‎101011 manuscripts: Perl and the Chronicle of Matthew of Edessa‎

The Chronicle of Matthew of Edessa is a twelfth-century Armenian history that survives in 43 manuscripts, held in ten libraries in eight countries. My task is to create a definitive text that is based on all of them. I will talk about the problems of medieval text editing, the ways in which Perl and phylogenetics have come to my rescue, and show a few pretty pictures of manuscripts

10001 manuscripts in practice: Perl, XML, medieval chronicles, and why Unicode rocks‎

I work in the field of Armenian historiography. This means I get to play with medieval manuscripts. The things I'm doing with the manuscripts are theoretically interesting, but pretty boring in practice, so I'm using Perl to program away the most boring bits. I will talk about the problems of text criticism in general, what sorts of things can and can't be done by the computer, my initial aversion to XML, how I was shown (some of) the error of my ways, and how I'm combining a bunch of isolated pieces of technology that were mostly already in use to achieve fame and fortune in the world of Armenian studies.

Fun unzer alten oytser : geklibene perl fun unzere alte kwalen un kalerlei sforim, fun di rishoynim un akhroynim ; ayngetaylt oyf di sedres fun der toyre

gezamelt un bearbeit fun B. Jeushzon Bd.1

Fun unzer alten oytser : geklibene perl fun unzere alte kwalen un kalerlei sforim, fun di rishoynim un akhroynim ; ayngetaylt oyf di sedres fun der toyre

gezamelt un bearbeit fun B. Jeushzon ; Bd. 2

Von der Bezeugung zur narrativen Vergegenwärtigung. Fokalisierung im Reisebuch des Syrers Ḥanna Dyāb (1764)

Travelogues involve different truth claims, depending on whether their authors attempt on the one hand to convey received knowledge about entities and places, or on the other hand, present accounts of the traveler character’s own experiences. This study focuses on a travelogue from 1764 written by the Arabian Nights’ Syrian storyteller, Ḥanna Dyāb. Having written his travelogue more than 50 years after his trip to Paris, he evidently conceived of his narrative as a means to re-enact his experiences as a young traveler. To describe his particular self-staging in this autodiegetic narration “before fiction” (Paige 2011), I argue that an understanding of focalization as a graded visual mediation between the character’s inner life and the reader is needed. This approach helps one grasp how, with reference to Dyāb’s travelogue, truth is not something the traveler witnesses, but rather something the reader is invited to realize. I conclude that, with this shift from witnessing to visualization (Vergegenwärtigung), Dyāb’s travelogue fulfills a core function of literature.