I have done about 40 painted codices, and 15 lithographic printed codices, following the format of the pre-Columbian books.
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The dye was used in pre-Hispanic illustrated codices and in the codices produced around the time of the 1521 Spanish Conquest.
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Many forged codices, they write, tend to appear on deer vellum.
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He has made over 22003 codices, in the manner of pre-Columbian books.
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This is why the reunion of the Old English poetic codices is so overwhelming.
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Each of the poetic codices has a specific history engraved into the text's physical form.
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Those included the famous Mayan codices, folding books made of what the Maya called huun-paper.
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In essence these codices provide the best insight into the history and culture of early Mexico.
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The manuscript also differed from other known Maya codices because it had more illustrations than text, which was unusual.
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Efforts by European and American libraries to digitise hundreds of thousands of Christian codices have ended abruptly, often bitterly.
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She has used these pigments in a series of paintings inspired by the elaborate codices of the Mexican colonial era.
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If successful, Dr. Dilley said, there are damaged codices all over the world that one day may yield their secrets.
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But for this viewer, the main attraction lay in a quiet little vitrine: all four Old English poetic codices, side by side.
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Vibrant images of skulls, cowboys, palm trees, and TV sets are juxtaposed in an enigmatic pictorial narrative that recalls pre-Hispanic codices.
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There are three other known (authenticated) ancient Maya manuscripts, known as the Dresden, Madrid, and Paris Codices, in addition to the Grolier Codex.
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Like colonial codices, her paintings function as literal and cultural maps, delineating borders and capturing aspects of the landscape, including flora and fauna.
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Mipanochia's work resembles Aztec codices, books, sheets of amate (bark paper), or deerskin hides with expansive and colorful drawings detailing Aztec history and cosmology.
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Leonardo experts confirmed that the sketches belong to the tireless inventor's codices, whose heirs allowed them to be split up in the late 16th century.
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A portion of the codices landed in Spanish sculptor Pompeo Leoni's hands and scholars have speculated that the drawings traveled to Portugal during this time.
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Unlike famous codices that have their own names, like the Codex Sinaiticus, this one is known humbly as M.910, its accession number at the library.
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Since 2016, Los Angeles-based artist Sandy Rodriguez has created paintings inspired by this and other colonial-period codices in her ongoing project, Codex Rodriguez-Mondragón.
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Archaeologists have since been butting heads over its authenticity, largely due to its cryptic emergence and the number of forged Maya codices that have come to light.
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"The Library" abounds in fascinating tales of lost codices and found manuscripts, and the sometimes unscrupulous schemes by which people have conspired to obtain or amass valuable volumes.
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The library's website states that only "researchers and scholars with appropriate academic qualifications" are allowed access to the over one million books and 75,000 codices in its collection.
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There is no way of knowing how many more poetic codices (the special term for these books) might have existed once upon a time, but have since been destroyed.
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Originally, the Marciana's salone was filled with walnut desks to which codices (ancient bound manuscripts) were chained, but in 1904 the chamber was converted to an exhibition and lecture space.
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However, the first substantial donation of Ethiopic manuscripts came from the Church of England Missionary Society comprising seventy-four codices collected in the 1830s and 1840s by the missionaries Isenberg and Krapf.
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Advertise on Hyperallergic with Nectar Ads Less than 20 known precolonial codices from the area of modern-day Mexico exist, and researchers have recently uncovered hidden imagery beneath the pages of one.
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But, arguably, the most interesting exhibit is "Leonardo in Translation," which focuses on the propagation of Leonardo's research in the 19th century, including reproductions of his codices, the collections of writings and sketches.
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The Western perspective, though slight, manifests itself in some of the exhibition's highlights: the codices of Leonardo da Vinci's phases of the moon, explained in mirrored chicken scratch, and a replica of Galileo's telescope.
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The proportions of their fully-shown bodies, represented in profile or frontal formats, also adhere to renderings found on the three authentic codices and other portable artifacts and carved ceramic vessels of the time.
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One of my Codices, "The Misadventures of the Romantic Cannibals" (2004), among other pieces, was exhibited in the Loveland Museum, Colorado, as part of a group show of work printed by Shark's Ink Press.
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Knorosov's precious loot is said to have also included reproductions of the three Maya codices that survived the destruction by the conquistadores, named after the cities where they have been brought—Paris, Madrid and Dresden.
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Some of it is clearly intended as set dressing, such as a series of forgettable, hand-painted enlargements of drawings from the Codices, which look more suited for the décor of a Leonardo-themed restaurant.
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NEW YORK ART BOOK FAIR The entire museum is filled with so many small publishers of art books, zines and other visually appealing codices that in past years I've gotten faint in less than an hour. Sept.
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If we are that disconnected from 1936, but the Old English poetic codices predate Benjamin by an entire millennium, then it is no wonder that being confronted by these manuscripts leads to a feeling of numbed, startled astonishment.
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The Angelica reflects the wealth of its Augustinian founders, whose church, the Basilica di Sant'Agostino, adjoins the library, while the Casanatense shows its Dominican roots in its deep collection of books and codices on Church doctrine and natural history.
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Investigations of the codex's pages are still ongoing, but the team believes that its pictures may lead to better understanding of archaeological remains from southern Mexico, as the places mentioned in other codices often correlate to actual archaeological sites.
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Enrique Chagoya's La Bestia's Guide to the Birth of the Cool , for instance, is a series of twelve colorful codices that explore the immigration of unaccompanied children from Guatemala, El Salvador, and Honduras, and is a prime example of the experimental work that can be done at Shark's Ink.
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Enrique Chagoya's La Bestia's Guide to the Birth of the Cool, for instance, is a series of twelve colorful codices that explore the immigration of unaccompanied children from Guatemala, El Salvador, and Honduras, and is a prime example of the experimental work that can be done at Shark's Ink.
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Mr. Nakamura was far from the first to have been seduced by a colorant whose production dates to the first millennium, a substance described in ancient Aztec codices, and one that, in the centuries before chemical dyeing became commonplace, was, after silver, the largest export from colonial Mexico.
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Fred Villanueva, another Dallas local who owns AshStudios (which he described as "a black and brown space"), said that he attempted "to show great respect to the Aztec and the Mayan codices that came before us" through the altar he created for the Latino Cultural Center, adding that part of his offering was the artwork itself.
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Even his most casual correspondence and marginal notes are written in an elegant hand, and when he sets his mind to writing beautifully — as in some of the manuscript pages for The Lord of the Rings, or his exercises in his various Elvish scripts — his writing achieves a visual elegance that rivals that of classical Islamic calligraphy or the great medieval codices.
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Daniel Knorr, for a project at last year's Documenta, embedded within pages of blank volumes all sorts of trash (a plastic doll leg, in this case); Tara O'Brien has made books whose pages are Plexiglas vases, filled with soil and buckram grass; Guy Laramée has incised three codices of an art history text to leave a topographic wasteland, as if culture itself had been eroded.
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Mr Eco, who worked from notebooks, index cards, obscure codices and hand-drawn maps, was seldom autobiographical, save for musing on the seductive symbols and myths of fascism with which he had grown up; and save for reflecting that his omnivorous curiosity, his love of lists and lunatic science ("Ptolemy, not Galileo") and his analysis of every conceivable cultural artefact, from Thomas Mann to Mickey Mouse, from Snoopy to Avicenna, from TV quiz shows to the "Poetics" of Aristotle, had been fed in boyhood by reading Jules Verne.
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Maya codices contain glyph like imagery that is related to deities, sacrifices, rituals, moon phases, planet movements, and calendars. Three codices that are considered legitimate are the Dresden, Madrid, and Paris Codices. These codices all feature depictions of human sacrificial rituals such as heart extractions and decapitations.
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The Codices Azoyú I & II are two Mesoamerican pictorial codices, painted in Tlapa around 1565. They were accidentally discovered in 1940 in the town of Azoyú, after which they are named. Both codices depict and offer supporting evidence for the Mesoamerican belief of nahualism.
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There are only a few extant inscriptions, making study of this writing system difficult. Aztec codices (singular codex) are books written by pre-Columbian and colonial-era Aztecs. These codices provide some of the best primary sources for Aztec culture. The pre-Columbian codices differ from European codices in that they are largely pictorial; they were not meant to symbolize spoken or written narratives.
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Codex Tudela.Visual accounts of Aztec sacrificial practice are principally found in codices and some Aztec statuary. Many visual renderings in the codices were created for Spanish patrons, and thus may reflect European preoccupations and prejudices. Produced during the 16th century, the most prominent codices include the Ríos, Tudela, Telleriano- Remensis, Magliabechiano, and Sahagún’s Florentine.
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Books published before 1900 are to be read in a special reading room. The manuscript B of the Nibelungenlied is kept here. A virtual library has been created to provide broader access to the manuscripts: Codices Electronici Sangallenses. This project has been expanded to include codices from other libraries as well and is operating under the name e-codices.
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The codices of pre-Columbian Mesoamerica (Mexico and Central America) had the same form as the European codex, but were instead made with long folded strips of either fig bark (amatl) or plant fibers, often with a layer of whitewash applied before writing. New World codices were written as late as the 16th century (see Maya codices and Aztec codices). Those written before the Spanish conquests seem all to have been single long sheets folded concertina-style, sometimes written on both sides of the local amatl paper.
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In practice, the phrase "Coptic binding" usually refers to multi-section bindings, while single- section Coptic codices are often referred to as "Nag Hammadi bindings", after the 13 codices found in 1945 which exemplify the form.
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One of the lead codices The Jordan Lead Codices, (or the Jordanian Codices), are a collection of codices allegedly found in a cave in Jordan and first publicized in March 2011. A number of scholars and a November 2012 regional BBC News investigation have pronounced them fakes. In December 2016, a radioactivity test performed at the University of Surrey's Ion Beam Centre confirmed the old age of the lead used, but not the inscriptions. As of 2017, both the Israeli Antiquities Authority (IAA) and the Jordanian archaeological department regard them as forgeries.
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Codices Latini Antiquiores ("The More Ancient Latin Manuscripts"), generally abbreviated CLA, is a catalogue of all surviving manuscripts in Latin (whether codices or scrolls) written before the 9th century. The complete title of the work is Codices Latini Antiquiores: A Paleographical Guide to Latin Manuscripts Prior to the Ninth Century. Elias Avery Lowe founded the project in 1929 and directed it himself until his death in 1969.
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These were 26 representative codices of the Aztecs, Mayan, Mixtec and Toltec cultures.
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The important collection of German-language manuscripts have shelf-marks beginning cpg (older usage: Cod. Pal. ger., for "Codices Palatini germanici"), while the vast Latin manuscript collection has shelf-marks with cpl (or Cod. Pal. lat., for "Codices Palatini latini").
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The colonial-era codices often contain Aztec pictograms or other pictorial elements. Some are written in alphabetic text in Classical Nahuatl (in the Latin alphabet) or Spanish, and occasionally Latin. Some are entirely in Nahuatl without pictorial content. Although there are very few surviving prehispanic codices, the ' (codex painter) tradition endured the transition to colonial culture; scholars now have access to a body of around 500 colonial- era codices.
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In the periods after conquest, there is evidence of a fusion of Spanish and Native influence that became common in manuscript making. Post-Hispanic codices contain a mixture of both Native and European styles and materials. Treatments have been conducted on Mesoamerican codices to prevent further decomposition and to assist in preservation. In current treatment of such codices, it is sometimes necessary to reverse old treatments for further preservation.
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The leaves, or pages, of the codices can first be dry-cleaned with grated Staedtler Mars plastic eraser crumbs as used in the treatment of Codex Huejotzingo. Tests are conducted to determine how the ink and leaves will react to aqueous treatment. The risks of aqueous treatment on Mesoamerican codices include the ink seeping further into the pages and stresses from expansion and contraction. Nonaqueous treatments are preferable for Mesoamerican codices.
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The Nag Hammadi codices are currently housed in the Coptic Museum in Cairo, Egypt.
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Others consider it to have stylistic traits suggesting a post-conquest production. Some codices were produces post- conquest, sometimes commissioned by the colonial government, for example Codex Mendoza, were painted by Aztec tlacuilos (codex creators), but under the control of Spanish authorities, who also sometimes commissioned codices describing pre-colonial religious practices, for example Codex Ríos. After the conquest, codices with calendric or religious information were sought out and systematically destroyed by the church - whereas other types of painted books, particularly historical narratives and tribute lists continued to be produced. Although depicting Aztec deities and describing religious practices also shared by the Aztecs of the Valley of Mexico, the codices produced in Southern Puebla near Cholula, are sometimes not considered to be Aztec codices, because they were produced outside of the Aztec "heartland".
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She also wrote one book of the eight-book Dragon Codices series, Black Dragon Codex (2008).
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The history of Mexico before the Spanish conquest is known through the work of archaeologists, epigraphers, and ethnohistorians (students of indigenous histories, usually from indigenous points of view), who analyze Mesoamerican indigenous manuscripts, particularly Aztec codices, Mayan codices, and Mixtec codices. Accounts are written by Spaniards at the time of the conquest (the conquistadores) and by Indigenous chroniclers of the postconquest period constitute the principal source of information regarding Mexico at the time of the Spanish Conquest. Few pictorial manuscripts (or codices) of the Maya, Mixtec and Mexica cultures of the Post-Classic period survive, but progress has been made particularly in the area of Maya archaeology and epigraphy.
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Publication of the contents of the manuscripts had already begun in Austria as part of the series Denkmäler der Tonkunst in Österreich (DTÖ). Though the first volume of Sechs Trienter Codices appeared in 1900, the last volume of Sieben Trienter Codices was not published until 1970.
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The adjoining friary houses a museum and an important Franciscan library with many codices and rare books.
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Harnack makes the following claim: Conversely, several early Latin codices contain Anti-Marcionite prologues to the Gospels.
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Only four of these codices exist today. These are the Dresden, Madrid, Paris and Grolier codices. The Dresden Codex is an astronomical Almanac. The Madrid Codex mainly consists of almanacs and horoscopes that were used to help Maya priests in the performance of their ceremonies and divinatory rituals.
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This is a list of notable codices. For the purposes of this compilation, as in philology, a "codex" is a manuscript book published from the late Antiquity period through the Middle Ages. (The majority of the books in both the list of manuscripts and list of illuminated manuscripts are codices.) More modern works that include "codex" as part of their name are not listed here. The following codices are usually named for their most famous resting-places, such as a city or library.
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The Bodleian Library holds four other Mesoamerican codices: Codex Laud, Codex Mendoza, Codex Selden and the Selden Roll.
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The text of the commentary is written in minuscule hand. It is one of the very few codices written in three columns per page. Other codices with three columns include Codex Vaticanus, Codex Vaticanus 2061 and 460. The Greek text of this codex is a representative of the Byzantine text-type.
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The Codex Purpureus Beratinus was inscribed on the UNESCO’s Memory of the World Register in 2005 in recognition of its historical significance. The two Beratinus codices preserved in Albania are very important for the global community and the development of ancient biblical, liturgical and hagiographical literature and are part of the "seven purple codices", which were written over a period of 13 centuries, i.e. from the sixth to the eighteenth centuries. The other five "purple codices" are in Italy (two), France (one), England (one), and Greece (one).
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In its content, it is similar to Codex Bodley and Codex Borgia. It is published (with an "Introduction" by C. A. Burland) in Volume XI of CODICES SELECTI of the Akademische Druck- u. Verlagsanstalt, Graz. The Bodleian Library holds four other Mesoamerican codices: Codex Bodley, Codex Mendoza, Codex Selden and the Selden Roll.
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On 26 November 2012, BBC News conducted a short investigation about the authenticity of the codices. This was conducted as a short 13-minute segment of Inside Out West (26 November 2012), 26 November 2012. accompanied by a written BBC News article entitled "Jordan Codices 'expert' David Elkington's claims queried"., 26 November 2012.
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Page from Codex Sinaiticus with text of Matthew 6:4–32 Alexandrinus – Table of κεφάλαια (table of contents) to the Gospel of Mark The great uncial codices or four great uncials are the only remaining uncial codices that contain (or originally contained) the entire text of the Greek Bible (Old and New Testament).
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Although the Mesoamerican writing system would fully develop later, early Olmec ceramics show representations that may be interpreted as codices.
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The writings in these codices comprise 52 mostly Gnostic treatises, but they also include three works belonging to the Corpus Hermeticum and a partial translation/alteration of Plato's Republic. In his introduction to The Nag Hammadi Library in English, James Robinson suggests that these codices may have belonged to a nearby Pachomian monastery and were buried after Saint Athanasius condemned the use of non-canonical books in his Festal Letter of 367 A.D. The discovery of these texts significantly influenced modern scholarship's pursuit and knowledge of early Christianity and Gnosticism. The contents of the codices were written in the Coptic language. The best-known of these works is probably the Gospel of Thomas, of which the Nag Hammadi codices contain the only complete text.
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The writings in these codices comprised fifty-two mostly Gnostic treatises, but they also include three works belonging to the Corpus Hermeticum and a partial translation/alteration of Plato's Republic. In his "Introduction" to The Nag Hammadi Library in English, James Robinson suggests that these codices may have belonged to a nearby Pachomian monastery, and were buried after Bishop Athanasius condemned the uncritical use of non-canonical books in his Festal Letter of 367 AD. The contents of the codices were written in Coptic language, though the works were probably all translations from Greek.Robinson, The Nag Hammadi Library in English, p.2 The best-known of these works is probably the Gospel of Thomas, of which the Nag Hammadi codices contain the only complete text.
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Folio 5r of the Codex Amiatinus, Ezra the Scribe. The nine volumes in the cupboard behind Ezra may be representation of the Novem Codices. The Novem Codices were a copy of an Old Latin translation of the Bible in nine volumes which were created for or by Cassiodorus for his monastic foundation at Vivarium.
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Among these were Livy and Tacitus. The Latin codices also included translations of Greek works, commissioned by Bessarion. Other Latin codices were purchased during his legation to Germany (1460–1461), notably exegetical and theological works by Nicholas of Lyra and William of Auvergne.Labowsky, Bessarion's Library..., pp. 15–17Zorzi, La libreria di san Marco..., p. 58.
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Before Uthman established the canon of the Quran, there may have been different versions or codices in complete state, though none has yet been discovered. Such codices as may exist never gained general approval and were viewed by Muslims as individuals' personal copies. With respect to partial codices, there is opinion that "the search for variants in the partial versions extant before the Caliph Uthman's alleged recension in the 640s has not yielded any differences of great significance".F. E. Peters, The Quest of the Historical Muhammad, International Journal of Middle East Studies, Vol.
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Antiquities of Mexico is a compilation of facsimile reproductions of Mesoamerican literature such as Maya codices, Mixtec codices, and Aztec codices as well as historical accounts and explorers' descriptions of archaeological ruins. It was assembled and published by Edward King, Lord Kingsborough, in the early decades of the 19th century. While much of the material pertains to pre-Columbian cultures, there are also documents relevant to studies of the Spanish conquest of the Aztec Empire. Antiquities of Mexico was produced to make copies of rare manuscripts in European collections available for study by scholars.
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Caterina Canzi died in Stuttgart at the age of 85.Gottwald, Clytus (2004). Codices musici, Vol. 6, Part 3, p. 194.
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During his administration, he employed the services of Marcello and Sirleto, as well as Onuphrio Panvinio (who was especially consulted in matters of Christian archaeology). He added more than 500 codices to the holdings of the Library, including 143 Greek codices, as his own entry book (which still survives as Vaticanus Latinus 3963) testifies.Zanelli, loc. cit.
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It has also a treatise of Pseudo-Dorotheus on the Seventy disciples and twelve apostles (as codices 82, 93, 459, 613, 617, 699).
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The artist stated he was fascinated by codices and other historical works that take advantage of signs and images to convey their meaning.
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In his edition, Rahlfs used mainly three codices to establish the text: Vaticanus, Sinaiticus and Alexandrinus, with the Vaticanus as the "leading manusript".
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The colorants, stylistic elements, and material components allow a better understanding of certain differences, as well as technical relationships between the codices, which contribute to the overall knowledge of the codex- making tradition in Mesoamerica. Infrared spectroscopy allowed for analysis of the white layer covering on each side of the Codex Cospi and Codex Ferjérváry- Mayer to be identified as a composition of gypsum and calcium carbonate. The white layer on the Codex Ferjérváry-Mayer is “composed of a mixture of two different hydration forms of calcium sulfate: gypsum and anhydrite (anhydrous calcium sulfate)”. In all the codices that were analyzed, the white layer on the back and front of each codex were identical in composition which provides evidence that the white background was “prepared in a single moment, independently from the painting sessions”. Analysis between the codices have indicated “clear-cut division between the Borgia group and Mixtec codices,” which have gypsum-based paint covering an animal skin support, in contrast with the Maya codices which have a calcium carbonate-base covering a paper support.
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The codices from this group include Codex Zouche- Nuttall; Codex Vindobonensis Mexicanus I; Codex Selden; Codex Bodley; and Codex Colombino. The Borgia group are believed to have been created in the Mixteca-Puebla region of central Mexico and they contain calendrical and ritual information. This group includes the Codex Borgia; Codex Cospi; Codex Laud; Codex Fejérváry-Mayer; and Codex Vaticanus B. Maya codices contained calendrical, astronomical and ritual information and are well known for being the source of today’s understanding of Maya civilization. The surviving pre- Hispanic Maya codices include the Dresden Codex; Paris Codex; and Madrid Codex (Maya).
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Present day material analysis conducted on the two codices supports the timeline depicted in the manuscripts. Researchers in archaeological science detected gypsum and indigo fluorescence that corresponds with the types of dyes used in Mesoamerica, yet later portions of the codices also contained inorganic pigments commonly used in Europe during the second half of the sixteenth century. These results are consistent with the idea that native Mesoamerican methods and European methods of dye creation and history recording were prevalent during the period of the codices birth. It is likely that Mesoamerican traditions in Tlapa-Tlachniollan existed during and succeeding Spanish conquest.
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The series Denkmäler der Tonkunst in Österreich published in 1900, the seventh year of its existence, volumes 14 and 15 bound together, which contain the first of several selections from the Trent Codices. Further, the volumes contain a complete thematic catalogue of the first six Trienter Codices (87, 88, 89, 90, 91, and 92), as well as an index of text incipits.
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Some or all of the Novem Codices were probably acquired by Benedict Biscop or Ceolfrid in Italy for the monastery at Monkwearmouth. The illumination of Ezra the Scribe in the Codex Amiatinus, which was created under the direction of Ceolfrid, has an open book cupboard containing a Bible in nine volumes which may be a representation of the Novem Codices.
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Finally we owe to Goar the "Historia universalis Joannis Zonarae ad manuscripts codices recognita" (Paris, 1687); it was continued and completed by Du Cange.
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Codices Illustres: The world's most famous illuminated manuscripts, 400 to 1600. Köln, TASCHEN, 2005. Hours of Catherine of Cleves. The Hours have several anomalies.
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No specific symbolism is known, but it is a frequent theme in pre-colonial codices and surviving historic textiles that remains in popular use.
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The Mesoamericans had the concept of deities and religion, but their concept was very different from Abrahamic concepts. The Mesoamericans had a belief where everything, every element of the cosmos, the earth, the sun, the moon, the stars, which mankind inhabits, everything that forms part of nature such as animals, plants, water and mountains all represented a manifestation of the supernatural. In most cases, gods and goddesses are often depicted in stone reliefs, pottery decoration, wall paintings and in the various Maya, and pictorial manuscripts such as Maya codices, Aztec codices, and Mixtec codices. Shield Jaguar and Lady Xoc, Maya, lintel 24 of temple 23, Yaxchilan, Mexico, ca.
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Michelle P. Brown, Understanding Illuminated Manscripts, revised: A Guide to Technical Terms, 2018, Getty Publications, , 9781606065785 p. 109. At least in the Western world, the main alternative to the paged codex format for a long document is the continuous scroll, which was the dominant form of document in the Ancient World. Some codices are continuously folded like a concertina, in particular the Maya codices and Aztec codices, which are actually long sheets of paper or animal skin folded into pages. They do not really meet most current definitions of the "codex" form, except that they are folded to be flat, but are so called by convention.
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"Red and White Bundle" is the nickname given to a location that is mentioned in several of the Mesoamerican codices which provide historico-mythical accounts of events and genealogies of the pre-Columbian Mixtec civilization, which was centered on the Oaxacan region of central-southern Mexico. The original Mixtecan name of this location is unknown. Its reference by Mesoamerica scholars as 'Red and White Bundle' derives from the appearance of the toponymic glyph associated with it in the pictorial Mixtec codices, such as the Zouche-Nuttall, Bodley and Vindobonensis codices. It was conquered by Eight Deer Jaguar Claw around 1099 and was the home city of Four Wind.
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In his discussion of one of the earliest pagan parchment codices to survive from Oxyrhynchus in Egypt, Eric Turner seems to challenge Skeat's notion when stating "its mere existence is evidence that this book form had a prehistory" and that "early experiments with this book form may well have taken place outside of Egypt". Early intact codices were discovered at Nag Hammadi in Egypt. Consisting of primarily Gnostic texts in Coptic, the books were mostly written on papyrus, and while many are single-quire, a few are multi-quire. Codices were a significant improvement over papyrus or vellum scrolls in that they were easier to handle.
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It belongs to the permanent exhibition of the abbey library. It is available online as part of the “e-codices”-project of the University of Fribourg.
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However, Cosimo was unsatisfied with that number and he took action to supplement the original collection with other codices, especially those in traditional fields of study.
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He sponsored the publication of missals for his priests in 1487 and 1499. He also employed a Pauline monk to copy old codices in his palace.
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A Gloria by Guillaume Dufay, from the Trent Codices. The name of the composer is at the top in the center. The Trent Codices consist of seven separate volumes. Six of these are held in the "Museo Provinciale d'Arte" within the Castello del Buonconsiglio and have the shelfmarks "Monumenti e Collezioni Provinciale, 1374–1379." However they are almost universally referred to by their older shelfmarks Trent 87-92.
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In Babylonia the school of Sura differed from that of Nehardea; and similar differences existed in the schools of the Land of Israel as against that at Tiberias, which in later times increasingly became the chief seat of learning. In this period living tradition ceased, and the Masoretes in preparing their codices usually followed the one school or the other, examining, however, standard codices of other schools and noting their differences.
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The ancients stored codices with spines facing inward, and not always vertically. The spine could be used for the incipit, before the concept of a proper title developed in medieval times. Though most early codices were made of papyrus, papyrus was fragile and supplied from Egypt, the only place where papyrus grew and was made into paper, became scanty. The more durable parchment and vellum gained favor, despite the cost.
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172 which was a collection of thirteen codices found in Nag Hammadi, Egypt, in 1945 that date back to between the 2nd to 5th centuries. Unlike those codices, the Vulcan High Council attempts to suppress the revelation of the Kir'Shara in a similar manner to the Catholic Church's suppression seen in other fictional works such as Dan Brown's The Da Vinci Code or James Redfield's The Celestine Prophecy.
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For that reason, scrolls are marked with external identifying decorations. Very long title of a pamphlet, 1838 A book with pages is not a scroll, but a codex, a stack of pages bound together through binding on one edge. Codices (plural of "codex") are much more recent than scrolls, and replaced them because codices are easier to use. The title "page" is a consequence of a bound book having pages.
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An article in The Daily Telegraph on the same day stated that David Elkington was also known as Paul Elkington, and had a book on the codices which literary agent Curtis Brown would be trying to market to publishers at the London Book Fair on 11 April.Olga Craig, Could this couple's Bible 'codices' tell the true story of Christ's life?, Daily Telegraph, 3 April 2011. Retrieved 14 April 2011.
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Other media include the aforementioned codices, stucco façades, frescoes, wooden lintels, cave walls, and portable artefacts crafted from a variety of materials, including bone, shell, obsidian, and jade.
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The Nag Hammadi codices are housed in the Coptic Museum in Cairo, Egypt. To read about their significance to modern scholarship into early Christianity, see the Gnosticism article.
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Ferrar regarded codices 13, 69, 124, 346 as transcripts of the same archetype. The codex is located now at the Bibliothèque nationale de France (Gr. 50) at Paris.
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The Trent Codices show the first interest in, and gradual development of the cyclic mass, the unified musical setting of the parts of the Ordinary of the Mass. The early volumes of the set contain isolate mass movements, as was characteristic of compositional practice at the end of the 14th century; next there are pairs of movements and parts of cycles; and in the later volumes, the Codices contain the earliest known three and four movement sets. All of the earliest unified sets are of English origin. The last volumes in the Codices include numerous mass cycles by the composers of the generation of Dufay, during which time the cantus firmus mass had become a mature form.
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Double manuscript page on the Sforza monument The Madrid Codices I–II (I – Ms. 8937 i II – Ms. 8936), are two manuscripts by Leonardo da Vinci which were discovered in the Biblioteca Nacional de España in Madrid in 1965 by Dr. Jules Piccus, Language Professor at the University of Massachusetts. The Madrid Codices I was finished during 1490 and 1499, and II from 1503 to 1505.Codexes The two codices were brought to Spain by Pompeo Leoni, a sculptor in the court of Philip II. After various changes of ownership, they were transferred to the monastic library of El Escorial and finally to the Biblioteca Real, where they remained unknown for 252 years.
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In applying preventive conservation techniques to the preservation of Mesoamerican codices, the material composition of these objects put them at high risk. The colorants used on each of the codices are both organic and inorganic making the composite nature of these books difficult to preserve. The “detection of orpiment on the verso of Codex Cospi and on both sides of Codex fejérváry-Mayer” proved most unexpected as an inorganic pigment containing high amounts of arsenic trisulfide in the Raman spectrum. As some of the codices contain inorganic pigment, such as carbon black, they require attention to environmental pollutants that might react with or change the chemical structure (such as corrosion or dissolution of constituents).
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She is currently invested in two theater programs Codices and the Instituto de Teatro, which produce new works by Latinx playwrights and offer comprehensive training in culture-based theater.
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As he never became fluent in an indigenous language he invented a way of proselytizing with images called Testerian codices employing the rebus system to teach Indians Christian doctrine.
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In fact, any combination of codices and scrolls with papyrus and parchment is technically feasible and common in the historical record. Technically, even modern paperbacks are codices, but publishers and scholars reserve the term for manuscript (hand-written) books produced from Late antiquity until the Middle Ages. The scholarly study of these manuscripts from the point of view of the bookbinding craft is called codicology. The study of ancient documents in general is called paleography.
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Conservation and restoration of Mesoamerican codices is the process of analyzing, preserving, and treating codices for future study and access. It is a decision-making process that aims to establish the best possible methods and tools of preservation and treatment. The conservation-restoration of Mesoamerican literature is essential for understanding the ancient civilizations of Mexico. Efforts of restoration have proved difficult due to their fragility and importance of preserving historical and evidential value.
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Three, the Dresden, Madrid, and Paris codices, are named after the city where they were ultimately rediscovered. The fourth is the Grolier Codex, located at the Grolier Club in New York City. The Dresden Codex is held by the Saxon State and University Library Dresden (SLUB Dresden, Saxon State Library) in Dresden, Germany. The Maya codices all have about the same size pages, with a height of about and a width of .
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Scenes connected to the hunt, Madrid Codex The Madrid Codex is the longest of the surviving Maya codices. Its content mainly consists of almanacs and horoscopes used to help Maya priests in the performance of their ceremonies and divinatory rituals. The codex also contains astronomical tables, although fewer than are found in the other two surviving Maya codices. Some of the content is likely to have been copied from older Maya books.
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All of the manuscripts are codices, which was surprising to the first scholars who examined the texts because it was believed that the papyrus codex was not extensively used by Christians until the 4th century. Most of the manuscripts dated to the 3rd century, with some as early as the 2nd. The manuscripts also helped scholars understand the construction of papyrus codices. There is significant variation between the construction of each manuscript.
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In 2001, Gasser earned a PhD. in musicology from Stanford University in California. Gasser's dissertation was "The Marian Motet Cycles of the Gaffurius Codices: A Musical and Liturgico-Devotional Study".
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82 The Brickers question this interpretation.Bricker & Bricker 2011 pp. 849, 54 Maya Codices No clear Jupiter or Saturn almanac can be found in the codices.Bricker & Bricker 2011 Appendix A pp.
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It was examined by Bengel (as August. 2), Scholz, and Burgon. Formerly the manuscript was held in Augsburg (as codices 83 and 85). C. R. Gregory saw it in 1887.
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Nestle-Aland, Novum Testamentum Graece, 26th edition, pp. 689-690. [NA26] In Acts 27:5; 28:16.19 codex 614 is witness for unique textual variants, which these two codices formerly contained.
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The manuscript used to be held in Augsburg (as codices 83, 84). It was examined by Bengel (as August. 3), Scholz, and Dean Burgon. C. R. Gregory saw it in 1887.
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Mesoamerica is the only place in the Americas where indigenous writing systems were invented and used before European colonization. While the types of writing systems in Mesoamerica range from minimalist "picture-writing" to complex logophonetic systems capable of recording speech and literature, they all share some core features that make them visually and functionally distinct from other writing systems of the world. Although many indigenous manuscripts have been lost or destroyed, texts are known Aztec codices, Mayan codices, and Mixtec codices still survive and are of intense interest to scholars of the prehispanic era. The fact that there was an existing prehispanic tradition of writing meant that when the Spanish friars taught Mexican Indians to write their own languages, particularly Nahuatl, an alphabetic tradition took hold.
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Their first discussion in the musicological literature was in 1885, by F. X. Haberl, in his huge monograph on Guillaume Dufay: Bausteine zur Musikgeschichte. Shortly after their discovery, the six codices were transferred to Vienna for study. By the terms of the Treaty of St. Germain at the end of World War I the Codices were to return to Trent. In 1920 they arrived, and in the same year the last of the seven manuscript books was found.
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Marvin Meyer and James M. Robinson, The Nag Hammadi Scriptures: The International Edition. HarperOne, 2007. pp. 2–3. The writings in these codices comprised fifty-two mostly Gnostic treatises, but they also include three works belonging to the Corpus Hermeticum and a partial translation/alteration of Plato's Republic. These codices may have belonged to a nearby Pachomian monastery, and buried after Bishop Athanasius condemned the use of non-canonical books in his Festal Letter of 367.
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Analysis of the few remaining Postclassic codices has revealed that, at the time of European contact, the Maya had recorded eclipse tables, calendars, and astronomical knowledge that was more accurate at that time than comparable knowledge in Europe.Demarest 2004, p. 193. The Maya measured the 584-day Venus cycle with an error of just two hours. Five cycles of Venus equated to eight 365-day haab calendrical cycles, and this period was recorded in the codices.
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In 1736, Tiepolo also asked Zanetti, together with Antonio Bongiovanni, to catalog the manuscripts in the library. Zanetti was subsequently nominated custodian of the library, in 1737, when the position became vacant. The catalogs of the Greek, Latin, and vernacular codices, published in 1740 and 1741, contain descriptions of 1356 codices. WIth respect to the previous 'catalogs', printed inventories, the new catalogs followed modern guidelines and constituted a considerable development in providing readers with bibliographical material.
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Förstemann edition) plates 10 and 11 of the Dresden Maya Codex. Drawing by Lacambalam, 2001 Maya codices (singular codex) are folding books written by the pre-Columbian Maya civilization in Maya hieroglyphic script on Mesoamerican bark paper. The folding books are the products of professional scribes working under the patronage of deities such as the Tonsured Maize God and the Howler Monkey Gods. Most of the codices were destroyed by conquistadors and Catholic priests in the 16th century.
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Ontario Science Centre: Exhibition Rentals : Facing Mars The Centre hosted Harry Potter: The Exhibition, a collection of props from the film series in 2010. Leonardo da Vinci's Workshop (2011) featured physical models of da Vinci's inventions, built from drawings in his Codices. It also included interactive touch-screen digital reproductions of his Codices, the Mona Lisa and The Last Supper.Leonardo da Vinci's Workshop: The Exhibition opens at the Ontario Science Centre Circus: The Exhibition ran in 2012.
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On 9 March 2017, the Jordanian department of antiquities issued a statement criticizing David Elkington's activity in the country after the Ion Beam Centre's results. The department said that the information Elkington was promoting on local media and at local universities was inaccurate and lacked objectivity, and that there was no evidence to support the codices' authenticity. The Jordan Times reported that The Elkingtons still maintain that the codices are credible and are 2000 years old.
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The trunk of the tree could also be represented by an upright caiman, whose skin evokes the tree's spiny trunk. Directional world trees are also associated with the four Yearbearers in Mesoamerican calendars, and the directional colors and deities. Mesoamerican codices which have this association outlined include the Dresden, Borgia and Fejérváry-Mayer codices. It is supposed that Mesoamerican sites and ceremonial centers frequently had actual trees planted at each of the four cardinal directions, representing the quadripartite concept.
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The manuscript came from Byzantium. According to the subscription it was given in 1439 to the Library of Canons Regular at Verona by Dorotheus Archbishop of Mitylene, when he came to the Council of Florence in 1438. The manuscript once belonged to Jean Hurault de Boistaillé (like codices 9, 203, 263, 301, 306, 314).Novum Testamentum Graece Editio Octava Critica Maior Then it belonged to Archbishop of Reims Le Tellier (1671–1710), like codices 11, 13.
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90 Although codices were periodically loaned, primarily to learned members of the Venetian nobility and academics, the requirement to deposit a security was not always enforced.Zorzi, La libreria di san Marco..., pp. 91–92Bessarion stipulated in the act of donation that the codices were to be available for loan, with the requirement that a security be deposited in the amount of twice the value of the codex. See Zorzi, La libreria di san Marco..., p. 83.
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Everywhere in Mesoamerica, including the Mayan area, she is specifically associated with water, be it wells, rainfall, or the rainy season. In the codices, she has a terrestrial counterpart in goddess I.
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Other variants of the text also existed because a 16th- century legend of St Gerard, published in Venice, was based on a version different from the ones preserved in the two codices.
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In additional material it has Limits of the Five Patriarchates (like codices 69 and 543).J. Rendel Harris, The Origin of the Leicester Codex of the New Testament (London, 1887), pp. 62-65.
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Bibliothèque: Tome III: Codices 186-222. Les Belles Lettres. Codex 190. Nonnus’ Dionysiaca contains a number of references to Echo. In Nonnus’ account, though Pan frequently chased Echo, he never won her affection.
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Other scholarly sources indicate that it is near impossible to accurately create the maps from purely the text Ptolemy wrote describing how to produce the maps. Geographically-focused codices with maps often garner broad interest while those codices without maps typically only interest historians of mathematics and cartography. Despite this supposed broad appeal, very little else is easily available about MS 3686. The codex currently resides in the British Library but there have been very few scholarly examinations of it.
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Page 71 of the Codex Borgia, depicts the sun god, Tonatiuh. The Pre-Hispanic world had a rich tradition of writing and tlacuilolli (the art of painting codices) before Spanish colonization of the Americas when almost every native document was destroyed. The mere thirteen existing pre-Hispanic codices are now separated into three groups according to geographical region and subject matter. The Mixteca group originated from the Mixteca region of southwestern Mexico and contains predominantly myths, royal genealogies and history.
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The Borgia Group are composed of long strips of deer hide folded like an accordion and sized with white gesso. The covers consist of hide or wood attached to each end. The Maya codices, in contrast, are composed of a long strip of bark paper, or Amate, folded in the same accordion-like, screen- fold way as the Codex Borgia group. The most important codices were likely adorned with jaguar fur covers, although there is only documentational evidence of this.
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These codices contained information about astrology, religion, Gods, and rituals. There are four codices known to exist today; these are the Dresden Codex, Paris Codex, Madrid Codex, and HI Codex. The Spanish also melted down countless pieces of golden artwork so they could bring the gold back to Spain and destroyed countless pieces of art that they viewed as unchristian. The plunder of the empires of the Americas allowed Spain to finance religious persecution in Europe for over a century.
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Roddy Ashworth, Unholy row as new expert calls ancient scrolls fakes Retrieved 11 April 2011. Also on 11 April, LiveScience reported that the letter forms were a mixture of old Aramaic and much younger scripts, and that the mixture indicated a modern forgery.Natalie Wolchover, Exclusive: Early Christian Lead Codices Now Called Fakes, 11 April 2011, retrieved 12 April 2011 On 27 April a report appeared on Yahoo! News via the Associated Press that the Jordanian police had seized seven metal codices.
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3 John is preserved in many of the old manuscripts of the New Testament. Of the Greek great uncial codices, codices Sinaiticus, Alexandrinus, and Vaticanus contain all three Johannine epistles, while Codex Ephraemi Rescriptus contains 3 John 3–15 along with 1 John 1:1–4. Codex Bezae, while missing most of the Catholic epistles, contains 3 John 11–15 in Latin translation. In languages other than Greek, the Vulgate and the Sahidic, Armenian, Philoxenian Syriac, and Ethiopian versions contain all three epistles.
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33Zorzi, La libreria di san Marco... , pp. 80–85Bessarion's private library was among the most important in the fifteenth century. In 1455, the collection of Pope Nicholas V, the largest, contained 1209 codices. Significant private libraries belonged to Niccolò Niccoli (808 volumes) and Coluccio Salutati (circa 800 volumes). Among the larger court libraries were those of the Visconti (998 volumes in 1426), Federico da Montefeltro (772 volumes), the Estensi (512 volumes in 1495), and the Gonzaga (circa 300 codices in 1407).
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Aldus Manutius himself wrote that the examples given to printers were destined to be torn up. See Zorzi, La libreria di san Marco..., pp. 92–93. Notably, Aldus Manutius was able to make only limited use of the codices for his publishing house.Zorzi, La libreria di san Marco... , pp. 92–93The Aldine editions of Xenophon's Hellenica (1502) and Plutarch's Moralia (1509) were based on Bessarion's codices. The manuscripts were also consulted for the works by Aristotle published between 1495 and 1498.
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NA26, p. 480 In Acts 20:28 it has Byzantine readings του κυριου και Θεου (of the Lord and God) as the codices P, 049, 1241, 2492 and all the Byzantine manuscripts.NA26, p. 384.
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UBS3, p. 13. In it does not contain (and be baptized with the baptism that I am baptized with), as in codices Sinaiticus, B, D, L, Θ, 085, f1, f13, it, syrs, c, copsa.NA26, 56.
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It is generally thought that the codices were constructed during Alfonso's lifetime, To perhaps in the 1270s, and T/F and E in the early 1280s up until the time of his death in 1284.
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M. Moleiro Editor is a publishing house specialising in high-quality facsimile reproductions of codices, maps and illuminated manuscripts. Founded in Barcelona in 1991, the firm has reproduced many masterpieces from the history of illumination.
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Ancient Mayan Codices show mushrooms in Maya scenes of human sacrifice It is also necessary to note that in many cases, the mushroom images appeared to be connected with period endings in the Maya calendar.
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Its collection of rare and antique books, codices and manuscripts contains 35 Corvina pieces from the famous library of King Matthias Corvinus. The original Bibliotheca Corviniana was housed in the medieval Royal Castle of Buda.
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Sanctuary, official site. The adjacent hospital was founded in 1355, and rebuilt over the centuries, with a major reconstruction in 1619. It contains a pharmacy from the 17th century. The church conserves antique music codices.
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Aeliani de instruendis Aciebus liber unus. Modesti de vocabulis rei militaris liber unus. Item pictura bellicae cxx passim Vegetio adjectae. Collata sunt omnia ad antiquos codices, maximè B V D AE I, quod testabitur Aelianus.
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In Carnage Born, after Scorn formed a cult worshiping Knull, they stole the codices of Grendel and Cletus' damaged body and, after implanting the codices inside Cletus, the Carnage symbiote's codex is absorbed by Grendel, causing Grendel to become god-like. After the contact with Knull, Cletus decided to free Knull by collecting every codex of every host who had at some point bonded to symbiotes in order to overload the symbiote hive mind and scatter the Klyntar.Web of Venom Carnage Born #1. Marvel Comics.
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After hearing of Roman Catholic Maya who continued to practice idol worship, Landa ordered an Inquisition in Mani, ending with a ceremony called auto de fé. During the ceremony on July 12, 1562, a disputed number of Maya codices (according to Landa, 27 books) and approximately 5000 Maya cult images were burned. Only three pre-Columbian books of Maya hieroglyphics (also known as a codex) and, perhaps, fragments of a fourth are known to have survived. Collectively, the works are known as the Maya codices.
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Salt Lake City: University of Utah Press, 1973,Reglas de la la lengua mexicana con un vocabulario. Introduction, paleography, and notes by Arthur J.O. Anderson; preface by Miguel Leon-Portilla. Mexico: Universidad Nacional Autonoma de Mexico, Institute de Investigaciones Historicas, 1974 Two publications on which he collaborated were Beyond the Codices,Beyond the Codices Anderson, Berdan, and Lockhart, University of California Press, 1976 and The Tlaxcalan Actas.The Tlaxcalan Actas: A Compendium of the Records of the Cabildo of Tlaxcala (1545-1627)Lockhart, Berdan, and Anderson.
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Some Jewish-Spanish authors, to distinguish it from later halakhic codices of a similar nature, called the work "Halakhot Rishonot".See Ha-Ma'or, Ket. v.; Hul. i.; Rabbi Moses ben Nachman (Ramban), Milhamot to Shab. iii.
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The Codex Vaticanus (The Vatican, Bibl. Vat., Vat. gr. 1209; no. B or 03 Gregory-Aland, δ 1 von Soden) is one of the oldest copies of the Bible, one of the four great uncial codices.
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It belongs to the textual family – Ferrar Group. According to the Claremont Profile Method it is a weak member of the Ferrar Family. The manuscript was considered by Birch as the best of the Vienna codices.
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8 Deer was the only Mixtec king ever to unite kingdoms of the three Mixtec areas: Tilantongo in the Mixteca Alta area with Teozacualco of the Mixteca Baja area and Tututepec of the coastal Mixteca area. His reputation as a great ruler has given him a legendary status among the Mixtecs; some aspects of his life story as it is told in the pictographic codices seem to merge with myth. Furthermore, actual knowledge of his life is hindered by the lack of complete understanding of the Mixtec codices, and although the study of the codices has advanced much over the past 20 years, it is still difficult to achieve a definitive interpretation of their narrative. The narrative, as it is currently understood, is a tragic story of a man who achieves greatness but falls victim to his own hunger for power.
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The Maya also developed the only true writing system native to the Americas using pictographs and syllabic elements in the form of texts and codices inscribed on stone, pottery, wood, or perishable books made from bark paper.
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The Codices of Berat are eminently important for the global community and as well the development of ancient biblical, liturgical and hagiographical literature. Therefore, it was inscribed on the UNESCO's Memory of the World Register in 2005.
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23, No. 3 (Aug.,1991), p. 293 The two most influential codices at this time are ʿAbdullah ibn Masʿud's and Ubayy ibn Kaʿb's. Al-Qurazi recounted seeing the mushafs used by Ibn Mas'ud, Ubayy, and Zaid b.
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The measurements of the fragment are 182 by 87 mm. The fragment contains 13 lines of text. The text is written in a good-sized round formal uncial hand. The style of writing resembles great biblical codices.
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She was assigned by the prioress of the monastery to copying manuscripts in its scriptorium, and was the librarian for the community, possibly between 1510 and 1527, according to her notes in specific codices. Ráskay also worked as a secretary, as a manuscript written in the name of Ilona Bocskay is known from her. With her collaborators, Ráskay was working on more books simultaneously. In 1529, when the monastery was evacuated because of the danger of the Ottoman forces, she fled, but took the most important codices to a safe place.
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This was part of the Spaniard's efforts to mass convert the indigenous to Catholicism, which included the mass burning of codices, which contained most of the native history as well as cultural and natural knowledge. Only 16 of 500 surviving codices were written before the Conquest. The other, post-conquest books were written on bark paper although a few were written on European paper, cotton, or animal hides. They were largely the work of missionaries, such as Bernardino de Sahagún, who were interested in recording the history and knowledge of the indigenous people.
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It is therefore possible that one of these conquistadors brought the codex back to Spain; the director of the Museo Arqueológico Nacional named the Cortesianus Codex after Hernán Cortés, supposing that he himself had brought the codex back. The Madrid Codex is the longest of the surviving Maya codices. The content of the Madrid Codex mainly consists of almanacs and horoscopes that were used to help Maya priests in the performance of their ceremonies and divinatory rituals. The codex also contains astronomical tables, although fewer than the other two generally accepted surviving Maya codices.
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The first page of the Codex Fejérváry-Mayer The existing pre-Hispanic codices have been examined in situ while employing different MOLAB techniques. These techniques include digital microscopy, Raman, UV-vis reflectance, and emission spectroscopy. To avoid stress, damage, and movement, supports were created by conservators to imitate the zigzag screenfold structure of the codices. In examining the fragment Cortesiano, part of the Madrid Codex, a specially designed support was created to hold the document vertically so that the images would be visible without having to handle them during analysis.
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Dresden Codex (page 49) In Mesoamerica, information was recorded on long strips of paper, agave fibers, or animal hides, which were then folded and protected by wooden covers. These were thought to have existed since the time of the Classical Period between the 3rd and 8th centuries, CE. Many of these codices were thought to contain astrological information, religious calendars, knowledge about the gods, genealogies of the rulers, cartographic information, and tribute collection. Many of these codices were stored in temples but were ultimately destroyed by the Spanish explorers.Suarez, M.E. & Wooudhuysen, H.R. (2013).
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The codex contains lessons from the Gospels of John, Matthew, Luke lectionary (Evangelistarium). The text is written in Greek minuscule letters, on 281 parchment leaves (), 1 column per page, 21 lines per page. Michaelis remarked some textual similarities to the codices Codex Bezae (e.g. Luke 22:4), Codex Regius, 1 and 69. Luke 9:35 : It uses the longest reading αγαπητος εν ο ευδοκησα — as in codices C3, Codex Bezae, Codex Athous Lavrensis, ℓ 19, ℓ 47, ℓ 48, ℓ 49, ℓ 49m, ℓ 183, ℓ 183m, ℓ 211;The Greek New Testament, ed.
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What the evidence of surviving early codices does make clear is that Christians were among the earliest to make widespread use of the codex. Several Christian papyrus codices known to us date from the second century, including at least one generally accepted as being no later than A.D. 150. "All in all, it is impossible to believe that the Christian adoption of the codex can have taken place any later than circa A.D. 100 (it may, of course, have been earlier)". There were certainly practical reasons for the change.
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He felt that each of these three codices "clearly exhibits a fabricated text – is the result of arbitrary and reckless recension."D. Burgon, Revision Revised, p. 9. The two most widely respected of these three codices, א and B, he likens to the "two false witnesses" of Matthew 26:60.D. Burgon, Revised Revision, p. 48. Vaticanus in facsimile edition (1868), page with text of Matthew 1:22–2:18 In 1861, Henry Alford collated and verified doubtful passages (in several imperfect collations), which he published in facsimile editions complete with errors.
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Four Mixtec codices are known to survive, narrating the war exploits of the Lord Eight Deer Jaguar Claw. Of these, three are held by European collections, with one still in Mexico. The key to deciphering these codices was rediscovered only in the mid-20th century, largely through the efforts of Alfonso Caso, as the Mixtec people had lost the understanding of their ancient rules of reading and writing. However, the early Spanish missionaries undertook the task of teaching indigenous peoples (the nobility in particular) to read and write using the Latin alphabet.
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Class C texts are complete through 829. These contain various additions not found in the previous two classes, and Kurze divides them based on what other texts are found in their codices, such as the Liber historiae Francorum.
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The Pentateuch in this edition is followed by the Five Scrolls. Soncino was aided in the printing by Abraham ben Hayyim dei Tintori, mentioned above. According to De Rossi, German codices were at the basis of this edition.
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The Dresden Codex. Retrieved on May 5, 2015 There are only three other existing codices left. They are located in Paris, Madrid, and Mexico. The Codex runs for inclusion in the UNESCO Memory of the World Programme (MOW).
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But it was the quick thinking and decisive action of Étienne Drioton that led to the preservation and availability of these literary artifacts to scholars today.Robinson, James M., The Facsimile Edition of the Nag Hammadi Codices, Cairo, 1984.
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The Vienna Codex is one of the three oldest codices containing the Boniface correspondence; those three contain the entirety of the known correspondence. The oldest is Cod. lat. Monacensis 81112 (1), still from the eighth century. The Cod.
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The Venetian government viewed the possession of the valuable codices as a source of civic pride and prestige for the republic. Little was done initially to facilitate public access to the library or to improve services to readers.
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Epigonus of Thessalonica (dates unknown) is an epigrammatist quoted in the Greek Anthology. Both the Palatine and Planudean codices attribute AP 9.261, an epigram on an ageing vine, to Epigonus; the Planudean codex attributes two more poems to him.
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The manuscript was described by Giovanni Lami in 1738 (like codices 201, 362). It was added to the list of New Testament manuscripts by Scholz (1794-1852). It was examined by Burgon. C. R. Gregory saw it in 1886.
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372 ff. The Hungarian Bibliotheca Corviniana was one of the first and largest Renaissance Greek-Latin libraries, established by Matthias Corvinus, King of Hungary between 1458 and 1490. In 1490, the library consisted of about 3,000 codices or "Corvinae".
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According to new results of the research done on the history of bookmarks, there are indications that bookmarks have accompanied codices since their first emergence in the 1st century AD. The earliest existing bookmark dates from the 6th century AD and it is made of ornamented leather lined with vellum on the back and was attached with a leather strap to the cover of a Coptic codex (Codex A, MS 813 Chester Beatty Library, Dublin). It was found near Sakkara, Egypt, under the ruins of the monastery Apa Jeremiah. Further earliest bookmarks and remnants of them have been found in Coptic codices dating from the 1st to the 11th century and in Carolingian codices from the 8th to the 12th century. Bookmarks were used throughout the medieval period,For a 9th-century Carolingian bookmark see: For a 15th-century bookmark, see Medeltidshandskrift 34, Lund University Library.
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The Mixtecan languages (in their many variants) were estimated to be spoken by about 300,000 people at the end of the 20th century, although the majority of Mixtec speakers also had at least a working knowledge of the Spanish language. Some Mixtecan languages are called by names other than Mixtec, particularly Cuicatec (Cuicateco), and Triqui (or Trique). Codex Zouche-Nuttall, a prehispanic piece of Mixtec writing, now in the British Museum The Mixtec are well known in the anthropological world for their Codices, or phonetic pictures in which they wrote their history and genealogies in deerskin in the "fold-book" form. The best known story of the Mixtec Codices is that of Lord Eight Deer, named after the day in which he was born, whose personal name is Jaguar Claw, and whose epic history is related in several codices, including the Codex Bodley and Codex Zouche-Nuttall.
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Oxford University Press 2001. According to the pictographic codices in which the Aztecs recorded their history, the place of origin was called Aztlán. Early migrants settled the Basin of Mexico and surrounding lands by establishing a series of independent city-states.
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Ceramic statue of Xipe Totec from the Gulf coast, now in the Museo de América in Madrid.Museo de América. Xipe Totec appears in codices with his right hand upraised and his left hand extending towards the front.Marshall Saville, 1929, p.155.
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In conjunction with the well-known scriptorium, where the Gospels of Henry the Lion were produced later in the 12th century, he created several important works in the Romanesque style, including various illuminated codices, as well as many pieces of jewellery.
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The manuscript was bought by Theodor Constantin, in 1415, in Constantinople. It once belonged to Cardinal Bessarion (as codices 205, 357). The manuscript was added to the list of New Testament manuscripts by Scholz (1794-1852). It was examined by Burgon.
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The place of origin is region of Choluli in Puebla, Tlaxcala, in Mexico. It is one of largest codices from Borgia Group. Written in the Nahuatl language, it was made from animal skin. Currently it is housed at the Vatican Library.
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Formerly the manuscript was held in Augsburg (as codices 84 and 85). It was examined by Bengel (as August 1), Scholz, and Burgon. C. R. Gregory saw it in 1887. It is currently housed in at the Bavarian State Library (Gr.
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The writing is most legible on folios 2, 7, and 10. Probably it was written in North Italy. The text of the fragment was published by Elias Avery Lowe in Codices Latini antiquiores (1935).British Library Add MS 17212 (fol.
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David Bowles, in his translations of selected poems from the Cantares and other Mesoamerican codices, agrees with León-Portilla and Garibay that the songs are part of a long aesthetic and philosophical tradition predating the Conquest.Bowles (2013): pp. i-v.
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Scrivener enumerated 1982 differences between these two codices. Among textual scholars, there is a tendency to prefer Augiensis above Boernerianus. The codex is also similar to Codex Claromontanus, and again scholars favour the readings in Augiensis above those in Claromontanus.
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The historical significance of the Commentary is made even more pronounced since it included a world map, which offers a rare insight into the geographical understanding of the post-Roman world. Well-known copies include the Morgan, the Saint-Sever, the Gerona, the Osma and the Madrid (Vitr 14-1) Beatus codices. Considered together, the Beatus codices are among the most important Spanish manuscripts and have been the subject of extensive scholarly and antiquarian enquiry. The illuminated versions now represent the best known works of Mozarabic art, and had some influence on the medieval art of the rest of Europe.
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Miles tells Eddie that the Carnage doppelgangers are attacking the S.C.I.T.H.E. and that Maker lied about destroying the Symbiote Codices. As Dark Carnage wipes the floor with Captain America, Thing, and Wolverine while Spider-Man fights the Carnage Norman Osborn, Eddie fights his way past the Carnage Doppelgangers to get to the S.C.I.T.H.E. Dark Carnage then turns his back spikes into wings as he plans to release Knull. Punching his hand into the S.C.I.T.H.E.'s container, Eddie becomes engulfed with the Symbiote Codices of Venom, Carnage, Riot, Agony, Lasher, Phage, Sleeper, Dreadface, Mania, Tyrannosaurus, and other unnamed Symbiotes which connects with the Venom Codex in his spine. While originally overwhelmed by the voices of the past Symbiote hosts, Eddie feels them melting together as the gestalt Symbiote transforms Eddie into a stronger, more focused version of Venom with powers of all the previous owners of the codices, not at one hundred percent though.
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Stephen Emmel was born in Rochester, NY, 27 June 1952, and earned his B.A. from Syracuse University in 1973 (department of religion). He began graduate study with James M. Robinson, who took Emmel with him to Cairo, Egypt, in 1974 as a research assistant in the international project to publish the Coptic Gnostic texts of the Nag Hammadi Codices. Emmel lived in Egypt 1974–77 in order to complete the conservation of the Nag Hammadi papyri in the Coptic MuseumStephen Emmel, "The Nag Hammadi Codices Editing Project: A Final Report," Bulletin of the American Research Center in Egypt 104 (1978) 10-32. and to assist in the publication of both a facsimile edition of the Nag Hammadi CodicesThe Facsimile Edition of the Nag Hammadi Codices, published under the auspices of the Department of Antiquities of the Arab Republic of Egypt in conjunction with the United Nations Educational, Scientific and Cultural Organization (12 vols.; Leiden: E. J. Brill, 1972-84).
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The back side pictorially describes rituals that involve counted bundles in front of deities. The rituals are intended for obtaining good luck and protection in several activities. Similar scenes are found in the codices Fejérváry-Mayer and Laud.van der Loo, Peter Lodewijk.
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The Villagómez family is a Mixtec noble family, who were among the largest landowners in New Spain, later Mexico. Despite being part of the colonial elite, the Villagómez retained their Mixtec identity, speaking the Mixtec language and keeping a collection of Mixtec codices.
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Schwartz, M. (1998). A History of Dogs in the Early Americas. Yale University Press. pp. 146–149. . In Aztec mythology, Huehuecóyotl (meaning "old coyote"), the god of dance, music and carnality, is depicted in several codices as a man with a coyote's head.
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In the same way arranged codices 112, 198, 212, 267, 507, 583, 584. It contains Prolegomena, tables of the (tables of contents) before each Gospel, lectionary markings at the margin (for liturgical reading), incipits, and subscriptions at the end of each Gospel.
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In Luke 10 no profile was made. Ending of the Epistle to the Romans has omitted verse 16:24 (as in codices Codex Sinaiticus A B C 5 81 623 1739 1838 1962 2127 itz vgww copsa,bo ethro Origenlat).UBS3, p. 576.
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Cardinal Bessarion The manuscript once belonged to Cardinal Bessarion (as codices 205, 354). In 1722 it was in the hands of Hieronymus Venerius. The manuscript was added to the list of New Testament manuscripts by Scholz (1794-1852). It was examined by Burgon.
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1395 at the e-codices The order of Gospels is usual. The nomina sacra are written in an abbreviated way.C. H. Turner, The oldest manuscript of the Vulgate Gospels (Oxford 1931), pp. XXVI–XXVIII. The words at the end of line are abbreviated.
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It is one of the most beautiful lectionary codices, with a scribal date of 27 May 995 A.D. 'It is a most splendid specimen of the uncial class of Evangelistaria, and its text presents many instructive variations.' It also contains musical notation.
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The Greek text of the codex is a representative of the Caesarean text-type. It belongs to the textual Family 1. Aland placed it in Category III. As a member of the f1 has a close affinity to the codices 205 and 209.
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Marlow Briggs, a smokejumper, is vacationing at a Mayan archaeological dig operated by Heng Long. His girlfriend, Eva Torres, is employed deciphering various Mayan codices. Eva has begun to find the work unsavory, and attempts to resign. Long, however, still requires her services.
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It included three departments: agriculture, horticulture and landscape architecture. The latter was one of a kind in Hungary at the time. In 2004, the university received its present name. The name the Corvinus University of Budapest refers to the name of Corvinae (codices).
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Dobbin compared its readings with Codex Montfortianus and 56 in 1922 places. Gregory expressed the opinion that codices 47, 56, 58 are in the same hand, and one of them copied from 54. It is currently housed in at the New College (68), at Oxford.
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Aland placed it in Category V. In Pauline epistles text is close to the codices 206, 429, 522 and 1891. In 1 Corinthians 2:14 it reads πνευματος (omit του θεου) along with Minuscule 216, 255, 330, 440, 451, 823, 1827, and syrp.UBS3, p. 583.
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The manuscript was written by Gregory, a monk who died in 1189. It once belonged to Anthony Askew (1722–1774) (as codices 439 and 443). It was examined by Bloomfield. The manuscript was added to the list of New Testament manuscripts by Scholz (1794–1852).
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This manuscript, now preserved at Parma, was illuminated at Cluny in gold letters on purple vellum, a style "reminiscent of the famous imperial presentation codices produced by the Echternach School" for the Holy Roman Emperors in the preceding two centuries.For a detailed study, cf.
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Aglio spent the better part of six years travelling to the libraries and museums of Europe to examine and draw all of the "Ancient Mexican" documents, artefacts and manuscripts known in European collections of the time. Many of the facsimiles of codices are hand-colored.
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Well over a hundred medieval manuscripts containing Pseudo- Isidorian material survive. The vast majority -- around 100 -- carry copies of the False Decretals.An incomplete overview listing 80 manuscripts can be found in: Williams, Schafer (1973). Codices Pseudo-Isidoriani, A Palaegraphico- Historical Study, Monumenta Iuris Canonici.
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Mythological representations run from the Late-Preclassic murals of San Bartolo up to the Late-Postclassic codices. The following is an overview of ancient myths that connect, in grand part, to the broad narrative themes of early-colonial and more recent oral tradition outlined above.
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The Greek text of both manuscripts is almost the same; the Latin text differs. Also lacunae omissions are paralleled to the sister manuscript Codex Boernerianus. According to Griesbach Augiensis was recopied from Boernerianus. According to Tischendorf two codices were recopied from the same manuscript.
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The most important extant copies of this translation are the Codex of Munich, the Codex of Wien, and the Apor Codex. Some other, shorter parts had been transcribed to other Hungarian dialects as well; these can be found in other 15th century Hungarian codices.
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Cardinal Bessarion Paleographically it has been assigned to the 15th century. The manuscript was written by John Rhosus to Cardinal Bessarion († 1472), together with the codices 354 and 357. Rhosus was librarian of Cardinal. In 1468 it was sent to the library of Cardinal.
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Mabillon, who visited the abbey in 1683, and Bernard Pez, librarian of Melk Abbey, who was there in 1717, both left on record their testimony as to the great value of the codices there preserved. At the suppression the library comprised 40,000 volumes. A number of these, and many of the codices, were added to what is now the Bayerische Staatsbibliothek in Munich and the remainder left to be dispersed over time by the neglect or indifference of subsequent owners. There were reports, however, that, some books were used to fill holes in the cart tracks of the moor between the monastery and the river Loisach.
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His curial duties did not prevent him from taking an interest in letters and the sciences. He was on friendly terms and corresponded with the learned men of his day. Among those whom he encouraged most was Lorenzo Alessandro Zaccagni, whom he induced to publish a collection of materials for the ancient history of the Greek and Latin Churches, Collectanea monumentorum veterum Ecclesiæ græcæ et latinæCollectanea monumentorum veterum Ecclesiæ græcæ et latinæ, by Lorenzo Alessandro Zaccagni, Rome (1698). Amongst the library's possessions are 64 Greek codices (15 of them the gift of Casanate), and 230 Hebrew texts (rolls and books), among which are 5 Samaritan codices.
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A closer look at the original Aztec codices, paintings, and the post-Cortesian codices shows that there was no snake in the original legends. While the Codex Fejérváry-Mayer depicts an eagle attacking a snake, other Aztec illustrations, like the Codex Mendoza, show only an eagle, while in the text of the Ramírez Codex, Huitzilopochtli asked the Aztecs to look for an eagle devouring a snake perched on a prickly pear cactus. In the text by Chimalpahin Cuauhtlehuanitzin, the eagle is devouring something, but it is not mentioned what it is. Still other versions show the eagle clutching the Aztec symbol of war, the Atl-Tlachinolli glyph, or "burning water".
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There are few extant Aztec painted books. Of these none are conclusively confirmed to have been created before the conquest, but several codices must have been painted either right before the conquest or very soon after - before traditions for producing them were much disturbed. Even if some codices may have been produced after the conquest, there is good reason to think that they may have been copied from pre-Columbian originals by scribes. The Codex Borbonicus is considered by some to be the only extant Aztec codex produced before the conquest - it is a calendric codex describing the day and month counts indicating the patron deities of the different time periods.
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The first day of each trecena dictates the augury, or omen, and the patron deity or deities associated with the trecena. In Aztec mythic cosmography, Tlaloc ruled the fourth layer of the upper world, or heavens, which is called Tlalocan ("place of Tlaloc") in several Aztec codices, such as the Vaticanus A and Florentine codices. Described as a place of unending springtime and a paradise of green plants, Tlalocan was the destination in the afterlife for those who died violently from phenomena associated with water, such as by lightning, drowning, and water-borne diseases. These violent deaths also included leprosy, venereal disease, sores, dropsy, scabies, gout, and child sacrifices.
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The paper was made by hand, the leather was prepared in tanneries, the binding threads were hand spun, and the inks were ground with a mortar and pestle. Even with all the materials assembled, the book still had to be stitched and glued together, then painstakingly written by hand by a scribe. Even so, hundreds of thousands of books were produced between the transition from papyrus scrolls to codices and the advent of the printing press. The initial transition that sparked this production occurred over time between the first and fifth centuries A.D. The transition from scrolls to codices began from a common tool used by merchants, the wax tablet.
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With regard to the Greek codices, Bessarion's personal library was unrivaled in Western Europe. The Vatican collection, the second largest, included 414 Greek codices in 1455. See Zorzi, Biblioteca Marciana, p. 20. The formal letter of donation, dated 13 May 1468 and addressed to Doge Cristoforo Moro () and the Senate, narrates that following the fall of Constantinople in 1453 and its devastation by the Turks, Bessarion had set ardently about the task of acquiring the rare and important works of ancient Greece and Byzantium and adding them to his existing collection so as to prevent the further dispersal and total loss of Greek culture.
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This codex, along with codices 173, 174, 175, and 177, was brought from the Library of the Basilian monks. It was examined by Bianchini, Birch (about 1782), and Scholz. C. R. Gregory saw it in 1886. It is currently housed at the Vatican Library (Vat. gr.
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Aland placed it in Category I. The text of the Acts and Pauline epistles Aland placed in Category III. In Revelation textual value of the codex is comparable with codices Alexandrinus and Ephraemi. In Revelation 16:5 it is the only extant Greek manuscript to include κυριε.
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In 1908 Gregory removed it from the list of the New Testament manuscripts because it is rather a commentary, with incomplete text of the Gospels. It was examined and described by Giuseppe Passini (as 109).Giuseppe Pasino, Codices Manuscripti Bibliohecae Regii Taurinensis Athenaei, Turin 1742, Teil 2.
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It was examined and described by Giuseppe Passini (as 109).Giuseppe Pasino, Codices Manuscripti Bibliohecae Regii Taurinensis Athenaei, Turin 1742, Teil 2. It was added to the list of New Testament manuscripts by Scholz (1794-1852), who slightly examined it. Fenton Hort saw it in 1864.
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The Greek text of the codex is a representative of the Byzantine text-type. Hermann von Soden lists it as Is (along with codices 157, 235, 245, 713, 1012). Aland placed it in Category V. According to the Claremont Profile Method it creates textual group 291.
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In addition there are several marginalia believed to have been written by Pacificus on manuscripts from Church's Veronese archives, as well as numerous manuscripts attributed to him."Codices Latini Antiquiores: a paleographical guide to latin manuscripts prior to the ninth century," Italy: Perugia-Verona, Vol. 4, ed.
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It was received poorly by faculty at Tulane and never published again. Gates also published various codices, including the Dresden Codex and Madrid Codex. He was also highly active in developing education and land policies while working for the United States Bureau of Indian Affairs in 1934.
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Uspensky, 1880s. Bishop Porphyrius (, secular name Konstantin Aleksandrovich Uspensky, ; 8 September 1804 - 19 April 1885), was a Russian traveller, theologian, orientalist, archaeologist and byzantinologist, founder of the Russian Ecclesiastical Mission in Jerusalem and also discovered several ancient codices. In latter year he was auxiliary bishop of Chigirin.
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A medieval manuscript The library has over 400,000 books, including over 340 codices covering various fields such as religion, Greek and Latin classics, sciences and medicine, and about 3,200 manuscripts from the 16th century. The oldest manuscript in the library is a copy of Isidore's Etymologiae.
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In 1908 Gregory gave the number 452 to it. The manuscript was examined by Birch, Scholz, Duchesne, Stevenson,Henry Stevenson, Codices manuscripti Graeci Reginae Svecorum et Pii Pp. II. Bibliothecae Vaticanae, descripti praeside I.B. Cardinali Pitra, Rom 1888, p. 167-169. and C. R. Gregory (1886).
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The codex is dated by the INTF to the 11th-century. The first collation was prepared by Larroque (along with the codices 28-33), but it was very imperfect. The codex was examined and described by John Mill (Colb. 1), Wettstein, Scholz (1794-1852), and Paulin Martin.
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30-31 J. G. Reiche,Codices Manuscripti (Göttingen 1847), pp. 21-28. C. R. Gregory (1884), and Hoskier (only Apocalypse).Herman C. Hoskier, Concerning the Text of the Apocalypse 1 (London 1929), pp. 150-157. It is currently housed at the Bibliothèque nationale de France (Gr.
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When Jerome translated the books of the Prophets, he arranged the text colometrically. The colometric system was used in bilingual codices of New Testament, such as Codex Bezae and Codex Claromontanus. Some Greek and Latin manuscripts also used this system, including Codex Coislinianus and Codex Amiatinus.
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The Coptic version however attributes the homily to Athanasius. Another work, the Enconium of Peter the Alexandrian, is attributed to him. This book survives in five codices. The work can be reconstructed based on the extant fragments and a translation in the History of the Patriarchs.
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The manuscript was written by Nephon, a monk from Athos in April, 1159. It once belonged to Anthony Askew (1722–1774) (as codices 438 and 443). It was examined by Bloomfield. The manuscript was added to the list of New Testament manuscripts by Scholz (1794–1852).
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Several Coixtlahuaca codices refer to this cave. In codex depictions, the cave was believed to be the place where Quetzalcoatl descended from heaven. There are several pre-Columbian inscriptions at the Ndaxagua site. These murals in the cave depict anthropomorphic figures with protruding beak-like mask.
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14.16; 9:2.7.8. It has unique reading in Mark 7:33 (after κατιδιαν).F. H. A. Scrivener, Adversaria critica sacra (Cambridge, 1893), p. XVI. According to Scrivener it is close to codices: א B D L Δ. In Mark 7:35 it reads και του μογγιλαλου.
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Alison Bailey Kennedy, anthropologist and editor of the cyber culture magazine Mondo 2000, sometimes went by the pseudonym "Queen Mu". Codex Maya by Steve Benzell is a fictional adventure novel based on the character of Monique Le Plongeon who discovers a lost trove of Mayan codices.
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27, note 115 (Hebrew). These printed codices, published by Zukerman Publishers in Jerusalem, only contained the first Five Books of Moses (Pentateuch), known as the Torah. The small, one- room apartment for a hostelry was eventually built in Jerusalem’s Naḥalat Zvi neighborhood.Shelomo Al-Naddaf, Zekhor Le’Avraham (ed.
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Valdés, Díaz & Paul 1983, p. 290. It was not until the 1990s that the psychoactive mechanism was identified by a team led by Daniel Siebert.Marushia 2002, p. 11. Gordon Wasson tentatively postulated that the plant could be the mythological pipiltzintzintli, the "Noble Prince" of the Aztec codices.
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The manuscript is dated by the INTF to the 12th-century. The manuscript was collated together with codices 227-233 by Moldenhawer, who made it about 1783 for Birch (Esc. 2). It was briefly described by Emmanuel Miller. It is currently housed at the Escurial (Cod.
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Also by his will, numerous codices are written in manuscript. 1304 - Momik erects a khachkar to the memory of metropolitan Stepanos Orbelian. 1305 - An inscription on his tomb mentions the death of Bishop Grigor of Syunik. 1307 - Momik and Poghos "vardapet" write and miniate a Gospel.
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Themeistius hired calligraphers and craftsman to produce the actual codices. He also appointed educators and created a university-like school centered around the library.Staikos, 2007, pp. 32–33 After the death of Constantius II, Julian the Apostate, a bibliophile intellectual, ruled briefly for less than three years.
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It may be the first extant prose work by a Goan in Marathi.Saradesaya 31. Shama may also be the author of the Konkani texts contained in codices 771 and 772 of the Public Library of Braga. These contain stories in prose from the Ramayana and Mahabharata.
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The text was preserved in two codices. The older manuscript was written in the . The other manuscript is an almost verbatim copy of the older codex. The first manuscript is held in the Austrian National Library in Vienna, the other codex in the Munich Public Library.
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There are currently four surviving copies of The Secret Revelation of John. They are largely the same in their basic structure and content. One notable difference between the codices is their individual length. The Berlin Codex and Nag Hammadi Codex III are shorter than the Nag Hammadi Codices I and II. Another point of departure between codices is the portrayal of the Savior/Christ figure. The Berlin Codex generally uses the term “Christ” more frequently, whereas the Nag Hammadi Codex III narrative often substitutes the term “Lord” or “Savior”. However, the Nag Hammadi Codex III closes its text with the prayer “Jesus Christ, Amen.” An additional distinction, with regards to the Christian framing of the texts, is that Nag Hammadi Codex III goes into greater detail about the descent of the Christ/Savior figure into the prison-world of Demiurge and his role in facilitating the reawakening and liberation of mankind. These distinctions may represent a certain degree of variation in the way that Gnostic cosmology was woven into a Christian context.
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Antonio Rocci, Codices cryptenses, seu Abbatiae Cryptae Ferratae in Tusculano digesti et illustrati (Tusculanum 1883). William Henry Simcox collated major part of Luke for the Gregory's wish. It was examined by Kirsopp Lake and Jacob Geerlings. According to Geerlings it is the archetype of the family 13 (Ferrar Family).
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Particularly important colonial-era codices that are published with scholarly English translations are Codex Mendoza, the Florentine Codex, and the works by Diego Durán. Codex Mendoza is a mixed pictorial, alphabetic Spanish manuscript.Berdan, Frances, and Patricia Rieff Anawalt. The Codex Mendoza. 4 vols. Berkeley: University of California Press, 1992.
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It was examined and described by Antonio Rocci in 1882.Antonio Rocci, Codices cryptenses, seu Abbatiae Cryptae Ferratae in Tusculano digesti et illustrati (Tusculanum 1883), p. 8. It was added to the list of New Testament manuscripts by Scrivener (628) and Gregory (830e). Gregory saw it in 1886.
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Formerly the manuscript was held in της μονης του προδρομου της κοιμενης εγγιστα της Αετιου αρχαικη δε τη μονη κησις πετρα in Constantinople, as codices 87 and 774. The manuscript came from Constantinople. According to the subscription "prope Cisternam Aeti". It was examined by Bianchini, Birch (about 1782),A.
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C. R. Gregory dated the manuscript to the 14th century. Currently the manuscript is dated by the INTF to the 14th century. The manuscript was examined by Antonio Rocci in 1882.Antonio Rocci, Codices cryptenses, seu Abbatiae Cryptae Ferratae in Tusculano digesti et illustrati (Tusculanum 1883), pp. 1-2.
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In 1852 he moved to Oxford to assist Friedrich Max Muller in preparation of his edition of Rigveda with Sāyaṇa's commentary. He studied at the Bodleian Library and prepared a catalogue of its collection of Sanskrit manuscripts (Catalogi codicum manuscriptorum bibl. Bodleianae P. VIII. codices Sanscriticos complectens, 1859–64).
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Facsimiles have been produced and published on Mesomerican codices in efforts to preserve their contents and to make them accessible. They are used by researchers and students to contribute to the knowledge of the pre-Hispanic Mesoamerican world as well as historical evidence of the impact of Spanish conquest.
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The order of books: Acts, Catholic epistles, and Pauline epistles. The ending of the Epistle to the Romans has the order of verses: 16:23; 16:25-27; 16:24 (as in codices 025 33 104 256 263 365 436 1319 1573 1852 Peshitta arm).UBS3, p. 576.
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In the same way arranged codices 192, 198, 212, 507, 583, 584. It contains Prolegomena, tables of the (tables of contents) before each Gospel, lectionary markings at the margin, incipits, (Matthew 116; Mark 71, Luke 114, John 67), subscriptions at the end of each Gospel, and numbers of .
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Scholars are sure that John Rufus has written Plerophoriae in Greek, but just a few fragments in the original language have come down to us. Instead, translations into Syriac have survived in two complete manuscripts, as well as fragments in Coptic translations preserved in three codices and a manuscript.
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Codices Electronici Sangallenses-Description The city of St. Gallen originated as an adjoining settlement of the abbey. Following the secularization of the abbey around 1800 the former Abbey church became a Cathedral in 1848. Since 1983 the whole remaining abbey precinct has been a UNESCO World Heritage Site.
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As a real, historical figure, the yahui probably performed cosmological rites in caves and on hilltops.Terraciano 2001, pp.271–274 In his Politics of Symbolism in the Mixtec Codices (1994: 42-47), John Pohl explored the role of the yahui as a member of a group of ruling figures.
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Tyniec Sacramentarium: Maiestas Domini The Tyniec Sacramentarium is an Ottonian illuminated manuscript written in ca. 1060-1070, probably near Cologne. A Sacramentary gives the priest's readings and prayers for the Mass. It is one of the oldest surviving codices in Poland, where it first arrived during the Middle Ages.
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83 The bequest included the 466 codices which were transported to Venice in crates the next year.Zorzi, La libreria di san Marco..., p. 84The full inventory is published in Labowsky, Bessarion's Library..., pp. 157–188.In the preliminary letter of acceptance, the Senate valued the manuscripts at 15,000 ducats.
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The last German edition was published in 1628, long after his death. Münster was also known as translator of the Hebrew Bible (Hebraica Biblia). His edition was published in two volumes (1546) in Basel. The first volume contains Genesis-2 Kings, following the order of the Masoretic codices.
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Elizabeth Hill Boone (born September 6, 1948) is an American art historian, ethnohistorian and academic, specialising in the study of Latin American art and in particular the early colonial and pre-Columbian art, iconography and pictoral codices associated with the Mixtec, Aztec and other Mesoamerican cultures in the central Mexican region. Her extensive published research covers investigations into the nature of Aztec writing, the symbolism and structure of Aztec art and iconography and the interpretation of Mixtec and Aztec codices. Boone has been a professor of art history at Tulane University since 1994–95, holding the Martha and Donald Robertson Chair in Latin American Art. She is also a research associate at Tulane's Middle American Research Institute (MARI).
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Early medieval bookcase containing about ten codices depicted in the Codex Amiatinus ( 700) In addition to the scroll, wax tablets were commonly used in Antiquity as a writing surface. Diptychs and later polyptych formats were often hinged together along one edge, analogous to the spine of modern books, as well as a folding concertina format. Such a set of simple wooden boards sewn together was called by the Romans a codex (pl. codices)—from the Latin word caudex, meaning "the trunk" of a tree, around the first century AD. Two ancient polyptychs, a pentaptych and octoptych, excavated at Herculaneum employed a unique connecting system that presages later sewing on thongs or cords.
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Since the start of the 20th century, forgeries of varying quality have been produced. Two elaborate early 20th-century forged codices were in the collection of William Randolph Hearst. Although fake codices have seldom fooled serious scholars, the Grolier Codex may be an exception. Its paper seems to be ancient, and the influential Mayanist Michael D. Coe believed the artifact to be genuine, followed in this by Stephen Houston and Karl Taube (all three scholars stemming from Yale), but other eminent Mayanists such as J.E.S. Thompson,Thompson 1975: 1–9; 1976: 64–75 Claude Baudez,Baudez 2002: 70–79, 98–102 and Susan MilbrathMilbrath 2002: 50–83 concluded that its pictures and glyphs are falsifications.
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Until the discovery of the Nag Hammadi library in 1945, the Askew Codex was one of three codices that contained almost all of the Gnostic writings that had survived the suppression of such literature both in East and West, the other two codices being the Bruce Codex and the Berlin Codex. Aside from these primary sources, everything written about gnosticism before the Nag Hammadi library became available is based on quotes, characterizations, and caricatures in the writings of the enemies of Gnosticism. The purpose of these heresiological writings was polemical, presenting gnostic teachings as absurd, bizarre, and self-serving, and as an aberrant heresy from a proto-orthodox and orthodox Christian standpoint.
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The main part of the Angelicum library consists of that part of the textual patrimony of the Angelicum not expropriated by the Italian government with the Biblioteca Casanatense in 1870. At the convent of Saints Sixtus and Dominic the library originally housed 40,000 volumes in the Sala delle Colonne. As the library grew space was found under the Aula Magna for a library whose large windows face out to the palm trees of the Angelicum walled garden. The collection that remains at the college today consists of approximately 400 000 volumes, about 6 000 manuscripts, 2 200 incunabula including 64 Greek codices, and 230 Hebrew texts including 5 Samaritan codices is open to the scholarly community.
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Also important for the early history of the New Philology was the publication of Beyond the Codices (1976), alluding to the existence of native language texts other than the formal ones termed codices.Beyond the Codices Arthur J. O. Anderson, Frances Berdan, and James Lockhart, 1976. Berkeley: University of California Press. Arthur J. O. Anderson, a leading figure in Mesoamerican ethnohistory for his collaboration with Charles Dibble in publishing an English translation of the Florentine Codex by Franciscan Bernardino de Sahagún, participated in this early project of publishing local-level colonial documents. In the mid-1970s Lockhart began mentoring history doctoral students at UCLA, who learned Nahuatl and began research on particular region documentation in Nahuatl.
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When a cache of over a dozen codices written in ancient Coptic were discovered near Nag Hammadi, Egypt, in 1945 (they became known as the Nag Hammadi codices), underworld characters began to acquire them, selling them on the black market. Fearful that the precious manuscripts would be scattered and never recovered, the Egyptian government sent Drioton to acquire as much of the collection as he could. Cairo antiquities dealer Phokion J. TanosThe Gnostic Discoveries: The Impact of the Nag Hammadi Library; also known as Phocion J(ean) Tano, cf. Wikidata entry had acquired most of the collection from these outlaws, but had already sold one codex to Maria Dattari, a private antiquities collector in Cairo.
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Its layout is similar to those drawn in codices as the Quinantzin map, showing the Netzahualcoyotl Palace. The tecpan was one of the most important buildings on mesoamerican communities, because they served as government seats, where administrative activities and meetings of local councils took place, where political decisions were taken.
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Antonio Rocci, Codices cryptenses, seu Abbatiae Cryptae Ferratae in Tusculano digesti et illustrati (Tusculanum 1883), pp. 2–4. It was added to the list of New Testament manuscripts by Scrivener (623) and Gregory (825e). Gregory saw it in 1886. Currently the manuscript is housed at the Biblioteca della Badia (A' α.
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Houston, Robertson and Stuart 2000, p. 326. Classic Chʼolan may have been the prestige language of the Classic Maya elite, used in inter-polity communication such as diplomacy and trade.Houston, Robertson and Stuart 2000, p. 338. By the Postclassic period, Yucatec was also being written in Maya codices alongside Chʼolan.
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Historiae survives in 123 codices, or bound manuscripts, all deriving from an original in the 9th century. As it was a partial text, already missing large pieces, they are partial as well. They vary in condition. Some are more partial than others, with lacunae that developed since the 9th century.
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The passage Matthew 16:2b–3 is excluded. The manuscript has two endings to the Gospel of Mark (as in codices Ψ 099 0112 579 Lectionary 1602).Bruce M. Metzger, Bart D. Ehrman, "The Text of the New Testament: Its Transmission, Corruption and Restoration", Oxford University Press, Oxford 2005, p. 77.
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The Greek text of the codex is a representative of the Byzantine text-type. According to Hermann von Soden it is related to the Byzantine commentated text. Aland placed it in Category V. It contains many important various readings, e.g. it countenances codices Sinaiticus, Vaticanus, and Regius in Luke 11:2.4.
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The Greek text of this codex is mixed. Aland placed it in Category III. In the Lord's Prayer it does not contain doxology: οτι σου εστιν η βασιλεια και η δυναμις και η δοξα εις τους αιωνας (Matthew 6:13) as in codices א B D Z f1.UBS3, p. 13.
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The manuscript was written in Paris between 1491-1494 for Guillaume Budé by George Hermonymus (like codices 30 and 287). It once belonged to Bunckle of London, then to Bishop Moore. It was used by John Mill in his Novum Testamentum (as Bu.). C. R. Gregory saw it in 1885.
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Historiae survives in 123 codices, or bound manuscripts, all deriving from an original in the 9th century. As it was a partial text, already missing large pieces, they are partial as well. They vary in condition. Some are more partial than others, with lacunae that developed since the 9th century.
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MS. No. 130 in the Codices Hebraic. Biblioth. I. B. de Rossi (Parma, 1803) contains a collection of letters written to Fano by Mordecai Dato and Joseph Ḥazaḳ (Cod. 130), and Joseph Gikatilla's Sefer ha-Oraḥ, with a description by Fano (Cod. 1228). Fano also wrote notes to many cabalistic works.
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See Zorzi, La Libreria di San Marco..., p. 60. To this initial delivery, more codices and incunabula were added following the death of Bessarion in 1472. This second shipment, arranged in 1474 by Federico da Montefeltro, departed from Urbino, where Bessarion had deposited the remainder of his library for safekeeping.
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The letters are larger than in codices Alexandrinus and Vaticanus, but smaller than in Codex Petropolitanus Purpureus. It is a palimpsest. The upper text is a patristic written in a minuscule hand, John Chrysostom contributing has the largest share. The codex contains the Ammonian Sections, but there is no the Eusebian Canons.
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The Greek text of this codex is a representative of the Alexandrian text-type, with many alien readings. The Alexandrian text is familiar to the Codex Sinaiticus. Aland placed it in Category III. In the Lord's Prayer it does not contain doxology: (Matthew 6:13) as in codices א B D 0170 f1.
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The Codex Gigas, 13th century, Bohemia. The codex (plural codices () was the historical ancestor of the modern book. Instead of being composed of sheets of paper it was generally composed of sheets of vellum, papyrus, or other materials. The term is now often used to describe ancient manuscript books, with handwritten contents.
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Nine of these 12 codices were collated for Küster by the abbé de Louvois: codex 285, M, 9, 11, 119, 13, 14, 15, and Codex Ephraemi. Currently they are housed in the Bibliothèque nationale de France in Paris. Codex 78 was collated by Boerner, codex 42, and Codex Boernerianus by Küster himself.
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It is currently kept in the World Museum Liverpool in Liverpool, England, having as its catalogue # 12014 M.The Codex Fejérváry-Mayer: History, National Museums Liverpool. It is published in Volume 26 of the series Codices Selecti of the Akademische Druck - u. Verlagsanstalt - Graz. It is believed to have originated specifically in Veracruz.
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The manuscript was brought by Tischendorf from the East. The manuscripts was examined and described by Eduard de Muralt (along with the codices 565, 566, 568, 569, 571, 572, 574, 575, and 1567), then by Kurt Treu. Currently the manuscript is housed at the Russian National Library (Gr. 97) in Saint Petersburg.
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Of the history of the codex 536 nothing is known until the year 1864. In 1864, the manuscript was purchased from a dealer at Janina in Epirus, by Angela Burdett-Coutts (1814–1906),. a philanthropist, together with other Greek manuscripts (among them codices 532–546). They were transported to England in 1870/71.
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The activity of Bonfils was many-sided. A number of his decisions which earned the high esteem of his contemporaries and of posterity are to be found in "The Mordechai."These passages are enumerated by Samuel Kohn's Mordecai ben Hillel (1878), p. 137; in Maḥzor Vitry, and in many other codices and compendiums.
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Daniel Peterson, 1 April 2011. Retrieved 5 April 2011. .Professor Jim Davila also published Elkington's letter and Thonemann's reply. In his letter to Thonemann in 2010, Elkington said that he had been told that the codices were from Egypt, not that the material was from Jordan as stated in his press release.
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Carlsruhensis, Rastatt 22 (2) is a bit younger than the Vienna Codex (3). Michael Tangl proposed that the letters that those three codices have in common come from a common ancestor: 1 and 2 were copied from a lost codex y, and y and 3 were copied from a lost codex x.Unterkircher 23.
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Women were often recognized in their civilization as professional weavers and crafters. Images in Aztec codices, ceramics and sculptures display the elaborate and colorful designs of Aztec weavers. There were regional textile specialties, with associated graphic designs. Most designs were geometric, with some regions specializing in textiles with animal and plant images.
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C. R. Gregory dated the manuscript to the 11th century, Scrivener to the 12th century. Currently the manuscript is dated by the INTF to the 11th century. The manuscript was examined and described by Antonio Rocci in 1882.Antonio Rocci, Codices cryptenses, seu Abbatiae Cryptae Ferratae in Tusculano digesti et illustrati (Tusculanum 1883).
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The Gospel of Truth is one of the Gnostic texts from the New Testament apocrypha found in the Nag Hammadi codices ("NHC"). It exists in two Coptic translations, a Subakhmimic rendition surviving almost in full in the first Nag Hammadi codex (the "Jung Codex") and a Sahidic in fragments in the twelfth codex.
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To the ancient Maya, Venus was the patron of war and many recorded battles are believed to have been timed to the motions of this planet. Mars is also mentioned in preserved astronomical codices and early mythology.A. F. Aveni, Skywatchers of Ancient Mexico, (Austin: Univ. of Texas Pr., 1980), pp. 173–99.
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He thought that their writing had strong implications between good and bad. Furthermore, he characterized the preconquest Mexican codices as having a form of "rebus" writing (352-353).« There is no alphabetic or true syllabic writing in preconquest Mexican codices ; this would easily be spotted had it existed because the glyphs are mainly of identifiable places and persons. There is a certain use of rebus writing [...] to our European way of thinking the spoken syllabes reverse the arrangement of the drawing ; we would read it downwards [...] Under Spanish influence Nahuatl writing showed a great increase of rebus writing [...] the various glyphs which form the phrase are in line, just as in Landa's Maya sentence, but they are still pictographic, ideographic, or rebus writing [...] This form of rebus writing — for example, pater noster was written as a flag (pantli), a stone (tetl, for there is no r in nahuatl), a prickly pear (nochtli) and again a stone (tetl) — is arranged, European fashion, in straight lines like the phrases in Codex Xolotl and in Landa's illustrative material. » Thompson also expressed interest in the "divinatory" significance of the Dresden and Madrid codices (357).
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Johannes van der Waeijen, the successor of Gabbema, has taken over the book as part of Gabbema's professional legacy. According to the Leeuwarden city historian Wopke Eekhoff in a lecture for the Frisian Society in 1854, it is unlikely that Petrus Wierdsma inherited the book: his father was a doctor and Peter was a notary / lawyer. [3] Eekhoff also knows that Peter Wierdsma has taken books and codices from the legacy of Werumeus, Halsema, Heringa and others, but whether the Codex Roorda was in between is not known. Petrus Wierdsma studied and published about the old Frisian laws, and it is certain that he used the Codex Roorda, which he translated and compared with the legal texts from the codices Dousa and Emmius.
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The corrected form of text often agrees with codices: D, N, X, Y, Γ, Θ, Π, Φ and majority of the minuscule manuscripts. A vacant space proportionate to the break in the sense follows the end of a paragraph (page with text of Mark 6:27-54) The majuscule letters have elegant shape, but a little less simple than those in the Sinaiticus and Vaticanus codices. These letters, at the end of a line, are often very small, and much of the writing is very pale and faint. Punctuation is more frequent, usually on a level with the top of the preceding letter, while a vacant space, proportionate to the break in the sense, follows the end of a paragraph.
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The pictograms or glyphs of this writing system were more formal and rigid than images found on murals and other art forms as they were considered mostly symbolic, representing formulas related to astronomical events, genealogy and historic events. Most surviving pre-Hispanic codices come from the late Mesoamerican period and early colonial period, as more of these escaped destruction over history. For this reason, more is known about the Aztec Empire than the Mayan cultures. Important Aztec codices include the Borgia Group of mainly religious works, some of which probably pre-date the conquest, the Codex Borbonicus, Codex Mendoza, and the late Florentine Codex, which is in a European style but executed by Mexican artists, probably drawing on earlier material that is now lost.
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The three poetic books of Psalms, Proverbs and Job are collectively known as Sifrei Emet (see the article on Ketuvim). These three books share a unique system of cantillation unlike that of the other 21 books in Tanakh, a system designed to highlight the parallelisms in their verses. In the Tiberian masoretic codices, the unique system of cantillation for Sifrei Emet is complemented by a scribal layout unlike that of the rest of the Bible: Instead of the three narrow columns per page typical of these codices, Sifrei Emet are written in two wide columns per page. In each line of these wide columns text begins on the right, followed by a gap, and then continued by further text until the left margin of the column.
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Gregory dated the manuscript to the 13th century, other palaeographers dated it to the 11th century. Currently the manuscript is dated by the INTF to the 13th century. The manuscript was examined and described by Antonio Rocci in 1882.Antonio Rocci, Codices cryptenses, seu Abbatiae Cryptae Ferratae in Tusculano digesti et illustrati (Tusculanum 1883).
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The language of the Masoretic notes is primarily Aramaic but partly Hebrew. The Masoretic annotations are found in various forms: (a) in separate works, e.g., the Oklah we-Oklah; (b) in the form of notes written in the margins and at the end of codices. In rare cases, the notes are written between the lines.
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The manuscript once belonged to Charles Burney, along with codices 480, 481, 482, 484, and 485. It was examined by Scrivener and Gregory. Scrivener gave its collation in 1852 (along with the codex ℓ 183). The manuscript is cited in the critical editions of the Greek New Testament (UBS3,The Greek New Testament, ed.
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Currently it is dated by the INTF to the 10th-century. The manuscript was held in Escorial, then it belonged to Charles Burney, as codices 480, 482, 484, 485, and ℓ 184. It was purchased to the British Museum in 1818. The manuscript was examined and collated by Scrivener, who published its text in 1852.
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Uncial 070 (in the Gregory-Aland numbering), ε 6 (Soden), is a Greek-Coptic diglot uncial manuscript of the New Testament. Palaeographically it has been assigned to the 6th century. Uncial 070 belonged to the same manuscript as codices: 0110, 0124, 0178, 0179, 0180, 0190, 0191, 0193, 0194, and 0202. The manuscript is very lacunose.
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Scrolls were the first form of editable record keeping texts, used in Eastern Mediterranean ancient Egyptian civilizations. Parchment scrolls were used by several early civilizations before the codex, or bound book with pages, was invented by the Romans and popularized by Christianity. Nevertheless, scrolls were more highly regarded than codices until well into Roman times.
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St. Augustine, sent by Pope Gregory the Great in 597, traveled to England as a missionary for King Æthelberht of Kent, bringing many of his manuscripts with him as necessary conversion tools. The introduction of these and other such imported Roman codices influenced the Insular manuscripts such as the Echternach Gospels a century later.
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Modes of transmission entails the study of texts that are preserved primarily on papyrus, parchment or paper, in addition to inscriptions, coins, and medals. The papyrus rolls of antiquity (papyrology) are quickly replaced by the parchment codices of the Middle Ages (codicology), while paper arrives in the 9th century via the Arabs and Chinese.
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Landa formulated an intimate contact with natives. Natives placed him in such an esteemed position they were willing to show him some of their sacred writings that had been transcribed on deerskin books.Clendinnen, 69-70 To Landa and the other Franciscan friars, the very existence of these Mayan codices was proof of diabolical practices.
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He argues that Lipsius "does not attach due importance to the circumstantial account in the Acta of the papyri and of their titling by John, an account which it would have been difficult for a forger in the days of the big vellum codices (after 320) to make up for himself."Crehan 1959, 39.
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Others include Bayerische Staatsbibliothek Cgm 145 and Cgm 9210. Cgm 9210 is a copy dated 1602-1604 with numerous changes. and the illustrated description of his 1486 pilgrimage to Jerusalem (extant in two original manuscripts, both from 1487, the Karlsruhe and the Gotha codices).Konrad von Grünenberg: Beschreibung der Reise von Konstanz nach Jerusalem - Cod.
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In addition to Benaya himself, at least four of his children (three sons and a daughter) and two of his grandsons followed in his footsteps and penned Hebrew manuscripts. According to Yemenite tradition, the Benayah family is said to have copied some 400 volumes. Out of this great number, only about 36 codices have survived.
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Giovanni was close to Giuliano de' Medici, Duke of Nemours. They were both members of the Compagnia della Cazzuola; a society that put on theatrical plays. He became a dean of the Camera apostolica and took on several posts in the papal court. Gaddi inherited a collection of illuminated manuscripts and codices from his grandfather.
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In result of this recension interpolations were removed and some grammar refinements were made. The result was the text of the codices B, C, L, and the text of Athanasius and Cyril of Alexandria.J. L. Hug, Einleitung in die Schriften des Neuen Testaments (Stuttgart 1808), 2nd edition from Stuttgart-Tübingen 1847, p. 168 ff.
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"Beiträge zur Geschichte des Sinaiklosters im Mittelalter nach arabischen Quellen", p. 11. Amidu Sanni points out that there are no existent codices, Islamic or otherwise, which predate the 16th century,Sanni. (2015), "The Covenants of the Prophet Muḥammad with the Christians of the World", Journal of Muslim Minority Affairs, DOI: 10.1080/13602004.2015.1112122, p. 2.
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The manuscript was held in Escorial, then it belonged to Charles Burney, as codices 480, 481, 482, 484, and ℓ 184. It was purchased to the British Museum in 1818. The manuscript was added to the list of New Testament manuscripts by Scrivener, who thoroughly it examined and collated. Scrivener published its text in 1852.
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Jesus in Golgotha by Theophanes the Cretan, Stavronikita monastery. A decorated wall of the Catholicon, Vatopedi monastery. A fresco with Saint Mercurius and Artemius of Antioch. The Athonite monasteries possess huge deposits of invaluable medieval art treasures, including icons, liturgical vestments and objects (crosses, chalices), codices and other Christian texts, imperial chrysobulls, holy relics etc.
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It contains double prolegomena, Journeys and death of Paul,As in codices: 102, 206, 216, 256, 468, 614, 665, 909, 912 tables of the (to the Acts), lectionary markings at the margin, liturgical books with hagiographies (Synaxarion, Menologion), and subscriptions at the end of each biblical book. The illuminations are given before each book.
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The accepted opinion is that nine codices can be attributed to him: five of these are at Dragomirna Monastery, three are in Bucharest, and the Acts of the Apostles (1610) is in Vienna. One tetra gospel is in National Library in Warsaw. He died in Suceava and he is buried in exonarthex of Dragomirna church.
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The codices used for this portion of the work are CDGHKLQ. was King Arthur's dog, used in the hunt for the great boar, Twrch Trwyth (). Cavall was Arthur's "favourite dog", and during a stag hunt, he was customarily the last dog to be let loose to chase after the game (Gereint Son of Erbin).
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F. H. A. Scrivener dated the manuscript to the 11th/12th century; Gregory dated the manuscript to the 12th century. The manuscript is currently dated by the INTF to the 11th century. Formerly the manuscript was held in monasteries in Constantinople, as codices 87 and 178. The manuscript was noticed in catalogue from 1876.
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Atlas, p. 156-7Leverett, p. 207 Parts of the Trent codices were written with a corrosive ink which has eaten through the paper causing, among other things, centers of noteheads to fall out. Though recently restored in 1975, the manuscripts are still in a precarious state, and for some pages earlier photographs are more legible than the manuscripts themselves.
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Alcuin might not have been involved in the creation of the script. He was most likely responsible for copying and preserving the manuscripts and upkeep of the script. It was used in the Holy Roman Empire between approximately 800 and 1200. Codices, pagan and Christian texts, and educational material were written in Carolingian minuscule throughout the Carolingian Renaissance.
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Durandus, in his Rationale, interprets the wax as the body of Christ, the wick as his soul, the flame as his divine nature; and the consuming candle as symbolizing his passion and death. This may be the Paschal Candle only. In some codices the text runs: Per parochias concessit licentiam benedicendi Cereum Paschalem.Du Cange, Glossarium, sv.
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Gregory dated the manuscript to the 12th century, other palaeographers dated it to the 11th century. Currently the manuscript is dated by the INTF to the 12th century. The manuscript was examined and described by Antonio Rocci in 1882.Antonio Rocci, Codices cryptenses, seu Abbatiae Cryptae Ferratae in Tusculano digesti et illustrati (Tusculanum 1883), pp. 6–7.
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It has Euthalian Apparatus, but incomplete. The text of Epistles is surrounded by a catena, the Apocalypse has a commentary. It contains treatise of Pseudo-Dorotheus on the Seventy disciples and twelve apostles (as codices 82, 93, 177, 459, 614, 699). The order of books: Acts of the Apostles, Pauline epistles, Catholic epistles, and Book of Revelation.
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He returned to Egypt in 931 or 932. The story of his embassy is recorded in the notes of several Syriac manuscripts and by the Muslim historian al-Maqrizi. Moses brought back 250 Syriac codices collected in northern Syria and Mesopotamia, in places like Tikrit, Reshaina and Harran. They were both purchased and received as gifts.
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Although the archaeological record does not provide examples of brushes or pens, analysis of ink strokes on the Postclassic codices suggests that it was applied with a brush with a tip fashioned from pliable hair. A Classic period sculpture from Copán, Honduras, depicts a scribe with an inkpot fashioned from a conch shell.Webster et al. 1989, p. 55.
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It is dated by the INTF to the 11th century. The manuscript was given by Christina of Sweden to Cardinal Dezio Azzolino, and bought from him by Alexander VIII (1689-1691) — like codices 154, 155, 156. The text of the manuscript was examined by Bandini, Birch (about 1782), Scholz, and Burgon. C. R. Gregory saw it in 1886.
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A manuscript of Tertullian's Apologeticus from the 1440s. Apologeticus ( or Apologeticus)The early texts do not agree on the title (Bardenhewer). is a text attributed to Tertullian,Unlike the very scattered and imperfect manuscripts of Tertullian, "only the Apologeticum has come down in numerous codices, some of them quite ancient" (Bardenhewer). consisting of apologetic and polemic.
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The library of the monastery is located behind the main church. It contains 2,116 Greek manuscripts and 165 codices. Among them uncial manuscripts of the New Testament: Codex Coislinianus, Codex Athous Lavrensis, Uncial 049, Uncial 0167, and minuscules 1073, 1505, 2524, 1519. There are also over 20,000 printed books, and about 100 manuscripts in other languages.
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The manuscript was written by Abraham Teudas, a scribe. In 1724 (or 1727) the manuscript came from the Pantokratoros monastery to England and was presented to archbishop of Canterbury, William Wake, along with the codices 73, 74, 506-520. Wake presented it to the Christ Church College in Oxford. In 1732 John Walker slightly collated it for Bentley.
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The ends of the leaves are much damaged. The order of books: Gospels, Acts, Catholic epistles, Pauline epistles (Hebrews placed before 1 Timothy). Ending of the Epistle to the Romans has the following order of verses: 16:23; 16:25-27; 16:24 (as in codices P 104 256 263 365 436 459 1319 1573 1852 arm).
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The arrival of Europeans in 1520 CE caused changes in form, style, and the function of the Mixtec writings. Today these codices and other Mixtec writings are used as a source of ethnographic, linguistic, and historical information for scholars, and help to preserve the identity of the Mixtec people as migration and globalization introduce new cultural influences.
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Arethas of Caesarea (; born c. 860 AD) was Archbishop of Caesarea Mazaca in Cappadocia (modern Kayseri, Turkey) early in the 10th century, and is considered one of the most scholarly theologians of the Greek Orthodox Church. The codices produced by him, containing his commentaries are credited with preserving many ancient texts, including those of Plato and Marcus Aurelius' "Meditations".
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He had expertise in the study of ancient Gnosticism, in particular the restoration, conservation, translation, and interpretation of the thirteen fourth-century papyrus codices from Nag Hammadi. Turner had contributed to research into the relationship between Neoplatonism and Gnosticism, including a study of the use of terms and concepts by the author or authors of the Sethian Allogenes text.
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The scribe of the Durham Gospels is believed to have created the Echternach Gospels as well.De Hamel, A History of Illuminated Manuscripts, 32. The Echternach Gospels are now in the collection of France’s Bibliothèque Nationale in Paris. This manuscript, and other such Hiberno-Saxon codices, were highly important instructional devices used in the Early Middle Ages primarily for conversion.
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Schanz made enduring contributions to several areas of classical studies. His great, unfinished edition of Plato's dialogues filled seven volumes (1875–1887) and was the fruit of many years spent comparing manuscripts in the great libraries of Europe and his exhaustive critical editorial work on these sources.Platon. Opera quae feruntur omnia ad codices denuo collatos edidit (Lpz., 1875 ff.
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Some pages have just two horizontal sections, while one has four and another five sections. The individual sections with their own theme are generally separated by a red vertical line. Sections are generally divided into two to four columns. The Dresden Codex is one of four hieroglyphic Maya codices that survived the Spanish Inquisition in the New World.
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The manuscript was examined and described by Pogodin and Eduard de Muralt (along with the codices 565-566, 568-570, 572, 574, 575, and 1567), who made first collation of its text. The manuscript was more thoroughly examined by Kurt Treu. Currently the manuscript is housed at the National Library of Russia (Gr. 98) in Saint Petersburg.
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Titoff, Russian envoy in Turkey, purchased this manuscript and presented it to the Imperial Library in Petersburg. The manuscripts was examined, described, and collated by Eduard de Muralt (along with the codices 565-566, 568-572, 575, and 1567). The manuscript was also examined by Kurt Treu. Currently the manuscript is housed at the National Library of Russia (Gr.
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The manuscript was produced for Demetrios Palaiologos. It is dated by the INTF to the 15th century. The manuscripts was examined and described by Eduard de Muralt (along with the codices 565-566, 568, 570-572, 574, and 1567), who made the first collation of its text. The manuscript was more thoroughly examined by Kurt Treu.
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Many Ethio-Eritrean scholars attained their knowledge and necessary information from the members of that community; some of them were very learned men. They owned several pergameneous Codices, which are now in the Vatican Library. Pope Benedict XV, having instituted the Congregation for the Eastern Churches in 1917, decided to found also Oriental Colleges in Rome.
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Dzahui, Mixtec god of rain. In Mixtec mythology, Dzahui or Dzavui was the god of rain. Child sacrifices were performed for Dzahui on the tops of hills during times of drought, sickness, and at harvest time. In Mixtec codices, Dzahui exhibits the blue or green rain goggle mask also seen on the central Mexican deity Tlaloc.
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In 1864 the manuscript was purchased from a dealer at Janina in Epirus, by Baroness Burdett-Coutts (1814–1906), a philanthropist, along with other Greek manuscripts (among them codices 533-546). They were transported to England in 1870-1871.Robert Mathiesen, An Important Greek Manuscript Rediscovered and Redated (Codex Burdett-Coutts III.42), The Harvard Theological Review, Vol.
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The manuscript was cited together with codices 201 and 370 by Giovanni Lami in De eruditione Apostolorum (Florence, 1738, p. 239). It was described by Bernard de Montfaucon, who gave for it 13th century.John Lamy, De eruditione Apostolorum (Florence, 1738), p. 239. [codex XXX] The manuscript was added to the list of New Testament manuscripts by Scholz (1794-1852).
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Rus' Chronicles survive in some hundreds copies (codices). Some Chronicles are known in multiple versions, but others are known from only a single copy. Every chronicle was a svod, or "collection" because it included materials from various earlier chronicles. Individual Chronicles were revised, shortened or added to with entries on the events of the last year or even decades.
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Its library together with the scriptorium achieved great fame. Fourteen codices from the 13th century are copied and illustrated by the old nuns and are kept in the archive with numerous old documents of great interest for regional and national historiography. Relevant was its pharmacy, which supplied all the villages of the barony with documentation from the 15th century.
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Instructions for their guidance were found in several writings of Augustine, especially in De opere monachorum (P.L., XL, 527), mentioned in the ancient codices regularum of the eighth or ninth century as the "Rule of St. Augustine". Epistola ccxi, otherwise cix (P.L., XXXIII, 958), contains the early "Augustinian Rule for Nuns"; Epistolae ccclv and ccclvi (P.
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Jim Davila, Paleojudaica, HEBREW-INSCRIBED-METAL-CODICES WATCH: A FAKE. Retrieved 2 April 2011. Also on 2 April 2011, historian William J. Hamblin called into question the Jesus image on the tablet, stating it looked a great deal like images of Helios also found on ancient coins. On 3 April 2011, the Sunday Telegraph published an interview with Elkington.
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This forger was a careless bumbler. That makes it all the more galling how readily the media fell for the scam.Jim Davila, Fake Metal Codices Watch, Paleojudaica, 8 April 2011. On 11 April the Daily Express reported Thonemann's comments together with a response by David Elkington that Thonemann was not a biblical scholar but a Greek scholar.
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The manuscript was dated by C. R. Gregory to the 12th century. Currently it is dated by the INTF to the 14th-century. It was in private hands, and belonged to the Archbishop of Reims Le Tellier (1671–1710), like codices 10, 13. It was used by Kuster in his edition of the Greek New Testament (as Paris 4).
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In 1864 the manuscript was purchased from a dealer at Janina in Epeiros, by Baroness Burdett-Coutts (1814–1906), a philanthropist, together with other Greek manuscripts (among them codices 532-546). They were transported to England in 1870-1871.Robert Mathiesen, An Important Greek Manuscript Rediscovered and Redated (Codex Burdett-Coutts III.42), The Harvard Theological Review, Vol.
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The god Itzamnaaj as a bird. Lid of a pot from El Peru, Guatemala, Early Classic period (250-600). In the New Year pages of the Dresden Codex, Itzamna is given a role similar to that described by Landa. The version of Itzamna depicted in the codices is very similar to the much earlier depictions in Classic iconography.
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Throughout the centuries of its history the monastery was the focal point of religious life in the city of Zadar. It was also home to the Franciscan school, precursor to today's University of Zadar. It had rich picture gallery as well as a collection of codices and parchments. In this monastery Saint Jakov of Zadar was first ordained.
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Hypsiphrone is Codex XI Tractate 4 of the Nag Hammadi writings, Introduced and Translated by J.D.Turner from The facsimile edition of the Nag Hammadi codices, Volume 12 edited by James M. Robinson pages 454-455 17:28 17.10.11 named from the translation of a Greek feminine name word 'Hypsiphrone' or 'Hupsiph[rone]' rendered as she of high mind.
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The manuscript is dated by the INTF to the 12th century. The manuscript once belonged to Anthony Askew (1722-1774) (as codices 438 and 439). It was bought for the University Library in 1775 for £20, at the celebrated book-sale of Anthony Askew. The manuscript was added to the list of New Testament manuscripts by Scholz (1794-1852).
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Following the 1975 fire at Saint Catherine's Monastery on Mount Sinai in Egypt, at least two hitherto unknown variants of CoK were discovered among a large number of Georgian manuscripts mainly dated to the 9th/10th century. They have not yet been completely studied, though. The Shatberdi and Chelishi codices are basically linguistically similar and nearly contemporaneous.
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Alongside his larger works, Atto also wrote The Exposition on the Epistles of Saint Paul, a commentary that would have been used to educate the clergymen of Vercelli.Willhauck, 9. A small collection of Atto's Epistolae, or letters, has been preserved, probably compiled from the codices of Vercelli and the Vatican library.Benedetta Valtorta, Clavis Scriptorum Latinorum Medii Aevi.
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The Codex Vindobonensis Lat. 1235, designated by i or 17 (in the Beuron system), is a 6th-century Latin Gospel Book. The manuscript contains 142 folios (26 cm by 19 cm). The text, written on purple dyed vellum in silver ink (as are codices a b e f j), is a version of the old Latin.
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Venom #14-18. Marvel Comics During "Absolute Carnage", Patricia is still suffering from nightmares of her experience, while also finding herself being addicted to her former powers. She had been spying on Andi Benton and gathering weapons against symbiotes. She eventually came across Scream who along with Carnage's minions have been harvesting codices of previous hosts.
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Robinson was elected secretary of the International Committee for the Nag Hammadi Codices, which had been formed in 1970 by UNESCO and the Egyptian Ministry of Culture; it was in this capacity that he oversaw the project. A facsimile edition in twelve volumes was published between 1972 and 1977, with subsequent additions in 1979 and 1984 from the publisher E.J. Brill in Leiden, entitled, The Facsimile Edition of the Nag Hammadi Codices. This made all the texts available for all interested parties to study in some form. At the same time, in the German Democratic Republic, a group of scholars—including Alexander Böhlig, Martin Krause and New Testament scholars Gesine Schenke, Hans-Martin Schenke and Hans-Gebhard Bethge—were preparing the first German language translation of the find.
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The majority of these variations add words and phrases, so as to emphasize or clarify the standard quranic reading. Some scholars have proposed parallels for these variations in reports of variants in 'companion codices' that were kept by individual companions to the Prophet outside of the mainstream tradition of 'Uthman; but these correspondences are much the minority. François Déroche proposes, on palaeographic grounds, a date for the lower text in the second half of the first century AH (hence 672 - 722 CE) and summarises the character of the Sana'a Palimpsest, "The scriptio inferior of the Codex Ṣanʿāʾ I has been transcribed in a milieu which adhered to a text of the Qurʾan different from the ʿUthmanic tradition as well as from the Qurʾanic codices of Ibn Masʿūd and Ubayy".
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After 1962, Kasser did important research in the field of Coptic philology, including the preparation of a new Coptic dictionary. This work was done in parallel with reforms in Coptic dialectal classification. Kasser's numerous publications, from 1964 to 2005, illustrate his activity of research. He has published several important Greek and Coptic codices of the Bodmeriana Library, most of them biblical.
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Codex Mendoza Folio 67 recto. The warrior on the bottom right carries a xicalcoliuhqui chimalli, a stepped-fret shield. Xicalcoliuhqui chimalli, are shields featuring a single iteration of the stepped fret motif which were painted or covered with featherwork. They are depicted frequently in the Codex Mendoza, and many other central Mexican codices, usually with the xicalcoliuhqui design shown in yellow and green.
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Probably it was written in Italy. Nothing is known about its early history. In the 12th or 13th century four of its leaves were used as material for another book and they were overwritten by Latin text. Its later story is linked with the codices Guelferbytanus A and B. Formerly the manuscript was held in Bobbio, Weissenburg, Mainz, and Prague.
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Vercelli book The Vercelli Book is one of the oldest of the four Old English Poetic Codices (the others being the Junius manuscript, the Exeter Book, and the Nowell Codex). It is an anthology of Old English prose and verse that dates back to the late 10th century. The manuscript is housed in the Capitulary Library of Vercelli, in northern Italy.
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The Greek text of the codex is a representative of the Byzantine text-type. Aland placed it in Category V. According to the Claremont Profile Method it represents the textual family Kx in Luke 1, Luke 10, and Luke 20. It belongs to 51 manuscripts which are, according to Hermann von Soden, related to the Byzantine commentated text (codices 53, 902).
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The manuscript was written by order of Luke from Antioch. In 1747 it belonged to Caesar de Missy, along with the codices 560, 561, ℓ 239, ℓ 240, ℓ 241. The manuscript was digitized by the Center for the Study of New Testament Manuscripts in 2008. The manuscript is not cited in the critical editions of the Greek New Testament (UBS3).
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Most of these were distributed to western libraries in the 18th and 19th centuries, and only a small portion of the collection remains in Dayr al- Suryan today. Moses added a note to each of the codices describing how it was acquired. Some of these are quite long. Sometimes they were placed over previous notes, thus destroying records of the manuscripts' earlier history.
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His art almost always have a sarcastic and cynical touch. He says his only intention in his art is to make fun of himself and everyone else. Paintings, furniture and more are often characterized as being filled with ornamentation, with little or no white space, with lines, colors and symbols referencing ancient scriptures, Aztec codices, Catholicism, Hinduism and the occult.
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Usually it agrees with these two codices, where they are in agreement. Where they differ, the manuscript is near to Vaticanus, except in one important case (του δε Ιησου Χριστου), where it agrees with Sinaiticus.B. P. Grenfell & A. S. Hunt, Oxyrhynchus Papyri I (London, 1898), p. 7 It was the earliest known manuscript of the New Testament until the discovery of Papyrus 45.
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Emma Bartoniek worked on the history of royal coronations between 895 and 907, examined the problems of the 10-13th century Hungarian succession. Her ascertainments about the first Hungarian laws and legends from the age of Árpád are particularly valuable. Bartoniek published the catalogue of the National Széchényi Library's Latin codices. Her work about the Hungarian historiography remained in manuscript form.
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By the sixth century, the scroll had almost vanished as a medium for literature.Roberts, Colin H., and Skeat, T.C. (1987), The Birth of the Codex. London: Oxford University Press for the British Academy, p. 75. The change from rolls to codices roughly coincides with the transition from papyrus to parchment as the preferred writing material, but the two developments are unconnected.
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G. Dupoitt (fl. ca. 1420–1430) was a composer, presumed to be French, about whom little is known. His only known work is the three-voice motet "Salve mater misericordie, stella maris," found in the Trent Codices (I-TRbc 92, 135v–136). There the piece is attributed to G. Dupoitt, but the name has often been misread as G. Dupont.
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Vellum sheets were cleaned and flattened and mounted in paper frames. Where possible, they were rebound in their original codices. As well as the fragments found in the garret, he carried out conservation work on the rest of the collection. Many manuscripts had become brittle and fragile, including the codex that contains the only known copy of Beowulf (Cotton Vittelius A xv).
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It lacks the Euthalian Apparatus, and this is evidence for the early dating of the manuscript. Only in some places are given marks for liturgical readings. The manuscript is one of the very few New Testament manuscripts to be written with three columns per page. The other two Greek codices written in that way are Codex Vaticanus (Uncial B/03) and Uncial 053.
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He died near Modena, Italy, while on a visit. His remains, through the agency of Wincenty of Kielcza, a family connection, were buried in the Dominican church in Kraków (now the Basilica of the Holy Trinity, Kraków). Iwo was the owner of the oldest known Polish private library (containing 32 codices purchased abroad), which he left in his will to Wawel Cathedral.
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On the first of its page it is written: "Ex bibliotheca [Melchioris] Goldasti" († 1625). The manuscript was given by Christina of Sweden to Cardinal Decio Azzolino, and bought from him by Pope Alexander VII — like codices 154, 155, 181. It was examined by Birch (about 1782), Scholz, and Oscar von Gebhardt (in 1882). C. R. Gregory saw it in 1886.
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The chapters are divided into Ammonian Sections with references to the Eusebian Canons (written below Ammonian Section numbers), and the harmony at the foot of the pages, although full references to all parallel texts are given in the margins and the tables are thus superfluous. The initial letters at the beginning sections stand out on the margin as in codices Alexandrinus, Ephraemi Rescriptus.
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Even though he is shown with the customary green feathers, most codices show him bent over and with black/white eyes, which is a sign reserved for evil gods such as Tezcatlipoca, Mictlantecuhtli, and Xolotl. Another depiction of Chalchiuhtotolin's evil side includes the sharp silver of his talons. His nahual is a turkey in which he terrorizes villages, bringing disease and sickness.
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Aztec feather artisans or painters. Florentine Codex (ca. 1576) with native drawings and Nahuatl text Bernardino de Sahagún recorded names and characteristics of plants and colors used by painters and documented his research in the Florentine Codex. The Florentine Codex is a primary resource for understanding the creation and uses of codices, as well as for understanding the politics of post-conquest Mexico.
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The image of Venus Anadyomene is one of the very few images that survived in Western Europe essentially unchanged from its classical appearance, from Antiquity into the High Middle Ages. Jean Seznec instancesSeznec, B.F. Sessions, tr., The Survival of the Pagan Gods, 1995:153 note 8, and 154 fig. 58 referring to Codices Vindobonensis 2563 and 2583x and British Library Royal Ms 19, .
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The Nag Hammadi library is a collection of early Christian Gnostic texts discovered near the Upper Egyptian town of Nag Hammadi in 1945. That year, twelve leather-bound papyrus codices buried in a sealed jar were found by a local peasant named Mohammed Ali Samman.The Nag Hammadi Library: The Minor History Behind a Major Discovery Meyer and Robinson,. pp 2–3.
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It also displaces smaller New World vulture species from a carcass. King vultures have been known to live for up to 30 years in captivity. King vultures were popular figures in the Mayan codices as well as in local folklore and medicine. Although currently listed as least concern by the IUCN, they are decreasing in number, due primarily to habitat loss.
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The Greek text of the codex is a representative of the Byzantine text-type. Aland placed it in Category V. Hermann von Soden lists it as Is (along with codices 157, 235, 291, 713, 1012). According to the Claremont Profile Method it has mixture of the Byzantine text-families in Luke 1. In Luke 10 and Luke 20 it represents textual cluster 1167.
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Books A Living History. Getty Publications. p. 21. . The terms "recto" and "verso" are also used in the codicology of manuscripts written in right-to-left scripts, like Syriac, Arabic and Hebrew. However, as these scripts are written in the other direction to the scripts witnessed in European codices, the recto page is to the left while the verso is to the right.
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The manuscript was added to the list of New Testament manuscripts by Scholz (1794–1852). The manuscript was bought from Spyridion Lambros from Athens in 1859, along with 22 other manuscripts of the New Testament (codices: 269, 271, 272, 688, 689, 690, 691, 692, 693, etc.). Scholz examined a large part of the manuscript. Minuscule 270 was examined by Dean Burgon.
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The Greek text of the codex is a representative of the Alexandrian text-type in Pauline epistles, and the Byzantine elsewhere. The ending of the Epistle to the Romans has an unusual order of verses: 16:23; 16:25-27; 16:24 (as in codices P 33 104 263 365 436 459 1319 1573 1837 1852 syrp arm).UBS3, p. 576.
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Symbols used in astrology overlap with those used in astronomy because of the historical overlap between the two subjects. Frequently used symbols include signs of the zodiac and for the classical planets. These have their origin in medieval Byzantine codices, but in their current form are a product of the European Renaissance. Other symbols for astrological aspects are used in various astrological traditions.
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Much of the evidence of Maya sacrificial rituals is taken from images on their codices. A codex is an ancient manuscript made on sheets of paper, or paper- like materials. These records usually contain information pertinent to that era and people and detail many cultural and ritualistic aspects of life. Much of what is known from Maya culture is gathered from these books.
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Records from Islamic sources suggest that before Caliph Uthman's standardization, after which variants were allegedly burned, the Quran may have contained either 116 chapters (Ubayy Ibn Ka'ab's codex) or 111 chapters (Ibn Ma'sud's codex).As-Suyuti, "Al-Itqan", pp. 152-153; Arthur Jeffery, Materials for the History of the Text of the Qu'ran: The Old Codices. Leiden: E.J. Brill, 1937.
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The manuscript is dated by the INTF on the palaeographical ground to the 13th century. The manuscript was written by Marcus in the 13th century. In 1864 it was purchased from a dealer at Janina in Epeiros, by Baroness Burdett-Coutts (1814-1906), a philanthropist, together with other Greek manuscripts (among them codices 532-546). They were transported to England in 1870-1871.
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At this time, too, he brought James Robinson – a colleague of his at Claremont University and the Editor of the Nag Hammadi Codices (a dispute similar to the Qumran one)J. R. Robinson, The Nag Hammadi Library in English, San Francisco, 1977. – into the mix and together they took the decision to publish all the unpublished photographs. This amounted to 1785 plates.
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Tiamat, in her Dragonlance/Krynn incarnation is also the subject of in the Dragon Gods and Evil dragons sections of the Practical Guide to Dragons. She is discussed in universe style with sidebars detailing her real-world publishing significance. This is continued in the follow-up series The Dragon Codices, in which Takhisis is the main, if somewhat hidden, antagonist.
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Wandering from Aztlan again around the year "1 Tecpatl" or 1064–65 according to the codices Chimalpahin, Aubin and the Anales de Tlalteloco, they soon arrived at Pátzcuaro. They thought that was the land Huitzilopochtli had promised them, but the god told them to continue. They went east and arrived at Chapultepec, on the edge of what was then Lake Texcoco.
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Panel 1 of the Codex; the panel contains an image of the Virgin and Child and symbolic representations of tribute paid to the administrators The Huexotzinco Codex or Huejotzingo Codex is a colonial-era Nahua pictorial manuscript, collectively known as Aztec codices. The Huexotzinco Codex is an eight-sheet documentHuexotzinco Codex World Digital Library. Library of Congress, Harkness Collection. Retrieved 10 November 2010.
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Finlay (2003) The trunk of the tree could also be represented by an upright caiman, whose skin evokes the tree's spiny trunk.Miller and Taube, loc. cit. Directional world trees are also associated with the four Yearbearers in Mesoamerican calendars, and the directional colors and deities. Mesoamerican codices which have this association outlined include the Dresden, Borgia and Fejérváry-Mayer codices.Ibid.
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The figure of goddess I shows a restricted set of variable attributes, amongst which is also the coiled snake headband of goddess O. As a mantic designation, 'White Woman' contrasts with 'Red Woman', a name referring to the aged patroness of midwifery, Ixchel (the goddess O). In the codices, the main female functions have been distributed over the White Woman - the Red Woman.
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At times, the nahual figures holds sacrificial knives and perform sacrificial rites or other ceremonial activities. A third form of yahui depiction incorporates the flint-flame motif into personal name symbolism of specific figures in the Mixtec codices. This third form has been referred to as the "glyphic" form for its significance as a phonetic signifier in personal names.Pierce 2006, p.
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Many oral histories of the prehispanic period were subsequently recorded in alphabetic texts. The indigenous in central and southern Mexico continued to produce written texts in the colonial period, many with pictorial elements. An important scholarly reference work is the Handbook of Middle American Indians, Guide to Ethnohistorical Sources. Mesoamerican codices survive from the Aztec, Maya, Mixtec, and Zapotec regions.
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For these, which were not found in the x or y codices, the copyist must have had access to the originals in Mainz. An odd insertion is a poem by an unknown cleric to Aldhelm, and four poems by Aldhelm,Unterkircher 33. followed by a selection from Isidore of Seville's De ecclesiasticis officiisMeyvaert 552. and a few prayers (40-48r).
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It contains two endings of the Gospel of Mark. It has two endings to the Gospel of Mark (as in codices Ψ, 099, 0112, 274mg, and ℓ 1602).Bruce M. Metzger, Bart D. Ehrman, "The Text of the New Testament: Its Transmission, Corruption and Restoration", Oxford University Press, Oxford 2005, p. 77. It lacks the text of Luke 22:43-44NA26, p. 235.
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C. R. Gregory dated the manuscript to the 14th century. Currently it is dated by the INTF to the 14th century. In 1864 the manuscript was purchased from a dealer at Janina in Epeiros, by Baroness Burdett-Coutts (1814–1906), a philanthropist, together with other Greek manuscripts (among them codices 532-546). They were transported to England in 1870-1871.
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The most commonly used facsimile of the Colombino is accompanied by the commentary of Alfonso Caso (1966), and that of the Becker by the notes of Karl A. Nowotny (1961). For some of the history depicted in the Colombino- Becker, there are cognate accounts in other Mixtec codices, particularly the Codex Zouche-Nuttall.Troike, Nancy P. "Colombino-Becker, Codex." In Davíd Carrasco (ed).
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18 note 52. The muse represented is Erato, muse of lyric poetry, with her usual attribute, the cithara, which she rests upon an ornately fluted column. The poet on the facing panel is seated, roused from his contemplation by the inspiring presence of his Muse. His writings, a scroll and writing tablets or small codices, lie scattered at his feet.
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C. R. Gregory, "Textkritik des Neuen Testaments", Leipzig 1900, vol. 1, p. 89. The Greek text of this codex is a representative of the Alexandrian text-type with some alien readings. Aland placed it in Category II. In John 6:23 the reading (the Lord had given thanks) is omitted, as in codices D, a, d, e, syrc, syrs, arm, geo1.
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Folio 26v of the Cotton Genesis had a miniature of Abraham meeting Angels. The Cotton Genesis (London, British Library, MS Cotton Otho B VI) is a 4th- or 5th-century Greek Illuminated manuscript copy of the Book of Genesis. It was a luxury manuscript with many miniatures. It is one of the oldest illustrated biblical codices to survive to the modern period.
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It has an additional non-biblical material: The Limits of the Five Patriarchates (as in codices 69 and 211) — one page of it lost.Jacob Geerlings, Codex 543, University of Michigan 15 (gregory 543; von Soden ε 257), in Six Collations, p. 27.J. Rendel Harris, The Origin of the Leicester Codex of the New Testament (London, 1887), pp. 62-65.
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Latin plainsong was also widespread in the region at this early period, especially after the incororation of Slovakia into the Kingdom of Hungary in 1218. Early codices include the 'Nitra Gospels' of c. 1100, and the 'Pray codex' (c. 1195). From the 15th to the 17th centuries, polyphony was practised and developed at many urban centres, including Bratislava, Bardejov, Levoča and Kežmarok.
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The manuscript was presented by consul of Syra, Sandrinus. In 1851 it was donated to the Imperial Public Library in Petersburg by Sandrini, the consul of the Syros Island. The manuscripts was examined and described by Eduard de Muralt (along with the codices 565-566, 569-572, 574, 575, and 1567), then by Kurt Treu. Scrivener labelled it by 879, Gregory by 568.
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In 1609 the manuscript belonged to Gerasimus. It was held in the Karakalou monastery at Athos peninsula. In 1837 Robert Curzon, Lord Zouche, brought this manuscript to England (along with the codices 547-551). The entire collection of Curzon was bequeathed by his daughter in 1917 to the British Museum, where it had been deposited, by his son, since 1876.
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"Venetus A" and "Venetus B", the oldest texts of Homer's Iliad, with centuries of scholia, may have also been acquired from Aurispa.Labowsky, Bessarion's Library..., p. 8–9Zorzi, Biblioteca Marciana, pp. 18–19 Simultaneously, Bessarion assembled a parallel collection of Latin codices with a relative preponderance of works on patrology, philosophy (primarily the medieval Platonic and Aristotelian traditions), history, mathematics, and literature.
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The letter, dated 23 March 1468, is published in Labowsky, Bessarion's Library..., p. 124\. For Bartolomeo Platina, Bessarion's precious codices had cost 30,000 golden scudo. See Bartolomeo Platina, Panegyricus in Bessarionem doctiss. partriarcham Constantin (Colonia: Eucharius Cervicornus, 1529) p. [9]. Regardless of the differing figures, the value was considerable: from several contemporary contracts, a well-paid professor earned 120 ducats a year.
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A few of the codices were subsequently discovered in private libraries or even for sale in local book shops.Zorzi, La libreria di san Marco..., pp. 101–102 In exceptional circumstances, copyists were allowed to duplicate the manuscripts for the private libraries of influential patrons: among others Lorenzo de' Medici commissioned copies of seven Greek codices.Zorzi, La libreria di san Marco..., p.
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The meaning of the Old Norse name Býleistr is uncertain. The most popular propositions are compounds formed with the word bylr ('storm'), either as byl- leystr ('storm-relieving'), byl-leiptr ('storm-flasher'), or byl-heistr ('violent storm'). Various forms are attested in the manuscripts of the Prose Edda: 'Býleistr' (Codices Regius and Wormianus), 'Blýleistr' (Codex Trajectinus), or 'Býleiptr' (Codex Upsaliensis).
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In Luke 1:28 – αυτην + ευηγγελισατο αυτην και, the reading is supported by the codices: Minuscule 164, Minuscule 199, 262, 899, 1187, 1555, and 2586. In Luke 3:22 after γενεσθαι added phrase προς αυτον, as the codices Minuscule 13, Minuscule 69, Minuscule 119, Minuscule 229, and Minuscule 262; but phrase εξ ουρανου changed into απ ουρανου. In Luke 3:27 it reads ζορομβαβελ for ζοροβαβελ.C. Tischendorf, Anecdota Sacra et Profana (Leipzig 1861), p. 4 John 1:28 it reads Βηθεβαρα, supported by minuscule 346; Alexandrian manuscripts have βηθανια, majority of manuscripts have βηθαβαρα;Eberhard Nestle, Erwin Nestle, Barbara Aland and Kurt Aland (eds), Novum Testamentum Graece, 26th edition, (Stuttgart: Deutsche Bibelgesellschaft, 1991), p. 249 [further NA26] John 4:31 it reads παρεκαλουν; John 5:1 it reads εορτη των αζυμων for εορτη των Ιουδαιων; the reading is not supported by any known Greek manuscript, or version;Eberhard Nestle, Erwin Nestle, Barbara Aland and Kurt Aland (eds), Novum Testamentum Graece, 26th edition, (Stuttgart: Deutsche Bibelgesellschaft, 1991), p. 259 [further NA26] In John 5:11 before word αρχην article την is omitted, as in codices: Alexandrinus, Vaticanus, Regius, Minuscule 1, Minuscule 33, and Minuscule 262; John 5:12 it has εμεινεν for εμειναν as in codices A F G 1 124; John 5:24 reads επιστευσεν for επιστευεν as in minuscule 235; John 5:36 reads μειζων for μειζω. In John 8:7 and in 8:10 it reads αναβλεψας instead of ανακυψας, the readings are supported by the manuscripts: Codex Nanianus (only in 8:7), textual family f13, and 700;NA26, p. 274 In John 8:10 it reads Ιησους ειδεν αυτην και along with Codex Nanianus, f13, 225, 700, 1077, 1443, Lectionary 185mg, Ethiopic mss.
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"The Church thus constituted the custodian of the nation's culture", notes Richard Pankhurst, and describes the traditional education as follows: However, works of history and chronography, ecclesiastical and civil law, philology, medicine, and letters were also written in Geʽez. Significant collections of Ethiopian manuscripts are found outside of Ethiopia in France, Italy, the United Kingdom, and the United States. The collection in the British Library comprises some 800 manuscripts dating from the 15th to the 20th centuries, notably including magical and divinatory scrolls, and illuminated manuscripts of the 16th to 17th centuries. It was initiated by a donation of 74 codices by the Church of England Missionary Society in the 1830s and 1840s, and substantially expanded by 349 codices, looted by the British from the Emperor Tewodros II's capital at Magdala in the 1868 Expedition to Abyssinia.
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Spider-Man/Venom Free Comic Book Day #1. Marvel Comics After absorbing numerous other codices and the Mania symbiote, Cletus took the name of Dark Carnage, a thirteen-foot-tall skeletal monster with Knull's spiral on its forehead and a white dragon/spider emblem on his chest, and effectively became a demigod possessing power far beyond what a regular symbiote bestows its host, due to his connections to Chthon through the curse of the Darkhold and Knull through the Grendel symbiote.Absolute Carnage: Weapon Plus #1 Again disguising himself as Eddie Brock, Dark Carnage snuck into the warehouse where Eddie, Spider-Man, and a number of other former symbiote hosts were hiding in to use a machine called the S.C.I.T.H.E., which could non-fatally remove codices. Approached by Spider-Man, who fell for his disguise, Cletus learned that Dylan Brock was Eddie's son.
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The Concordant Version is an English translation of the Bible compiled by the Concordant Publishing Concern (CPC), which was founded by Adolph Ernst Knoch in 1909.Introduction to the Catalog of the Concordant Publishing Concern's various printed materials, Concordant Publishing Concern The principal works of the CPC are the Concordant Literal New Testament with Keyword Concordance ("CLNT") and the Concordant Version of the Old Testament ("CVOT"). A. E. Knoch designed the Concordant Version in such a way as to put the English reader who lacks a formal knowledge of Koine Greek in possession of all the vital facts of the most ancient codices: Codex Vaticanus, Codex Sinaiticus, and Codex Alexandrinus. The CPC's efforts yielded a restored Greek text, titled The Concordant Greek Text, containing all of the important variant readings found in the codices mentioned above.
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It was the first edition of the Greek New Testament that contained evidence from Slavic manuscripts themselves, as opposed to Christian Frederick Matthaei's editions (1803-7), also claimed (by Bruce Metzger) to be the first to contain evidence from the Slavic version of the New Testament. Alter used twelve manuscripts of the Gospels (U, 3, 76, 77, 108, 123, 124, 125, 219, 220, 224, 225), six of the Acts (3, 43a, 63a, 64a, 66a, 67a), seven of the Pauline epistles (3, 49p, 67p, 68p, 69p, 70p, 71p), three of the Apocalypse (34r, 35r, 36r), and two Evangelistaria (ℓ 45, ℓ 46). He also used readings from the Coptic Bohairic version (edited by David Wilkins in 1716), four Slavonic codices and one Old Latin codex (i). Most of these Vienna codices were also examined by Andrew Birch.
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The initial letters in red. It contains prolegomena, tables of the (tables of contents) before each book, subscriptions at the end of each book, and numbers of στίχοι. Ending of the Epistle to the Romans has the order of verses: 16:23; 16:25-27; 16:24 (as in codices P, 33, 256, 263, 365, 436, 459, 1319, 1573, 1852, arm).UBS3, p. 576.
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Gregory dated the manuscript to the 12th century, other palaeographers dated it to the 11th century. Currently the manuscript is dated by the INTF to the 12th century. The manuscript was written in Calabria, in Rhegium (?). The manuscript was examined and described by Antonio Rocci in 1882Antonio Rocci, Codices cryptenses, seu Abbatiae Cryptae Ferratae in Tusculano digesti et illustrati (Tusculanum 1883), pp. 5–6.
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Bodleian Library: Catalogue of Selden manuscripts The roll was shown in a small public exhibition at the Bodleian Library in 2015 entitled "The Roll of the New Fire (Selden Roll): Painting from Early Colonial Mexico".The Roll of the New Fire (Selden Roll): Painting from Early Colonial Mexico The Bodleian Library holds four other Mesoamerican codices: Codex Bodley, Codex Laud, Codex Mendoza, and Codex Selden.
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The text is written in two columns per page, 25 lines per page, in large uncial letters. It has no breathings and accents. The letters are similar to those of codices 081, 022, and 024, only that they are somewhat irregular and straggling. It is a palimpsest, the upper text contains the Syriac treatise Severus of Antioch against Johannes Grammaticus written in the 8th or 9th century.
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Historically, manuscripts were produced in form of scrolls (volumen in Latin) or books (codex, plural codices). Manuscripts were produced on vellum and other parchment, on papyrus, and on paper. In Russia birch bark documents as old as from the 11th century have survived. In India, the palm leaf manuscript, with a distinctive long rectangular shape, was used from ancient times until the 19th century.
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Part of the Huexotzinco Codex, written on amate. Amate ( from ) is a type of bark paper that has been manufactured in Mexico since the precontact times. It was used primarily to create codices. Amate paper was extensively produced and used for both communication, records, and ritual during the Triple Alliance; however, after the Spanish conquest, its production was mostly banned and replaced by European paper.
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It was also sent to the religious elites for ritual purposes. The last share was allotted to royal scribes for the writing of codices and other records.López Binnqüist, page 89 Little is known about the paper's manufacture in the pre- Hispanic period. Stone beaters dating from the 6th century CE have been found, and these tools are most often found where amate trees grow.
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Some of the important codices of this type include Codex Sierra, Codex La Cruz Badiano and Codex Florentino. The Codex Mendocino was commissioned by viceroy Antonio de Mendoza in 1525 to learn about the tribute system and other indigenous practices to be adapted to Spanish rule. However, it is on European paper.López Binnqüist, pages 91-92 Although bark paper was banned, it did not completely disappear.
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The booklets are made from a meter-long sheet of paper which are folded to resemble Aztec codices. Shamans no longer sell individual cutouts but rather small books with the cutouts of gods glued inside. Cutouts with no religious theme have been explored as well.(binn105) These designs include those made for Valentine's Day and those imitating the designs of Otomi embroidery and beadwork.
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Gaffurius wrote masses, motets, settings of the Magnificat, and hymns, mainly during his Milan years. Some of the motets were written for ceremonial occasions for his ducal employer; many of the masses show the influence of Josquin, and all are in flowing Netherlandish polyphony, though with an admixture of Italian lightness and melody. His music was collected in four codices under his own direction.
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The manuscript once belonged to Charles Burney, classical scholar, along with codices: Minuscule 480, 481, 484, 485, and ℓ 184. It is unknown in which way Burney acquired the manuscript, but after his death it was proved that some manuscripts he had stolen from the university library in Cambridge. After his death it was purchased to the British Museum in 1818 from his son Charles Parr Burney.
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In this edition, Küster published his own notes separate from Mill's by prefixing and affixing the marks, and his collations both of his own codices and of early editions will be found more complete than his predecessor's. Mill's dedication was omitted. Küster was the first to recognize the 9th century date of Codex Boernerianus. In 1713, Küster traveled to Paris and spoke against the Protestant religion.
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An account of his life is given in the Passio Sancti Miliani.two codices exist of this account, one of the 9th century at Montecassino and one of the 12th century in the archives of Spoleto Cathedral. There are also extant what may be copies from an older document, of the 5th or 6th century. Emilianus came to Spoleto from Armenia at the end of the 3rd century.
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In the same way are arranged codices: 112, 192, 198, 212, 267, 583, 584. It contains (Epistula ad Carpianum later hand), Eusebian Canon tables, (prolegomena later hand), tables of the (tables of contents) are placed before each Gospel, lectionary markings at the margin (partly later), incipits, Synaxarion (liturgical book with hagiographies), subscriptions at the end of each Gospel (some from later hand), , and numbers of .
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The collection of the Swiss collector René Braginsky is generally considered to be the largest private collection of Hebrew manuscripts in the world. It also contains a fair number of fine early printed books. The collection does not only contain codices, but also several hundreds illuminated marriage contracts and Esther scrolls. Adding the Personal to the Purely Sacred, Edward Rothstein, June 25, 2010, New York Times.
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The Lady Burdett-Coutts The manuscript is dated by the INTF to the 13th century. The early history of the manuscript is unknown. In 1864, the manuscript was in the possession of a dealer at Janina in Epeiros. It was then purchased from him by a representative of Baroness Burdett-Coutts (1814–1906), a philanthropist, together with other Greek manuscripts (among them codices 532–545).
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The manuscript once belonged to Jean Hurault de Boistaillé (like codices 10, 203, 263, 306, 314). The manuscript was added to the list of New Testament manuscripts by Scholz (1794-1852). It was examined and described by Scholz, Paulin Martin,Jean-Pierre-Paul Martin, Description technique des manuscrits grecs relatifs au Nouveau Testament, conservés dans les bibliothèques de Paris (Paris 1883), p. 78. and C. R. Gregory.
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Lopez Lujan noted that according to the surviving codices, 1502 was the year that one of the empire's most feared rulers, Ahuitzotl, was laid to rest. Just below this monument, Offering 126 was found, a huge dedicatory deposit containing 12 thousand objects. After several years of excavation and restoration, the monolith can be seen on display at the Museum of the Templo Mayor in Mexico City.
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Pulque, a fermented drink that is made from sap of the maguey plant was consumed often at Aztec rituals and feasts, but usually only at night. Codices also picture alcoholic drinks, tortillas, tamales and cacao. Meat stews, tamales, and maize, which was believed to be a link between the sun and people and to carry the sun’s energy, were all consumed at feasts.Brumfiel, Elizabeth.
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Patricians' houses unearthed at Sopron and other towns, frescoes and sculptures found at many places (including Esztergom and Nagyvárad) point at a flourishing Gothic architecture and art. Codices decorated with miniatures (among them the Illuminated Chronicle) attest to the high level of book illumination.Kontler 1999, pp. 99-100. William of Bergzabern, Bishop of Pécs founded a university at his see in 1367,Sedlar 1994, p. 472.
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During the European colonization of the western hemisphere, most of the native population died, mainly by disease. In what has come to be known as the Columbian exchange, diseases such as smallpox and measles decimated populations with no immunity. Because the Spanish were now in power, native culture and religion were forbidden. The Spanish even went as far as burning the Maya Codices (like books).
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It is divided into parts and is structured like a "tree of love". The Breviari is preserved in twelve full codices and as many fragments. It was translated into Castilian and the Limousin dialect (once thought to be Catalan or catalanisant Occitan).William D. Paden, "Review of Le Breviari d'Amor de Matfre Ermengaud, ed. Peter T. Ricketts", Romance Philology, 37:1 (1983:Aug.), p. 109.
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The solstices and equinoxes are described in many almanacs and tables in the Maya codices. There are three seasonal tables and four related almanacs in the Dresden Codex. There are five solar almanacs in the Madrid Codex and possibly an almanac in the Paris codex. Many of these can be dated to the second half of the ninth and first half of the tenth centuries.
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Pre-Columbian cultures were primarily oral, though the Aztecs and Mayans, for instance, produced elaborate codices. Oral accounts of mythological and religious beliefs were also sometimes recorded after the arrival of European colonizers, as was the case with the Popol Vuh. Moreover, a tradition of oral narrative survives to this day, for instance among the Quechua-speaking population of Peru and the Quiché of Guatemala.
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Kufic manuscripts can be characterized by the Kufic form of calligraphy. Kufic calligraphy, which was later named after art historians in the 19th or 20th century is described by means of precise upstanding letters. For a long time, the Blue Qur'an, the Topkapi manuscript, and the Samarkand Kufic Quran were considered the oldest Quran copies in existence. Both codices are more or less complete.
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According to the colophon it was written in A.D. 1259. It has been assigned by the Institute for New Testament Textual Research to the 13th century. The manuscript once belonged to César de Missy (1703–1775), chaplain to George III, (along with the codices 560, 561, ℓ 162, ℓ 240, ℓ 241), according to note it was in London in 1748. Then it belonged to William Hunter.
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Nowotny used comprehensive ethnographic studies—such as those conducted by Leonhard Schultze in the 1930s among the Nahuas of the central Mexican altiplano—as a means of garnering further insight into the ancestral practices and beliefs underpinning the codices and related iconographies.Boone 2007, pp.87,161 Nowotny also contributed extensively to the study and interpretation of pre-Columbian Mesoamerican calendars, their functioning and how they were used.
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The manuscript was brought from the Sinai peninsula by Constantin von Tischendorf. The manuscript was examined and described by Eduard de Muralt (along with the codices 565-566, 568, 570-571, 574, 575, and 1567), who did not examine any of its readings, then by Kurt Treu. The manuscript belonged to the same codex as 1231, still housed at the Saint Catherine's Monastery (Gr. 194, 58 fol.).
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Rosas Volume 2, p.6-7. Painted ceramic plate from Calakmul, 600 to 800 AD. Mesoamerican painting is found in various expressions—from murals, to the creation of codices and the painting of ceramic objects. Evidence of painting goes back at least to 1800 BCE and continues uninterrupted in one form or another until the arrival of the Spanish in the 16th century.Rosas Volume 3, p.2.
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The Mexican ornithologist Rafael Martín del Campo proposed that the northern caracara was probably the sacred "eagle" depicted in several pre-Columbian Aztec codices as well as the Florentine Codex. This imagery was adopted as a national symbol of Mexico, and is seen on the flag among other places. Since the paintings were interpreted as showing the golden eagle, it became the national bird.
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The manuscript is dated by the INTF on the palaeographical ground to the 11th century. In 1864 the manuscript was purchased from a dealer at Janina in Epeiros, by Baroness Burdett-Coutts (1814-1906), a philanthropist, together with other Greek manuscripts (among them codices 532-546). They were transported to England in 1870-1871. All collection was presented by Burdett-Coutts to Sir Roger Cholmely's School.
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The manuscript is dated by the INTF on the palaeographical ground to the 13th century. In 1864 the manuscript was purchased from a dealer at Janina in Epeiros, by Baroness Burdett-Coutts (1814-1906), a philanthropist, together with other Greek manuscripts (among them codices 532-546). They were transported to England in 1870-1871.Robert Mathiesen, An Important Greek Manuscript Rediscovered and Redated (Codex Burdett-Coutts III.
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Formerly the manuscript was held in της μονης του προδρομου της κοιμενης εγγιστα της Αετιου αρχαικη δε τη μονη κησις πετρα in Constantinople, as codices 178 and 774. The manuscript once belonged to the famous scholar, philosopher and mathematician, Cardinal Nicholas of Cusa, together with the manuscript 129. It came from Constantinople; it was housed at Trier. It was examined by Balthasar Cordier, Montfaucon, and Scholz.
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"Biblioteca Nacional de Portugal (National Library of Portugal)—Codices Alcobacenses ( ); [BN: cod. alc. CLI / 64, Page. 330] Translated ("Nota de como has de poer o ramo de natal, scilicet: Em vespera de natal, buscarás huu grande Ramo de loureiro verde, e colherás muitas laranjas vermelhas e poer lhas has metidas pelos ramos que dele procedem specificadamente segundo já viste. E em cada hua laranja, poeras hua candea.
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Gregorius and Hermogenianus's codices lack the rigid structuring of later codes,Harries, 21–22. and were not published in the name of the emperor, but in the names of their compilers.Harries, 63–64. Their official character, however, was clear in that both collections were subsequently acknowledged by courts as authoritative records of imperial legislation up to the date of their publication and regularly updated.
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Rus' Chronicles were systematically prepared from the middle of the 11th century. There were two centers of Rus' Chronicle preparation in this early period: Kiev (the capital of early Rus') and Novgorod. The Primary Chronicle of the beginning of the 12th century was a combination of Kievan and Novgorodian chronicle records, as well as the Novgorod First Chronicle. Primary Chronicle survives in Laurentian and Hypatian chronicles (codices).
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See abstract of Arnold (2005). The Maya blue synthetic pigment was also manufactured in other Mesoamerican regions and used by other Mesoamerican cultures, such as the Aztecs of central Mexico. The blue coloration seen on Maya and Aztec codices, and early colonial-era manuscripts and maps, is largely produced by the organic-inorganic mixture of añil leaves and palygorskite, with smaller amounts of other mineral additives.Haude (1997).
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Jordanian police recover 7 ancient manuscripts, 26 April 2011. Retrieved 27 April 2011 Further details appeared in The Jordan Times, with further claims.Jim Davila, More on the new Jordanian codices, 29 April 2011. In the July 2011 issue of Palestine Exploration Quarterly, Philip R. Davies published an editorial surveying some of the information surrounding the tablets, urging caution and the need for further investigation.
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In the late 16th century, two Turkish copies were made from the original for the two daughters of the Ottoman sultan Murad III: Ayşe Sultan (c. 1582) and Fatma Sultan. These manuscripts are complete and establish the original order of the treatises of the Kitab al-Bulhan. The codices are now held at the Pierpont Morgan Library, New York City and the Bibliotèque Nationale, Paris.
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Burroughs fled to Mexico to escape possible detention in Louisiana's Angola state prison. Vollmer and their children followed him. Burroughs planned to stay in Mexico for at least five years, the length of his charge's statute of limitations. Burroughs also attended classes at the Mexico City College in 1950, studying Spanish, as well as "Mexican picture writing" (codices) and the Mayan language with R. H. Barlow.
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The manuscript as it exists today consists of two vellum codices which were originally separate works but were bound together sometime before 1648.Hellmuth, "Rawlinson B 502", p. 1475 This was done at the request of their new owner, Irish antiquarian Sir James Ware (d. 1666), who thanks to Dubhaltach Mac Fhirbhisigh (d. 1671) had been able to assemble a fine collection of Irish manuscripts.
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At the end of the course, pupils who left the institution as qualified rabbis had passed special examinations showing that aside from their attainments in the various branches of Jewish learning they were sufficiently familiar with the ritual codices to decide correctly on ritual and religio-legal questions. See Yeshiva#Jewish law, Rabbi#Orthodox and Modern Orthodox Judaism and Halakha#Codes of Jewish law.
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They were supplemented by collections from various wealthy private book collectors. According to Alexandre Herculano, the library initially consisted of 36,000 volumes and 300 manuscript codices. By 1842, the library consisted of 24,256 works (47,322 volumes) and some 4200 volumes from the former convents in Vila do Conde and others. At that time, the first printed catalogs from the library began appearing at the time.
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Labowsky, Bessarion's Library..., p. 75Zorzi, La libreria di san Marco..., p. 108 That same year, Vettore Grimani pressed his fellow procurators, insisting that the time had come to act on the republic's long-standing intention to construct a public library wherein Bessarion's codices could be housed.Zorzi, La libreria di san Marco..., p. 125The record of the procurators’ proceedings is published in Labowsky, Bessarion's Library..., p. 132.
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188, 238, and 264. In 1680, the Senate accepted the recommendation of the librarian, the future Doge Silvestro Valier (, ), to better protect the codices by removing them from their chains and putting them inside cabinets. In place of the earlier benches, four large tables were set up for consultation. Further, it was decided to limit loaning, but the library was to now be open daily.
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Kurt Aland the Greek text of the codex did not assigned in any Category. Its text has some resemblance with minuscule 51 and the Complutensian Polyglot. According to Scrivener codex "exhibits many readings of the same class as codices 1, 13, 33, but its authority has the less weight". In Revelation 8:13, it gives the unique reading of "ἀγγέλου ὡς ἀετοῦ" (angel like an eagle).
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According to Theodore Cressy Skeat, this might be the first recorded known case of an entire edition of a literary work (not just a single copy) being published in codex form, though it was likely an isolated case and was not a common practice until a much later time. In his discussion of one of the earliest parchment codices to survive from Oxyrhynchus in Egypt, Eric Turner seems to challenge Skeat's notion when stating, "its mere existence is evidence that this book form had a prehistory", and that "early experiments with this book form may well have taken place outside of Egypt." Early codices of parchment or papyrus appear to have been widely used as personal notebooks, for instance in recording copies of letters sent (Cicero Fam. 9.26.1). The parchment notebook pages were "more durable, and could withstand being folded and stitched to other sheets".
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In the fifteenth century the cultural level of the community had reached a high level, as tracked by the number of codices that were stored in major libraries. Tivoli was the site of a meeting of representatives from the Italian Jewish communities to discuss the anti-Jewish laws enacted by the Council of Basel (1431-1449).The Jews in the World of the Renaissance - Moses Avigdor Shulvass. page 89.
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The Vergilius Vaticanus, also known as Vatican Virgil (Vatican, Biblioteca Apostolica, Cod. Vat. lat. 3225), is a Late Antique illuminated manuscript containing fragments of Virgil's Aeneid and Georgics. It was made in Rome in around 400 C.E.,Ingo F. Walther, Norbert Wolf, 2005, Codices illustres, The world’s most famous illuminated manuscripts, Köln, Taschen. p.52 and is one of the oldest surviving sources for the text of the Aeneid.
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Literature in Honduras dates back to the Mayan codices, although new literary genres were introduced after the conquest. Among the most notable writers of Honduras are David Fortin, Froylán Turcios, Juan Ramón Molina, Rafael Heliodoro Valle, Antonio José Rivas, Clementina Suárez, Ramón Amaya Amador, Marco Antonio Rosa, Roberto Sosa, Lucila Gamero de Medina, Roberto Quezada, Armando García , Helen Umaña, Alberto Destephen, Argentina Díaz Lozano, Rony Bonilla and Julio Escoto.
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The capitals at the beginning of the sections stand out in the margin as in codices Ephraemi and Basilensis. Codex Alexandrinus is the oldest manuscript to use capital letters to indicate new sections.Eberhard Nestle and William Edie, "Introduction to the Textual Criticism of the Greek New Testament", London, Edinburgh, Oxford, New York, 1901, p. 59. The interchange of vowels of similar sounds is very frequent in this manuscript.
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Original 2nd-century versions of Geographia typically did not survive to the High Middle Ages; early Renaissance cartographers were working from copies of copies. Examination of the codex indicates the scribe of Harley MS 3686 was transcribing from an all-Latin copy. This codex is based on one of the few reprints that included the map sheets. Many other codices merely copied Book 1, which was text-only.
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An illustration of patriarch Kenan, from the Junius manuscript. The Junius manuscript is one of the four major codices of Old English literature. Written in the 10th century, it contains poetry dealing with Biblical subjects in Old English, the vernacular language of Anglo-Saxon England. Modern editors have determined that the manuscript is made of four poems, to which they have given the titles Genesis, Exodus, Daniel, and Christ and Satan.
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The Nag Hammadi library (also known as the "Chenoboskion Manuscripts" and the "Gnostic Gospels") is a collection of early Christian and Gnostic texts discovered near the Upper Egyptian town of Nag Hammadi in 1945. Thirteen leather-bound papyrus codices buried in a sealed jar were found by a local farmer named Muhammed al-Samman.Marvin Meyer and James M. Robinson, The Nag Hammadi Scriptures: The International Edition. HarperOne, 2007. pp. 2–3.
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The most prominent work that was housed in the convent was a painting depiction the Madonna and Child by Antoniazzo Romano, now on display in the Museo Civico di Rieti, along with illuminated codices once part of the library. The convent has two Renaissance style cloisters. The church contains a wooden crucifix from the 15th century, and a depiction of Virgin, Magdalen and St John the Evangelist (1652) by Vincenzo Manenti.
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Their findings were published in the first volume of The Oxyrhynchus Papyri in 1898. The manuscript was examined by Francis Crawford Burkitt, Herman C. Hoskier, Comfort and many other scholars. Grenfell and Hunt collated its text against the Textus Receptus and against the text of Westcott-Hort. They found that the manuscript belongs to the same class as the Sinaiticus and Vaticanus codices, and has no Western or Byzantine proclivities.
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The codex contains the text of the four Gospels on 236 parchment leaves (size ), with one small lacuna. The text is written in one column per page, in 20 lines per page, in very small letters.Henry Stevenson, Codices manuscripti Graeci Reginae Svecorum et Pii Pp. II. Bibliothecae Vaticanae, descripti praeside I.B. Cardinali Pitra, Romae 1888, p. 171 Size of the text has only 5.8 cm by 4.2 cm.
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She has traced her personal heritage back to the 1700s and discovered that she has Native American (Karankawan) roots. Barraza feels that her ancestors had a sense of determination that were passed down to her. Barraza's art often uses motifs from folk art to express a sense of spirituality in her work. She has been influenced by Mexican-American experiences and Mayan and Aztec artistic themes, such as codices.
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The most traditional Conchero dances wear tunics called naguillas (little skirt) and often a cape. These dancers will also have large quantities of gold and silver colored adornments and headdresses made of dyed ostrich feathers. Azteca or Mexica costumes tend to not wear tunics, instead try to copy Aztec dress as depicted in Mesoamerican codices, sometimes with elements of North American Indian dress. Headdresses tend to be made with pheasant feathers.
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The codices have been named for the cities where they eventually settled. The Dresden codex is generally considered the most important of the few that survive. The paper was made from the inner bark of certain trees, the main being the wild fig tree or amate (Ficus glabrata). This sort of paper was generally known by the word āmatl in Nahuatl, and by the word huun in Mayan.
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Water lilies are also a recognizable feature of Maya iconography, appearing on ceramics and murals in landlocked cities like Palenque where the lilies cannot grow, further indicating the important political symbolism of water connections.Sabloff, J. A. (1994). The new archaeology and the ancient Maya, Macmillan. The dugout style canoes of the Maya and other small watercraft are also represented in various codices, sometimes ferrying royal figures or deities.
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In the Aztec codices Mictlantecuhtli is often depicted with his skeletal jaw open to receive the stars that descend into him during the daytime. His wife was Mictecacihuatl, and together they were said to dwell in a windowless house in Mictlan. Mictlantecuhtli was associated with spiders, owls, bats, the eleventh hour and the northern compass direction, known as Mictlampa, the region of death.Matos Moctezuma & Solis Olguín 2002, pp.
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Many statues and images (in pre-Columbian and post-Columbian codices) of these warriors have survived.Pre-Columbian Stock Photography, Pre-Hispanic Stock Photos, Mesoamerican Travel Photos They fought with a wooden club studded with obsidian volcanic glass blades, called a macuahuitl. They also used spears and atlatls. To become a jaguar warrior, a member of the Aztec army had to capture a total of four enemies from battles.
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Eiríkur, p. 90. In addition, his uncle had been a scribe and his grandfather Ketill Jörundsson was a very prolific copyist. When he started collecting, most of the large codices had already been removed from Iceland and were in either the royal collection in Copenhagen or private collections in various Scandinavian countries; only in 1685, at Bartholin's urging, did the king forbid selling Icelandic manuscripts to foreigners and exporting them.
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An example of the pictorial representations the Mixtecs used for non-verbal communication through writing. Here, in this picture, which is a reproduction of a work from the Codex Zouche-Nuttall, a village is being sacked by some warriors. Mixtec writing originated as a pictographic system during the Post-Classic period in Mesoamerican history. Records of genealogy, historic events, and myths are found in the pre-Columbian Mixtec codices.
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The Laterculus Veronensis or Verona List is a list of Roman provinces from the times of the Roman emperors Diocletian and Constantine I. The list is transmitted only in a 7th-century manuscript, which is preserved in the Chapter House Library (Biblioteca Capitolare) in Verona.Verona, Biblioteca Capitolare, MS II (2), at fol. 255 recto, line 14-fol. 256 recto, line 19; E. A. Lowe, Codices Latini Antiquiores 4 (Oxford, 1947), p.
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In the three Post-Classic codices, the Moon Goddess is underrepresented. Instead, one finds almanacs devoted to what appears to be her terrestrial counterpart, the Goddess I ('White Woman'). In Classic Maya art, however, the Moon Goddess occurs frequently.Taube 1992: 64-68 She is shown as a young woman holding her rabbit, and framed by the crescent of the waxing moon, which is her most important, identifying attribute.
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Since 1805 it has been held in the Imperial Public Library in Petersburg. The manuscript was examined and briefly described by Eduard de Muralt (along with the codices 565-566, 568, 570-572, 574, 575, and 1567), but he did not collate any of its readings. In 1966 Kurt Treu examined the manuscript more thoroughly for the needs of textual criticism. The manuscript is in the National Library of Russia (Gr.
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Early Latin translations of Scripture were rendered obsolete by Jerome's Vulgate. Texts might be in foreign languages or written in unfamiliar scripts that had become illegible over time. The codices themselves might be already damaged or incomplete. Heretical texts were dangerous to harbor—there were compelling political and religious reasons to destroy texts viewed as heresy, and to reuse the media was less wasteful than simply to burn the books.
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His two legal codices (Bonifacius papa VIII. Liber sextus Decretalium and Clemens papa V. Constitutiones), which represent the same art style of Bolognese trecento as the Anjou Legendarium, were preserved in the Capitulary Library of the Padua Cathedral. While the completion of the first codex is uncertain, the second one was finished in 1343. Both of them were dedicated to Nicholas, who was still grand provost of Esztergom during that time.
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Dance from pre-Columbian Maya culture still exists in various altered forms today. However, dancing in the ancient world carried a much deeper significance in their sophisticated culture. Records of these dances have come to light through various murals, codices, and especially the Spaniards who first recorded their observations. Spirits of the super-natural world and their relationship with Maya culture played an important role in ritual dance.
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Before the codex, commentaries about a text were usually recorded on separate scrolls. With the advent of the codex, margins (having been largely stripped of their original function) became extra space which could be used to incorporate commentaries next to the original text. Extra text and images included in the margins of codices are called marginalia. Scholarly commentaries included in margins next to their source text are known as scholia.
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The book covers remain an intricate example of early medieval religious book covers and are regarded by scholars as an important resource in examining early medieval ornamentations of Gospel Codices. The book covers also serve as an important example of Lombard metalwork. Additionally, the inscription on the book covers make the work the first recorded instance of Theodelinda's involvement with the Monza Cathedral, which was perhaps her greatest achievement.
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2), Oxford University Press: London 1932, section 964 The manuscript is one of the sole remaining copies of a Hebrew variant of the work known as Maḥberet ha-Tiğān (Manual of the Codices), outlining the rules of Hebrew grammar.Yosef Yuval Tobi, Yahadut Teman (Yemenite Jewry), vol. 1, The Association for Society and Culture, Documentation and Research of Yemenite Jews: Netanya 2017, p. 11 He died in 1895 at Bad Ems.
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Makes wise others faces, makes them take a heart. Does not go above things: stops, reflects, observes. The Toltec is a mirror bored on both sides. His is the ink, the codices; He himself is writing and wisdom, path, accurate guide for others; leads people and things, and is an authority on human affairs The Toltec is careful; respects tradition, possesses the knowledge transmission and he teaches others, follows the truth.
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Probably since that time traffic by prao on the river Bengawan was instrumental in establishing contacts between Surakarta and Gresik, the ancient centre of the decaying East Javanese Pasisir culture. It is a fact that the Surakarta scholars' knowledge of the admired Old Javanese kakawins was second-hand. Manuscripts written in Pasisir districts were intermediaries. The superior Balinese codices of Old Javanese texts were not available in Central Java.
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Aquila's version is said to have been used in place of the Septuagint in Greek-speaking synagogues. The Christians generally disliked it, alleging that it rendered the Messianic passages incorrectly, but Jerome and Origen speak in its praise. Origen incorporated it in his Hexapla. The Hexapla were the only known extant fragments of the work until 1897, when fragments of two codices were brought to the Cambridge University Library.
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It may be seen in the Santa Trinita Maestà by Cimabue, (Uffizi, 1280–90), Duccio's Maestà (1308–11), and other works. The convention had a historical appropriateness, as the Old Testament was originally written on scrolls, whereas nearly all surviving New Testament manuscripts are codices (like modern books). They may also be used for the words of angels, especially Gabriel's greeting to Mary in Annunciation scenes.Ladis & Maginnis 1997, pp.
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The frequent finds of dog skeletons in Classic Maya burials confirms that the belief that dogs guided the souls of the departed on their journey into the underworld already existed at this time.Garza 1999, p.135. The dog is sometimes depicted carrying a torch in the surviving Maya codices, which may be a reference to the Maya tradition that the dog brought fire to mankind.Neumann 1975, p.19.
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The Aztec feathered serpent deity known as Quetzalcoatl is known from several Aztec codices, such as the Florentine codex, as well as from the records of the Spanish conquistadors. Quetzalcoatl was known as the deity of wind and rain, bringer of knowledge, the inventor of books, and associated with the planet Venus. The corresponding Mayan god Kukulkan was rare in the Classic era Maya civilization.Miller & Taube, p. 150.
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Amongst these are ajkʼuhuun ('worshipper'), yajaw kʼahk ('master of fire'), ti'sakhuun ('prophet'), and yajaw te' ('master of the tree/woods').Zender 2004 Priestly duties included sacrifice and the propitiation of deities, inauguration of kings, writing and interpretation of codices, and of course maintenance of ritual spaces and paraphernalia. Without being permanent ministers, the kings of the Classic Period (kʼuhul ajaw or "holy lord") regularly officiated ex officio as high priests.
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The 447x447px A book is a medium for recording information in the form of writing or images, typically composed of many pages (made of papyrus, parchment, vellum, or paper) bound together and protected by a cover.IEILS, p. 41 The technical term for this physical arrangement is codex (plural, codices). In the history of hand-held physical supports for extended written compositions or records, the codex replaces its predecessor, the scroll.
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He found that from 73 singular readings of Codex Vaticanus, 46 are shared with codex 2427.M. M. Mitchell, P. A. Duncan, Chicago’s “Archaic Mark” (MS 2427): A Reintroduction to its Enigmas and a Fresh Collation of Its Readings, Novum Testamentum 48 (2006) 5. Colwell examined Minuscule 330 and found that the text of the Pauline epistles of this codex is textually very close to the codices 451, 2400 and 2492.
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The leading role of the Moon goddess may be interpreted through her depiction in the codices and in ancient murals. Another often depicted goddess is Ixchel. Textiles were a central aspect of ancient Mayan life, and while it is not known whether all women produced textiles, those that were produced were created by women. Women used different objects in the spinning and weaving processes depending on their social class.
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Clavijero followed Sigüenza as an example in his investigations, and was very pleased with Sigüenza's benevolence to and love of the Indians. He also admired much of the culture of the Indians before their contact with Europeans. Clavijero never ceased to try to read the ideograms in the codices. Clavijero was transferred to the Colegio de San Javier in Puebla, also dedicated to the education of Indian youth.
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Although he no longer had access to the Aztec codices, the reference works, and the accounts of the first Spanish conquistadors, he retained in his memory the information from his earlier studies. He was able to write the work he had always intended, La Historia Antigua de México (). In Italy a work by the Prussian Cornelius de Pauw came to his attention. It was entitled Philosophical Investigations Concerning the Americans.
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The oldest preserved relics of musical culture in Croatia are sacral in nature and represented by Latin medieval liturgical chant manuscripts (approximately one hundred musical codices and fragments dating from the 11th to the 15th centuries have been preserved to date). They reveal a wealth of various influences and liturgical traditions that converged in this region (Dalmatian liturgy in Benevento script, Northern Gregorian chant, and original Glagolitic chant).
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Lat 910 and other codices under Ovid, but its relation to the other two pieces on "girls" is undecided. The poem exists in several incunabula.Thomas Hall Library in Birmingham parish contains a version attributed to Ovid and printed in Cologne by Cornelius de Zierikzee around 1500. Its first modern edition was published by Gustave Cohen in La "Comédie" latine en France au XIIe siècle (1931) with modern French translation.
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Labowsky, Besssarion's Library…, pp. 6–7 Elevated to the cardinalate in 1440, Bessarion enjoyed greater financial resources, and he added notable codices, including the precious tenth-century manuscripts of Alexander of Aphrodisias' works and of Ptolemy's Almagest that had once belonged to the library of Pope Boniface VIII.Labowsky, Besssarion's Library..., p. 8Zorzi, La libreria di san Marco..., pp. 45–46 "Venetus A", BNM ms Gr. Z. 454 (=822), fol. 24r.
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32–33 Cardinal Bessarion's letter to Doge Cristoforo Moro and the Senate of Venice, announcing the donation of his library. BNM Lat. XIV, 14 (= 4235), fol. 1r. In 1468, the Byzantine humanist and scholar Cardinal Bessarion donated his collection of 482 Greek and 264 Latin codices to the Republic of Venice, stipulating that a public library be established to ensure their conservation for future generations and availability for scholars.
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Yellow Woman and a Beauty of the Spirit: Essays on Native American Life Today was published by Simon & Schuster in March 1997. The work is a collection of short stories on various topics; including an autobiographical essay of her childhood at Laguna Pueblo and the racism she faced as a mixed blood person; stark criticism directed at President Bill Clinton regarding his immigration policies; and praise for the development of and lamentation for the loss of the Aztec and Maya codices, along with commentary on Pueblo mythology. As one reviewer notes, Silko's essays "encompass traditional storytelling, discussions of the power of words to the Pueblo, reminiscences on photography, frightening tales of the U.S. border patrol, historical explanations of the Mayan codices, and socio- political commentary on the relationship of the U.S. government to various nations, including the Pueblo". The short story "Yellow Woman" concerns a young woman who becomes romantically and emotionally involved with her kidnapper, despite having a husband and children.
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Examples include the burning of books and burying of scholars under China's Qin Dynasty (213–210 BCE), the obliteration of the Library of Baghdad (1258), the destruction of Aztec codices by Itzcoatl (1430s), the burning of Maya codices on the order of bishop Diego de Landa (1562), and the Burning of Jaffna Public Library in Sri Lanka (1981). In other cases, such as the Nazi book burnings, copies of the destroyed books survive, but the instance of book burning becomes emblematic of a harsh and oppressive regime which is seeking to censor or silence some aspect of prevailing culture. Book burning can be an act of contempt for the book's contents or author, and the act is intended to draw wider public attention to this opinion. Art destruction is related to book burning, both because it might have similar cultural, religious, or political connotations, and because in various historical cases, books and artworks were destroyed at the same time.
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The Durán Codex was unpublished until the 19th century, when it was found in the Library of Madrid by José Fernando Ramírez. In his Ancient Calendar, Durán explains why his work would go so long without being published by saying "some persons (and they are not a few) say that my work will revive ancient customs and rites among the Indians", to which he replied that the Indians were quite good at secretly preserving their own customs and needed no outside help. Durán's work has become invaluable to archaeologists and others studying Mesoamerica and scholars studying Mesoamerican ethnohistory. Although there are few surviving Aztec codices written before the Spanish conquest, the more numerous post- conquest codices and near-contemporary works such as Durán's are invaluable sources for the interpretation of archaeological theories and evidence, but more importantly for constructing a history of the indigenous from texts produced by the indigenous themselves, as exemplified in the New Philology.
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It is certain that the writing of the manuscript appears to be somewhat more advanced than that of the Vaticanus or Sinaiticus, especially in the enlargement of initial letters. It is also more decorated, though its ornamentations are already found in earlier manuscripts. Codex Alexandrinus was written a generation after codices Sinaiticus and Vaticanus, but it may still belong to the fourth century. It cannot be later than the beginning of the fifth.
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Codices, classical and Christian texts, and educational material were written in Carolingian minuscule throughout the Carolingian Renaissance. The script developed into blackletter and became obsolete, though its revival in the Italian renaissance forms the basis of more recent scripts. In Introduction to Manuscript Studies, Clemens and Graham associate the beginning of this text coming from the Abby of Saint-Martin at Tours. Caroline Minuscule arrived in England in the second half of the 10th century.
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James Robinson, introduction to The Nag Hammadi Library in English. Though the original language of composition was probably Greek, the various codices contained in the collection were written in Coptic. A 1st- or 2nd-century date of composition for the lost Greek originals has been proposed, though this is disputed; the manuscripts themselves date from the 3rd and 4th centuries. The Nag Hammadi texts demonstrated the fluidity of early Christian scripture and early Christianity itself.
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The priesthood refined observations and recorded eclipses of the sun and moon, and movements of Venus and the stars; these were measured against dated events in the past, on the assumption that similar events would occur in the future when the same astronomical conditions prevailed.Demarest 2004, p. 192. Illustrations in the codices show that priests made astronomical observations using the naked eye, assisted by crossed sticks as a sighting device.Foster 2002, p. 261.
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After Cletus reunited with Doppelganger and Shriek, they reformed the cult dedicated in worshiping Knull and returned to Doverton, Colorado, where they got the codices from the citizens and animals who were infected by Carnage during Carnage USA.Web of Venom Cult of Carnage #1. Marvel Comics. During "Absolute Carnage", as Carnage grew stronger, so did the connection between Knull and the symbiotes, as witnessed when Phage, Agony, Lasher, Riot and Scream also became corrupt.
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It must also be observed that certain Latin NT manuscripts may present a mixture of Vulgate and Old Latin texts. For example, Codex Sangermanensis (g1 ) is Old Latin in Matthew, but Vulgate in the rest of the Gospels. Also, the text of John in Codex Veronensis is believed to be part Old Latin and part Vulgate. Hence, some codices are cited as manuscript witnesses both to the Vetus Latina and to the Vulgate.
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Huexotla is a Nahuatl name, that means the “willows place”, and it probably makes reference to the forest that existed here during pre-Hispanic times, at the foot of the Tláloc mountain range. Texcoco, based in codices and Nahuatl etymology, as well as phonetic rules, Tezcoco has the following roots: "Tlacolt = Jarilla" this refers to the plant to sprout on flat land "Texcalli – crag or cliff" the translation is probably "in the S cliffs".
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The change in focus also became evident in regalia, with some groups starting to discard the tunics with attempts to copy Aztec dress as depicted in the codices. The first men to discard shirts for the dance in the 1940s caused great scandal, especially among dance elders. Those who first introduced this regalia began to call the dance “Azteca” and re introduced the use of conch shell trumpets, the huehuetl and teponaztli drums.
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Perhaps this transformation of young into old can explain the fact that in the codices, Xiuhtecuhtli appears as a vigorous young man, whereas his representations in stone show him to be aged and decrepit. In another, more dramatic, and better known celebration, the Aztecs cut out the hearts of human sacrifices and burned them on coal. As a result of this, the people would regain Huehueteotl's favour through the god's elements — fire and blood.
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Olivier 2003 p. 48 However, the fact that many images are difficult to identify as one god or another does not mean that no generalizations can be made about Tezcatlipoca's appearance. The color black is strongly associated with Tezcatlipoca and he is often portrayed as having horizontal bands across his face especially in black and yellow, but the many different codices vary on which two colors from site to site.Olivier 2003 p.
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This act prevented the Tvind schools from receiving such support under the general rules, which they otherwise would have been entitled to.The Supreme Courts Judgement of 19 of February 1999 in . A summary can be found in the Venice Commissions database CODICES: DEN-1999-2-005 In 1999, the Danish Supreme Court — in a unanimous, 11 judge ruling — set aside the Special Act on the grounds that it had circumvented the Danish Constitution.
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Beyond this in both the Codices Job 1:6 and Deuteronomy 32:8 when the phrase "angels of God" is used in place of where the Hebrew says "sons of God". For the verse in Deuteronomy the Masoretic Text does not say "sons of God" but "sons of Israel" however in 4Q37 the term "sons of God" is used. This is probably the root reading for the reading we see in the Septuagint.
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On 31 May 2016 Pope Francis issued the motu proprio De concordia inter codices, which amended ten canons (111, 112, 535, 868, 1108, 1109, 1111, 1112, 1116 and 1127) to reconcile the norms of the Code of Canon Law with those of the Code of Canons of the Eastern Churches. He did so after consultation with a committee of experts in Eastern and Latin canon law organized by the Pontifical Council for Legislative Texts.
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Scrivener dated the manuscript to the 14th century, Gregory dated it to the 13th or 14th century. Currently the manuscript is dated by the INTF to the 13th century. The manuscript was bought from Spyridion Lambros from Athens in 1859, along with 22 other manuscripts of the New Testament (codices: 688, 689, 690, 691, 692, etc.). It was added to the list of New Testament manuscript by Scrivener (597) and Gregory (693).
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It also contains astronomical tables, although less than are found in the other three surviving Maya codices. The Paris Codex contains prophecies for tuns and katuns (see Mesoamerican Long Count calendar), and a Maya zodiac. The Grolier Codex is a Venus almanac. Ernst Förstemann, a librarian at the Royal Public Library of Dresden, recognized that the Dresden Codex is an astronomical almanac and was able to decipher much of it in the early 20th century.
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Scrivener dated the manuscript to the 14th century, Gregory dated it to the 13th or 14th century. Currently the manuscript is dated by the INTF to the 13th century. The manuscript was bought from Spyridion Lambros from Athens in 1859, along with 22 other manuscripts of the New Testament (codices: 688, 689, 690, 692, 693, etc.). It was added to the list of New Testament manuscript by Scrivener (595) and Gregory (691).
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There Rodovský mladší again fell into debt, at which point his wife left him, taking their only son, Jan. From 1573 Rodovský mladší worked with alchemists like William of Rosenberg, and Zbyněk Zajíc of Hazmburk, and also found work in the alchemical laboratories of Emperor Rudolf II. One of his alchemical manuscripts survives as part of the Vossiani Chymici collection at the Leiden University Library.Petrus Boeren, Codices Vossiani Chymici (Leiden: Universitaire Pers, 1975), 7-13.
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The manuscript is dated, probably by the first hand, to the year 1323, but dated by paleographers to the 15th century. In 1864 the manuscript was purchased from a dealer at Janina in Epeiros, by Baroness Burdett-Coutts (1814–1906), a philanthropist, together with other Greek manuscripts (among them codices 532-546). They were transported to England in 1870-1871.Robert Mathiesen, An Important Greek Manuscript Rediscovered and Redated (Codex Burdett-Coutts III.
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Engraving by Agostino Aglio of the 1824 Ancient Mexico exhibition Ancient Mexico was an exhibition by William Bullock of casts of Aztec artefacts and both copies and originals of Aztec codices, held in 1824 in the Egyptian Hall in Piccadilly, London. Objects exhibited included the "calendar stone" (described as "Montezuma's watch"), the statue of Coatlicue (called "Teoyamiqui"), and the Stone of Tizoc. Ancient Mexico was exhibited simultaneously with a parallel exhibition, Modern Mexico.
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An archaeological site is now located where the bust of Elche was discovered. Evidence has been found there of an Iberian-Punic settlement, a Roman sewer, walls and Roman houses, and mosaics. One mosaic shows an effigy of Saint Abdon, belonging to a Christian basilica of the 5th century. The latter archaeological evidence is supported by the codices of the councils of Toledo where it discusses an audience with bishops from Illici (Elche).
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2 (2018): 118–33. To a lesser extent the Ecloga and other Byzantine codices influenced these areas as well. During the 18th and 19th centuries, as Russia increased its contact with the West, Justinian's Code began to be studied thus bringing in this influence. In Western Europe, following the fall of the Roman Empire, the influence of Roman/Byzantine law became more indirect though always significant during much of the Middle Ages.
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He presumably ordered the preparation of two works, when resided on the Italian Peninsula as a member of the Hungarian diplomatic mission. Fellow Hungarian John Uzsai served as rector of the ultramontanes (i.e. foreign students) at the University of Bologna in that year, who maintained liaison with Hungarian prelate and the local painters. The codices were later owned by Jacopo Zeno, the Bishop of Padua in the second half of the 15th century.
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The manuscript once belonged to Thomas Goade († 1638), then to James Ussher. In 1702 it was presented together with minuscule 61 and 63 to Trinity College in Dublin (along with the codices 61 and 63). Then towards to the end of the 17th century it belonged to one John Jones. In 1880 Dean Burgon found the manuscript in the library of the Marquis of Bute (Marquess of Bute, Ms. 82 G. 18/19).
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The codex contains lessons from the Gospels of John, Matthew, Luke lectionary (Evangelistarium), on 250 parchment leaves (). The text is written in two columns per page, in 24 lines per page, in Greek minuscule letters. Full of errors of itacism, it contains musical notes. In Mark 10:7 omitted phrase και προσκολληθησεται προς την γυναικα αυτου (and be joined to his wife), as in codices Codex Sinaiticus, Vaticanus, Athous Lavrensis, 892, syrs, goth.
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The Greek text of this codex is a representative of the Alexandrian text-type with some alien readings. According to some authorities the text has mixed character. Kurt Aland placed it in Category II. Matthew 20:23 : phrase και το βαπτισμα ο εγω βαπτιζομαι βαπτισθησεσθε (and be baptized with the baptism that I am baptized with) omitted, as in codices Sinaiticus, B, D, L, Z, Θ, f1, f13, it, syrs, c, copsa.NA26, p. 56.
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This text circulated in late Byzantine-era astronomy and was also received in European astronomy in the 15th century. A partial Latin translation of the work is extant in manuscript form under the title Expositio In Syntaxin Persarum, in copies of the 15th and 16th century, one of these in the hand of Joseph Justus Scaliger. Georgios Chrysococca, Expositio In Syntaxin Persarum, 137 foll., Leiden University Library (Bibliotheca Universitatis Leidensis, Codices Manuscripti, v. 2).
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The illustrations are done in a naturalistic style common to Roman painting of the period. The manuscript's illustrations are, in format, transitional between those found in scrolls and later images found in codices. Each illustration is painted at the bottom of a single page. However, within a single illustration, two or more episodes from a story may be included, so that the same person may be represented multiple times within a single illustration.
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19, 26, 30; 26–34 confused). According to F. H. A. Scrivener it has notable readings in Matthew 11:17; 13:22; 27:49; Luke 18:2; John 6:57; 8:38. It lacks the text of the Pericope Adulterae (John 7:53-8:12). Matthew 27:35 is given in full (τα ιματια μου εαυτοις, και επι τον ιματισμον μου εβαλον κληρον), as in codices Δ, Θ, 0250, f1, f13, 1424.
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Minuscule 713 at the Encyclopedia of Textual Criticism Hermann von Soden lists it as Is (along with codices 157, 235, 245, 291, 1012). According to the Claremont Profile Method it represents mixed text in Luke 1 and Luke 20. In Luke 10 it has Byzantine mixed text. In Matthew 17:26 it has additional reading εφη Σιμων ναι λεγει ο Ιησους δος ουν και συ ως αλλοτριος αυτων; this reading can be found in Ephraem.
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Justinian's Corpus Juris Civilis (527–534). The Corpus drew on the codices of Gregorius and Hermogenian, drafted and published under Diocletian's reign. As with most emperors, much of Diocletian's daily routine rotated around legal affairs – responding to appeals and petitions, and delivering decisions on disputed matters. Rescripts, authoritative interpretations issued by the emperor in response to demands from disputants in both public and private cases, were a common duty of second- and third-century emperors.
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English aristocrat Lord Kingsborough spent considerable energy in their pursuit of understanding of ancient Mexico. Kingsborough answered Humboldt's call for the publication of all known Mexican codices, publishing nine volumes of Antiquities of Mexico (1831–1846) that were richly illustrated, bankrupting him. He was not directly interested in the Aztecs, but rather in proving that Mexico had been colonized by Jews. However, his publication of these valuable primary sources gave others access to them.
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The text is divided according to the (chapters), whose numbers are given at the margin, with the (titles of chapters) at the top of the pages. It contains Prolegomena, tables of the (tables of contents) before each book, subscriptions at the end of each book, numbers of , scholia at the margin, and other matter – treatise of Pseudo-Dorotheus about 12 apostles and 72 disciples of Jesus (as codices 93, 177, 459, 613, 617, 699).
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For a time he was in sole charge of the embassy there. He travelled widely in Asia Minor and described the buildings and plants which he saw. He purchased many Greek manuscripts (including codices 65, 110, 321, 322, and ℓ 150). After his return and a period as Chaplain to the Princess of Orange in The Hague (1681-1685), he was elected the fifteenth Master of Christ's in 1688, a position he held until 1723.
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It boasts 150,000 volumes which includes numerous partitives, codices, incunabula and bibles. The language of these books are: Latin, German as well as French and they have both theological and secular themes. Here can be seen one of the Bibles written by Martin Luther and there is also a collection of medals and coins. A rare volume is the oldest Hungarian Bible- translation, called: Vizsolyi Bible from 1540 (translated by Gáspár Károlyi).
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Unfortunately, only the first volume was finished which contains only the list of the authors of the collection in alphabetical order. Most of the books are in Latin with a lot of German and Hungarian tomes. There are also some Italian, Armenian, Russian, Arabic and Sanskrit volumes. The library preserves eight codices, 25 incunabula from the 15th century, 250 antiqua from the 16th century and more than two-hundred old Hungarian prints made before 1711.
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The Greek text of the codex is mixed with a predominate element of the Byzantine text-type. According to Hermann von Soden it belongs to Ir, the most diluted form of the Iota text-type, along with codices 262, 1187, 1666, and 1573. The Greek text of the codex Aland did not place in any Category. According to the Claremont Profile Method it creates textual cluster with 585, in Luke 1; Luke 10; Luke 20.
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There is no accurate data on when the town was founded, though it existed before the conquest. At colonization, Chumayel became part of the encomienda system. The town's ancient history is important; one of the few remaining Mayan documents, the Codices of the Chilam Balam of Chumayel, originated here. Yucatán declared its independence from the Spanish Crown in 1821, and in 1825 the area was assigned to the lower mountainous partition of Mama Municipality.
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This manuscript (identified as the "Berlin Gnostic Codex" or BG 8502) was used along with the three versions found at Nag Hammadi to produce the translations now available. The fact that four manuscript "editions" of this text survived—two "long" versions and two "short" versions—suggests how important this text was in early gnostic Christian circles. In the three Nag Hammadi codices the Apocryphon of John appears always in the first version.
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Giovanni Rucellai, the compiler of one of the most sophisticated examples of the genre, defined it as a "salad of many herbs."Dale V. Kent, Cosimo de' Medici and the Florentine Renaissance: The Patron's Oeuvre (New Haven and London: Yale UP, 2000), p. 69 Zibaldone were always paper codices of small or medium format – never the large desk copies of registry books or other display texts. They also lacked the lining and extensive ornamentation of other deluxe copies.
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T. C. Skeat, The Provenance of the Codex Alexandrinus, JTS VI (1955), pp. 233-235.Juan Hernández, Scribal habits and theological influences in the Apocalypse, p. 101. Many corrections have been made to the manuscript, some of them by the original scribe, but the majority of them by later hands. The corrected form of the text agrees with codices D, N, X, Y, Γ, Θ, Π, Σ, Φ and the great majority of the minuscule manuscripts.
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Using Lesley's work as a base, Lorenzana assigned Faustino Arévalo the task of re-editing the breviary and missal, using various texts and codices available in order to make corrections to the text, resulting in some of the material identified as Ortiz's original creations being relegated to an appendix. While Lorenzana's reforms were not extensive, the publication of new books facilitated an updated celebration of the liturgy in the Mozarabic chapel and parishes.Gómez-Ruiz (2014). pp. 52–54.
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From 1933 to 1941 he was active at the , and from 1961 to 1966 he was head of the department. From 1948 onwards, Bruckner was an extraordinary professor of medieval history at the University of Basel. From 1966 until 1974, he was head of the '. With Robert Marichal, Albert Bruckner is at the origin of the Chartae Latinae Antiquiores, a facsimile collection of documents written before 800, as a parallel company to the Codices Latini Antiquiores.
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WebCitation archive. and the 16th- century Mixtec codices. Gilberton Publications' Dr. Jekyll and Mr. Hyde (August 1943), possibly the first full-length comic-book horror story In the early 20th-century, pulp magazines developed the horror subgenre "weird menace", which featured sadistic villains and graphic scenes of torture and brutality. The first such title, Popular Publications' Dime Mystery, began as a straight crime fiction magazine but evolved by 1933 under the influence of Grand Guignol theater.
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Prior to the discovery at Nag Hammadi, a limited number of texts were available to students of Gnosticism. Reconstructions were attempted from the records of the heresiologists, but these were necessarily coloured by the motivation behind the source accounts. The Nag Hammadi library is a collection of Gnostic texts discovered in 1945 near Nag Hammadi, Upper Egypt. Twelve leather-bound papyrus codices buried in a sealed jar were found by a local farmer named Muhammed al- Samman.
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According to the colophon (on folio 222 verso) the manuscript was written by one Joasaph on 4 June 1366 CE (θεου το δωρον και πονος ιωασαφ ετει ςωοδ), in monastery of the Theotokos ton Hodegon, in Constantinople. It once belonged to Charles Burney, along with codices 481, 482, 484, 485, and ℓ 184. It was purchased to the British Museum in 1818. The manuscript was examined and collated by Scrivener, who published its text in 1852.
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The Greek text of this codex is a representative of the Byzantine text-type. Aland placed it in Category V. It is close textually to the codices 024, 026, 027, 047, 0130, 4, 251, 273, 440, 472, 485, 495, 660, 716, 1047, 1093, 1170, 1229, 1242, 1295, 1355, 1365, 1396, 1515, 1604. Hermann von Soden designated this group by I'. According to the Claremont Profile Method it represents textual family Kx in Luke 1, Luke 10, and Luke 20.
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There are significant codices produced in the colonial era, with pictorial and alphabetic texts in Spanish or an indigenous language such as Nahuatl. In East Asia, the scroll remained standard for far longer than in the Mediterranean world. There were intermediate stages, such as scrolls folded concertina-style and pasted together at the back and books that were printed only on one side of the paper.International Dunhuang Project—Several intermediate Chinese bookbinding forms from the 10th century.
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Most illuminated manuscripts were created as codices, which had superseded scrolls; some isolated single sheets survive. A very few illuminated manuscript fragments survive on papyrus. Most medieval manuscripts, illuminated or not, were written on parchment (most commonly of calf, sheep, or goat skin), but most manuscripts important enough to illuminate were written on the best quality of parchment, called vellum, traditionally made of unsplit calfskin, though high quality parchment from other skins was also called parchment.
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Most illuminated manuscripts were created as codices, which had superseded scrolls; some isolated single sheets survive. A very few illuminated manuscript fragments survive on papyrus. Most medieval manuscripts, illuminated or not, were written on parchment (most commonly of calf, sheep, or goat skin), but most manuscripts important enough to illuminate were written on the best quality of parchment, called vellum, traditionally made of unsplit calfskin, though high quality parchment from other skins was also called parchment.
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During his lifetime, Leonardo was also valued as an engineer. With the same rational and analytical approach that moved him to represent the human body and to investigate anatomy, Leonardo studied and designed many machines and devices. He drew their “anatomy” with unparalleled mastery, producing the first form of the modern technical drawing, including a perfected "exploded view" technique, to represent internal components. Those studies and projects collected in his codices fill more than 5,000 pages.
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Croatian interlace was originally painted, usually every string would be coloured brightly yellow, red or blue. Since the wall paintings that are mentioned in several literal sources (like the portraits of Trpimirović dynasty in church of St. George in Putalj above Kaštel Sućurac) are not preserved, they are only type of pre-Romanesque Croatian painting. Significant number of church codices were preserved. They were done on pergam with pre-Romanesque miniatures of high quality and technique.
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The manuscript was brought from Janina (Epirus) between 1870 and 1872 together with the codices 532-546 and bought by Baroness Burdett-Coutts (1814-1906), a philanthropist. It was presented by Burdett-Coutts to Sir Roger Cholmely's School, and was housed at the Highgate (Burdett-Coutts II. 18), in London. It was added to the list of the New Testament manuscripts by F. H. A. Scrivener (552) and C. R. Gregory (538). Gregory saw it in 1883.
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Soden included the following in this group of codices: Cyprius (K), Petropolitanus (Π), 72, 114, 116, 178, 265, 389, 1008, 1009, 1079, 1154, 1200, 1219, 1346, and 1398. Lake added to this group of manuscripts: 489, 537, 652, 775, 796, 904, 1478, 1500, 1546, 1561, 1781, 1816. Soden also associated Codex Alexandrinus with this group. Wisse lists about 150 witnesses of the family, but the majority of them belong to this family only in some parts of their text.
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The Greek text of the codex is a representative of the Byzantine text-type. Hermann von Soden classified it to the Textual family Kx. Aland placed it in Category V. According to the Claremont Profile Method it has mixed Byzantine text in Luke 1 and Luke 10; in Luke 20 it represents Kx. It is related to the Π. The manuscript was ancestor for the codices 47, 56, 58. Its text is familiar to the manuscript 171 and 109.
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The document is crafted in the native style, and today it is bound at the spine in the manner of European books. The codex is also known as the Codex Mendocino and La colección Mendoza, and has been held at the Bodleian Library at Oxford University since 1659. It was removed from public exhibition on 23 December 2011. The Bodleian Library holds four other Mesoamerican codices: Codex Bodley, Codex Laud, Codex Selden and the Selden Roll.
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The Dresden Codex (Codex Dresdensis) is held in the Sächsische Landesbibliothek (SLUB), the state library in Dresden, Germany. It is the most elaborate of the codices, and also a highly important specimen of Maya art. Many sections are ritualistic (including so-called 'almanacs'), others are of an astrological nature (eclipses, the Venus cycles). The codex is written on a long sheet of paper that is 'screen-folded' to make a book of 39 leaves, written on both sides.
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S. P. Tregelles, The Printed Text of the Greek New Testament, London 1854, p. 92. Results of his work were published between 1830 and 1836. Scholz's accession of new witnesses to the lists of New Testament manuscripts was extensive. He was responsible for adding codices 260-469 of the Gospels, 110-192 of the Acts, 125-246 of the Pauline epistles, 51-89 of the Apocalypse, 51-181 of the Evangelistaria, and 21-48 of the Apostoloi.
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McNeill and Burroughs continued to work together for years, but only eleven pages (of an intended 120) of their Ah Pook Is Here were published, in Rush Magazine in 1976. John Calder and Viking produced a text-only version in the collection Ah Pook Is Here: And Other Texts. Burroughs admired the Maya codices and he and McNeill wanted to create "an unprecedented, full blown word/image novel." Only fragments of this project have been published and only online.
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Modern excavations in Mexico City have found evidence of human sacrifice in the form of hundreds of skulls at the site of old temples. Other human remains found in the Great Temple of Tenochtitlan contribute to the evidence of human sacrifice through osteologic information. Indentations in the rib cage of a set of remains reveal the act of accessing the heart through the abdominal cavity, which correctly follows images from the codices in the pictorial representation of sacrifice.
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Scrivener dated the manuscript to the 14th century, Gregory dated it to the 12th or 13th century. Currently the manuscript is dated by the INTF to the 12th century. The manuscript was bought from Spyridion Lambros from Athens in 1859, along with 22 other manuscripts of the New Testament (codices: 269, 270, 271, 272, 688, 689, 690, 691, 693, etc.). It was added to the list of New Testament manuscript by Scrivener (596) and Gregory (692).
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Johann Martin Augustin Scholz, Commentario inaigiralis de Codice Cyprio et familia quam sistit pro summis in theologia honoribus rite impetrandis in: Curae criticae in historiam textus Evangeliorum: commentationibus duabus, Heidelberg 1820, p. 58. It has rough breathing, smooth breathing, and accents from the original scribe (prima manu), but often omitted or incorrectly placed. The breathings are indicated by ⊢ and ⊣, these signs were often used in the codices from the 9th and 10th century. Errors of itacism are very frequent.
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The Mudil Psalter, the oldest complete psalter in the Coptic language (Coptic Museum, Egypt, Coptic Cairo). Non-illuminated psalters written in Coptic include some of the earliest surviving codices (bound books) altogether; the earliest Coptic psalter predates the earliest Western (Irish) one by more than a century. The Mudil Psalter, the oldest complete Coptic psalter, dates to the 5th century. It was found in the Al-Mudil Coptic cemetery in a small town near Beni Suef, Egypt.
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Cozcacuauhtli from the Codex Laud The king vulture is one of the most common species of birds represented in the Maya codices. Its glyph is easily distinguishable by the knob on the bird's beak and by the concentric circles that make up the bird's eyes. Sometimes the bird is portrayed as a god with a human body and a bird head. According to Maya mythology, this god often carried messages between humans and the other gods.
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The codex contains the text of the Acts of the Apostles, Catholic epistles, Pauline epistles, and Book of Revelation, on 323 parchment leaves (), with lacunae. The text is written in two columns per page, 36 lines per page. It contains prolegomena, Journeys and death of Paul (as codices 102, 206, 216, 468, 614, 665, 909, 912), lists of the (tables of contents) before each book, lectionary equipment at the margin, subscriptions at the end of each book, and .
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Five halls are dedicated to pre-Hispanic pieces from the Aztec, Teotihuacan and Otomi cultures. There are also photographs of codices, of civil and religious constructions, of the construction of the Otumba rail line, and haciendas and of the pulque they made. A number of rooms such as the dining room, bedrooms, kitchen and living room which are left as the family lived in them, with some of the original furniture. One room is dedicated to Carrasco's work.
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The Nag Hammadi Library is a collection of thirteen codices that was found near the Egyptian city of Nag Hammadi in 1945. Many writings found in this library are referred to as “Gnostic Gospels” because most of the documents contain Gnostic teachings that conflicted with the beliefs of proto-orthodox Christianity, which at the time was becoming the predominant form of Christianity. Therefore, most were rejected from the canon as Orthodox Christianity was formed in the early centuries C.E.
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The manuscript was dated by Scrivener and Gregory to the 12th or 13th century. It is presently assigned by the INTF to the 12th century. According to the inscriptions the manuscript once belonged to the Church of the Saint George, presented by one Nicetas, and afterwards it belonged to the Monastery of Prodromus. The manuscript once belonged to Caesar de Missy, chaplain to George III, in 1747 (along with the codices 560, 561, ℓ 162, ℓ 239, ℓ 241).
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Numerals of the Ammonian sections (in Mark 234 sections, the last in 16:9), with references to the Eusebian Canons, whose are given in the same line as number of Ammonian Sections (see Minuscule 112, 583).In the same way arranged codices 192, 198, 212, 267, 507, and 583. It contains Epistula ad Carpianum, Eusebian tables at the beginning of the manuscript. It contains lectionary markings at the margin, incipits, subscriptions at the end of books, and marginal notes.
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The ending of the Epistle to Titus from facsimile of H. Omont (1889) The Greek text of this codex is a representative of the Alexandrian text-type, but with a large number of Byzantine readings. According to Lagrange the text is similar to that of Codex Vaticanus.H. S. Murphy, "On the Text of Codices H and 93", Journal of Biblical Literature 78 (1959): 228. It is one of the witnesses for the Euthalian recension of the Pauline epistles.
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There are almost 1,500 pieces, including 50 Romanesque sculptures of the Virgin, dating from pre-historic times to the 18th century (Neoclassicism) with works by Juan de Juni, Gregorio Fernández, Mateo Cerezo, a triptych of the School of Antwerp, a Mozarabic bible and numerous codices. The first manuscript in Leonese language, the Nodicia de Kesos, can be found in its archives. An example of the many stained-glass windows. Wide view of north part of the cathedral.
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Among his works is the "Tractus de triplici via in sapientiam perveniendi", attributed to him by Bartholomew of Pisa in his "Conformities" (not to be confounded with the "Incendium Amoris" of Bonaventure, which in several codices bears a similar title). He likewise drew up a set of rules or constitutions for his sister, Douceline of Digne, and other pious women, who formed a sort of religious community known as the Dames de Roubans, with Douceline as their superior.
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The text is written in Greek Uncial letters, on 88 parchment leaves (36.2 by 28.4 cm), in 2 columns per page, and 28 lines per page. The codex contains Lessons from the four Gospels lectionary (Evangelistarium). It has two endings to the Gospel of Mark (as in codices Codex Regius Ψ 099 0112 274mg 579).Bruce M. Metzger, Bart D. Ehrman, "The Text of the New Testament: Its Transmission, Corruption and Restoration", Oxford University Press, Oxford 2005, p. 77.
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Scrivener dated the manuscript to the 12th century, C. R. Gregory to the 13th century. Currently the manuscript is dated by the INTF to the 12th century. Of the history of the codex 537 nothing is known until the year 1864, when it was in the possession of a dealer at Janina in Epirus. In 1864 the manuscript was purchased by Baroness Burdett-Coutts (1814–1906), a philanthropist, together with other Greek manuscripts (among them codices 532-546).
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Most New Testament scholars believe Paul the Apostle wrote this letter from Corinth, although information appended to this work in many early manuscripts (e.g., Codices Alexandrinus, Mosquensis, and Angelicus) state that Paul wrote it in AthensErnest Best 1972, The First and Second Epistles to the Thessalonians (New York: Harper & Row), p. 7 after Timothy had returned from Macedonia with news of the state of the church in Thessalonica (; ). Paul was known to the Church at Thessalonica, having preached there ().
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The tekke was burned to the ground at the beginning of May 1999 by Serbian troops using shoulder-launched incendiary grenades. The library of the Atik Medrese, in Peja, was burned to the ground, with only parts of the outer walls still standing and its collection of 2,000 printed books and ca. 100 manuscript codices a total loss. The Ottoman-era theological school, the Atik Medrese in Urosevac (Ferizaj) was also burned down and the remains levelled by bulldozer.
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It is assigned by the INTF to the 12th century. According to the colophon on the last leaf it was written in the month of August, in the year 6707 (from the creation of the world), in the reign of Alexius Commenus III Angelus. The manuscript once belonged to Caesar de Missy, chaplain to George III, in 1748 (along with the codices 560, 561, ℓ 162, ℓ 239, ℓ 240). Then it belonged to William Hunter.
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Most illuminated manuscripts were created as codices, which had superseded scrolls. A very few illuminated fragments survive on papyrus, which does not last nearly as long as parchment. Most medieval manuscripts, illuminated or not, were written on parchment (most commonly of calf, sheep, or goat skin), but most manuscripts important enough to illuminate were written on the best quality of parchment, called vellum. Beginning in the Late Middle Ages, manuscripts began to be produced on paper.
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Her glyphic names in the (Post-Classic) codices have two basic forms, one a prefix with the primary meaning of "red" (chak) followed by a portrait glyph ("pictogram"), the other one logosyllabic. Ix Chel's Classic name glyph remains to be identified. It is quite possible that several names were in use to refer to the goddess, and these need not necessarily have included her late Yucatec and Poqom name. Her codical name is now generally rendered as "Chak Chel".
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The Codex Azoyú indicates that the city now known as Tlapa was founded between 1724 and 1756 (It's impossible the Azoyu codex was written during the 16th century). References to it also exist in codices and wood carvings from the town of Chiepetlán, claiming it was founded in 1607, and in the Humboldt Codex. The municipality was founded in 1912, with the excision of Guerrero from the states of Puebla and México. It received city status in 1920.
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Biblioteca Classense in Ravenna (photo 2016) The Biblioteca Classense is the public library of Ravenna, Italy. In 1803, with the Napoleonic suppression of monasteries and religious institutions, a library was created to harbor the confiscated books. They were housed in the Library of the Camaldolese Monastery, which had been founded in the 17th century by the Abbott Pietro Canneti in the Abbey of Classe. The collection includes manuscript codices, incunabula, prints, musical works, and numerous artworks and books.
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It has now moved to the piano nobile, and sheltered on 17th-century walnut shelves. The collection holds 226,000 books, including 60,000 rare books (among which are 380 incunabula and nearly 5,000 16th-century editions), 1,350 codices, 6,000 prints, ca. 2,400 periodicals (330 current serials), music scores, cd- roms, audiocassettes, and films. An 11th-century Evangelarium and an early 12th-century codex of Honorius Augustodunensis and a codex by Hugh of Saint Victor are examples of the Beneventan script.
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Tlalmanalco is a town and municipality located in the far south-eastern part of the State of Mexico. The name is from the Nahuatl language, meaning “flat area.” The municipality’s seal shows flat land, with a pyramid on it, representing its pre-Hispanic history, surrounded by small mountains, which is how the area was represented in Aztec codices. The municipality is bordered by the municipalities of Chalco, Ixtapaluca, Cocotitlan, Temamatla, Tenango del Aire, Ayapango and Amecameca.
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The work is a very valuable source for colonial historians. On June 2, 1743, after an investigation, he imprisoned the Italian knight Lorenzo Boturini Bernaducci (1702–53). Boturini had been soliciting public donations to crown the Virgin of Guadalupe with a gold crown, and also of introducing papal documents without a royal permit. At the time of his arrest, various valuable documents, codices, and writings about antique cultures that Boturini had collected were confiscated, and never returned to him.
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There are approximately 300 Greek manuscripts of Revelation. While it is not extant in Codex Vaticanus (4th century), it is extant in the other great uncial codices: Sinaiticus (4th century), Alexandrinus (5th century), and Ephraemi Rescriptus (5th century). In addition, there are numerous papyri, especially and (both 3rd century); minuscules (8th to 10th century); and fragmentary quotations in the Church fathers of the 2nd to 5th centuries and the 6th-century Greek commentary on Revelation by Andreas.
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Its library, which houses the largest-known accessible collection of Ismaili codices in the world, is a major resource in the field. In addition to its research, the IIS offers two graduate programmes: the Graduate Programme in Islamic Studies and Humanities (GPISH) and the Secondary Teacher Education Programme (STEP). Established in 1977 by the Aga Khan, it functions under his guidance and works closely with the Institute for the Study of Muslim Civilizations at the Aga Khan University.
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It included the books that the cardinal had reserved for himself or had acquired after 1468.Zorzi, 'Bessarione e Venezia'..., p. 221 Despite the grateful acceptance of the donation by the Venetian government and the commitment to establish a library of public utility, the codices remained crated inside the Doge's Palace, entrusted to the care of the state historian under the direction of the procurators of Saint Mark de supra.Zorzi, La libreria di san Marco..., p.
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For many years scholars and experts did not consider Gemelli Careri's adventurous journey authentic. With time, however, its truthfulness was proved, and it was also ascertained that he collected important historical documents in order to know those exotic realities in greater detail. Indeed, the sixth volume of Giro Del Mondo, which covers only Mexico, contains information gathered from codices that existed prior to the Conquest, which he got access to via Don Carlos de Sigüenza y Góngora; it also contains several illustrations of Aztec warriors gathered from these codices. In New Spain, Gemelli Careri had the opportunity to study the pyramids carefully (their affinity to the Egyptian pyramids led him to believe that the ancient Egyptians and the Amerindians both descended from the inhabitants of Atlantis), which Sigüenza had long held.D.A. Brading, The First America: The Spanish Monarchy, Creole Patriots, and the Liberal State, 1492-1867, New York: Cambridge University Press 1991 p. 365.Quoted by Stefania Buccini: The Americas in Italian literature and culture, 1700-1825 Penn State Press, 1997 p.
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Robertson, Edward (1964) Catalogue of the Samaritan Manuscripts in the John Rylands Library, Manchester, Volume II, The Gaster Manuscripts. Manchester: John Rylands Library The collection comprised over 10,000 fragments in Hebrew and Judaeo-Arabic from the Cairo Geniza (the genizah of the Ben Ezra Synagogue in Old Cairo); some 350 Hebrew codices and scrolls including prayer-books of many Jewish communities, apocryphal writings, commentaries, treatises, letters, marriage contracts, piyyutim, and thirteen scrolls of the Law; some 350 Samaritan manuscripts, among them manuscripts of the Pentateuch, commentaries and treatises, and liturgical, historical, chronological and astronomical codices, detailed census lists of the Samaritans and lists of manuscripts in their possession; and almost 1,500 uncatalogued Arabic fragments on paper from the Synagogue of Ben Ezra.Moses Gaster collection at the John Rylands Library, Deansgate In 1954 the collection was purchased by the John Rylands Library (since 1972 part of the University of Manchester), where it remains. The Rylands Cairo Genizah Project has been in progress for a number of years on the identification of fragments and digitisation of images of the texts.
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Variations on the xicalcoliuhqui or "step-fret" motif in the mosaics at Mitla. Xicalcoliuhqui (also referred to as a "step fret" or "stepped fret" design and greca in Spanish) is a common motif in Mesoamerican art. It is composed of three or more steps connected to a hook or spiral, reminiscent of a "greek- key" meander. Pre-Columbian examples may be found on everything from jewelry, masks, ceramics, sculpture, textiles and featherwork to painted murals, codices and architectural elements of buildings.
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The Chakavian dialect of the Croatian language is spoken on Olib. Residents call themselves Olibljani. The island has many historic buildings and ruins. Among these are the Parish Church Assumption of Mary with its collection of antiquities including Glagolitic codices dating back to the 17th century (housed in the treasury of the parish rectory), the stone Tower or "Kula" built for protection from pirates, and the ruins of St. Paul's Church and Monastery which was abandoned in the 13th century.
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The codex contains the text of the Acts of the Apostles, Catholic epistles, and Pauline epistles on 174 parchment leaves (size ), with lacunae (Hebrews 13:24-25). The text is written in one column per page, 27 lines per page. It contains Prolegomena, tables of the (before each sacred book), lectionary markings noticed lessons for feasts and weekdays, incipits, and Synaxarion. It contains the treatise of Pseudo-Dorotheus on the Seventy disciples and twelve apostles (as codices 82, 93, 177, 459, 617, 699).
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The complete Tanakh in Hebrew, with commentaries by Rashi, Radak, Ramban, and Ralbag was printed in 1517 by Daniel Bomberg and edited by Felix Pratensis under the name Mikraot Gedolot. The Tanakh was handed down in manuscript form along with a method of checking the accuracy of the transcription known as mesorah. Many codices containing the Masoretic Text were gathered by Jacob ben Hayyim ibn Adonijah and were used to publish an accurate text. It was published by Daniel Bomberg in 1525.
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The Greek text of the Gospel of Mark is a representative of the late Alexandrian text-type (similar to Codex L), and in rest of the gospels the Byzantine text-type (as in Codex Athous Lavrensis). Aland placed it in Category III. ; Textual variants : In Matthew 27:35 it has additional phrase τα ιματια μου εαυτοις, και επι τον ιματισμον μου εβαλον κληρον together with codices: Θ, 0250, f1, f13, 537, 1424. : In Matthew 1:12 it reads Ζορομβαβαβελ for Ζοροβαβελ.
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The Greek text of the codex is a representative of the Byzantine text-type. Hermann von Soden classified it as Iota text. Kurt Aland placed it in Category V. According to the Claremont Profile Method it belongs to the textual group 22a. It belongs to subgroup 35. It is close textually to the codices: Tischendorfianus IV, Guelferbytanus A, Guelferbytanus B, Nitriensis, 047, 0130, 4, 251, 273, 440, 472, 485, 495, 716, 1047, 1093, 1170, 1229, 1242, 1295, 1355, 1365, 1396, 1515, 1604.
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The Codex Zouche-Nuttall counts 94 cities conquered during his reign. Almost always pictured wearing a jaguar helmet, he supported the powerful Toltec ruler of Cholula, Lord 4 Jaguar “Face of the Night” in his attempts at expansionism, and was thus awarded a turquoise nose ornament, a symbol of Toltec royal authority.Pohl (n.d.) The Codices also tell of his several marriages which seem to have been part of a political strategy to achieve dominance by marrying into different Mixtec royal lineages.
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Modern knowledge of Didymus has been greatly increased by a group of 6th or 7th century papyrus codices discovered in 1941 at a munitions dump near Toura, Egypt (south of Cairo). These include his commentaries on Zechariah, Genesis 1-17, part of Job and parts (of uncertain authenticity) on Ecclesiastes and Psalms 20-46. In these commentaries, Didymus discusses long quotations from the Bible, and refrains from speculation, which he considered sophistry. However, he interprets scriptures allegorically, seeing symbols everywhere.
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The codex contains lessons from the Gospel of Matthew and Gospel of Luke (Evangelistarium). Lessons from the Gospel of John were lost. The text is written in Greek minuscule letters, on 142 parchment leaves (), 2 columns per page, 23 lines per page. In Mark 10:19 — phrase μη αποστερησης is omitted, as in codices B (added by second corrector), K, W, Ψ, f1, f13, 28, 700, 1010, 1079, 1242, 1546, 2148, ℓ 950, ℓ 1642, ℓ 1761, syrs, arm, geo.
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The Acolhua are a Mesoamerican people who arrived in the Valley of Mexico in or around the year 1200 CE.Smith (1984, p.171), who arrives at this date by averaging six dates mentioned in early codices. The Acolhua were a sister culture of the Aztecs (or Mexica) as well as the Tepanec, Chalca, Xochimilca and others. It is likely that the ruling family of the Acolhua were descendants from Otomi speakers and did not speak Nahuatl until decreed by their ruler (tlatoani) Techotlalatzin.
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The Nuremberg Mahzor is a 14th-century manuscript of the siddur according to the 'Eastern' Ashkenazi rite. Written in 1331, the ornamental manuscript includes the Jewish services for all occasions throughout the year, together with commentaries (in the margins) which have never been published. The manuscript was written on parchment and, at 20 inches high by 14 inches wide, and weighing more than 57 pounds (26 kilograms), is one of the largest and heaviest codices to have survived anywhere. It contains 521 folios.
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Almost all archives and codices of ancient Mesoamerica were destroyed as a result of conquest. Missionaries, physicians, and naturalists from Europe desired to understand and preserve aspects of native customs. Francisco_Hernández de Toledo was sent to Mexico by the king of Spain in the 16th century to research medicinal properties of plants and native uses of plants. Friar Bernardino de Sahagún also made it his life’s work to preserve the cultural heritage of the people of Tepepulco (present-day Hidalgo).
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Non-invasive analysis through use of portable tools has been of vital importance to the conservation of Mesoamerican codices today. This is due to the delicate nature of the materials and pigments. “The multi-technique integrated approcach” of MOLAB in studying the Codex Cospi employed UV-vis absorption and emission to determine the sources of red colors on the pages. The reflectance spectra (absorbance maxima at 370,530 and 555 nm) indicated that there were features of “an anthraquinonic lake of animal origin”.
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Both kingdoms and common households held feasts to celebrate religious events and life events of their family (Smith 2003). Aztec Codices show depictions of public-religious feasts, elite feasts hosted by the ruler, and home celebrations. Most feasts included some type of ritual activity, but there were some feasts that were more religious and ritual than others. At these ritual feasts the foods are not just offered to the gods, but are consumed at a particular time throughout the ceremony.
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He continued to pursue his writing, which included poetry. He began to cultivate the study of learning, conducting extensive historical research of Italy and the surrounding area. Ferdinand, Duke of Parma sent Affò to serve as a professor of philosophy at Guastalla in 1768, where he oversaw the publication of two ancient codices, including Angelo Poliziano's Orpheus, and the newly discovered archive of the Holy Spirit in Reggio Emilia. He then edited the critical edition of poetic works of St. Francis of Assisi.
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Frontispiece of the Codex Mendoza There are numerous depictions of in Aztec codices, dating from around the time or shortly after the Spanish conquest of the Aztec Empire, such as the Durán Codex, Ramírez Codex, and Codex Borgia. The Codex Mendoza contains multiple depictions of . The Frontispiece of the Codex Mendoza depicts a holding single skull next to an eagle perched on a cactus. A similar depiction of a is used to represent the town of Tzompanco in the Codex Mendoza.
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The history of the book starts with the development of writing, and various other inventions such as paper and printing, and continues through to the modern day business of book printing. The earliest history of books actually predates what would conventionally be called "books" today and begins with tablets, scrolls, and sheets of papyrus. Then hand-bound, expensive, and elaborate manuscripts known as codices appeared. These gave way to press-printed volumes and eventually lead to the mass printed tomes prevalent today.
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Lamenting that she hadn't even known Patricia's name before the Scream symbiote bonded to her, Andi vows not to let Patricia's sacrifice be in vain. Cocooning Carnage in her hair, Scream tosses Carnage into a meat locker, slams the door and flees. Smashing the door off its hinges, Carnage notes that Andi has escaped and grouses of having to wait for another rematch with her before turning to harvest the Mania and Scream codices from Patricia's corpse.Absolute Carnage: Scream #2-3.
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The work of Sirach is presently known through various versions, which scholars still struggle to disentangle.Stone, Michael E. (ed.) (1984) Jewish Writings of the Second Temple Period: Apocrypha, Pseudepigrapha, Qumran, sectarian writings, Philo, Josephus Van Gorcum, Assen, Netherlands, p. 290, The Greek version of Sirach is found in many codices of the Septuagint. As early as 1896, several substantial Hebrew texts of Sirach, copied in the 11th and 12th centuries, were found in the Cairo Geniza (a synagogue storage room for damaged manuscripts).
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Instrumental music was widespread, but relatively few notated examples have survived. Indeed, while contemporary depictions of singers often show them performing from books or scrolls, paintings and miniatures of instrumentalists never show written music. The main keyboard collection is the Faenza Codex (Faenza, Biblioteca Comunale, ms. 117). Other small sources of keyboard music appear in codices in Padua (Archivio di Stato 553), Assisi (Biblioteca Comunale 187), and in one section of the Reina Codex (Paris, Bibliothèque Nationale de France, n. a. fr. 6771).
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Dated, probably by the first hand, to the year 1323, but dated by paleographers to the 15th century. According to Robert mathiesen it was written in the second half of the 16th century.R. Mathiesen, An Important Greek Manuscript Rediscovered and Redated 1983, p. 133. In 1864 the manuscript was purchased from a dealer at Janina in Epeiros, by Baroness Burdett-Coutts (1814–1906), a philanthropist, together with other Greek manuscripts (among them codices 532-546). They were transported to England in 1870-1871.
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It has errors of itacism. The letters αι and ε, η, ει and ι, ο and ω, and sometimes οι and υ are confused. Ending of the Epistle to the Romans has the order of verses: 16:23; 16:25–27; 16:24 (as in codices 33 104 256 263 365 436 459 1319 1573 1852 arm). At the end of the Second Epistle to Timothy it has the subscription Τιμοθεον Β' απο Ρωμης, the same as manuscripts 6, 1739, 1881.
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The Research Library contains a number of important and rare books. From Frederick Pleasants, Curator of Primitive Art at the Brooklyn Museum from 1949 to 1956, the library has examples of very early research on Native American, African, and pre-Columbian art, as well as numerous facsimiles of pre-Columbian codices. From art historians Lee and Pam Parry, the library has a selection of books on 18th and 19th century American art, especially in the area of landscape and portrait painting.
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Petrarch's library was then transferred to the quayside of Riva degli Schiavoni. This collection had about two hundred codices. This is actually thought to be a much higher number of titles however, given that a codex often contained more than one work within it. The library included as much of early antiquities and early Christian culture as Petrarch had been able to select over ten years of assiduous studying, research in the monastic libraries, and in his journeys of discovery.
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The History of the Mexicans as Told by Their Paintings () is a Spanish language, post-conquest codex written in the 1530s. This manuscript was likely composed by Father Andrés de Olmos, an early Franciscan friar. It is presumed to be based upon one or more indigenous pictorial codices. Henry Phillips Jr., a 19th-century historian, made a translation of the document in the 1880s and referred to it as the Codex Ramírez, after Bishop Ramírez de Fuenleal who authorized its creation in 1532.
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The 1271 general assembly of the Dominicans in Montpellier also commemorated his death. In his last testament, Báncsa donated his liturgical garments, objects and codices to churches and individuals. The two executioners of his last will were canonist Henry of Segusio and Giovanni Gaetano Orsini (elected Pope Nicholas III in 1277), which reflected his social appreciation in the Curia. He was buried in the basilica of Santa Balbina in Rome (today it is the titular church of Hungarian cardinal Péter Erdő).
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With this string of victories, Itzcoatl took the title Culhua teuctli, "Lord of the Culhua" while Totoquilhuaztli, king of Tlacopan, took the title Tepaneca teuctli, "Lord of the Tepanecs". In 1439, Itzcoatl undertook a campaign outside the Valley of Mexico against Cuauhnahuac (Cuernavaca). According to the Florentine Codex, Itzcoatl ordered the burning of all historical codices because it was "not wise that all the people should know the paintings".Madrid Codex, VIII, 192v, as quoted in León- Portilla, p. 155.
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The poem has been passed on two codices. The most complete is Manuscript B, written, according to Ramón Menéndez PidalRamón Menéndez Pidal, Poema de Yuçuf: Materiales para su estudio, Granada, Universidad de Granada, 1952, págs. 62-63 apud Antonio Pérez Lasheras, La literatura del reino de Aragón hasta el siglo XVI, Zaragoza, Ibercaja-Institución «Fernando el Católico» (Biblioteca Aragonesa de Cultura, 15), 2003, pág. 143. . in a very hispanicised Aragonese, while Manuscript A uses phonetic, morphosyntactic, and lexical features more typical of Aragonese.
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Since 1991, Bissette has presented a lecture series on horror comics called "Journeys into Fear". Having since grown in scope into a five- part series, "Journeys into Fear" identifies 12th century Japanese ghost scrolls and the 16th Century Mixtec codices as early ancestors, and traces the genre from its roots in Winsor McCay's work such as Dream of the Rarebit Fiend. In 1996–1997, Bissette contributed five covers for a comic book series about another swamp monster, Hall of Heroes' Bog Swamp Demon.
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Colombano), who received the district from the Longobard King Agilulf. Bobbio Abbey (see main article) increased its possessions and became one of the principal seats of culture and religion of Northern Italy and a center of learning during the Middle Ages, and was renowned for its famous Scriptorium and Library. In the 10th century there were 700 codices; but its decline in the 15th century led to the dispersal of the library. The monastery was officially suppressed by the French in 1803.
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Amate paper wall hanging from San Pablito Amate paper is made in the small village of San Pablito, Pahuatlan in the Sierra Norte de Puebla. The paper dates from the pre Hispanic era, when the Aztecs used it for codices and ritual use. The making of the paper survived in this remote area for ritual purposes, making cut-out figures. The most important traditional use for this paper was the making of cut-out figures for religious and magical ceremonies.
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Drawing from the Florentine Codex showing a S. hispanica plant S. hispanica is described and pictured in the Mendoza Codex and the Florentine Codex, Aztec codices created between 1540 and 1585. Both describe and picture S.hispanica and its use by the Aztecs. The Mendoza Codex indicates that the plant was widely cultivated and given as tribute in 21 of the 38 Aztec provincial states. Economic historians suggest that it was a staple food that was used as widely as maize.
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It moved to its current location in 1989, and occupies on the 2nd, 3rd and 4th floors of the Miller Center, formerly known as Eastman Place. The Sibley Music Library currently holds almost 750,000 items, ranging from 11th century codices to the latest compositions and recordings. Considered among its jewels are the original drafts of Debussy's impressionistic masterpiece, "La Mer." The Student Living Center, which is located at 100 Gibbs Street, is the dormitory building of the Eastman School of Music.
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The first eight pages list the 260 day signs of the tonalpohualli (day sign), each trecena of 13 signs forming a horizontal row spanning two pages. Certain days are marked with a footprint symbol. Divinatory symbols are placed above and below the day signs. Sections parallel to this are contained in the first eight pages of the Codex Cospi and the Codex Vaticanus B. However, while the Codex Borgia is read from right to left, these codices are read from left to right.
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Durán also wrote Book of the Gods and Rites (1574–1576), and Ancient Calendar (c. 1579).Heyden, xxviii. He was fluent in Nahuatl, the Aztec language, and was therefore able to consult natives and Aztec codices as well as work done by earlier friars. His empathetic nature allowed him to gain the confidence of many native people who would not share their stories with Europeans, and was able to document many previously unknown folktales and legends that make his work unique.
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The Epistle of Eugnostos is one of many Gnostic tractates from the Nag Hammadi library, discovered in Egypt in 1945. The Nag Hammadi codices contain two full copies of this tractate. The epistle was a familiar literary convention of Antiquity; it is not to be supposed that this essay is an actual letter written by a man named Eugnostos ("right thinking", sometimes Eugnostus). The text is devoid of any specifically Christian themes or associations, and simply describes the esoteric cosmology of the gnostics.
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An individual burial was found, perhaps a local leader, it was placed in the small space between the wall and the rock of the cave. It had a small maize offering, one ceramic pot and a leather bag with pinole, used by pre-Hispanic people of Mexico. The burial also contained, semiprecious stones, possibly currency to ensure his entrance to the underworld. The man was shrouded in a mortuary bed roll (Petate) similar those depicted in some of the pre-Hispanic codices.
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In Zapotec art Cocijo is represented with a zoomorphic face with a wide, blunt snout and a long forked serpentine tongue. Cocijo often bears the Zapotec glyph C in his headdress. A similar glyph is used in Mixtec codices as the day sign Water and it is likely that its meaning in Zapotec is identical, therefore being the appropriate glyph for the rain and storm god. Representations of Cocijo combine elements earth-jaguar and sky-serpent, which are associated with fertility.
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191 Depictions of yahui-figures appear in several Mixtec codices, including the Codex Zouche-Nuttall, Codex Vindobonensis Mexicanus I, Codex Selden, Codex Bodley, Codex Egerton, and Codex Becker I/II. The yahui appears in two main forms: the nahual, or man-animal composite figure, and the animal figure. In the animal form, a reptilian head is combined with a tortoise shell body, reptilian arms and legs, claws and the flint-fire motif on the tips of the tail and nose.
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During the reign of Ranbir Singh, the temple complex started a pathshala (school) which welcomed students from all castes and classes. The temple housed a library with some 6,000 manuscripts. These are mostly copies made from manuscripts not available for sale, in Devanagari from Sarada originals, by scribes employed by the library in the nineteenth century. The library added to its collection, in the 19th century, a dozen rare Sanskrit birch bark codices in the Sarada script as an object of curiosity.
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The commentaries on the Talmud constitute only a small part of Rabbinic literature in comparison with the responsa literature and the commentaries on the codices. When the Talmud was concluded the traditional literature was still so fresh in the memory of scholars that no need existed for writing Talmudic commentaries, nor were such works undertaken in the first period of the gaonate. Paltoi ben Abaye (c. 840) was the first who in his responsum offered verbal and textual comments on the Talmud.
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The chronicles also speak of religious acts in which sodomy was practiced. The existence of lesbianism is testified to by the Nahuatl word "patlacheh", which designates a woman who carries out masculine activities, including the penetration of other women, as revealed in the General history of the matters of New Spain by Bernardino de Sahagún. It needs to be noted that many codices written by the Mexica on this subject have been tampered with and/or destroyed by the Spanish.
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The text of the Commentariolum Petitionis is not found in the Codex Mediceus, the best source for M. Cicero's Epistulae ad Familiares (Letters to his Friends). It does appear at the end of the Epistulae ad Quintum Fratrem (Letters to Quintus) in the codices Berolinensis and Harleianus, although Harleianus only includes sections 1-8 of the 58 sections given in the other manuscripts.J. M. David et al., "Le 'Commentariolum Petitionis' de Quintus Cicéron" in ANRW 1.3 (Berlin: Walter de Gruyter, 1973), 243-245.
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The library of Sion is known above all for its 120 Medieval codices, dating from the mid-9th century to the late 15th century, some richly illuminated, published by Josef Leisibach and Albert Jörger. The library was in the care of the sacristan of the cathedral chapter of canons. He also was responsible for the security of the treasury. From the 12th century, the chapter was responsible for the Bishop's chancelry and kept the archives; doubtless there was a modest scriptorium.
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The manuscript was held in the Karakalou monastery at Athos peninsula. In 1837 Robert Curzon, Lord Zouche, brought this manuscript to England (along with the codices 547-550). The entire collection of Curzon was bequeathed by his daughter in 1917 to the British Museum, where it had been deposited, by his son, since 1876.Heike Behlmer, ... `As Safe as in the British Museum`: Paul de Lagarde and His Borrowing of Manuscripts from the Collection of Robert Curzon The Journal of Egyptian Archaeology Vol.
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Rector provinciae was a Latin generic term for Roman governor, the governor of a Roman province, known after the time of Suetonius, and specifically a legal term (as used in the Codices of the Emperors Theodosius I and Justinian I) after Emperor Diocletian's Tetrarchy (when they came under the administrative authority of the Vicarius of a diocese and these under a Pretorian prefect), regardless of what their specific titles (of different rank, such as Consularis, Corrector provinciae, Praeses and Proconsul) may have been.
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The manuscript was held in the monastery Mar Saba. In 1834 Robert Curzon, Lord Zouche, brought this manuscript to England (along with the codices 548, 552, 554). The entire collection of Curzon was bequeathed by his daughter in 1917 to the British Museum, where it had been deposited, by his son, since 1876.Heike Behlmer, ... `As Safe as in the British Museum`: Paul de Lagarde and His Borrowing of Manuscripts from the Collection of Robert Curzon The Journal of Egyptian Archaeology Vol.
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The manuscript was held in the monastery Mar Saba. In 1834 Robert Curzon, Lord Zouche, brought this manuscript to England (along with the codices 548, 553, 554). The entire collection of Curzon was bequeathed by his daughter in 1917 to the British Museum, where it had been deposited, by his son, since 1876.Heike Behlmer, ... `As Safe as in the British Museum`: Paul de Lagarde and His Borrowing of Manuscripts from the Collection of Robert Curzon The Journal of Egyptian Archaeology Vol.
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The manuscripts was examined and described by TischendorfConstantin von Tischendorf, Notitia editionis codicis Bibliorum Sinaitici (Leipzig: 1860), pp. 58-59 (along with the codices 565, 568-572, 574, 575, and 1567), by Tregelles, Eduard de Muralt, and Kurt Treu.Kurt Treu, Die griechischen Handschriften des Neuen Testaments in der UdSSR; eine systematische Auswertung des Texthandschriften in Leningrad, Moskau, Kiev, Odessa, Tbiblisi und Erevan, Texte und Untersuchungen 91 (Berlin, 1966), pp. 48–50 Formerly it was bounded in one manuscript with Codex Tischendorfianus III.
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The manuscript was held in the monastery Mar Saba. In 1834 Robert Curzon, Lord Zouche, brought this manuscript to England (along with the codices 548, 552, 554). The entire collection of Curzon was bequeathed by his daughter in 1917 to the British Museum, where it had been deposited, by his son, since 1876.Heike Behlmer, ... `As Safe as in the British Museum`: Paul de Lagarde and His Borrowing of Manuscripts from the Collection of Robert Curzon The Journal of Egyptian Archaeology Vol.
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The Greek text of the codex is a representative of the Caesarean text-type in the Catholic epistles and the Byzantine text-type in rest of the books of the codex. Aland placed it in Category III in the Catholic epistles, and in Category V in rest of books. In the Pauline epistles text is close to the codices 429, 522, 1891, and 2815. In 2 Timothy 2:14 it reads Χριστου (of Christ) for θεοῦ (of God) along with 429, 1758.
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The text of the codex is mixed, which combines Old Latin and Vulgate readings. Two portions John 1:1 – 5:40 and John 12:34 – 13:10 of the text can be categorized as Old Latin version. Many non-Vulgate readings in these passages are shared with other Old Latin codices (notably Codex Rehdigeranus), while other variants peculiar to this manuscript correspond to citations by Augustine and Jerome.H. A. G. Houghton, A Newly Identified Old Latin Gospel Manuscript: Würzburg Universitätsbibliothek M.p.th.f.
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The Codex Palatinus, designated by e or 2 (in Beuron system), is a 5th-century Latin Gospel Book. The text, written on purple dyed vellum in gold and silver ink (as are codices a b f i j), is a version of the old Latin. Most of the manuscript was in the Austrian National Library at Vienna (Cod. 1185) until 1919, when it was transferred to Trento, where it is now being kept as Ms 1589 in the Library of Buonconsiglio Castle.
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In December 1943, some 1,400 irreplaceable manuscript codices, chiefly patristic and historical, in addition to a vast number of documents relating to the history of the abbey and the collections of the Keats-Shelley Memorial House in Rome, had been sent to the abbey archives for safekeeping. German officers Lt. Col. Julius Schlegel (a Roman Catholic) and Capt. Maximilian Becker (a Protestant), both from the Panzer-Division Hermann Göring, had them transferred to the Vatican at the beginning of the battle.
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Consultation room The 45,000 volumes of the Ignacio Bernal Collection was donated to the library by Grupo Cemex. This collection of works on Mexican history and culture made the Cervantine Library the second most important in the Americas in these areas. The collection was amassed by Dr. Ignacio Bernal over 60 years, starting with books inherited from his grandfathers and great grandfathers. The collection contains codices, original histories and other documents from all eras of Mexican history and some on Central American history.
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The gilded page-edges of Robert Hayman's Quodlibets, a book published in the hand-press period. In bookbinding, finishing refers to the process of decorating the outside of a book, including the lettering of the spine and covers, any additional tooling, and any inlays and onlays. Finishing can also include the gilding or other decoration of the edges of the book's pages. Early codices, such as Coptic bindings had relatively simple finishing, including blind tooling and leather strips woven through covering material.
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Over the centuries, Mokvi was a significant centre of the Georgian culture, where manuscripts were copied and old codices were renovated. Up to now preserved are manuscripts from the Mokvi church library, bearing names of the persons active in Mokvi. Among Mokvi antiquities of special significance and artistic value is the famous Mokvi Four Gospels, commissioned by Daniel Mokveli (Bishop of Mokvi) in 1300. Mokvi church, the centre of such a vast cultural activity, was also rich in epigraphic monuments.
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Long drags Eva from site to site, having her translate a large variety of codices, all the while throwing vast quantities of manpower and materiel at Briggs in an attempt effort to slow him down. During this chase, Long begins to display supernatural powers, and the Mask hypothesizes that Long is attempting to attain godlike power. To do this he needs "TioxChoq'ik," a rare supernatural element which his facility is now mining. The Sacred Warrior's raison d'être is to prevent such an occurrence.
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A machine for grinding convex lenses With the same rational and analytical approach that he used in anatomic studies, Leonardo faced the study and design of a bewildering number of machines and devices. He drew their "anatomy" with unparalleled mastery, producing the first form of the modern technical drawing, include a perfected "exploded view" technique, to represent internal components. Those studies and projects have been collected in his codices and fill more than 5,000 pages. Leonardo was a master of mechanical principles.
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The codex contains a small part of the Gospel of Mark 16:6-8; shorter ending; 16:9-18, on one thick parchment leaf (32 by 26 cm). The text is written in two columns per page, 32 lines per page, in large uncial letters. It has two endings to the Gospel of Mark (as in codices Ψ 0112 274mg 579 Lectionary 1602).Bruce M. Metzger, Bart D. Ehrman, "The Text of the New Testament: Its Transmission, Corruption and Restoration", Oxford University Press, Oxford 2005, p. 77.
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But construction took a long time, with as result different styles intermingling : Romanesque with Gothic style. A major part was built under the reign of Pope Sixtus IV, a Franciscan, between 1474 and 1476. The friary now houses a vast library (with medieval codices and incunables), a museum with works of art donated by pilgrims through the centuries and also the 57 works of art (mainly of Florentine and Sienese schools) of the Perkins collection. The belfry, in Romanesque style, was finished in 1239.
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Eduard Seler remarked,Aguilera, 1990, p.51a the depictions in the Codex Cospi resemble those in "comic books" : this may characterize the political situation (regarded as farcical and comical) wherein Tlaxcallan, although completely encircled by the Aztec empire, was deliberately not incorporated into it in order to exemplify the magnanimity of the Aztec rulers. The Codex Cospi has many close specific resemblances in content to Codex Borgia, most notably both codices' beginning with a sequence of 104 scenes (Cospi, pp. 1–8 = Borgia, pp. 1–8).
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Manuscriptology is another word for codicology, namely the study of history and literature through the use of hand-written documents. The term is in use particularly among scholars of South Asian cultural history because many South Asian manuscripts are not codices in the strict sense of the word. That is to say, South Asian manuscripts are typically written on unbound sheets of paper or palm leaves, in a landscape format. Vellum or parchment - typical writing supports used in the European codex - are unknown in South Asia.
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One of the state's better known crafts is the painting of images onto amate (bark) paper, done in Nahua communities such as Ameyaltepec, Maxela, Xalitla and San Agustin de las Flores. One reason for its prominence is that it is very popular with tourists. It is popular with artisans as well, as the paintings yield a higher income than pottery. Although more colorful, the paintings are based on the sepia designs of certain traditional pottery, which in turn have roots in pre Hispanic codices.
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The names of the first three probably come from the fact that these lords are depicted in codices without names or at least without legible names. The last two were alive during the Spanish Conquest and the last, Coijopij, is depicted in the Lienzo de Guevea in Spanish dress on a Spanish style throne. The Mixtec place sign for Zaachila (Ñuhu Tocuisi in Mixtec), from the Codex Zouche-Nuttall The territory of these Zapotecs was considered vulnerable since the Mixtecs’ eastern border was nearby.
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Page 6 of the Grolier Codex, depicting a death god with captive While the three codices above were known to scholars since the 19th century, the Grolier Codex only surfaced in the 1970s. The codex, found in a cave and bought from a Mexican collector that donated it to the Mexican government in 1971, is really a fragment of 10 pages. As of 2016 it is in Mexico City's Museo Nacional de Antropología, not on display. Each page shows a hero or god, facing to the left.
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Texcoco, now in the British Museum In Aztec religion, Xiuhcoatl was a mythological serpent, regarded as the spirit form of Xiuhtecuhtli, the Aztec fire deity sometimes represented as an atlatl or a weapon wielded by Huitzilopochtli. Xiuhcoatl is a Classical Nahuatl word that translates literally as "turquoise serpent". The name also carries the symbolic and descriptive meaning "fire serpent". Xiuhcoatl was a common subject of Aztec art, including illustrations in Aztec codices, and was used as a back ornament on representations of both Xiuhtecuhtli and Huitzilopochtli.
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The Aethiopica was first brought to light in Western Europe during the Renaissance in a manuscript from the library of Matthias Corvinus, found at the sack of Buda (now the western part of Budapest) in 1526, and printed at Basel in 1534. Other codices have since been discovered. It was first translated into French by the celebrated Jacques Amyot in 1547. It was first translated into English in 1569 by Thomas Underdown, who used the 1551 Latin translation of Stanisław Warszewicki to create his Aethiopian Historie.
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During his time in office, the monk and notary, Kozroh, compiled the first Freising Book of Traditions (Freisinger Traditionsbuch), which went back to 744. Under Hitto, the Freising scriptorium reached a special high point; for example, about 40 codices were written. In addition, over 300 documents from Hitto's time in office have survived. Hitto clearly strove to establish episcopal supremacy over the many, hitherto aristocratic, independent monasteries within the diocese (such as Schliersee Abbey in 817 Schäftlarn Abbey in 821 or 828, and Innichen Abbey in 822).
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During "Absolute Carnage", the Scream symbiote (still bonded to Donna's corpse after having absorbed Donna's consciousness) is resurrected by Knull and goes to help Carnage harvest the codices of previous civilians who at some point had been bonded to symbiotes. Patricia Robertson (who had previously hosted a clone of Venom) later ambushes but the Scream symbiote decides to bond to her, leaving Donna's bones behind. Patricia struggles for control, but eventually the Scream symbiote forces Patricia to hunt other previous hosts.Absolute Carnage: Scream #1.
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The history of the city remained important up through the Aztec Empire and is reported in the codices written after the Spanish conquest. However, most of these stories are heavy in myth. These tend to start with the Toltecs and the city of Tula, followed by the migration of the Mexica to the Valley of Mexico. The stories either portray Tula as a kind of paradise in which the inhabitants master the sciences and arts or a city filled with strife headed for a downfall.
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Two versions of the poem are known to exist, the Dresden and the Karlsruhe Codices; historians believe them to have been composed towards the end of the 16th century. It was listed as being in the possession of Erhard der Rainer zu Schambach—a member of the niederadligen, or lower nobility of Straubing, Bavaria, who left a large library—in his "book of books" of 1387. The poem was edited in a collection of Old German tales in 1850, with a reprint in 1961.
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The Laurentian Codex compiled several codices of the Vladimir chronicles. It is the second edition of Nestor's chronicle, which had been already revised in 1116 by Sylvester, Hegumen of the St. Michael Monastery in the village of Vydubychi, under the reign of Prince Vladimir Monomakh, and it is the oldest version known today. The codex is a unique source for the autobiographical chronicle called “Instruction of Vladimir Monomakh”. The first part until folio 40 verso was written by an unknown scribe commissioned by Andrew Bogolyubsky.
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An article published in 2009 by Timothy L. Stinson considered the possibilities of tracing the origin of medieval parchment manuscripts and codices through DNA analysis. The methodology would employ polymerase chain reaction to replicate a small DNA sample to a size sufficiently large for testing. A 2006 study had revealed the genetic signature of several Greek manuscripts to have "goat-related sequences". It might be possible to use these techniques to determine whether related library materials were made from genetically related animals (perhaps from the same herd).
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After Uthman had the other codices destroyed there were still variations in the reading and the text of this Quran. However, scholars deny the possibility of great changes of the text arguing that addition, suppression or alteration would have led to controversy 'of which there is little trace'. They further state that even though Uthman became unpopular among Muslims, he was not charged with alteration or mutilation of the Quran in general.Introduction to the Qur'an, Richard Bell, W. Montgomery Watt, Edinburgh University Press, 1995, , p. 51.
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During this time the construction of the Dome of the Rock in Jerusalem in 72/691–92 was done, which was complete with Quranic inscriptions. The inscriptions on the Dome of the Rock in fact represent the earliest known dated passages from the Quran. In these inscriptions, many letters are already provided with diacritical points. The earliest codices of the Quran found in the Umayyad period were most likely made in single volumes, which can be determined from the large fragments that have survived.
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The rabbis mentioned tiqqunei soferim in several places in their writings, with a total of about 18 tiqqunei soferim in all. Today, the phrase Tiqqun Soferim (alt. Tikkun Soferim) has largely come to refer to the Five Books of Moses written in codices and used to copy therefrom the Torah scroll. The first to use the term tiqqun soferim was Shimon ben Pazi (an amora); previously, the tannaim had used the phrase kina hakatuv ("the verse used a euphemism") in reference to the same verses.
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The work consists of nine volumes, each published in a large elephant folio format. It was originally planned as ten, but Lord Kingsborough died before the full work could be completed. Kingsborough commissioned the Italian landscape painter Agostino Aglio to furnish the reproduction drawings and lithographs of the Mesoamerican artworks and codices used to illustrate the volumes. Born in Cremona and resident in London since 1803, Aglio had previously illustrated antiquities of Ancient Egypt and Magna Græcia on behalf of the English architect William Wilkins.
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The B and C classes, available only in high-medieval codices, are derived from A/B. All of these classes contain the full collection of Isidorus Mercator in three parts. A fifth class, which Hinschius called A2, provides only the 60 decretal forgeries from Part I and an initial sequence of decretal forgeries from Part III; it is also known as the short version and is closely related to A1. Finally, Horst Furhmann identified a further class of manuscripts that he called the Cluny Version.
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7:58) The deity Itzpapalotl, one of the main tzitzimime figures ("star demons"), commonly presides over this trecena, and by extension Tamoanchan is often considered as part of her dominion.See Miller and Taube (1993, pp.100,160). The toponymic glyph used for Tamoanchan in the codices depicts a cleft tree, flowering and emitting blood; the significance of these motifs is uncertain. Besides being cleft, the two portions of the Tamoanchan-tree thus separated sometimes bear striping in opposite directions (as, in Codex Borgia 44Alfredo López Austin (transl.
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The main altarpiece in the monastery is also Plateresque and dates from the 17th century and is over ten meters high and five meters wide. The former cloister area is now a local museum. The walls still contains remnants of the monastery's rich mural work, and the rooms contains archeological pieces, copies of various codices and a section dedicated to Day of the Dead. In front, there is a stone cross over an image of the world and images of the sun and moon.
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The text survives in a single, damaged manuscript as the second section of the Jung Codex, first of the thirteen codices in the Nag Hammadi library. Although the text appears to be a Coptic translation from Greek, the author claims to have written in Hebrew. Because of references to persecution and martyrdom, it is unlikely that the text was written after 313, when Constantine I ended Christian persecution. Other clues in the text point to a composition in the 2nd century, and perhaps in the first half.
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In 1451, bibliophile Pope Nicholas V sought to establish a public library at the Vatican, in part to re- establish Rome as a destination for scholarship. Nicholas combined some 350 Greek, Latin and Hebrew codices inherited from his predecessors with his own collection and extensive acquisitions, among them manuscripts from the imperial Library of Constantinople. Pope Nicholas also expanded his collection by employing Italian and Byzantine scholars to translate the Greek classics into Latin for his library. The knowledgeable Pope already encouraged the inclusion of pagan classics.
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18b) The same genealogical record appears on p. 768 in the 13th and early 14th century Shem Ṭov Bible (Hebrew: כתר שם טוב) described by bibliophile David Solomon Sassoon (see Sassoon MS. no. 82), which leads to the conclusion that it may have been a standard form used at that time in codices. However, Sapir, in counting the number of generations that had passed since Sar-Shalom's ancestor, Bostanai, reasons that the time-frame given for this man who acquired the codex would have roughly been accurate.
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What made the text a forgery was that it was carefully manufactured in the style of a medieval codex, when it was in fact a very recent creation, no older than the late 19th century. What originally made scholars so suspicious was that it was textually the closest known manuscript – in fact, virtually identical – to Codex Vaticanus, but of a much later date. Furthermore, Greek codices of a single gospel are extremely unusual, further contributing to the suspicion that it was made as a souvenir.
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The combination of the Dropsie/Annenberg library with the Judaica holdings of the Penn Libraries resulted in a 350,000-volume collection of Judaica, including more than 8,000 rare books and an assortment of cuneiform tablets. There are also 451 codices in eleven alphabets and 24 languages and dialects. Some of the languages and dialects represented include Hebrew, English, German, Yiddish, Ladino, Arabic, Latin, Judeo-Arabic, Armenia, Telugu, and Syriac. Fragments from the Cairo Geniza and others written in Coptic and Demotic on papyrus round out the collection.
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Written references date back to ancient times, with the earliest as early as 2000 BC. Such references occur in works like Gilgamesh, the Iliad, the Odyssey, the Bible (Ezekiel 47:5, Acts 27:42, Isaiah 25:11), Beowulf, and other sagas, although the style is never described. There are also many mentions of swimmers in the Vatican, Borgian and Bourbon codices. A series of reliefs from 850 BC in the Nimrud Gallery of the British Museum shows swimmers, mostly in military context, often using swimming aids.
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Formerly the manuscript was held in the monastery Mar Saba. In 1834 Robert Curzon, Lord Zouche, brought this manuscript to England (along with the codices 552, 553, and 554). The entire collection of Curzon was bequeathed by his daughter in 1917 to the British Museum, where it had been deposited, by his son, since 1876.Heike Behlmer, ... `As Safe as in the British Museum`: Paul de Lagarde and His Borrowing of Manuscripts from the Collection of Robert Curzon The Journal of Egyptian Archaeology Vol.
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Formerly the manuscript was held in the Karakalou monastery at Athos peninsula. In 1837 Robert Curzon, Lord Zouche, brought this manuscript to England (along with the codices 549-552). The entire collection of Curzon was bequeathed by his daughter in 1917 to the British Museum, where it had been deposited, by his son, since 1876.Heike Behlmer, ... `As Safe as in the British Museum`: Paul de Lagarde and His Borrowing of Manuscripts from the Collection of Robert Curzon The Journal of Egyptian Archaeology Vol.
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The reverse of folio 11 of the Codex Magliabechiano, showing the day signs Flint (knife), Rain, Flower, and Crocodile. The Codex Magliabechiano is a pictorial Aztec codex created during the mid-16th century, in the early Spanish colonial period. It is representative of a set of codices known collectively as the Magliabechiano Group (others in the group include the Codex Tudela and the Codex Ixtlilxochitl). The Codex Magliabechiano is based on an earlier unknown codex, which is assumed to have been the prototype for the Magliabechiano Group.
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14–15 (note 1). The following year, Bessarion announced instead his intention to bequeath his entire personal library, both the Greek and Latin codices, to the Republic of Venice with immediate effect.Zorzi, 'Bessarione e Venezia', p. 220Marino Zorzi attributes the sense of urgency in Bessarion's donation to the conspiracy to assassinate Pope Paul II in February 1468 and the resulting arrest, imprisonment, and torture of several noted Roman humanists, members of the Academy of Julius Pomponius Laetus, who were largely associated with Bessarion's own intellectual circle.
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The codex is frequently referred to by Minnesang scholars and in editions simply by the abbreviation C, introduced by Karl Lachmann, who used A and B for the two main earlier Minnesang codices (the Kleine Heidelberger Liederhandschrift and the Weingartner Liederhandschrift respectively). Two leaves of a 15th-century copy of the manuscript, called the Troßsche Fragment (Tross Fragment), were held in the Berlin State Library, but went missing in 1945.Des Minnesangs Frühling, ed. H. Moser and H. Tervooren, Stuttgart 1977, Vol II, pp. 47f.
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Stephen also established a Pauline monastery in 1304 in the former village of Majlád, one and a half kilometers from the castle, and next to his mansion. He sponsored the monastery until his death. The monastery also had a scriptorium; one of the codices created here had been copied by a monk named Ladislaus for the Church on the Avas Hill, now held in the archives of Eger. Sometimes before 1313, Stephen founded the Pauline convent of Dédesszentlélek (Bükkszentlélek), dedicated to the Holy Spirit.
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The Greek text of the codex Aland assigned to Category III in the Pauline epistles, and to Category V elsewhere. It means it is a representative of the Byzantine text-type with exception for the Pauline epistles. According to the Claremont Profile Method it represents the textual family Πb in Luke 1 and Luke 20. In Luke 10 no profile was made. The ending of the Epistle to the Romans has the following order of verses: 16:23; 16:25-27; 16:24 (as in codices P 33 104 256 263 436 459 1319 1573 1852 arm). In Romans 13:9 it has additional phrase ου ψευδομαρτυρησεις, the reading is supported by the manuscripts: א (P) 048 81 104 1506 a b vgcl (syrh) copboNa26, p. 433. In 2 Corinthians 11:14 it has reading ου θαυμα as codices Sinaiticus, Vaticanus, Bezae, Augiensis, Boernerianus, Porphyrianus, 098, Uncial 0243, Minuscule 6, 33, 81, 326, 630, 1175, 1739, 1881, 2464; the majority has the reading ου θαυμαστον (D2, Ψ, 0121a, Byz).NA26, p. 488 In Ephesians 1,7 it reads χρηστοτητος for χαριτος along with Codex Alexandrinus, several minuscules, and copbo.
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The latter became the seat of the Sardinian Navy. Victor Emmanuel abolished all the freedoms granted by the Napoleonic Codices and restored a fiercely oppressive rule: he restored the Regie Costituzioni of Victor Amadeus II and the Jus commune, strengthened customs barriers, refused to grant a liberal constitution, entrusted education to the Church and reintroduced laws concerning labour and the justice system which discriminated against Jews and Waldensians. He nurtured expansionist ambitions in Lombardy, where nationalist anti-Austrian sentiments had developed, promoted largely by the bourgeoisie. This led to conflict with Austria.
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There is also another division according to the smaller Ammonian Sections, with references to the Eusebian Canons (in Matthew 1-Mark 2 in the same line).In the same way arranged codices 192, 198, 212, 267, 507, 583, 584. It contains the Epistle to Carpian, the Eusebian tables, tables of the (tables of contents) are placed before each Gospel, lectionary markings at the margin (for liturgical use), synaxaria, Menologion, subscriptions at the end of each Gospel, and portraits of the Evangelists. According to Scrivener it is "a very beautiful copy".
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Codex Magliabechiano: ritual cannibalism. (Folio 73r) Codex Xolotl: Chimalpopoca in Huitzilopochtli ritual attire Mapa Quinatzin: Palace of Nezahualcoyotl Codex Vaticanus B, part of the Borgia Group of manuscripts with religious content Badianus Herbal Manuscript A page of the Libellus de Medicinalibus Indorum Herbis, composed in 1552 by Martín de la Cruz and translated into Latin by Juan Badianus, illustrating the tlahçolteoçacatl, tlayapaloni, axocotl and chicomacatl plants used to make a remedy for a wounded body Aztec codices ( ) are books written by pre- Columbian and colonial-era Nahuas in pictorial and/or alphabetic form.
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Because of the author's apparent cartographic training, he redrew some of the maps to better conform to contemporary map-making practices. This codex improves on Ptolemy's equi-rectangular and orthographic projections but was written before the publication of the new Mercator projection; re-creating and improving Ptolemy's regional maps without attempting to create a world map. This codex displays depictions of Europe, North Africa, and the Levant superior to other contemporary codices such as the 1459 Mappa Mundi written by Venetian monk Mauro or the 1481 Wilczek-Brown Codex, both of which re-invent Geographia.
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A page from the Aleppo Codex, showing the extensive marginal annotations. By long tradition, a ritual Sefer Torah (Torah scroll) could contain only the Hebrew consonantal text – nothing added, nothing taken away. The Masoretic codices however, provide extensive additional material, called masorah, to show correct pronunciation and cantillation, protect against scribal errors, and annotate possible variants. The manuscripts thus include vowel points, pronunciation marks and stress accents in the text, short annotations in the side margins, and longer more extensive notes in the upper and lower margins and collected at the end of each book.
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No liturgical books or codices belonging to this period are extant, so the liturgy must be reconstructed from contemporary writings and monuments. Of the writers of the period St. Augustine, bishop of Hippo (354-430) is richest in allusions to ceremonies and formularies, but St. Optatus, Marius Victorinus, Arnobius, and Victor Vitensis give some useful information. The inscriptions, which are more numerous in this period, and the archaeological discoveries also furnish some liturgical data. The beginning of a real ecclesiastical calendar, with definitely fixed feasts and fasts, now appears.
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It could be bent, shirred, glued and melded for specific finishing touches and for decoration. Two more advantages stimulated the extensive use of bark paper: its light weight and its ease of transport, which translated into great savings in time, space and labor when compared with other raw materials.López Binnqüist, page 83 In the Aztec era, paper retained its importance as a writing surface, especially in the production of chronicles and the keeping of records such as inventories and accounting. Codices were converted into "books" by folding into an accordion pattern.
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When the Spanish arrived, they noted the production of codices and paper, which was also made from maguey and palm fibers as well as bark. It was specifically noted by Pedro Mártir de Anglería.López Binnqüist, page 82 After the Conquest, indigenous paper, especially bark paper lost its value as a tribute item not only because the Spanish preferred European paper but also because bark paper's connection to indigenous religion caused it to be banned. The justification for the banning of amate was that it was used for magic and witchcraft.
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Atti della R. Accademia dei > Lincei, p. 501. > In this monastery I found a great number of parchment codices ... there are > some which seemed to be written before the seventh century, and especially a > Bible (made) of beautiful, very large, thin and square parchments, written > in round and very beautiful letters; moreover there are also in the church a > Greek Evangelistarium in gold and round letters, it should be very old. The "Bible on beautiful vellum" noted above is probably the Codex Sinaiticus and the gold evangelistarium is likely Lectionary 300.Kirsopp Lake, (1911).
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Although Irenaeus (2nd century AD) affirmed the number to be 666 and reported several scribal errors of the number, theologians have doubts about the traditional reading because of the appearance of the figure 616 in the Codex Ephraemi Rescriptus (C; Paris—one of the four great uncial codices), as well as in the Latin version of Tyconius (DCXVI, ed. Souter in the Journal of Theology, SE, April 1913), and in an ancient Armenian version (ed. Conybeare, 1907). Irenaeus knew about the 616 reading, but did not adopt it (Haer.
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The Grammatica, which has often been reprinted (was famous Manuzio's edition of 1494–1495 with the Golden Verses of Pythagoras), is the most valuable work produced by Lascaris. In 1499 at Messina he published the Vitae illustrium philosophorum siculorum et calabrorum, with the first Renaissance biography of Pythagoras. Some of his letters are given by Johannes Iriarte in the Regiae Bibliothecae Matritensis codices Graeci manuscripti (Madrid, 1769). His name was later known to readers in the romance of Abel-Francois Villemain, Lascaris, ou les Grecs du quinzieme siècle (1825).
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It is not possible to determine the collection's size in any era with certainty. Papyrus scrolls constituted the collection, and although codices were used after 300 BC, the Alexandrian Library is never documented as having switched to parchment, perhaps because of its strong links to the papyrus trade. The Library of Alexandria in fact was indirectly causal in the creation of writing on parchment, as the Egyptians refused to export papyrus to their competitor in the Library of Pergamum. Consequently, the Library of Pergamum developed parchment as its own writing material.
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Associations between the rain god, war and human sacrifice may have continued into the Postclassic period as demonstrated by the chacmool within the Castillo at Chichen Itza, which bears small images of the Maya rain god Chaac on its ear ornaments.Miller 1985, p. 17. The chacmools at Tula, with contextual similarity to those at Chichen Itza, probably also represent war captives. The lack of the representation of chacmools in Central Mexican codices has led to them being associated with a great variety of deities by scholars, including Cinteotl, Tezcatzoncatl and Tlaloc.
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The Hypatian Codex dates to the 15th century. It was written in what are today Ukrainian lands and incorporates much information from the lost 12th-century Kievan and 13th-century Halychian chronicles. The language of this work is the East Slavic version of Church Slavonic language with many additional irregular east-slavisms (like other east-Slavic codices of the time). Whereas the Laurentian (Muscovite) text traces the Kievan legacy through to the Muscovite princes, the Hypatian text traces the Kievan legacy through the rulers of the Halych principality.
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The fifth time sprang the black flint; neither took. Mixcoatl worshiped the gods by offering the white flint, which he wrapped in another blanket; and carried it on his back and went to fight in the place named Comallan, carrying it as an offering to his god, Itzpapalotl. In Aztec codices, the myth goes that Tezcatlipoca changed his name to Mixcoatl in the second year after the flood and makes fire from two pieces of flint. Which would explain the reason why, in the Sun Stone, the Tecpatl is carrying the glyph of Tezcatlipoca.
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Técpatl represented on the moon Codex Borgia page 18. In the codices, the moon is usually shown on a framework of dark night, as a kind of vessel cross-cut and usually filled with a liquid form. The vessel appears to be formed by a crooked bone, and inside is almost always the figure of a rabbit, a tecpatl or sometimes a small snail. Sometimes the moon is represented in the same way as the sun, with rays, but with different colors and with a snail or tecpatl in the center.
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He was the son of Sinibaldo di Taddeo Gaddi and Lucrezia, daughter of Matteo Strozzi. The Gaddi family had occupied a major role in Florentine political life for a long while - Angelo and Taddeo Gaddi were members of the Signoria, Sinibaldo himself was made a senator in 1545 and Sinibaldo's brother Niccolò became a cardinal. They also acquired some important codices of Dante's works at the end of the 14th century. Around 1550 Gaddi was studying Latin and Hebrew under Francesco Vagnucci, who later dedicated his translation of the works of Giuseppe Ebreo to Gaddi.
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Statement by Lorenzo Boturini Boturini went to New Spain in 1736, where he remained eight years. During those years he assembled a vast collection of paintings, maps, manuscripts and native codices. He copied more than 500 pre-Columbian inscriptions and made his own drawings of monuments and sculptures, and he investigated the history of the apparition of the Virgin of Guadalupe on the hill of Tepeyac. He traveled widely and on his travels brought together the largest collection of Mexican antiquities assembled to that time by a European.
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One such mirror was acquired by Elizabeth I's court astrologer John Dee and is now in the collection of the British Museum. Mirrors are represented in association with fire in two codices of the Borgia Group from central Mexico during the Aztec period (Codex Borgia and Codex Vaticanus B). The mirrors are placed with censers that serve as hearths for the fire goddess Chantico. Another scene from the Codex Borgia depicts a burning Toltec-style mirror used as a hearth for a sizeable pot. The mirror-hearth and pot are framed by four fire serpents.
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Demetrius was mentioned in medieval chronicles and in a Hungarian royal charter of 1368. According to the Lithuanian-Ruthenian Chronicle, preserved in the Codex Suprasliensis and other codices, Algirdas, Grand Duke of Lithuania, invaded Podolia in 1363 and 1364 and defeated three Tatar chieftainsKutlug Bey, Hacı Bey and Demetriusin the Battle of Blue Waters in 1362 or 1363. Algirdas's invasion was the first military campaign that a European power launched in the territory of the Golden Horde. According Latopis Nikonowski the battle was in 1363, according to Latopis Hustyński in 1362.
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In 1371, King Henry II confirmed these privileges. Having founded this chapel, Cisneros encouraged the restoration and republishing of the codices, breviaries and missals of their rites; he seems to have aimed to conciliate that subset of the faithful. This supposition is reinforced by notice of the large sum he had to pay the Cathedral Chapter in order to do the work of joining the old chapter house and the minor chapels. The huge sum of 3800 gold florins was raised, suggesting there were sufficient local patrons in town to support the effort.
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At the top of each page is a number, and down the left of each page is what appears to be a list of dates. The pages are much less detailed than in the other codices, and hardly provide any information that is not already in the Dresden Codex. Although its authenticity was initially disputed, various tests conducted in the early 21st century supported its authenticity and Mexico's National Institute of Anthropology and History judged it to be an authentic Pre-Columbian codex in 2018. It has been dated to between 1021 and 1154 CE.
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Given the rarity and importance of these books, rumors of finding new ones often develop interest. Archaeological excavations of Maya sites have turned up a number of rectangular lumps of plaster and paint flakes, most commonly in elite tombs. These lumps are the remains of codices where all the organic material has rotted away. A few of the more coherent of these lumps have been preserved, with the slim hope that some technique to be developed by future generations of archaeologists may be able to recover some information from these remains of ancient pages.
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Efforts such as these required them to learn native techniques to reproduce and preserve ancient knowledge in its traditional form. These preservation efforts were within a larger context of the assimilation of native people, and the documentation of native traditions by Europeans can be understood as a retelling through the lens of the conquerors. Much of what is known of Mesoamerican codex-making has been interpreted through these documents and reproductions. Preserving the last remaining codices means understanding how they were created; what materials and colorants were used; and what purposes they served.
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The use of gypsum, tzacuhtli (organic glue extracted from orchids), nacazcólotle (dark red obtained from the wood of Caesalpinia coriaria), have all been described in the writings of Sahagún and others. Francisco Hernández recalls that tézhuatl (yellow-red extracted from Miconia laevigata) “was commonly mixed with cochineal and alum in order to obtain” the color. This mixture is “similar to the one detected on Codex” Cospi. Descriptions from the early years of conquest describe not only the materials and uses of codices, but also the reasoning and process of their destruction.
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Mural of Tlalocan, Tepantitla, Teotihuacan culture Tlālōcān ("place of Tlaloc") is described in several Aztec codices as a paradise, ruled over by the rain deity Tlaloc and his consort Chalchiuhtlicue. It absorbed those who died through drowning or lightning, or as a consequence of diseases associated with the rain deity. Tlalocan has also been recognized in certain wall paintings of the much earlier Teotihuacan culture. Among modern Nahua-speaking peoples of the Gulf Coast, Tlalocan survives as an all-encompassing concept embracing the subterranean world and its denizens.
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Kʼawiil effigy cast from Tikal Kʼawiil, in the Post-Classic codices corresponding to God K, is a Maya deity identified with lightning, serpents, fertility and maize. He is characterized by a zoomorphic head, with large eyes, long, upturned snout and attenuated serpent tooth.Stone and Zender 2011: 49 A torch, stone celt, or cigar, normally emitting smoke, comes out of his forehead, while a serpent leg represents a lightning bolt. In this way, Kʼawiil personifies the lightning axe both of the rain deity and of the king as depicted on his stelae.
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These Judeo-Arabic letters were discovered by noted Jewish historian Shelomo Dov Goitein in 1952.Kedar, Benjamin Z. "The Jerusalem Massacre of July 1099 in the Western Historiography of the Crusades." in The Crusades (Vol. 3). ed. Benjamin Z. Kedar and Jonathan S.C. Riley-Smith. Ashgate Publishing Limited, 2004 (), pg. 59 The Letter of the Karaite elders of Ascalon, the more descriptive of the two, states that the money borrowed from Alexandria was used to “buy back two hundred and thirty Bible codices, a hundred other volumes, and eight Torah Scrolls.
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The Paleontological Museum in Tocuila displays part of one of the richest deposits of Late Pleistocene fauna in the Americas, found in an ancient river mouth that used to flow into Lake Texcoco. While there is no exact date for the first human settlements in Texcoco, it is likely that the first people here were Toltec or from Teotihuacan. The Xototl, Tolotzin and Quinatzin Codices indicate that the first people here were ethnically Chichimeca. This tribe is credited for founding a province known in pre-Hispanic Valley of Mexico as Acolhuacan.
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The name comes from the Classical Nahuatl language of the Aztecs but is also commonly applied to similar structures depicted in other civilizations. Its precise etymology is uncertain although its general interpretation is 'skull rack', 'wall of skulls', or 'skull banner'. It is most likely a compound of the Nahuatl words ('skull'; from or 'hair', 'scalp' and ('gourd' or 'container'), and ('banner'). That derivation has been ascribed to explain the depictions in several codices that associate these with banners; however, Nahuatl linguist Frances Karttunen has proposed that means merely 'row' or 'wall'.
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Self-portraits are common but typically framed within the context of memory or dream. Tirilly's paintings are meticulously catalogued via a system modelled on the Aztec and Maya codices; a codex number is assigned to each completed work and subsequent paintings follow in numerical succession. He favoured board and paper over canvas and acrylic paints over oils claiming the media were better suited to his work. Tirilly's body of work is unique among the output of autodidact artists working consciously within the rough-hewn parameters of Outsider Art.
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This excerpt from the 1833 Nautical Almanac demonstrates the use of astronomical symbols, including symbols for the phases of the moon, the planets, and zodiacal constellations. "Designation of celestial bodies" in a German almanac printed in 1850 Astronomical symbols are abstract pictorial symbols used to represent astronomical objects, theoretical constructs and observational events in European astronomy. The earliest forms of these symbols appear in Greek papyrus texts of late antiquity. The Byzantine codices in which many Greek papyrus texts were preserved continued and extended the inventory of astronomical symbols.
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The manuscript demonstrates the latitude in the manuscript tradition that could still be found in the 5th and 6th centuries, the date of this codex. There is no consensus on the many problems the Greek text presents. Since the Latin text occasionally agrees with Codices Bobiensis and Vercellensis against all others, it "preserves an ancient form of the Old Latin", and is a witness to a text which was current no later than 250 CE.Metzger, p. 103. Issues of conformity have dogged the usage of the Codex Bezae in biblical scholarship.
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Paulino a S. Bartolomeo carmelita discalceato ... (in lingua Latina), Romae, Apud Antonium Fulgonium, 1800. # Paolino da San Bartolomeo, Monumenti indici del Museo Naniano illustrati dal P. Paolino da S. Bartolomeo (in lingua Latina), In Padova, nella Stamperia del Seminario, 1799. # Paulinus a S. Bartholomaeo, Mumiographia Musei Obiciani exarata a P. Paulino a S.Bartholomaeo carmelita discalceato (in lingua Latina), Patavii, ex Typographia Seminarii, 1799. # Paulinus a S. Bartholomaeo, Musei Borgiani Velitris codices manuscripti Avenses Peguani Siamici Malabarici Indostani animadversionibus historico- criticis castigati et illustrati accedunt monumenta inedita, et cosmogonia Indico-Tibetana, auctore p.
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The Greek text of the Acts of the Apostles and the Catholic epistles Aland placed in Category III. It exhibits a remarkable text. The text of the Pauline epistles and Apocalypse is a representative of the Byzantine text-type. Aland placed it in Category V. In the Pauline epistles, the text is close to the codices 206, 522, 1891, and 2815. In Acts 12:25 it reads εξ Ιερουσαλημ εις Αντιοχειαν (from Jerusalem to Antioch) along with 945, 1739, e, p, syrp, copsa geo; majority reads εις Ιερουσαλημ (to Jerusalem);UBS3, p. 464.
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There is a small open-air Handcrafts Market just outside the archeological zone. Most of crafts made and sold here are textiles, including hand-woven and hand- embroidered traditional clothing, hammocks, sarapes, rugs, handbags, tablecloths and other items. Necklaces and bracelets are braided from fibers and decorated with beads, seeds, small stones and/or ceramic figures. Many of the designs found on the textiles here come from pre-Hispanic codices and based on Zapotec mythological figures, but more moderns images such as those from modern Mexican painters can be found as well.
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Bits boxes are collections of spare bits and pieces of model kits left over from models that have options of multiple parts. The spelling "bitz" has been popularised by Games Workshop in recent years, reflecting Ork speech patterns in the various Games Workshop rulebooks, codices and official novels. Games Workshop also sells "bitz" and component parts separately, enabling enthusiasts to order parts of metal miniatures (shields, crossbows, swords, etc.) to allow less expensive conversions. The sale of bitz has also become a significant market for independent online stores.
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With professor Justus Olshausen and philologist Niels Ludvig Westergaard (1815-1878), he was responsible for cataloging Avestan manuscripts into a collection called Codices Orientales Bibliothecae Regiae Havniensis. Towards the end of his career, Mehren published a handful of books involving the philosophical and mystical writings of Avicenna. . He became a Knight of the Order of the Dannebrog in 1869, Dannebrogsmand in 1887, Commander of the 2nd degree in 1892 and of the 1st degree in 1898. He spend his last years in Fredensborg, where he died in 1907.
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For example God D could be Hunab Ku Itzam Na among several other names and God A could be Cizin (god of death) among others. The Schellhas system of assigning letters for the gods represented by certain glyphs as a noncommittal system was adopted by later researchers of Maya codices. The Dresden Codex contains accurate astronomical tables, which are recognized by students of the codex for its detailed Venus tables and lunar tables. The lunar series has intervals correlating with eclipses, while the Venus tables correlate with the movements of the planet Venus.
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The most important of the works of Photios is his renowned Bibliotheca or Myriobiblon, a collection of extracts and abridgements of 280 volumes of classical authors (usually cited as Codices), the originals of which are now to a great extent lost. The work is especially rich in extracts from historical writers. Some older scholarship speculated that the Bibliotheca was in fact compiled in Baghdad at the time of Photius's embassy to the Abbasid court, since many of the mentioned works were rarely cited during the so-called Byzantine Dark Ages c. 630 – c.
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A number of ancient works have survived only as palimpsests. Vellum manuscripts were over-written on purpose mostly due to the dearth or cost of the material. In the case of Greek manuscripts, the consumption of old codices for the sake of the material was so great that a synodal decree of the year 691 forbade the destruction of manuscripts of the Scriptures or the church fathers, except for imperfect or injured volumes. Such a decree put added pressure on retrieving the vellum on which secular manuscripts were written.
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The coats-of-arms of Pietro Ruiz de Coreglia, protonotary apostolic of Valence also appear in both codices. The Bonifacius papa VIII. Liber sextus Decretalium contains the hagiography Life of Saint Stephen, King of Hungary (this part is missing from the Anjou Legendarium). Its miniatures, which are the earliest chronicle representations of the king, depicts St. Stephen as a saintly and converter monarch (with the insignia of church model), while the later chronicles, for instance, the Illuminated Chronicle, exclusively portray him as founder of the state and warlord.
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Centuries later, the Albanian Renaissance proved crucial to the emancipation of the modern Albanian culture and saw unprecedented developments in all fields of literature and art whereas artists sought to return to the ideals of Impressionism and Romanticism. However, Onufri, Kolë Idromeno, David Selenica, Kostandin Shpataraku and the Zografi Brothers are the most eminent representatives of Albanian art. The Codices of Berat are eminently important for the global community and the development of ancient biblical, liturgical and hagiographical literature. In 2005, it was inscribed on the UNESCO's Memory of the World Register.
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Abbot's facsimile with the text of Luke 7:35-40 It is believed the manuscript was written in Calabria or Sicilia. Currently the manuscript is dated by the INTF on palaeographical grounds to the 13th century. It was in private hands, and belonged to Archbishop of Reims Le Tellier (1671–1710) (along with codices 10, 11). It was used by Kuster in his edition of Mill's Novum Testamentum (Paris 6). It was added to the list of the New Testament manuscripts by Wettstein, who gave it the number 13.
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Next to the figure of Tezcatlipoca is a hieroglyph containing the hair, ear plug, nose plug, and royal diadem of a ruler. This symbol is dubbed by Umberger as "The Headdress Glyph". These elements are said to have represented the name 'Motecuhzoma' in Post-Conquest pictorial codices and on other Mexica sculptures, including the Hackmack Box in Hamburg and the Calendar Stone of the Museo Nacional de Antropología. In early studies of the Calendar Stone, The Headdress Glyph has had many previous interpretations, including as a fire symbol.
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Ix Tab is the female form of ah tab, "hangman".Ciudad Real 2001: 55 The function of Ix Tab as a benevolent "hangwoman" could derive from a basic association with snares.cf. Reyes-Foster and Kangas 2016: 19-20 Landa (Tozzer 1941: 155) mentions the hunting deity [Ah] Tabay ("Ensnarer" or "Deceiver"), possibly a patron of hunting with snares, including such that hoist the prey into the air. Animals hoisted by such snares are found depicted in the Dresden and Madrid codices, the Madrid codex (MC45c) personifying one of these traps by a male hunting deity.
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During the Second Mexican Empire, he headed the Imperial Academy of Sciences and Literature during the Second Mexican Empire, directed the National Museum (1852) and built an impressive collection of historical documents. Among his works are one on Toribio de Benavente Motolinia and several translations of Aztec codices such as Mapa Quinatzin and Codex Aubin. He was elected a member of the American Antiquarian Society in 1862.American Antiquarian Society Members Directory A bibliography of his writings on Mesoamerican ethnhistory appears in the Handbook of Middle American Indians.
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This article deals with the first, formal meaning of the word. In the Masoretic Text, parashah sections are designated by various types of spacing between them, as found in Torah scrolls, scrolls of the books of Nevi'im or Ketuvim (especially the Megillot), masoretic codices from the Middle Ages and printed editions of the masoretic text. The division of the text into parashot for the biblical books is independent of chapter and verse numbers, which are not part of the masoretic tradition. Parashot are not numbered, but some have special names.
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They moved to the islet and began to construct their city. Later versions of the story have a snake in the eagle's mouth. The Mexica called their city Tenochtitlan meaning "place of the nopal," referring to the myth of its discovery. Gongora gives the day 18 July 1327, but at least three other codices (Azcatitlan, Mexicanus and Mendoza) placed the time of its founding in the year 1325, and los Anales de Tlatelolco adds the day-sign "1 Zipaktli," correlated to the beginning of summer solstice on 20 June.
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The original pages were roughly 10 inches by 8 inches. Unlike many of the other surviving manuscripts from the 3rd century which usually contained just the Gospels, or just the Catholic letters, or just the Pauline epistles, this manuscript possibly contained more than one grouping of New Testament texts. This hypothesis is attributed to the use of gatherings of two leaves, a single-quire that most other codices had.Bruce M. Metzger, Bart D. Ehrman, The Text of the New Testament: Its Transmission, Corruption and Restoration, Oxford University Press (New York - Oxford, 2005), p. 54.
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In the poetical books of the Old Testament (OT) there are only two columns to a page. In Pentateuch, Joshua, Judges, Ruth, and 1 Kings 1:1–19:11 there are 44 lines in a column; in 2 Chronicles 10:16–26:13 there are 40 lines in a column; and in the New Testament always 42. The manuscript is one of the very few New Testament manuscripts to be written with three columns per page. The other two Greek codices written in that way are Uncial 048 and Uncial 053.
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The astrological symbols for the classical planets appear in the medieval Byzantine codices in which many ancient horoscopes were preserved. In the original papyri of these Greek horoscopes, there are found a circle with one ray (old sun symbol) for the Sun and a crescent for the Moon. The written symbols for Mercury, Venus, Jupiter, and Saturn have been traced to forms found in late Greek papyri. The symbols for Jupiter and Saturn are identified as monograms of the initial letters of the corresponding Greek names, and the symbol for Mercury is a stylized caduceus.
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Such histories were produced as well in pictorial codices. Some of these manuscripts were entirely pictorial, often with glyphs. In the postconquest era many other texts were written in Latin script by either literate Aztecs or by Spanish friars who interviewed the native people about their customs and stories. An important pictorial and alphabetic text produced in the early sixteenth century was Codex Mendoza, named after the first viceroy of Mexico and perhaps commissioned by him, to inform the Spanish crown about the political and economic structure of the Aztec empire.
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The monastery also has a library which contains some rare books, and a museum which contains a collection of icons and a collection of codices. Important exhibits include a portable icon of St John the Theologian dated to around 1500, The Last Judgment, work of Emmanuel Skordiles from 17th century, St John the Precursor (1846), The Tree of Jesse (1853), The Hospitality of Abraham and The Descent into Hades (1855), The Story of Beauteaus Joseph (1858) and a manuscript on a parchment roll with the mass of St Basil.
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Goddess I is the Schellhas-Zimmermann-Taube letter designation for one of the most important Maya deities: a youthful woman to whom considerable parts of the post-Classic codices are dedicated, and who equally figures in Classic Period scenes. Based on her representation in codical almanacs, she is considered to represent vital functions of the fertile woman, and to preside over eroticism, human procreation, and marriage.Taube 1992:145 Her aged form is associated with weaving. Goddess I could, perhaps, be seen as a terrestrial counterpart to the Maya moon goddess.
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The aspect of reincarnation is one strongly mentioned in Mayan beliefs and religion. The Popol Vuh gives importance to the Maize deity, and how the Mayan people themselves descended from maize people created by this god. In the Popol Vuh that the Kʼicheʼ Maya wrote, one of the few surviving codices, it tells the story of the reincarnation of the Maize god. In the tale, the maize god retreats to the underworld and with two hero twins battling the monsters and lords of the place, makes way back to the earthen world.
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Yahui is a supernatural figure that takes on various mixtures of animal and human forms within the culture and belief systems of the Mixtec--indigenous Mixtecan-speaking people of La Mixteca in central-southeastern Mexico.Pohl 1994, p.46 It is an important and recurring motif in Mixtec iconography, thought and culture, especially during the pre-Columbian era. As a supernatural figure, the yahui appears in Postclassic Mixtec codices as an entity wearing a serpent or reptilian tail and headdress (similar to the xiuhcoatl motif) and the carapace of a turtle.Miller & Taube 1993, p.
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The Vatican Apostolic Library (, ), more commonly known as the Vatican Library or informally as the Vat, is the library of the Holy See, located in Vatican City. Formally established in 1475, although it is much older, it is one of the oldest libraries in the world and contains one of the most significant collections of historical texts. It has 75,000 codices from throughout history,Vatican Film Library informational pamphlet as well as 1.1 million printed books, which include some 8,500 incunabula. The Vatican Library is a research library for history, law, philosophy, science and theology.
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The issue begins with a flashback of Eddie Brock first meeting Cletus Kasady in prison. In the present, while Eddie fights Dark Carnage, Cloak, Dagger, Iron Fist, Firestar, Morbius, Deathlok, Captain Marvel, Deadpool, and Scream arrive to help in the battle. Meanwhile, Spider-Man collapses during the fight with Norman, leading Dylan to somehow detonate him. Dark Carnage attacks Dylan, holding him hostage and reminding Eddie of his choice: to let his son die, and let Dark Carnage awaken Knull, or to kill Dark Carnage and take all of his codices, awakening Knull himself.
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Ioan Bogdan carries out a fruitful and assiduous research activity, discovering numerous Slavo-Romanian manuscripts: Annals from Putna, Chronicles of Macarie, Eftimie and Azarie, Codices from Tulcea. His work, focused mainly on the study of the history of the Romanian people and their culture in the Middle Ages, is equally addressed to the historian, philologist and linguist. His studies, extensive comments on language problems and facts, focus especially on the lexicon of Slavo-Romanian documents. (Romanian glosses in a seventeenth- century Slavonic manuscript: A seventeenth-century Slavic-Romanian lexicon).
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The text of the Codex agrees generally with the Byzantine text-type in close relationship to the Codex Petropolitanus Purpureus. The Rossano Gospels, along with the manuscripts N, O, and Φ, belong to the group of the Purple Uncials (or purple codices). Aland placed all four manuscripts of the group (the Purple Uncials) in Category V. In Matthew 1:11 it has the additional reading τον Ιωακιμ, Ιωακιμ δε εγεννησεν (Joakim, Joakim begot) — M U Θ f1 33 258 478 661 954 1216 1230 1354 1604 Lectionary 54 syrh geo.UBS3, p. 2.
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Anagni was an important city and spiritual centre of the Hernici. The city was the seat of temples and sanctuaries, where, in the 2nd century AD, many linen codices containing sacred Etruscan writings were still well-conserved, according to the testimony of Emperor Marcus Aurelius. Of these writings, there is a sole survivor, which is the Liber Linteus. Recent archaeological discoveries have revealed cultural and economic relationships between the Hernici and the Etruscans around the 7th century BC, perhaps it was commercial center, which conducted trade with Magna Graecia.
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The word plene has also come to denote the horizontal bar or line written above the six double-sounding consonants in ancient Hebrew codices, whenever their assigned reading is to be read without a dagesh, or as a non-accentuated Hebrew character. These letters are the bet (), gimel (), dalet (), kaph (), pe (), and tau (). When the accentuation dot appears in the middle of these Hebrew characters, there is no plene bar written above them. In ancient Roman usage, the phrase plene scriptum may have simply referred to Latin characters written without abbreviation.
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The Panarion of Epiphanius of Salamis, Book I (Sects 1-46). Translated by Frank Williams, Koninklijke Brill, Leiden, The Netherlands 1997 No other Christian heresiologist of the ancient world mentions Allogenes, and based on this, Antoinette Clark Wire suggests that these works did not exist before 200 CE.Antoinette Clark Wire, "Allogenes: Introduction" in Nag Hammadi Codices Xi, Xii, Xiii, ed. by Elaine H. Pagels and Charles W. Hedrick. E.J. Brill, The Netherlands, 1990 However, more than a century before Epiphanius, the Allogenes books were likewise condemned by Neo- Platonist thinkers.
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However the monks consider them for their religious function only, not as "treasures" and most are in regular use for their original purpose. Until recently no organized study and archiving had been carried out, but an EU-funded effort to catalogue, protect and restore them is underway since the late 1980s. Their sheer number is such, it is estimated that several decades will pass before the work is completed. Among the most ancient and priceless codices at Mount Athos are the Codex Athous Lavrensis and the Codex Athous Dionysiou.
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It is now thought that the codices and other Classic texts were written by scribes, usually members of the Maya priesthood, in a literary form of the Chʼoltiʼ language.Kettunen and Helmke (2005, p.12) It is possible that the Maya elite spoke this language as a lingua franca over the entire Maya-speaking area, but also that texts were written in other Mayan languages of the Petén and Yucatán, especially Yucatec. There is also some evidence that the Maya script may have been occasionally used to write Mayan languages of the Guatemalan Highlands.
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Its status was such, that the Mordechai is one of the sources of the Shulchan Aruch of Joseph Caro. In Italy and Poland, where the Mordechai was especially studied, a whole Mordechai literature came into existence. The Mordechai, although linked textually with the Halakhot of Rabbi Isaac Alfasi, is, in fact, an independent work. The connection with Alfasi is an external one: single sentences, sometimes even single words, of the Halakhot serve as "catchwords" introducing the relevant material found in the Jerusalem Talmud, the tosafot, as well as other codices and compendiums.
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The Latin text of the Gospel of Matthew of the codex is representative of the Old Latin text in Itala recension. The text of the rest of books of New Testament is predominantly Vulgate text. Verse Matthew 12:47 is omitted as in codices Codex Sinaiticus, Vaticanus, Codex Regius, 1009, Lectionary 12, k, syrc, syrs, copsa. In Matthew 16:12 it has textual variant της ζυμης των αρτων των Φαρισαιων και Σαδδουκαιων (leaven of bread of the Pharisees and Sadducee's) supported only by Codex Sinaiticus and Curetonian Gospels.
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The Institute of Ismaili Studies Library was established in 1979 and is a major resource at the Institute, which houses the largest-known accessible collection of Ismaili codices in the world. Its role is to preserve, develop and make available a central archive of Ismaili manuscripts, printed texts and audiovisual materials, and to support the activities and programmes of the Institute by providing necessary resources. The Library’s collection comprises some thirty thousand items, including rare manuscripts in Arabic, Persian and Gujarati. Many of these manuscripts are described in published catalogues.
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Access to the collection itself was nevertheless improved after the appointment of Andrea Navagero as official historian and gubernator (curator) of the collection. During Navagero's tenure (1516–1524), scholars made greater use of the manuscripts and copyists were authorized with more frequency to reproduce codices for esteemed patrons, including Pope Leo X, King Francis I of France, and Cardinal Thomas Wolsey, Lord High Chancellor of England.Zorzi, La libreria di san Marco..., pp. 102–103 More editions of the manuscripts were published in this period, notably by Manutius’ heirs.
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Zorzi, La libreria di san Marco..., p. 102 With the nomination of Pietro Bembo as gubernator in 1530 and the termination of the War of the League of Cognac in that same year, efforts to gather support for the construction of the library were renewed.Zorzi, La libreria di san Marco... , p. 105 Probably at the instigation of Bembo, an enthusiast of classical studies, the collection was transferred in 1532 to the upper floor of the Church of Saint Mark, the ducal chapel, where the codices were uncrated and placed on shelves.
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Under the , the collection was first catalogued (1545). Preparations were made to move the manuscripts and books from the upper floor of Saint Mark's to the new building: the effective date of the transfer is not known from any surviving documents, but it must have occurred between 1559 and 1565, probably prior to July of 1560.Zorzi, La libreria di san Marco..., p. 159 For the loaning of the valuable codices, the Council of Ten established stricter conditions which included the requirement of a deposit in gold or silver in the amount of 25 ducats.
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Bessarion was created cardinal on 8 January 1440 by Pope Eugene IV.Zorzi, La libreria di san Marco..., p. 27 In 1463, Bessarion returned to Venice as the papal legate, tasked with negotiating the republic's participation in a crusade to liberate Constantinople from the Turks.Zorzi, 'Bessarione e Venezia', p. 205 For the duration of this extended sojourn (1463–1464), the cardinal lodged and studied in the Benedictine monastery of San Giorgio Maggiore, and it was to the monastery that he initially destined his Greek codices which were to be consigned after his death.
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Toluca is best known for this work, followed by Amecameca, Ixtapan de la Sal, Ocoyoacac, Villa Guerrero, Tenancingo, Malinalco and Zacualpan. The main season for these sweets in Day of the Dead (November 2), when skulls, bones and many other shapes are sold, especially at the annual Feria del Alfeñique, dedicated to this craft. Crafts based on paper products can be found in Acolman, Metepec, Toluca, Huixquilcan, Nezahualcoyotl and Otumba. The making of paper in this region dates back well into the pre Hispanic period, when it was mostly used in the making of codices.
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Uppström published a supplement to his previous edition, Decem Codicis argenteæ rediviva folia the same year. A journey in 1860 to Rome, Milan, and Wolfenbüttel, financed by the sons of his childhood patron Petré, resulted in Fragmenta gothica selecta (1861) and another journey to the Ambrosian Library in Milan in 1863 to study the so-called Ambrosian Gothic manuscripts led to Codices gotici ambrosiani, which was published posthumously by his son Anders Erik Wilhelm Uppström in 1868. Uppström also published works on comparative Indo-European linguistics, Swedish dialects, and a variety of other topics.
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As a result, a second wave of missionaries began an effort to completely erase the old beliefs, which they associated with the ritualized human sacrifice found in many of the native religions, eventually putting an end to this practice common before the arrival of the Spaniards. In the process many artifacts of pre-Columbian Mesoamerican culture were destroyed. Hundreds of thousands of native codices were burned, native priests and teachers were persecuted, and the temples and statues of the old gods were torn down. Even some foods associated with the native religions, like amaranth, were forbidden.
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In common with the other two generally accepted Maya codices (the Dresden Codex and the Madrid Codex), the document is likely to have been created in Yucatán; English Mayanist J. Eric S. Thompson thought it likely that the Paris Codex was painted in western Yucatán and dated to between AD 1250 and 1450.Sharer and Traxler 2006, p. 129. Bruce Love noted the similarities between a scene on page 11 of the codex and Stela 1 at Mayapan; based on this he proposed that the codex was produced in Mayapan around 1450.Rice 2009, pp. 32–33.
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The Trent Codices are kept at the Castello del Buonconsiglio, in Trent, Italy. During the 15th century, the area in which the music was copied was the southernmost part of the Holy Roman Empire, which during this era had an extensive musical establishment. Emperor Frederick III's cousin Sigismund, who was Duke of the Tyrol, had a large and sophisticated musical chapel at Innsbruck. The area around the Brenner Pass, including Innsbruck on the north and Trent on the south, was a crossroads through which many musicians traveling between Italy and the musically rich Low Countries would be expected to pass.
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It is reasonable to suppose that Trent, as a central location and a commercial center on a major trade and travel route, was a central musical repository as well.Atlas, p. 157 The Codices may have been the principal anthology of all the polyphonic music sung in all the chapels and courts in the Habsburg domains of northern Italy and southern Germany in the mid-15th century.Hamm/Call, Grove online Six of the seven manuscripts, had been archived for centuries in the library at the Cathedral of Trent, and were not discovered until the middle of the 19th century.
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Although "Trent Codices" usually refers to these seven manuscripts alone, they are not the only testaments to active interest in late-Medieval and Renaissance music in Trent. At the back of a monophonic breviary (Biblioteca Comunale 1563, but permanently housed at the Museo Provinciale d'Arte) is a single folio, presumably from a much larger manuscript ca. 1400, containing a Credo by Antonio dictus Zachara da Teramo.Bent, 175 Prayers dedicated to local saints were added to the manuscript sometime in the fifteenth century, establishing that the manuscript has been in Trent since at least the fifteenth century.
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The first owner of the manuscript was an Italian humanist, Coluccio Salutati. In the mid-16th century Achilles Statius, in his edition of Catullan poems, shows an acquaintance with this codex. Later the codex was lost: it was probably housed in the Vatican Library for a very long time, hidden under a false catalogue number, until it was rediscovered in 1896 by William Gardner Hale. Hale promised to collate the codex, but failed to do so before his death in 1928 – this in turn delayed the now general acceptance of R as one of the first rank Catullian codices.
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However, the palace soon proved unsuitable for the storage of such important artworks. Therefore, in 1941, Heinrich Himmler had a list of "Items important to the Reich and items unimportant to the Reich" drawn up and the fourteen "Items important to the Reich" were taken to Albrechtsburg in Meissen. These items included the Karlsschrein, the Marienschrein, Bust of Charlemagne, the Cross of Lothar, the ivories, the codices, and the two great Gothic reliquaries (Charlemagne's reliquary and Three Towers reliquary). The rest of the collection was sent back to Aachen Cathedral where they were carefully walled up in the south tower of the Westwerk.
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Text of Rev 1:1-5 was supplied by a later hand. The text is divided according to the (chapters), whose numbers are given at the margin, and the (titles of chapters) at the top of the pages. It contains prolegomena, tables of the (table of contents) before each book, liturgical notes at the margin (for liturgical use), incipits, subscriptions at the end of each book, numbers of , and music notes. It has an additional material: Life of prophets and treatise of Pseudo-Dorotheus about 12 apostles and 70 disciples of Jesus (as codices 82, 177, 459, 613, 617, 699).
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St. Gall in Switzerland, providing for all of the needs of the monks within the confines of the monastery walls Aside from the monasteries that joined Pachomius' federation of cenobitic monasteries, there were also other cenobitic groups, both Christian and non-Christian, who decided not to join him. The Melitians and the Manichaeans are examples of these cenobitic groups.Lundhaug, H., & Jenott, L., The Monastic Origins of the Nag Hammadi Codices (Heidelberg: Mohr Siebeck, 2015), pp. 234–262. Even before Pachomius had started on his path toward monastic communities, the Melitians as a group were already recruiting members.
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A third, completely revised, edition was published in 1988. This marks the final stage in the gradual dispersal of gnostic texts into the wider public arena—the full complement of codices was finally available in unadulterated form to people around the world, in a variety of languages. A cross-reference apparatus for Robinson's translation and the Biblical canon also exists.Clontz, T.E. and J., The Comprehensive New Testament, Cornerstone Publications (2008), Another English edition was published in 1987, by Yale scholar Bentley Layton, called The Gnostic Scriptures: A New Translation with Annotations (Garden City: Doubleday & Co., 1987).
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A few pages survive from a fourth, the Grolier Codex, whose authenticity is disputed. Archaeology conducted at Maya sites often reveals other fragments, rectangular lumps of plaster and paint chips which were codices; these tantalizing remains are, however, too severely damaged for any inscriptions to have survived, most of the organic material having decayed.Sharer and Traxler 2006, p. 129. In reference to the few extant Maya writings, Michael D. Coe stated: Most surviving pre-Columbian Maya writing dates to the Classic period and is contained in stone inscriptions from Maya sites, such as stelae, or on ceramics vessels.
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Even secular works such as the are often preserved only because they were written on spare sheets in religious codices. The earliest Old High German text is generally taken to be the Abrogans, a Latin–Old High German glossary variously dated between 750 and 780, probably from Reichenau. The 8th century Merseburg Incantations are the only remnant of pre-Christian German literature. The earliest texts not dependent on Latin originals would seem to be the and the Wessobrunn Prayer, both recorded in manuscripts of the early 9th century, though the texts are assumed to derive from earlier copies.
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The text is divided according to the (chapters), whose numbers are given at the margin. There is also a division according to the Ammonian Sections (in Mark 241 Sections – 16:20), with references to the Eusebian Canons (after Mark ιδ in the same line as Ammonian Sections – see codex 112).In the same way arranged codices 112, 192, 212, 267, 507, 583, 584. It contains the Epistula ad Carpianum, the Eusebian Canon tables, tables of the (tables of contents) before each Gospel, lectionary markings at the margin (for liturgical use), incipits, (no ), and subscriptions at the end of each Gospel.
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Lucian, III In some medieval codices of Herodotus, the name of the runner between Athens and Sparta before the battle is given as Philippides, and this name is also preferred in a few modern editions.Lazenby, p. 52 When the idea of a modern Olympics became a reality at the end of the 19th century, the initiators and organizers were looking for a great popularizing event, recalling the ancient glory of Greece. The idea of organizing a "marathon race" came from Michel Bréal, who wanted the event to feature in the first modern Olympic Games in 1896 in Athens.
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Beornrad, the third abbot of Echternach, was a great favourite of Charlemagne, and was promoted to Archbishop of Sens in 785. When Beornrad died, in 797, Charlemagne took direct control of the abbey for a year. The work of the monks at the abbey was heavily influenced by Willibrord's roots in Northumbria and Ireland, where a great emphasis was put on codices, and Echternach developed one of the most important scriptoria in the Frankish Empire. The abbey at Echternach produced four gospels (in order of production): the Augsburg Gospels, Maaseyck Gospels, Trier Gospels, and the Freiburg Gospel Book Fragment.
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It may be assumed with certainty that the first one or two pericopes of this manuscript (in which several passages can be pointed out that R. Baḥya (end of the 13th century) quotes from the Midrash Rabbah or from אלה הדברים רבה) belong to a Midrash that originally included the whole of Deuteronomy. What remained of that Midrash was combined in those codices with pericopes from Devarim Rabbah and Midrash Tanḥuma. Among the numerous Midrashim to Deuteronomy there are known to be a number of fragments of a Devarim Zuta, the preservation of which is due to the author of Yalkut Shimoni.
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In John 8:10b it reads που εισιν οι κατηγοροι σου along with manuscripts: Seidelianus I, Vaticanus 354, manuscripts of Ferrar Family (f13), 28, 225, 700, 1009, instead of που εισιν [εκεινοι] οι κατηγοροι σου as manuscripts Basilensis, Boreelianus, Seidelianus I, Cyprius, 1079, or που εισιν as manuscripts Bezae, Campianus, Tischendorfianus IV, Tischendorfianus III, and manuscripts of Lake's Family (f1). In John 8:11 it reads ειπεν δε αυτη ο Ιησους against reading ο δε Ιησους ειπεν αυτη or ειπεν δε ο Ιησους; the reading of the codex is supported by codices Tischendorfianus IV and minuscule 700.
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The Otomi peoples were likely the original inhabitants of the central Mexican highlands before the arrival of Nahuatl speakers around ca. 1000 AD, but were gradually replaced and marginalized by Nahua peoples. Although no exact date of the establishment of the first humans in the Texcoco area is available, from historical review it is likely that the first settlers had Teotihuacan or Toltec origins. Historical sources based on the Xolotl, Tolotzin and Quinatzin codices, among others, indicate that its founders belonged to a Chichimeca group arriving at the Basin of Mexico and established in the province that the Aztecs called Acolhuacán.
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The oldest Maya codices known have been found by archaeologists as mortuary offerings with burials in excavations in Uaxactun, Guaytán in San Agustín Acasaguastlán, and Nebaj in El Quiché, Guatemala, at Altun Ha in Belize and at Copán in Honduras. The six examples of Maya books discovered in excavations date to the Early Classic (Uaxactún and Altun Ha), Late Classic (Nebaj, Copán), and Early Postclassic (Guaytán) periods. Unfortunately, all of them have degraded into unopenable masses or collections of very small flakes and bits of the original texts. Thus it may never be possible to read them.
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In an effort to Christianise and 'civilise' the Mayans, the Roman Catholic bishop Diego de Landa of Yucatán ordered the burning of most Maya codices in July 1562, and with it the near destruction of the Mayan hieroglyphic script. He then rewrote the history of the Mayans in Spanish, and the Mayan language was romanised, leading to an enormous loss in culture. Latin letters served as an inspiration for the forms of the Cherokee syllabary developed by Sequoyah in the late 1810s and early 1820s; however, Latin influence is mainly skin deep with Sequoyah having freely created new syllabograms.
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Scholz attended secondary school at the Catholic gymnasium in Breslau and then studied at the University of Breslau. In 1817 he was granted the degree of Doctor of Theology by the University of Freiburg, where he had studied under Johann Leonhard Hug (1765-1846). Scholz then went to Paris, where he studied Persian and Arabic under Silvestre de Sacy, and collated numerous codices (Greek, Latin, Arabic and Syriac) of the New Testament. From Paris he went to London, then travelled through France and Switzerland en route to Italy, the principal libraries of which he visited in order to conduct biblical research.
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She recovered fully and the period of inactivity prompted a restructuring of Teatro Visión to a more sustainable business model. Recently, Alvarado spent more time with the other programs that she belongs to or founded. In addition to her new works program Codices and her theatrical education program Instituto de Teatro, she is a member of the Native Family Outreach and Education project and the City of San José Independent Police Auditor Community Advisory Committee. She works as a Clinical Social Worker Specialist in San Jose and founded the Ethnomedicine Project that offers training in traditional Mexican medicine.
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By 1430 Aurispa had managed to recover a bundle of his manuscripts from Sicily. These included a volume of lives of the saints, including one of St. Gregory Nazianzen, as well as one of the sermons of St. John Chrysostom, a Psalter, a volume of the Gospels, and the comedies of Aristophanes. The remainder of his manuscripts seem to have never been returned to him. In 1433 he accompanied his student Meliaduse to the Council of Basel, taking a lengthy journey along the Rhine, visiting Mainz, Cologne and Aachen, in the course of which he discovered new Latin codices.
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On the other hand, the tendency to maintain peace naturally takes its course towards the strongest ruler, the king, and we witness in Anglo-Saxon law the gradual evolution of more and more stringent and complete rules in respect of the king's peace and its infringements. The codices of the early 11th century (Cnut, Aethelred) establish specific conditions of guaranteed peace or protection depending on particular limitations in time or place, known as grith, such as ciric-grið "church- grith" (right of asylum in a church) or hand-grið "hand-grith" (protection under the king's hand).
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Of these, many were destroyed in the reign of Edward VI and during the English Civil War, and by Wood's time few of the miniatures in the remaining volumes had escaped mutilation. But by 1890, no less than 152 of Grey's codices were still in the possession of the college, and form a large part of Roger Mynors' 1963 catalogue of the college's manuscripts. The bishop's coat of arms (gules, a lion rampant, within a bordure engrailed argent) is displayed on two windows of the Old Library, and in the panels below the window of the Master's dining room.
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As no complete pieces survive, the best evidence of pre-Hispanic and colonial period basketry forms is from contemporary codices such as the Mendocino Codex, written chronicles and pieces that appear in paintings. They confirm the existence of indigenous products such as , seats (), seats with back (), , , , boxes (petlanali), sandals, nets, fans, (carrying braces) and more. They also indicate that a number of products and techniques have since disappeared. For example, in the Valley of Mexico, lakeside communities such as Xochimilco and Xoltocan were dedicated to making items such as from the rushes growing at the water’s edge.
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The Maya, along with several other cultures in Mesoamerica, constructed concertina-style books written on Amate paper. Nearly all Mayan texts were destroyed by the Spanish during colonization on cultural and religious grounds. One of the few surviving examples is the Dresden Codex. Although only the Maya have been shown to have a writing system capable of conveying any concept that can be conveyed via speech (at about the same level as the modern Japanese writing system), other Mesoamerican cultures had more rudimentary ideographical writing systems which were contained in similar concertina-style books, one such example being the Aztec codices.
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Of the previously enviable selection reflecting high Renaissance practices which included the likes of Correggio, Parmagianino, Giulio Romano, Perigo del Vaga, the Carracci brothers, Botticelli's Calumny of Apelles, and a Judgement of Solomon by the workshop of Mantegna, only 700 remain. Currently housed in storage in Modena, the digital collection may now be viewed on the gallery's website. On 17 October, 94 volumes were chosen to be transferred from the ducal library to the Bibliothèque Nationale in Pairs, including numerous manuscripts and ancient codices. Napoleon personally took two 16th to 18th- century editions of Caesar's Commentarii whilst rapidly passing through Modena.
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At the turn of the first century, a kind of folded parchment notebook called pugillares membranei in Latin, became commonly used for writing throughout the Roman Empire. This term was used by both the pagan Roman poet Martial and Christian apostle Paul the Apostle. Martial used the term with reference to gifts of literature exchanged by Romans during the festival of Saturnalia. According to T. C. Skeat, "in at least three cases and probably in all, in the form of codices" and he theorized that this form of notebook was invented in Rome and then "must have spread rapidly to the Near East".
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Richelieu was a famous patron of the arts. An author of various religious and political works (most notably his Political Testament), he sent his agents abroadJacques Gaffrel in Italy and Jean Tileman Stella in Germany – Bonnaffé p. 13. in search of books and manuscripts for his unrivaled library, which he specified in his will – leaving it to his great-nephew fully funded – should serve not merely his family but to be open at fixed hours to scholars. The manuscripts alone numbered some 900, bound as codices in red Morocco with the cardinal's arms. The library was transferred to the Sorbonne in 1660.
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It is much closer to Vaticanus than to Sinaiticus. In some cases it supports Sinaiticus and Vaticanus against almost all of the rest of manuscripts. In Matt 23:38 word ερημος (desert) omitted like in B and ℓ 184. In Matt 19:29 instead εκατονπλασιονα (hundredfold) it has πολλαπλασιονα (manifold) like in codices B and 1010. In Matthew 19:16 it reads διδασκαλε (teacher) along with manuscripts: א, B, D, f1, 892txt, 1010, 1365, ℓ 5, ita, d, e, ff1, copbo, eth, geo, Origen, Hilary; In Luke 22:1 it reads ηγγισεν for εγγιζεν along with Codex Bezae.
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Matlatzinca remains of the city of Calixtlahuaca When Toluca was founded by the Matlatzincas, its original name was Nepintahihui (land of corn, tierra del maíz). The current name is based on the Náhuatl name for the area when it was renamed by the Aztecs in 1473. The name has its origin in the word tollocan that comes from the name of the god, Tolo, plus the locative suffix, can, to denote "place of Tolo". It is also referred to in a number of Aztec codices as Tolutépetl, meaning hill of the god, Tolo, an allusion to the nearby volcano.
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The prayerbook was offered for sale again at Christie's, New York, 29 January 2014 when it fetched £8,195,783. The bidder remained anonymous until September 2014, when it was revealed on the Australian TV program Sunday Night that Kerry Stokes, an Australian businessman, billionaire and owner of the Seven Network that Sunday Night airs on, had purchased it. The Prayerbook is part of Stokes' collection in Perth, Australia and was loaned to the National Library of Australia in Canberra for display. A full facsimile has been published: E. Trenkier, Rothschild Gebetbuch: facsimile und comentarium, Codices Selecti, 67 (Graz, 1979).
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A man of letters devoted to philosophical and theological studies, Theodore transformed his court into a center for renowned scholars shortly after his ascension to the throne. He ordered that books that he and his father had collected in urban libraries be available to all who wanted to read them. He began to write treatises on philosophical, theological and historical subjects already during his father's lifetime, but he decided to prepare manuscript editions of his works only after his meeting with Berthold of Hohenburg in 1353. His works were collected in four codices, but only three survived.
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This appeal to early tradition has resulted in Pius X taking away its official sanction from the Ratisbon edition. The Ratisbon "Graduale", founded on the Medicean (which gave the chants as abbreviated and changed by Anerio and Suriano), and the "Antiphonarium" (which was based on the Antiphonale of Venice, 1585, with the responsories of Matins based on the Antwerp edition of 1611), would be replaced by the chants as found in the older codices. The so-called "Ratisbon edition" of the Roman antiphonary, entitled Antiphonarium et Psalterium juxta ordinem Breviarii Romani cum cantu sub auspicis Pii IX et Leonis XIII Pontif. Maxim. reformato.
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Scrolls were the first form of editable record keeping texts, used in Eastern Mediterranean ancient Egyptian civilizations. Parchment scrolls were used by the Israelites among others before the codex or bound book with parchment pages was invented by the Romans, which became popular around the 1st century AD. Scrolls were more highly regarded than codices until well into Roman times, where they were usually written in single latitudinal column. The ink used in writing scrolls had to adhere to a surface that was rolled and unrolled, so special inks were developed. Even so, ink would slowly flake off of scrolls.
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The codex contains a complete text of the four Gospels on 285 leaves (size ). The text is written in one column per page, 21 lines per page. It contains Epistula ad Carpianum, Eusebian tables, "hypothesis" (explanatory of using the Eusebian Canons), lists of the before every Gospel, numerals of the at the margin, the at the top, the Ammonian sections (in Mark 234 - 16:9), the Eusebian Canons (in the same line as the number of Ammonian Section),In the same way arranged codices 192, 198, 212, 267, 507, 584. lectionary markings (for liturgical use), incipits, Synaxarion, Menologion, and numerous pictures.
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In 1797 Amoretti discovered at the Biblioteca the lost Italian manuscript of Pigafetta on Magellan's voyage, considered by most Magellan scholars as the oldest of four extant manuscripts and the most complete, although there is consensus among paleographic scholars this and all surviving codices are mere copies of an original or originals now deemed forever lost. The three other extant manuscripts are all in French of which two are conserved at the Bibliothèque Nationale, MSS 5650 and 24224, the last, viewed as the most "princely" of all, is conserved at the Beinecke Library of the Yale University Library, in the United States.
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The most famous representative of Albanian medieval art were Onufri who was distinguished for its rich use of colours and decorative shades with certain ethnographic national elements that are more visible with his successors David Selenica, Kostandin Shpataraku and the Zografi Brothers. Illuminated manuscripts were another significant feature of Albanian medieval art. The Codices of Berat are two ancient Gospels from Berat that dates from the sixth and ninth centuries. They represent one of the most valuable treasures of the Albanian cultural heritage that was inscribed on the UNESCO's Memory of the World Register in 2005.
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Folio 220v of the La Cava Bible The La Cava Bible or Codex CavensisCava de' Tirreni, Biblioteca statale del Monumento nazionale della Abbazia Benedettina della Ss. Trinità, Codices Cavenses, Cod.1 Biblia Sacra, manuscript digitalized (Cava de' Tirreni, Biblioteca statale del Monumento Nazionale Badia di Cava, Ms. memb. I) is a 9th-century Latin illuminated Bible, which was produced in Spain, probably in the Kingdom of Asturias during the reign of Alfonso II. The manuscript is preserved at the abbey of La Trinità della Cava, near Cava de' Tirreni in Campania, Italy, and contains 330 vellum folios which measure 320 by 260 mm.
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The most influential of the allegedly varying codices was that of ʿAbdullah ibn Masʿud, an early convert who became a personal servant to Muhammad. It is reported that he learned around seventy suras directly from Muhammad, who appointed him as one of the first teachers of Quranic recitation. Later he was appointed to an administrative post in Kufa by the caliph ʿUmar, where he became a leading authority on the Quran and hadith. Some sources suggest that Ibn Masʿud refused to destroy his copy of the Quran or to stop teaching it when the ʿUthmanic codex was made official.
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The Exeter Book, Exeter Cathedral Library MS 3501, also known as the Codex Exoniensis, is a tenth-century book or codex which is an anthology of Anglo- Saxon poetry. It is one of the four major Anglo-Saxon literature codices, along with the Vercelli Book, Nowell Codex and the Cædmon manuscript or MS Junius 11. The book was donated to the library of Exeter Cathedral by Leofric, the first bishop of Exeter, in 1072. It is believed originally to have contained 131 leaves, of which the first 8 have been replaced with other leaves; the original first 8 pages are lost.
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With the spread of Christianity in Egypt, by the late 3rd century, knowledge of hieroglyphic writing was lost, as well as Demotic slightly later, making way for a writing system more closely associated with the Christian church. By the 4th century, the Coptic alphabet was "standardised", particularly for the Sahidic dialect. (There are a number of differences between the alphabets as used in the various dialects in Coptic.) Coptic is not generally used today except by the members of the Coptic Orthodox Church of Alexandria to write their religious texts. All the Gnostic codices found in Nag Hammadi used the Coptic alphabet.
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The majestic Padmanabhapuram Palace, from Trivandrum in India, has colored mica windows. Mica powder is also used as a decoration in traditional Japanese woodblock printmaking, as when applied to wet ink with gelatin as thickener using Kirazuri technique and allowed to dry, it sparkles and reflects light. Earlier examples are found among paper decorations, with the height as the Nishi Honganji 36 Poets Collection, an codices of illuminated manuscripts in and after ACE 1112. For metallic glitter, Ukiyo-e prints employed very thick solution either with or without color pigments stenciled on hairpins, sword blades or fish scales on .
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Additionally, he was able to collect portraits of royalty and nobility, as well as exotic gifts brought to Spain after the conquest of the Aztecs and Incas. He is known to have given a now lost Aztec manuscript bound in jaguar skin to the historian Paolo Giovio in Naples.Davide Domenici and Laura Laurencich Minelli, "Domingo de Betanzos' Gifts to Pope Clement VII in 1532–1533: Tracking the Early History of Some Mexican Objects and Codices in Italy", Estudios de cultura nahuatl 47.1 (2014): 169–209. His patronage also led to the Italianate Renaissance architecture found in the town center of Úbeda.
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One of the codices, containing important musical notation, which had belonged to Queen Christina and was given by her to the Vatican Library, was stolen and appeared in Stosch's library, when was then sold to the Vatican in 1759 and thus was returned (ref. Ottoboni Lat. 3025).(Particularly valuable early prints found individual purchasers: Stosch's group of niello prints attributed to Tommaso di Finiguerra were bought by the Leipzig merchant Ernst Peter Otto (1724–99), whose celebrated print collection was dispersed in massive sales in 1851-52.The niello prints from Stosch formed the opening lots in the second auction.
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The wording of the first privilege is: ut nullus episcoporum pro electione abbatis dationem accipere debeat et potestatem non habeat de ipso monasterio auferre cruces, calices, patenas, codices vel reliquas quaslibet res de ministerio ecclesiae nec ipsum monasterium sub tributo ponere principum potestatem minime haberet nec denuo tributum aut censum in supradicto monasterio eorum exigere debeat. Probatus returned to Farfa in January 776 and a flood of donations to the abbey, now patronised by the most powerful ruler in western Europe, followed. The years 776–78 were the most fruitful in the early development of Farfa's territory.
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To decide exactly where a new topic or thought begins within a biblical text involves a degree of subjectivity on the part of the reader. This subjective element may help explain differences amongst the various masoretic codices in some details of the section divisions (though their degree of conformity is high). It may also explain why certain verses which might seem like introductions to a new topic lack a section division, or why such divisions sometimes appear in places where no new topic seems indicated. For this reason, the parashah divisions may at times contribute to biblical exegesis.
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Page 71 of the Codex Borgia, depicting the sun god, Tonatiuh. The Codex Borgia or Codex Yoalli Ehēcatl is an aztec ritual and divinatory manuscript. It is one of a handful of codices that some scholars believe to have been written before the Spanish conquest of Mexico, somewhere within what is now southern or western Puebla, though some scholars also argue that it was produced in the first decades after the conquest as a copy of an earlier precolumbian codex. The Codex Borgia is a member of, and gives its name to, the Borgia Group of manuscripts.
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See: Codex Vaticanus Graece. The Umlauts . The same distigmai were observed in Codex Fuldensis, especially in the section containing 1 Cor 14:34–35. The distigme of two codices indicate a variant of the Western manuscripts, which placed 1 Cor 14:34–35 after 1 Cor 14:40 (manuscripts: Claromontanus, Augiensis, Boernerianus, 88, itd, g, and some manuscripts of Vulgate).Philip B. Payne, Fuldensis, Sigla for Variants in Vaticanus and 1 Cor 14.34-5, NTS 41 (1995) 251–262.Curt Niccum, The voice of the MSS on the Silence of the Women: ..., NTS 43 (1997), pp. 242–255.
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This order differs from that followed in Codex Alexandrinus. The extant New Testament of the Vaticanus contains the Gospels, Acts, the General Epistles, the Pauline Epistles, and the Epistle to the Hebrews (up to Hebrews 9:14, καθα[ριει); it is lacking 1 and 2 Timothy, Titus, Philemon, and Revelation. These missing leaves were supplemented by a 15th-century minuscule hand (folios 760–768) and are catalogued separately as the minuscule Codex 1957. Possibly some apocryphal books from the New Testament were included at the end (as in codices Sinaiticus and Alexandrinus), as it is also possible that Revelation was not included.
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Artisan assembling silver necklace in Oaxaca Silver necklace with ruby, emerald and Mexican opal with two jaguars in confrontation from Guadalajara on display at the Museum of Arte Popular in Mexico City Jewelry making began well before the arrival of the Spanish, with mines providing supplies of metals and stones. The designs of modern Mexican handcrafted jewelry is a mixture of both Spanish and indigenous traditions. Indigenous designs are based on those seen in Mesoamerican codices and artifacts from archeological sites. Most of Mexico’s fine jewelry is made in silver, with the most important center being Taxco, Guerrero.
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In western civilizations, papyrus, which originated in 3,000 B.C.E. in Egypt, was later replaced by parchment made by treating animal hide, a process starting in the second century B.C. in the Mediterranean region A wide variety of parchments from various animal skins, with different textures, quality and hue were widely used for codices, religious and cultural texts. This was replaced by the advent and increasing access and availability of paper. In eastern civilisations such as India, the principal writing media were birch bark or bhurjapatra (Sanskrit) and dried palm leaves. The use of paper began only after the 10th century.
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Dattari offered the collection to the Egyptian government for £71,000+, which was negotiated down to £45,000. An antiquities law was quickly modified to include the artifacts, which made both the Tano and Dattari collections the legal property of the Egyptian government. At that time, Drioton took immediate possession of them, and ordered them sequestered until a proper course of action could be determined by the courts. The publishing in 1949 of the inventory (Codices I to XII) of the “Tano collection” did not include Codex III, since it was already in the possession of the Coptic Museum at that time.
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Kinich Ahau as a ruler, Classic period Kinich Ahau (Kʼinich Ajaw) is the 16th- century Yucatec name of the Maya sun god, designated as God G when referring to the codices. In the Classic period, God G is depicted as a middle-aged man with an aquiline nose, large square eyes, cross-eyed, and a filed incisor in the upper row of teeth. Usually, there is a k'in 'sun'-infix, sometimes in the very eyes. Among the southern Lacandons, Kinich Ahau continued to play a role in narrative well into the second half of the twentieth century.
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Yum Kaax (Mayan pronunciation: [jum kaːʃ], "Lord of the forest") is a Yukatek Maya name for the god of the wild vegetation and guardian of its animals. In the past, this god has wrongly been described as an agricultural deity or even as the Maya maize god (god E of the codices),Steele 1977: 1062 which has become a popular and still existing misconception.Thompson 1970: 289 In ethnographic reality, Yum Kaax is a god of wild plants and of animals that are important to hunters. As such, he grants protection of the fields against the incursions of the wild nature he himself represents.
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Several years of research resulted in a Greek text which gives the readings of the three most ancient codices: Alexandrinus, Vaticanus, and Sinaiticus, generally referred to as A, B, and the Hebrew letter Aleph (which the CPC designates as s), and readings from other sources. The CPC decided to base its comparisons on Weymouth's RESULTANT GREEK TESTAMENT. Richard Francis Weymouth based his text on editors of the nineteenth century: Lachmann, Tregelles, Tischendorf, Lightfoot, Weiss, Alford, Ellicott, Stockmeyer & Riggenbach, the Revisers, and Westcott & Hort. Weymouth's apparatus was also consulted which gives the results of Stunica, Erasmus, Stephens, Elziver and Scrivener.
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Juan de Esteyneffer's Florilegio medicinal de todas las enfermedas compiled European texts and added 35 Mexican plants. Martín de la Cruz wrote an herbal in Nahuatl which was translated into Latin by Juan Badiano as Libellus de Medicinalibus Indorum Herbis or Codex Barberini, Latin 241 and given to King Carlos V of Spain in 1552. It was apparently written in haste and influenced by the European occupation of the previous 30 years. Fray Bernardino de Sahagún's used ethnographic methods to compile his codices that then became the Historia General de las Cosas de Nueva España, published in 1793.
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In the alternate universe of the Marvel Comics 2, or MC2 imprint, Norman Osborn got Eddie's blood, who was still bonded to Venom at the time, and extracted the symbiote codex from the blood. Then, Norman combined the codices with May's DNA and created a symbiote/human hybrid clone of Mayday Parker. The clone stayed in stasis inside a chamber, until Peter with Norman's mind became Goblin God and awakens the hybrid. When Peter got back to normal, the hybrid under the alias of Mayhem/Spider-Girl went to live with the Parker family, naming herself April Parker.
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Elizabeth Hill Boone, "Pictorial Documents and Visual Thinking in Postconquest Mexico". p. 158. The colonial era codices contain not only Aztec pictograms, but also Classical Nahuatl (in the Latin alphabet), Spanish, and occasionally Latin. Spanish mendicants in the sixteenth century taught indigenous scribes in their communities to write their languages in Latin letters, and there are a large number of local-level documents in Nahuatl, Zapotec, Mixtec, and Yucatec Maya from the colonial era, many of which were part of lawsuits and other legal matters. Although Spaniards initially taught indigenous scribes alphabetic writing, the tradition became self-perpetuating at the local level.
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Prior to the Spanish Conquest in the early 16th century, the native peoples of Mesoamerica maintained several literary genres. Their compositions were transmitted orally, through institutions at which members of the elite would acquire knowledge of literature and other areas of intellectual activity. Those institutions were mostly destroyed in the aftermath of the Conquest, as a result of which most of the indigenous oral tradition was lost forever. Most of the codices used to record historical events or mythical understanding of the world were destroyed, and the few that remain were taken away from the peoples that created them.
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Coe and Kerr 1997 Since every diviner probably needed a book, there must have existed large numbers of them. Today, three Maya books, all from the Post-Classic period, are still in existence: the Dresden, Paris, and Madrid codices. A fourth book, the Grolier, is Maya-Toltec rather than Maya and lacks hieroglyphic texts; fragmentary and of very poor workmanship, it shows many anomalies, reason for which its authenticity has long remained in doubt.Love 2017 These books are largely of a divinatory and priestly nature, containing almanacs, astrological tables, and ritual programs; the Paris Codex also includes katun-prophecies.
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In the pre-Hispanic period the area was part of the chieftainship of Tutul Xiu and it was a ceremonial center, where the annual festival to Kukulcan was held. At the conquest, Maní became part of the encomienda system with its lands assigned to the Spanish Crown, which was still the sole trustee in 1565. In 1562, Franciscan priest Diego de Landa ordered an Inquisition in Maní ending with a ceremony called the auto de fé, where the Maya were whipped and ceremonial objects and Maya codices were burned. Much of the heritage of the Maya was lost due to these actions.
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1335 - A manuscript describes the heroic enterprise of Prince Kurd, son of Tayir and grandson of Kurd, who acts as a bulwark against the enemy invasions and succeeds in making the region prosper in peace. 1338 - In an inscription in both church of Karbi and the Hovhannavank monastery Theodoros Chrkin, son of Prince Kurd, is commemorated. 1300-1350 - Neither codices nor inscriptions speak of the Vachutian family, who seem to have disappeared from the pagers of history. The fortress is abandoned, and falls into progressive ruin although in case of danger it is still a periodic refuge for the inhabitants of the plain.
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However, Prescott faced difficulties in writing the work which he had not encountered previously. There was relatively little scholarship on Aztec civilization, and Prescott dismissed much of it as "speculation", and he therefore had to rely almost exclusively on primary sources (with the exception of Humboldt). In particular, he considered Edward King's theory that the pre-Columbian civilizations were non- indigenous to be fallacious, although he was greatly indebted to him for his anthology of Aztec codices in the Antiquities of Mexico.Ticknor, 1864, p. 195 Prescott also studied Spanish writers contemporary to the conquest, most significantly Torquemada and Toribio de Benavente.
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39 In John 4:51 it reads υπηντησαν along with Petropolitanus Purpureus, Koridethi, Athous Lavrensis, 565, 1194, 1519; majority reads απηντησαν;The Gospel According to John in the Byzantine Tradition (Deutsche Bibelgesellschaft: Stuttgart 2007), p. 42 In John 7:8 it reads εγω ουκ αναβαινω (I am not going), along with codices Sinaiticus, Codex Bezae, Cyprius, 1241, instead of εγω ουπω αναβαινω (I am not yet going) – Vaticanus, Regius, Borgianus, Washingtonianus, Koridethi, Athous Lavrensis, 0105, 0180, Climaci Rescriptus, f1, f13, Byzantine manuscripts;Eberhard Nestle, Erwin Nestle, Barbara Aland and Kurt Aland (eds), Novum Testamentum Graece, 26th edition, (Stuttgart: Deutsche Bibelgesellschaft, 1991), p. 269 In John 8:9 it has reading οι δε ακουσαντες και υπο της συνειδησεως ελεγχομενοι εξερχοντο εις καθ εις – along with the codices Codex Basilensis, Seidelianus I, Seidelianus II, 1079 1365;The Greek New Testament, ed. K. Aland, A. Black, C. M. Martini, B. M. Metzger, and A. Wikgren, in cooperation with INTF, United Bible Societies, 3rd edition, (Stuttgart 1983), p. 357 In John 8:10a it reads και μηδενα θεασαμενος πλην της γυναικος – along with manuscripts of the textual family Kr; this phrase is omitted by the manuscripts Codex Bezae, Tischendorfianus IV, 1, 892, 1010;Eberhard Nestle, Erwin Nestle, Barbara Aland and Kurt Aland (eds), Novum Testamentum Graece, 26th edition, (Stuttgart: Deutsche Bibelgesellschaft, 1991), p.
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The names of two of the scribes have been preserved: Johannes Wiser and Johannes Lupi, both clerics connected with the cathedral in Trent. However, some of the work of copying, especially for the earliest portions of the set (Trent 87 and 92), was not done in Trent: a study of the watermarks and other features of the manuscripts has shown origins in Piedmont, northeastern France, and Savoy-Basel, as well as towns in northern Italy such as Bolzano.Hamm/Call, Grove Unusually for manuscripts of this era, the Trent Codices are small: at approximately 9 x 12 inches (20 x 30 cm) they are the equivalent of a 15th-century "miniature score".
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Its premises, research library and complete manuscript collection (more than 2,000 codices and 15,000 other archival material) were deliberately destroyed in shelling on May 18, 1992 by Army of Republika Srpska forces around the besieged city of Sarajevo. According to interviews with eyewitnesses, the building had been hit with a barrage of incendiary munitions, fired from positions on the hills overlooking the town center. No other buildings in the densely built neighborhood were hit. The Institute, which occupied the top floors of a large, four-storey office block on the corner of Veljka Cubrilovica Street and Marshal Tito Boulevard (Sarajevo Centar municipality), was completely burned out, its collections destroyed.
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After Leonardo's death the codices were inherited by his pupil and heir Francesco Melzi. Over fifty years later Pompeo Leoni, a sculptor in the service of Philip II, purchased them from Melzi's son Orazio and brought them to Spain. When he died in 1608 the manuscripts were transferred to Juan de Espina, a friend of Francisco de Quevedo y Villegas, portrayed at the time as: "a gentleman who lives alone in a mansion in Madrid and his servants are wooden automata." On a visit to Madrid in 1623 the future Charles I of England became interested in the manuscripts, but Juan de Espina refused to sell them.
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20Editio octava critica maior, p. 762 In John 4:1 it reads ο κυριος (the Lord) along with codices: Alexandrinus, Basilensis, Boreelianus, Seidelianus I, Cyprius, Vaticanus 354, Nanianus, Macedoniensis, Tischendorfianus IV, Koridethi, Petropolitanus, 044, 045, 0141, 0211, 2, 7, 8, 9, 27, 194, 196, 475; majority of manuscripts reads ο Ιησους (Jesus);The Gospel According to John in the Byzantine Tradition (Deutsche Bibelgesellschaft: Stuttgart 2007), p. 30 In John 8:6, it does not have the textual variant μη προσποιουμενος. This omission is supported by the manuscripts: Codex Campianus, Vaticanus 354, Nanianus, Tischendorfianus IV, Athous Dionysiou, 047, 7, 8, 9, 196, 461c2, 1203, 1216, 1243, 1514, ℓ 663.
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Other series contain anthologies and contents of codices and manuscripts, documents which typically compile the work of many composers: for example, series 46 has the complete Old Hall Manuscript of music from early 15th-century England, and series 85 has the six anonymous L'homme armé masses from Naples. Most of the editions are prefaced by biographical notes as well as notes on the transcriptions. The work was begun by Armen Carapetyan, who founded the American Institute of Musicology in 1944; work on CMM began in 1947, and continues to the present day, with the volumes continually being updated and reissued. The current general editor is Frank D'Accone.
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PDF fulltext Its latex is also employed in South American folk medicine as the anthelmintic called ojé, but as it is toxic it must be used with care.Hansson, Anders; Zelada, Julio C. & Noriega, Hugo P. (2005): Reevaluation of risks with the use of Ficus insipida latex as a traditional anthelmintic remedy in the Amazon. Journal of Ethnopharmacology 98(3): 251–257. (HTML abstract) Maya codices are folding books stemming from the pre-Columbian Maya civilization, written in Maya hieroglyphic script on Mesoamerican bark cloth, amatl, made from the inner bark of certain trees, the main being the wild fig tree or amate (Ficus glabrata; a synonym of F. insipida).
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Of the approximately 500 surviving codices, about 16 date to before the conquest and 4 are made of bark paper. These include the Dresden Codex from the Yucatán, the Fejérváry-Mayer Codex from the Mixteca region and the Borgia Codex from Oaxaca.López Binnqüist, page 84 However, paper also had a sacred aspect and was used in rituals along with other items such as incense, copal, maguey thorns and rubber. For ceremonial and religious events, bark paper was used in various ways: as decorations used in fertility rituals, yiataztli, a kind of bag, and as an amatetéuitl, a badge used to symbolize a prisoner's soul after sacrifice.
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Absolute Carnage: Separation Anxiety #1. Marvel ComicsAbsolute Carnage: Scream #1. Marvel Comics Knull was finally reawakened after Dark Carnage tricked Eddie into killing him after claiming the remaining codices. Knull promptly destroyed Klyntar and, manifesting a suit of draconic armor and coalescing its constituent symbiotes into a fleet of symbiote-dragons, resumes his campaign against the light all the while journeying to EarthAbsolute Carnage #5, using his living abyss to claim entire planets to his causeIncoming #1, while haunting Eddie Brock with pointed nightmaresVenom #21 and briefly imposed his influence over Dylan Brock to ensure that he would pledge allegiance to the Symbiote Imperium.
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An illustration from the E codex of the Cantigas de Santa Maria. The Cantigas de Santa Maria (, ; "Canticles of Holy Mary") are 420 poems with musical notation, written in the medieval Galician-Portuguese language during the reign of Alfonso X of Castile El Sabio (1221–1284) and often attributed to him. It is one of the largest collections of monophonic (solo) songs from the Middle Ages and is characterized by the mention of the Virgin Mary in every song, while every tenth song is a hymn. The Cantigas have survived in four manuscript codices: two at El Escorial, one at Madrid's National Library, and one in Florence, Italy.
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A more common system divides chapters according to their titles. The capital letters at the beginnings of sections stand out in the margin as in the Codices Alexandrinus and Ephraemi. The text is surrounded by a marginal commentary; it is the only codex that has both text and commentary in uncial script. The commentary is a catena of quotations of nine church fathers: Origen, Eusebius, Titus of Bostra, Basil, Isidore of Pelusium, Cyril of Alexandria, Sever from Antioch, Victor from Antioch, and Chrysostom.William Hatch, A redating of two important uncial manuscripts of the Gospels - Codex Zacynthius and Codex Cyprius, in: Quantulacumque studies presented to Kirsopp Lake ([c1937]), p. 333.
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The Cathedral Library standing in the southern part of the town, which was built in 1853 according to plans by József Hild is one of the richest religious libraries of Hungary, accommodating approximately 250,000 books, among which several codices and incunabula can be found, such as the Latin explanation of the ‘Song of Songs’ from the 12th century, the ‘Lövöföldi Corvina’ originating from donations of King Matthias, or the Jordánszky-codex, which includes the Hungarian translation of the Bible from 1516–1519. Along with Bakócz and Ulászló graduals, they conserve also the Balassa Bible, in which Balassa's uncle, Balassa András wrote down the circumstances of his birth and death.
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Minuscule 1143 (in the Gregory-Aland numbering), ε 1035 (von Soden), also known as the Beratinus 2 (Albanian: Kodiku i Beratit nr. 2), or Codex Aureus Anthimi (The Golden Book of Anthimos). It is a Greek minuscule manuscript of the New Testament on purple parchment, dated paleographically to the 9th century.K. Aland, M. Welte, B. Köster, K. Junack, Kurzgefasste Liste der griechischen Handschriften des Neues Testaments, Walter de Gruyter, Berlin, New York 1994, p. 108. This is one of the seven “purple codices” in the world to have survived to the present day, and one of the two known purple minuscules (Minuscule 565 is the other) written with a gold ink.
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Since early books were exclusively handwritten on handmade materials, sizes and styles varied considerably, and there was no standard of uniformity. Early and medieval codices were bound with flat spines, and it was not until the fifteenth century that books began to have the rounded spines associated with hardcovers today. Because the vellum of early books would react to humidity by swelling, causing the book to take on a characteristic wedge shape, the wooden covers of medieval books were often secured with straps or clasps. These straps, along with metal bosses on the book's covers to keep it raised off the surface that it rests on, are collectively known as furniture.
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After the Spanish conquest Otomi became a written language when friars taught the Otomi to write the language using the Latin script; the written language of the colonial period is often called Classical Otomi. Several codices and grammars were composed in Classical Otomi. A negative stereotype of the Otomi promoted by the Nahuas and perpetuated by the Spanish resulted in a loss of status for the Otomi, who began to abandon their language in favor of Spanish. The attitude of the larger world toward the Otomi language began to change in 2003 when Otomi was granted recognition as a national language under Mexican law together with 61 other indigenous languages.
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Charles Gibson, The Aztecs under Spanish Rule: A History of the Indians of the Valley of Mexico, 1519–1810, Stanford: Stanford University Press 1964. However, the viceroys and indigenous people both resisted to gain more freedom for themselves. As part of the Spanish incorporation of indigenous into the colonial system, the friars taught indigenous scribes to write their languages in Latin letters so that there are huge corpus of colonial-era documentation in the Nahuatl language, Mixtec, Zapotec, and Yucatec Maya as well as others. Such a written tradition likely took hold because there was an existing tradition of pictorial writing found in many indigenous codices.
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Some of the designs can be traced back to images found on codices and pre Hispanic cultures. Most of the designs are based on the flora and fauna of the Costa Chica region of Guerrero, especially those near Xochistlahuaca. These include petate mat patterns, fretwork, suns, stars, mountains, rivers, dogs, horses, donkeys, turtles, water bugs, birds, double headed eagles and various flowers. There are mathematical formulas that create patterns such as “pata de perro” (a kind of leaf that grows along the Santa Catarina River), “flores de piedra” (stone flowers), curvas de cola de tortuga (turtle tail curls), “flores de pina” (pineapple flowers) and “patas de gato” (cats’ feet).
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Codicological signs Codicology (from Latin , genitive , "notebook, book"; and Greek , -logia) is the study of codices or manuscript books written on parchment (or paper) as physical objects. It is often referred to as 'the archaeology of the book', concerning itself with the materials (parchment, sometimes referred to as membrane or vellum, paper, pigments, inks and so on), and techniques used to make books, including their binding. There are no clear-cut definitions: some codicologists say that their field encompasses palaeography, the study of handwriting, while some palaeographers say that their field encompasses codicology. The study of written features such as marginalia, glosses, ownership inscriptions, etc.
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As the largest, most populous continent and rich in resources, Asia is home to several of the world's oldest civilizations, that produced the majority of the great religious systems, the oldest known recorded myths and codices on ethics and morality. However, Asia's enormous size separates the various civilizations by great distances and hostile environments, such as deserts and mountain ranges. Yet by challenging and overcoming these distances, trade and commerce gradually developed a truly universal, Pan-Asian character. Inter-regional trade was the driving and cohesive force, by which cultural elements and ideas spread to the various sub-regions via the vast road network and the many sea routes.
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The Ancient British Church was canonically established with the consecration of Mar Julius (Jules Ferrette) in 1866 by Mar Boutros (Boutros ibn Salmo Mesko) who later became Patriarch Mar Ignatius Peter IV of the Syriac Orthodox Church of Antioch. However, as an autocephalous church, the Celtic Orthodox Church is not, and never has been, subject to the Syriac Orthodox Church and is not part of the Oriental Orthodox Church. The Celtic Orthodox Church is Weston Orthodox (part of the Communion of Western Orthodox Churches - see below) with its own Liturgy based on ancient Celtic codices. It is not part of or associated with Western Rite Orthodoxy.
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Grofe believes that this interval is quite close to a whole multiple of the sidereal year, returning the sun to precisely the same position against the background of stars. He proposes that this is an observation of the precession of the equinoxes and that the serpent series shows how the Maya calculated this by observing the sidereal position of total lunar eclipses at fixed points within the tropical year.Grofe, Michael John 2007 The Serpent Series: Precession in the Maya Dresden Codex p. vii Bricker and Bricker think that he based this on misinterpretation of the epigraphy and give their reasons in Astronomy in the Maya Codices.
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The codex contains the text of the Acts of the Apostles, Catholic epistles, Pauline epistles, and Book of Revelation on 276 parchment leaves (). The text is written in one column per page, in 27 lines per page. The biblical text is divided according to the (chapters), whose numbers are given at the margin, and their (titles) at the top of the pages. It contains Prolegomena, tables of the (tables of contents) before each book, lectionary markings at the margin (for liturgical use), subscriptions at the end of each book, numbers of , and treatise of Pseudo-Dorotheus on the Seventy disciples and twelve apostles (as codices 82, 93, 177, 613, 617).
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Please follow to Biblioteca Estense for more details. Rich in ancient codices, musical scores, cartography, drawings, prints and exquisite illuminated manuscripts, The Estense library stands as a key player in the d’Este inheritance. Established around the same time as the Galleria Estense, it has been considered by some Italian scholars as one of the most important art-historical libraries in Europe, not least due to the sheer variety of subject-matter documented by its folios. Works of exceptionally rare quality from the 4th century in Egypt to the 1930s, including the famed Bible of Borso d’Este, and the earliest attempts by the Ferrarese to map Catalan in the New World.
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Huematzin () is mentioned in some Mesoamerican codices as being a sage and a member of Toltec nobility and scholar who lived during the end of the 8th century. It is unknown whether he was an actual historical person or a legendary figure. According to the Aztec chronicles he was the wisest man in Tollan, city of the Toltecs which may or may not be identical with the archeological site of Tula, and he owned many sacred books (called teoamoxtli in Nahuatl). Huematzin's name is in a manuscript by the indigenous scholar and nobleman Fernando de Alva Cortés Ixtlilxochitl, "Relaciones Históricas", written some time around 1600.
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CLA statistics: Contents CLA statistics: Provenance alt=CLA statistics on manuscript displacements: provenance by date and place of conservation alt=CLA statistics on manuscript displacements: model of both production and displacement according to content With the various supplements, the CLA comprise 1884 codices or scrolls and more than 2,000 works, including a great number of fragments. Before the mid 4th century, only fragmentary scraps of literary texts and ancient classics survive; afterwards, until 800, most works are of a theological character. The copying and production of texts of secular interest stopped almost completely around the 6th and 7th centuries. The facts found about Italy are remarkable in particular.
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Following Justinian's reign the Empire entered a period of rapid decline partially enabling the Arab conquests which would further weaken the Empire. Knowledge of Latin, which had been in decline since the fall of the West, virtually disappeared making many of the old legal codices almost inaccessible. These developments contributed to a dramatic weakening of legal standards in the Empire and a substantial drop in the standards of legal scholarship. Legal practice would become much more pragmatic and, as knowledge of Latin in the Empire waned, direct use of Justinian's "Corpus Juris Civilis" would be abandoned in favor of summaries, commentaries, and new compilations written in Greek.
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Codex Ephraemi Rescriptus (Paris, National Library of France, Greek 9; Gregory-Aland no. C or 04, von Soden δ 3) is a fifth-century Greek manuscript of the Bible, sometimes referred to as one of the four great uncials (see Codices Sinaiticus, Alexandrinus and Vaticanus). The manuscript is not intact: in its current condition, Codex C contains material from every New Testament book except 2 Thessalonians and 2 John; however, only six books of the Greek Old Testament are represented. It is not known whether 2 Thessalonians and 2 John were excluded on purpose, or whether no fragment of either epistle happened to survive.
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Karl Anton Nowotny (June 21, 1904 in Hollabrunn – December 31, 1978 in Vienna) was an Austrian ethnographer, art historian and academic, specialising in the study of Mesoamerican cultures. He is most renowned for his analyses and reproductions of Mesoamerican codices, and his commentaries on their iconography and symbolisms. Nowotny was a pioneer and leading exponent of applying comparative ethnography to the study of pre-Columbian and conquest- era texts and codices.Boone 2007, p.87 In this technique, the meaning and symbolism of the texts are analysed and compared with the cultural practices and beliefs of modern indigenous Mesoamerican peoples whose traditions have been maintained.
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Vast destruction of the broad quartos of the early centuries took place in the period which followed the fall of the Western Roman Empire, but palimpsests were also created as new texts were required during the Carolingian Renaissance. The most valuable Latin palimpsests are found in the codices which were remade from the early large folios in the 7th to the 9th centuries. It has been noticed that no entire work is generally found in any instance in the original text of a palimpsest, but that portions of many works have been taken to make up a single volume. An exception is the Archimedes Palimpsest (see below).
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Teresa Castello Yturbide, The Art of Featherwork in Mexico, Mexico: Fomento Cultural Banamex 1993. Indigenous writings Indians continued production of written manuscripts in the early colonial era, especially codices in the Nahua area of central Mexico. An important early manuscript that was commissioned for the Spanish crown was Codex Mendoza, named after the first viceroy of Mexico, Don Antonio de Mendoza, which shows the tribute delivered to the Aztec ruler from individual towns as well as descriptions of proper comportment for the common people. A far more elaborate project utilizing indigenous scribes illustration is the project resulting in the Florentine Codex directed by Franciscan Bernardino de Sahagún.
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Much of what is known about how the ancient Mayans created and played music comes from the iconography that is preserved in the ceremonial pieces of mural art, or codices. One example is found in the ancient Maya archaeological site of Bonampak, Mexico, where there are walls showing artwork of a group of Mayan warriors playing long trumpets, as portrayed in the Mayan theatrical play Rabinal Achí. Many kinds of instruments were used, but they essentially broke down into two categories, being wind instruments (aerophones) and percussion instruments (idiophones). The wind instrument family consisted of cane and bone flutes, different types of whistles, ocarinas of various designs, and other sibilant vessels.
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On 9 June 1907, during a trip to Italy, Eisler visited the library of the Archbishop’s Palace in Udine to photograph some codices. After Eisler had finished taking photographs and left, the librarian noticed that a fifteenth century codex called the Virginis et Passionis was missing and called the authorities to report the theft. The police picked up Eisler for questioning, and while he was being held at the station he grabbed a pen knife from a desk and stuck it into his throat, but the wound was superficial. Upon confessing to the theft, Eisler was confined to await trial and, as a foreigner, he was held without bail.
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In 1671 he prepared an elaborate prospectus, setting forth the general scope and character of the new edition and the principles by which the editors were to be guided. Manuscripts came to the Maurists from various countries, and Pope Clement X sent them codices from the Vatican Library, together with all the materials that had been gathered there under Pope Clement VIII for a projected edition of the Opera Augustini. When the first two volumes were about to be printed, the work was suddenly arrested, 18 Sept., 1675, by two lettres de cachet from Louis XIV, decreeing the banishment of both Delfau and Guérard from Paris.
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The Cantigas de Santa Maria ("Canticles of St. Mary") are 420 poems with musical notation, written in Galician-Portuguese during the reign of Alfonso X El Sabio (1221–1284) and often attributed to him. It is one of the largest collections of monophonic (solo) songs from the Middle Ages and is characterized by the mention of the Virgin Mary in every song, while every tenth song is a hymn. The manuscripts have survived in four codices: two at El Escorial, one at Madrid's National Library, and one in Florence, Italy. Some have colored miniatures showing pairs of musicians playing a wide variety of instruments.
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At Toledo, king Alfonso VI of Castile did not recognize the Mozarabs as a separate legal community, and thus accentuated a steady decline which led to the complete absorption of the Mozarabs by the general community by the end of the 15th century. As a result, the Mozarabic culture had been practically lost. Cardinal Cisneros, aware of the Mozarabic liturgy historical value and liturgical richness, undertook the task of guaranteeing its continuation, and to this end gathered all the codices and texts to be found in the city. After they had been carefully studied by specialists, they were classified and in 1502 the Missal and Breviary were printed.
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Some of the same poets (and others) practiced their craft in the court of Afonso III of Portugal, who had been educated in France. The main manuscript sources for Galician-Portuguese verse are the Cancioneiro da Ajuda probably a late 13th- century manuscript, the Cancioneiro da Vaticana and the Cancioneiro da Biblioteca Nacional (also called Cancioneiro Colocci-Brancuti). Both these latter codices were copied in Rome at the behest of the Italian humanist Angelo Colocci, probably around 1525. There was a late flowering during the reign of King Dinis I (1261–1325), a very learned man, whose output is the largest preserved (137 texts).
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In addition to the large manuscripts named above, we also have a few songs with music in the Vindel Parchment, which contains melodies for six cantigas d'amigo of Martin Codax, and the Pergaminho Sharrer, a fragment of a folio with seven cantigas d'amor of King Dinis. In both these manuscripts the poems are the same we find in the larger codices and moreover in the same order. miniature of the Cancioneiro da Ajuda. By the middle of the 15th century troubadour verse was effectively dead, replaced by a limper form of court poetry, represented in the Cancioneiro Geral compiled in the 16th century by poet and humanist Garcia de Resende.
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As a group, Tiberian masoretic codices share similar but not identical parashah divisions throughout the Bible. Unlike the Babylonian mesorah, however, Tiberian masoretic notes never mention the parashah divisions or attempt to systematize them. This is related to the fact that the Babylonian lists are independent compositions, while the Tiberian notes are in the margins of the biblical text itself, which shows the parashot in a highly visible way. In the centuries following the Tiberian mesorah, there were ever-increasing efforts to document and standardize the details of the parashah divisions, especially for the Torah, and even for Nevi'im and Ketuvim as time went on.
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The Pacific Coast of Guatemala, thought to be the original source of Olmec culture, was, and remained, an important area of cacao cultivation. The Maya passed on the knowledge of cacao through oral histories, in Jade and Obsidian among other stonework, pottery and the creation of intricate, multicolored documents (codices) that extolled cacao and documented its use in everyday life and rituals, centuries before the arrival of the Spanish. In the centuries after initial contact between the Spaniards and indigenous peoples of the New World, hundreds of descriptive accounts, monographs and treatises were published that contained information on the agricultural, botanical, economic, geographical, historical, medical and nutritional aspects of cacao/chocolate.
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On 4 April 2011, Philip R. Davies posted a statement on Sheffield's Biblical Studies blog suggesting that, while he recognized that the images were modern, the codices were probably not a hoax nor "forgeries". On the same day an unconfirmed report appeared, dated to 3 April, on the MEMRI Web site quoting Ziyad Al-Sa'd, director-general of Jordan's antiquities authority, as saying that the items were found in Jordan and sold on the black market to an "Israeli antiquities dealer". There was no indication of whether Hassan Saeda was meant here.Jordanian Official: Ancient Manuscripts Discovered In Jordan Sold On Black Market To Israel Dealer, 4 April 2011.
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It also always included books from the Septuagint tradition, which by this date had ceased to be used by Jews, but which were copied in Greek Bibles as their Old Testament. Modern critical editions of the Septuagint take their texts from the Old Testament found in the great 4th/5th-century uncial codices: Codex Vaticanus, Codex Sinaiticus, and Codex Alexandrinus. However, no two of these present exactly the same canon of Old Testament books. Similarly, Vulgate Old Testaments continued to vary in their content throughout the Middle Ages, and this was not considered problematic until Protestant Reformers questioned the canonical status of books outside the Hebrew canon.
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At the very left of the bas-relief, an official involved in the census (the iurator or "oath taker") records the identity and the property holdings of a man standing before him, holding wax tablets in one hand and stretching out the other, in the gesture of the oath (professio). His statements are recorded in a codex, made up of two wooden tabulae, which the iurator has on his knees. Six more of these codices can be seen stacked at his feet.Ségolène Demougin, La mémoire perdue : à la recherche des archives oubliées, publiques et privées, de la Rome antique, Publications de la Sorbonne, 1994, p.
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As almost all of the communities in Jalisco, Oconahua has a main square with its integrated Kiosk. In the south, well groomed, wearing his only temple dedicated to St. Michael the Archangel, while to the north, are the administrative offices of this place. Although many people have implied that Moctezuma was a retiring king, more contemplative than bellicose, colonial codices point out that he was an accomplished warrior and managed to extend the tributary system rather than lose land, like Tizoc before him. Campaigns under his name travelled south to Tapachula in the Xoconochco region (in the modern state of Chiapas) and the Chontal Maya states of Xicallanco in Tabasco.
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A 1506 painting by Bernhard Strigel with banderole. The term is also used in art and architecture for a speech scroll or streamer, representing a roll of parchment carried by or surrounding a figure or object, for bearing an inscription, mainly during the medieval and Renaissance periods. In particular banderoles were used as attributes for Old Testament prophets, as may be seen in the Santa Trinita Maestà by Cimabue, (Uffizi, 1280–90), Duccio's Maestà (1308–11), and other works. The convention had a historical appropriateness, as the Old Testament was originally written on scrolls, whereas nearly all surviving New Testament manuscripts are codices (like modern books).
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The Philokalia ( "love of the beautiful, the good", from philia "love" and kallos "beauty") is "a collection of texts written between the 4th and 15th centuries by spiritual masters" of the Eastern Orthodox Church mystical hesychast tradition. They were originally written for the guidance and instruction of monks in "the practice of the contemplative life".Ware (1979), pp. 14-15. The collection was compiled in the 18th century by Nicodemus the Hagiorite and Macarius of Corinth based on the codices 472 (12th century), 605 (13th century), 476 (14th century), 628 (14th century) and 629 (15th century) from the library of monastery of Vatopedi, Mount Athos.
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The seminary was dedicated on 22 October 1873. At the opening of the institution the faculty included the rector, Dr. Israel Hildesheimer, and two lecturers, Dr. David Hoffmann (for the Talmud, ritual codices, and Pentateuch exegesis) and Dr. Abraham Berliner (for post-Talmudic history, history of literature, and auxiliary sciences). In 1874, Dr. Jacob Barth, subsequently son-in-law of Hildesheimer, was added to the faculty as lecturer in Hebrew, exegesis of the Bible with the exception of the Pentateuch, and religious philosophy. Dr. Hirsch Hildesheimer, son of the founder and a graduate of the seminary, was appointed in 1882 lecturer in Jewish history and the geography of Palestine.
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Many Zoroastrian temples were accompanied by a library that was designed to collect and promote religious content. One of the main outcomes of rulers’ interest in consolidating the science in the country was the establishment of Gundeshapur Scientific Centre being composed of a library, a hospital and an accompanying academy at the time of the King Shapur I. For the sake of enriching the existing Library resources, ambassadors were sent to widespread geographical regions e.g. China, Rome and India to inscribe the manuscripts, codices, and books; translated them to Pahlavi from diverse languages e.g. Sanskrit, Greek and Syriac and brought them to Academy of Gundishapur.
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The Second Apocalypse of James is the fourth tractate placed right after the First Apocalypse of James of what is now known as Codex V. It is believed to have been written around the second century CE, and then buried and lost until it was rediscovered amongst 52 other Gnostic Christian texts spread over 13 codices by an Arab peasant, Mohammad Ali al- Samman, in the Egyptian town of Nag Hammadi late in December 1945. The gnostic text contains many Jewish-Christian themes, making many scholars think it to be one of the earlier texts, originally from the early or mid-second century. Wilhelm Schneemelcher, ed., translation by R. McL.
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The Lady Burdett-Coutts According to the colophon the manuscript was written by Theodoros, a scribe, in the year of the world 6938, meaning A.D. 1439. The colophon states: Παρ εμοι του ευτελους και αβρωτιμου παντων μεροπων και χωρικου γραφεως θεοδορου του κοτζα εκ χωρας μετωνης τελειωτεν εν ετει συστασεως κοσμου ς λη. Ιν. Η. Απο δε της ενσαρκου οικονομιας αυλ μηνι μαιω λα. ; Location In 1864, the manuscript was in the possession of a dealer at Janina in Epeiros. It was then purchased from him by a representative of Baroness Burdett-Coutts (1814–1906), a philanthropist, together with other Greek manuscripts (among them codices 532-546).
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Plaque at Yuso monastery commemorating "the first sentences in the Basque language"Aemilianensis 60 has been publicized as the earliest known codex with inscriptions in Basque, though other codices are posited. Only two of the glosses in Aemilianensis 60 (of a total of about one thousand) are actually in Basque. Glosas en vascuence article by Juan Ángel Nieto Viguera on the Basque glosses These short texts (only 6 words in total) can be seen on the 1974 plaque. However, it has been suggested that some of the Romance glosses reflect the influence of the Basque language, the implication being that their author was a fluent Basque-speaker.
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The Damascus Pentateuch came to renown owing largely to the works of the bibliophile, David Solomon Sassoon, who bought the codex in Damascus in the early 20th century. It is one of the oldest extant Bible codices, ranking along with the Aleppo Codex and Leningrad Codex. In many places, the Damascus Pentateuch follows the traditions of the masorete, Aaron ben Asher, in plene scriptum and defective scriptum, as well as in most large and small letters, being harmonious with the Masoretic variants prescribed by Ben-Asher up to 52% of the time.Israel Yeivin, The Aleppo Codex of the Bible (A Study of its Vocalization and Accentuation), Jerusalem 1968, p. 361.
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The autograph of The Conversion of Kartli (CoK) has not survived and until recently there were only two manuscripts which have been extensively studied. These are the codices of Shatberdi and Chelishi. The Shatberdi Codex, the oldest of the extant CoK manuscripts, was copied in 973 under the supervision of the monk John at the Georgian monastery of Shatberdi in what is now northeastern Turkey. It was discovered in 1888 and published in 1890 by the Georgian scholar Ekvtime Taqaishvili. The second variant, Chelishi Codex, so named after a monastery in Georgia where it was found in 1903, was copied in the 14th or 15th century.
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91 During this period, reproduction of the manuscripts was rarely authorized for printers who needed working copies on which to write notes and make corrections whenever printing critical editions, since it was believed that the value of a manuscript would greatly decline once the editio princeps (first edition) had been published.Senator Domenico Malipiero objected to expenditures for the construction of the library on the basis that the codices would have little value once the texts had been printed. This opinion persisted. In 1541 the Avogador Bernardo Zorzi criticized the ease with which copies were made on the grounds that they diminished the value and importance of the originals.
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Evidence suggests that codices and other classic texts were written by scribes—usually members of the Maya priesthood—in Classic Maya, a literary form of the extinct Chʼoltiʼ language. It is possible that the Maya elite spoke this language as a lingua franca over the entire Maya-speaking area, but texts were also written in other Mayan languages of the Petén and Yucatán, especially Yucatec. There is also some evidence that the script may have been occasionally used to write Mayan languages of the Guatemalan Highlands. However, if other languages were written, they may have been written by Chʼoltiʼ scribes, and therefore have Chʼoltiʼ elements.
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Although Robert Estienne was printing Bibles in Latin as early as 1528, he printed his first Greek New Testament in 1546. Despite its similarity to the works of Erasmus, Estienne did not credit Erasmus and rather claimed to be influenced by ancient codices. The first two are beautiful Greek texts, called O mirifica. The third and most significant is known as the Editio Regia or the "Royal Edition", published in 1550 for King Henri II. It is significant because the Greek font made by Garamond became the most used Greek font for European printers and it combined over 15 Greek sources with annotations in the margins.
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"El Caracol" observatory temple at Chichen Itza, Mexico. Maya astronomical codices include detailed tables for calculating phases of the Moon, the recurrence of eclipses, and the appearance and disappearance of Venus as morning and evening star. The Maya based their calendrics in the carefully calculated cycles of the Pleiades, the Sun, the Moon, Venus, Jupiter, Saturn, Mars, and also they had a precise description of the eclipses as depicted in the Dresden Codex, as well as the ecliptic or zodiac, and the Milky Way was crucial in their Cosmology.Maya Astronomy A number of important Maya structures are believed to have been oriented toward the extreme risings and settings of Venus.
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Rectangular halls connected to the hemicycle have been suggested to be libraries because of their similar set-up to those in the Baths of Caracalla. Historians, to support this theory, have demonstrated that these halls with their niches could properly house scrolls and/or codices. (The author of the Life of Probus mentions that part of the Bibliotheca Ulpia, was located in the Forum of Trajan, and part within the Baths of Trajan, although he later contradicts that statement when referring to the Bibliotheca Ulpia). The presence of similar spaces in the Baths of Caracalla and the Baths of Trajan therefore makes it not unreasonable to assume that the baths of Diocletian contained a library.
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The library collection is the oldest in Switzerland, and one of earliest and most important monastic libraries in the world. The library holds almost 160,000 volumes, with most available for public use. In addition to older printed books, the collection includes 1650 incunabula (books printed before 1500), and 2100 manuscripts dating back to the 8th through 15th centuries; among the most notable of the latter are items of Irish, Carolingian, and Ottonian production. These codices are held inside glass cases, each of which is topped by a carved cherub offering a visual clue as to the contents of the shelves below; for instance, the case of astronomy- related materials bears a cherub observing the books through a telescope.
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Gospel of in Vaticanus 354 The Greek text of this codex is a representative of the Byzantine text-type in close relationship to the codices Codex Mosquensis II, Codex Washingtonianus. Kurt Aland placed it in Category V (2061 1051/2 42 12S). It belongs to the textual family K1. In it has marginal comment: "In many ancient copies which I have met with I found Barabbas himself likewise called Jesus; that is, the question of Pilate stood there as follows, Τινα θελετε απο των δυο απολυσω υμιν, Ιησουν τον Βαραββαν η Ιησουν τον λεγομενον Χριστον; for apparently the paternal name of the robber was Barabbas, which is interpreted Son of the teacher".
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Folio 163, the first page of John The Greek text of the codex is a representative of the Byzantine text-type. Hermann von Soden classified it to the textual family Kr. Kurt Aland placed it in Category V. According to the Claremont Profile Method it represents the textual family Family Kr in Luke 1, Luke 10, and Luke 20 as perfect member of the family. Textually it is close to the codex 201. In some cases it supports readings of the codices Vaticanus, Ephraemi Rescriptus, Bezae, Cyprius, and Regius. It has several unique readings in Matthew 6:1; 9:5; 20:29; 26:65; Luke 1:11; 16:3; 17:6; John 14:30.
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The most important manuscripts are the four great poetical codices of the late 10th and early 11th centuries, known as the Cædmon manuscript, the Vercelli Book, the Exeter Book, and the Beowulf manuscript. While the poetry that has survived is limited in volume, it is wide in breadth. Beowulf is the only heroic epic to have survived in its entirety, but fragments of others such as Waldere and the Finnesburg Fragment show that it was not unique in its time. Other genres include much religious verse, from devotional works to biblical paraphrase; elegies such as The Wanderer, The Seafarer, and The Ruin (often taken to be a description of the ruins of Bath); and numerous proverbs, riddles, and charms.
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Codices are described in certain works by the Classical Latin poet, Martial. He wrote a series of five couplets meant to accompany gifts of literature that Romans exchanged during the festival of Saturnalia. Three of these books are specifically described by Martial as being in the form of a codex; the poet praises the compendiousness of the form (as opposed to the scroll), as well as the convenience with which such a book can be read on a journey. In another poem by Martial, the poet advertises a new edition of his works, specifically noting that it is produced as a codex, taking less space than a scroll and being more comfortable to hold in one hand.
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In April 1837, when still the Assistant Keeper of Manuscripts, Madden was shown a garret of the old museum building which contained a large number of burnt and damaged fragments and codices of vellum manuscripts. Madden immediately identified them as part of the Cotton library collection, which had been badly damaged in a fire of 1731. During his tenure as Keeper of Manuscripts, Madden undertook extensive conservation work on the Cotton manuscripts (often in the face of opposition from the Museum's board, who deemed the enterprise prohibitively expensive). In collaboration with the bookbinder Henry Gough, he developed a conservation strategy that restored even the most badly damaged fragments and manuscripts to a usable state.
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In Norse mythology, Barri is the place where Freyr and Gerðr are to consummate their union, as stated in the Skírnismál: :Barri the grove is named, :which we both know, :the grove of tranquil paths. :Nine nights hence, :there to Niörd’s son :Gerd will grant delight. : ::—För Skirnis eðr Skirnismál (39), Thorpe's translation In Snorri Sturluson's account of the myth (found in Gylfaginning, 37), the place is called Barrey or Barey:Two out of the four main manuscripts of the Prose Edda (Codices Trajectinus and Wormianus) have the name Barrey, another (Codex Regius) has the alternative form Barey. :And nine nights later she was to come to the place called Barrey, and then go to the bridal with Freyr.
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The monastery, dedicated to Saints James and Benedict, was founded in around 739/740 as a Benedictine abbey by members of the Huosi, a Bavarian noble clan, who also provided the three brothers who served one after the other as the first three abbots, traditionally named as Lanfrid, Waldram (or Wulfram), and Eliland, for nearly a century. It is possible that Saint Boniface had an involvement in the foundation; he may have consecrated the church (to the holy Trinity),Bauerreiss 4-6. though this is not widely accepted.Hemmerle 85-86 There was here a school of writing, whose work survives in the form of numerous codices of the 8th and 9th centuries.
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According to the colophon on folio 258, the manuscript was written by monk Theodoros Hagiographita in the 6800 year from creation of the world, it means in 1292 CEHenri Omont, Notes sur les manuscrits grecs du British Museum, Bibliothèque de l’École des Chartes, 45 (1884), p. 349. in Thessalonica, monastery of Philokalos. According to the note from 14th century on folio 8 verso, it was presented by monk Dositheos, son of the grammaticus Demetrios of Thessalonica, to the archon Alexios. Giovanni Saibante, of Verona, was its owner in the first half of the 18th century.Codex Burney 21 at the British Library It once belonged to Charles Burney, as codices 480, 481, 482, 485, and ℓ 184.
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Pianigiani, Gaia. "Cardinal Carlo Martini, Papal Contender, Dies at 85", The New York Times, 31 August 2012 Martini completed his studies in philosophy at the Jesuits' House of Studies in Gallarate, in the province of Milan, and theology at the faculty of theology in Chieri. In 1958, Martini was awarded his doctorate in fundamental theology from the Pontifical Gregorian University, with a thesis exploring the problems of the Resurrection accounts. After some years of teaching at the faculty of Chieri, he returned to Rome and earned another doctorate in Scripture at the Pontifical Biblical Institute, graduating summa cum laude, with a thesis on a group of codices of the Gospel of Luke.
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The first Portuguese chronicler to attempt a systematic chronology of the India Armadas seems to have been Diogo do Couto, in his appendix to João de Barros's Décadas da Ásia ("Decades of Asia"), entitled " "De todas as Armadas que os Reys de Portugal mandáram à Índia, até que El-Rey D. Filippe succedeo nestes Reynos", de 1497 a 1581" (Dec X, Pt.1, Bk. 1, c.16). Other codices include "Relação das Náos e Armadas da India com os Sucessos dellas que se puderam Saber, para Noticia e Instrucção dos Curiozos, e Amantes da Historia da India" ("Relation of the Ships and Armadas of India") (Codex Add. 20902 of the British Library), covering the period from 1497 to 1653.
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He procured copies of the Greek manuscripts belonging to Cardinal Bessarion, and acquired other rare codices from the monastery of Mount Athos. The first printed Greek edition of the works of Josephus, based on texts from Mendoza's collection, was edited by the Flemish humanist Arnoldus Arlenius, who worked in Mendoza's library, and published in Basle by Hieronymus Froben in 1544. He acted for some time as military governor of Siena, represented Spain diplomatically at the Council of Trent, and in 1547 was nominated special plenipotentiary at Rome, where he remained till 1554. He was never a favourite of Philip II, and a quarrel with a courtier resulted in his banishment from court in June 1568.
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Nikolaes Heinsius the Elder (1620–1681) Nicolaas Heinsius the Elder (; 20 July 1620 – 7 October 1681) was a Dutch classical scholar and poet, son of Daniel Heinsius. Heinsus was born in Leiden, Netherlands. His boyish Latin poem Breda expugnata was printed in 1637, and attracted much attention. In 1642 he began his wanderings with a visit to England in search of manuscripts of the classics; but he met with little courtesy from the English scholars. In 1644 he was sent to Spa to drink the waters; his health restored, he set out once more in search of codices, passing through Leuven, Brussels, Mechelen, Antwerp and so back to Leiden, everywhere collating manuscripts and taking philological and textual notes.
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With respect to its branch of research in Indology, the French Institute of Pondicherry has a collection of 8,600 Hindu religious manuscripts and similar records, forming part of India’s National Mission for Manuscripts. Comprising 8,187 ancient palm-leaf bundles, 360 paper codices and 1,144 recent paper transcripts, it is the largest collection of manuscripts primarily transmitting texts of the Saiva Siddhanta tradition of Hinduism. The collection was started in 1955 by the institute's founder-director, Jean Filliozat, who desired to explain the Hindu temple and what happens in it. The manuscripts were gathered from collections of temples, priests and monasteries across South India and brought to the institute with the intention of preserving, transcribing and translating them.
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The various collections that we generically term "Rare books and manuscripts" encompass the most valuable and important heritage assets in the BNP's holdings. The collection of Manuscripts is currently actually made up of six collections, with library and archive documents of various genres and types and with a wide range of origins, from the 12th century to the present day. The overall collection contains a total of around 15,000 codices and 36,000 sundry manuscripts. The collection of rare Printed Books is made up of a selection of works whose rarity, age or publishing characteristics earn them a place in the BNP's "Valuable Reserve" of printed books, which numbers more than 30,000 items.
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SCA musicians and storytellers not only perform historical period pieces but often compose new period-style works, some of which are based on SCA culture. These may be in the style of ancient forms, such as a new version of a Child Ballad, or a piece recounting (in period style) some aspect of the "Current Middle Ages" such as a history of an SCA kingdom, a tribute to an individual, or an account of an event. Filking, the often-humorous setting of new lyrics to an extant tune, is also a common performance style. This practice has ample historical antecedent; ancient musical codices are full of tropes that set new lyrics to existing tunes.
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An Outline Dictionary of Maya Glyphs: With a Concordance and Analysis of Their Relationships is a monograph study of the Maya script by William E. Gates, first published in 1931. The inventory of glyphs used in Gates' analysis was compiled and drawn from the Madrid, Dresden and Paris codices, rather than from monumental inscriptions and stelae. It was published at a time when the Maya script remained wholly undeciphered and the type of writing system the script represented was unknown and much debated among Mayanists. Gates' work represented one of the major attempts in this pre-decipherment era of Mayanist scholarship to catalogue and analyse Maya glyphs as a prelude to uncovering their meaning.
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Ethécatl, the Acolhua God of Wind, Musée du quai Branly The Acolhua are a Mesoamerican people who arrived in the Valley of Mexico in or around the year 1200 CE.Smith (1984, p.171), who arrives at this date by averaging six dates mentioned in early codices. The Acolhua were a sister culture of the Aztecs (or Mexica) as well as the Tepanec, Chalca, Xochimilca and others. The most important political entity in ancient Mesoamerica was the Triple Alliance (Nahuatl, excan tlatoloyan), founded in 1428 when the rulers of Tenochtitlan, Tetzcoco, and Tlacopan formed an alliance that replaced the Tepanec Empire of Azcapotzalco and eventually integrated into a single polity the most developed regions of western Mesoamerica.
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Pineda Covalin's designs are inspired by elements of Mexican indigenous and contemporary art, as the brand works to portray the diversity of Mexico through its cultures. Their designs are characterized for having representations of cultural elements such as architecture, sculpture, painting, codices, gastronomy and people themselves. Cristina Pineda states that the purpose of their designs is also to "create a bridge of communication among Latin America (countries)", as they invite consumers to know more about the culture through products that tell stories. Ricardo Covalín supports the statement, saying that these stories also belong to all the participants in the creation process, as well as the generations that have helped maintain techniques and traditions alive up to our days.
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The Nowell Codex (BL Cotton Vitellius A. xv, ignoring a later volume bound in with it) is an Old English manuscript of about 1000 to 1010. It is famous for the only text of Beowulf but also includes a life of Saint Christopher, Wonders of the East (a description of various far-off lands and their fantastic inhabitants), a translation of a Letter of Alexander to Aristotle, and the poem Judith based on the Old Testament Book of Judith.British Library page on the Nowell Codex. It is one of the four Old English Poetic Codices from which the bulk of surviving Old English poetry comes, all of which can be classed as miscellanies.
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Classical Otomi is the name used for the Otomi language as spoken in the early centuries of Spanish colonial rule in Mexico and documented by Spanish friars who learned the language in order to catechize the Otomi peoples. During the colonial period, many Otomis learned to write their language in Roman letters. As a consequence, a significant number of documents in Otomi, both secular and religious, exist from the period, and the most well-known documents are the Codices of Huichapan and Jilotepec.Ecker, Lastra & Bartholomew 2001 Text in classical Otomi is not easily accessible since the Spanish speaking friars failed to differentiate the varied vowel and consonant sounds of the Otomi language.
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According to the story, the god indicated their new home with a sign, an eagle perched on a nopal cactus with a snake in its beak. This image appears in Codex Mendoza, one early post-conquest manuscript of many Aztec codices or pictorial texts, and since Mexico's independence from Spain in 1821, the image is in the center of the Mexican flag. Between 1325 and 1521, Tenochtitlan grew in size and strength, eventually dominating the other city-states or altepetl around Lake Texcoco and in the Valley of Mexico. When the Spaniards arrived, the Aztec Empire reached much of Mesoamerica, touching both the Gulf of Mexico to the east and the Pacific Ocean to the west.
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John Leonard Hug, Writings of the New Testament, translated by Daniel Guildford Wait (London 1827), p. 198 ff. Starting with Karl Lachmann (1850), manuscripts of the Alexandrian text-type have been the most influential in modern, critical editions of the Greek New Testament, achieving widespread acceptance in the text of Westcott & Hort (1881), and culminating in the United Bible Society 4th edition and Nestle-Aland 27th edition of the New Testament. Until the publication of the Introduction of Westcott and Hort in 1881 remained opinion that the Alexandrian text is represented by codices B, C, L. The Alexandrian text is one of the three ante-Nicene texts of the New Testament (Neutral and Western).
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Rabbi Avraham Al-Naddaf made several trips to Yemen in subsequent years as a rabbinic envoy in order to raise money for the beleaguered Jews of Yemen who had immigrated some years earlier. He became the chief sponsor for building a hostelry and Beit midrash for his community in Jerusalem,Shalom 'Uzayri, Galei-Or, Tel-Aviv 1974, p. 23 (Hebrew). as well as initiated the first printing of a Yemenite Siddur, with the Etz Ḥayim commentary of Maharitz, as well as Hebrew Bible codices which were proofread by him and by the Chief Rabbi of Yemen, Rabbi Yihya Yitzhak Halevi, and sent by post to Jerusalem.Shelomo Al-Naddaf, Zekhor Le’Avraham (ed. Uzziel Alnaddaf), Jerusalem 1992, p.
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Construction of the convent of San Antonio de Padua began in 1553 by fray Diego de Landa, who later instituted an inquisition called the auto de fé against the Maya at Maní and burned the Maya codices.. Landa and the encomendero, Francisco Hernández, engaged in a three-year legal battle beginning in 1556 to determine if the church, or the Spanish authorities had jurisdiction of the area. Hernández finally broke under the strain, agreed to submit to Landa's authority, and died shortly after his release from prison in 1561, the same year work on the convent was completed. Juan Cueva Santillán was the encomendero at Izamal in 1577 and filed a report on his duties there in 1581.
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Neither Shi'a believe those surahs are included in the Qur'an, but some have claimed that the Shi'a do indeed believe those surahs to be an authentic part of the Qur'an and include them therein (in what has been dubbed the Shi'a Quran). However, the Shi'a dismiss this as unfounded accusations aimed at accusing Shi'as of believing in the corruption of the Qur'an. No copy of the Quran exists with the addition of these two surahs and there is no mention of them found in any of the earliest codices of the Quran and Hadith. The author of text on the other hand is said to have been a Parsi according to some academics.
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The private press movement, and its renowned body of work – relative to the larger world of book arts in Western civilization – is narrow and recent. From one perspective, collections relating to book arts date back to before the High Middle Ages. As an illustration of scope and influence, a 1980 exhibition at Catholic University of America, "The Monastic Imprint," highlighted the influence of book arts and textual scholarship from 1200 to 1980, displaying hundreds of diplomas, manuscript codices, incunabula, printed volumes, and calligraphic and private press ephemera. The displays focused on five areas: (1) Medieval Monasticism, Spirituality, and Scribal Culture, A.D. 1200–1500; (2) Early Printing and the Monastic Scholarly Tradition, ca.
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Glagolita Clozianus The Glagolita Clozianus is a 14-folio Glagolitic Old Church Slavonic canon miscellany, written in the eleventh century. What remained of an originally very large codex, having probably 552 folios (1104 pages), are 14 folios containing five homilies. Two of the homilies are complete; one by John Chrysostom and one by Athanasius of Alexandria, and three of them are fragments, one by John Chrysostom, one by Epiphanius of Salamis and one that is usually attributed to Methodius. Four of those homilies are known from other Old Church Slavonic codices, the exception being the one usually attributed to St. Methodius, which is found only in Clo, and sometimes referred to as the Anonymous Homily.
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The illustrations of medieval codices were known as illuminations, and were individually hand drawn and painted. With the invention of the printing press during the 15th century, books became more widely distributed, often illustrated with woodcuts. Some of the earliest illustrations come from the time of ancient Egypt (Khemet) often as hieroglyph. A classic example of illustrations exists from the time of The Tomb of Pharaoh Seti I, circa 1294 BC to 1279 BC,who was father of Ramses II, born 1303 BC. 1600s Japan saw the origination of Ukiyo-e, an influential illustration style characterised by expressive line, vivid colour and subtle tones, resulting from the ink-brushed wood block printing technique.
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Reese, p. 65. An unusual feature of this mass is that it contains music not only for the Ordinary (Kyrie, Gloria, Credo, Sanctus, Agnus Dei) but the Proper as well; in this regard it resembles the Missa Sancti Jacobi of Guillaume Dufay, which is often considered to be the earliest example of fauxbourdon to which the term was applied by the composer.Trowell, Grove Libert's mass uses a plainsong source which permeates all the movements, and migrates from voice to voice.Reese, p. 66 Stylistically, this mass, as well as his other compositions, fit the period around 1430. Libert also wrote a setting of the Kyrie for four voices. Both this Kyrie and the complete mass survive in the Trent Codices.
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Coat of arms of Cardinal Bessarion The private library of Cardinal Bessarion constitutes the historical nucleus of the Marciana. In addition to liturgical and theological texts for reference, Bessarion's library initially reflected his particular interests in ancient Greek history, Platonic philosophy, and science, especially astronomy. Some of these texts were brought by Bessarion when he arrived in Italy (1438) for the Council of Ferrara-Florence; others were shipped at an unknown later date from the Venetian city of Modone (Methoni), near Mystras where Bessarion had studied under Gemistus Pletho. Among the early codices were works by Cyril of Alexandria, Euclid, Ptolemy, and Strabo, some of which were rare, if not unknown, in Western Europe.
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The base of the stem is densely covered with conspicuous white rhizomorphs, a characteristic uncommon amongst Psilocybe species. The species was first reported by French mycologist Roger Heim in 1956 as a variety of Psilocybe mexicana before he officially described it under its current name a year later. Named for its association with the Nahua people also called Aztecs, P. aztecorum may have been one of the sacred mushroom species, or teonanácatl (A Nahuatl word translated variously as "sacred mushroom" or "flesh of the gods"), reported in the codices of 16th- century Spanish chronicler Bernardino de Sahagún. The mushrooms are still used for spiritual ceremonies by Nahua Indians in the Popocatépetl region, although this traditional usage is waning.
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As a historian he is best known for his 9-volume Geschichte der preußischen Lande Königlich-Polnischen Antheils (History of Prussian Lands), as well as several codices on law. Among the latter was the first edition of the Ius publicum Regni Poloniae (Public Law of the Kingdom of Poland) inspired by bishop Andrzej Stanisław Załuski and the Ius publicum civitatis Gedanensis oder der Stadt Danzig Verfassung und Rechte (Public law of the city of Danzig, or the city's constitution and rights, 1769). He was also the editor of the first edition of Polish Chronicle by Gallus Anonymous (who at that time was assumed to have been a Pole) and the Chronicle by Wincenty Kadłubek.
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Not all of his copying was competent; he evidently possessed limited musical literacy, even though he held a post as an organist, since he left numerous mistakes.Leverett, p. 208 Much of the music he copied in these five books is by composers of the Burgundian School, including Dufay and Antoine Busnois, and there are a considerable number of unica (compositions which survive in a single source only) as well as pieces by composers whose names appear nowhere else (such as G. Dupoitt), and anonymous compositions. The Trent Codices are unusual for the time owing to the inclusion of composer attributions as often as they do; most music of the era is anonymous, since scribes typically left out the names of composers.
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The preparation of the missal's text was the work of canon Alfonso Ortiz, who had already begun work on Mozarabic codices under Cisneros' predecessor Cardinal Mendoza, and three Mozarabic priests: Alfonso Martinez Yepes (Santa Eulalia), Antonio Rodrigues (Santas Justa y Rufina), and Jeronimo Gutiérrez (San Lucas).Bosch (2010). p. 62. Title page of the Missale Mixtum secundum regulam beati Isidori (1500) In the missal's preface, Ortiz lays out the five general norms underlying the reform: the identification of extant manuscripts, the license to edit and rewrite according to the original style, the excision of material deemed late or inauthentic, the formatting of the text in a logical manner, and the printing of the books in a readable form.Gómez-Ruiz (2014). pp. 51–52.
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Sor Juana Inés de la Cruz in 1772 by Andrés de Islas Argentine Jorge Luis Borges in L'Hôtel, Paris in 1969 Pre-Columbian cultures were primarily oral, though the Aztecs and Mayans, for instance, produced elaborate codices. Oral accounts of mythological and religious beliefs were also sometimes recorded after the arrival of European colonizers, as was the case with the Popol Vuh. Moreover, a tradition of oral narrative survives to this day, for instance among the Quechua-speaking population of Peru and the Quiché (K'iche') of Guatemala. From the very moment of Europe's discovery of the continents, early explorers and conquistadores produced written accounts and crónicas of their experiencesuch as Columbus's letters or Bernal Díaz del Castillo's description of the conquest of Mexico.
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As a result of publishers applying the term “facsimile” to different types of reproduction of poor quality in recent decades, M. Moleiro Editor decided to label their codices “quasi-original” to reflect the accuracy of their reproductions. In 2010, the French newspaper Le Monde wrote, "The Spanish publishing house Moleiro has invented the “quasi original”, a more appropriate term for describing the extremely painstaking artisan work involved in manufacturing these works which are more like clones than facsimiles"."A Jaca, l’art roman reconnaisant". Le Monde, September 20, 2010 Indeed, no expense is spared in any of their editions to duplicate the texture, smell, thickness and variable density of paper and parchment, the gold in the miniatures, the leather bindings, and thread used to sew them.
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The library was founded in 1688 with the initial bequest of Romolo Spezioli, native of Fermo and physician to Christina, Queen of Sweden, and friend of the prominent Cardinal Decio Azzolino. The collection was much enlarged in the 19th century by the acquisition of libraries from suppressed religious institutions and the donation of the brothers Raffaele and Gaetano De Minicis. Further donations over the last century enlarged the collections, now housed in the Palazzo dei Priori and the adjacent building and now holds nearly 30,000 volumes, including 127 parchment codices, 11 corali, 3,000 manuscripts, 681 incunables, 15,000 fifteeners, 23,000 opuscula; and 816 journal collections out of print. The library also has collections of prints and designs, many donated by the architect Giovanni Battista Carducci (1806-1878).
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The larger of the two codices, where the most powerful ruler of the Tlachinollan Kingdom in Guerrero is depicted as a jaguar devouring a man and transforming into a god. The ruler, Quiyahuital Tecuhtli, satisfied conditions as a nahual, being a noble and born on the first day of the "Rain" calendar. Two regions of the Tlachniollan Kingdom were Tlapa and Tlachniollan until 1421 when a single ruler, likely being the god depicted, combined them into the one kingdom. This codex along with Codex Azoyú II and supplemental pictorial manuscripts known as the Humboldt Fragment 1 and the Lienzo de Tlapa show the reign of Lord Rain during approximately 1421 to 1564, and are thought to have been created for resolving issues of royal succession.
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His correlation confirms that the first day of the Mexica year was February 13th according to the old Julian calendar or February 23rd of the current Gregorian calendar. Using the same count, it has been verified the date of the birth of Huitzilopochtli, the end of the year and a cycle or "Tie of the Years," and the New Fire Ceremony, day-sign "1 Tecpatl" of the year "2 Acatl," Crónica Mexicayotl, Fernando Alvarado Tezozomoc p 36 corresponding to the date February 22nd. This 365-day calendar was corresponded with the solar year, was divided into 18 'months' of 20 days each, plus 5 'nameless' days at the end of the year. Also, there are some codices that show the existence of the leap year.
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Nonetheless, there is no evidence that the Gaon avoided using codices for personal study. In the century following the innovation of the Vilna Gaon, it became moderately common in many communities to write Nevi'im on scrolls, because the books of the Nevi'im are used for liturgical reading of the haftara. On the other hand, it was exceedingly uncommon to write books of the Kethuvim on scrolls. Boyarski wrote: :As I have written, the printed books, including those of Scripture, will lose all their sanctity [in Messianic times], and the old prohibition will be restored -- that is, it will be prohibited to read or study Scripture from any item other than a scroll written on parchment, in accordance with the halakha.
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Saadia's influence upon the Jews of Yemen has been exceptionally great, as many of Saadia's extant works were preserved by the community and used extensively by them. The basis for the Yemenite Siddur (Tiklāl) is founded upon the prayer format edited originally by Saadia. The Yemenite Jewish community also adopted thirteen penitential verse written by Saadia for Yom Kippur, as well as the Hosh'anah liturgical poems composed by him for the seventh day of Sukkot. Saadia's Judeo-Arabic translation of the Pentateuch (Tafsir) was copied by them in nearly all their handwritten codices, and they originally studied Saadia's major work of philosophy, Beliefs and Opinions, in its original Judeo-Arabic, although by the early 20th-century, only fragments had survived.
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Grundtvig went on to explore the extensive literature of the Anglo-Saxons which survived in Old English and Latin. In both poetry and prose, it revealed the spirituality of the early Church in Northern Europe. Grundtvig was very influenced by these ancient models of Christian and historical thought (notably the 8th-century Bede's Ecclesiastical History, written in Latin). Using the resources of the Royal Library in Copenhagen and of the libraries at the universities of Exeter, Oxford and Cambridge in three successive summer visits to England (1829–31), he went on to make transcriptions of two of the four great codices of Anglo- Saxon poetry: the Exeter Book and the codex designated Junius 11 in the Bodleian Library at Oxford.
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The work was finished about 1477 by Robert Abdy, then master of the college, and enriched with some two hundred manuscripts, the bishop's gift. Of these, many were destroyed in the reign of Edward VI and during the great rebellion, and by Wood's time few of the miniatures in the remaining volumes had escaped mutilation. But by 1890, no less than 152 of Grey's codices were still in the possession of the college, and form a large part of Roger Mynors's 1963 catalogue of the college's manuscripts. The bishop's coat of arms (gules, a lion rampant, within a bordure engrailed argent) is displayed on two windows of the Old Library, and in the panels below the window of the Master's dining room.
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Excluding the irregular letters in the Torah, the Ashkenazi tradition differs from the Yemenite tradition in some thirteen places. Penkower goes on to say that the Yemenite tradition, in terms of plene and defective scriptum, is nearly identical to the Aleppo Codex; see also Breuer, M. (1976), English Introduction (p. xxvii). While all three traditions purport to follow the Masoretic traditions of Aaron ben Asher, slight differences between the three major traditions have developed over the years. Biblical texts proofread by ben Asher survive in two extant codices (the Aleppo Codex and the Leningrad Codex), the latter said to have only been patterned after texts proofread by Ben Asher. The former work, although more precise, was partially lost following its removal from Aleppo in 1947.
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For investigations of Mexico's indigenous past, however, the role of moderate liberal José Fernando Ramírez is important, serving as director of the National Museum and doing research utilizing codices, while staying out of the fierce conflicts between liberals and conservatives that led to a decade of civil war. Mexican scholars who pursued research on the Aztecs in the late nineteenth century were Francisco Pimentel, Antonio García Cubas, Manuel Orozco y Berra, Joaquín García Icazbalceta, and Francisco del Paso y Troncoso contributing significantly to the nineteenth-century development of Mexican scholarship on the Aztecs. Monument to Cuauhtémoc, inaugurated 1887 by Porfirio Díaz in Mexico City The late nineteenth century in Mexico was a period in which Aztec civilization became a point of national pride.
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The Plan of St Gall, the only surviving major architectural drawing from the Early Middle Ages The diagram version of the Plan The Abbey library of Saint Gall is recognized as one of the richest medieval libraries in the world. It is home to one of the most comprehensive collections of early medieval books in the German-speaking part of Europe. , the library consists of over 160,000 books, of which 2100 are handwritten. Nearly half of the handwritten books are from the Middle Ages and 400 are over 1000 years old. Lately the Stiftsbibliothek has launched a project for the digitisation of the priceless manuscript collection, which currently (December 2009) contains 355 documents that are available on the Codices Electronici Sangallenses webpage.
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Military use of explosives, Germany, 1584; Philadelphia, University of Pennsylvania, Rare Book and Manuscript Library MS Codex 0109, fol. 67v-68r The Digital Scriptorium database enables public viewing of non- circulating materials normally available only to specialists with restricted access. As a visual catalog, DS allows scholars to verify cataloguing information about places and dates of origin, scripts, artists, and quality. Special emphasis is placed on touchstone materials such as manuscripts signed and dated by scribes, thus beginning the American contribution to the goal established in 1953 by the Comité international de paléographie latine (International Committee of Latin Paleography): to document photographically the proportionately small number of codices of certain origin that will serve stylistically to localize and date the vast quantities of unsigned manuscripts.
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The tomb of Pope Clement XI. Pope Clement XI had a famous sundial added in the church of Santa Maria degli Angeli e dei Martiri and had an obelisk erected in the Piazza della Rotonda in front of the Pantheon, and a port built on the Tiber River, the beautiful porto di Ripetta, demolished at the end of the 19th century. He established a committee, overseen by his favourite artists, Carlo Maratta and Carlo Fontana, to commission statuary of the apostles to complete the decoration of San Giovanni in Laterano. He also founded an academy of painting and sculpture on the Campidoglio. He also enriched the Vatican library with numerous Oriental codices and lent his patronage to the first archaeological excavations in the Roman catacombs.
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Tepoztōpīlli from the Armeria Real collection in Madrid A page from the Codex Mendoza depicting Aztec warriors each wielding a tepoztopilli Modern replica of a tepoztopilli. The tepoztopilli was a common front-line weapon of the Aztec military. The tepoztopilli was a pole-arm, and to judge from depictions in various Aztec codices it was roughly the height of a man, although historian John Pohl indicates that the weapon used between the 12th and 14th century was made in sizes from 3 feet to 7 feet in length. The wedge-shaped wooden head, about twice the length of the users' palm or shorter, was edged with razor-sharp obsidian blades which were deeply set in grooves carved into the head.
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J. Rendel Harris pointed out that the menology of the Ferrar group contains saints which appear to be peculiar to Calabria or Sicily.Rendel Harris, Further Researches into the History of the Ferrar Group, 1900. Abbe Martin had previously stated that certain palaeographical traits to be observed in these manuscripts were characteristic of Calabrian scriptoria. The Lady Burdett-Coutts Of the history of the codex 543 nothing is known until the year 1864, when it was in the possession of a dealer at Janina in Epeiros. It was then purchased from him by a representative of Baroness Burdett-Coutts (1814–1906), a philanthropist, together with other Greek manuscripts (among them codices 532-546). They were transported to England in 1870-1871.
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The first room has weapons (flintlocks, powder magazines, sabres), a large Byzantine oil jar, and the documents granting the village the privilege of hosting a piece of the True Cross on Palm Sunday every year without fail since 1767. In the second room there is a complete loom with all its accessories, together with a variety of woven textiles produced in the village. The third room has all the traditional costumes from the village, mens and womens, contemporary underwear; and all the old ecclesiastical books, codices, and manuscripts relating to the history of the village. In the fourth room, lastly, are displayed the tools of various trades and occupations: tile-making, carpentry, hunting, beekeeping, viniculture, horse-grooming, and, of course, agriculture.
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He remains best known, however, for the eleven-volume Codices Latini Antiquiores (CLA) which offers a palaeographical guide to all extant Latin literary manuscripts copied in scripts antedating the ninth century. Published 1934–1971, this monumental work covers over 1,800 manuscripts from repositories in twenty-one countries, providing detailed descriptions and one or more facsimiles for each manuscript. An internationally respected authority in his field, Lowe received formal recognition from numerous academies, institutes, and scholarly societies. He was awarded the Medieval Academy of America's Haskins Medal in 1957, the gold medal of the Bibliographical Society in 1959, and had honorary doctoral degrees conferred on him by the University of Oxford (1936), the University of North Carolina (1946), and the National University of Ireland (1964).
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The holders of the title, who still reside in Spain, became part of the Spanish nobility in 1766 when they received a grandeza. A branch of their family, on the female side, continued to receive an annual payment from the Mexican government in the amount of some 500 gold ducats until 1938, as part of a contract signed in the 16th century granting Mexico City access to water and lumber on family property. Some families of pure Amerindian ancestry, such as the Mixtec Villagómez family, were among the richest landowners in New Spain after the conquest of the Aztec empire. Despite being part of the colonial elite after the conquest, the Villagómez retained their Mixtec identity, speaking the Mixtec language and keeping a collection of Mixtec codices.
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" (2013). There are four great poetic codices of Old English poetry (a codex is a book in modern format, as opposed to a scroll): the Junius Manuscript, the Vercelli Book, the Exeter Book, and the Nowell Codex or Beowulf Manuscript; most of the well-known lyric poems such as The Wanderer, The Seafarer, Deor and The Ruin are found in the Exeter Book, while the Vercelli Book has the Dream of the Rood,Godden, Malcolm, and Michael Lapidge, eds. The Cambridge Companion to Old English Literature. Cambridge University Press, 1991; there is also the Paris Psalter (not the Paris Psalter), a metrical version of most of the Psalms, described by its most recent specialist as "a pedestrian and unimaginative piece of poetic translation.
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Maya inscriptions were most often written in columns two glyphs wide, with each successive pair of columns read left to right, top to bottom Mayan writing consisted of a relatively elaborate set of glyphs, which were laboriously painted on ceramics, walls and bark-paper codices, carved in wood and stone, and molded in stucco. Carved and molded glyphs were painted, but the paint has rarely survived. , the sound of about 80% of Maya writing could be read and the meaning of about 60% could be understood with varying degrees of certainty, enough to give a comprehensive idea of its structure. Maya texts were usually written in blocks arranged in columns two blocks wide, with each block corresponding to a noun or verb phrase.
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The earliest "layer" of the manuscript set, included in Trent 87 and 92, contains single movements of the mass and motets, with works by such composers as Zacara da Teramo, Jacobus Vide, Johannes Brassart, and early works by Guillaume Dufay, whose music appears throughout the codices. There are also works by English composers, including John Dunstaple, giving some sense of the esteem in which English composers of the time were held. Most manuscript sources from the 15th century from England were destroyed by Henry VIII during the Dissolution of the Monasteries; the surviving music of 15th-century English composers comes largely from continental sources, such as these Italian books. Copyist Johannes Wiser wrote out most of the five manuscripts Trent 88, 89, 90, 91, and 93, principally between 1445 and 1475.
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Doubtless a large number of prehispanic and colonial indigenous texts have disappeared over time; however, the large extant body of manuscripts that does survive can now be found in museums, archives, and private collections. There has been considerable scholarly work on individual codices as well as the daunting task of classification and description. A major publication project by scholars of Mesoamerican ethnohistory was brought to fruition in the 1970s, of which a large portion of the material is related to central Mexico. The four-volume Guide to Ethnohistorical Sources, Handbook of Middle American Indians has two volumes focusing on pictorial manuscripts, including a reproduction of many images of pictorials; one volume deals with publications of Mesoamerican documents found in collections, and printed religious and secular accounts; and one entirely devoted to the Relaciones geográficas.
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In October 1979, the Shah left Mexico and traveled to the United States for medical treatment where he soon succumbed to his illness and died in July 1980 in Egypt.The Shah's Health: A Political Gamble In July 1992, Mexico re-opened its embassy in Tehran and in 1994, a joint Iran-Mexico conference was held in Tehran in order to increase bilateral relations. A second conference took place seven years later, in 2001 in Mexico City. In December 2014, an Iranian parliamentarian delegation visited Mexico to mark 50 years since both nations established diplomatic relations.Bilateral relations between Mexico and Iran (in Spanish) In October 2016, an exhibition of “Pre- Hispanic Codices of Mexico” was opened in Tehran at the National Museum of Iran and in the National Library of Iran, respectively.
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The first edition of a text found at Nag Hammadi was from the Jung Codex, a partial translation of which appeared in Cairo in 1956, and a single extensive facsimile edition was planned. Due to the difficult political circumstances in Egypt, individual tracts followed from the Cairo and Zurich collections only slowly. This state of affairs did not change until 1966, with the holding of the Messina Congress in Italy. At this conference, intended to allow scholars to arrive at a group consensus concerning the definition of Gnosticism, James M. Robinson, an expert on religion, assembled a group of editors and translators whose express task was to publish a bilingual edition of the Nag Hammadi codices in English, in collaboration with the Institute for Antiquity and Christianity at the Claremont Graduate University in Claremont, California.
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Giani Gian Singh was a Sikh scholar and martial artist, belong to Nihang order, famous for his work on Shastarvidya.sikh24.comGiani Giana Singh history by PHD Scholar Kamalroop Singh He spent 40 years on textual analysis of Guru Granth Sahib from very rare Manuscripts and over a hundred codices (Birs) and published some basic findings.Ernest Trumpp and W.H. McLeod as scholars of Sikh history religion and culture, Bhai Trilochan SinghInternational Centre of Sikh Studies, 1994 His work with Kundan Singh and Randhir Singh research scholar is known as Sri Guru Granth Sahib ji dian Santha-Sainchian are Puratan Hathlikhit Pavan Biran de Praspar Path-Bhedan di Suchi ( The list of textual variations present in the early sacred manuscripts and printed versions of the Guru Granth Sahib) which was published in 1977.
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The name Texcoco is written several times and places as, Tezcoco Tezcuco and Texcoco. One of the causes of the different meanings of the word Texcoco, there are various ways codices represent to this place. For example, in Codex Azcatitlán a pictograph representation is a stone, symbol of the Hill or place with a flower above; in the Codex Cruz appears as the sign of a place or Hill with a pot above; the Xolotl codex can depicts a hill and a stone which in turn has a pot above; in the Quinantzin Map represents a pot with an outgrowing plant, with stone material in the background. A different interpretation is found at the Osasuna Codex: Texcoco was the capital of the Acolhuacán province; the Codex Osasuna depicts symbols of this province.
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Along with the organic and inorganic pigments, gypsum and calcium carbonate were other compounds detected through analysis. Organic materials such as bark paper, deer skin, and colorants are highly susceptible to deterioration from fluctuations in RH as well as incorrect RH. Furthermore, organic materials are hygroscopic (absorbing and emitting water). These materials attract mold, insects, rodents and other pests, and they are highly sensitive to light. The complex organic components of Mesoamerican codices, along with their fragility due to age, require a strictly controlled environment that limits exposure to light and maintains correct RH and temperature. “It takes time for objects made from hygroscopic materials to adjust to changes in RH”, which “can range between a few hours (such as a sheet of paper) to several weeks (such as a wooden sculpture)”.
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Before the 1820s, most books were published unbound and were generally sold to customers either in this form, or in simple bindings executed for the bookseller, or in bespoke bindings commissioned by the customer. At this date, publishers did not have their books bound in uniform "house" bindings, so there was no reason for them to issue dust jackets. Book owners did occasionally fashion their own jackets out of leather, wallpaper, fur, or other material, and many other types of detachable protective covers were made for codices, manuscripts, and scrolls from ancient times through the Middle Ages and into the modern period. At the end of the 18th century publishers began to issue books in plain paper-covered boards, sometimes with a printed spine-label; this form of binding was intended to be temporary.
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In Matthew 27:34 it reads οινον (wine) as Codex Sinaiticus, Vaticanus, Bezae, Regius, Koridethi, manuscripts of Lake's family (f1), manuscripts of Ferrar's family (f13), and 33; Alexandrinus, Washingtonianus, Climaci Rescriptus, and majority of the manuscripts read οξος (see Psalm 69:22). According to Wettstein, textual critic, the reading οινον came from Latin version. In Mark 10:19, the phrase μη αποστερησης (do not defraud) is omitted, as in codices B (added by second corrector), W, Ψ, f1, f13, 28, 700, 1010, 1079, 1242, 1546, 2148, ℓ 10, ℓ 950, ℓ 1642, ℓ 1761, syrs, Armenian, Georgian manuscripts.The Greek New Testament, ed. K. Aland, A. Black, C. M. Martini, B. M. Metzger, and A. Wikgren, in cooperation with INTF, United Bible Societies, 3rd edition, (Stuttgart 1983), p. 165.
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Decapitation has appeared using various mannerisms in pictorial codices. Some representations are depicted as heads with flowing blood, ahead of being held by the hair, heads hung in an upside-down position or with cords passing through cheeks or nostrils, heads on poles or worn as adornment, bodies with no head and serpents or blood flowing upwards, the action of decapitation in progress or completed, or skull burials where the mandible is articulated and a few vertebrae remain. The importance of heads as a symbol may have been influenced as early as the Formative Olmec period and was used as a way to represent and honor Gods or rulers. On hieroglyphs found in Monte Alban, the evidence is seen with depictions of severed heads hanging upside under a place glyph.
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Two versions of the formerly lost Holy Book of the Great Invisible Spirit, also informally called the Coptic Gospel of the EgyptiansJohn D. Turner: "Since the late 1940s it has become customary to refer to it inappropriately as the Gospel of the Egyptians." (which is quite distinct from the Greek Gospel of the Egyptians) or the Gospel of the Egyptians, were among the codices in the Nag Hammadi library, discovered in 1945. It received the name because towards the end of the text it is also expressed as the “Egyptian Gospel.” Although it is possible that it was written in Egypt, it is far more likely that the name is based on connections made between Seth of the Old Testament and Set, the ancient Egyptian god of violence, chaos, and storms.
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With the passing of time, the faint remains of the former writing would reappear enough so that scholars can discern the text (called the scriptio inferior, the "underwriting") and decipher it. In the later Middle Ages the surface of the vellum was usually scraped away with powdered pumice, irretrievably losing the writing, hence the most valuable palimpsests are those that were overwritten in the early Middle Ages. Medieval codices are constructed in "gathers" which are folded (compare "folio", "leaf, page" ablative case of Latin folium), then stacked together like a newspaper and sewn together at the fold. Prepared parchment sheets retained their original central fold, so each was ordinarily cut in half, making a quarto volume of the original folio, with the overwritten text running perpendicular to the effaced text.
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At the same time, according to Grafton and Williams, the Hexapla could not have been a single codex, but rather an entire library - a series of uniform codices of fixed volume and large format (the Cairo fragment allows us to judge this). Assuming that the Hexapla original was rewritten by an official of 40 lines per sheet, and each column had only one Hebrew and Greek word, the volume could reach 40 volumes of 800 pages (400 sheets) in each. Its cost could be compared with the expenses of the diocese to help the poor, which in Rome under the Pope Cornelius reached 6 million denarius per year. E. Grafton and M. Williams, based on the textual evidence and analysis of ancient sources that tell of Hexapla, suggested that the Tetrapla was preceded by Hexapla.
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Robert F. Shedinger writes that in quotations citations to the Old Testament where the great uncial codices have κυριος, and the Hebrew manuscripts יהוה, Tatian wrote the term "God". P. D. Vasileiadis reports that "Shedinger proposed that the Syriac Diatessaron, composed some time after the middle of the second century C.E., may provide additional confirmation of Howard’s hypothesis (Tatian and the Jewish Scriptures, 136–140). Additionally, within the Syriac Peshitta is discernible the distinction between κύριος rendered as ܐܳܪܝܳܡ (marya, which means "lord" and refers to the God as signified by the Tetragrammaton; see Lu 1:32) and ܢܰܪܳܡ (maran, a more generic term for "lord"; see Joh 21:7)." R. F. Shedinger holds that after יהוה, θεος could be a term before κυριος became the standard term in the New Testament Greek copies.
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This was achieved by using calf skin produced north of the Alps which was able to be processed on both sides, whilst retaining its white colouring and quality, which is a signature of most Paris Bibles. It was impossible to detect the hair side from the flesh side on this vellum, making it an ideal parchment for the fine writing required on these smaller bibles. The reduction in thickness of the vellum also required bookbinders to introduce senions (no link need an explanation) rather than quarternions so that leaves did not come loose from the bound spine due to them being so thin. Due to vast number of leaves in these larger codices tracking systems had to be introduced to allow the bookbinder and illustrators to keep track of the leaves in a quire.
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Tonsured Maize God and Spotted Hero Twin Many versions of the legend of the Hero Twins Hunahpú and Xbalanqué circulated through the Mayan peoples, but the story that survives was preserved by the Dominican priest Francisco Ximénez who translated the document between 1700 and 1715. Maya deities in the Post-Classic codices differ from the earlier versions described in the Early Classic period. In Mayan mythology Hunahpú and Xbalanqué are the second pair of twins out of three, preceded by Hun-Hunahpú and his brother Vucub-Hunahpú, and precursors to the third pair of twins, Hun Batz and Hun Chuen. In the Popol Vuh, the first set of twins, Hun-Hunahpú and Vucub-Hanahpú were invited to the Mayan Underworld, Xibalba, to play a ballgame with the Xibalban lords.
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The Pauline monastery was founded by Palatine István at the end of the 13th century, with his support until his death. The monastery also had a scriptorium; one of the codices created here had been copied by a monk named László for the Church on the Avas Hill, now held in the archives of Eger. In 1526, when Hungary was divided into three parts (the Western territories were occupied by the Habsburgs, Transylvania was an independent state, and the rest was under Turkish occupation), Gáspár Serédy, one of the lords loyal to King Ferdinand, ravaged the monastery, on the grounds that the abbot was supposedly a follower of Ferdinand's rival King John Zápolya. In 1549 Zsigmond Balassa, the new owner of the Diósgyőr estate, destroyed the monastery and occupied its estates.
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There is a canvas copies of drawings explaining this event, the funny thing is that it is a mixture of ancient Mesoamerican codices with many European elements. During the eighteenth and nineteenth century that would highlight some houses in the town, one is "Los Portales" and another "The Zacanteco" in this house the illustrious citizen Luis Ponce was born is construirirían. He was born in the nineteenth century, in 1839 it was heavily influenced by his mother, the year his mother died, the health of Luis Ponce suffered serious until he died the same year, and his grave has the inscription "Luis Ponce no could live without her mother. "This character was a liberal patriot, support the government of Juarez against the French, wrote poems, founded a hospital in Tulancingo, and two newspapers.
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A comparison of the texts of the four Lake's manuscripts with the text of Stephanus shows that in the sections comprising Matthew 1-10; Matthew 22 - Mark 14; Luke 4-23; John 1-13; 18 there are in codex 1 2243 variants from the Textus Receptus, 1731 of these are found in codices 118, 209, and 214 more in 209, though not in 118.Kirsopp Lake, Codex 1 of the Gospels and its Allies, Texts and Studies, volume vii, Cambridge, 1902, p. XXIV. Similarly for the sections comprising Mark 1-5 and Luke 1-24 there are in codex 1 1188 variants from the text of Stephanus, 804 of these are found in 131, which elsewhere agrees very closely with the text of Stephanus. Lake did not enumarate itacistic differences.
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Little more was known of this text until 1945, when a cache of thirteen papyrus codices (bound books) that had been hidden away in the 4th century, was fortuitously discovered at Nag Hammadi in Egypt (CG II). The Apocryphon of John was among the texts, in three Coptic versions translated from the Greek. Two of the versions are very similar and represent one manuscript tradition; they incorporate a lengthy excerpt from a certain Book of Zoroaster appended to the Apocryphon (as chapters 15:29 – 19:8f) A shorter version of the Apocryphon found at Nag Hammadi does not contain the interpolation and represents another manuscript tradition. Still another version of this short edition of the text was discovered in an ancient Coptic Codex acquired by Dr. Carl Reinhardt in Cairo in 1896.
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Among the Iroquois, there is a single report from Bacqueville de la Potherie in his book published in 1722, Histoire de l'Amérique septentrionale, that indicates that an alternative gender identity exists among them., citing Many, if not all, Indigenous cultures have been affected by European homophobia and misogyny.; ; Some sources have reported that the Aztecs and Incas had laws against such individuals, though there are some authors who feel that this was exaggerated or the result of acculturation, because all of the documents indicating this are post- conquest and any that existed before had been destroyed by the Spanish. The belief that these laws existed, at least for the Aztecs, comes from the Florentine Codex, and that evidence exists that indigenous peoples authored many codices, but the Spaniards destroyed most of them in their attempt to eradicate ancient beliefs.
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For example, it is speculated that this may have provided motivation for canon lists, and that Codex Vaticanus and Codex Sinaiticus may be examples of these Bibles. Those codices contain almost a full version of the Septuagint; Vaticanus is only lacking 1–3 Maccabees and Sinaiticus is lacking 2–3 Maccabees, 1 Esdras, Baruch and Letter of Jeremiah. Together with the Peshitta and Codex Alexandrinus, Codex Vaticanus and Sinaiticus are the earliest extant Christian Bibles.The Canon Debate, pages 414–415, for the entire paragraph There is no evidence among the canons of the First Council of Nicaea of any determination on the canon, however, Jerome (347–420), in his Prologue to Judith, makes the claim that the Book of Judith was "found by the Nicene Council to have been counted among the number of the Sacred Scriptures".
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1986) was a Georgian prince (eristavi) and historian, related to the royal Chosroid dynasty of Iberia (ancient Georgia), whose appanage consisted of the lands in Inner Iberia and in Kakheti. Juansher was a husband of a niece of Archil of Kakheti, to whom a note in the text of the Queen Anne and Queen Mary codices of the Georgian Chronicles attributes the work "The Life of King Vakhtang Gorgasali" which covers the history of Iberia from the reign of Vakhtang I (c. 447–502/522) down to the period of Archil (c. 736–786). This attribution remains problematic, however, and some modern scholars have suggested, though controversially, that the bulk of this work was, in fact, authored by the 11th-century chronicler Leonti Mroveli, while the author of its untitled continuation, also ascribed to Juansher, is conventionally referred to as Pseudo-Juansher.
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Arthur Jeffery (18 October 1892 in Melbourne – 2 August 1959 in South Milford, Nova Scotia, Canada) was a Protestant Australian professor of Semitic languages from 1921 at the School of Oriental Studies in Cairo, and from 1938 until his death jointly at Columbia University and Union Theological Seminary in New York City. He is the author of extensive historical studies of Middle Eastern manuscripts. His important works include Materials for the History of the Text of the Qur'an: The Old Codices, which catalogs all surviving documented variants of the orthodox Quran text; and The Foreign Vocabulary of the Qur'an, which traces the origins of 318 foreign (non-Arabic) words found in the Qur'an. Arthur Jeffery: The Foreign Vocabulary of the Qur'an Some of Jeffery's studies are included in The Origins of The Koran: Classic Essays on Islam’s Holy Book, edited by Ibn Warraq.
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Although western watercolor painting has its origins in Asia, the pre-Hispanic room is included as many clay vessels were painted with paints made from water and natural pigments. These same paints were used to create codices, which were used into the early colonial period as a form of record keeping. The room after this focuses on 19th-century work, with miniature portraits on ivory and paper, as well as works done by travelers who used the medium to record images of the places they visited. The rest of the space is dedicated to more modern works. In addition to Guati Rojo’s own works, which fill two rooms, others include Mujer Indígena by Pastor Velázquez, Amapolas and Bahia de Habana, Cuba by Manuel M. Ituarte, as well as several works by Eduardo Solares and Leandro Izaguirre.
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Cortés initially had an all-male crew, but a second party, following him out of Cuba, had women with them, which helps date the mass grave. In 1520, this caravan of Spanish soldiers — among them women, children, slaves and local followers — was abandoned by Cortés, as he rushed back to the Aztec capital of Tenochtitlan (modern-day Mexico City) to put down a native uprising. The findings at Zultepec, plus evidence in ancient documents (Aztec codices depicting ritualistic displays of human sacrifice), show that the abandoned Spanish were captured and offered to the Aztec gods, along with natives from local tribes who were helping the Spanish against their Aztec masters. The Aztecs practiced human sacrifice and the documentary narrates how Cortés wrote about how the victim's chest was opened while they were alive and their still beating heart offered as sacrifices.
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In Matthew 2:15 – the same in Matthew 2:17 – it reads υπο του κυριου for υπο κυριου; the reading of the manuscript is supported by codices: Sinaiticus (א), Vaticanus (B), Ephraemi (C), Bezae (D), Dublinensis, Tischendorfianus IV, Sangallensis, Petropolitanus, the reading υπο κυριου is supported by Basilensis, Cyprius, Regius, Campianus, Vaticanus 354, U, Mosquensis II.Editio octava critica maior, p. 7 In Matthew 27:49 it has Alexandrian interpolation ἄλλος δὲ λαβὼν λόγχην ἒνυξεν αὐτοῦ τὴν πλευράν, καὶ ἐξῆλθεν ὖδορ καὶ αἳμα (the other took a spear and pierced His side, and immediately came out water and blood), this reading was derived from John 19:34 – it is found in Codex Sinaiticus, Vaticanus, Ephraemi Rescriptus, Regius, Tischendorfianus IV, 1010, 1293, syrpal, ethmss.Editio octava critica maior, p. 203 In John 1:29 ο Ιωαννης is omitted, as in Alexandrian and old Byzantine manuscripts.
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"Crónica X" () is the name given by Mesoamerican researchers to a postulated primary-source early 16th century historical work on the traditional history of the Aztec and other central Mexican peoples, which some researchers theorize formed the basis for several other extant 16th century documents. The chronicle's author is unknown and the work has been lost, if indeed it ever existed, but it is thought to have been used as a source for several other chronicles that contain striking similarities, among these the Chronicles of Fray Diego Durán, and José de Acosta. The similarities between the materials and scope of documents such as the Durán, Tovar and Acosta codices were first noted by Robert Barlow in 1945, which led him to postulate that they all must have had a particular source in common, which he denoted as Crónica X.
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The scripts include Grantha, Devanagari, Telugu and Malayalam, Kannada, Tamil, Tigalari and Oriya. ; French Institute of Pondicherry : The Institut Français de Pondichéry was established in 1955 with a view to collecting all material relating to Saiva Āgamas, scriptures of the Saiva religious tradition called the Shaiva Siddhanta, which has flourished in South India since the eighth century A.D. The manuscript collection of the InstituteThe digitized Tigalari manuscripts can be viewed at was compiled under its Founder–Director, Jean Filliozat. The manuscripts, which are in need of urgent preservation, cover a wide variety of topics such as Vedic ritual, Saiva Agama, Sthalapurana and scripts, such as Grantha and Tamil. The collection consists of approximately 8,600 palm-leaf codices, most of which are in the Sanskrit language and written in Grantha script; others are in Tamil, Malayalam, Telugu, Nandinagari and Tigalari scripts.
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While Fillastre was in Constance (where, it may be remarked, he translated several of Plato's works into Latin), he rendered important services to the history of geography and cartography, as well as to the history of the council. Thus he had copied the Latin translation of Ptolemy's geography (without maps), which had been completed by Jacobus Angelus in 1409, a manuscript he had great difficulty in securing from Florence. Together with this precious Ptolemy codex, he sent in 1418 to the chapter-library of Reims, which he had founded and already endowed with many valuable manuscripts, a large map of the world traced on walrus skin, and a codex of Pomponius Mela. The two geographical codices are reportedly still preserved as precious "cimelia" in the municipal library of Reims, but the map of the world disappeared during the eighteenth century.
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It does not appear here in the majority of important codices, such as א,B,C,D,L,W,Δ,Θ, and Latin, Sahidic, and some Syriac and Boharic manuscripts. It does, however, appear in some significant manuscripts, including ƒ1,13, A, two very old Latin manuscripts, and some Syriac and Boharic manuscripts, and with slight differences in minuscule 33 (9th century). It was already doubted even before the KJV; this sentence does not appear in Wycliff (1380), the Bishops' Bible (1568), and the Rheims (1582). Westcott and Hort omitted it and did not even mention it in their Appendix volume, nor is it mentioned in Scrivener's Plain Introduction to Criticism of the New Testament, nor is it mentioned in Metzger's Commentary, nor does it get even a footnote in the Souter or UBS Greek New Testament.
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Stabbing tendrils into the Hulk's brain, Dark Carnage forced him to revert into Bruce Banner and then ripped the Venom symbiote off of him. Assimilating it, Dark Carnage transformed into an even more powerful form sporting black draconic horns, black pauldrons and arm- wraps resembling Knull's, and became able to transform his now-pointed back- protrusions into draconic wings. With the Grendel symbiote now powerful enough to free Knull from his prison, Dark Carnage took off; pursued by Eddie Brock, who had merged the codices harvested using the S.C.I.T.H.E. into a duplicate of the Venom symbiote.Absolute Carnage #4 As they fought in midair and on the rooftops, Dark Carnage gloated that he was on the cusp of victory and could see his horde about to kill Eddie's allies, telling Eddie to give up and let himself be consumed.
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In 1997, the Museum was reorganized and reopened dedicated to exhibitions about Mexico City's past, present and future, working in cooperation with the Museo Nacional de Antropología, the Museo de Arte Moderno the Museo de Virreinato and the Galería de Historia. One of the temporary exhibit rooms It has 26 rooms covering the evolution of Mexico City from Aztec times to the present. The permanent collection is divided into the following periods of time: the pre-Hispanic period, the colonial period (16th to 18th century), the 19th century and the 20th century. The pre-Hispanic room, decorated by the painter Ana Ugalde and others, contains objects such as metates (flat stones for grinding corn), jars, bowls, urns, incense burners as well as Aztec codices, maps and other objects showing the everyday life of people in the Mexican highlands of this time period.
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Divergent views on paradise, and when one enters it, may have been responsible for a punctuation difference in Luke; for example, the two early Syriac versions translate Luke 23:43 differently. The Curetonian Gospels read "Today I tell you that you will be with me in paradise", whereas the Sinaitic Palimpsest reads "I tell you, today you will be with me in paradise". Likewise the two earliest Greek codices with punctuation disagree: Codex Vaticanus has a pause mark (a single dot on the baseline) in the original ink equidistant between 'today' and the following word (with no later corrections and no dot before "today"), whereas Codex Alexandrinus has the "today in paradise" reading. In addition, an adverb of time is never used in the nearly 100 other places in the Gospels where Jesus uses the phrase, "Truly I say to you".
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The pre-Columbian history of the territory where they compromised with them contemporary Mexico is known through the work of archaeologists and epigraphers, and through the accounts of the conquistadores, clergymen, and indigenous chroniclers of the immediate post-conquest period. While relatively few documents (or codices) of the Mixtec and Aztec cultures of the Post- Classic period survived the Spanish conquest, more progress has been made in the area of Mayan archaeology and epigraphy. Human presence in the Mexican region was once thought to date back 40,000 years based upon what were believed to be ancient human footprints discovered in the Valley of Mexico, but after further investigation using radioactive dating, it appears this is untrue. It is currently unclear whether 21,000-year-old campfire remains found in the Valley of Mexico are the earliest human remains in Mexico.
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Yehuda Ratzaby, Dictionary of the Hebrew Language used by Yemenite Jews (אוצר לשון הקדש שלבני תימן), Tel-Aviv 1978, s.v. דּוּכֵּהּ (p. 54). Other quintessential Hebrew words which have been preserved by the Jews of Yemen is their manner of calling a receipt of purchase by the name, roy (), rather than the word " qabbalah " that is now used in Modern Hebrew.Yehuda Ratzaby, Dictionary of the Hebrew Language used by Yemenite Jews (אוצר לשון הקדש שלבני תימן), Tel-Aviv 1978, s.v. רְאָיָה (p. 255). The weekly biblical lection read on Sabbath days is called by the name seder (), since the word parashah () has a completely different meaning, denoting a Bible Codex containing the first Five Books of Moses (plural: codices = פרשיות).Yehuda Ratzaby, Dictionary of the Hebrew Language used by Yemenite Jews (אוצר לשון הקדש שלבני תימן), Tel-Aviv 1978, s.v.
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The most advanced and powerful kingdoms were those of Tenochtitlan, Texcoco and Tlacopan, which comprised populations of the same ethnic origin and were politically linked by an alliance known as the Triple Alliance; colloquially these three states are known as the Aztec. They had a center for higher education called the Calmecac in Nahuatl, this was where the children of the Aztec priesthood and nobility receive rigorous religious and military training and conveyed the highest knowledge such as: doctrines, divine songs, the science of interpreting codices, calendar skills, memorization of texts, etc. In Aztec society, it was compulsory for all young males, nobles as well as commoners, to join part of the armed forces at the age of 15. Recruited by regional and clan groups (calpulli) the conscripts were organized in units of about 8,000 men (Xiquipilli).
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Linguists somewhat disagree when discussing the source of the text; some, arguing on the similarity of the rounded Glagolitic with Sinaitic codices (Psalterium Sinaiticum, Euchologium Sinaiticum), hold that the manuscript originated in Macedonia, and others that it was written in Croatia, justifying it with the change of ь to ъ behind palatal č, ž, št and žd, a trait commonly found in other Croatian Glagolitic mediaeval manuscripts. The reasonable conclusion that follows is that the manuscript was copied on the Croatian territory from the original written in Macedonia. The text was first published by Jernej B. Kopitar (Vienna 1836, the first 12 folios), together with the Freising Fragments and the manuscript De conversione Bagaorium et Carantanorum. Franz Miklosich published two folios from Innsbruck in 1860, and both pieces were published together by I. I. Sreznjevski in 1866.
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The Codex Sarzanensis, or Codex Saretianus, designated by j or 22 (in Beuron system), is a 5th or 6th century Latin Gospel Book. The text, written on purple dyed vellum in silver ink (as are codices a b e f i), is a version of the old Latin. Dated by paleographists to the beginning of the VI century, the manuscript is formed by 72 sheep leather scrolls with parts in gold (or silver) characters, and precious miniatures realized in Tyrian purple dye, firstly scanned as a whole in 2018., with illustrations of the whole manuscript The best conserved sections contain Luke 24 and 292 verses of John (1:38-3:23; 3:33-5:20; 6:29-49.49-67; 6:68-7:32; 8:6-9:21), written two columns on a page, in round letters.
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Traditionally the design of the sarcophagus depends on the varna of the deceased. Bull shaped patulangan are used for male Brahmins, cows for female Brahmins, lions for Kshatriya, winged lions for prabali, deer for Vaishyas, and the gajah mina (elephant-fish) and cecekakan for jaba (caste).Codices Manuscripti: Catalogue of Balinese manuscripts in the Library of the University of Leiden and other collections in the Netherlands Descriptions of the Balinese drawings from the Van der Tuuk Collection, Volume 23, Page 2, Bibliotheek der Rijksuniversiteit te Leiden, Hedwig I. R. Hinzler, Brill Archive, 1986 page 398 Because of the high cost of the funeral and its rituals, bodies are often buried and disinterred for mass funeral events.Lonely Planet Bali & Lombok by Ryan Ver Berkmoes The tower is shaken and circled during the funeral procession so that the soul cannot find its way back home.
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Nag Hammadi bindings were constructed with a textblock of papyrus sheets, assembled into a single section and trimmed along the fore edge after folding to prevent the inner sheets from extending outward beyond the outer sheets. Because the inner sheets were narrower than the outer sheets after trimming, the width of text varied through the textblock, and it is likely that the papyrus was not written on until after it was bound; this, in turn, would have made it a necessity to calculate the number of sheets needed for a manuscript before it was written and bound.Szirmai, 12-13.Turner points out that a scribe could, however, insert a single leaf either in the middle of the book or at the end; some evidence points to this having been done in two of the Nag Hammadi codices.
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Ráskay was likely a descendant of that old Hungarian aristocratic family which would have gotten its name after the village of Ráska, and until the end of the 16th century, held important positions in the courts of the Kings of Hungary. Ráskay was a member of the Dominican monastery on Rabbit Island (today Margaret Island, Budapest), founded by King Bela IV of Hungary in 1252, to provide a closer home for their daughter, Margaret, later declared a saint, who had become a member of the Dominican Order. Ráskay was highly learned and well read, and is famous for copying and translating several Hungarian codices that without her work would not have survived. Among them the one for which she is best known: the Legend of Saint Margaret, about Saint Margaret of Hungary, who had lived in the same monastery nearly three hundred years before Ráskay.
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Criticism about the film pointed out the challenge that involved the creator and his artistic choices (make-up, language, atmosphere, music). In Mexico it was an "unusual" blockbuster collecting 200 million pesos of that time and was six and a half weeks in billboard despite being not a commercial movie. The film's plot was criticized for being difficult to understand for the general public, and that the appeal of the film was "rustic". Protagonist of the film, Rodrigo Puebla, commented: Film critic Nelson Carro praised the imagination and talent of the film, having re-created the look of pre-colonial Mexico despite a small budget, although he criticised some scenes for looking more like a documentary. Carro also praised for achieving its own aesthetic, having avoided depictions of foreign cinema and those in the Maya codices, although he criticized that at certain times the plot seemed incomprehensible to “inexperienced viewers”.
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Only a handful of fragments have survived from the most ancient Armenian literary tradition preceding the Christianization of Armenia in the early 4th century due to centuries of concerted effort by the Armenian Church to eradicate the "pagan tradition". Christian Armenian literature begins about 406 with the invention of the Armenian alphabet by Mesrop for the purpose of translating Biblical books into Armenian. Isaac, the Catholicos of Armenia, formed a school of translators who were sent to Edessa, Athens, Constantinople, Alexandria, Antioch, Caesarea in Cappadocia, and elsewhere, to procure codices both in Syriac and Greek and translate them. From Syriac were made the first version of the New Testament, the version of Eusebius' History and his Life of Constantine (unless this be from the original Greek), the homilies of Aphraates, the Acts of Gurias and Samuna, the works of Ephrem Syrus (partly published in four volumes by the Mechitharists of Venice).
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In those sections, he explicitly mentions that his text was to be accompanied by maps constructed according to his principles. Heeren argued for Agathodaemon having been the cartographer responsible for these original maps; Dinse for his having been the transcriber of the original papyrus scrolls to codices; and Fischer for a strictly literal reading of the inscription, showing that differences in the early manuscripts imply Agathodaemon drafted the world map but not the regional maps. A major consideration is that the current form of Ptolemy's regional maps are done according to Marinus's cylindrical projection—which Ptolemy disparages—rather than either of Ptolemy's; the world map is done according to the less-favored of the two projections Ptolemy offers. Agathodaemon is sometimes conflated or confused with two other figures: the 3rd-century alchemist Agathodaemon and the 5th-century grammarian Agathodaemon who corresponded with Isidore of Pelusium.
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Thomas Rodd (1763–1822) was an English bookseller, antiquarian and Hispanist; Rodd purchased some Greek manuscripts for the British Museum (e.g. codices: Minuscule 272, Minuscule 498). He translated some old ballads into English: Ancient Ballads from the Civil Wars of Granada and the Twelve Peers of France (London, 1801). He also translated part 1 of a Spanish historical novel by Gines Perez de Hita as The Civil Wars of Granada (London, 1803). Then he published an adaptation of the Historia Caroli Magni: History of Charles the Great and Orlando, ascribed to Archbishop Turpin; translated from the Latin in Spanheim’s Lives of ecclesiastical writers: together with English metrical versions of the most celebrated ancient Spanish ballads relating to the twelve peers of France mentioned in Don Quixote (London: Printed for T. Rodd and T. Boosey, 1812); Rodd translated Damián López de Tortajada, Los doce pares de Francia (Twelve Peers of France).
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