OUP accepted manuscript

This study examines the moral and philosophical messages of two ancient Sundanese manuscripts, namely Amanat Galunggung and Sanghyang Siksa Kandang Karesian, then relates them to Unpar's Spirituality and Basic Values ​​known as SINDU. Data were collected using a qualitative research strategy through in-depth interviews and literature studies. Then, they were analyzed based on the theory of intertextuality, namely by examining the messages of each manuscript, comparing them, and seeing the correlation or interdependence between the two. The results of the study show that the two ancient Sundanese manuscripts above are full of humanitarian messages that remain relevant and significant for modern human life. The concept of SINDU, which was born more recently, finds its basis and foundation in the teachings that have long existed in the two ancient manuscripts. This study also reveals the existence of basic human needs for humanitarian values ​​throughout their lives, whether in the past, present, or future. Moral and philosophical values ​​are needed by humans in an effort to make themselves humane and divine. Contribution: It underscores the persistent human need for moral and philosophical guidance across time, enriching both academic understanding and practical applications in promoting humane and divine human development.

This brief study examines the science of Quranic script derived from the manuscripts of various regions, starting from the systematic work undertaken by the Rightly Guided Caliph Uthman ibn Affan (may Allah be pleased with him) until it matured into a well-established discipline. It explores how this science influenced ancient Quranic manuscripts and aims to elucidate the technical and scientific specifications of the Quranic scripts from different regions and their impact on ancient manuscripts. The study is organized into three sections, preceded by an introduction and followed by a conclusion and results. The analytical method was employed to present its issues. The study reached significant conclusions, including that the books on Quranic script are considered reliable references in describing the scriptural phenomena of regional Quranic manuscripts and are the primary sources for judging the characteristics of ancient Quranic manuscripts.

Manuscript is one of the nation's treasures in the world, including Indonesia and is one of the cultural treasures of Indonesia. Preservation of manuscripts is needed to be carried out in various institutions or organizations that have a collection of archives or texts. The research method used by writer is descriptive method, but in data acquisition, writer do observation and direct interview to Library Museum Sonoduboyo Yogyakarta. The library of this museum has many cultural manuscripts as many as 1400an manuscripts. The preservation policy is also done in the library of this museum and the type of preservation that is done is to frezzing and converting the original manuscript to digital format for all collections. This is done for the survival of the manuscript because of the large number of visitors from students, scientists, lecturers and others using the manuscripts, access to information is open in general to all who come so that the need for preservation for manuscripts owned by the library museum Sonobudoyo.

The manuscripts of Minangkabau has many content about society, lives, and rules, such as the story of the batle that happened at that time, infuential scholars, the natural disasters that have occurred,and traditional medicine, all of it be writen with beautiful handwriting letered Arabic and Malay. On September 30, 2009 an earthquake with a strength of 7.9 on the Richter scale destroyed half of West Sumatera regions, include the buildings of information centers,and the storage areas of ancient texts Minangkabau. That makes all of ancients texts lost and broken. These manuscripts are original publications and unparalleled. This research is to know how the government’s role in saving the post-earthquake ancient manuscripts, for cultural preservation society of Minangkabau. This study is qualitative, using interview, observationand documentation. This study shows that in the preservation of the collection of ancient manuscripts damaged after the earthquake, West Sumatera provincial government assisted by the National Library team in repairing damaged manuscripts collection. National library team brings 17 boxes of ancient manuscripts Minangkabau to be treated. And to replace the lost collection, the government is conducting a search of the ancient manuscripts in houses to the public because there are still many collection of ancient manuscripts held by the public.

Ancient documents are often subject to background damage. Examples of background damage containing various quality are uneven background, ink bleed, or ink bleed and expansion of spots. Image processing provides a variety of approaches for dealing with this deterioration in the quality of manuscripts to make them readable. Unlike DIBCO dataset, Jawi- Malay manuscripts are among the ancient manuscripts that have undergone varying degrees of complex damage and distortions. State of the art methods unable to improve their image and readability. To deal with these challenges, this paper proposes a new adaptive binarization method which consists of several steps beginning with global enhancement and local adaptive thresholding, and ending with postprocessing. For the purpose of evaluation, the method was compared with state of the art methods using the Relative Foreground Area Error (RAE) measurement and the ANOVA analysis of variance tool. The results showed that the proposed method gave the smallest RAE with differ significantly with respect to RAE value compared with other methods, which means that it produced better image results and readability.

Habakkuk 3 is one of the most controversial texts in the Hebrew Bible. Diverging opinions have been expressed on literally every facet of the text. Quite surprising though, interpreters are virtually unanimous in their opinion about the structure of the pericope. Apart from a superscript (3:1) and subscript (3:19b) four units are normally demarcated: a prayer (3:2), a theophany (3:3–7), a hymn (3:8–15) and a confession of trust (3:16–19a). Unit delimiters in ancient Hebrew manuscripts demarcate two (3:1–13 and 3:14–19) or three (3:1–7; 3:8–13; 3:14–19) units. This study evaluates this evidence and reads Habakkuk 3 in the light of the units demarcated in ancient manuscripts. It raises awareness of interesting structural patterns in the poem, calls for a rethinking of traditional form critical categories, and opens avenues for an alternative understanding of the pericope.

The Ladder of Divine Ascent of St. John Sinaites has been very popular among the Slaves in the Middle Ages. From the 14th century 66 manuscripts were kept, 29 of them are Serbian. Not less than seven ancient manuscripts are kept in the National Library of Serbia (in the collections of the monasteries of Decani and Pec and in the New collection). Two manuscripts are kept in the library of the University of Belgrade, in the collection of manuscripts Lesnovo monastery. Five Serbian manuscripts of the Ladder are kept in the Russian National Library (St. Petersburg). Three ancient Serbian books of the Ladder are kept in Moscow, in the Russian State Library. Six ancient Serbian manuscripts of the Ladder are kept in the libraries of Mount Athos: four in the Hilandar monastery and two in the Zograf monastery. Four manuscripts of the Serbian Ladder are kept in Bucharest, in the Library of the Romanian Academy of Sciences. One ancient manuscript is kept in Macedonia, in the Ohrid National Museum. One Serbian book of the Ladder is kept in Paris, in the Slavic Fund of the French National Library. Of course, the former number of ancient Serbian manuscripts of the Ladder was much more than 29. The Serbian manuscripts preserved all ancient Slavonic translations of the Ladder: Preslav (in two versions), Tarnovo, Serbian (in two versions) and Athos. The author gives a description of each manuscript, names its location, dating and the related manuscripts. The Ladder as a book has many components. The basics of this book are the Life of St. John Sinaites and his message to John of Raif and 30 homilies. In the Slavic tradition we added a lot of new texts to this, not Greek but Slavic. One of these texts is the dictionary ?Tolkovanie recem?. According to our observations, this dictionary appeared in the Serbian book culture not later than the second half of the 14th century. The text of this dictionary began to appear separately from the Ladder very early as a part of the ascetic Sammelbands. An example is a Sammelband of the library of the Hilandar Monastery, number 455. The text of this dictionary is in the appendix of the article.

Introduction. The Inédites of Kalmyk Folklore from I. I. Popov’s Archive project aims at introducing into scientific circulation some 19th-century folklore materials recorded by Ivan I. Popov, collector of oral folklore of the Don Kalmyks. Goals. The article attempts an archaeographic description of the handwritten book Folktales of the Don Kalmyks (Russian translations) by I. Popov. Materials and Methods. The study analyzes the collector’s handwritten book containing forty two fairy tales and stored at the State Archive of Rostov Oblast. The main methods employed are those of archaeographic and textual description. Results. The archaeographic insight into the handwritten book reveals that its compilation meets some basic principles for such handwritten books — notes and drawings were made by hand. In his books, I. Popov tended to use and combine traditions of ancient Russian and Mongolian manuscript books. So, in accordance with the Mongolian book tradition, the folklorist uses frames and the birga sign in the design. Following the patterns of ancient Russian books, I. Popov duly designs titles of parts of the book, beginnings and endings of each fairytale distinguished with headpieces and closing elements, capital letters painted and enlarged. The afterword to the book was also written in accordance with the rules. Moreover, this handwritten book has postscripts containing valuable data on the collector’s biography.

SEER, Vol. 85,No. 3, July 2007 Reviews Varpio, Mirja. Evangelium Cyrillicum Gothoburgense: A Codicological,Palaeographical, Textological and Linguistic Study of a Church Slavonic Tetraevangel. Lund Slavonic Monographs, 9. Department of East and Central European Studies, Lund University, Lund, 2005. xii + 224 pp. Illustrations. Tables. Appendix. Bibliography. Index. Price unknown. Mirja Varpio's study investigates this Church Slavonic Tetraevangel manuscript, which was written inGalicia at the beginning of the seventeenth century and belonged to a church in Przemysl', but ? under mysterious circumstances ? was removed to Sweden after the FirstWorld War. The manuscript, known as Evangelium CyrillicumGothoburghense, henceforth ECG, is now in the possession of G?teborg University Library, department of Manuscripts, shelfnumber PK 226. Following a short introduction examining the manuscript's provenance and the scribe's whereabouts, Varpio presents the conclusions of her codicological investigations (chapters two and three), suggesting that the ECG was used as a Gospel book during the liturgy in the services of a non-monastic church. On the basis of the watermarks on the paper used the author dates the manu script to between 1605 and 1620. In chapter four she gives a meticulous palaeographical description of the codex, localizing the script to the southwest of theEast Slavonic area, and underlining certain similaritieswith Moldovian codices. In her overview of the manuscript's contents and structure (chapter five) Varpio highlights itscharacteristic traits, such as the placement of the table of annual pericopes before the canonical text,which connects itwith Serbian or Moldovian Tetraevangels, or theGreek tradition in renumbering theweeks, showing a certain influence from the monasteries on Mount Athos. Con cerning the calendar in the ECG (chapter six), the author draws attention to references to certain regional East Slavonic, Serbian and Athonite commemo rations of feasts and saints and the absence of special Bulgarian feasts. Investigating the affinitieswith other codices of the Slavonic Gospel tradition (chapter seven), Varpio comes to the conclusion that the 'ECG belongs to a text tradition that was widespread in the Carpathian and Subcarpathian regions' (p. 102). In her detailed linguistic study (chapter eight) Varpio characterizes the scribe's Church Slavonic as being basically East Slavonic, withMiddle Bulgar ian influences on the orthography and certain regional Ruthenian traits. In chapter nine Varpio presents the conclusion of her studies of the accentuation of the ECG, showing dialectical influences from theWest Boiko area in Western Ukraine. Unfortunately Varpio's study contains a number of questionable elements and incorrect statements, only a few of which can be touched upon here. Considering the fact that themigration of this particular manuscript from Galicia to Sweden was highly accidental, it is unclear why the author, instead of giving an overview of studies concerning the tradition of Slavonic Tetraevangels, discusses investigations of other Church Slavonic manuscripts REVIEWS 567 saved in Sweden (1.3,p. 4f ). In thiscontext I.Agren's study on theParaenesis of Ephraim the Syrian is mentioned, but not her concordance, which undoubtedly ismore relevant for the study of the Slavonic translation of Gospel books (I. Ljusen, Gre?sko-staroslayjanskij konkordansk drevnejsimspiskam slavjanskogo perevoda evangelij, Uppsala, 1995). In the chapter on the ECG's calendar itwould have been useful if Varpio had considered O. V. Loseva's Russ/?e mesjaceslovy XI-XIV vekov (Moscow, 2001). This would have avoided such untenable arguments as the following: that commemorations of Russian saints and feasts were rarely mentioned in themenologia of liturgical books until themiddle of the sixteenth century (pp. 79, 81). According to Loseva's studies, the commemoration for Feodosij Pecerskij, for example, isfixed in calendars of fifteen, forBoris and Gleb, in more than fifty Gospel books from the eleventh to fifteenthcenturies (Loseva, pp. 350-91. See also the chapter 'Russkie prazdniki', pp. 87-119). The com memoration forTheodosios Coinobiarches has been mistakenly placed under the feasts 'original toRus" (p. 79). Contrary toVarpio's claim (p. 81), the Athonite Saints Peter and Athanasius are in factmentioned inEast Slavonic calendars prior to the sixteenth century (Loseva, p. 36of, 375). A mistake con cerning theGreek form of the name of StMartinian (Moepxiavo? instead of the correct form Mocpxivzocvoc) led the author to assume an intervocalic -m- as an East Slavonic language feature (MApTHM?ifcHMA, Varpio, p. 108 ? cf. the Greek form...

In the opinion of Giorgio Petrocchi, Giovanni Boccaccio’s edition of the Divine Comedy (with the three manuscripts To – Ri – Chig) is derived from the manuscript Vat. Lat. 3199 and, because of its contamination, represents a turning point in the tradition, be- tween the so-called antica vulgata and the following manuscripts. Nevertheless, the analysis of new findings shows that Boccaccio’s manuscripts don’t derive from Vat. Lat. 3199 but from other manuscripts of the same group (Barb. 3644, Fior. Pal. 314, Laur. 40.13, Marc. Zan. 55, Ricc. 1012), which Petrocchi did not know; the analysis of these manuscripts also proves that they are deeply contaminated (particularly with b and c groups of Petrocchi’s stemma ), which also means that Boccaccio played a minor role in this context. These results imply the rejection of Petrocchi’s theory secondo l’ antica vulgata .

”Continued Volumes of Yuan Xiang qijiushiji” (163 volumes), ”Supplements to Yuan Xiang qijiuji” (21 volumes), and ”Supplements to Yuan Xiang qijiuji qianbian” (3 volumes) are currently housed in the East Asian Library of the University of Chicago. These three manuscripts are the continuation of and supplements to the two well-known books: Yuan Xiang qijiuji, compiled by Qing scholar Deng Xianhe (1771-1851) and ”Yuan Xiang qijiuji qianbian”, by his son, Deng Cong. Even though these manuscripts have been analyzed by critics such as Qi Yongxiang, Hung Cheng and Zhou Yuan, questions still remain. Based on those previous scholarly explorations, this article thus aims at providing further discussion and examination of these texts and other related materials. In addition to ”Introduction” and ”Conclusion,” it includes four other sections: 1) Introduction to ”Continuing Volumes of Yuan Xiang qijiushiji” and the other two manuscripts; 2) Discussion of related materials mentioned in Fu Xiongxiang's Dunan coulu; 3) Discussion of related materials mentioned in Lun Ming's ”Xinhai yilai cangshu jishishi”; and 4) Analysis of how these three manuscripts were passed down from Zhou Xianyi to Li Zongtong. Through these discussions, one may come to know the connections, similarities and differences between Fu ”Xiongxiang's Dunan coulu” and Lun Ming's ”Xinhai yilai cangshu jishishi”. Moreover, the discussions also confirm the roles of Qing scholars like Lo Juhuai and Wu Minshu in the editing and compilation of ”Continuing Volumes of Yuan Xiang qijiushiji” and the other two manuscripts. This paper, I believe, may help readers acquire an in-depth understanding of these three manuscripts.

This study aims to determine and explain the types of damage and the factors causing the damage and solutions to repair the ancient manuscripts collected by Abdul Mulku Zahari in Baadia Village, Murhum District, Baubau City.Research using qualitative research with inductive reasoning is drawing conclusions from things that are specific then states it into things that are general in nature, with data collection methods consisting of observation, literature studies, interviews and documentation. 
 The results of research there are several types of damage and ancient manuscripts in the collection of Abdul Mulku Zahari in Baadia Village, Murhum District, Baubau City, namely: pen streaks, yellowing paper, black spots, ink seeping and widened, torn and faded writing. Factors causing damage to ancient manuscripts in the collection of Abdul Mulku Zahari In the Baadia Village, Murhaum District, Baubau City are divided into four factors causing damage, namely: damage caused by temperature and humidity including fungal factors caused by human damage that comes from the owner or colleagues. fellow of the owner of the manuscript itself, damage caused by insects including termites, rats, nerds and cockroaches, damage factor caused by nature, caused by water that causes ink to seep and widen so that the writing on the manuscript is not clearly read and makes the text corrupt . Efforts to prevent damage to the collection of Abdul Mulku Zahari manuscripts are to put anti-insect drugs such as mothballs and Slica Gel and regulate air temperatures and humidity that are ideal for ancient manuscripts, so that fungus does not multiply which can damage the ancient manuscripts. as well as digitizing scripts to maintain script files in order to stay awake in digital form.

The Chu Silk Manuscript is the earliest and most complete astronomical text from ancient China. Part I of the Chu Silk Manuscript is a rare pre-Qin text that makes cosmological myths available in a complete version. This paper attempts to explore the mythological types and symbolic structures of the cosmogonic myth in the Chu Silk Manuscript, from the points of view of comparative mythology and motive analysis. Cosmological myths can be divided into two stages: the first stage is the creation from chaos; the second stage is the re-creation of differentiated order by the gods. Therefore, this paper also further analyzes the relationship between cosmogonic and social order. The cosmogonic myths in the pre-Qin Chu Silk Manuscript still have their original and symbolic power and efficacy. They explain not only the origin of the Chu people's universe, but also the creation of the earth, the appearance of the seasons, the sun and the moon, as well as other astronomical explorations. There is a rich store of observation of astronomical phenomena and of mythological imagination. The cosmogonic mythology of Part I of the Chu Silk Manuscript does have some archetypical motifs known from world cosmological myths, showing some cross-cultural similarities; but generally, its concept of the sacred numbers that constitute order, and its spiritual cosmogony really give it an intensively Warring States period Chu style, that is unique to the culture that produced it. The basis for symbolic thinking in Chu culture was not only those elements of cosmogonic myth that could lead to explicit astronomical and philosophical principles, but also the overall concept of world order.

This reading of Dante points out parallels and correspondences among Beckett's different manuscripts and published works, and reconsiders the role of manuscripts in the Beckett . It interprets manuscripts not as on the margin of the Beckett corpus, but as part of the poetics of marginality central to the Beckett canon. RUL MS3000 promises to keep the "whole Dantesque analogy out of sight". Moving from the teasing promise to do so, this study will analyse the interaction between Dante's presence and absence in these Beckett manuscripts.

One of the basic problems that researchers have to face, when dealing with early Chinese bamboo or wood manuscripts, is natural disintegration. In almost every case, the binding strings that once held together the slips originally constituting a manuscript do either not exist anymore or only remain as traces on individual slips. The problem of reconstruction becomes even more complex, if the manuscript in question was not scientifically excavated or even is of unknown provenance. The present article shows how an analysis of verso lines and mirror-inverted imprints of writing on a group of bamboo slips from the Yuelu Academy collection can help to reconstruct the original structure of the respective manuscript roll. The described analysis can in certain cases enable or facilitate the complete reconstruction of bamboo manu-scripts, even if external archeological evidence is lacking.