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Journal articles on the topic 'Illumination of books and manuscripts, Ethiopian'

Author: Grafiati
Published: 4 June 2021
Last updated: 1 February 2022

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1

Brandt, Peter. "Geflecht aus 81 Büchern - Zur variantenreichen Gestalt des äthiopischen Bibelkanons." Aethiopica 3 (September 2, 2013): 79–115. http://dx.doi.org/10.15460/aethiopica.3.1.572.

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The canon lists in Sēnodos und Fetḥa nagaśt do not represent the original arrangement of biblical books, since they go back to coptic traditions. Most of the biblical manuscripts are younger than the lists (c. 14 to c. 20), and their order of books is very disparat. Although the original arrangement cannot be identified from them, they reveal aspects of arrangement, which generate a specific ethiopian shape of the bible. Books or groups of books are bound together in different ways. In the OT there are eight books of the Law instead of five, and the rest remains in great variance. In the NT th
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2

Kawo, Hassen Muhammad. "Islamic Manuscript Collections in Ethiopia." Islamic Africa 6, no. 1-2 (2015): 192–200. http://dx.doi.org/10.1163/21540993-00602012.

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Ethiopian Muslims introduced literary culture and manuscript collection in the mosques after the introduction of Islam in the seventh century. Books stored and preserved in a bookshelves known as taqet (Arabic, tāqat, shelf). This clearly shows African endogenous culture of preserving textual material that before the introduction of European models for archives and museums. This article demonstrates the collection of Islamic manuscripts in Ethiopian state archives and private collections and illustrates their challenges with recommendation to rescue the collections.
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3

Windmuller-Luna, Kristen. "Guerra com a lingoa." Journal of Jesuit Studies 2, no. 2 (2015): 223–47. http://dx.doi.org/10.1163/22141332-00202004.

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This article examines the book culture of the Jesuit mission to Ethiopia (1557–1632). Combining archival and field research, it considers the composition of the mission’s now-lost libraries, the use of books as tools of conversion, book production, and missionary engagement with Ethiopian Orthodox book culture. Furthermore, it illuminates the Jesuit reliance upon Ethiopian collaborators both to understand Orthodox texts and to produce Catholic manuscripts in the absence of a printing press. Using the personal libraries of Pedro Páez, S.J. and Afonso Mendes, S.J. as case studies, it posits that
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4

Ralph, Karen. "Performance, Object, and Private Devotion: The Illumination of Thomas Butler’s Books of Hours." Religions 11, no. 1 (2019): 20. http://dx.doi.org/10.3390/rel11010020.

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This article considers the major cycles of illumination in two Books of Hours belonging to Thomas Butler, seventh Earl of Ormond (c.1424–1515). The article concludes that the iconography of the two manuscripts reflects the personal and familial piety of the patron and was designed to act as a tool in the practice of devotion.
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5

Nash, Penelope. "Illuminated manuscripts and incucabula in Cambridge: A catalogue of western book illumination in the Fitzwilliam museum and the Cambridge colleges, part five: Illuminated incunabula, volume one: Books printed in Italy [Book Review]." Journal of the Australian Early Medieval Association 15 (November 1, 2019): 127–29. http://dx.doi.org/10.35253/jaema.2019.1.6.

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Review(s) of: Illuminated manuscripts and incucabula in Cambridge: A catalogue of western book illumination in the Fitzwilliam museum and the Cambridge colleges, part five: Illuminated incunabula, volume one: Books printed in Italy, by Andriolo, Azzura Elena and Reynolds, Suzanne, (London and Turnhout: Harvey Miller, 2017) hardcover, 288 pages, RRP 149 pounds/Euro175; ISBN: 9781909400856.
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6

Kitzinger, Beatrice. "Wandalgarius’ Letters of the Law: Figural Initials and Book Culture in the Late Eighth Century." Zeitschrift für Kunstgeschichte 84, no. 3 (2021): 291–324. http://dx.doi.org/10.1515/zkg-2021-3001.

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Abstract Long sidelined by art historians, the Wandalgarius Codex is a compendium of legal texts dated to 793 that represents an early venture in a trend associated with the 790s: populating initial letters with lively figures. This article centers the Wandalgarius Codex in discussion of experimental book illumination in the late eighth century. The decade saw re-definition of the visual organization of books, the uses illumination could serve, and the ways manuscripts in many genres reflected and shaped projects of education and reform. The essay sets Wandalgarius’ approach to initials in con
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7

Shelemay, Kay Kaufman, Peter Jeffery, and Ingrid Monson. "Oral and written transmission in Ethiopian Christian chant." Early Music History 12 (January 1993): 55–117. http://dx.doi.org/10.1017/s0261127900000140.

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Of all the musical traditions in the world among which fruitful comparisons with medieval European chant might be made, the chant tradition of the Ethiopian Orthodox Church promises to be especially informative. In Ethiopia one can actually witness many of the same processes of oral and written transmission as were or may have been active in medieval Europe. Music and literacy are taught in a single curriculum in ecclesiastical schools. Future singers begin to acquire the repertory by memorising chants that serve both as models for whole melodies and as the sources of the melodic phrases linke
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8

Paris-Popa, Andreea. "Breaking the Contract between God and the Visual-Literary Fusion: Illuminated Manuscripts, William Blake and the Graphic Novel." American, British and Canadian Studies 30, no. 1 (2018): 133–52. http://dx.doi.org/10.2478/abcsj-2018-0008.

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Abstract This essay follows three different stages of the fusion of images and words in the tradition of the book. More specifically, it tackles the transformation undergone by the initially religious combination of visual figures and scriptural texts, exemplified by medieval illuminated manuscripts into the spiritual, non-dogmatic, illuminated books printed and painted by poet-prophet William Blake in a manner that combines mysticism and literature. Eventually, the analysis reaches the secularized genre of the graphic novel that renounces the metaphysical element embedded in the intertwining
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9

Kelders, Ann. "De Gouden Eeuw van de Bourgondisch-Habsburgse Nederlanden." Queeste 27, no. 1 (2020): 63–70. http://dx.doi.org/10.5117/que2020.1.003.keld.

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Abstract The Royal Library of Belgium (kbr) has opened a new permanent museum showcasing the historical core of its collections: the luxurious manuscript library of the dukes of Burgundy. Centred around a late medieval chapel that is part of kbr’s present-day building, the museum introduces visitors to medieval book production, the historical context of the late medieval Low Countries, and the subject matter of the ducal library. The breadth of the dukes’ (and their wives’!) interests is reflected in the manuscripts that have come down to us, ranging from liturgical books over philosophical tr
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10

Clanchy, Michael. "Images of Ladies with Prayer Books: What do they Signify?" Studies in Church History 38 (2004): 106–22. http://dx.doi.org/10.1017/s042420840001576x.

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Monastic illumination of manuscripts gave to writings a force and prestige which was unprecedented. Throughout the millennium of western monasticism (500-1500 A.D.), the rich founded monasteries so that monks might pray and worship on their behalf. The monks displayed the fruit of their labours to their patrons in their churches and other works of art, particularly in their books. When with growing prosperity from about 1250 onwards the demand for individual prayer reached down to the middle class of knights and burgesses, they began to want wonderworking books of their own. They could not aff
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11

Anderson, Emily R. "Printing the Bespoke Book." Nuncius 35, no. 3 (2020): 536–60. http://dx.doi.org/10.1163/18253911-03503005.

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Abstract In 1482, Erhard Ratdolt, a prominent German printer in Venice, issued the editio princeps of Euclid’s Elements. Ratdolt experimented with the new technology of printing to overcome the difficulty in arranging geometric diagrams alongside the text. This article examines the materials and techniques that Ratdolt used in his edition of Elements including his use of vellum, gold printing, and illumination for special copies as well as his use of woodcuts, movable type, and metal-cast diagrams. Significantly, the legacy of Ratdolt’s innovations continued almost one hundred years later in s
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12

Flora, Holly. "Azzurra Elena Andriolo and Suzanne Reynolds, A Catalogue of Western Book Illumination in the Fitzwilliam Museum and the Cambridge Colleges: Illuminated Manuscripts and Incunabula in Cambridge, Part Five, Illuminated Incunabula, vol. 1, Books Printed in Italy. London and Turnhout: Harvey Miller, 2017. Pp. 288; many color figures. €175. ISBN: 978-1-909400-85-6." Speculum 93, no. 4 (2018): 1156–57. http://dx.doi.org/10.1086/699770.

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13

Woldeyes, Yirga Gelaw. "“Holding Living Bodies in Graveyards”: The Violence of Keeping Ethiopian Manuscripts in Western Institutions." M/C Journal 23, no. 2 (2020). http://dx.doi.org/10.5204/mcj.1621.

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IntroductionThere are two types of Africa. The first is a place where people and cultures live. The second is the image of Africa that has been invented through colonial knowledge and power. The colonial image of Africa, as the Other of Europe, a land “enveloped in the dark mantle of night” was supported by western states as it justified their colonial practices (Hegel 91). Any evidence that challenged the myth of the Dark Continent was destroyed, removed or ignored. While the looting of African natural resources has been studied, the looting of African knowledges hasn’t received as much atten
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14

Shalev-Eyni, Sarit. "Isaac's Sacrifice: Operation of Word and Image in Ashkenazi Religious Ceremonies." Entangled Religions 11, no. 3 (2020). http://dx.doi.org/10.46586/er.11.2020.8442.

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In the Ashkenazi public prayer domain, narratives and figures were limited to the illumination of large prayer books used by the cantor and smaller copies for private use, ordered by those members of the community who could afford them. Operation of word and image in this context enabled worshipers to interact with the human ancestors of the Jewish people and related fundamental biblical events perceived in the liturgy as ancestral merits. However, while the basic texts used in such collaborations were recited or sung by the cantor or believers and formed a consistent obligatory part of the li
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15

Petersen, Erik. "Suscipere digneris : Et fund og nogle hypoteser om Københavnerpsalteret Thott 143 2º og dets historie." Fund og Forskning i Det Kongelige Biblioteks Samlinger 50 (April 29, 2015). http://dx.doi.org/10.7146/fof.v50i0.41242.

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Erik Petersen: Suscipere digneris. A find and some hypotheses on the Copenhagen Psalter Thott 143 2° and its history. The Copenhagen Psalter Thott 143 2º has often, and rightly, been praised as an outstanding example of the subtlety and artistic quality of Romanesque art in manuscripts. Its illumination, the saints of its calendar and litany place it in an English context. Two added elements, an obituary notice on the death in 1272 of Eric duke of Jutland, son of the Danish king Abel, and a prayer of an anonymous woman, link the codex to Medieval Denmark and Scandinavia as well. Addressing the
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16

Bartlett, Alison. "Ambient Thinking: Or, Sweating over Theory." M/C Journal 13, no. 2 (2010). http://dx.doi.org/10.5204/mcj.216.

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If Continental social theory emerges from a climate of intensely cold winters and short mild summers, how does Australia (or any nation defined by its large masses of aridity) function as an environment in which to produce critical theory and new knowledge? Climate and weather are intrinsic to ambience, but what impact might they have on the conditions of producing academic work? How is ambience relevant to thinking and writing and research? Is there an ambient epistemology? This paper argues that the ambient is an unacknowledged factor in the production of critical thinking, and draws on exam
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