59 research outputs found

    Automatic Palaeographic Exploration of Genizah Manuscripts

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    The Cairo Genizah is a collection of hand-written documents containing approximately 350,000 fragments of mainly Jewish texts discovered in the late 19th century. The fragments are today spread out in some 75 libraries and private collections worldwide, but there is an ongoing effort to document and catalogue all extant fragments. Palaeographic information plays a key role in the study of the Genizah collection. Script style, and–more specifically–handwriting, can be used to identify fragments that might originate from the same original work. Such matched fragments, commonly referred to as “joins”, are currently identified manually by experts, and presumably only a small fraction of existing joins have been discovered to date. In this work, we show that automatic handwriting matching functions, obtained from non-specific features using a corpus of writing samples, can perform this task quite reliably. In addition, we explore the problem of grouping various Genizah documents by script style, without being provided any prior information about the relevant styles. The automatically obtained grouping agrees, for the most part, with the palaeographic taxonomy. In cases where the method fails, it is due to apparent similarities between related scripts

    Manuscrits hébreux et judéo-arabes médiévaux

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    Programme de l’année 2011-2012 : Identifier la main du scribe : petit guide paléographique appliqué aux écritures hébraïques documentaires

    Manuscrits hébreux et judéo-arabes médiévaux

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    Programme de l’année 2011-2012 : Identifier la main du scribe : petit guide paléographique appliqué aux écritures hébraïques documentaires

    Kodikologie und Paläographie im digitalen Zeitalter 2 - Codicology and Palaeography in the Digital Age 2

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    Der Einsatz digitaler Technik verändert den wissenschaftlichen Umgang mit der handgeschriebenen Überlieferung. Dieser Band vertieft Fragen zu Digitalisierung und Katalogisierung, zu automatischer Schrifterkennung und Schriftanalyse, und er erweitert eine Diskussion, die mit dem im letzten Jahr erschienenen ersten Band zur digitalen Handschriftenforschung angestossen worden ist: Welche Erkenntnisse können etwa naturwissenschaftliche Methoden liefern? Welche musik- und kunsthistorischen Fragestellungen lassen sich mit Hilfe moderner Informationstechnologien beantworten? Wie lassen sich Methoden einer digitalen Auswertung lateinischer Handschriften auf griechische, glagolithische oder ägyptische Texte anwenden? Der raum-zeitliche Rahmen der hier von einer internationalen Autorenschaft zusammengetragenen 22 wissenschaftlichen Beiträge reicht vom alten Ägypten bis ins Paris der Postmoderne. Mit Beiträgen von: Pádraig Ó Macháin; Armand Tif; Alison Stones, Ken Sochats; Melissa Terras; Silke Schöttle, Ulrike Mehringer; Marilena Maniaci, Paolo Eleuteri; Ezio Ornato; Toby Burrows; Robert Kummer; Lior Wolf, Nachum Dershowitz, Liza Potikha, Tanya German, Roni Shweka, Yacov Choueka; Daniel Deckers, Leif Glaser; Timothy Stinson; Peter Meinlschmidt, Carmen Kämmerer, Volker Märgner; Peter Stokes—Dominique Stutzmann; Stephen Quirke; Markus Diem, Robert Sablatnig, Melanie Gau, Heinz Miklas; Julia Craig-McFeely; Isabelle Schürch, Martin Rüesch; Carole Dornier, Pierre-Yves Buard; Samantha Saidi, Jean-François Bert, Philippe Artières; Elena Pierazzo, Peter Stokes. Einleitung von: Franz Fischer, Patrick Sahle. Unter Mitarbeit von: Bernhard Assmann, Malte Rehbein, Patrick Sahle

    Reflejado en el Cielo: Evidencia Bíblica y Romana de un Motivo Compartido en la Antigüedad, sobre los Rasgos Materiales de la Metrópolis del Pueblo Elegido Reflejada en una Constelación Celeste. Primera Parte: Cassiopeia en Isaiah 49:16; la Jerusalén Cele

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    Hypotheses from the scholarly literature concerning separate textual items — namely, the early medieval rabbinic (and in 1982, Wiesenberg’s) interpretation of Jerusalem’s walls being engraved as though on the palms of the hands of God in the sense that Jerusalem is always remembered by Him (Isaiah 49:16) in relation to the constellation of Cassiopeia (cf. al-Kaff ‘the hand palm’ in Arabic); and Vinci and Maiuri’s proposal that the ascription of only seven hills to Rome within the Servian Wall, and the very plan of those walls, were intended for them to correspond to both the number of stars in the Pleiades, and the layout of respectively those hills and stars, with the Palatine hill corresponding to the star Maia (whose name was tabooised, under the death penalty, in the context of reference to the foundation of Rome) — are brought together here and in Part Two. We propose that there was in antiquity a motif by which, a people would consider its metropolis (its orography in the case of Rome, the city walls in Jerusalem’s) as being reflected in heaven in a constellation. This was comforting,as the eternal city would endure as long as the firmament (a biblical expression indeed). Cf. the motif of the heavenly Jerusalem corresponding to the earthly Jerusalem, and besides, the motif of a city having seven hills (e.g., Constantinople and Jerusalem) is staggeringly widespread, mostly (probably exclusively) because of Rome’s Seven Hills. The lunar mirror hypothesis is a different manner in which reflection of features of the Earth were believed to be reflected in heaven: hence (see Pert Two), a mapmaker drew the southern tip of Africa with a bifurcated contour because of a feature of moon spots. In Part One, we also discuss Cassiopeia in relation to Andromeda, herself a character sometimes related to the Queen of Sheba (herself related to the demoness Onoskelis). Andromeda in Heliodorus’ Aethiopica, in a genetic aetiology, apparently influenced a rabbinic tale.Hipótesis de la literatura culta referidas a temas textuales concretos — en particular la interpretación rabínica en el medievo temprano (y en 1982, de Wiesenberg) de los muros de Jerusalén como si estuvieran grabados en las palmas de las manos de Dios, en el sentido de que Jerusalén siempre está en Su pensamiento (Isaías 49:16) en relación con la constelación de Casiopea (cf. al-Kaff ‘la palma de la mano’ en árabe); y la propuesta de Vinci y Maiuri de que la adscripción de solamente siete colinas en Roma dentro del muro servio y el verdadero plan de estos muros fueron entendidos por ellos como respondiendo al número de estrellas de las Pléyades, así como la disposición respectivamente de estas colinas y las estrellas, con la colina del Palatino coincidiendo con la estrella Maya (cuyo nombre se convirtió en un tabú, bajo pena de muerte, en el contexto de referencia a la fundación de Roma) — se analizan en conjunto aquí y en una Segunda Parte. Observamos que a propósito de esto en la Antigüedad hubo algún motivo por el que un pueblo debió considerar que su metrópolis (su orografía en el caso de Roma y los muros de la ciudad en el de Jerusalén) estaría reflejada en los cielos en una constelación. Esta idea fue reconfortante, encuanto que la ciudad eterna duraría tanto como el firmamento (de hecho una expresión bíblica). Cf. el motivo de la Jerusalén celeste que corresponde a la Jerusalén terrenal; y al lado, el motivo de una ciudad con siete colinas (p.ej., Constantinopla y Jerusalén) desarrollado de modo sorprendente, sobre todo (tal vez exclusivamente) por causa de las siete colinas de Roma. La hipótesis del espejo lunar es una cuestión diferente, en que se creían reflejados en el cielo elementos de la Tierra: aquí (véase la Parte Segunda) un cartógrafo dibujó la punta sur de África con un contorno bifurcado debido a una particularidad de las manchas lunares. En esta Primera Parte discutimos también el motivo de Casiopea en relación con Andrómeda, ella misma un personaje a veces relacionado con la Reina de Saba (que por su parte tiene que ver con la diablesa Onoskelis). Andrómeda en las Etiópicas de Heliodoro, en una etiología genética, influyó al parecer en un cuento rabínico

    Diversity and Rabbinization

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    "This volume is dedicated to the cultural and religious diversity in Jewish communities from Late Antiquity to the Early Middle Age and the growing influence of the rabbis within these communities during the same period. Drawing on available textual and material evidence, the fourteen essays presented here, written by leading experts in their fields, span a significant chronological and geographical range and cover material that has not yet received sufficient attention in scholarship. The volume is divided into four parts. The first focuses on the vantage point of the synagogue; the second and third on non-rabbinic Judaism in, respectively, the Near East and Europe; the final part turns from diversity within Judaism to the process of ""rabbinization"" as represented in some unusual rabbinic texts. Diversity and Rabbinization is a welcome contribution to the historical study of Judaism in all its complexity. It presents fresh perspectives on critical questions and allows us to rethink the tension between multiplicity and unity in Judaism during the first millennium CE. L’École Pratique des Hautes Études has kindly contributed to the publication of this volume.

    Diversity and Rabbinization

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    "This volume is dedicated to the cultural and religious diversity in Jewish communities from Late Antiquity to the Early Middle Age and the growing influence of the rabbis within these communities during the same period. Drawing on available textual and material evidence, the fourteen essays presented here, written by leading experts in their fields, span a significant chronological and geographical range and cover material that has not yet received sufficient attention in scholarship. The volume is divided into four parts. The first focuses on the vantage point of the synagogue; the second and third on non-rabbinic Judaism in, respectively, the Near East and Europe; the final part turns from diversity within Judaism to the process of ""rabbinization"" as represented in some unusual rabbinic texts. Diversity and Rabbinization is a welcome contribution to the historical study of Judaism in all its complexity. It presents fresh perspectives on critical questions and allows us to rethink the tension between multiplicity and unity in Judaism during the first millennium CE. L’École Pratique des Hautes Études has kindly contributed to the publication of this volume.

    Accounting Historians Journal, 1994, Vol. 21, no. 1 [whole issue]

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    June issu
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