Vowels and Baptism

It can be caused by viruses, bacteria, and parasites.  Lactose, fructose, and artificial sweeteners can cause it as well.  It can even be associated with diseases such as ulcerative colitis, and despite its relatively simple treatment, there is some debate over how to spell it, or at least there was recently among some of my friends.

When Wordsmiths Text

In a text thread of three other friends and me, one of us had shared a screenshot from a news update on a certain illness, one of the symptoms of which included the condition described above.  What bothered someone on the thread was that the word was spelled "diarrhoea" instead of the more familiar "diarrhea."  One of my friends quipped, "I'm sure Steve will give us a full etymological report, replete with Latin roots -- whether we want it or not!"  Since I am the obliging type, sent them a diagram tracing the roots of the word to the original Greek noun "diarrhoia," and began unpacking the matter at hand.

You will notice that the Greek noun ends with iota alpha (ia in the transliteration).  That iota often comes into English as "e," as in "Phoinix" becoming "Phoenix."  Same thing with Phoibos -> Phoebus, as in Apollo.  There is a tendency in English to collapse diphthongs into single vowels.  The spelling you see is legitimate and is closer to a transliteration from the Greek.  This is why "caelestis," the Latin word for "heavenly," comes into English as "celestial."  The "ae" diphthong has collapsed into the single vowel "e."

[Referring back to the original issue of why someone might spell "diarrhea" with an "o," I added the following.]  Richmond Lattimore did this kind of thing in his translations of Homer.  He wanted to convey a sense of the Greek, so he used transliterations of names, e.g. Achilleus (Achilles), Hektor (Hector), Achaians (Achaeans), etc.

After introducing Richmond Latimore into the discussion, I thought I would share with my friends the translation of the New Testament that this renowned translator of Homer's Iliad and Odyssey had produced, and it was then that our conversation took an important turn.

From Vowels to Baptism

As I searched for a link to Lattimore's New Testament, I ran across the story of his baptism in 1983, just a year before his death.  The story was told more than twenty years later by Rev. Andrew Mead in a sermon on Sunday, January 16, 2005.  The message is short, and I urge you to follow this link and read it now.

I remember excitedly discovering Lattimore's translation of the New Testament nearly thirty years ago, and I was drawn, as I always am when picking up any translation, to the preface.  This preface did not, as one might expect in a Bible, give historical or theological or other specifically biblical information.  It did, however, as one would expect in a translation of Homer or Vergil, present stylistic information and a discussion of the translator's method and underlying theory of translation.  This was a scholar's work.  It was the work of a poet, and it never occurred to me that there might have been something more going on for Lattimore himself.  Yet there clearly was, as Lattimore revealed to Rev. Mead, to whom he had just admitted his desire for Christian baptism at the age of 73.  Mead shares in his sermon that he pressed Lattimore on what had apparently been Lattimore's known difficulties with the faith.

"Dr. Lattimore [though he preferred it, it was difficult for me to call him Dick], I thought you had reservations about the Christian faith and the Church."  "I did," he replied.  "But you don't any longer?"  "No, not any longer."  "Please then may I ask you, when did they go away?"  He was silent for a space; then, again with that smile and twinkling eyes, he answered, "Somewhere in Saint Luke."

The Closeness of Reading

Translation involves the close reading of a text.  Even someone with a cursory knowledge of another language can skim a text in that language and glean information, but translation is something entirely different.  Is the verb in the indicative or subjunctive mood?  To what does this relative pronoun refer?  Answering questions like these is essential to making an accurate translation, but when it comes to the biblical text, this close reading leads to another kind of closeness, one that Lattimore clearly experienced.  When we slow down and ponder a biblical text, when we look at it from multiple angles and ruminate on it, as it were, at the atomic level, we are drawn closer to the One Who is the author, or more simply, to The One Who Is.

There is a difference between “to hen,” The One, of Plotinus, and “ho ōn,” The One Who Is.  It is the latter that we see surrounding the head of Jesus in icons and that we find in Revelation 4:8.  A close reading of these two Greek phrases reveals an impersonal quality to the former and a personal aspect to the latter, and therein lies all the difference.  God is not an idea, but a person.  To be precise, He is three persons eternally existing as one deity, and it would seem that this is Whom the renowned translator Richmond Lattimore encountered when reading closely the biblical text.  It is not necessary, of course, to read Hebrew or Greek or Latin to encounter God in the Bible.  What is necessary is a slow, careful reading, one that does more than skim a text to glean information.  Lattimore said that his reservations about the Christian faith were allayed "somewhere in Saint Luke."  What an exciting proposition to think that you, too, may encounter “ ho ōn,” The One Who Is, as you read the Bible today!

Love In The Time of Pandemic

One of my own high school teachers once said, "It is our responsibility as educators to provide a sound education based on ethical principles.  Innate within every human being is first the desire to be noticed and to be loved, then comes the need to be taught to learn how to learn.  It is the role of the teacher to notice and yes, to love the student so much that he is ready to learn, and in turn develop all of his potential."  I have always been aware of the necessary, as in logically prerequisite, quality of love for true education to take place, but perhaps never so keenly as when I recently filmed my empty classroom.

As I say in the video, I could see the faces of my students, remembering where each one sat, and I missed them.  I missed them because of their jokes and their laughter each day.  I missed them because of the deep insights and questions they brought to our studies.  I missed them, in short, because I love them.

In Latin I we explore what can be learned about a culture by looking at its language.  Latin has many synonyms for the verb "to kill," which was perhaps appropriate for a people who conquered much of the known world.  English contains many, often colorful, ways to say that someone is inebriated, but when it comes to love, we are lexically impoverished.  I use the same, one-syllable, four-letter word to describe how I feel about God, my wife and children, a classic rock album, and Krispy Kreme doughnuts when they have just come off the line.  No word should be forced to do that much work.  Greek is a help to us here with its multiple words that can be translated "love," and three of them capture the love of this teacher for his students.

First, there is storge, which is the love between parents and children, and this seems only right, for according to law, teachers act in loco parentis, which is Latin for "in the place of a parent."  This is the love that allows me to be amused by quirky personalities and to see the gifts and potential in my students that they may not yet see in themselves.  It is the love that makes me genuinely excited when my students get the job or scholarship for which they had applied and that makes me always eager to receive messages from them after graduation in which they tell me of all they are achieving.

Next is philos.  This word can also mean "friend" and captures the idea of one who is beloved and cherished.  This is the love that causes me to spring into action when a student is in need, and in this regard is certainly related to storge.  If a student lacks the money for lunch or another activity, I want to assure her that all well be well.  When a student is in any way harassed, whether by peers or other teachers, my first move is to protection and then to resolution.  Yet it is also the love that fuels the impossibly deep and rich conversations that take place during passing periods or conference periods or support hours after school, conversations that seem to be less between teacher and student and more between friends seeking truth together.

Finally there is agape, which was once translated "charity" before that English word took on too limited a meaning.  This is sacrificial love.  It is the love that prompts me to pull out my best, even in this time of distance learning, so that students will have the closest thing possible to the rich and full exploration they would otherwise have with the history and wisdom and poetry of the Latin literature they read.  I don't want to slap together simple activities just to fill their time, but I also do not want to burden them beyond the scope of what e-learning makes reasonable, and so I must carefully plan and craft what we will do.  It takes time thinking through and recording the many videos that accompany their readings and language practice, and I do so because I want them to get the most out of their studies.

John Cougar Mellencamp once sang of "a million young poets, just screamin' out their words to a world full of people, just livin' to be heard."  More than that are sharing their thoughts and feelings about our current days, but as a teacher, I had to take a moment to say something about love in the time of pandemic.

The Human Desire To Know

Elisha Ballantine was a professor of mathematics, modern languages, and ancient Greek at Indiana University and was its acting president in 1884.

I have countless times passed the plaque that honors him in the building that bears his name, but was struck when I saw it again on a recent visit.  He was a professor of mathematics and Greek.  In today's age of specialization, this would be an oddity to say the least.  A professor of Greek and Latin, of course.  A professor of mathematics and computer science, quite possibly.  But mathematics and Greek?

This put me in mind of a former teacher at New Albany High School, my alma mater.  You have no doubt heard of Edwin Hubble and the telescope that bears his name, but did you know that he taught high school physics, mathematics, and Spanish...yes, Spanish...in 1913?  He also coached the boys' basketball team.

And speaking of sports, these men reminded me of famed golfer Bobby Jones.  In 1922 he earned his B.S. in Mechanical Engineering, in 1924 his A.B. in English literature, and after only three semesters of law school begun in 1926 passed the Georgia bar exam and practiced law in Atlanta.

Mathematics and Greek.  Spanish and physics.  Engineering and literature.  There was a time when people pursued a variety of studies.  This not to say that everyone of a bygone era was a polymath, but I do find a certain kinship with those academic souls of yesteryear.  The world is vast, history is long, creation is complex, and humans have both discovered and contributed much to the unfolding wonder of it all.

When we make education nothing more than training for gainful employment, we miss a great deal.  In fact, we miss almost everything.  Yes, a stick in a forest can help make the fire that keeps me warm through the night, but the forest itself, with its symphony of sounds and the towering columns of its arboreal cathedral that seem to support its stellar dome, is worth beholding in its own right.  And while it is true that the quiet contemplation of the evening nature scene now in your head could inspire you toward an act of creativity, the composition of a poem, perhaps, or a work of painting or photography, there is something more to be gained from the experience.  Simply put, it nourishes the soul.

So it is with true education.  It may equip students for a task or an occupation.  It may provide them with the skills necessary to produce any manner of art, both for service and for art's sake itself.  At its core, however, it need serve no other purpose than fulfilling the human desire to know.