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Academic literature on the topic 'Runica Manuscripta'

Author: Grafiati

Published: 11 March 2023

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Journal articles on the topic "Runica Manuscripta"

1

Birkett, Tom. "The page as monument: epigraphical transposition in the runica manuscripta tradition of early Medieval England." Manuscript and Text Cultures (MTC) 1 (May 1, 2022): 205–31. http://dx.doi.org/10.56004/v1b205.

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Most surviving runic inscriptions from early medieval England were produced in an ecclesiastical context, and the influence of manuscript writing practices on the runic tradition can clearly be discerned. The manuscript record of runes or runica manuscripta that flourished particularly in the context of Anglo-Saxon missionary activity to the Continent has, however, usually been regarded as a late antiquarian development, largely detached from the epigraphical tradition. In this paper, I argue that not only did manuscript practice clearly influence epigraphy, but also that several uses of runes in manuscripts can be considered as extensions of the epigraphical tradition. Some runica manuscripta also seem to evoke pointedly the monumental tradition, including associations with permanence, public display, and memorialisation. Through the case studies of decorative uses of runes, scribal signatures, and textual interventions in runes, I argue that there is a relatively consistent association between the runic script and monumental epigraphy that can be transposed onto the manuscript page for particular effects, which rely on received knowledge of the epigraphical tradition long after the use of runes in monumental contexts had ended.

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2

Van Renterghem, Aya M. S. "The Alphabet of Nemnivus and its Place within the Study of Runica Manuscripta." Nottingham Medieval Studies 66 (January 2022): 9–31. http://dx.doi.org/10.1484/j.nms.5.132192.

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3

Page, R. I. "Two runic notes." Anglo-Saxon England 27 (December 1998): 289–94. http://dx.doi.org/10.1017/s0263675100004890.

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A runic text that has, as far as I know, attracted little attention lurks at the bottom right-hand corner of Tabella III of part 3 of Hickes's Thesaurus. It has thirteen graphs, labelled ' e Cod. Cottoniano, Otho C. 5.p. 41‘. The graphs are the Anglo-Saxon runes:Transliterated: ‗conslruieius‘, followed by what appears to be the bindrune ‘, that is, the late additional rune calc bound with ur. The sigel-Tune ‘s’ is a comparatively rare form found occasionally in manuscripts, on coins and in inscriptions. The other runes are common English types.

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4

Looijenga, Tineke. "Germanic: Runes." Palaeohispanica. Revista sobre lenguas y culturas de la Hispania Antigua, no. 20 (May 4, 2020): 819–53. http://dx.doi.org/10.36707/palaeohispanica.v0i20.371.

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This paper offers a survey of the oldest runic inscriptions of the northern parts of Europe. Runic writing is attested from the second century onwards to the Middle Ages, and was in use in several parts of northern Europe during different periods. The language used is formulaic, making the impression that inscriptions in runes were for special occasions and not for daily use. Germanic society was a non-literate society until Christendom arrived and with it a literate culture. Runes are applied epigraphically; only in ecclesiastical contexts they are used in manuscripts, thus offering very useful secondary information about rune-names, for instance. Runes had names for mnemonical and symbolical purposes.

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5

Rukhliadev, Dmitriy. "Языковые материалы Фонда Центральной Азии и Сибири Отдела рукописей и документов Института восточных рукописей РАН." Ural-Altaic Studies 47, no. 4 (December 2022): 100–116. http://dx.doi.org/10.37892/2500-2902-2022-47-4-100-116.

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For more than 100 years, the Department of Manuscripts and Documents of the Institute of Oriental Manuscripts of the Russian Academy of Sciences (formerly the Asiatic Museum, the St. Petersburg branch of the Institute of Oriental Studies of the Russian Academy of Sciences) has been collecting materials on linguistic monuments of Central Asia and Siberia (mainly Turkic). However, there was no description and cataloguing of these materials. Since January 2010, the author of the present article has carried out an inventory and identification of these materials. As a result of this work, it was found that the collection contains a large number of unique linguistic materials, mainly rubbings of Turkic runic inscriptions, which significantly expand the possibilities of linguistic and historical study of the written heritage of the ancient Turks. The rubbings are copies of texts of both well-known and unknown monuments, as well as inscriptions that were considered lost. In the course of work with the collection, materials stored in the State Hermitage Museum, the Peter the Great Museum of Anthropology and Ethnography (Kunstkamera), the Russian Museum of Ethnography, the St. Petersburg branch of the Archive of the Russian Academy of Sciences, and the Archives of the Orientalists of the Institute of Oriental Manuscripts of the RAS were involved. In parallel, work was carried out on the conservation of storage units. Some materials were included from other collections.

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6

Daly, James. "Orality, Germanic Literacy and Runic Inscriptions in Anglo-Saxon England." Matlit Revista do Programa de Doutoramento em Materialidades da Literatura 5, no. 1 (December 27, 2017): 39–52. http://dx.doi.org/10.14195/2182-8830_5-1_3.

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The presence of runic writing before the influx of Latinate literacy in Anglo-Saxon England is often neglected when investigating the transitional nature of orality and literacy in vernacular Anglo-Saxon writing. The presence of runes in Anglo-Saxon society and Old English manuscripts supports the theory that Old English poetry operated within a transitional period between orality and literacy (as argued by O'Keeffe (1990), Pasternack (1995), Amodio (2005)). However runic symbols problematize the definition of orality within Old English oral-formulaic studies because runic writing practices predate Latinate literacy in England. This article explores the possibility that the orality contained within Old English poetry is a form of secondary orality due to the pre-existence of runic writing in Anglo-Saxon England. This form of secondary orality occurs within the wider social cultural shift between primary orality and modern hyper-literate states as runes act as a literary representation of change within the construction of thought and literature in the English language. This article suggests that runes can be understood as a type of ‘transitional literacy’ between primary orality and Latinate derived literary practices. They act as a way of composing and recording thought as text while still maintaining elements strongly associated with the construction of a primary oral culture in how the texts are interpreted by a culture familiar with writing. Therefore clarification must be made when understanding Old English as a transitional poetic form, namely that the nature and degree of transition contained within Old English poetry builds upon runic inscriptions as it represents a transition between a Germanic and Latinate forms of textuality and literacy.

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7

Schulte, Michael. "Runology and historical sociolinguistics: On runic writing and its social history in the first millennium." Journal of Historical Sociolinguistics 1, no. 1 (May 1, 2015): 87–110. http://dx.doi.org/10.1515/jhsl-2015-0004.

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AbstractThis paper argues that the rise and the transmission of the runes is largely determined by sociolinguistic factors. First, the older fuþark is identified as a unique Germanic design, adapted from Latin or Greek sources by one or more well-born Germani to mark group identity and status. Hence it is rather unlikely that the search for an exact source alphabet of the older fuþark will make a major breakthrough in future research. Second, the present author argues that the extension of the fuþark in the Anglo-Frisian setting is due to high-scale contact with the Christian Church, including Latin manuscript culture and Classical grammatical schooling, whereas these factors were almost entirely absent in pre-Viking-Age Scandinavia. The clerical influence is shown not least by “Christian inscriptions” in Anglo-Saxon England such as the Ruthwell Cross. Learned Christians recycled the obsolete runes to reestablish the phonological type of perfect fit – a situation which is diametrically opposed to the Scandinavian scenario. Typologically, therefore, the First Grammatical Treatise in Iceland is directly in line with the Anglo-Frisian extension of the runic alphabet, whereas the Viking-Age fuþark represents a counter-development with no clear influence of the Christian Church until the early 900s.

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8

Graham, Timothy. "A Runic Entry in an Anglo-Saxon Manuscript from Abingdon and the Scandinavian Career of Abbot Rodulf (1051-2)." Nottingham Medieval Studies 40 (January 1996): 16–24. http://dx.doi.org/10.1484/j.nms.3.252.

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9

Kamalieva, G. Z., I. G. Zakirova, and L. K. Karimova. "Ideas about fate and predestination in the culture of the Turkic peoples: folklore and literary context." Orientalistica 5, no. 2 (June 29, 2022): 354–65. http://dx.doi.org/10.31696/2618-7043-2022-5-2-354-365.

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The article analyzes the motive of «fate» taking into account its linguocultural specificity, reveals the components of the motive of fate in the Tatar traditional culture. The mythological roots of the folk idea of fate are revealed, the ethno-cultural contexts that influenced its formation are considered. The purpose of the study is to study the mental essence of the motive of fate in its projection in Tatar literature, folklore and traditional culture. In the ideas of the Tatar people about fate, mythological, pagan and Muslim values and traditions are intertwined. The image of the deity of Fate-« Ala atiyɣ jol tӓnri mӓn» is recorded in one of the early runic manuscripts of the ancient Turks «Yryk bitig» (VIIIIX or IX-X centuries). The earliest examples of folklore about fate are presented in the dictionary of Mahmud al-Kashgari «Divan lugat at-Turk» (XI century], the motif of fate is reflected in the Turkic literary monuments: «Kutadgu Bilig» («Blessed Knowledge») by Yusuf Balasaguni (XI century BC), in the medieval Tatar literature «Kyssa-i Yusuf» («The Legend of Yusuf») by Kul Gali (XIII century), «Tukhfai Mardan» («Gift to young men») by Muhammedyar (XVI century], etc. Yazmysh is the future, which is written by the Almighty to each person before birth, in folklore it is revealed as inevitability, predestination. The word «yazmysh» is derived from the word «yaz» (to write). In the poem «Tuhfai Mardan» by Muhammedyar, the image of scribes «betkuchelar» is created, who write down the predestinations of the Almighty. The main categories in the mental behavior of the Tatar people are «fate» («yazmysh», «kadar», «tәkdir», «өlesh», «yazu», «kүrәchak», «nasyp»), «patience» («sabyr»), «noble behavior» («adep»). The motive of fate, both in folklore and in ancient and medieval literature, is revealed in several aspects: the predestination of fate and the impotence of a person in front of it, and at the same time the desire to know and change fate with the help of various rituals and ceremonies.

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10

Tishin, Vladimir V. "Analysis of the Previously Unknown Estampage of the Tonuquq Inscription Found in the Kyakhta Museum of Local Lore of Academician V. A. Obruchev." Herald of an archivist, no. 1 (2021): 205–17. http://dx.doi.org/10.28995/2073-0101-2021-1-205-217.

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In July 2019, I received information about the discovery of an estampage of an inscription made in Old Turkic Runic Writing in the fond “Documents. Photo documents” of the Kyakhta Museum of Local Lore of Academician V. A. Obruchev. Judging on several obtained photographs, it has been tentatively identified as To?uquq/Tonyuquq Inscription. It is an epigraphic text on a monument of the period of the so-called Second Eastern Turkic Qaghanate, great nomadic empire that existed in Inner Asia in 682–744 A. D. The monument was discovered in 1897 and has since been repeatedly studied, copied and translated. I could find no information on which of the copies could have been found in Kyakhta. The opportunity to get acquainted with the find in situ came only in December 2019, and it became apparent that this copy has been previously unknown to the academic community. The subsequent work followed two directions. Firstly, it was necessary to establish the origin of the copy, its authorship, dating, and circumstances surrounding its appearance in the collections of the Kyakhta Museum of Local Lore. Secondly, it was necessary to work directly with the discovered copy for the purpose of its comparison with others known copies and, if possible, of identifying differences in copying any of the text fragments. As a result, it has been understood that the copy was made by Chinese scientists and then somehow transferred to St. Petersburg, wherefrom W. Kotwicz sent it to Kyakhta in April 1913 as a supplement to W. Radloff’s “Atlas of Antiquities of Mongolia.” Incidentally, it has been discovered that at least one of the similar copies of the To?uquq/Tonyuquq Inscription, stored today in the fonds of the Institute of Oriental Manuscripts (IOM) of the Russian Academy of Sciences, must be contemporary to the one found in Kyakhta. A careful analysis of the copy itself — eight estampages corresponding to the eight sides of the To?uquq/Tonyuquq Inscription (four sides on two stelae) — has allowed us to conclude that individual fragments differ from the corresponding ones on earliest copies made in 1898 in the course of the Orkhon expedition work, as well as from those made in 1909 in the field research of G. J. Ramstedt. We have also made measurements and description of these estampages.

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Books on the topic "Runica Manuscripta"

1

Bauer, Alessia, and Wilhelm Heizmann. Runica Manuscripta: Die Nordische Tradition. de Gruyter GmbH, Walter, 2023.

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Bauer, Alessia, and Wilhelm Heizmann. Runica Manuscripta: Die Nordische Tradition. de Gruyter GmbH, Walter, 2023.

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3

Bauer, Alessia, and Wilhelm Heizmann. Runica Manuscripta: Die Nordische Tradition. de Gruyter GmbH, Walter, 2023.

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4

Symons, Victoria. Runes and Roman Letters in Anglo-Saxon Manuscripts. de Gruyter GmbH, Walter, 2016.

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Runes and Roman Letters in Anglo-Saxon Manuscripts. De Gruyter, Inc., 2016.

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Book chapters on the topic "Runica Manuscripta"

1

Düwel, Klaus. "Runica manuscripta." In Runenkunde, 189–96. Stuttgart: J.B. Metzler, 2008. http://dx.doi.org/10.1007/978-3-476-01419-1_11.

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Düwel, Klaus. "Runica manuscripta." In Runenkunde, 189–96. Stuttgart: J.B. Metzler, 2001. http://dx.doi.org/10.1007/978-3-476-04115-9_11.

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3

Heier, Julia-Sophie. "Phänomene lateinschriftlicher Orthographie in den Runeninschriften von Bergen im Vergleich mit nordischen Runica manuscripta." In Studien zur runischen Graphematik : Methodische Ansätze und digitale Umsetzung, 219–68. Uppsala University, 2022. http://dx.doi.org/10.33063/diva-462706.

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4

"2. Reading and Writing in the Runic Riddles and The Husband’s Message." In Runes and Roman Letters in Anglo-Saxon Manuscripts. Berlin, Boston: De Gruyter, 2016. http://dx.doi.org/10.1515/9783110492774-005.

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"4. The Power of the Letter in Runic Charms and Solomon and Saturn I." In Runes and Roman Letters in Anglo-Saxon Manuscripts. Berlin, Boston: De Gruyter, 2016. http://dx.doi.org/10.1515/9783110492774-007.

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6

Heslop, Kate. "Forging the Chain." In Viking Mediologies, 46–71. Fordham University Press, 2022. http://dx.doi.org/10.5422/fordham/9780823298242.003.0003.

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Chapter 2 assesses and rejects previous claims that Ynglingatal is a genealogical poem concerned to secure agnatic inheritance of royal office in a context of sacral kingship. Nor does it satirize its kings, as has recently been suggested, but rather presents them as victims of fate or enemy action. Genealogical organization in premodern Scandinavian literature is instead characteristic of Christian historiography in the medium of writing, while early skaldic poetry and runic epigraphy are characterized by broad but shallow kin networks, rarely reaching deeper into the past than the extent of communicative memory. An exception is kviðuháttr poetry indebted to historiographic writings, such as Nóregs konungatal and Sturla Þórðarson’s Hákonarkviða, where genealogy demonstrates how God’s plan plays out in the carnal engendering of lines of succession. The ordering and contents of the Flateyjarbók manuscript, which transmits Nóregs konungatal, display this logic particularly clearly.

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Conference papers on the topic "Runica Manuscripta"

1

Bauer, Alessia. "Arbeiten mit Runica manuscripta: Einige Überlegungen zu Corpuserstellung und Vorgehensweise." In The Eighth International Symposium on Runes and Runic Inscriptions. Department of Scandinavian Languages, Uppsala University, 2021. http://dx.doi.org/10.33063/diva-438868.

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2

Beck, Wolfgang. "Reading Runes in Late Medieval Manuscripts." In The Eighth International Symposium on Runes and Runic Inscriptions. Department of Scandinavian Languages, Uppsala University, 2021. http://dx.doi.org/10.33063/diva-438880.

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