This is a translation of Flavius Cresconius Corippus' epic work - "Iohannis" or "De Bellis Libycis". It provides historical information about the reign of Justinian, about the wars of reconquest this emperor waged, and about the native Berber tribes of North Africa.
Of African origin, Corippus migrated to Constantinople. His Johannis, an epic poem in eight books, treats the campaign conducted against the insurgent Mauretanians by John Troglita, the Byzantine commander, and is the principal source of knowledge of these events. The poem, written about 550, shows the tenacity of the classical tradition in Africa and the continuance of the poetic revival that took place under Vandal rule. In laudem Justini, the four books of which eulogize Justinian I’s successor Justin II, was written after the arrival of Corippus in Constantinople.
The "praefatio" is a curious development in Late Antique literature, but I am far too inexperienced in these post-Flavian centuries to suss the source, the germ. Claudian uses prefaces some 150 years prior to Corippus. In an epic context, one might think a preface ideal territory to lay out all the beautiful baggage of the genre -- subject, imperial dedicatee, the attendant Muse; thus, come Book One, the poet can dive headlong into the narrative. Not quite. Corippus utilizes his preface for more personal matters: to excuse his provincial status & naturally his rustic Muse ("musa est rustica namque mea", 28); and to explicitly establish his literary forebears -- Virgil &, to my astonishment, Quintus Smyrnaeus (ca. 4th c. Greek poet of the epic "Posthomerica", the text that picks up from the "Iliad" through the catastrophe of Troy's destruction & heroes' various departures). I nearly sprang from the couch when I read this. Amid these humble credentials & the necessary support of poets of epic-past, C. does name his subject, Iohannes. In a line that tilts his humility -- a common literary pose -- C. insists that Iohannes surpasses Aeneas in virtue (15).
The hook is sweetened. I'll press on.
04/13/17 That is Book 1, line 175:
As John & fleet sail from the Eastern Empire, they pass what was once Troy. At this moment "they recite the famous epic of the poet Smyrnaeus" (inclita tunc referunt Smyrnaei carmina vatis). For approx. 20 lines the crew recalls episodes from the Trojan narrative -- particularly the famous deaths of Memnon, Penthesilea, Paris. An epic that stems from/inhabits a literate world, that refers to other epics specifically is quite exceptional, quite stirring!
Very interesting commentary regarding central north Africa in the post roman, pre islamic period. I Went through it in great detail but it offers more questions than answers.
The worship of a Neo kemetic/Neo Punic/Berber/Garamantean god "Gurzil" is particularly fascinating. He appears to be at once a worshiped deity and some kind of physical weapon. It seems that "Gurzil" was brought into battles and deployed against the enemies of his people.
Perhaps he was a semi mobile shrine like the one dedicated to Nerthus and perhaps it doubled as some formation shattering battering ram. In any event it didn't appear to be extremely effective.
Flavius Cresconius Corippus is interesting man himself. One of the last East Roman functionaries who spoke Latin as his primary language. Perhaps the looming extinction of his culture group is what made him so sympathetic to the relatively unknown post Roman/liberated client states in northern Africa.
As I have yet to look at the Latin I have no idea if this verse-to-prose translation is any good, but it was certainly a good read! I flew through this because it's very much an ancillary text to my thesis work, but as a whole it was shockingly enjoyable and the prose is very vivid. The introduction is decent, but the bibliography and notes are very limited, unfortunately.