, and the result is that he is keeping all the workshops busy; he is having his boy represented in colours, in wax, in bronze, in silver, in gold, ivory, and marble - always his boy. He himself just lately got together a large audience and read a memoir [librum] of his life - of the boy's life; he read it aloud, and yet had a thousand copies written out [transcriptum] which he has scattered broadcast over Italy and the provinces. He wrote at large to the decurions and asked them to choose one of their number with the best voice to read the memoir to the people, and it was done." (tr. J.B. Firth)
Regulus utilized his wealth to ensure his son's memory was preserved and disseminated widely, a method akin to mass publication.
Permanent Literary Texts: The Philosophical Inscription of Diogenes of Oenoanda
In the 2nd century, Diogenes of Oenoanda in Lycia undertook a unique approach to disseminate Epicurean philosophy permanently. Asia Minor, known for its large epigraphic dossiers, provided a backdrop for Diogenes' monumental inscription.
The inscription was vast, covering a colonnade wall over 80 meters long and more than 2 meters high. About 8,000 words have been recovered from an original 25,000+, comprising three treatises, letters by Diogenes and (allegedly) by Epicurus, and sets of maxims attributed to Epicurus and other authors.
The format resembled an open book, with papyrus text unrolled column by column along the wall. Larger lettering for maxims provided a scriptural feel, guiding readers through the philosophical treatises. The inscription was not just a collection of documents but a carefully authored "book."
Diogenes' garrulous introduction reveals his motivation:
".. So, (to reiterate what I was saying), observing that these people are in this predicament, I bewailed their behaviour and wept over the wasting of their lives, and I considered it the responsibility of a good man [χρηστος τις ανηρ] to [give assistance] to the utmost of one's ability, to those of them who are well-constituted...
"..I now go on to mention my mission and to explain its character and nature. Having already reached the sunset of my life, (being almost on the verge of departure from the world on account of old age), I wanted, before being overtaken by death, to compose a [ fine] anthem to..help now those who are well-constiuted. Now, if only one person or two or three or four or five or six or any larger number you choose, sir, provided that it is not very large, were in a bad predicament, I should address them individually and do all in my power to give them the best advice. But, as I have said before, the majority of people suffer from a common disease, as in a plague, with their false notions about things, and their number is increasing (for in mutual emulation they catch the disease from one another, like sheep), moreover it is right to help [also] generations to come (for they too belong to us, though they are still unborn) and, besides, love of humanity prompts us to aid [επικουρειν**] also the foreigners who come here. Now, since the remedies of the inscription reach a larger number of people, I wished to use this stoa to advertise publicly the [medicines] that bring salvation [σωτηριας]. These medicines we have put [fully] to the test..." (fr. 2-3, tr. Martin Ferguson Smith)
Diogenes' use of this method was radical. Unlike traditional books, his text was secure in stone, accessible to all who passed by, ensuring a lasting legacy.
Comparisons with Other Texts
Diogenes' inscription can be compared to the New Testament in its construction of various genres and disguised authorship, all arranged to interpret and comment on one another. Both sought to instruct and lead readers to "salvation." However, Diogenes' method ensured that his text was immutable, a stark contrast to the mutable nature of written manuscripts.
The Role of Autographs
The perception of autographs in antiquity was complex. Galen, a 2nd-century physician, believed he had handled autographs from the Hellenistic era, though the oldest manuscripts of key texts like those of Hippocrates and Plato were merely ancient copies. The belief in the importance of autographs persisted, as they were seen as the most reliable versions of texts, free from the errors introduced by later copyists.
The Challenge of Textual Integrity
Despite efforts to control the dissemination of texts, the reality was often less ideal. Authors like Cicero and Jerome grappled with unauthorized copies and the challenges of ensuring textual integrity. Jerome's insistence on authenticated copies from Augustine highlights the perennial struggle against errors and deliberate alterations.
Conclusion
The unorthodox methods of book dissemination in antiquity, from Regulus' mass distribution of pamphlets to Diogenes' monumental inscription, demonstrate the innovative ways individuals sought to preserve and disseminate knowledge. These methods, while unique, reflect broader themes of textual control, authenticity, and the enduring quest for permanence in the transmission of ideas. As we explore these historical practices, we gain a deeper appreciation for the complexities and ingenuity of ancient book dissemination.
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