Interventions présumées des scribes concernant le motif de l'arbre sacré dans le Pentateuque

Abstract: This article deals with several presumed scribal interventions which all concern the sacred tree motif. One finds deliberate changes in the MT, in the Septuagint, in Targum Onkelos and in the Vulgate. The Greek translators of Genesis and Samuel (1-2 Kingdoms) avoided rendering the word אשׁל "tamarisk" by its equivalent μυρίκη, chosing instead the word ἄρουρα "field". Similarly, the Greek translator of Genesis, in the passage of the death of Rebecca's nurse Deborah, passed over the motif of her burial under a grand tree. According to the hypothesis of the present article, all four changes are related to one other; they might be due to the translator's fear to connect the respective texts with traditions and customs concerning the Egyptian god Osiris. On the other side, a scribe of the proto-Massoretic tradition modified the readings mentioning the large tree of Mamre close to Hebron. By changing the noun's number from singular to plural the corrector tried to conceal the existence and importance of the sacred tree in the tradition of Abraham. By contrast, the scribe did not modify texts related to the sacred tree of Shechem. This disparity of treatment may be explained by the fact that, in the view of the Judean scribe, the tree of Shechem would put the Samaritans in a bad light. Finally, the authors of Targum Onkelos and of the Vulgate intervened almost systematically in Pentateuchal texts having the terms אֵלוֹן) אלון or אַלּוֹן ), which always designate a holy tree. The two expressions are rendered by terms referring to plains (Targum Onkelos) or a valley (Vulgate).

The basin of the two scribes, folio from the Kitab fi ma'arifat al-hiyal al-handisaya (the book of knowledge of ingenious mechanical devices) Automata by al-Jazari

1 ft. 1/8 in.x 7 3/4 in.; ink, opaque watercolor and gold on paper

Transformations et influences dans «l'historiographie» juive de la fin du VIIe s. av. notre ère jusqu'à l'époque perse

The origins of biblical historiography may be dated to the end of the VIIth c. and linked to those of the deuteronomic school itself. In order to justify Josiah's politics, his scribes elaborated a collection of texts (Deut, Josh, Kings, a vita Mosis in Gen-Nb) which were widely inspired by Assyrian ideology. During the Babylonian exile, this literature underwent a transformation: the new created « Deuteronomistic History, (Deut-2 Kings) converted propaganda into theodicee. The Deuteronomists were still at work in the Persian period as can be seen in numerous texts in Deut-2 Kings, as well as in the edition of the prophetic corpus. From now on, dtr ideology was centered on three points: the restauration by law, the end of prophecy and the need to separate Israel from the « others » (cf. EsdNeh). But the Persian period was also the, time of compromise. The Pentateuch was made by putting together dtr and priestly ideologies, « autochtonous » and « exodic » views about the origins of Israel.

Pennförare i periferin : österbottniska sockenskrivare 1721-1868

Modern research on literacy, the scriptualization of the administration and the interaction between the governing and the governed as part of the political culture, has brought to the fore the issue of different scripts and their terms. The present dissertation focuses on the parish scribes in the county of Ostrobothnia during the period 1721–1868. The peasantry had been given the right to pay parish scribes in 1624. The parish scribes who were to assist the peasants in connection with the collection of taxes simultaneously supervised the bailiffs who collected the taxes. Their writing skills made the scribes indispensable also in many other contexts. In Ostrobothnia, the peasantry had use for parish scribes, who worked as mediators between Swedish and Finnish, between the oral and the written and vice versa. The aim of this dissertation is on the one hand to explore the recruitment of parish scribes, and on the other to examine the parish scribes as a professional and social group. The parish scribes’ significance for the peasantry in everyday life, local decision-making and in connection with political processes will be analyzed by examining their work and professional activities. The recruitment of parish scribes and has been analyzed as a decision process where different actors were able to influence the election. The parish scribes’ competence requirements and terms of employment have been analyzed. The parish scribes as a professional body or a social group has not previously been explored. The examination of the 154 parish scribes as a professional and social group has been carried out in the form of a collective biography. Parish scribes’ tasks originally consisted of the collection of taxes, but the duties within the parish administration increased in the eighteenth and nineteenth centuries. The private writing assignments consisted of many different documents: bills of sale, probate inventories and estate distributions, wills, land tenancy agreements, life annuity and crofter agreements, promissory notes, auction records and different survey documents. The interaction with state power has been analyzed by examining five political decision-making processes that the peasants actively participated in.

Breviarium Fratrum Praedicatorum (MS C.IV.10)

Two probably originally distinct but roughly contemporary books (I-II, copied by three scribes, A-C): A psalter and a Dominican breviary. Complete critical and codicological description of the book and its contents available in the Codices Fennici -database.

Contents: I: Psalter: Fols. 7r–76va, Psalter, with additional hymns, concluding with Te Deum; Fols. 76vb–77vb, the Athanasian Creed; Fols. 77vb–80v, litany and other prayers. II: Dominican breviary: Fols. 1r–6v, English Dominican calendar (Jan.–Dec.); Fols. 81r–242v, 276r–312r, proprium de tempore (defect), from the First Advent to the First Sunday after Trinity, and from septuagesima in mensis Augusti to the 25th Sunday after Trinity; Fols. 313ra–318v, Office for the dedication of a church; Fols. 243r–275v, 319r–334v, 353r–v, 335r–352v, 354r–371r, proprium de sanctis (defect), from the beginning up to the office of Mary Magdalene, with a misplaced leaf, fol. 353, at translatio B. Dominici, and, after several missing gatherings, the end of commune sanctorum; Fol. 371v, originally empty, with office for St Ursula added in a saec. XIV hand.

Laser scribing of thin-film PV modules

This study is a literature review on laser scribing in monolithically interconnected thin-film PV modules, focusing on efficiency of modules based on absorber materials CIGS, CdTe and a-Si. In thin-film PV module manufacturing scribing is used to interconnect individual cells monolithically by P1, P2 and P3 scribes. Laser scribing has several advantages compared to mechanical scribing for this purpose. However, laser scribing of thin-films can be a challenging process and may induce efficiency reducing defects. Some of these defects can be avoided by improving optimisation or processing methods.

Antiphonarium Dominicanum (C.ö.I.9)

A somewhat fragmentary copy of a catholic antiphonary, prepared by several scribes, possibly during a longer period of time, in the reformation period. Owned and probably used by several priests in the sixteenth and seventeenth centuries, the book found its way finaly to Tammela church, from where it was removed to Helsinki in 1882.

Antiphonarium (MS A.ö.II.29, Ilmajoen antifonarium)

Complete critical and codicological description of the book and its contents available in the Codices Fennici -database.

Legendarium (MS C.ö.I.1)

Much of the manuscript is taken up by a collection Sunday sermons and by a selection from Legenda Aurea. The manuscript features several scribes and may be a result of compiling text from different sources.

Missale (MS C.ö.IV.7, "Oripään missale I")

Complete critical and codicological description of the book and its contents available in the Codices Fennici -database.

Décaper les vieux romans : voisinages corrosifs dans un manuscrit du XIIIe siècle (Chantilly, Condé 472)

Dès ses plus anciennes manifestations, la littérature narrative qui prend le nom de « roman » se donne comme un jeu d’échos et de réponses entre les textes. L’étude des collections de manuscrits permet de saisir ces jeux intertextuels en contexte, notamment à travers l’organisation de codex qui témoignent de la réception du roman médiéval par les copistes médiévaux eux-mêmes. La composition du manuscrit de Chantilly (Condé 472), où se côtoient romans parodiques et romans canoniques (notamment Érec, Yvain et Lancelot de Chrétien de Troyes), illustre le travail de scribes de toute évidence parfaitement conscients du ludisme des textes qu’ils recopiaient et qui s’assuraient, à travers la mise en recueil, de mettre en regard ce que l’on appellerait, en termes genettiens, le texte parodique et sa source hypotextuelle. La mise en recueil donne cependant un sens positif à cette réflexion critique sur l’art du roman : elle ne se contente pas d’organiser la série de romans parodiques de façon à miner la crédibilité du monde arthurien et, ce faisant, de réorienter l’éclairage jeté sur les romans de Chrétien de Troyes, elle propose la lecture allégorique comme voie de renouvellement. Avec les premières branches du Perlesvaus, elle explore les possibilités d’une lecture édifiante de la légende arthurienne, dans un monde où l’humour le cède à l’horreur. Cette voie, abandonnée avant l’heureuse conclusion, est reprise dans un tout autre registre avec le Roman de Renart. La position finale attribuée aux branches du Roman de Renart et le choix de branches où l’enjeu rhétorique et herméneutique est clairement exprimé laissent croire que le scribe qui est derrière l’agencement du manuscrit a trouvé dans les aventures du goupil le juste équilibre entre parodie et allégorie capable de justifier pleinement l’aventure paradoxale du roman antiromanesque.