fragmentary manuscripts and citations from patristic and liturgical sources. From these I have chosen four Latin Fathers for their relative abundance of material and chronological representation covering the 3rd and 4th centuries: Tertullian of Carthage
: “Achtet Casten, darinnen allerleÿ Büecher”. Prints and Manuscripts in the Kunstkammer of Ferdinand of Tyrol , in: Collecting Prints and Drawings , ed. Gáldy , M. Andrea , Newcastle upon Tyne 2016 . (in preparation at time of
In Byzantium, the 9th–11th c. was a crucial period concerning the preservation of many manuscripts we posses to this day. One of them is the Codex Vindobonensis Medicus graecus 4 from the Austrian National Library in Vienna, one of the oldest manuscripts of the Hippocratic tradition. The initial analysis of this manuscript shows the background of its use, its possible Byzantine readers and sheds light on its origin.A detailed description of the manuscript will require a deeper analysis of the script used, the textual composition, the notes and all corrections, emendations, scribal errors and the like. Such an analysis would lead to a better understanding of the Byzantine scribal culture in the 9th-11th c., including why, for whom and how they carried out their work.
The bibliography of foliicolous lichenised fungi is compiled, listing publications of the last 60 years following Santesson’s world monograph on the foliicolous lichens. It consists of 708 scientific papers, journal publications, books, posters, exsiccates, dissertation manuscripts.
This article discusses the verse 13 of Pindar's sixth Pythian ode. The manuscripts have «χεράδι», but editors generally accept C. D. Beck's conjecture «χεράδει». The text of the manuscripts is also attested in numerous ancient sources, but «χεράδει» also circulated in antiquity as a varia lectio. The ancient criticism on the Pindaric verse is then examined, taking into consideration the possible reading of Aristarchus of Samothrace (fr. 55 Schironi) and the text of P.Oxy. 5039, which probably had χεράδι.
Here we edit a second leaf of an Old Uigur manuscript preserved in the Chinese Academy of Cultural Heritage. While the leaf published in 2011 is an account of the history of the West Uigur Kingdom of Qočo, the present text refers to the early years of Buddhism as well as to the relationship between religion and state, the inner and outer sphere in Old Uigur historiography. We consider the possibility that the manuscript was a kind of World History.
In an article, published in 1964, Benjamin Rajeczky tried to interpret the definition “ungaricum” found in a medieval manuscript from Cracow (Kr-1267). We find the rubrics to a Kyrie and its Sanctus version respectively: “Sequitur ungaricum kyrieleison” and “Ungaricum sanctus de beata virgine pulchrum sequitur”. Rajeczky did not regard the designation an isolated instance. Comparative analysis shows that there are ordinary melodies that are preserved only in Hungarin and Polish manuscripts. Indirect examples serve as further examples of Hungarian-Polish cultural interchange.
The present paper deals with the use of two Cyrillic letters (named jus) in the 16th-century Ukrainian manuscripts kept in Hungary. The majority of the codices contains both of these special letters, however, in a number of manuscripts, the confusion of the juses can be observed. The scribes probably tried to follow Middle Bulgarian norms but the orthographic features of the protographs could also appear in the copies weakening the outcome contrary to the scribes’ intention to follow the rules.
The structure of the rest of the paper is as follows: First we give a brief background of Visualization techniques in Scientometrics. This is followed by data collection and methodology. Next, we present the results of the study and