Publius and the shipwreck of Paul (1)

In 'Fr Peter's Perspective' (The Sunday Times, March 30), Rev. Prof. Serracino Inglott refers to the work of M.E. Boismard and A. Lamouille on the sources of the Book of Acts. In this seminal work of textual criticism, the authors posit a first source (Act I), a second - the work of Luke himself (Act II) - and a third source, the work of the Lucan reviser (Act III).

This "elaborate hypothesis" is, in C.K. Barrett's view, "incapable of proof or disproof, and therefore beyond serious discussion". Modern textual criticism of Luke-Acts allows for two great textual traditions, the Western and the Alexandrian, both having Lucan traits. But the search for the original Lucan source through the sifting of variant words and phrases in uncial and miniscule codices, versions, lectionary and patristic witnesses, is tortuous and unreliable. We can only catch glimpses of Luke through his editors, who were also his earliest interpreters.

Although the name Kauda (other textual readings are Klauda and Klaudon) at verse 27.16 has another variant, Gaudon (Codex Athous Lavrensis, tenth century), the alleged substitution by a redactor - from an earlier source with the name Gaudos (Gozo) as the place of the shipwreck - by the Melite of verse 28.1, goes against the grain.

Even where a variant name of the shipwreck site such as Militene (Vulgate) or Mitilene occurs in other witnesses, Bruce M. Metzger points out that one should select the "reading which commends itself in the light of transcriptional and intrinsic probabilities".

Publius met Paul somewhere in the vicinity of the shipwreck site, where the estates of the "first man of the island" were located. The title of 'first man' or protos is evidenced for the island Melite through a first century Greek inscription. This dating fits the historical setting. Gaudos was also a municipium and an inscription records the name of two of its patrons. But this tablet is second century and in Latin. We do not have any epigraphic evidence of a protos Gaudision who was at the same time a flamen Augustalis.

Luke concludes his narrative of salvation history in Luke-Acts with the dramatic shipwreck and rescue on the island of Melite. The conclusion of the book has given rise to many theories on its apparent abrupt and incomplete ending. In fact the book ends how Luke intended and his editors transcribed what they found.

In chapter 27 of Acts Luke is not averse to using mythological figures as metaphors of loss or salvation. He has dike at verse 28.4 to denote pagan justice. On the voyage from Melite to Syracuse, Paul and his colleagues board a ship called Dioscuroi, the heavenly twins Castor and Pollux, patrons of safe sailing - an indication that the voyage will be auspicious.

The combination of the name Melite at verse 28.1 with salvation from drowning might also indicate an awareness of its classical etymology. In Attic literature the sea nymph Melite was associated with safety at sea. Hence the name Melite appears to fit the textual, redactional and historical contexts.