Book Review: Western Paganism And Hermeticism

odal3

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Western Paganism And Hermeticism:
Myatt And The Renaissance of Western Culture

Rachael Stirling (Editor)
44 pages. CreateSpace, 2017. ISBN 978-1986027809
BISAC: Philosophy / Metaphysics

The book is comprised of nine essays by various authors which deal with or which review David Myatt’s translations of Hermetic texts and his two recent books Classical Paganism And The Christian Ethos and Tu Es Diaboli Ianua; plus – as an appendix – a reprint of Myatt’s relevant article Concerning ἀγαθός and νοῦς in the Corpus Hermeticum.

In her Preface, the editor – authoress of one of the essays in the book – succinctly expresses the raison d’etre of those Myatt books and translations of Hermetic texts, and also of the included essays, writing that

“Myatt’s thesis […] is that Western paganism is essentially the classical paganism of Ancient Greece and Rome and represents the ethos of the culture of the West, which ethos the Hebraic religion of Christianity supplanted. It is our view that those translations, the associated commentaries, and such books enable an insight into, and thus the evolution of, Western culture.”

She also quotes from one of those essays – Re-discovering Western Paganism – whose authors wrote that Myatt’s translations of classical and hermetic texts “when studied together enable us to appreciate and understand the classical, pagan, ethos and thence the ethos of the West itself.”

Collectively the essays present a decidedly new view of Western paganism which is contrary to that of Western neopagan revivals (sometimes described as contemporary Western paganism) and which neopagan revivals mostly devolve around ancient named gods and goddesses, such as those of Viking or Germanic mythology or those associated with Celtic legends of ancient Britain and Ireland. In addition, such modern revivals often involve romanticized rituals and ceremonies such as those now associated with the self-described Druids at Stonehenge during Summer Solstice sunrise at Stonehenge.

As the authoress of the eighth essay – A New Pagan Metaphysics – explains, referencing Myatt’s books Classical Paganism And The Christian Ethos and Tu Es Diaboli Ianua as well as his essay From Mythoi To Empathy, this new view of Western paganism is an evolution, a move away from perceiving paganism in terms of mythology and legends to a modern philosophical, ethical, and rational understanding of it. This understanding is of καλὸς κἀγαθός – of nobility of personal character – and which Ancient Greek expression, according to Myatt, represents the ethos of not only Greco-Roman culture but also the non-Christian West. As Myatt notes in his Tu Es Diaboli Ianua, it involves

“an awareness and acceptance of one’s civic duties and responsibilities undertaken not because of any personal benefit (omni utilitate) that may result or be expected, and not because an omnipotent deity has, via some written texts, commanded it and will punish a refusal, but because it is the noble, the honourable – the gentlemanly, the lady-like, the human – thing to do.”

The book therefore takes us on a journey to a different – and for many of us to a new – world, far away from the religious attitudes of the old world as evoked, not only by Christianity, but also by neopaganism with its rituals, mythologies, polytheism and – in some manifestations – ‘magical’ spells, charms, and beliefs.

This new world is, as the authoress of the seventh essay – Suffering, Honour, And The Culture Of The West – makes clear, one where personal honour reigns manifesting as it does what is ethical and noble and ineluctably Western.

The book is highly recommended, despite its mere 44 pages, although given its large size of 8.5″ x 11″ (21.59 x 27.94 cm) – perhaps in homage to Myatt whose printed books are all a similar size – the page count in terms of a regular paperback is around 65 pages.

Kerri Scott
March 2018


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Nexion Of The Deofel

David Myatt

David Myatt

As a pre-publication draft, the following file is subject to revision and correction of typos.

Tu Es Diaboli Ianua
(pdf)

Contents

° Exordium
° Part I. The Johannine Weltanschauung And The Numinous
° Part II. A Paganus Apprehension
° Part III. Numinous Metaphysics
° Appendix I. Logos Δ. The Esoteric Song
° Appendix II. A Note On The Term Jews In The Gospel of John
° Appendix III. The Human Culture Of Pathei-Mathos

Exordium

Given that the religion termed Christianity has, for over six centuries, been influential in respect of the ethos and spirituality of the culture of the West – often to the extent of having been described as manifesting that ethos and that spirituality – one of the metaphysical questions I have saught to answer over the past forty years is whether that religion is, given our thousands of years old human culture of pathei-mathos, a suitable presencing of the numinous. If it is not, then could that religion be reformed, by developing a Johannine Weltanschauung given that the Gospel According to John – τὸ κατὰ Ἰωάννην εὐαγγέλιον – arguably presents a somewhat different perspective on the life and teachings of Jesus of Nazareth than the three other synoptic Gospels. Would such a reformation be a suitable presencing of the numinous, and if not, then what non-Christian alternatives – such as a paganus metaphysics – exist, and what are the ontology, epistemology, and ethics of such an alternative?

This essay thus compliments my book Classical Paganism And The Christian Ethos. As in that book, I have made extensive use of my translations of certain classical authors and of various hermetic texts as well as the Gospel of John, and given that those translations are currently quite accessible I have not except on a few occasions explained my interpretations of certain Greek or Latin terms since those interpretations are explained in the associated commentaries.

As noted elsewhere, I prefer the term paganus – a transliteration of the classical Latin, denoting as it does connection to Nature, to the natural, more rural, world – in preference to ‘pagan’ since paganus is, in my view and in respect of the Greco-Roman ethos, more accurate given what the term ‘pagan’ now often denotes.

The title of the essay, Tu Es Diaboli Ianua – “You Are The Nexion Of The Deofel”, literally, “You are nexion Diabolos ” – is taken from Tertullian’s De Monogamia, written at the beginning of the second century AD.

David Myatt
Winter Solstice 2017


Source: https://davidmyatt.wordpress.com/2017/12/23/tu-es-diaboli-ianua/


Review Of Myatt’s Classical Paganism And The Christian Ethos

David Myatt

David Myatt

Classical Paganism And The Christian Ethos. 2017.
ISBN 978-1979599023. 41 pages.

In the Fall of 2017 David Myatt released extracts from his forthcoming book Classical Paganism And The Christian Ethos and which extracts led dozens of individuals interested in Myatt’s works to eagerly await the publication of the book itself given that such extracts seemed to imply that he intended to create a modern, Western, paganism founded on the warrior ethos of ancient Greece and Rome, with Myatt in his extract writing that

“such a modern paganus weltanschauung may also be a means to reconnect those in the lands of the West, and those in Western émigré lands and former colonies of the West, with their ancestral ethos, for them to thus become, or return to being, a living, dwelling, part – a connexion between the past and the future – of what is still a living, and evolving, culture. Perhaps the future of that culture depends on whether sufficient individuals can live by the high personal standards of such a modern paganus weltanschauung.”

However, when Myatt issued the first draft of the complete book in early November 2017 some individuals were disappointed since the promised ‘modern paganus weltanschauung’ seemed to be just a watered-down version of his mystical philosophy of pathei mathos. Myatt, as is his wont, then over several weeks revised this draft many times {1} culminating on November 9th 2017 in a printed version – a so-called ‘second edition’ – together with an updated ‘gratis open access’ pdf version containing the same text and which he made available on his internet blog. {2}

As Myatt notes in the Introduction to the printed edition: “For this Second Edition, I have clarified and extended the text in several places, added a revised version of my essay From Aeschylus To The Numinous Way as an Appendix, and taken the opportunity to correct some typos.”

As the blurb for the book states, it is

“a study in the difference between Christianity and the paganism of Ancient Greece and Rome, evident as that paganism is in the writings of Homer, Aeschylus, Sophocles, Cicero and many other classical authors. A study which includes developing that paganism in a metaphysical way, beyond the deities of classical mythos, thus making such paganism relevant to the modern Western world. A modern development which involves an analysis of the texts of the Corpus Hermeticum.”

The final published work does indeed develop Greco-Roman paganism in a metaphysical way, with Myatt writing in chapter 3 that

“the quintessence of such a weltanschauung, of the paganus ethos, is that ethics are presenced in and by particular living individuals, not in some written text whether philosophical or otherwise, not by some proposed schemata, and not in some revelation from some deity. Which paganus ethics, when evolved – combined with the paganus mysticism evident in the Corpus Hermeticum and the cultural pathei-mathos of the past two millennia presenced through the insight of empathy – leads us to a modern paganus weltanschauung.”

He concludes his study by writing that

“the paganus weltanschauung, ancestral to the lands of the West, that has emerged is one which, shorn of technical, Greek, and metaphysical terms, many may find familiar or already be intuitively aware of […]

[This] awareness of all these connexions is awareness of, and a respect for, the numinous, for these connexions, being acausal, are affective: that is, we are inclined by our physis (whether we apprehend it or not) to have an influence on that which, or those whom, the connexion is to or from. For what we do or do not do, consciously or otherwise, affects or can affect the cosmos and thus the other livings beings which exist in the cosmos, and it is a conscious awareness of connexions and acausal affects, with their causal consequences, which reason, perceiverance, and empathy make us – or can make us – aware of. Which awareness may incline us toward acting, and living, in a noble way, with what is noble known or experienced, discovered, through and because of (i) the personal virtue of honour, evident as honour is in fairness, manners and a balanced demeanour, and (ii) the wordless knowing of empathy, manifest as empathy is in compassion and tolerance.”

For the crux of his argument is that Western paganism differs fundamentally from – and is better than – a revealed religion such as Christianity because in that paganism ethics are “presenced in and by particular living individuals, not in some written text whether philosophical or otherwise, not by some proposed schemata, and not in some revelation from some deity,” in contrast to Christianity whose ethics can be discovered by having to interpret “the word of God” as found in the texts of the Old and New Testaments. He adds that “a reliance on written texts, as in Christianity, may well be a mistake.”

His modern pagan metaphysics therefore balances the Greco-Roman human ideal – which Myatt writes can be expressed in one Greek phrase: καλὸς κἀγαθός – with the insights resulting from millennia of pathei mathos, expressed in Studia Humanitatis, in what he calls ‘the culture of pathei-mathos’. {3}

As a result, the book – replete with copious quotations in Ancient and Hellenistic Greek – is curiously interesting explaining much about Greco-Roman paganism and hermeticism, as well as about Christianity. Yet it is difficult to know who the intended readers are since many of those interested in Western paganism as a new way of life or as a modern, non-Christian, spirituality may find it too academic or too boring; while those academically interested in such matters will doubtless turn to other authors given Myatt’s experiential Faustian quests, his iconoclasm, his often underserved reputation, and thus his exclusion from academia.

Perhaps Myatt intended the book for those few individuals who can or who aspire “to live by the high personal standards of such a modern paganus weltanschauung” because such a paganism may reconnect some of “those in the lands of the West, and those in Western émigré lands and former colonies of the West, with their ancestral ethos”.

R.S & K.S
November, 2017

N.B. As with almost all of Myatt’s printed books, the size is idiosyncratic, being 11 inches x 8.5 inches in format, which is larger than the conventional ‘trade paperback’ (6 inches by 9 inches). In terms of number of pages, 20+ pages should be added to such ‘large format’ books in order to approximate the number of pages in a standard 6 inches by 9 inches paperback.

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{1} In our view Myatt is to be commended for making public his revisions of his texts. As someone recently wrote: “The extracts and subsequent revised extracts from his texts and translations that Myatt has published on his blog over the years provide an interesting insight into the creative process. A process which many authors and academics for some reason seem to want to keep secret. Perhaps some of them want to try and hide their mistakes or how their thoughts and opinions change or evolve as a result of further research, or more inspiration, or more thought.”

{2} https://davidmyatt.wordpress.com/2017/11/05/reason-and-belief/

A copy of the pdf file is here: https://regardingdavidmyatt.files.wordpress.com/2017/11/belief-and-reason-v7a.pdf

{3} This ‘culture of pathei mathos’ is one of the central themes of Myatt’s philosophy of pathei-mathos. See his essay Education and the Culture of Pathei-Mathos, included in his 2014 book One Vagabond In Exile From The Gods. The essay is also available here: https://regardingdavidmyatt.wordpress.com/2017/11/10/education-and-the-culture-of-pathei-mathos-2/


This review is issued under the Creative Commons Attribution-NoDerivatives 4.0 International
(CC BY-ND 4.0) license
and can be freely copied and distributed, under the terms of that license.


Myatt: Reason And Belief

numinous-religion

The pdf document below contains David Myatt’s now completed book Classical Paganism And The Christian Ethos and supersedes previously issued extracts. The text was last revised on 9.xi.17.

Classical Paganism And The Christian Ethos
Second Edition

(pdf)

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Source: https://davidmyatt.wordpress.com/2017/11/05/reason-and-belief/


Swan Song Of A Mystic?

David Myatt

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Swan Song Of A Mystic?

The latest effusion from Mr David Myatt, titled Some Questions For DWM 2017, is interesting for a variety of reasons not least of which is that it is permeated – as is his philosophy of pathei-mathos – with references to the classical culture of ancient Greece and Rome. It is also – perhaps unintentionally – revealing about Myatt’s character providing as it does facts about his life and how he now views his philosophy of pathei-mathos, which philosophy he has previously described as his weltanschauung, his own outlook on life.

The overall impression is of a man steeped in Western culture who is still ineluctably part of that culture but who – even though already withdrawn from the world – desires as a mystic might to cut what few ties still bind him to the world of vanity and materialism.

The Philosophy of Pathei Mathos

One of these ties appears to be his philosophy of pathei-mathos. This is a philosophy which is not only clearly pagan and part of the Western philosophical tradition {1} but also one which provides we Westerners with a cultured – a philosophical – paganism relevant to the modern world which is completely different from and even at odds with what has been termed both “contemporary paganism” and “neopaganism” with its invented rituals and ceremonies, its belief in and revival of ancient deities, and its lack of philosophical rigour. In effect, Myatt has continued, refined, and evolved the Western paganism – the ancient, the classical, paganism – evident in the works Homer, Hesiod, Aeschylus, Cicero, the Corpus Hermeticum, and Marcus Aurelius, stripping away the old idea of gods and goddesses and replacing them with a modern mysticism centred around philosophical concepts such as Being and physis {2}, and virtues such as personal honour, pathei mathos, and empathy. Such a philosophical approach also conveniently does away – sans polemics – with conventional religions such as Christianity. {3}

Why then – given this gift to those seeking a Western alternative to the likes of Christianity who are unable to take “contemporary paganism” and “neopaganism” seriously – does Myatt in his latest effusion seem, as some have commented, to reject his own pagan philosophy? For among other things he writes,

“All that ‘philosophy’ seems to be to me now is a rather wordy and a rather egoistic, vainful, attempt to present what I (rightly or wrongly) believed I had learned about myself and the world as a result of various experiences.”

My own view is that he is not rejecting that philosophy, only moving on, as a composer of musical works – finding themselves unsatisfied with their creations – moves on to other things, to new compositions. In other words, Myatt is only re-expressing what he said some years ago, which was that the philosophy of pathei-mathos was

“simply my own weltanschauung, a weltanschauung developed over some years as a result of my own pathei-mathos. Thus, and despite whatever veracity it may or may not possess, it is only the personal insight of one very fallible individual.” {4}

In Myatt’s case he is simply moving on to concentrate on translations, and to live as his conscience dictates, or rather as his own pathei mathos informs him he should, which is life as a modern recluse and a learned mystic.

That he is not rejecting his own philosophy but instead is just not going to write anymore about it – or as he says, is not going to “pontificate” about it anymore – is evident in two of his replies. For in one reply he writes “I would suggest the tentative answers expressed by my weltanschauung,” while in another that such philosophical essays “can be, and in my case seem to have been, manifestations of vanity.”

But whether he will really write no more philosophical essays remains to be seen for there have been many writers, artists and musicians who, having forsworn their craft, nevertheless return to it at some stage.

A Western Heritage

In his latest effusion Myatt acknowledges his Western heritage, writing that as a schoolboy he read in Greek the likes of Thucydides, Homer, Plato, Aristotle, and Herodotus, and in a rather remarkable admission that what he

“imbibed in those early years from such books of Ancient Hellas was nothing particularly philosophical but instead martial, and I could not but help admire those ‘thinking warriors’, those ‘perspicacious inventive gentlemen’ (περιφραδὴς ἀνήρ as Sophocles described them, cunning in inventive arts who arrive now with dishonour and then with honour, τι τὸ μηχανόεν τέχνας ὑπὲρ ἐλπίδ ̓ἔχων τοτὲ μὲν κακόν, ἄλλοτ ̓ ἐπ ̓ ἐσθλὸν ἕρπει) nurtured as I was then and had been for years by and in various colonies and outposts of what was still the British Empire. Thus it was natural that when, a short time later, I first learned about the Third Reich and about the loyalty of a soldier such as Otto Ernst Remer and the heroic actions of warriors such as Leon Degrelle I admired such men and intuited that something of the warrior ethos of ancient Hellas and Sparta may have manifested itself in our modern world.”

He also admits that

“some aspects of some of the tractates of the Corpus Hermeticum have influenced my thinking, just as Aristotle, Aeschylus, Sophocles, Marcus Aurelius, and other classical and Hellenistic Greek and Latin writers have.”

That he does not mention any non-Western literature I find indicative.

Thus it is my view that Myatt – despite some of his past peregrinations or perhaps because of some of those peregrinations – is still rooted in and still contributing to the ethos of the West, a fact evident in his philosophy of pathei-mathos and also in his on-going translations of texts from the Corpus Hermeticum and his on-going translation of the Gospel of John, both of which are important for understanding the past and the current ethos of the West itself particularly as Myatt notes, in one of his replies, that his presumption is “of early Christianity probably being influenced by the diverse hermetic traditions which existed and flourished during the Hellenistic period.”

This rootedness in the culture of the West is also evident in another of his replies, with Myatt lamenting that

“for so many in the modern West there is no longer an ancestral culture of which one is a living, dwelling, part – a connexion between the past and the future and a connexion with a rural place of dwelling – and which culture preserves the slowly learned wisdom of the past.”

Like a few others, my view is that his philosophy of pathei-mathos as well as his translations provide some of the links we need to reconnect ourselves with our Western ancestral culture.

Rachael Stirling
August 2017

{1} See https://regardingdavidmyatt.wordpress.com/2016/01/14/a-modern-pagan-philosophy/
{2} In one of his replies Myatt writes that in his philosophy “the apparent parts of the unity are expressed by descriptors such as masculous and muliebral, with that unity – The One, μονάς – not designated by terms such as theos (God, god) or theoi (gods) but rather metaphysically, as Being and the emanations/effluvia of Being such as ourselves, Nature, and the Cosmos itself.”
{3} A detailed analysis of Myatt’s philosophy is given in the 2016 book The Mystic Philosophy Of David Myatt, which is available as a free download – https://regardingdavidmyatt.wordpress.com/a-modern-mystic – and as a printed book, ISBN 978-1523930135
{4} The Way Of Pathei-Mathos – A Précis. The essay is in the 2014 compilation titled One Vagabond In Exile From The Gods: Some Personal and Metaphysical Musings.


Another Iconoclastic Translation

numinous-religion

Another Iconoclastic Translation

Although David Myatt’s translation of the gospel of John from the Christian New Testament is a work-in-progress, sufficient has been released for a preliminary review. Thus far he has published the completed translation of the whole of chapters 1,2 and 3, which partial and regularly updated translation is available, as a pdf file, from The Gospel According To John.

To describe the translation as iconoclastic is something of an understatement. Perhaps more aptly it is heretical in the sense that Wycliffe’s 14th century and Luther’s 16th century translations were at the time considered by some to be heretical. To understand why it might be considered heretical, by mainstream Christians at least, we need to examine Myatt’s methodology.

Methodology

Myatt’s methodology is the same as that used in his translations of chapters from the Corpus Hermeticum which was written in the same Hellenistic Greek as the New Testament. His methodology is to use some transliterations – theos instead of god/God; phaos instead of light; and so on – and to find unusual English words for Greek terms which he considers are important to preserve the meaning current at the time the writings were composed. His reasoning is that particular English words – and angel, Word, spirit, prison, heaven, hour, and Jews, come to mind vis-a-vis the gospels – have acquired or now convey meanings which are not appropriate to the time of the gospels and which thus distort the text.

One very striking example is his translation of verse 24 of chapter 3. The King James Bible has “For John was not yet cast into prison.” All other English translations are similar. Myatt, however, has “And John had yet to be hurled into a guarded cage.”

In his commentary on this verse he writes,

βεβλημένος εἰς τὴν φυλακὴν. A phrase deserving some consideration, for φυλακή is not ‘prison’ as prisons are understood today and in the past few centuries but rather ‘a guarded cage’, with βεβλημένος εἰς implying a forceful ‘throwing’ or a hurling into such a cage.

A quick check of a dictionary of ancient Greek reveals that φυλάσσω – the origin of the term φυλακή – does mean “to keep guard” and figuratively, in the likes of Herodotus, implies a ‘cage’.

But possibly most controversial of all is his rejection of English terms such as Jews, angel and heaven. In place of Jews he has Judaeans, writing in a comment on chapter 1 verse 19,

After much consideration I have translated ἰουδαία not by the conventional term ‘Jews’ but rather by Judaeans, given (i) that the English terms Jews and Jewish (deriving from the 13th/14th century words gyv/gyw and Iewe) have acquired connotations (modern and medieval) which are not relevant to the period under consideration; and (ii) that the Greek term derives from a place name, Judaea (as does the Latin iudaeus); and (iii) that the Anglo-Saxon version (ASV) retains the sense of the Greek: here (iudeas) as elsewhere, as for example at 2.6, æfter iudea geclensunge, “according to Judaean cleansing.”

In a long and bound to be controversial comment on the term ‘heaven’ he writes,

Conventionally, οὐρανός here is always translated as ‘heaven’ although the term ‘heaven’ – used in the context of the Gospels – now has rather different connotations than the Greek οὐρανός, with the word ‘heaven’ now often implying something explained by almost two thousand years of exegesis and as depicted, for example, in medieval and Renaissance Christian art. However, those hearing or reading this particular Greek gospel for the first time in the formative years of Christianity would most probably have assumed the usual Greek usage of “the heavens” in the sense of the “the star-filled firmament above” or in the sense of “the sky” or as the abode of theos and/or of the gods (ἐν οὐρανῷ θεοί), an assumption consistent with the fact that the Evangelist explains and interprets certain non-Greek words (qv. the comment on 1.42) and considering also his use of a colloquial Greek expression (qv. the comment on 1.51).

It therefore seems apposite to suggest a more neutral word than ‘heaven’ as a translation of οὐρανός and one which might not only be understood in various ‘classical’ ways by an audience of Greek speakers (such as the ways described above) but also be open to a new, and Christian, interpretation consistent with the milieu that existed when the Gospel of John was written and first heard. That is, before the exegesis of later centuries and long before post-Roman Christian iconography. Hence my suggestion of the post-classical Latin term Empyrean, which can bear the interpretation of the abode of theos and/or of the gods, of “the sky”, of the “the star-filled firmament above; and a Christian one suggested by Genesis 2.8 – παράδεισον ἐν Εδεμ (the Paradise of Eden) – and also by shamayim, שָׁמַיִם

Which is why the standard translation of a verse such as chapter 1,19 – “And this is the record of John, when the Jews sent priests and Levites from Jerusalem to ask him, Who are you?” – is interpreted by Myatt as

For such was the evidence John gave when the Judaeans dispatched priests and Levites from Jerusalem to ask him: “Who are you?”

Heresy

His heretical interpretation is evident in so many passages it is difficult to pick out just one or two. But the following is a typical example, from chapter 3, verses 19-21, with Myatt pointing out in his commentary that in the gospel of John the phaos is identified as Jesus himself and thus is in the gospel of John a synonym for Jesus.

And this is the condemnation: That the Phaos arrived in the world but mortals loved the darkness more than the Phaos, for their deeds were harmful. For anyone who does what is mean dislikes the Phaos and does not come near the Phaos lest their deeds be exposed. But whomsoever practices disclosure goes to the Phaos so that their deeds might be manifest as having been done through Theos.

This is conventionally translated as “And this is the verdict, that the light came into the world, but people preferred darkness to light, because their works were evil. For everyone who does wicked things hates the light and does not come toward the light, so that his works might not be exposed. But whoever lives the truth comes to the light, so that his works may be clearly seen as done in God.”

The effect of Myatt’s interpretation of the gospel is that it not only humanizes Jesus but also Christianity so that the message we apparently get is not of “fire and brimstone” – not of evil verses good, not of sin and the need to believe – but of what the likes of Julian of Norwich, George Fox and William Penn wrote and spoke of, and it is perhaps no coincidence that Myatt mentions those persons in the Preface to his translation.

Conclusion

As to whether Myatt’s translation, when completed, will find a niche is an interesting question given not just his iconoclastic methodology but also the esteem in which the gospels are held by Christians the vast majority of whom, were they to read his translation, would probably be offended by his interpretation.

As to when the translation will be completed, if the rate of updates is any guide it will be in about a year from now.

KS
June 2017


Gospel Of John: Chapter One, 1-29

numinous-religion

The Gospel Of John, Chapter I, vv.1-29
(pdf)

 

The pdf document above is Myatt’s translation of and commentary on verses 1-29 of chapter one of the Gospel of John. As Myatt writes:

[Since] this translation is a work in progress, it will be updated as and when newly translated verses are available and is subject to revision. Extracts from the accompanying Commentary are given in the appendix. I have also included the Greek text (NA28) of vv.1-13 of chapter one so that those conversant with New Testament Greek can compare my translation of those verses to that text.