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International audience ; This talk examines the case of the public shaming of Assistant Director to the Astronomical Bureau Han Yi 韓翊 upon the debate stage at the Cao-Wei court in 226 CE. In short, Han Yi makes it through rounds of testing, deliberation, and recommandation with his solution to the limits of the late Liu Hong's 劉洪 (fl. 167–206) Supernal Icon li ( Qianxiang li 乾象曆), but, on the day of the debate, one of Liu Hong's disciples shows him up with better eclipse predictions from a different version of his master's astronomical system. To place the event in context, I offer an overview of what we understand about the transmission of technical knowledge in this manuscript culture, of the suspicion harboured towards the written word by contemporary experts, of the transmission history of the Supernal Icon li across the war-torn political divides of the Three Kingdoms (220–280), and of the reception of these events in the later histories of Shen Yue 沈約 (441–513) and Li Chunfeng 李淳風 (602–670).

International audience ; This talk examines the case of the public shaming of Assistant Director to the Astronomical Bureau Han Yi 韓翊 upon the debate stage at the Cao-Wei court in 226 CE. In short, Han Yi makes it through rounds of testing, deliberation, and recommandation with his solution to the limits of the late Liu Hong's 劉洪 (fl. 167–206) Supernal Icon li ( Qianxiang li 乾象曆), but, on the day of the debate, one of Liu Hong's disciples shows him up with better eclipse predictions from a different version of his master's astronomical system. To place the event in context, I offer an overview of what we understand about the transmission of technical knowledge in this manuscript culture, of the suspicion harboured towards the written word by contemporary experts, of the transmission history of the Supernal Icon li across the war-torn political divides of the Three Kingdoms (220–280), and of the reception of these events in the later histories of Shen Yue 沈約 (441–513) and Li Chunfeng 李淳風 (602–670).

The art of Hebrew illuminated manuscripts from Spain is revealed in two distinct artistic languages: an aniconic, primarily ornamental idiom whose formal language is closely linked to the Islamic arts of Spain. The biblical picture cycles in the Passover Haggadot, on the other hand, use a richly narrative mode, do not refrain from figurative images, and are deeply embedded in the Gothic stylistic tradition. The paper proposes an explanation of this phenomenon within the fabric of inner-Jewish polemics and cultural change. The use of Islamic decoration patterns and the adherence to aniconic ornamentation cannot simply be explained in terms of the centuries-long presence of Islam in most parts of the peninsula. Rather, the preference for Islamic styles mirror a continuous dialogue with Islamic culture in an effort to keep alive those cultural values traditional Sephardic Jewry stood for, at a moment in history, when these values were challenged by other cultural trends.

This book is closed access. ; The essays in this collection discuss how the city is textualized, and address many aspects of how texts and images are written and produced in, and about, cities. They demonstrate how urban texts and images provoke reactions, in city-dwellers, visitors, civic and political actors, that, in turn, impact upon the shape of the city itself. Many kinds of urban texts both manuscript and print are discussed, including chapbooks, periodicals, poetry, graffiti and street-signs. The essays derive from a range of disciplines including book history, urban history, cultural history, literary studies, art history and urban planning, and explore some key questions in urban cultural history, including the relationship between text, image and the city; the function of the text or image within an urban environment; how urban texts and images have been used by those in positions of power and by those with little or no power; the ways in which urban identity and values have been reflected in 'street literature', graffiti and subversive texts and images; and whether theories of urban space can help us to understand the relationship between text, image and the city. As such, this volume will serve to enhance the reader's understanding of the nature of urbanism from a historical perspective, the creation and representation of urban space, and the processes of urbanization. It investigates how the creation, distribution and consumption of urban texts and images actively affect the shaping of the city itself a mutually constitutive process whereby text, image and city create and sustain each other.

The Auchinleck Manuscript, compiled in the early fourteenth century, is one of the first manuscripts written primarily in English. Its slightly damaged codex currently contains 44 poems, of which 23 are unique copies or unique versions of stories. Scholars have predominately studied the Auchinleck to analyze either individual stories, many of which, if not unique, are the first extant copies, or the manuscript itself to explore early English bookmaking techniques. I, along with a few scholars, have attempted to analyze the Auchinleck holistically. Though crusade romances make up the bulk of the codex in the amount of folios, the passio, hagiography and hagiographic romances, various prayers, exempla-esque stories, and such shorter religious poems are replete throughout the Auchinleck. The continual appearance of such poems indicates a preoccupation not just with religion, but with the unique, visual, and almost physical aspect of spiritual practices of a laity that was becoming more involved in their religious practices and beliefs. The Auchinleck indicates not only political and linguistic changes, but also the evolution of a religious culture into a 'popular' culture that is participated in, reconfigured, and recreated by an enthusiastic and increasingly knowledgeable laity.

This study aims at understanding and describing the discourse clarity, how the discourse is constructed and the implication of discursion of noble soul in sêrat kawruh mahnitismê manuscript in Javanese's people life. The Sêrat Kawruh Mahnitismê will be written as SKM in this essay. This manuscript is in manuscript song form which consists of 13 pupuh 'lyric', and written using Javanese alphabet and in Javanese language that have been both translated and transcribed into Latin language. The manuscript is stored in Kerataon Surakarta Hadiningrat library Sasanapustaka containing teachings about how a person gets a perfection and used it as a tool to fulfill his dreams. This research is done in the area of Cultural Studies with qualitative data analysis and descriptive and interpretative analysis techniques that use a hermeneutic approach. This research use content analysis and library studies as method of data collection. The theory use is Michael Foucault discourse theory. The results show that: (1) the cause of discourse of noble soul in SKM manuscript that resulted hegemony; (2) the construction process in discourse of noble soul in SKM manuscript happens from ideal becomes humanist and (3) the implication of the discourse of noble soul in SKM manuscript in the millennial era

What happened to the tremendous legacy of juridical knowledge left behind in Italy in the 6th century? Into what labyrinth did it plunge only to re-emerge after the silent age of the early Middle Ages into the light of day, and effectively come to shape the renewal of the jurisprudence at the beginning of the 12th century? One-and-a-half centuries after the fanciful writings of Hermann Fitting, legal historians are still looking for the answers to these questions. Considering the new information we have (especially coming from the paleographical research), this paper re-examines the existence as well as the activities of the school of Rome both during the Justinian Age and in the two centuries thereafter. The aim of this essay is to verify whether Rome, during the very early Middle Ages, continued to represent a centre of juridical culture. According to the hypothesis developed in this contribution, Rome – at that time – not only played a very important role with regard to the material conservation of the Justinian's libri legales, but also in the initial establishment of the new (i. e., Justinian) imperial law in the West and creation of its image as a significant juridical centre. The absence of such a centre as well as its wide-spread image would truly make the Bolognese renovatio appear "miraculous" and very difficult to explain. After Justinian, the 7th and 8th centuries can truly be characterised as "silent" in the history of Roman law in the West. However, by studying the medieval manuscript tradition, in particular, that of the Institutiones and the Novellae, we can gather together a series of elements helping us to clarify the situation. Also quite useful is an examination of the manuscript tradition of the Collatio legum Mosaicarum et Romanarum. Through the spread and use of these Late Antique works, we can see how – in conjunction with the actions of the papacy – Rome, toward the end of the 8th century, returned to being a centre of world politics and – given that law follows politics – of the legal culture.

Zaydiyya, Yemen, Zaydi Manuscript Tradition, Eduard Glaser, Guiseppe Caprotti, Carlo Landberg, Rudolf Strothmann, Eugenio Griffini, Oscar Löfgren, HMML, Institute for Advanced Study, Hill Museum & Manuscript Library, manuscript digitization ; The article provides an overview of the history of Zaydi manuscript collections, both in Yemen as well as outside of the country, and the parallel evolution of Zaydi studies as a scholarly field. The accessibility of the various collections over the course of the twentieth century is discussed—while scholars outside of Yemen continue to profit from the advances of digital technology, scholars who are based in Yemen have virtually no access to Zaydi materials in any of the European or North American collections. The most recent initiative to democratize access to the Zaydi manuscript culture around the world is presented, a collaboration between the Institute for Advanced Study, Princeton, and the Hill Museum & Manuscript Library in Minnesota. ; Sabine Schmidtke (Institute for Advanced Study, Princeton)

While recent scholarship has focused on the four full-text plays in Arbury Hall MS 414, I concentrate on the manuscript itself and examine the historical and cultural forces that led to its creation. The miscellaneity of this composite volume represents the social and collective nature of textual transmission in the early modern period; Arbury Hall MS 414 offers insight into the Newdigate family as readers, writers, and participants in manuscript culture. Although, at first glance, the disparate texts in this volume seem to be unrelated, I suggest that they are bound by more than their covers: the poems, plays, and prose pieces in this manuscript are also yoked together by their readers' interests in theatre and politics. This research reveals that the Arbury plays should be read not only in relation to their original composition, but also with regards to later readers from the civil wars to the glorious revolution.

Jambi Province is one of the regions that has Malay culture as its original culture. Thehistorical background of Jambi Province is inseparable from the influence of the oldMalay kingdom, namely the Moloyu or Malay kingdom. This historical backgroundmakes the Jambi provincial government want to maintain and make Malay culture alocal culture and become a regional identity. Therefore, the Jambi provincialgovernment in 2013 together with the Jambi Provincial DPRD signed RegionalRegulation number 7 of 2013 concerning the preservation and development of JambiMalay culture. In addition, the government's steps and good intentions to developculture also have a strong legal umbrella, namely the 1945 Constitution. This articlewill focus on analyzing the implementation of Perda number 7 of 2013, which containsthe policy of the Jambi provincial government in trying to preserve Jambi Malay texts.Based on field observations, interviews, reading archives and documents related to theimplementation of the mandate of perda number 7 of 2013, this article argues that thepolicy on preserving ancient manuscripts, which is the super important local wealthand wisdom of the Jambi people, has not been fully implemented by the related LeadingSector. So this confirms that the government and society's awareness andunderstanding of the importance of preserving the ancient Jambi Malay manuscriptsis still low. This article argues that the policy on preserving ancient manuscripts,which is the super important local wealth and wisdom of the Jambi people, has not beenfully implemented by the relevant Leading Sector. So this confirms that the governmentand society's awareness and understanding of the importance of preserving the ancientJambi Malay manuscripts is still low. This article argues that the policy on preservingancient manuscripts, which is the super important local wealth and wisdom of theJambi people, has not been fully implemented by the relevant Leading Sector. So thisconfirms that the government and society's awareness and understanding of theimportance of preserving the ancient Jambi Malay manuscripts is still low.

94e congrès de la Medieval Academy of America, University of Pennsylvania, Philadelphie, U.S.A., 7-9 mars 2019. ; International audience ; Despite what historiography tends to say, medieval texts (prints and manuscripts) have been constantly read during the Modern Age. What we call "Middle Ages" were part of the cultural background of learned people of the 17th century. Though, Middle Ages have been invisibilized by the official culture imposed by the royal power. My purpose is to understand the tensions between official and individual culture, and the way they shaped the link to the past, and how they contributed to the emergence of a new historical notion: the "Middle Ages". Despite what historiography tends to say, medieval texts (prints and manuscripts) have been constantly read during the 17th century. What we call "Middle Ages" were part of the cultural background of learned people of this time. Though, Middle Ages have been invisibilized by the official culture imposed by the royal power. My purpose is to understand the tensions between official and individual culture, and the way they shaped the link to the past, and how they contributed to the emergence of a new historical notion: the "Middle Ages". My paper will be based upon the example of an aristocratic family from Provence, the Gallaup de Chasteuil. Two generations of this family have been loyal supporters of the King of France, but the last one rebelled against Louis XIV who diminished their power as members of the Parliament of Aix. François, Hubert and Pierre have been condemned to death, a sentence commuted to exile. Hubert spent his idle time to enrich his library and to read actively medieval manuscripts. He commented and annotated them, and they have been a basis for a social, cultural and political reflexion. While the monarchy reinforced its power through an official culture based on the classic literature, the rebellious aristocracy found its legitimacy in the Middle Ages.The definition of what we call "Middle Ages" – a notion that ...

94e congrès de la Medieval Academy of America, University of Pennsylvania, Philadelphie, U.S.A., 7-9 mars 2019. ; International audience ; Despite what historiography tends to say, medieval texts (prints and manuscripts) have been constantly read during the Modern Age. What we call "Middle Ages" were part of the cultural background of learned people of the 17th century. Though, Middle Ages have been invisibilized by the official culture imposed by the royal power. My purpose is to understand the tensions between official and individual culture, and the way they shaped the link to the past, and how they contributed to the emergence of a new historical notion: the "Middle Ages". Despite what historiography tends to say, medieval texts (prints and manuscripts) have been constantly read during the 17th century. What we call "Middle Ages" were part of the cultural background of learned people of this time. Though, Middle Ages have been invisibilized by the official culture imposed by the royal power. My purpose is to understand the tensions between official and individual culture, and the way they shaped the link to the past, and how they contributed to the emergence of a new historical notion: the "Middle Ages". My paper will be based upon the example of an aristocratic family from Provence, the Gallaup de Chasteuil. Two generations of this family have been loyal supporters of the King of France, but the last one rebelled against Louis XIV who diminished their power as members of the Parliament of Aix. François, Hubert and Pierre have been condemned to death, a sentence commuted to exile. Hubert spent his idle time to enrich his library and to read actively medieval manuscripts. He commented and annotated them, and they have been a basis for a social, cultural and political reflexion. While the monarchy reinforced its power through an official culture based on the classic literature, the rebellious aristocracy found its legitimacy in the Middle Ages.The definition of what we call "Middle Ages" – a notion that ...

94e congrès de la Medieval Academy of America, University of Pennsylvania, Philadelphie, U.S.A., 7-9 mars 2019. ; International audience ; Despite what historiography tends to say, medieval texts (prints and manuscripts) have been constantly read during the Modern Age. What we call "Middle Ages" were part of the cultural background of learned people of the 17th century. Though, Middle Ages have been invisibilized by the official culture imposed by the royal power. My purpose is to understand the tensions between official and individual culture, and the way they shaped the link to the past, and how they contributed to the emergence of a new historical notion: the "Middle Ages". Despite what historiography tends to say, medieval texts (prints and manuscripts) have been constantly read during the 17th century. What we call "Middle Ages" were part of the cultural background of learned people of this time. Though, Middle Ages have been invisibilized by the official culture imposed by the royal power. My purpose is to understand the tensions between official and individual culture, and the way they shaped the link to the past, and how they contributed to the emergence of a new historical notion: the "Middle Ages". My paper will be based upon the example of an aristocratic family from Provence, the Gallaup de Chasteuil. Two generations of this family have been loyal supporters of the King of France, but the last one rebelled against Louis XIV who diminished their power as members of the Parliament of Aix. François, Hubert and Pierre have been condemned to death, a sentence commuted to exile. Hubert spent his idle time to enrich his library and to read actively medieval manuscripts. He commented and annotated them, and they have been a basis for a social, cultural and political reflexion. While the monarchy reinforced its power through an official culture based on the classic literature, the rebellious aristocracy found its legitimacy in the Middle Ages.The definition of what we call "Middle Ages" – a notion that ...

HEGEMONI PEMERINTAH KOLONIAL BELANDA TERHADAP KEBERADAAN NASKAH-NASKAH KUNO MINANGKABAU BERAKSARA ARAB-MELAYUAbstractFar before the Netherland colonial came to Indonesia, Indonesian people is a very eductead people. Proves with the development of traditional education that use local font in the whole country, on of them is Minangkabau. Local font of Minangkabau is the adaptation of Arabian font along with the culture of the people there that is brought by the Arabia merchants, and well known with Arab-Melayu font or Arab without marker. Arab-Melayu font is thaught in the traditional Minangkabau education system through mosque. Besides, Arab-Melayu fontis the background of toward the existence of some texts which contains the value of life of Miangkabau people at that time. However, the existence of Arab-Melayu font try to move, especially when the Netherland colonial try to authorize by introducing latin font to Minangkabau people. The hegemony of latin font cause the degradation of Arab-Melayu font, that implicates to the dissapear of some texts like some scripts or memory that is saved in the old Minangkabau people's mind. Other than that, the hegemony of politics that is offered by The Netherland's government caused many Minangkabau scripts become not appropriate to be published and also most of the scripts is voluntary given to the Netherland's government or as a gift. Key Words: Minangkabau scripts, The Netherland's colonial, hegemony, local fontAbstrakJauh sebelum penjajah Belanda datang ke Indonesia, orang Indonesia adalah orang yang sangat edukatif. Terbukti dengan berkembangnya pendidikan tradisional yang menggunakan aksara lokal di seluruh negeri, di antaranya adalah Minangkabau. Aksara lokal Minangkabau adalah adaptasi dari aksara Arab bersama dengan budaya orang-orang di sana yang dibawa oleh para pedagang Arabia, dan terkenal dengan aksara Arab-Melayu atau Arab gundul. Aksara Arab-Melayu masuk dalam sistem pendidikan tradisional Minangkabau melalui masjid. Selain itu, aksara Arab-Melayu merupakan latar belakang adanya beberapa teks yang berisi nilai kehidupan orang-orang Minangkabau saat itu. Namun, keberadaan aksara Arab-Melayu mencoba terdesak, terutama saat penjajah Belanda mengenalkan aksara latin kepada masyarakat Minangkabau. Hegemoni aksara latin menyebabkan degradasi aksara Arab-Melayu, yang berimplikasi pada menghilangnya beberapa teks seperti beberapa skrip atau memori yang tersimpan dalam pikiran orang Minangkabau tua. Selain itu, hegemoni politik yang ditawarkan oleh pemerintah Belanda menyebabkan banyak naskah Minangkabau tidak sesuai untuk diterbitkan dan juga sebagian besar skripnya secara sukarela diberikan kepada pemerintah Belanda atau sebagai hadiah.Kata kunci: Skrip Minangkabau, hegemoni kolonial Belanda, aksara lokal

The Public Library of Évora has a rich and important collection of manuscripts assembled by its founder, the Archbishop D. Manuel do Cenáculo and cataloged by Cunha Rivara in the nineteenth century. A substantial part of this collection includes the bibliographic heritage of the founder and the correspondence sent to him by several national and foreign personalities. Nevertheless, part of the correspondence fund is not included in the Correspondence Catalogue that Armando Guzmão assembled. The current work examines two codices of unpublished letters that were not cataloged and were, thus, far unknown to the researchers. The letters were sent to the Archbishop Cenáculo between 1772-1803, by Joaquim Sá, Regius Professor of Latin at the College of Nobles of Lisbon and, by Alexandre Manuel, Secretary of the Royal Censorship Bureau. This work aims to highlight the historical importance of this kind of primary source, namely the documentary value to understand the political conjuncture at the end of ancient regime, the educational reforms of the government of Pombal, the censorship of books and cultural events, everyday life and mentalities in the eighteenth-century Portugal.