Reading Of Manuscript Research Articles

Critical Notes to a Psellian Silentium

This paper critically deals with a Silentium written by Michael Psellos, edited as no. 4 by A. R. Littlewood in Oratioria minora Teubner volume. Although this is the edition of reference, it presents several errors, especially in reading the manuscript L (unique witness of this work). The purpose of this paper is to review previous editorial approaches by Littlewood, advocating for a comprehensive analysis of all manuscript's readings; by proposing corrections and insights derived from L, the author underscores the need to reconsider Psellos’ manuscript tradition

Those Who Leave or Those Who Stay? Arrian’s Account of Alexander at Opis ( Anab . 7.8.1)

Abstract: Alexander’s announcement that he was discharging those soldiers whom he considered no longer fit for service led to the “mutiny at Opis” (324 b.c.e.). According to the manuscripts of Arrian’s Anabasis , Alexander also said that he would richly reward those soldiers who were to remain in Asia (μένουσιν, 7.8.1). However, scholars have questioned this reading, and many editions emend the text here. The issue raises significant questions about the actions of Alexander and his Macedonian troops. I aim to show that there is no need for emendation, and that the manuscript reading (“those who stay”) is most likely correct. In addition, it reveals both a sophisticated intertextual allusion and a nuanced reading of the historical situation on Arrian’s part.

Indigenous bodies, gender, and sexuality in the Jesuit Missions of South America (17th–18th centuries)

Many studies tend to apply categories of gender and sexuality to indigenous peoples in the same way as they are used in the West. This ignores the fact that indigenous peoples have their own notions of people, which are often at odds with Western binary standards. The issue at stake in this article is the inclusion of the analytical categories of gender and sexuality in South American communities, starting with the Jesuit Missions that spread across present-day Brazil, Paraguay, Argentina, and Uruguay during the 17th and 18th centuries. To this end, it uses as historical sources a set of 1212 Jesuit writings, including manuscripts and books, as well as architectural, sculptural, and pictorial remains. Using techniques specific to paleography to read manuscripts, the project’s methodology makes use of ethnohistory guided by Content Analysis, thus producing a reading that starts from contemporary indigenous problems in order to build an Indigenous History. The study’s discussion considers that indigenous bodies, once produced by village collectives made up of extended families, were forged in the Jesuit missions according to the parameters of the colonial project. The article therefore demonstrates the genealogy of the bodies of indigenous men, indigenous women, and abject indigenous people, concluding that the current scenario of gender and sexual violence in South America has its origins in the colonial process, and not in indigenous cultures.

Struktur Naratif Kakawin Nirartha Prakreta : Kajian Bahasa, Sastra, Dan Budaya

Bali is one of the regions in Indonesia helping maintain the richness of the archipelago in the form of literary works, one of which is Old Javanese literary works which are still well preserved today. Old Javanese literary works are special and relatively old literary ones because most of the literary works are from the IX and XV centuries (Zoetmulder, 1985: 18-25). The method used is the library study method and manuscript reading, namely using the listening method. The listening method is a method used to obtain data by listening to language use. The term listening here is not only related to the use of language orally, but also in writing (Mashun, 2005:90). Heuristic and hermeneutic reading is also used and assisted by note-taking and translation techniques. Based on the corpus of Kakawin Nirartha Prakrĕta, it can be concluded that the storyline contains a life picture of good and bad behavior in life which in Hinduism is called Subha Asubha Karma. This proves the narrative unit about dharma teachings (dharmasastra) which dominates the story content of Kakawin Nirartha Prakrĕta. It can be concluded that before interpreting a kakawin text we must first know its structureThe narrative structure that builds Kakawin Nirartha Prakrĕtha includes Manggala "opening section", corpus "content section", epilogue "concluding section". The three parts of the Kakawin Nirartha Prakrĕtha narrative structure certainly have a very close and interrelated relationship.

What is close reading? An exploration of a methodology

ABSTRACT What is close reading and what are the steps we take in close reading as a methodological approach? This article explores reading strategies and advocates for a more conscious close reading. Starting by tracing the hermeneutic heritage of close reading, and examining its development from the New Criticism movement onwards, it then describes the fundamental physical and cognitive aspects of reading as a distinct form of analytic attentiveness. Three methodological steps are delineated, discussed, and exemplified through the author’s close reading practices. By employing a paratextual lens to the close reading of manuscripts from the Early Modern period, the article demonstrates how theoretically informed readings, such as the paratextual perspective, enhance the reading process and deepen our understanding of historical conditions.

THE GODS’ DELAY: OVID, HEROIDES 7.21

AbstractThis note makes a new argument for van Lennep's conjecture di at Ovid, Heroides 7.21 against the manuscript reading te.

Leonico Tomeo’s Marginalia: Manuscript and Print in Sixteenth-Century Veneto

Abstract This article centres on a connection between the manuscript reading marks of the Italian humanist Niccolò Leonico Tomeo (Venice 1456-Padua 1531), in the form of curved branches with sprouting leaves, and printed marginal notes found in early editions of his works printed in Venice and Paris. Known generally as a Greek scholar of Aristotle active at the University of Padua, Leonico had also an important role in contemporary intellectual and political debate, especially in relation to his many close English acquaintances. This article examines the occurrences of these unique marginal annotations in manuscript and print, and connects Leonico’s printed works to the printing and intellectual environment in Padua and Venice.

The Function of Old Manuscript Reading and Its Preservation in the Sasak Community of West Sakra District

This research aims to determine the functions and methods of preserving old manuscripts in the Sasak community in the west Sakra district. This research is motivated by the existence of manuscripts that have a function in the culture of the Sasak community in the West Sakra sub-district and proves whether the use of certain manuscripts is limited to community suggestions or whether there are other purposes. Data collection was carried out by observation and interviews with an emic approach and analyzed using functional theory. From the results of the study, it can be concluded that the Jatiswara script serves as a ‘circumcision’ diving ritual for boys because diving is an Islamic process as described in the Jatiswara text, namely the mulene game slam ‘a person’s Islam is not perfect if it has not been circumcised. The Indarjaya script serves as a remedy for people who are ‘unable to speak’. It is depicted in the story of the daughter who could not speak, namely the princess nengke kayun ngandike ‘the princess wants to talk’. While the Selandir script serves as a ritual remedy for kepaq people ‘cannot walk’. It was described in Selandir’s text that reads still lemper bise lumaris ‘still unable to walk. Meanwhile, the manuscript preservation process is carried out in two ways, namely internal and external. Internally, preservation is carried out by direct inheritance and copying of manuscripts. Meanwhile, external preservation is carried out by establishing customary institutions, puppetry, digitization, translation, and transformation of manuscripts.

REPRESENTATION OF THE FATHER FIGURE IN PARENTING IN THE LATEST INDONESIAN NOVEL: A STUDY OF FATHER'S MASCULINITY

Discussions about masculinity, in general, will be associated with certain stereotypes of masculinity. This study aimed to describe the representation of masculinity-fatherhood in the latest Indonesian novels. This research was descriptive qualitative research using the fatherhood theory by Asy'ari and Ariyanto. Data sources were several novels entitled My Father (Not) a Liar (Tere Liye), Ayah (Andrea Hirata), Saturday with Father (Adhitya Mulya), and Father Loves Without End (Kirana Kejora). The steps of data analysis in this study used the technique stated by Miles, et al (2014: 10-12) which included collecting data by means of repeated reading of the novel manuscript and then marking/coding the data found, condensation, and categorizing, analyzing, and drawing a conclusion. The results of the research showed that there was a male role as a son, husband, or father who participated in the domestic sphere while still making or showing his masculine side who show with communication, responsibility, interaction with children, teaching methods, and supervisory roles. The conclusion was father's involvement in the parenting role was a manifestation of emotional closeness, the father's accessibility, and responsibility in various aspects. This was a form of support for men who are more pro-feminist where men can share roles in various aspects. This paternal role was also shown as a form of crossing over between masculine and feminine gender roles, which was a reaction to the hegemony of masculinity as a form of effort to eradicate the dominant father's role in a family.

Meningkatkan Kecintaan Budaya Lokal melalui Pelatihan Membaca Naskah Kuno Beraksara Pegon di Kampus IAIN Syekh Nurjati Cirebon

Purpose: Improving local culture by preserving heritage from the ancestors namely manuscripts and improving skill of reading manuscripts in Pegon script. Methodology: The training was held online and attended by 34 participants, 31 participants from students, and 3 participants from lecturers. The method consists of lectures, questions and answers; demonstrations, and practice, by first identifying the problem to formulate the form of the training to be carried out. Results: The training participants consisted of 5 majors, namely Arabic Language and Literature, Islamic History and Culture, Al-Qur'an Studies and Tafsir, the Islamic Community Development Department, and the Social Sciences Education Department. The participants are from Islamic boarding schools and public schools background and have the ability to speak the Javanese language or not. This is to group the training which consists of elementary and intermediate classes. As a result, the ability to read Pegon's script texts is increased, so that they can independently research Pegon's script directly to explore the contents of manucripts. Conclusion: The training activities went well. It is hoped that after participating in this training, participants will be able to independently learn to read Pegon texts through digital manuscripts on internet pages that provide digital manuscripts for free so that they continue to practice reading and become fluent. Keywords: 1. Improve Local Culture 2. Training 3. Manuscripts

Texts, Manuscripts, Versions, Canon

Texts, Manuscripts, Versions, Canon Christopher T. Begg, Fred W. Guyette, Thomas Hieke, Richard A. Taylor, and William J. Urbrock 98. [The MBH Project] Élodie Attia and Léo Pascal, "The MBH Project and the Systematic Study of Late Medieval Hebrew Bibles: New Perspectives and 3D Experiments," The Hebrew Bible Manuscripts, 349-73 [see #894]. The authors present the MBH project, which involves first describing a limited corpus of Hebrew biblical manuscripts, all of which were produced in Ashkenaz up until 1300 and then, using improved quantitative approaches, seeking to better grasp and understand the materialization of the biblical text, i.e., the forms and functions of biblical manuscripts, their social and cultural meaning, and their Sitz im Leben, as well as to reassess the typology of medieval "Hebrew Bibles" by examining their different socio-cultural contexts of production. Their article also explores some 3D photogrametry experiments conducted at several libraries in France and discusses the benefit of photographing various Hebrew and Latin biblical codices in this way in order to improve our comprehension of manuscripts in the digital age. [Adapted from editors' preface, p. xii—C.T.B.] *99. [Deut 34:6] Hans Ausloos, "Deuteronomy 34:6: Moses' Burial in Text and Translation," HTS 77 (1, 2021) 1-5 [see Editor's Notes, p. 367]. Who buried Moses? In a recent article on the final chapter of the Book of Deuteronomy, Serge Frolov argues for the traditional view: "God buried Moses." In his view, it [End Page 29] is clear that the narrator considers Yhwh "the only suitable antecedent of the sentence's masculine singular predicate." See Frolov, "The Death of Moses and the Fate of Source Criticism," JBL 133 (3, 2014) 648-60. But the MT allows for other grammatical possibilities. One such possibility is a passive form: "Moses was buried." Another grammatical possibility is an impersonal form: "Someone buried Moses." The LXX allows yet another possibility: "They buried Moses." For more on these questions, see Philip Yoo, "The Four Moses Death Accounts," JBL 131 (3, 2012) 423-41.—F.W.G. 100. [The LXX and DSS relationship exemplified by 2QDeuta Deut 1:7-9] Hans Ausloos, "How the Septuagint Can Shed New Light on the Dead Sea Scrolls: The Case of Deut 1,8 in 2QDeuta," Bibel und Patristik, 49-59 [see #917]. The manuscript cited in A.'s title is a tiny fragment containing portions of Deut 1:7-9 that was first published by M. Baillet in 1961. In his essay, A. focuses on two instances where the manuscript's readings (may) diverge from those of the MT Deut 1:8 with regard to person or number. The first of these concerns the manuscript's reading of the plural imperative rʾw for the singular imperative rʾh of the MT, while the second involves the divergence between MT's third person form nšbʿ ("and he [Yhwh] swore") and what might be reconstructed as the manuscript's first person singular form nšbʿty ("I [Yhwh] swore"). What makes these two cases of particular interest is the fact that both the manuscript's readings have a counterpart in those of SP and LXX Deut 1:8, a finding that suggests that their readings are not free "inventions" of their respective translators but rather drew on a Hebrew Vorlage of the sort attested by 2QDeuta.—C.T.B. 101. [The Coptic (Sahidic) Text of Isaiah 46–48] Tomasz Bartłomiej Bąk, "Critical Edition and Philological Analysis of the Text of Isa 46–48 on the Basis of the Coptic Manuscript sa 52 (M568) and Other Coptic Manuscripts in the Sahidic Dialect and the Greek Text of the Septuagint," BibAn 11 (4, 2021) 597-635. This article, a continuation of a series that began with Isaiah 40 (see OTA 44 [2021] #1838; 45 [2022] ##1027, 1028), provides a critical edition of the text of Isaiah 46–48 based on the Coptic manuscript sa 52 and other extant manuscripts in the Sahidic dialect. I first present general information on the fragment of the codex sa 52 (M 568) which includes the above three chapters...

Cadelling ffraw and the Date of Marwnad Cynddylan

Anachronistic rhymes can indicate that lines of Welsh poetry cannot go back to an early date. This note considers the elegy on the seventh-century Cynddylan. This has been held to be non-contemporary because the word braw 'terror', which never had a final fricative, rhymes with words that originally did have one. It is pointed out that the manuscript reading, ffraw, need not be connected with braw ; instead, it may be the adjective ffraw 'brisk, fervent, mighty', which originally had a nasal fricative (cf. the river name Ffraw, English Frome), or a cognate of Old Irish sráb 'torrent', or a form of Welsh ffrawdd 'passion, violence, annoyance'. A suggested emendation to ffaw 'fame, famous' < Latin fāma is also discussed. All these would have had final fricatives and would have rhymed acceptably.

IN DEFENCE OF FEMALE CITIZENSHIP: APOLLODORUS, AGAINST NEAERA 113

AbstractIn a passage from Apollodorus’ Against Neaera ([Dem.] 59.113), the manuscripts have unanimously transmitted the feminine plural genitive of ‘citizen’, πολιτίδων. Since Reiske's 1770 emendation, however, editions of the text have printed the considerably more common masculine form, πολιτῶν. Emphasizing the importance of female citizenship in Athens, this note proposes restoring the manuscript reading of the text.

SCRIBAL IDENTITY AND SCRIBAL ROLES IN EARLY MEDIEVAL IBERIA: A CASE STUDY OF SANTO DOMINGO DE SILOS, BIBLIOTECA DEL MONASTERIO MS 6

This article builds on a close palaeographical, liturgical and musicological reading of a single Old Hispanic manuscript (Santo Domingo de Silos, Biblioteca del Monasterio MS 6) to draw conclusions about scriptorium size, working practices and scribal mobility in early medieval Iberia. We identify eight music scribes who worked in four distinct layers of scribal engagement with the manuscript. These scribes used three different notational styles, and draw on elements of both the León and Rioja melodic dialects. In this manuscript, León notation is used to notate Rioja dialect; Rioja notation can be used to notate León dialect. The notational styles and melodic dialects tell us that different groups of scribes had distinct cultural identities and were likely working across two or three institutions, and at different times. Some scribes specialised in particular solo genres, as we explore, suggesting strongly that some music scribes were also trained as solo singers.

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Descendants of Aztec Pictography: The Cultural Encyclopedias of Sixteenth-Century Mexico

In 2000, Elizabeth Hill Boone published Stories in Red and Black: Pictorial Histories of Aztecs and Mixtecs. This earlier work organized, categorized, and explained a subset of pictorial documents—specifically, histories—produced by the Nahuas and Mixtecs of pre-Hispanic and colonial Mesoamerica. In 2007, her Cycles of Time and Meaning in the Mexican Books of Fate did the same for pictorial divinatory texts. And now Descendants of Aztec Pictography does a similar service for a third pictorial genre, what Boone has called “cultural encyclopedias.” Together, Boone's three works constitute their own kind of encyclopedia of Mexican manuscript painting by one of the field's foremost scholars.For Boone, the painted manuscripts examined here form their own special category. These documents are in many ways similar to those examined in her previous two volumes—and, indeed, some of these cultural encyclopedias received attention in her earlier work—but their content and function make them different enough to warrant their own stand-alone volume. The defining feature of these manuscripts is that they all organize information about the pre-Hispanic past into cultural categories and present it in such a way as to explain it to an outsider. The audience for all these documents was a non-Indigenous, culturally European one: either an audience in Europe or creoles in Mexico.The nine pictorial manuscripts that constitute this corpus of cultural encyclopedias range in date of composition from the early to the late sixteenth century. By the seventeenth century, Indigenous painting had been substantially transformed, and pictorial elements were increasingly secondary to and dependent on alphabetic elements within many documents. Some of the manuscripts examined here—particularly the work overseen by friars Bernardino de Sahagún and Diego Durán—reflect these late sixteenth-century changes. But the majority of the book is focused on early and mid-sixteenth-century manuscripts in which the paintings dominate the discourse and the alphabetic elements are dependent on and supplementary to the images.The initial chapters of this volume describe the sixteenth-century Mexican environment in which these encyclopedias were produced. They include discussions of the various graphic systems in use in Mexico in this period, the encyclopedic tradition from Europe, and the evangelization project of the mendicant orders as well as its interest in understanding pre-Hispanic Indigenous cultures. The remaining chapters examine the corpus of pictorial encyclopedias, moving chronologically. Many of these documents, particularly the late sixteenth-century work of Sahagún and Durán, will be broadly familiar to historians, though the pictorial elements of these works may not be. Others of the corpus—the Codex Borbonicus, the Codex Ríos, or the Codex Tudela, for instance—are perhaps familiar but not as consistently addressed in the secondary literature. Part of the problem for historians is that these manuscripts often describe unfamiliar pre-Hispanic cultural phenomena. Another issue faced by historians is reading the often-stylized pictorial system employed to deliver the content and narrative. Boone solves both of these problems for those of us interested in the pre-Hispanic and colonial Nahuas but uncomfortable with the nonalphabetic portions of these manuscripts.This work is, as Boone describes it, a “synthetic analysis” of cultural encyclopedias, and much of the work is therefore dedicated to providing a reading of these manuscripts based on the latest research by a host of scholars (p. xiv). Boone's capacious knowledge of the texts themselves and the secondary literature on those texts is on full display here and allows her to craft a sort of guidebook to the pictorial encyclopedia genre. Her contribution with this book, then, is not a novel reading of a particular manuscript—though she does offer her own arguments and critiques of others' interpretations in many places—but rather the work that she has done to categorize, systematize, and organize these documents. Indeed, her typology of Mexican manuscript painting, of which this volume is but the latest installment, is what makes her work so foundational to the study of Nahua culture and history. The University of Texas Press is to be commended for its decision to print every page on coated paper, which allows all of Boone's many wonderful images of the cultural encyclopedias to be rendered in full color.This work, taken with her two previously published books, is an invitation to ethnohistorians to incorporate the amazing corpus of pictorial manuscripts more fully into historical and anthropological scholarship on the pre-Hispanic and colonial Nahuas. It is also an opportunity to do it in a sophisticated way that acknowledges the goals and biases of the author-painters and that allows for a nuanced reading of their work. But Boone's text is also accessible to the nonspecialist, and advanced undergraduate and graduate students will enjoy her introductions to these often-difficult sources as well.

Biblical Commentary and Translation in Later Medieval England: Experiments in Interpretation

Biblical Commentary and Translation in Later Medieval England: Experiments in Interpretation

Contest, Translation, and the Chaucerian Text

Contest, Translation, and the Chaucerian Text

Lawe Wĕnang Singid: Benang Merah Kontinuitas Penanganan Pagĕblug dalam Perspektif Kesusastraan Jawa

The collective memory, which was scripted in Javanese literature, indicates that pagĕblug happened in the past. However, the public does not know its information since the primary resource is indecipherable, followed by the rapid growth of science and technology. Whereas in Javanese literature, there is knowledge about tracing and handling a pagĕblug. Therefore, This study has three main objectives: (a) Examine the handling of pagĕblug in Java based on primary sources taken from Javanese textual and non-textual archives; (b) Reveal the common thread of continuity in handling pagĕblug cosmologically and physically; (c)Propose a draft of strategy for dealing with pagĕblug in the present.The research conducted in descriptive-qualitative-interpretative, utilizing philological and oral approaches. The data was compiled using blended methods consisting of literature study, source observation, manuscript reading, and interview with experts. The results indicate that Javanese literature contains knowledge of cosmological and physical handling of pagĕblug. Cosmologically, the common thread of continuity in handling pagĕblug in Javanese literature is derived from a concept of respecting human relationships with others, nature, and God. Likewise, physically, it is advised to have a clean and healthy living, even encouragement to self- quarantine for the infected people. The common thread for the continuity of pagĕblug handling potentially can be implemented by the government in formulating disease regulations amid the current Covid-19 pandemic.

A CONSPECTUS OF LETTERS TO AND FROM SIR HENRY SPELMAN (1563/4–1641)

Sir Henry Spelman, a founding member of the Society of Antiquaries of London who may be considered the doyen of English antiquaries, made a substantial contribution through his many publications, particularly his Glossarium of 1626, his Concilia of 1639 and, together with his son John, the Psalterium Latino-Saxonicum of 1640. He pioneered the methodical study of historical documents, compiling a guide to the abbreviations and contractions found in medieval manuscripts, and, because some of the documents are in Old English, he made a plan to prepare an Anglo-Saxon grammar and established a lectureship in Anglo-Saxon at the University of Cambridge. After his death his books and papers were dispersed in stages, many of them being bought by subsequent antiquaries. The printed part of this paper surveys the history of his books and papers, with particular attention to his letters, which have never been listed or presented in an organized form despite calls for this to be done since 1930. The supplementary part (online) offers a conspectus of the letters in chronological order with indications of where they are found and of their more important contents. They throw considerable light on how he worked and on his relationship with those who helped him. Themes running through the letters include Spelman’s publications and the preparations for them, the Glossarium, the Concilia and the Anglo-Saxon Psalterium, the reading and transcription of Anglo-Saxon manuscripts, the preparation of an Anglo-Saxon grammar and dictionary and various scholarly enquiries.