Assertive colophons provide the contextual information about the scribe and manuscript. Expressive colophons demonstrate the scribe's feelings and wishes.
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Directive colophons make the reader do something, and the declarative colophons do something with the reader. Examples of expressive colophons: Finit dicendo: Ludid. Quicunque scriptor scribit / Leti ut scribunt scribae. ("He finishes saying, “Every scribe who writes has fun, for writing scribes are happy ones”.) "I have made an end at last, and my weary hand can rest.
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Such colophons might identify the book's designer, the software used, the printing method, the printing company, the typeface(s) used in the page design and the kind of ink, paper and its cotton content.See, for example, Book publishers Alfred A. Knopf, the Folio Society and O'Reilly Media are notable for their substantial colophons.
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The colophons on Zhu's paintings were written in the vernacular rather than the classical mode. His subjects were simple landscapes and still lives.
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In some parts of the world, colophons helped fledgling printers and printing companies gain social recognition. For example, in early modern Armenia printers used colophons as a way to gain "prestige power" by getting their name out into the social sphere.Sebouh D. Aslanian. (2014). Port Cities and Printers: Reflections on Early Modern global Armenian Print Culture, Book History 17, 60.
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From the colophons of Sanjīvani, it is known that Singabhūpāla honoured Mallinātha with the title of Mahāmahopādhyāya, and Mallinātha's son with the title of Mahopādhyāya.
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Bibliographically, however, they more closely resemble the imprint page in a modern book. Examples of colophons in ancient literature may be found in the compilation The Ancient Near East: Supplementary Texts and Pictures Relating to the Old Testament (2nd ed., 1969). Colophons are also found in the Pentateuch, where an understanding of this ancient literary convention illuminates passages that are otherwise unclear or incoherent.
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One would, therefore, suppose beforehand that such a code would exhibit evidence of gradual growth. Colophons, which, according to textual criticism, are best explained as survivals from previous collections, are found in parts of the priestly code, at Leviticus 6:7, 7:37-38, 11:46-47, 13:59; 14:54-57, and 15:32-33. Colophons generally occur at the end of sources, and it is for this reason that Biblical Critics assert that the priestly code is composed of several originally separate documents placed together, with these colophons marking the ends of some of the source texts. Aside from these colophons, and obvious breaks between laws, such as those caused by narrative elements, for example the break between Leviticus 7:31 and Leviticus 11:1, as well as those caused by the presence of the Holiness Code, it is more difficult to identify other potential borders between sources.
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In Great Britain colophons grew generally less common in the 16th century. The statements of printing which appeared (under the terms of the Unlawful Societies Act 1799)Unlawful Societies Act 1799 (39 Geo. 3, c. 79). on the verso of the title-leaf and final page of each book printed in Britain in the 19th century are not, strictly speaking, colophons, and are better referred to as "printers' imprints" or "printer statements".
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A.S. Mat'evosyan, Colophons of the Armenian Manuscripts, Erevan, 1988. (p. 307)G. Asatrian, Prolegomena to the Study of the Kurds, Iran and the Caucasus, Vol. 13, pp. 1–58, 2009. (p.
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Zeytun priests added notes of significant events and various messages into the colophons of the Zeytun Gospels. They essentially noted Zeytun’s more recent history and turned the gospel into a living repository. Specifically in the nineteenth century, three colophons were written with deteriorating articulation and heavy vernacular, two of which were dated 1852 and 1859 and pertained to the Ottoman army. During the 1880s, the Monsignor of the Catholic Armenians of Marash attempted to sell the manuscript for its weight in gold (which is just over 7 pounds).
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Thirdly he also suggests that the pairings of preservers and preserved histories are "unlikely", given the "rivalry and jealousy" involved and the lack of contact between Esau and Jacob. The Bible Knowledge Commentary: Old Testament says that Wiseman's view is "unconvincing" and distinguishes between the Babylonian colophons and the toledoth of Genesis, in that the colophon is a repetition, not a description of contents, the owner named is the current owner, not the original, and the colophons do not use the Akkadian equivalent of the toledoth as part of their formula.
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263 and astronomic/astrological texts, as well as standard lists used by scribes and scholars such as word lists, bilingual vocabularies, lists of signs and synonyms, and lists of medical diagnoses. The tablets were stored in a variety of containers such as wooden boxes, woven baskets of reeds, or clay shelves. The "libraries" were cataloged using colophons, which are a publisher's imprint on the spine of a book, or in this case a tablet. The colophons stated the series name, the title of the tablet, and any extra information the scribe needed to indicate.
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Thereafter, colophon has been the common designation for the final page that gives details of the physical creation of the book. The existence of colophons can be dated back to antiquity. Zetzel, for example, describes an inscription from the 2nd century A.D., transmitted in humanistic manuscripts. He cites the colophon from Poggio's manuscript, a humanist from the 15th century: Statili(us) / maximus rursum em(en)daui ad tyrone(m) et laecanianu(m) et dom̅ & alios ueteres. III. (‘I, Statilius Maximus, have for the second time revised the text according to Tiro, Laecanianus, Domitius and three others.’) Colophons can be categorized into four groups.
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The use of colophons in early modern Armenian print culture is significant as well because it signalled the rate of decline in manuscript production and scriptoria use, and conversely the rise and perpetuation of printing for Armenians. With the development of the private press movement from around 1890, colophons became conventional in private press books, and often included a good deal of additional information on the book, including statements of limitation, data on paper, ink, type and binding, and other technical details. Some such books include a separate "Note about the type", which will identify the names of the primary typefaces used, provide a brief description of the type's history and a brief statement about its most identifiable physical characteristics. Some commercial publishers took up the use of colophons, and began to include similar details in their books, either at the end of the text (the traditional position) or on the verso of the title-leaf.
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Image of Abatur at the scales from Diwan Abatur The Mandaeans have a large corpus of religious scriptures, the most important of which is the Ginza Rba or Ginza, a collection of history, theology, and prayers. The Ginza Rba is divided into two halves—the Genzā Smālā or "Left Ginza", and the Genzā Yeminā or "Right Ginza". By consulting the colophons in the Left Ginza, Jorunn J. Buckley has identified an uninterrupted chain of copyists to the late second or early third century. The colophons attest to the existence of the Mandaeans or their predecessors during the late Parthian Empire at the very latest.
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Once a link had been made between the tolodoth in Genesis and the ancient colophons, another point became apparent. Just as the colophons came at the end of the narratives, so too, the tolodoths may come at the end of narratives. Thus the first of these toledoth passages, Genesis 2:4, refers to the preceding Creation account beginning in Genesis 1, rather than being the introduction to the succeeding account. The traditional understanding has been that since nearly all the tolodoths are immediately followed by a list of descendants of the person named in the tolodoth, then the tolodoths were thought to be the beginning of sections in Genesis.
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Examples are Numbers 3:1, where a later (and incorrect) chapter division makes this verse a heading for the following chapter instead of interpreting it properly as a colophon or summary for the preceding two chapters, and Genesis 37:2a, a colophon that concludes the histories (toledot) of Jacob. An extensive study of the eleven colophons found in the book of Genesis was done by Percy John Wiseman. The book was originally published as Wiseman's study of the Genesis colophons, sometimes described as the Wiseman hypothesis, has a detailed examination of the catch phrases mentioned above that were used in literature of the second millennium B.C. and earlier in tying together the various accounts in a series of tablets.
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Further, the colophons of the Paripaatal poems mention music and tune, signifying the development and the importance of musical arts in ancient Tamil Nadu. According to Zvelebil, these poems were likely from the late Sangam era (2nd or 3rd century CE) and attest to a sophisticated and prosperous ancient civilization.
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Thirty- eight vellum leaves from the Gospel of John have been incorporated into the manuscript in the late 14th or early 15th century in Vaspurakan. The priest Hovhannes who salvaged the remains of the old manuscript reports in one of the colophons that he had suffered seeing the old manuscript fall into the hands of the "infidels" like "a lamb delivered to wolves" and that he renovated it so that the "royal memorial written in it might not be lost". Part of the original colophons, the "royal memorial" reports that the manuscript was written in the see of Hromkla in 1266 for the king Hethum. The uncials are identical to that of MS 539 and similar marginal ornaments adorn both.
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Each Purananuru poem has a colophon attached to it giving the authorship and subject matter of the poem, the name of the king or chieftain to whom the poem relates and the occasion which called forth the eulogy are also found. It is from these colophons and rarely from the texts of the poems themselves, that we gather the names of many kings and chieftains and the poets and poetesses patronised by them. The task of reducing these names to an ordered scheme in which the different generations of contemporaries can be marked off one another has not been easy. To add to the confusions, some historians have even denounced these colophons as later additions and untrustworthy as historical documents.
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It is from these colophons and rarely from the texts of the poems themselves, that the names of many kings and chieftains and the poets patronised by them are gathered. The task of reducing these names to an ordered scheme in which the different generations of contemporaries can be marked off one another has not been easy. To add to the confusions, some historians have even denounced these colophons as later additions and untrustworthy as historical documents. Any attempt at extracting a systematic chronology and data from these poems should be aware of the casual nature of these poems and the wide difference between the purposes of the anthologist who collected these poems and the historian’s attempts are arriving at a continuous history.
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It is from these colophons and rarely from the texts of the poems themselves, that we gather the names of many kings and chieftains and the poets and poetesses patronised by them. The task of reducing these names to an ordered scheme in which the different generations of contemporaries can be marked off one another has not been easy. To add to the confusions, some historians have even denounced these colophons as later additions and untrustworthy as historical documents. Any attempt at extracting a systematic chronology and data from these poems should be aware of the casual nature of these poems and the wide difference between the purposes of the anthologist who collected these poems and the historian’s attempts are arriving at a continuous history.
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It is from these colophons and rarely from the texts of the poems themselves, that we gather the names of many kings and chieftains and the poets patronised by them. The task of reducing these names to an ordered scheme in which the different generations of contemporaries can be marked off one another has not been easy. To add to the confusions, some historians have even denounced these colophons as later additions and untrustworthy as historical documents. Any attempt at extracting a systematic chronology and data from these poems should be aware of the casual nature of these poems and the wide difference between the purposes of the anthologist who collected these poems and the historian’s attempts are arriving at a continuous history.
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It is from these colophons and rarely from the texts of the poems themselves, that we gather the names of many Kings and chieftains and the poets and poetesses patronised by them. The task of reducing these names to an ordered scheme in which the different generations of contemporaries can be marked off one another has not been easy. To add to the confusions, some historians have even denounced these colophons as later additions and untrustworthy as historical documents. Any attempt at extracting a systematic chronology and data from these poems should be aware of the casual nature of these poems and the wide difference between the purposes of the anthologist who collected these poems and the historian’s attempts are arriving at a continuous history.
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It is from these colophons and rarely from the texts of the poems themselves, that we gather the names of many kings and chieftains and the poets patronised by them. The task of reducing these names to an ordered scheme in which the different generations of contemporaries can be marked off one another has not been easy. To add to the confusions, some historians have even denounced these colophons as later additions and untrustworthy as historical documents. Any attempt at extracting a systematic chronology and data from these poems should be aware of the casual nature of these poems and the wide difference between the purposes of the anthologist who collected these poems and the historian’s attempts are arriving at a continuous history.
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Only six original copies of the map are known to exist, and only two are in good condition. Known copies are in the Vatican Apostolic Library Collection I and at the James Ford Bell Library at the University of Minnesota. The Vatican's 1602 copy was reproduced by Pasquale d’Elia in the beautifully arranged book, Il mappamondo cinese del P Matteo Ricci, S.I. in 1938. This modern work also contains Italian translations of the colophons on the map, a catalogue of all toponyms, plus detailed notes regarding their identification.Mappamondo. For earlier English translations of some of the colophons, see, for example, Lionel Giles, “Translations from the Chinese World Map of Father Ricci”, Geographical Journal 52 (1918), pp. 367–385; and 53 (1919), pp. 19–30.
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In its earliest colophons, Wired credited Canadian media theorist Marshall McLuhan as its "patron saint". From its beginning, the strongest influence on the magazine's editorial outlook came from techno-utopian cofounder Stewart Brand and his associate Kevin Kelly. From 1998 to 2006, Wired magazine and Wired News, which publishes at Wired.com, had separate owners.
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The painting, containing multiple inscriptions and stamps, begins on the right side and ends on the left. The left side features various colophons, including those by Zhang Sicheng and Dong Sixue, a Song dynasty official. Two inscriptions on the painting were made by the artist's own hand. The dating is based on one of them.
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Tovma Metsobetsi in miniature of 1435 Thomas of Metsoph (, Thovma Metsobetsi) (1378–1446) was an Armenian cleric and chronicler who left an account of Timur’s invasions of the Caucasus (1386–1403). What we know of Thomas's life comes from a biography written by his student Kirakos Banaser and from a number of 15th-century colophons.
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The Saura Purana (, ) is one of the Shaiva Upapuranas, a genre of Hindu religious texts. The printed editions of this text have 69 chapters. The chapter colophons of this text mention it as a part of the Brahma Purana. It is presumed that a version of this text, different from the extant one, existed earlier.
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In some cases, printers are identified on title pages only by initials; yet bibliographers can employ title-page colophons and other clues to make identifications. On this basis, Stansby is the "W. S." who printed the second quarto of Shakespeare's Love's Labor's Lost (1631) and the undated fourth quarto of Hamlet (c. 1630), both for Smethwick.
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The letters are clearly but unskilfully written. The manuscript is decorated, with geometric, occasionally with zoomorphic decorations, in brown and red. The initial letters, titles, colophons, and rubrics in red.Harleian 5777 at the British Library The text is divided according to the (chapters), whose numbers are given at the margin, and their (titles) at the top of the pages.
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A number of bishops of the Qudshanis patriarchate are mentioned in the colophons to manuscripts, and their names and the names of their sees foreshadow the organisation described by western observers in the middle of the 19th century. There are frequent references throughout the 18th century to metropolitans named Hnanisho, who sat at the village of Mar Isho in the Shemsdin district, and whose jurisdiction covered both the Shemsdin and Tergawar districts. Colophons also refer to bishops of Berwari named Ishoyahb, a bishop of Gawar in 1743 named Sliba, and a bishop of Jilu in 1756 named Sargis. Khidr of Mosul mentioned a number of bishops from the Urmi district in 1734, also with names which are paralleled in the 19th century: Gabriel, Yohannan, Abdisho, Joseph, Abraham and Ishaya.
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While brief biographical mentions for Cormac are contained in various British and Irish biographical dictionaries (some along with complete bibliographies of his translations), what little is actually know of Cormac, himself, is extracted from credits in his works of medical translation, including from scribed colophons thereof. As detailed here in reference, the manuscripts are housed in various libraries in Ireland and Britain.
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In these colophons Roslin appears as a chronicler, who preserved facts and events of his time. In his earliest surviving manuscript the Zeytun Gospel of 1256, Roslin signed his name as "Toros surnamed Roslin".Azarian, 323 Only Armenians of noble origin had a surname in the Middle Ages; however, the surname of Roslin does not figure among the noble Armenian families.
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The three-storey structure was made entirely of wood and used no iron nails nor supports. According to legends, all the timber used to build the pagoda was obtained from a single tree. The structure collapsed during a major earthquake in April 2015. The colophons of ancient manuscripts, dated as late as the 20th century, refer to Kathmandu as in Nepal Mandala.
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The term Nepal Mandala has been used through the centuries in stone and copper inscriptions and the colophons of manuscripts when mentioning the dedicator's address. It is also referred to during important Buddhist ceremonies.Gutschow, Niels (1997). "The Kathmandu Valley, Nepal Mandala: Definition of time and space" in The Nepalese caitya: 1500 years of Buddhist votive architecture in the Kathmandu Valley.
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Neo-Mandaic is generally unwritten. On the rare occasions on which it is written, in personal letters and in the colophons that are attached to manuscripts, it is rendered using a modified version of the classical script. With the exception of , all vowels are represented, but without any indication of length or quality. The letter ʕ consistently represents an epenthetic vowel, either or .
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Costa Mesa, California: Mazda Publishers, 2008, pp. 245-260. Of the three, the most prominent is that on the history of Syunik and the Orbelian family. Before he began writing it, he conducted an extensive amount of research, utilizing a wide variety of sources derived from speeches, letters, colophons, previous histories and chronicles by Armenian historians, as well as works by Georgian authors.Hacikyan et al.
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Works of Madhwa : This monumental work is a painstakingly crafted reconstruction of the complete commentary on Madhwa's works by Shri Hrishikesha Tirtha, a direct disciple of Shri Madhwacharya of the 13th CE. It comprises 2000 pages in five volumes complete with footnotes and colophons. Two other works of Shri Madhwacharya, Tithinirnaya and Nyasa Paddhathi which were unknown were discovered and included in this great work.
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MS Urmi 9 There are several other eighteenth-century references to metropolitans of Shemsdin. A metropolitan Hnanisho 'of Rustaqa' is mentioned in colophons of 1743 and 1745, associated with the patriarchs 'Mar Shemon the fifth' and 'Mar Eliya' respectively. A metropolitan named Hnanisho Ishoyahb (or Ishaya), 'who lives in Mar Isho of Rustaqa' is mentioned in a colophon of 1761 from the Tergawar district.MS Berlin Syr 50 (3 February 1761) A metropolitan of Shemsdin named Hnanisho is mentioned in colophons of 1786, 1815 and 1818.MSS Aqra (Vosté) 40 (5 December 1786), Assfalg Syr 16 (24 January 1815) and Leningrad Syr 58 (5 January 1818) A metropolitan of Shemsdin named Hnanisho was mentioned by the Anglican missionary George Percy Badger in 1850: > There is another large district in central Coordistan, inhabited by > Nestorians, called Be-Shems ood-Deen, under the episcopal jurisdiction of > Mar Hnan-Yeshua, who resides at Rustaka.
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A monastery of Mar Ezekiel, located 'near Rustaqa' and therefore to be sought in the Shemsdin district, is mentioned in a number of manuscript colophons between the sixteenth and nineteenth centuries. The monastery (not mentioned in the reports of 1607 and 1610, and perhaps rather a large church) is first mentioned in 1599, when a manuscript was copied for its superior the priest Warda, son of the deacon Mushe. The bishop Yohannan of Anzel, who died shortly before 1755, is mentioned as the monastery's superior in colophons of 1804 and 1815, and is said to have 'built Mar Ezekiel on the border of Daryan' in a colophon of 1824, implying that he was responsible for restoring the monastery. The colophon of a manuscript of 1826 by his nephew the priest Zerwandad, son of Safar, mentions that the scribe came from 'the village of Mar Ezekiel of Shemsdin'.
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Special title-pages were rare; colophons were usually short. Borders were used by the Soncinos, as well as by Toledano at Lisbon and D'Ortas in the Ṭur of 1495 (see Borders; Colophon; Title-Page). Illustrations were only used in one book, the "Mashal ha-Ḳadmoni" (75). Printers' marks appear to have been used only in Spain and Portugal, each of the works produced in Hijar having a different mark.
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During the 14th-century members of the family created the manuscript which would come to be known as Liber Flavus Fergusiorum. The last member of the family to own it was John Fergus, who died in Dublin about 1761. The Liber was composed at various times by several different scribes, the principal one identifying himself as Aedh. Two translators, Seaán Ó Conchubair and Uidhisdín Mag Raighin, are named in colophons.
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"Armenia", p. 5. Iskander did attempt to reconcile with the Armenians by appointing an Armenian from a noble family, Rustum, as one of his advisers. When the Timurids launched their final incursion into the region, they convinced Jihanshah, Iskander's brother, to turn on his brother. Jihanshah pursued a policy of persecution against the Armenians in Syunik and colophons to Armenian manuscripts record the sacking of the Tatev monastery by his forces.
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The work covered the entire original version in shatpadi metre. Two other names appear in the colophons, Sadananda Yati and Nityatma Sukayogi, prompting some scholars to attribute the work to the group while others consider them alternate names of the same writer.Sahitya Akademi (1987), p. 36 The work covers all ten avatars of the god Vishnu, though it is essentially centred on the depiction of Krishna as the supreme Lord.
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The dating of the manuscript goes back to Rev. Charles Graves, who deciphered in 1846 from partially erased colophons the name of the Scribe Ferdomnach and the bishop Torbach who ordered the Book. According to the Annals of the Four Masters Torbach died in 808 and Ferdomnach in 847. As Torbach became bishop in 807 and died in 808 the manuscript must have been written around this time.
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The compilation is attributed to 13 poets, and each poem has a notable colophon. In these colophons, in addition to the poet's name is included the music and tune (melodic mode, raga) for the poem, as well as the composer of that music. The Paripatal poems are longer than the poems in other major Sangam anthologies. The typical poems have 60 lines, and the longest surviving poem has 140 lines.
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"Deaths"; The New York Times, December 4, 1941 He studied at City College of New York (B.S.), New York University and Cooper Union Art School in New York. One of Hornung's well-known works is the Handbook of Designs and Devices first published in 1932. He was a designer for the American Type Founders, and created colophons for many contemporary publishers including the Book League of America, Farrar & Rinehart and Vanguard Press.
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His commentaries on all 108 upanishads of the Muktika canon were the fulfilment of a wish of his father Śivakāmeśvara. Besides these, he was also the author of independent works such as the Paramādvaita-siddhānta-paribhāṣā and the Upeya-nāma-viveka. A prolific author, he annotated the colophons of each of his works with the number of granthas contained in it, presumably to prevent interpolation. On this basis, his works amount to over 45,000 granthas.
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Afterwards, he set off through Kyustendil and Skopje to Venice. It is assumed that Kraikov worked on his way in Gračanica monastery where a printing press was opened.Bulgarskata kniga prez vekovete: izsledvane, Ivan Bogdanov, Narodna prosveta, 1978, str. 212. He was among the first printers of Cyrillic books.Margins and Marginality: Marginalia and Colophons in South Slavic Manuscripts During the Ottoman Period, 1393—1878, Tatiana Nikolaeva Nikolova- Houston, The University of Texas at Austin.
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Central Library opened to the public on October 8, 1917. Central Library contains a number of distinguished architectural design elements. The main reading room by inside the main entrance has two flights of Maryland marble stairs, two diameter bronze light fixtures, and an ornamental ceiling designed by C. C. Zantzinger. The ceiling includes oil-on-canvas medallions and printers' colophons accompanied by a series of bas-relief plaster plaques depicting early-Indiana history.
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Jane Roberts, "Aldred Signs Off from Glossing the Lindisfarne Gospels", in Writing and Texts in Anglo-Saxon England, edited by Alexander R. Rumble (D. S. Brewer: Cambridge, 2006), pp. 28-43.Lawrence Nees, "Reading Aldred's Colophon for the Lindisfarne Gospels", Speculum 78 (2003), pp. 333-377. Scribes generally added colophons to indicate the circumstances of their work; sometimes including the place, date, price of the manuscript, and client for whom it was copied.
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Ruins of the fortress of Hromkla where Roslin worked. Little is known about Toros Roslin’s life. He worked at the scriptorium of Hromkla in the Armenian Kingdom of Cilicia where the patriarchal see was transferred to in 1151. His patrons included Catholicos Constantine I, king Hethum I, his wife Isabella, their children and prince Levon, in particular.Der Nersessian, 51 The colophons in Roslin’s manuscripts permit scholars to partially reconstruct the world in which he lived in.
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The name traditionally given to the compendium reflects a phrase from the colophons, which speaks of the kart/kard, from Avestan karda meaning "acts" (also in the sense of "chapters"), and dēn, from Avestan daena, literally "insight" or "revelation," but more commonly translated as "religion." Accordingly, dēn- kart means "religious acts" or "acts of religion." The ambiguity of -kart or -kard in the title reflects the orthography of Pahlavi writing, in which the letter may sometimes denote /d/.
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At first he called himself clericus (of the lower orders), but as early as 1471 he married and became a citizen and householder of Cologne. In 1473 he bought the important manorial estate of "Lyskirchen", to which he transferred the main part of his business. In the colophons of his books the place of business is called "apud Lyskirchen". The purchase, sometime later, of various houses, lands, and properties yielding revenues, show that Zell had become a prosperous man.
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Indian Buddhism,3rd edn, Motilal Banarsidass, Delhi, 2000 The text is often connected to another para-canonical text, the Nettipakaraṇa. Oskar von Hinüber suggests that both of these texts originated from outside the Theravada tradition as handbooks on the interpretation of the sutras. According to the chapter colophons, the book was composed by the Buddha's disciple Kaccana (or Kaccayana). Scholars do not take this literally, though the translator mentions that the methods may go back to him.
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There is also another division according to the Ammonian Sections, with some references to the Eusebian Canons. It contains synaxaria, tables of the (tables of contents) before each book, prolegomena (to James and some Pauline epistles), (lessons), subscriptions at the end of each book, numbers of , and Euthalian Apparatus to the Catholic and Pauline epistles. According to colophons, Gospel of Matthew was written in 8 years after Ascension, Mark – 10 years, Luke 15 years, and John 32 years.
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One observation that can be made is that after each colophon, in Leviticus, there is a new introduction, of the form and the said unto Moses.... Several critical scholars have proposed that these introductions are an attempt to patch over the breaks between sources, and therefore conclude that everywhere there is a new introduction, there must be a break between sources. In addition to the colophons, and narrative breaks, this adds additional borders at Leviticus 4:1, 5:14, 6:1, 6:19, 6:24, 7:22, 7:28, 13:1, 14:33, and 15:1. More detailed textual criticism, comparing vocabulary, writing styles, and so forth, is seen, by critical scholars, to support the idea that both the colophons, and the introductions, mark the borders between works originating from different writers, except for Leviticus 6:1. Leviticus 5:15-19 and 6:2-18 are usually regarded, under textual criticism, to have been from a continuous work, due to identical writing style, such as a ram without blemish out of the flock, with thy estimation ..., and trespass (ed) against the .
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The Portrait of Prince Levon, Yerevan, Matenadaran, No. 8321 Several contemporary manuscripts from the 13th century, devoid of colophons have sometimes been attributed to Roslin. MS 8321, the mutilated remains of which were formerly at Nor Nakhichevan and now in Yerevan, was commissioned by Catholicos Constantine I as a present for his godchild prince Levon. Prince Levon's portrait was bound by mistake in MS 7690 and was returned to its original place. A dedicatory inscription which faced the portrait has been lost.
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Both volumes of the book were written by two Benedictine monks, the calligraphers Brother Ernest (or Ernesto) and Brother Goderannus. Goderannus had the habit, helpful to modern scholars, of adding colophons with some detailed information to his manuscripts. In the Stavelot Bible a colophon records that the work took four years, including the illuminations and what was no doubt a magnificent metalwork treasure binding. The task was finished when "Jerusalem was under attack by many peoples", in other words during the First Crusade.
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In 1410 Armenia fell under the control of the Kara Koyunlu. The principal Armenian sources available in this period come from the historian Tovma Metsopetsi and several colophons to contemporary manuscripts.Kouymjian, Dickran (1997), "Armenia from the Fall of the Cilician Kingdom (1375) to the Forced Migration under Shah Abbas (1604)" in The Armenian People From Ancient to Modern Times, Volume II: Foreign Dominion to Statehood: The Fifteenth Century to the Twentieth Century, ed. Richard G. Hovannisian, New York: St. Martin's Press, p. 4. .
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Albertus Bobovius, who was enslaved by Crimean Tatars and sold into the palace in the seventeenth century, reports that both Armenians and Jews were exempt from the devshirme levy. He writes that the reason for this exemption of Armenians is religious: That Armenian Gregorian church was considered the closest to Christ's (and therefore Muhammed's) teachings. although a 1997 publication that examined Armenian colophons from the fifteenth to seventeenth centuries and foreign travelers of the time concluded that Armenians were not exempt.
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Arabic note on the page 217 (in Horner's transcript), with quoted colophons of the ancestor manuscripts Codex Oriental Ms. 424, designated by siglum A1 (Horner), t (de Lagarde [= Boetticher]), is written in two languages Bohairic- Arabic, uncial manuscript of the New Testament, on paper. It is dated by a colophon to the year 1308. Many leaves of the codex were lost.George Horner, The Coptic Version of the New Testament in the Northern Dialect, otherwise called Memphitic and Bohairic, 3 vol.
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Biblical scholar Victor Hamilton states that Wiseman's hypothesis was "the first concerted attempt to challenge the hypothesis" of introductory colophons. Hamilton does however identify several problems with what he terms the "Wiseman-Harrison approach". Firstly, "in five instances where the formula precedes a genealogy ..., it is difficult not to include the colophon with what follows." Secondly, the approach requires the "unlikely" explanation that "Ishmael was responsible for preserving the history of Abraham", Isaac for Ishmael's history, Esau for Jacob's and Jacob for Esau's.
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The colophons to translated texts attributed to Dharmakṣema, indicate that he was one of the few Indian scholar-monks active in China who was sufficiently proficient in spoken Chinese to make the preliminary oral translations of Buddhist texts himself without an interpreter, although the further stages in the production of the translations were done by his team of Chinese assistants. He was assassinated on the orders of his erstwhile patron Mengxun, for quasi-political reasons, on another journey to the West in 433.
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The normal position for a colophon was after the explicit (the end of the text, often after any index or register). After around 1500 these data were often transferred to the title page, which sometimes existed in parallel with a colophon. Colophons sometimes contained book curses, as this was the one place in a medieval manuscript where a scribe was free to write what he wished. Such curses tend to be unique to each book.. See also ; and for fictional treatment, see .
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The evidence from these colophons, deployed by David Wilmshurst, fully supported Habbi's main contention, and also shed further light on the circumstances of Sulaqa's election by identifying the two youthful metropolitans whose consecration precipitated the schism of 1552. Habbi and Wilmshurst's conclusions were accepted by Heleen Murre-Van den Berg in an important article published in Hugoye in 1999, 'The Patriarchs of the Church of the East from the Fifteenth to Eighteenth Centuries', and have not subsequently been challenged by scholars of the Church of the East.
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In the colophons of the two extant catalogues of diagnostic and physiognomic omens, the origin of the Sakikkū, “symptoms,” (Sumerian: SA.GIG: “diseased veins/muscles”) is given. Esagil-kīn-apli relates that he assembled the diagnostic omens to produce the received text for the first millennium during the reign of Adad-apla-iddina. He says of these omens, “that since long ago had not been organized into a new edition but was tangled like threads and had no master edition.”ša ul-tu ul-la zarâ(sur.
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Yi was an outstanding figure, a poet and calligrapher who went 12 times to China and was greatly admired by the scholars he met there. In 1845, Yi returned to China with the painting, which he showed to the scholars he met. Sixteen of them composed appreciatiative colophons which were attached to the left side of the painting, creating a lengthy scroll. After Yi's return to Korea, some Korean scholars also added their tributes, creating a unique cumulative work combining painting, poetic writing and calligraphy.
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The Patiṟṟuppattu poems were composed by several poets and a poetess, signifying the scholarly role accepted for women in ancient South India. The poems praise the rulers and heroes in the form of a hagiography, but the core seems to be based on real history. They mention the Hindu deities Shiva, Murugan and Korravai (Uma, Durga), and their worship by warriors and the king. The poems, the epilogues, and the colophons included in the manuscripts are also of significance to ancient culture and sociological studies.
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Literary strata and genres represented include the Dead Sea Scrolls, inscriptions, Talmud and Midrash, Geonic literature, prayer and piyyut, Karaite literature, science, deeds, colophons, amulets, and the like. Essentially a concordance, the online resource accesses all the words in the database and enables retrieval of citations according to roots, lemmata, and declined forms or combinations, as well as of specific texts by title, author, date, or literary genre.Humanities and Social Sciences Net Online Retrieved 2012-07-02. It is updated as new research becomes available and as more old texts are discovered.
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In the scriptorium, a necessary adjunct to all libraries of antiquity, he oversaw the production of accurate edited copies of Scripture. Testimonies to his zeal and care in this work are to be found in the colophons of biblical manuscripts. Jerome's "De Viris Illustribus" (75) says that Pamphilus "transcribed the greater part of the works of Origen of Alexandria with his own hand," and that "these are still preserved in the library of Cæsarea." The collections of the library suffered during the persecutions under the Emperor Diocletian, but were repaired subsequently by bishops of Caesarea.
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The three Hu brothers worked together to collate a student primer on poetry by their contemporary Ye Tingxiu, which was called simply the Discussion of Poetry (Shi Tan, ) (1635). Other works on poetry from the studio included Helpful Principles to the Subtle Workings of Selected Tang Poems (Leixuan Tang Shi Zhudao Weiji, ), which was a compilation of several works on poetry and included colophons by Hu Zhengyan himself. Among the studio's more obscure publications was a text on Chinese dominoes entitled Paitong Fuyu (), written under a pseudonym but with a preface by Hu Zhengyan.
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Li Rihua (1565–1635) was a Chinese bureaucrat, artist and art critic from Jiaxing, during the late Ming Dynasty. He wrote an extensive diary, the Weishuixuan riji (Water-Tasting Gallery Diary), from 1609 to 1616, which detailed his many acquisitions as an art collector. The diary is so named because Li had a reputation as a connoisseur of tea, and was particularly skilled at selecting the best water with which to brew it. For a time, he was married to the courtesan Xue Susu, and wrote colophons for several of her paintings.
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Since the work of Karl Nipperdey in 1847, the existing manuscripts have been divided into two classes. The first (α) encompasses manuscripts containing only De Bello Gallico and characterized by colophons with allusions to late antique correctores. The oldest manuscript in this class is MS. Amsterdam 73, written at Fleury Abbey in the later ninth century. The second (β) encompasses manuscripts containing all of the related works—not only De Bello Gallico, but De Bello Civili, De Bello Alexandrino, De Bello Africo, and De Bello Hispaniensi, always in that order.
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622 As expected, most of the localities listed are in the Hakkari and Urmi districts, but Amid and Van are interesting inclusions. Both districts were dependent on the patriarch Eliya VIII earlier in the century, but their dependence around the middle of the 17th century on the Qudshanis patriarchate, probably because of Shemon XI's Catholic sympathies, is confirmed by several colophons. With these two exceptions, the Qudshanis patriarchate covered roughly the same area in 1653 as it had in 1610. The figure of 40,000 families seems far too high.
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His translations have been identified from prologues and colophons in the surviving manuscripts, three of which are dated. They are: the Rhetoric, comprising the almost complete text of Aristotle interspersed with portions of Averroes' middle commentary and short fragments from Avicenna and Alfarabi; the introductory section of Alfarabi's commentary on the Rhetoric; Averroes' middle commentary on the Nicomachean EthicsSee Fidora and Akasoy (Toledo, 1240); an Arabic epitome of the Ethics known as the Summa Alexandrinorum (1243 or 1244); and the middle commentary on the Poetics (Toledo, 1256), this last being known as the Poetria.
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In the scriptorium, a necessary adjunct to all libraries of antiquity, he oversaw the production of accurate edited copies of Scripture. Testimonies to his zeal and care in this work are to be found in the colophons of biblical manuscripts. Jerome's _De Viris Illustribus_ (75) says that Pamphilus "transcribed the greater part of the works of Origen of Alexandria with his own hand," and that "these are still preserved in the library of Cæsarea." Among other priceless lost treasures in the library was the Gospel according to the Hebrews.
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The task of reducing these names to an ordered scheme in which the different generations of contemporaries can be marked off one another has not been easy. To add to the confusions, some historians have even denounced these colophons as later additions and untrustworthy as historical documents. Any attempt at extracting a systematic chronology and data from these poems should be aware of the casual nature of these poems and the wide difference between the purposes of the anthologist who collected these poems and the historian’s attempts are arriving at a continuous history.
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Bennett, Coleman & Co., Ltd. pp. 35-37 According to language scholars Giovanni Ciotti and Marco Franceschini, the blending of Tamil and Sanskrit is evidenced in manuscripts and their colophons over a long period of time, and this ultimately may have contributed to the emergence of Manipravalam. Mani-pravalam literally means ruby-coral, and it likely played a role in the emergence of the Malayalam language and script from Tamil-Brahmi, Tamil and Sanskrit. The Kerala scholars distinguished Manipravalam from Pattu, the former being significantly influenced by Sanskrit and the latter predominantly Tamil.
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In addition, some versions cite a few colophons added at the end, extolling the virtues of the work, etc. It is highly likely that the study of the Aryabhatiya was meant to be accompanied by the teachings of a well-versed tutor. While some of the verses have a logical flow, some do not, and its unintuitive structure can make it difficult for a casual reader to follow. Indian mathematical works often use word numerals before Aryabhata, but the Aryabhatiya is the oldest extant Indian work with Devanagari numerals.
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Rollason, "Billfrith" The colophons describes how: > Eadfrith, bishop of Lindisfarne church, originally wrote this book for God > and for St Cuthbert and—jointly—for all saints whose relics are in the > island. And Æthelwald, bishop of the Lindisfarne islanders, impressed it on > the outside and covered it ... And Billfrið the anchorite forged the > ornaments which are on it on the outside and adorned it with gold and gems > and with gilded-on silver-pure metal ...In Rollason, Northumbria, p. 148, > with Rollason and Rollason (eds.), Durham Liber Vitae, vol. ii, p.
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Colophons in the Lucerne manuscript give the title of the work as Hystoria Tartarorum and specify that it is not part of the Speculum historiale, which contains material on the Mongols derived from the Ystoria Mongalorum and the lost Historia Tartarorum of Simon of Saint- Quentin. The Yale manuscript may be a copy of the Lucerne, but it is more likely they both derive from the same exemplar. They certainly belong to the same manuscript family. The title Tartar Relation, coined by Painter for his 1965 edition, has stuck.
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In September 1578 he was confined for about a month in the Poultry Compter, a small prison run by a Sheriff in the City of London, apparently for failure to attend divine service as established by act of Parliament. In December 1579 he was committed the Gatehouse "for not conforming himself in matters of religion". As the prisons were at that time unusually overcrowded he was released on bond in June 1581. By that time it had become necessary to provide false information in colophons for safety's sake.
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A stable Chaldean diocese for Kirkuk seems to have been founded by the patriarchal administrator Augustine Hindi, who consecrated Lawrent Shoa of Tel Isqof metropolitan of Kirkuk in 1826 in opposition to Yohannan Hormizd. Lawrent Shoa, born in Tel Isqof around 1792, was a monk in the monastery of Rabban Hormizd and was ordained a priest in 1821 (Tfinkdji). Several manuscripts copied by him have survived, whose colophons mention that his father's name was Nisan. Like most of his fellow monks, he supported Gabriel Dambo in his long struggle with Yohannan Hormizd.
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Other Parthian sources used for reconstructing chronology include cuneiform astronomical tablets and colophons discovered in Babylonia. Indigenous textual sources also include stone inscriptions, parchment and papyri documents, and pottery ostraca. For example, at the early Parthian capital of Mithradatkert/Nisa in Turkmenistan, large caches of pottery ostraca have been found yielding information on the sale and storage of items like wine.; ; Along with parchment documents found at sites like Dura-Europos, these also provide valuable information on Parthian governmental administration, covering issues such as taxation, military titles, and provincial organization.
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The business was afterwards carried on under the same name by Robert's son Andrew. W. J. Duncan's Notices and Documents illustrative of the Literary History of Glasgow, printed for the Maitland Club in 1831, among other things contains a catalogue of the works printed at the Foulis press, and pictures, statues and busts in plaster of Paris produced at the "Academy" in Glasgow University. The names of the brothers are often reproduced on title-pages and colophons of their publications in their Latinized form, "Robertus et Andreas Foulis". The brothers were buried in the Ramshorn Cemetery.
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Before the fourteenth century the Berwari region, sometimes called Julmar (probably after the town of Julamerk) or Beth Tannura (the name of a large Jewish village in the Beduh valley) in Syriac colophons, was part of the diocese of Dasen. Nothing is known of the region's history in the fourteenth and fifteenth centuries, but a diocese of Berwari is mentioned in a manuscript of 1514 by the scribe Sabrishoʿ bar Galalin, 'brother of the bishop Yahballaha of Julmar'. A manuscript of 1575 contains several poems composed at an unknown date by the metropolitan Sabrishoʿ of Berwari.
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The pages have been trimmed at some point. The manuscript has been copied by four hands, with textual "accessories" (colophons, chapter numbers, and the like) in a fifth (Parkes 1982, 6-11). The opening three letters of Book 2 of Bede are decorated, to a height of 8 lines of the text, and the opening h contains a bust portrait of a haloed figure carrying a cross and a book. This may be intended to be St. Gregory the Great, although a much later hand has identified the figure as St. Augustine of Canterbury in the halo.
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The colophons of manuscripts of the Yoga Sūtras attribute the work to Patanjali. The identity of this Patañjali has been the subject of academic debate because an author of the same name is credited with the authorship of the classic text on Sanskrit grammar named Mahābhāṣya that is firmly datable to the second century BCE. Yet the two works are completely different in subject matter and in the details of language, grammar and vocabulary, as was compellingly pointed out long ago by Louis Renou. Furthermore, before the time of Bhoja (11th century), no known text states that the authors were the same.
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The choice and emphasis of the miniatures has certain distinctive features; the selection of subjects was probably made by the royal librarian and approved by the emperor, or possibly the emperor himself, possibly also in consultation with some of the artists. One of the colophons, unusually, mentions that the book was "commissioned for the treasury of books and august library, servants of his majesty...".Brend, 80 The emphasis on the duties, difficulties and splendour of kingship is to be expected in a royal commission, but another recurring theme, of the difficulties of relationships between fathers and sons, is much more individual to this book (miniatures 5, 14, 16, 18, 20).
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A metropolitan named Timothy is mentioned in the colophon of a manuscript copied in 1429/30.MS Paris BN Syr 184 A metropolitan named Abdisho donated a manuscript to the church of Mar Pethion in Amid in May 1458.MS Jerusalem Syr 12 The metropolitan Eliya of 'Nisibis, Armenia, Mardin, Amid, Siirt and Hesna d'Kifa' is mentioned in the colophons of three manuscripts copied between 1477 and 1483.MSS Kirkuk (Vosté) 39, Diyarbakr (Scher) 73 and Mardin (Scher) 43 No metropolitans of Nisibis are attested during the first half of the sixteenth century, and the office may well have remained vacant for much of this period.
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Precisely how the Dashakumaracharita and the Avantisundarī originally related is unclear. Although many have argued that the two must have been composed by different people, the Avantisundarī too is 'unmistakably ascribed to Daṇḍin by its colophons and by later sources'. > Several eminent scholars now believe on stylistic and other grounds that, as > suggested by the verse summary and its Telugu translation, both the > Avantisundarī and the Daśakumāracarita originally formed a single massive > prose work that was broken up at a relatively early age in its transmission; > another view is that the two represent separate stages in the life and work > of the same author.
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Giamil, Genuinae Relationes, 121 The metropolitan Eliya Bar Tappe, dependent on the patriarch Eliya VIII, is mentioned under a variety of titles in the dating formulas or colophons of several manuscripts between 1599 and 1618. He resided at the monastery of Mar Yaqob throughout his reign, and was primarily responsible for the diocese of Seert, though he clearly had responsibilities for Amid, Gazarta and Hezzo also, and was regarded as their metropolitan for at least part of his reign. He is mentioned as metropolitan of Amid in the report of 1607, and was among the recipients of a letter of Peter Strozza in 1614.
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Map showing historical localities in Northern Mesopotamia and Syria Dioceses of the Syriac Orthodox Church of Antioch during the Middle Ages Over a hundred Syriac Orthodox dioceses and around a thousand bishops are attested between the sixth and thirteenth centuries. The main source for these dioceses and bishops are the lists of Michael the Syrian, compiled in the twelfth century. Many other dioceses and bishops are mentioned in other literary sources, particularly the works of Bar Hebraeus, written in the second half of the thirteenth century. Several bishops not known either to Michael the Syrian or Bar Hebraeus are mentioned in the colophons of surviving West Syriac manuscripts.
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Donald Wiseman noted in the foreword to the revised edition of his father’s book that since it had first been written (1936) many more colophons have been discovered among Babylonian cuneiform texts which substantiated the use of this scribal device. Texts from Syria and Mesopotamianotably the finds in 1975–76 from Tell Mardih (Ebla) and, from a millennium later, the Akkadian texts from Ras Shamra (Ugarit) show continuity in tradition of scribal education and literary practices for more than two millennia, giving fixed and dated points. He particularly valued the implication of this theory for the early use of writing. Genesis 1-37 could be a transcript of the oldest written records.
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The Greek portion of the text appear to have had three distinct hands involved, all working from a “liturgical” style that’s used in service books through the century. The liturgical script offers a challenge when attempting to date it due to its archaizing character; there are several works using colophons around 1300 that offers similar traits to those seen in the Hamilton Psalter. Scholars then date this particular type of script to be dated around the end of the thirteenth or very beginning of the fourteenth century. The date of around 1300 is then further corroborated by the Latin paleography, appearing to be created by a single copyist who drifts between older and newer letter form.
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Attention was first drawn to the contradictions in the relevant sources by Jacques Marie Vosté in 1931, but he did not pursue their implications. In an influential study by Joseph Habbi in 1966, these implications were more fully explored. Habbi's study concentrated on the contradictions between the surviving documentary evidence in the Vatican and an alternative version of events preserved in the poems of ʿAbdishoʿ IV Maron, Sulaqa's successor as Chaldean patriarch, and he concluded that Sulaqa was elected in 1552 in the course of a rebellion against the reigning patriarch Shemʿon VII Ishoʿyahb. Habbi focused purely on the literary sources, and did not consider a significant additional body of evidence available in the colophons of a number of sixteenth-century East Syrian manuscripts.
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The period covered by the extant literature of the Sangam is unfortunately not easy to determine with any measure of certainty. Except the longer epics Silappatikaram and Manimekalai, which by common consent belong to the age later than the Sangam age, the poems have reached us in the forms of systematic anthologies. Each individual poem has generally attached to it a colophon on the authorship and subject matter of the poem, the name of the king or chieftain to whom the poem relates and the occasion which called forth the eulogy are also found. It is from these colophons and rarely from the texts of the poems themselves, that we gather the names of many kings and chieftains and the poets patronised by them.
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Tamil tradition mentions academies of poets that composed classical literature over thousands of years before the common era, a belief that scholars consider a myth. Some scholars date the Sangam literature between c. 300 BCE and 300 CE, while others variously place this early classical Tamil literature period a bit later and more narrowly but mostly before 300 CE. According to Kamil Zvelebil – a Tamil literature and history scholar, the most acceptable range for the majority of Sangam literature is 100 BCE to 250 CE, based on the linguistic, prosodic and quasi- historic allusions within the texts and the colophons. Some of the later strata of the Sangam literature, including the Eight Anthologies, is approximately from the 3rd to 5th century CE.
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Ancient and medieval Indian scholars left many Bhasya (review, commentary) on Shvetashvatara Upanishad. These include those attributed to Adi Shankara, Vijnanatma, Shankarananda and Narayana Tirtha.Svetasvatara Upanishad with Shankara and Three Bhasyas (Sanskrit) VG Apte (1927), Granth 17, Archived by Ananda Ashrama India, pages 1-65 However, given the nature of open scholarship in Indian traditions, it is unclear if some of these commentaries are exclusive works of a single author, or are they partially or completely the work of another later scholar. For example, the style, the inconsistencies, the citation method, the colophons in the commentary on Shvetashvatara Upanishad as it survives in modern form, and attributed to Shankara, makes it doubtful that it was written in the surviving form by Shankara.
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These prohibitions are listed in Leviticus 18, and again in chapter 20, both times with the warning "lest the land vomit you out." While Leviticus 18 presents them as a simple list, Leviticus 20 presents them in a chiastic structure based on how serious a crime they are viewed, as well as presenting the punishment deemed appropriate for each, ranging from excommunication to execution. Leviticus 20 also presents the list in a more verbose manner. Furthermore, Leviticus 22:11–21 parallels Leviticus 17, and there are, according to textual criticism, passages at Leviticus 18:26, 19:37, 22:31–33, 24:22, and 25:55, which have the appearance of once standing at the end of independent laws or collections of laws as colophons.
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Importantly, tablets, both Assyrian and Babylonian, when possessing colophons had the number of the tablet inscribed. Further expeditions by German researchers uncovered further tablet fragments (specifically tablet 1, 6, and 7) during the period 1902–1914 – these works replaced Marduk with the Assyrian god Ashur; additional important sources for tablets 1 and 6, and tablet 7 were discovered by expeditions in 1924–25, and 1928–29 respectively. The Ashur texts uncovered by the Germans necessitated some corrections – it was Kingu not Marduk who was killed and whose blood made men. These discoveries were further supplemented by purchases from antiquity dealers – as a result by the mid 20th century most of the text of the work was known, with the exception of tablet 5.
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Furthermore, the dating formulas of manuscripts copied in Mardin in 1502 and 1540/1 mention the patriarch Shemon VII Ishoyahb and, respectively, the metropolitan Eliya of Amid and the metropolitan and natar kursya Hnanisho. Neither colophon mentions a bishop of Mardin. The metropolitan Ishoyahb of Nisibis, a supporter of Shemon VII Isho‘yahb and his successor Eliya VII, is styled 'metropolitan of Nisibis, Mardin, Amid and all Armenia' in a colophon of 1554, and 'metropolitan of Nisibis, Mardin and Armenia' in colophons of 1558 and 1560. The earlier title may have been intended to challenge the authority of Sulaqa's metropolitan Eliya of Amid, and both styles may be evidence that Mardin was at this period loyal to Shemon VII Ishoyahb and did not yet have its own bishop.
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CBDB uses wide range of biographical sources to collect information about individuals. The main types of writings covered include biographical index, biography sections of official histories, funerary essays, epitaphs, local gazetteers, preface, writings, letters, and colophons in personal writing collections, and other governmental compiled records. CBDB is a long-term open-ended project. It has incorporated sources from biographical indexes 傳記資料索引 for Song 宋 (completed), Yuan 元 (completed), and Ming 明, birth-death dates for Qing 清 figures and listing of Song local officials. CBDB is also cooperating with other databases such as Ming Qing Women’s Writings (MQWW), Ming Qing Name Authority, and Pers-DB Knowledge Base of Tang Persons (Kyoto) to enrich its entries.
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Painted on a Cizhou ware pillow, dating back to the Jin dynasty and currently housed at the Palace Museum in Beijing, are "two gentlemen crossing a bridge and walking towards a cloudy ravine"; according to scholar Li Qingquan, the two men are Liu and Ruan. The Yuan dynasty playwright Wang Ziyi () adapted the story into a play titled Liu Chen Ruan Zhao wu ru taoyuan or Liu Chen and Ruan Zhao Strayed into the Land of Peach Blossoms (). Yuan painter Zhao Cangyun's "most famous painting" is on the handscroll Liu Chen and Ruan Zhao Entering the Tiantai Mountains (), which has been on display at the Metropolitan Museum of Art since September 1999; the handscroll also features inscriptions by Zhao and is accompanied by colophons by Zhao Heqin (), Hua Youwu (), Yao Guangxiao (), and Song Yong ().
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R. K. Harrison in his Introduction to the Old Testament wrote approvingly of [Wiseman's] approach which "had the distinct advantage of relating the ancient Mesopotamian sources underlying Genesis to an authentic Mesopotamian life- situation, unlike the attempts of the Graf–Wellhausen school, and showed that the methods of writing and compilation employed in Genesis were in essential harmony with the processes current among the scribes of ancient Babylonia.". See also Harrison's elucidation of the use of colophons in Genesis, and their archaeological background, on pp. 543–552. Harrison noted that these examples had been discounted by scholars who follow Wellhausen and the Documentary hypothesis, since the central basis of the Documentary hypothesis is that the Pentateuch is mostly a work composed by unknown editors and authors who lived much later than the time of Moses.
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A colophon printed in 1471 In publishing, a colophon () is a brief statement containing information about the publication of a book such as the place of publication, the publisher, and the date of publication. A colophon may include the device of a printer or publisher. Colophons are correctly printed at the ends of books (see History below for the origin of the word), but sometimes the same information appears elsewhere (when it may still be referred to as colophon) and many modern (post-1800) books bear this information on the verso of the title-leaf,Carter, John (2004), ABC for book- collectors (eighth edition, edited by Nicolas Barker, London: British Library; New Castle: Oak Knoll), p. 68. which is sometimes called a "biblio-page" or (when bearing copyright data) the "copyright-page".
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He was able to convert the patriarch Shemon IX Denha to Catholicism, was created procurator by a synod of East Syriac bishops in 1580, and was sent on a mission to Rome to seek his confirmation by the Vatican. He died in Lebanon in 1582, on his return from Rome. An archbishop of Amid named Joseph Eliya is mentioned by Leonard Abel in 1583, and is also included in his list of the more lettered Nestorians in 1587. The metropolitan Eliya Bar Tappe, dependent on the patriarch Eliya VIII, is mentioned under a variety of titles in the dating formulas or colophons of several manuscripts between 1599 and 1618. He is listed in the reports of 1607 and 1610 as metropolitan of Amid, and a bishop Isho‘yahb of Seert is separately listed.
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Der Nersessian, 55 Yet another manuscript attributed to Roslin and his assistants is MS 32.18 currently located at the Freer Gallery of Art in Washington, D.C. The colophons are lost but the name of the sponsor, Prince Vassak (brother of king Hethum I) is written on the marginal medallion on page 52: "Lord bless the baron Vassak" and again on the upper band of the frame around the Raising of Lazarus: "Lord have mercy on Vassak, Thy servant, the owner of this, Thy holy Gospel". The uncials and the ornaments match those of MS 539 and MS 5458.Der Nersessian, 55-56 Prince Vassak was sent to Cairo by his brother in 1268 to pay ransom and obtain the release of prince Levon and thousands of other hostages captured after the disastrous Battle of Mari. They returned home on June 24, 1268.
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Colophons of namburbi tablets and letters from writers and astrologers of the Assyrian kings Esarhaddon and Assurbanipal show that it was the role of the ašipu, “exorcist,” to plan and implement the apotropaic rituals. If a sign had been recognized as foreboding, the gods Ea and his son Asalluḫi, Šamaš, the sun god and god of justice (mīšaru), and often the deity, in whose sphere of influence the prognostication had occurred - were invoked, and offered a meal of bread, meat, dates, incense, water and beer to appease the source of the portent and effect a change in outcome. Clay figurines were fashioned and a Šuilla, or “show of hands prayer,” was delivered to implore divine mercy. During the preliminary purification stage, the subject and conjuror conducting the ritual abstained from eating watercress, onions, leeks or fish.
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By the beginning of the 18th century the Mosul patriarchate had lost its influence in the Catholic strongholds of Amid and Mardin, but still retained the loyalty of a considerable section of the Church of the East which wished to remain Nestorian. It is clear from manuscript colophons that most of the numerous East Syriac villages in the Seert, Gazarta, Amadiya and Aqra districts were still Nestorian and loyal to the Eliya line at this period, as were the surviving East Syriac communities in the Erbil and Kirkuk districts. Mosul and several villages of the Mosul plain had important Catholic communities, but the Nestorians remained in the majority, and the monastery of Rabban Hormizd remained a Nestorian citadel until it was abandoned in the 1740s. Curiously, the Mosul patriarchate had very few bishops to administer these large territories.
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300 BCE to 300 CE, while others variously place this early classical Tamil literature period a bit later and more narrowly but all before 300 CE. According to Kamil Zvelebil – a Tamil literature and history scholar, the most acceptable range for the Sangam literature is 100 BCE to 250 CE, based on the linguistic, prosodic and quasi-historic allusions within the texts and the colophons. The Sangam literature had fallen into oblivion for much of the second millennium of the common era, but were preserved by and rediscovered in the monasteries of Hinduism, particularly those related to Shaivism near Kumbhakonam, by the colonial era scholars in late 19th century. The rediscovered Sangam classical collection is largely a bardic corpus. It comprises an Urtext of oldest surviving Tamil grammar (Tolkappiyam), the Ettuttokai anthology (the "Eight Collections"), the Pattuppattu anthology (the "Ten Songs").
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The colophons of the surviving manuscripts confirm that monasticism was practised to a significant extent in the Mosul patriarchate up to the middle of the 18th century and that it hardly existed in the Qudshanis patriarchate. About 30 Nestorian monks are known from the monasteries of the Mosul patriarchate between 1552 and 1743 (when the monastery of Rabban Hormizd was temporarily abandoned), and about 150 Catholic monks in the Chaldean monasteries after 1808. Of the many scribes known from the Qudshanis patriarchate, only one, the 19th-century solitary Rabban Yonan, described himself as a monk. The possession of these important monasteries gave the Mosul patriarchate access to the talents of a literate and educated elite, and the treasures of East Syriac literature preserved in their libraries gave an impetus to the scribal profession and probably encouraged the growth of the great scribal families of Alqosh.
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A careful study of the synchronisation between the kings, chieftains and the poets suggested by these colophons indicates that this body of literature reflect occurrences within a period of four or five continuous generations at the most, a period of 120 or 150 years. Any attempt at extracting a systematic chronology and data from these poems should be aware of the casual nature of these poems and the wide difference between the purposes of the anthologist who collected these poems and the historian’s attempts are arriving at a continuous history. There have been unsuccessful attempts at dating the poems of Purananuru based on the mention of the mythical Mahabharata war. A more reliable source for the period of these poems is based on the mentions one finds on the foreign trade and presence of Greek and Roman merchants in the port of Musiri (poem 343), which give us a date of between 200 BCE to 150 CE for the period of these poems.
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As far as is known, neither the Mosul nor the Qudshanis patriarchate had a bishop for the Aqra region until the nineteenth century. The colophons of the surviving manuscripts from the Aqra region invariably mention the Mosul patriarchs of the Eliya line, and there is no evidence that the Qudshanis patriarchs took any interest in the region before the 1830s. Most of the villages in the Aqra region were still traditionalist at the beginning of the nineteenth century (though the Zibar villages of Arena and Barzane had Catholic communities before the end of the eighteenth century), and determined efforts by the Chaldean church to convert them to Catholicism in the 1830s shook their traditional loyalty, enabling the Qudshanis patriarchate to exercise some influence in the region for a short period. The Aqra region had a number of Catholic communities by the end of the eighteenth century, which were included in the Chaldean diocese of Amadiya.
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Donabedian, Mutafian, Charachidze, and the Thierrys in France; Anan-ian, Bolognesi, and Alpago-Novella in Italy; Leloir and Van Esbroeck in Belgium; Assfalg in Germany; Weitenberg in the Netherlands; Schütz in Hungary; Petrowicz in Poland; Stone in Israel; and, in the United States, Garsoïan, Hovannisian, Bardakjian, Kouymjian. Matthews, Aronson. Bournoutian, Maksoudian, Russell, Cowe, Edwards, Suny, Papazian, Terian, Tölölyan, and, among the younger generation, Avdoyan, Marashlian, Der Mugrdechian, Dudwick, Evans, Merian, Taylor, Rapp, and many others too numerous to name here. To the preliminary studies of the pioneering specialists of the early part of this century, which, however dated, remain rich in value and are always worthy of consultation, the present generation of Caucasiologists has added a formidable library of scholarly achievement that includes dictionaries, grammars, bibliographies, histories, geographies, political analyses, literary criticism, anthropological research, demographic and epigraphic studies, collections of colophons, surveys of art and architecture, and, above all, editions and translations of fundamental texts.
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An East Syriac diocese for Atel and the Bohtan district, which persisted into the seventeenth century, appears to have been founded in the fifteenth century. The earliest-known bishop of Atel, Quriaqos, is mentioned in the colophon of a manuscript copied in 1437.MS Seert (Scher) 119 A metropolitan of Atel named Yohannan is mentioned in a colophon of 1497, and was probably the metropolitan Mar Yohannan present five years later at the consecration of the patriarch Eliya V in September 1502.MSS Mosul (Scher) 15 and Paris BN Syr 25 An elderly bishop named Yohannan, perhaps the same man, was killed at Atel on 6 June 1512 with 40 other persons, including Christian priests and deacons, by the soldiers of Muhammad Bek.Scher, Épisodes, 124; and MS Seert (Scher) 55 A few years later, three colophons mention another bishop of Atel named Yohannan: as bishop of the 'Bokhtaye' in 1521, as bishop of 'Atel and the Bokhtaye' in 1526, and as bishop of 'Atel and Dilan' in 1534.
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In his MA thesis for the University of Alberta, in the terrain of scholarly etic discourse of the manifold Nyingma Gyubum editions, Derbac (2007: p. 2) proffers: > "...that the major editors of the various rNying ma'i rgyud 'bum editions > played a far greater role in emending colophons, catalogues, and editions > than scholars have previously assumed." In saying this, Derbac is agreeing on the one hand with emic [traditional] scholarship, which frankly celebrates the major role of the famous editors such as Ratna Lingpa and Jigme Lingpa in compiling catalogues for the rNying ma'i rgyud 'bum. In addition, he is also confirming the conclusions of earlier scholarship, such as [1] Mayer's Leiden PhD thesis of 1996, which was later published as a book 'The Phur pa bcu gnyis: A Scripture from the Ancient Tantra Collection' [2] the conclusions of David Germano's THDL collection in the early 2000s, and [3] Cantwell and Mayer's book 'The Kīlaya Nirvāṇa Tantra and the Vajra Wrath Tantra: Two texts from the Ancient Tantra Collection', published in 2006 by the Österreichische Akademie der Wissenschaften, Vienna.
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One was found in the library of Ashurbanipal, purporting to be a copy of an inscription made in antiquity while the other was found elsewhere in Kouyunjik, ancient Nineveh. The Library of Ashurbanipal copy contains two colophons, and apart from the standard library identification, the earlier one reads mudû mudâ likallim, which has been translated as “Let the learned instruct the learned” or alternatively “The initiate may show the initiate.” For those disputing its authenticity, it is a later pseudonymous propaganda piece for the cult of Marduk, emphasizing certain tax exemptions granted for the restoration of the statues. Kassite era royal inscriptions are usually inscribed in Sumerian. Those supportive of its authenticity cite the iconography of the demons described on the door of the cella, which represent Marduk's defeated foes,“Venomous Snake” (Bašmu), “hairy one” (Laḫmu), “Bull- Man” (Kusarikku), “Big-Weather Beast” (Ugallu), “Mad Lion” (Uridimmu), “Fish- Man” (Kulullû) and “Carp-Goat” (suhurmašu) the gods of cities conquered by Babylon, such as Ešnunna and are illustrative of a middle Babylonian theology.
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In textual criticism, the laws attributed to this writer are seen as having formed an earlier independent collection of laws, which were later added to the Priestly Code by an editor, and may, slightly, pre-date the Priestly Source. Another set of distinctive colophons are those of the form this is the law of [subject A], and [subject B], and [subject C], ...., which occur for Leviticus 7:28-38, 11:1-47, 13:47-59, 14:33-57, and 15:1-31. Of these, Leviticus 15 is noticeably repetitive, repeating both bathe [itself] in water and be unclean until the even, for almost every verse, as well as the detail of the atonement sacrifice. This chapter is therefore, under academic criticism, viewed as a late expansion of an earlier, much shorter, law, which simply laid out the basic rule that running issue of bodily fluids is ritually unclean, and contact with it, including with the person that possesses it, is ritually unclean, rather than detailing the atonement sacrifice, and listing examples of what constitutes contact. Another of these, Leviticus 11, which defines and lists animals which are ritually unclean, also provides an extensive list.
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It is difficult to determine the episcopal succession in the diocese of Salmas in the late- seventeenth and eighteenth centuries. According to Tfindkji Salmas returned to Nestorianism between 1640 and 1710, and the Catholic metropolitans of Salmas between 1709 and 1833 were Ishoyahb (1709–52), Ishoyahb Shemon (1777–93) and Ishoyahb Yohannan Gabriel (1795–1833). Fiey accepted the dates for the first of these metropolitans, added another metropolitan before Ishoyahb Shemon, also named Ishoyahb, who died in 1777, and correctly gave the date of Ishoyahb Shemon's death as 1789. A number of references in manuscript colophons and other sources enable Fiey's account to be supplemented. A metropolitan of Salmas named Ishoyahb, from Khosrowa, is mentioned together with the patriarch Shemon XIII Denha (1662–1700) in the dating formulas of manuscripts of 1667, 1678 and 1686.MSS Athens Syr 1801 (18 March 1667), Leningrad Syr 67 (3 April 1678) and Assfalg Syr 29 (5 July 1686) As Shemon XIII politely rebuffed an approach from the Vatican in 1670, it is likely that Ishoyahb was a Nestorian bishop, and should be distinguished from a Catholic bishop of the same name attested in 1709.
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