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This article presents and analyzes a newly discovered petroglyph from Tetzcotzinco (mun. Texcoco, Mexico) in the form of arranged pecked dots. Based on what is known about Mesoamerican divinatory systems, calendars, and the perception of space, the interpretation takes into account both the encoded numerical values and the layout of the dots. The main argument is that this and similar representations' function was not limited to simple counting of days or serving as a kind of astronomical marker, in which the arms of the cross indicated, for example, equinoxes, which is by far their most common interpretation in academic literature. Instead, it represented calendrical cycles through the numbers, as suggested by some scholars. Based on this hypothesis, the article explores the possible connection between numbers registered in Tetzcotzinco's "pecked cross" and specific diagrams from indigenous divinatory books. Therefore, the plausible interpretation of the symbolism of this petroglyph is that it either expressed a series of meanings related to the agrarian period(s) and rain god(s) or less-known Mesoamerican calendrical cycles, such as half trecenas or seven- and nine-day periods. [ABSTRACT FROM AUTHOR]

Reseña del libro de Jorge Prádanos Fernández, El corpus medieval de las Siete Partidas: catálogo de códices y fragmentos. Madrid: Dykinson.

Brief historical description of the Middle Ages. The Middle Ages is one of the three main periods in the most consistent scheme for analyzing European history: Antiquity, the Middle Ages, and the Modern Period. A similar term first appears in Latin in 1469 as media tempestas or "middle season". In early usage, there were many variants, including medium aevum, or "middle age", first recorded in 1604, and media saecula, or "middle centuries", first recorded in 1625. "medieval" and "medieval" meaning belonging to the Middle Ages, is derived from medium aevum. Albanian space in the Middle Ages. After the division of the Roman Empire into two parts, in 395, the Illyrian-Albanian territories became part of the Byzantine Empire, as it is commonly called after this date the Eastern Roman Empire after the ancient name of its capital, Byzantium, in honor of Constantine the Great it was called Constantinople. The Roman Empire during the III-IV centuries gave a number of prominent emperors and generals, also during the early Byzantine period (V-IX centuries), the Illyrian-Albanian territories gave the Byzantine Empire several emperors, among whom stand out especially Anastasius I of Durrës (491-518) and Justinian I of Taurisium of Skopje (527-565). [ABSTRACT FROM AUTHOR]

The objective of this paper is to analyse the anthropomorphic figures of the Madrid Codex, through the perspective of Mayan visual culture, to understand the forms of representation of the human body and thereby approach the way of assuming the body by the Yucatecan Mayans of the Postclassic Period. The general features of anthropomorphic figures are pointed out, the modules used to build them are characterized and the information offered by linguistic and anthropological research on the subject is used. The body is a totality of interrelated parts, the body is the vehicle for knowledge, communication, and action; in the body both the individual identity and the community character of the human being are expressed, it is also possible to identify the cultural construction that gives predominance to the masculine. [ABSTRACT FROM AUTHOR]

Este trabajo sigue la pista de aquellos estudiosos quienes, a lo largo de las centurias posteriores a la conquista española y hasta el siglo XXI, asumieron la tarea de recopilar y preservar la memoria de la sociedad prehispánica sobre su propia historia y difundirla para la posteridad. En esta empresa, destacan dos figuras trascendentales, unidas por el hilo conductor de una profunda vocación por la recopilación, comprensión y difusión de la memoria histórica de los pueblos del Anáhuac. Ellos son Bernardino de Sahagún y Miguel León Portilla. El fraile Sahagún, a partir de mediados del siglo XVI, se abocó a la exhaustiva tarea de rescatar dicha memoria recurriendo a informantes y eruditos aztecas entendidos en su cultura y su propio pasado. Además los propios indígenas, así como mestizos de una primera generación procuraron recuperar la historia de los pueblos de México, previo a la llegada de los españoles y escribieron su propia interpretación de la conquista europea. Siglos más tarde, el historiador, antropólogo y filósofo mexicano Miguel León Portilla, desde mediados del siglo XX, se dedicaría a la extensa labor de compilar publicaciones, documentos y narraciones y publicar sus escritos a fin de que se comprendiera y difundiera la historia y cultura de los pueblos del México Antiguo. También, durante ese lapso de cuatrocientos años que separan la obra de ambas figuras, otras investigaciones darían continuidad a la obra iniciada por Sahagún, contribuyendo así con esta enorme empresa cultural. Destacan entre estos estudiosos Carlos Sigüenza y Góngora en el siglo XVII, Francisco Javier Clavigero en el siglo XVIII y Alfredo Chavero en el siglo XIX. En el siglo XX la figura más destacada fue el investigador Miguel León Portilla, cuyos trabajos son notables por la profusión de información, el análisis y su labor en la difusión de la extraordinaria historia y el legado cultural de los pueblos prehispánicos del Anáhuac.

After some considerations which situate history and historic literature in their respective European and Pre-Columbian epistemic contexts, we realize an analytical approach to a pictographic narrative in different Nahua codices, but especially in the first eight plates of Codex Azcatitlan that relate the mythical tribulations of the Mexicas, in the early steps of their departure from Aztlan-Chicomoztoc. We essentially compare the narrative matter of the pictorial text in this document with the corresponding sequences in Codex Boturini, Codex Mexicanus, and Historia Tolteca-Chichimeca. The intention is to show the diversity of visual paradigms, in terms of semiotics and narration, and the visual syntax of association that prevails and contributes to the production of sense. [ABSTRACT FROM AUTHOR]

John the Apostle and the Evangelist stayed on Patmos, the island in the Dodecanese Archipelago, in the Aegean Sea, at the end of the 1st century AD, where he wrote the Apocalypse, the last canonic book of the New Testament. A millennium later, in 1088, the cleric Christodoulos established a monastery on Patmos dedicated to this great personality in Christian history. In the Monastery of St. John the Apostle, which had a rather tumultuous history during the next nine centuries, there is one of the largest and richest libraries of the type, which represents a particular treasure not only for the Monastery or the Orthodox Christianity in general, but for science and researchers of the past from various scientific fields who come to the Monastery from all parts of the world. The library collections in Patmos Monastery can be grouped into three categories: codices, documents and printed books. Speaking of codices, it is a well-known fact that the initial Christodoulos collection, which, as it turned out, had been the nucleus from which the voluminous treasury of many different manuscripts evolved, consisted of 330 manuscript codices. Thanks to the constant inflow, the number of manuscripts kept growing in later periods, so that by 1890 the collection consisted of an impressive 855 manuscripts. The library also contains around 150 documents dating from the Byzantine period, and this number excludes many official and unofficial documents. On the other hand, the number of documents dating from the post-Byzantine period is considerably larger - over 13,000. The post-Byzantine collection of documents includes many of those written in foreign languages, such as Latin (68), Romanian (36), and Turkish (1,300). The library collection of the Monastery of St. John the Apostle also contains around three thousand printed books. [ABSTRACT FROM AUTHOR]

This article examines the work of the Chicana artist Sandy Rodriguez, who created the Codex Rodriguez-Mondragón, an ongoing project begun in 2017 that consists of botanical illustrations and large-scale maps of California and northern Mexico. Rodriguez’s Codex draws on pre-Hispanic, colonial, and Chicana/o/x antecedents, most notably the Florentine Codex (sixteenth century) and the Chicana/o/x codices of the early 1990s, produced in the context of the quincentenary of Columbus’s voyage. This article posits Rodriguez’s Codex as a polyphonic text that exceeds both the linguistic of the literary and the visual of the artistic, drawing on a multiplicity of sources, both historical and contemporary, visual and textual, oral and aural, in her mapping of California’s land and history. The Codex Rodriguez-Mondragón collapses precolonial, colonial, and contemporary histories to underscore continuities between the ruptures of conquest and our dangerous geopolitical moment. [ABSTRACT FROM AUTHOR]

Durante el siglo XVI, Cuauhtitlan era conocido por sus especialistas en la producción de loza roja, muy demandada por las élites indígena y española. Una diversidad de estas vasijas fue representada en el Códice de los alfareros de Cuauhtitlan, documento que aborda el reclamo de unos ceramistas por la paga injusta que un juez español hizo por sus productos. De tal forma, el objetivo del presente trabajo es la identificación de las formas cerámicas plasmadas en el códice, a través del método comparativo

Pliny the Elder's Natural History, which contains an account of the origins of painting, offered sixteenth-century European artists a gift as they struggled to advance the status of painting as an intellectual rather than a mechanical art. The Roman authority was also read by Indigenous intellectuals in New Spain; they described their autochthonous painting practice in an account written in the Nahuatl language to respond to Pliny. This article offers a new translation of their account and a careful analysis that draws on recent work by material scientists to construct an Indigenous ontology of the image, and gives a comparison to the Plinian ideal. Crucial to both accounts is the role of the shadow as it relates to the nature of representation. [ABSTRACT FROM AUTHOR]

Spanish priests burned hundreds of images of idols, cult objects, and manuscripts with Mayan hieroglyphs following the conquest of the Yucatan Peninsula, convinced that this would encourage the indigenous population to renounce their ancient beliefs and turn to the Christian God. In so doing they destroyed the memory of a written culture that had existed for over two thousand years. Only four Maya manuscripts—the so-called codices—survived this missionary zeal and the tropical climate of the Yucatan, and these are today kept in museums and libraries in Mexico City, Madrid, Paris, and Dresden. Unlike hieroglyphic texts on stone monuments they do not relay historical events, but instead are mainly divinatory and related to the 260-day Tzolk’in calendar, holding predictive information about the success or failure of everyday activities on favourable or unfavourable days. The author uses a farmers’ almanac from the Dresden Codex to explain the function of Maya calendars, to discuss the significance of time, and to reconstruct how Mayan calendar priests would read daily predictions in the correlated images and texts and apply them to daily practice.

The subject of this article is the representation of rituals in pre-Colonial Mixtec codices. The objective is to show the diversity of rituals that were practised during the pre-Colonial period in relation to the ordering of social and natural times, from Mixtec stylistic resources and perspective. As other authors have already expressed, the codices are a primary and essential source for understanding the pre-Colonial period since, in the case of Ñuu Savi (The People of the Rain), they were written by Mixtecs, who explained their own world through these ancient books. [ABSTRACT FROM AUTHOR]

This essay explores the tense relationship between the oral and written transmissions in the history of the Qurʾān. While Muslim scholars consider "orality" to be the cornerstone in the process of transmitting their holy text, I argue that writing, in its various forms, was a crucial element in transmitting and validating the Qurʾān. Orality was also an important component in this process of transmission but it also played a theological role in establishing the superiority of the Qurʾān over the Bible. Indeed, the written transmission of the Qurʾān might have been more authoritative than its oral counterpart, which was/is mainly used as an argumentative device to establish the integrity of the text rather than to establish the text itself. [ABSTRACT FROM AUTHOR]

Copyright of Revista Espanola de Antropologia Americana is the property of Universidad Complutense de Madrid and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

This article aims to provide a diachronic overview of the evolution of New Testament Coptic titles, taking into account their textual structure, location inside the manuscript, and ornamental devices. The evolution of a title is not only related to the role of the chronological phase of the book production it belongs to, but also dependent upon the geographic area where its translation—from Greek to Coptic—took place. [ABSTRACT FROM AUTHOR]

Importantes testimonios sobre al-Andalus han llegado hasta nuestros días gracias a la conservación de distintos manuscritos realizados por cronistas e historiadores andalusíes permitiéndonos conocer las raíces de la historia. Los sabios andalusíes dominaron las humanidades, las ciencias y artes, lo que llevó a mostrar en sus tratados una amplia perspectiva sobre la vida cultural de al-Andalus. Para realizar una reconstrucción histórica de la música en al-Andalus, se cuenta con tres importantes fuentes de documentación. Por un lado, estarían los tratados, más o menos específicos sobre música, por otro la poesía, la cual refleja la gran presencia de la música en la vida andalusí, y por último la jurisprudencia, donde se puede observar el peso que la música tenía en al-Andalus a través de la legislación específica. El objetivo de este artículo se centra en mostrar las fuentes que citan instrumentos musicales dentro de un escenario especifico y detallar cuáles son los aludidos, para ello en primer lugar se hará un recorrido por los principales arabistas que han traducido y analizado los distintos códices, posteriormente se presentará cada uno de los perfiles musicales de los sabios andalusíes y sus trabajos al respecto, así como los medios donde los muestran.

We carry out a mathematical analysis of the quadrilateral fields from Codex Santa María Asunción and compare it with similar previous results from Codex Vergara, as well as analyze fields with more than four sides from both codices. We also provide a computational tool to draw all the possible shapes of the fields. Finally, we use the concept of maximum area to test the feasibility of the areas recorded in the codices and conclude that the Acolhua were very good surveyors. [ABSTRACT FROM AUTHOR]

Copyright of Itinerarios (1507-7241) is the property of University of Warsaw and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Byzantine civilization did not know the printed book: it was a civilization of manuscripts and manuscript books (codices) made of papyrus, parchment, and paper. The ancient Greeks bequeathed to the Byzantines the word Logos (in multiple meanings – word, speech, mind, reason, supreme principle, the divine creative power, the word of God, the word as the bearer of life and light), as the greatest treasure. The Rhomaioi (Byzantines) polished the skill of use of words and the ability to persuade with words to their full glory. However, the use of words within Byzantine civilization flourished completely and reached its apogee in literature. An important feature of the Greek language in Byzantine times (the period from the fourth to the fifteenth century) is diglossia, i.e. the existence of two different varieties of a language used under different conditions within a community – a high, socially prestigious form, used for writing, and a low, simpler, everyday spoken form. For Christians, a sensitive issue was the attitude towards the ancient pagan heritage: they accepted what did not conflict with their dogmas, and rejected the rest. Today, there are about 55,000 Greek manuscripts in the world, of which about 40,000 are Byzantine. In order to be distributed to readers and preserved from decay, manuscript books were being transcribed in scriptoriums, in which not only monks but also secular people of various professions were working. Books were very expensive. There were public, imperial, patriarchal, monastic, and private libraries, with not large collections of manuscripts. As Byzantine civilization was approaching its decline, the migration of Greek manuscripts from Byzantium to the Latin world of Western Europe began. In that way, the great heritage of ancient civilization was preserved and transferred to European countries. [ABSTRACT FROM AUTHOR]

This article aims to provide a diachronic overview of the evolution of New Testament Coptic titles, taking into account their textual structure, location inside the manuscript, and ornamental devices. The evolution of a title is not only related to the role of the chronological phase of the book production it belongs to, but also dependent upon the geographic area where its translation—from Greek to Coptic—took place.

El artículo trata de la relación de música y sociedad en el contexto cultural mexica, las escuelas de enseñanza y la organización del servicio ritual de los templos, los cargos y diferencias de maestros que tenían para la instrucción de los jóvenes que se dedicaban al servicio de ellos. Las danzas dedicadas a deidades específicas, según los dictados del Calendario Ceremonial (Cempoalapohualli), la predestinación para la música, cifrada en el Calendario Adivinatorio (Tonalpohualli), los servicios prestados por los jóvenes a los templos (velar, coger leña, mantener los fuegos rituales y los cantos y bailes adecuados para cada momento litúrgico). El uso ritual de alucinógenos. Y los instrumentos musicales prehispánicos.

Copyright of TRANS: Revista de Traductología is the property of TRANS: Revista de Traductologia and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Scholars have proposed that for decades after the conquest of Yucatan Maya scribes wielded competence in both the old hieroglyphic and the new Latinbased alphabetic scripts. During that time some scribes apparently worked furtively to transfer parts of their pre-conquest traditions, encoded in hieroglyphic codices, into new forms of alphabetic-based writing such as the Books of Chilam Balam and other forbidden works. Various types of evidence --historical and philological-- have been offered to substantiate claims concerning the lingering effects of hieroglyphic writing practices upon Maya use of the alphabetic script in early colonial times. In the light of new evidence from twentieth-century Maya scribal practice, this paper demonstrates that previously published arguments, especially those developed in an influential series of papers by distinguished Mayanist Victoria Bricker, can no longer be considered valid. [ABSTRACT FROM AUTHOR]

This article proposes a new approach to the representation of ceremonial cycles in pre- Hispanic religious codices. On the one hand, there is the influence of the vision of the friars, and their collaborators, in the production of historical sources regarding native religión; and the successive modern interpretations are questioned. On the other hand, a different approach is proposed based on field experience in the Mazatec region of Huautla de Jiménez, where nightly ceremonies, known as "evenings" since the time of María Sabina, open the door to rituals and knowledge which is almost completely unexplored in the existing literature on Mesoamerican religion of both the past and present. [ABSTRACT FROM AUTHOR]

The grapheme T648 in the Maya script occurs exclusively in the Postclassic period. Whether it is a CV syllable or a CVC logogram has been in question. In this paper we resolve that issue. Also, we suggest that the Classic version of the sign is T694, which led us to query relevant environments of both versions of the grapheme. We have found a solid substitution in the Postclassic codices with which we can answer several unknown collocations in the Classic Period. We offer CVC and V values for T648/694 and demonstrate their productivity in different contexts. [ABSTRACT FROM AUTHOR]

With the disappearance of the Western Roman Empire, law also started to decline as at the beginning of the Middle Ages state authority was almost inexistent - there was no longer a sophisticated legislator as the Romans, a hierarchy of executive power or a system of courts of law. It took European states a few centuries to regain the level of civilisation (including judicial civilisation) the Romans had reached during the peak of the Roman Empire. Even though it lacked judicial force, Roman law remained a benchmark for all European legists who interpreted the traditions and new norms from its perspective and it proved its value once again, centuries later, during the period of the great codices. In the European space marked by the middle class revolutions, the modern era was a period of great legislative effervescence. The French Revolution (1789) gave birth to the Declaration of the Human and Citizen's Rights and then a long line of (French) constitutions have given an impulse to reforming movements throughout Europe (numerous states adopted their own constitutions which were the base for their entire national law system). The French Civil Code (1805), the French Commercial Code (1807) and then the German Civil and Commercial Codes (which became valid in 1900) represented the pillars of continental private law. [ABSTRACT FROM AUTHOR]

An examination of several historical texts in the Maya codices reveals that droughts were a significant concern to the pre-ColumbianMaya that ultimately resulted in the collapse of their civilization. The effects of such droughts mentioned in those texts include damage to crops, famine, and wildfires. The dates assigned to five droughts in the codical texts agree with dates obtained from the analysis of lacustrine cores and stalagmites in caves by climatologists. [ABSTRACT FROM AUTHOR]

The Holy Qur'an is the most protected book revealed by Allah but a number of orientalists are resolutely a devouring to prove this reverend book as falsified like other revealed books. There has been a great difference of opinion between Easter Muslim theologians and the orientalists on the preservation of book of Allah. Although Orientalist admits the reality of unanimous consent about Mushaf-e-Usmani and used non-recurrent traditions in their favor. A.T. Welch the author of Al Kur'an article in Encyclopedia of Islam has based on Jeffery's book "Materials for the History of the text of the Qur'an", traditions attributed to the names of companions and successors and all were included in the compilation of Holy Qur'an in the time period of (...), Abu Baker and Usman (R.A). Orientalists could not know that such a large number of Muslims particularly the companions (R.A) could not think of implement a dialect that had not been attributed to the person other than the Holy Prophet (...). While discussing different dialects of the Holy Qur'an. Orientalists could not follow the principles of Higher criticism in spite of the unrealistic claims because they did not include the findings research report of the Head of Qur'anic Archive Professor Bergistarasser in their analytical study. According to that report there are errors of copying in all the 42000 Qur'anic scripts but no difference of text is found in any of them. The Muslim Ummah has unanimously stated three reasons to accept dialects: i.e:, Conformity of Arabic dictionary, continuous documentation and dialect according to the orthography of 'Usman Script'. All other-dialects were considered infrequent. In this article different readings of the of Holy Qur'an and preservation have been discussed. [ABSTRACT FROM AUTHOR]

It is often said that palaeographic analysis of Greek literary manuscripts from the Roman era has progressed from an aesthetic judgment to more of a science, thanks largely to increased data (in the form of newly discovered papyri and parchments from Egypt) and to more sophisticated ways of describing similarity and difference in handwriting. This progress is frequently taken to mean that we may now use the analysis of handwriting to assign dates to undated manuscripts with much greater precision and accuracy than was possible a century ago. This article questions this conclusion by focusing on neglected methodological points that specifically relate to the problem of palaeographic dating of codices, namely the size and character of the corpus of securely datable samples to which the handwriting of undated codices is compared. This problem is especially relevant for early Christian books, the surviving examples of which tend to be copied in the codex format. [ABSTRACT FROM AUTHOR]

From 6 November 2018 until 10 February 2019, the National Széchényi Library organized an exhibition of surviving items from the Bibliotheca Corviniana under the title The Corvina Library and the Buda Workshop. The exhibition, as its title suggests, focused on a single scholarly issue, the book production workshop established at the royal court. It showed how the purposeful process of library building (including the commissioning of books from Italy) was directed from Buda and which methods were used for the systematic development of the library. The exhibition had a monographic character and can be regarded the first survey of the subject. Therefore, the intention was to present not only the results of the research involved but also the process of reasoning and reaching the conclusions presented in the narrative. As a result, at the time of the exhibition and during its preparation, information transfer was happening at both cognitive and emotional levels. The nature of this information transfer was determined by the role certain pieces of information played in the story, depending on whether these were of primary or secondary character, explicitly communicated and centrally positioned, or used as a 'supporting act', making peripheral statements, acting as an emotionally charged but figurative account. Information was communicated explicitly through the detailed texts (object labels and summaries) and audiovisual displays accessible on screens, which demonstrated the process of research that went into the exhibition. The accompanying publications transmitted the main message on three levels. The exhibition, displaying 62 renaissance luxury codices, showed the power of homogeneity in a special way. The cultural and artistic aspect of the exhibition was exceptionally intensive, which enriched the visitors' reception of it, creating a sense of completeness. [ABSTRACT FROM AUTHOR]

[pt] Portugal herdou do reino mater de Leão as fontes jurídicas e os seus primeiros códices de Direito. Com o renascimento jurídico do Direito romano, os textos de Ius commune –que chegam muito cedo, logo no século XII– passam a preencher o quotidiano jurídico do reino, desde a media aetas até ao movimento iluminista de finais do século XVIII. Ingentes esforços de investigação se tem feito para localizar cronológica e espacialmente os restos indiciários desses medievos textos jurídicos. Este trabalho pretende fazer uma súmula, com vista a uma perspectiva integral e actualizada, do status quaestionis desta temática.

The collection of manuscripts at the Cistercian library in Szczyrzyc amounts to 100 volumes, including four medieval codices dated between 1460–1494; 12 manuscript books dated to the 17 th century; 57 dated to the 18 th century, and 27 manuscripts dated to the 19 th century. Most of them are textbooks, copies of theological, philosophical and legal treatises, works on rhetoric, liturgy, world history, mathematics and herbal medicine, as well as books of homilies for special occasions and feasts. The collection of manuscripts at the monastery in Szczyrzyc is mostly a functional one – it was used by the monks to study and broaden their philosophical, theological, legal and liturgical knowledge. Several codices contain the texts of homilies delivered at various churches on feast days and solemnities, written down by the monks of Szczyrzyc. The surviving codices are bound in simple covers made of damaged folios taken out from liturgical codices, including antiphonaries and graduals. Considering the small number of surviving books, it is difficult to discuss the interests or influences of particular authors and their works on the intellectual level of the religious community of Szczyrzyc.

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Place names are a way of naming a territory. The glyphic records of the Late Classic inscriptions, corresponding to the ñuiñe tradition in the northwest region of Oaxaca, are an important sample with regard to the knowledge of the writing system of the Mixteca Baja region. This article presents a review of the study methods used regarding the local writing systems, and in particular, of toponymy in Oaxaca, as well as the practicality of the epigraphic, iconographic and ethno historical tools that led to a reflection on some of the implications unearthed in the study, analysis and understanding of these [ABSTRACT FROM AUTHOR]

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