Artigos de revistas sobre o tema "Persian Illumination of books and manuscripts"

Ancient mushafs are important works that carry the writing experience of the first centuries of Islam to the present day. Early mushaf manuscripts, the way the words are written, the beginning of the chapter information, the number of verses, the signs of verse/stop/prostration, letter points, movements, illumination etc. From many points, it is a source of information for sciences such as calligraphy, history of mushaf, recitation, resm-i mushaf. At the same time, they are works that prove that the Qur'an has not been harmed, and that it has survived to the present day without any distortion, in written form. Despite these spiritual, scientific and historical importance, the early period mushafs were not sufficiently sought after by the researchers of our country. Although it is seen that there are studies of some mushafs in terms of calligraphy, it should be expressed with regret that there are very few studies based on mushaf history and recitation science in our country. Many factors affecting this situation can be mentioned, but the most effective reason is that it is considered unnecessary to do research on the written form of the divine word, the mushafs. On the other hand, orientalists have focused on the early mushafs for nearly two centuries and they still maintain this interest. It does not seem possible to express clearly whether there is an innocent scientific research intention behind this interest, or whether there is an effect of prejudices containing doubts that the Qur'an is a divine book. However, the fact that the West especially showed great interest in the early period mushafs and allocated serious budgets for research can be considered as a sign that the field should not be seen as unnecessary. This article deals with the researches completed abroad, especially in the West, on the early mushafs. The aim is to provide general information about the abundance of foreign studies and how they are, and to contribute to researchers who are interested in the field. For this purpose, a catalog was prepared by determining the names of foreign studies prepared in different languages about the early period mushafs by researchers in various countries. First of all, the printed version of the works whose names are included in the catalog, and if it is not possible, the digital file is tried to be reached. All of the studies, the text of which can be accessed, were examined and introductory summary information was recorded. Along with this summary information about them, the tags, language and subject of foreign studies have been classified and included in our article. As a result of the research, it has been seen that besides the codicological, paleographic and orthographic studies related to the ancient mushafs, there are also studies dealing with one or more early period mushafs in terms of their ornaments. It has been determined that a total of 97 works, including catalogs of museums/collections in which many early period mushafs are located, were prepared in German, Arabic and Persian languages, especially in English and French. Considering that there are many more studies that are not included in this article due to the inaccessibility of the text, it turns out that our country is far behind in the field of ancient mushafs. It is our aim at the end of this study that, as people with Muslim identity, our faith should be a means of giving importance to the field, studying and encouraging work so that we can become a dominant party in the early stages of our life.

Abstract The arts of the book of late medieval Rum (Anatolia) constitute a rich resource for Islamic art historians that remains relatively unknown in the wider scholarship. This complex period saw the disintegration of Seljuk rule and the partial absorption of the region into the Ilkhanid realm. Konya (present-day central Turkey), the former Seljuk capital, was hardly isolated from its better-known neighbors and was evidently an active center for the patronage of the arts of the book. This article contributes to ongoing discussions concerning late medieval Islamic manuscripts by discussing illuminations that were produced by Mukhlis ibn ʿAbdallah al-Hindi in thirteenth-century Konya. One of the two named illuminators active in the city, Mukhlis extensively decorated two manuscripts, both in 677h (1278): a small Qurʾan and a monumental copy of Jalal al-Din Rumi’s Mas̱navī. Both are the initial focus of the article. Following an analysis of these manuscripts, the article presents additional material as possible products of Mukhlis’s hand or of Konya generally, demonstrating both the relative visual distinctiveness of Konya illumination and the need to potentially re-examine works previously attributed to Egypt or Persia.

Written manuscripts and literary treatises are among the most important documents of knowledge on traditional color production techniques related to painting, and as they have survived thanks to desirable maintenance and preservation from the ancient times to the present time, they can be good sources for identifying and extracting traditional color production methods related to paining. Especially, the illustrated books simultaneously with their writing are an evidence of the contents presented in those manuscripts and treatises. Therefore, by an aim to identify and revive traditional color production techniques, the present descriptive-analytic research examines some of the available handwritten manuscripts and literary treatises. Then, with emphasis placed on the knowledge acquired and the modern facilities, some of the colors are made. The present study was performed by raising the major question that what ancient literary books are the sources of production colors used in Persian painting, and what were the nature of color production techniques and traditional color characteristics in the past. Thus, the study population includes Golestan Honar, Qanun al-Sovar, Majmoueh al-Sanaye’ and 14 other treatises relevant to this issue, and the data collection was performed in a library- and experimental-based manner. The result of this study was the extraction, preparation and remaking of seven main mineral colors in Persian painting.

In the course of work in the manuscript collection of the Karakalpak Institute of Humanities (Branch of the Academy of Sciences of the Republic of Uzbekistan), a collection of manuscripts, lithographs and old-printed books was identified. It consists mainly of new arrivals (the so-called “Chimbay collection” at the place of origin of most of the manuscripts, from the city of Chimbay, formerly Shakhtemir, now in the Republic of Karakalpakstan). According to the information of the Institute's employees, Uzak Rakhmatullayev (born in 1920 in the territory of the modern Chimbay district of Karakalpakstan) collected more than 300 manuscripts and printed publications in Arabic, Persian and Turkic languages and subsequently transferred the collection to the Institute. We started its scientific description. A preliminary list of manuscripts, lithographs, and old-printed books was compiled, and they were distributed by language, chronology and subject. Among these manuscripts are works on Muslim dogmatics, Korans, poetic works (poems by Ajiniyaz, Berdakh, Suleyman Bakyrghani, Ahmad Yasavi, various destans, etc.), treatises on the grammar of the Arabic language (“Tarkib al-Awamil”), historical works, samples of calligraphy on separate folios, etc., in Arabic, Persian and Turkic languages (Chagatai, Tatar, Karakalpak). Together, they represent the area of reading of a Muslim of that era (19-first half of the 20th century) and are one of the illustrations of the close literary and cultural ties between the Aral Sea region (then the Khanate of Khiva), the Volga region, and the Ottoman Empire (where a number of manuscripts were copied).

The “Bukharian Collection” of Vladimir A. Ivanov included dozens of Jewish manuscripts. They came to the Asian Museum in St. Petersburg in 1915, and Alexander A. Freiman systematized some of them – in Judeo-Persian only – by 1918. Over the past century, there have been several (re-)inventories, so nowadays one cannot rely on those obsolete publications, working with these monuments. Part of the provenance has been lost. Basing on Ivanov’s archive and the inventory books of different years, this article is an attempt to update the information on all Jewish manuscripts acquired in Bukhara. The Aramaic and Hebrew manuscripts are new to the scientific circulation, the provenance of the Judeo-Persian manuscripts is clarified. Ivanov’s personal notes for each manuscript are scarce. Nevertheless, they are the primary source about the manuscripts, and today his “notebook” on the “Collection” is kept in the Archive of Orientalists of the Institute of Oriental Studies RAS. Using Ivanov’s list of manuscripts and their description by Freiman, as well as the current inventory, I managed to restore the provenance of almost all monuments. Some last Hebrew manuscripts in this list are particularly difficult to identify, while other monuments within the Jewish fund have been erroneously attributed to the “Collection” for a long time. Only one manuscript from Bukhara has remained unidentified. Checking the rest of the manuscripts for Ivanov’s notes at the margins in his “notebook” helped to match and connect the archival data with the source data of the manuscripts.

It is wel-known that during the reign of the Temurids many works on the theory of classical literature were written in the Persian and Turkic languages. Originally from Andijan, Yusuf Badii Andizhani’s “Tajnis ul-lug’at” is one of the scientific-theoretical books. This book devoted to the art of anthethesis is not yet fully known in science. The article provides the first information about the Persian dictionary of anthethesis, compiled by Badii in the fund of the Institute of Oriental Studies named after Abu Rayhan Beruni of the Republic of Uzbekistan of Academy of Sciences. It is called by different names because of the author does not indicate his name in the pages of the work. For this reason, the manuscripts of the dictionary include “Tajnisul-lug’at”, “Se lug’oti Badiiy”, “Qasida dar halli lug’ot”, “Salasa se lug’at”, “Manzum dar bayoni lug’ot”, “Nazmul-salosa fil-lug’ata”, ‘Nazmul - salasot”, and “Lug’ot”. And the more article provides information about manuscripts of this source. There are also translations of the work from Persian into Uzbek.

Khalīl al-Raḥmān Dā’ūdī (1923-2002) was a versatile personality. Most of his work is about manuscripts, research and editing. He edited more than twenty 20 classical Urdu books, sixteen of them are published and four are still unpublished. He was famous for his good knowledge of manuscripts. He wrote notes on more than three thousand and five hundred manuscripts of different languages like Persian, Arabic, Urdu and Punjabi. Scholars of literature praised his research on manuscripts. This article is about the principles of catalogue in practical form and also a review of some samples notes written by Dā’ūdī. It is also a comparison of Dā’dī’s cataloging with other catalogues. No doubt it is an important addition to the chapter of codicology. This research explores the patterns of memories for the past scholarship they worked on different manuscripts for literature and languages.

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

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

This article is a continuation within a research series, which deals with hand written and early printed books, which constitute a Manuscript Collection housed at the Karakalpak Institute of Humanities of the Karakalpak Branch of the Academy of Sciences of Uzbekistan (City of Nukus, Karakalpakstan). The Collection contains several hundred manuscripts, early printed books and lithographs in Arabic, Turkic and Persian languages from 18th to the middle of the 20th cent. This diverse Collection itself is a clear evidence of the development of the book culture in Karalpakistan. An important part of the whole Collection is a recently acquired subcollection of ca 150 items (handwritten, early printed and lithograph books) mostly from the 19th–20th cent., which did belong to Sali Bauatdinov. The sub-collection comprises tafsirs, works on fiqh, Turkic Sufi literature (Sufi Allah Yar) and Persian poetry, Arabic fiction of the 20th century, etc.Work in progress on this collection, which includes description and attribution of various items was started last year.

ABSTRACTThis research is presented to examine the decoration contained in the manuscripts in Kerinci, because it is seen from the problem that in the development of civilization and the tradition of writing manuscripts it is common to change the form of illumination and illustration in manuscripts due to various factors which are the result of human creativity. For the method that the author uses in this research is using a qualitative method with a codicological approach, whose primary source focuses on several Kerinci manuscripts that have been digitized. Then for other sources this research is assisted by references such as books, articles, and other sources related to this study. The result of this paper is knowledge and description of the decoration on the manuscript in the form of illumination and illustration on several manuscripts found in the Kerinci region in the form of manuscript decoration and explanation of the meaning of the contents of the manuscript.Keywords: Decoration, Script, Illumination, Illustration, Kerinci. ABSTRAKPenelitian ini dihadirkan untuk menelisik hiasan yang terdapat pada naskah yang ada di Kerinci, dikarenakan dilihat dari persoalan bahwa dalam perkembangan peradaban dan tradisi penulisan naskah lumrah terjadi perubahan bentuk iluminasi maupun ilustrasi pada naskah karena disebabkan oleh berbagai faktor yang merupakan hasil dari kreativitas manusia. Untuk metode yang penulis gunakan dalam penelitian ini yaitu memakai metode kualitatif dengan pendekatan kodikologi, yang sumber primernya berfokus kepada beberapa naskah-naskah Kerinci yang sudah digitalisasi. Kemudian untuk sumber-sumber lainnya penelitian ini dibantu oleh referensi seperti buku, artikel, dan sumber lainnya yang berkaitan dengan kajian ini. Adapun hasil dari tulisan ini adalah pengetahuan dan deskripsi tentang hiasan pada naskah berupa iluminasi dan ilustrasi pada beberapa naskah yang terdapat di wilayah Kerinci yang berupa hiasan naskah dan penjelasan dari makna isi naskah.Kata Kunci: Hiasan, Naskah, Iluminasi, Ilustrasi, Kerinci.

The article is devoted to the manuscript heritage of great Azerbaijani thinker, Nasir al-Din al-Tusi in the field of mathematics and astronomy. His manuscripts are stored in various scientific repositories around the world. The number of scientific works, translations, commentaries and correspondence reaches 190. This study contains facsimiles of some manuscripts written by Nasir al-din al-Tusi. The author firstly investigates the main themes of “Tahrir Iglidis fi ilmi Handasa” written in Arabic. Following the study, as one of the most common books on the writings of Euclid and Almagest, “Usulu-l-handasa fi Iglidis” is thoroughly studied. At the same time, the author studies the manuscripts written in Persian, “Si Fasl” (30 chapters) and “Astrolabe” (containing the rules for using the astrolabe to calculate the trajectory of motion of celestial bodies in relation to the center of the Earth) and bring clarity to the main chapters of these manuscripts.

The Karang Mindu manuscript is one of the ancient manuscripts originating from Kerinci, one of the collections of Bakhtiar Hanif, which we know that these ancient manuscripts are very important to protect, because they are relics of our ancestors that have high historical value. Not only that, from ancient manuscripts we can find out about the culture of the past about the illumination on the bamboo manuscript "Karang Mindu" collection of Bakhtiar Hanif Kerinci. The purpose of this article is to find out about the manuscript. Overall, the method used in this research is to use a qualitative method using a literature study, by collecting the main source from the EAP Library with documentation number EAP 117/63/1/15, besides that the author also collects sources from various previous studies, books, articles, journals, which are related to the research theme. The result of this research is the content of the manuscript text Karang Mindu explains about a poet whose love is unrequited, besides that there are also interesting illuminations such as Pucuk Rebung, and Keluk Paku. The manuscript motive also describes the life of ancient people who always utilized nature for their needs. Therefore, studying the illuminations in the manuscript helps to strengthen and maintain Kerinci's cultural heritage or local wisdom.

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

Abstract This essay follows three different stages of the fusion of images and words in the tradition of the book. More specifically, it tackles the transformation undergone by the initially religious combination of visual figures and scriptural texts, exemplified by medieval illuminated manuscripts into the spiritual, non-dogmatic, illuminated books printed and painted by poet-prophet William Blake in a manner that combines mysticism and literature. Eventually, the analysis reaches the secularized genre of the graphic novel that renounces the metaphysical element embedded in the intertwining of the two media. If ninth-century manuscripts such as the Book of Kells were employed solely for divinely inspired renditions of religious texts, William Blake’s late eighteenthcentury illuminated books moved towards an individual, personal literature conveyed via unique pieces of art that asserted the importance of individuality in the process of creation. The modern rendition of the image-text illumination can be said to take the form of the graphic novel with writers such as Will Eisner and Alan Moore overtly expressing their indebtedness to the above-mentioned tradition by paying homage to William Blake in the pages of their graphic novels. However, the fully printed form of this twentieth-century literary genre, along with its separation from the intrinsic spirituality of the visual-literary fusion in order to meet the demands of a disenchanted era, necessarily reconceptualize the notion of illumination.

The prerequisites and history of the creation of the Department of Oriental Manuscripts of the Order of the Badge of Honour Institute of History, Language and Literature of the Ufa Federal Research Centre of the Russian Academy of Sciences (IHLL UFRC RAS) are considered. The Institute, as is known, owns the Fund of Manuscripts named after G.B. Khusainov, containing a rich written heritage of great scientific and cultural significance. Some of them were written over 200 years ago. The fate of some of them is mysterious and unusual, and, undoubtedly, they are witnesses of certain events in our history and are a valuable primary source for studying the history and spiritual culture of the Bashkir people. The priority topics of scientific research of the department are identified and described, the relevance and significance of the development of which is due to the need to introduce into scientific circulation and popularize Arabic written monuments in Arabic, Persian and Turkic languages, available in the collections of the UFRC RAS, and above all, in the Fund of Manuscripts named after G.B. Khusainov. The results of the purposeful work of the Department of Oriental Manuscripts on the study and systematization of early printed books and manuscripts of the above-mentioned Fund, the introduction of new documents into scientific circulation are shown. Separately, the work of field expeditions of recent years, which were carried out with the financial support of grants from various scientific foundations, is singled out and analyzed. Archaeographic and complex expeditions have been and remain the main source of replenishment of the fund of manuscripts and early printed books with new documents.

The paper presents the results of two field expeditions in 2022–2023 to Southern Dagestan: within the framework of these archaeographic expeditions, the manuscript collection of the Akhty State Museum of Local Lore (village of Akhty, the Akhty district of the Republic of Dagestan), including manuscripts, documents, lithographs and early printed books in Arabic, Turkic and Persian languages, as well as a small private manuscript collection in the village of Khlyut (the Rutul district of the Republic of Dagestan) have been fully described and digitized. Materials of these collections allow us to draw a number of conclusions about the specifics of the transformation of intellectual tradition in Southern Dagestan, its differences and similarities compared with other regions of Dagestan, and the peculiarities of the distribution of manuscripts from the Middle East, Shirvan and the Ural-Volga region in this area.

Purpose The purpose of this paper is Identifying the degree of compatibility of the current situation of the Persian bibliographic records (PBRs) with FRBR, as well as identifying the possible approaches and strategies for appropriate application of the model to Persian. The required data were gathered via two checklists were devised for the purpose of this research and each of which was dedicated to “Shahname” and “Nahjolbalaghe”. Also, to determine the characteristics of a suitable functional requirements for bibliographic records (FRBR) model for Iran, 18 implementation projects round the world were surveyed and analysed. Results of the study show that some FRBR requirements were readily available in Persian bibliographic records (PBRs), but in some cases, there are some deficiencies due to some likely reasons, such as lack of commitment to the Anglo-American Cataloguing Rules 2, specifications of the library software structure and neglecting bibliographic and family relations in catalogues. Design/methodology/approach The main goal of this research was to identify the degree of compatibility of the current situation of the PBRs with FRBR, as well as identifying the possible approaches and strategies for appropriate application of the model to Persian records. Research publication was 3,502 records in the National Bibliography of Iran for “Shahname” and “Nahjolbalaghe” of which 365 records were selected using systematic sampling method. Resources types included in the study were books, audio-visual resources, geographical resources, theses, lithographic books, manuscripts and journals. Findings Results of the study also showed that the appropriate method for implementing FRBR in Iran is the comparative model. According to this model, the current records are saved while they are compared to FRBR model, as a result of which, anomalies are identified and resolved. In another part of this research, 16 important challenges that could exist in implementing the model in Iran were identified and introduced. Also, eight characteristics of a suitable implementation model in Iran are introduced. Originality/value FRBR, is a conceptual entity-relationship model, released by IFLA and aimed to determine a minimum level of catalogue functions based on user’s needs. This model consists of four main parts: entities, attributes, relations and user tasks. This research has studied the feasibility of implementing application of the model to Iranian library records. Any research before the present paper (based on PhD thesis) has not been conducted yet in Iran.

Abstract This article analyzes the prominence of print in the Sufi ṭarīqa of Haji Imdadullah Muhajir Makki (d. 1899), a pre-eminent Indian Chishti-Sabri shaykh who settled in the Ottoman Hijaz after escaping North India in the aftermath of the 1857 mutiny. It explores the transregional contexts of the publication of Haji Imdadullah’s works, in the long journey of his manuscripts from Mecca to their lithographic printing in North India and their distribution through Ottoman disciples as far as Istanbul. In this study two main lines of inquiry are followed. First, how did Imdadullah participate intimately from Mecca in the editing and publication of Arabic, Urdu, and Persian books in British India, including his famed commentary and critical edition of the Masnavi-yi Maʿnavi of Jalal al-Din Rumi (d. 1273)? Second, the article follows the emergence of broader scholarly exchanges as a series of Istanbul-based Mevlevi shaykhs became invested in Imdadullah’s publications and even translated some from Persian to Ottoman Turkish. Ultimately, this article sheds light on how such Indian – Ottoman encounters in the Hijaz were catalyzed by a common investment in the Persianate disciplines of Sufi theology and classical Persian poetry in the late nineteenth and early twentieth centuries, a period typically seen as marking the shrinking and disintegration of the Persianate world. In so doing, the article highlights how modern Sufi discourse in Persian continued to facilitate intellectual exchange between Indian and Ottoman Sufi shaykhs through the Hijaz and formed an integral pillar of transregional Persianate print culture.

Abstract The Royal Library of Belgium (kbr) has opened a new permanent museum showcasing the historical core of its collections: the luxurious manuscript library of the dukes of Burgundy. Centred around a late medieval chapel that is part of kbr’s present-day building, the museum introduces visitors to medieval book production, the historical context of the late medieval Low Countries, and the subject matter of the ducal library. The breadth of the dukes’ (and their wives’!) interests is reflected in the manuscripts that have come down to us, ranging from liturgical books over philosophical treatises to courtly literature. The Museum places late medieval book production squarely in its historical and artistic context. Visitors are not only introduced to the urban culture that provided a fruitful meeting place between artists, craftsmen, and patrons, but also to the broader artistic culture of the late Middle Ages. By presenting the manuscripts in dialogue with other forms of art such as panel paintings and sculpture, the exhibition stresses that artists at times moved between various media (e.g. illumination and painting) and were influenced by iconography in other forms of art.

Abstract The visual culture of the Iranian Twelver Shiʿa is documented in a variety of media, ranging from manuscripts and lithographed books via tilework and wallpaintings to lacquerwork, reverse images on glass, and the canvasses of popular storytellers. Indispensably connected to a narrative level, it focuses on the creed’s pivotal trauma, the violent death of the Prophet Muḥammad’s grandson Ḥusayn and his followers during the battle of Karbala. Iranian Shiʿi visual culture was particularly rich in the Qajar period, when the ritual performances of the “Persian passion play,” the taʿziyya, coincided with the introduction of printing to Iran, fostering a growing prominence of Shiʿi themes on both narrative and visual levels. The pervasive visual representation of salient scenes embodying the emotional narratives of Shiʿism’s historical experience contributed to the generation of popular piety that in turn made a notable contribution to the firm establishment of the Twelver Shiʿi creed in Iran.

Monastic illumination of manuscripts gave to writings a force and prestige which was unprecedented. Throughout the millennium of western monasticism (500-1500 A.D.), the rich founded monasteries so that monks might pray and worship on their behalf. The monks displayed the fruit of their labours to their patrons in their churches and other works of art, particularly in their books. When with growing prosperity from about 1250 onwards the demand for individual prayer reached down to the middle class of knights and burgesses, they began to want wonderworking books of their own. They could not afford to buy a chantry chapel or a jewelled reliquary, but a small illuminated manuscript came within their means as the first step towards the purchase of paradise. Ladies in particular took to reciting the Latin Psalter and treasuring illuminated Books of Hours. In fifteenth-century depictions of the Annunciation, Mary is often shown seated in a sunlit bower with an open Book of Hours on her lap or displayed on a lectern. Likewise she is sometimes depicted with the Child Jesus on her knee, showing him a Book of Hours. The habit of possessing books might never have reached the laity if writing had not been so luxurious and so covetable. Illumination introduced the laity to script through images which could not fail to attract the eye. The children of the prosperous were introduced to the Psalter by their mothers or a priest for the purpose both of learning to read and of beginning formal prayer. To own a Psalter was therefore an act of familial as well as public piety.These words were written twenty years ago, for a conference at the Library of Congress in 1980 on ‘Literacy in historical perspective’. Since then, these themes have been addressed in several lectures and research papers at conferences, and I would stand by the main ideas expressed in that passage. Monks had indeed given extraordinary prestige to books and in particular to the illuminated liturgical book, which is a medieval invention. By the thirteenth century such books were being adapted for lay use and ownership, typically in Books of Hours. However, it is mistaken to say that lay use ‘began’ then, as the aristocracy – particularly in Germany – had been familiar with prayer books for centuries. In the twelfth century, Hildegard of Bingen was said to have learned only the Psalter ‘as is the custom of noble girls’. A Psalter for lay use dating from c.1150, which belonged to Clementia von Zähringen, has been preserved. It contains a full-page portrait of a lady – presumably Clementia herself – at folio 6v between the end of the Calendar and the Beatus page beginning the Psalms. This book has 126 folios in its present state (possibly one folio is missing at the end) and it measures 11 cm X 7 cm, no larger than a woman’s hand. The biography of Marianus Scotus, the eleventh-century Irish hermit who settled at Regensburg, describes how he wrote for poor widows and clerics ‘many little books and many Psalter manuals’ (‘multos libellos multaque manualia psalteria’). The diminutive form ‘libellos’ and the adjective ‘manualia’ emphasise that these manuscripts were small enough to hold in the hand, like Clementia von Zähringen’s book.

A special series of short stories and epics about Amir Temur appeared in the form of folk books in the territory of Uzbekistan. Some of them are written in Persian, some in Turkish-Chagatai. During the years of independence, there began a large-scale study of the history of Amir Temur. Attention was also paid to the artistic interpretation of the image of Sahibkiran. It is noteworthy that in recent years, the textual study of works of art created by artists of the past has become more organized. However, it should be noted that the problems of restoring our centuries-old traditions, national values, spiritual and cultural riches, an objective study of our artistic heritage have not yet been fully resolved. In particular, the text of the “Temurnoma” dedicated to the life of the great political leader and Commander Sahibkiran Amir Temur and their manuscript sources have not studied yet as a separate monograph. Therefore, there is a need for a comparative study of the manuscripts of works of art and history dedicated to the life and work of this person, and to re-examine the "Temurnoma" on the basis of the achievements of textual and literary sources. Accordingly, there is a great need for a comparative and textual study of works about art and history, such as “Temurnoma”, which covers the life of Amir Temur and his reign. This article examines the textual sources of manuscripts of works about art and history dedicated to Amir Temur.

Tuti-Nameh (Tales of a Parrot) by Nahsabi (Ms. or I 56) from University Library in Wrocław is one of fourteen Persian manuscripts with miniatures, existing in Polish collections. This poem is modelled on The Thousand and One Nights. In this popular work the parrot tells tales to his mistress in order to prevent her from being unfaithful to her absent husband. Tales are recited by the parrot over 52 nights. This copy includes 97 miniatures illustrating these stories. This copy of “Tales of a Parrot” comes from the library of Count Oppersdorf from Oberglogau (now Głogówek). The history of this library reaches back to the 16th century and the times of Hans Oppersdorff. Successive owners continued to purchase new books and thus at the end of 19th century the collection consisted of dozens of thousands of examples. One of the most important trustees was Count Hans Georg von Oppersdorff, who inherited the library in 1889. He was well-educated and interested in oriental languages. He knew Hebrew, and supposedly spoke seven other languages fluently. The fulfilment of his scholarly interests was possible thanks to growing up amidst one of the largest libraries in Upper Silesia. In 1927 Hans Georg donated TutiNameh, and a few other oriental manuscripts, to the University Library in Wrocław (Staats – und Universitätsbibliothek in Breslau). The miniatures in this manuscript bear a close resemblance to miniatures from Divan of Mirza Khan Kabuli from The State Hermitage in Saint Petersburg. This copy of Divan was made in 1813, probably in Kashmir. The invention, composition, colour scheme, subject matter and details are practically identical in both these books. This proves that Tutiname from Wrocław was also made in Kashmir in the end of the 18th, or beginning of 19th century. Although nowadays many miniatures from Kashmir are in European collections, this school of painting is still almost unrecognised. Tuti-Nameh from University Library in Wrocław can play an important role in research of this field.

Abstract In 1482, Erhard Ratdolt, a prominent German printer in Venice, issued the editio princeps of Euclid’s Elements. Ratdolt experimented with the new technology of printing to overcome the difficulty in arranging geometric diagrams alongside the text. This article examines the materials and techniques that Ratdolt used in his edition of Elements including his use of vellum, gold printing, and illumination for special copies as well as his use of woodcuts, movable type, and metal-cast diagrams. Significantly, the legacy of Ratdolt’s innovations continued almost one hundred years later in subsequent editions of Elements. In 1572, Camillo Francischini printed Federico Commandino’s Latin translation and commentary, and today, there are at least two surviving copies of this edition printed on blue paper. Both printers, Ratdolt and Francischini, used the printing press to produce unique and bespoke books using material and visual cues from luxury objects like illuminated manuscripts. These case studies of Euclid’s Elements brings together the fields of art history, history of the book, and the history of geometry, and analyzes the myriad ways that printers employed the printing press in the early modern period to elevate and modernize ancient, mathematical texts.

Modern medieval studies consider the “Libros de Privilegios” as an important and very informative source for the history of medieval municipal administration and the town chanceries. These manuscripts, being essentially cartularies, constitute a special group of legal texts originating from the city. The features of their codicology, paleography and illumination make it possible to study the development of document management practices in cities. The article compares the “Libros de Privilegios” from four towns of the Kingdom of Castile — Toledo, Seville, Murcia and Lorca. Ordered by concejos to municipal scribes, they testify to a common vector of development of municipal government in different towns, regardless of the time of their inclusion in the Kingdom of Castile. The books of privileges considered in the article were compiled in the period from the last quarter 13th century until the end of the 30s of the 14th century, although the Fuero of Toledo taken as a basis in them was formed and was issued in the form of a charter in the first quarter of the 13th century. After the consejos received from the king the Fuero of Toledo in the version of 1222 as a fundamental document regulating local legal life, they later either independently selected documents for inclusion in their «Libros de Privilegios» (Toledo, Seville, Murcia), or determined a sample for copying (Lorca).

Dr Nabi Bux (N. A Baloch 1917 - 2011) was one of the remarkable personalities of Pakistan. He was a great thinker, educationist, scholar, researcher and author of various scholarly books. He made splendid contributions to several disciplines that included Islamic studies, Sindhi Civilization and Culture, Education, History, Archeology, Musicology, Anthropology and Folklore. His work exists in Sindhi, Urdu, Arabic, Persian and English language. His service to Sindh stands valuable. He tried to revive the ancient literature as well as folk literature of Sindh. One of his utmost efforts was to explore the ancient manuscripts of Sindhi scholars from the various libraries of the World. He is recognized as the eminent educationist, thinker, and historian of Pakistan; therefore, he was honored with Tamgha-e-Imtiaz (1968), Sitara-e-Quaid-i-Azam (1971), Pride of Performance (1979), President's Award for Pride of Performance (1991), Sitara-e-Imtiaz (2001) Hilal-e-Imtiaz (2011). Dr N.A Baloch was very unique in his views and ideas for educational disciplines. His comprehensive work on education is named: National System of Education and Education of Teacher. In this book, he gave his precious ideas and views to reform our educational system. This brief study sought to understand the Dr N.A Baloch`s educational thought and its services to educational process, and discussed this with other aspects of epistemological concepts in terms to respect of its aims, curriculum, and role of teacher in education institutions. As the paper aimed to provide an overview of Dr Baloch`s brief biography, his achievements and his profound career.

Sometime in the 1760s, a Constantinople-born, French-educated Muslim arrived at the port of Balassor in north-east India. Known variously as Mustapha or Monsieur Raymond, he had, he later wrote, “with a mediocre dictionary and a bad grammar”, and by conversing with the ship's captain en route from Bombay, “learned enough of English . . . as I might delight in Bolingbroke's Philosophical works”. This student of contemporary intellectual history soon put his knowledge to work, securing a position translating for Robert Clive, the conquering hero of the English East India Company's new imperial administration in India. Subsequently falling from favour, Mustapha crossed over to seek employment with the English company's French rivals, earning himself a spell in prison as a spy. He also travelled to Mecca, where he gained the honorific “Haji” but lost his fortune, his cabinet of curiosities and his collection of books and manuscripts. He then became the keeper of a zenana (to the Europeans, a harem or seraglio), and he entered the world of publishing. In 1789, in Calcutta, Mustapha had printed for himself a pamphlet-length diatribe on the iniquitous administration of the law in British Bengal entitled Some Idea of the Civil and Criminal Courts of Justice at Moorshoodabad. In the same year he was also involved, as the pseudonymous editor “Nota Manus”, in the publication of a three-volume English translation of a Persian work of Indian history—Ghulam Hussain Khan Tabatabai's Seir Mutaqherin, or View of Modern Times (written in 1781–2)—which dealt with the British conquest and administration of Bengal, and offered a stern critique of the new rulers who seemed to have “an aversion to the Society of Indians, and a disdain against conversing with them”. Finally, Mustapha (who called himself a “Semi-Englishman” who had the interests of his “adopted countrymen” at heart) claimed to have published in London a work of futurology entitled State of Europe in 1800. In his encounters with Europeans, his travels within and beyond India (although he never made it to England as he had planned), and his involvement in the production of historical and geographical knowledge, Mustapha was deeply interested in that which shaped his own fortunes: the relationships of knowledge and power between Europe and other parts of the world.

This paper will reveal the historical roots and Islamic development in British. The discussion covers various areas of study pertaining to historical situations. The study tends to focus on the search for the historical roots of Islam in the 7th to 15th and 16th-17th centuries, and also the development of Islamic institutions in British contemporer.The historical roots of Islam in Britain have existed since the discovery of several coins with the words 'laa ilaaha illallah' belonging to the King of Central England, Offa of Mercia, who died in 796. The history records that this Anglo Saxon King had trade ties with the peoples Muslim Spain, France and North Africa. In addition, also found in the 9th century the words 'bismillah' by Kufi Arabic on Ballycottin Cross. Indeed, in the eighth century history has noted that trade between Britain and the Muslim nations has been established. In fact, in 817 Muhammad bin Musa al-Khawarizmi wrote the book Shurat al-Ardhi (World Map) which contains a picture of a number of places in England. In the 12th century, when the feud with Pope Innocent III, King John established a relationship with Muslim rulers in North Africa. Later, in the era of Henry II, Adelard of Bath, a private teacher of the King of England who had visited Syria and Muslim Spain, translated a number of books by Arab Muslim writers into Latin. The same is done by Danel of Marley and Michael Scouts who translated Aristotle's works from Arabic. In 1386 Chaucer wrote in his book prologue Canterbury of Tales, a book that says that on the way back to Canterbury from the holy land, Palestine, a number of pilgrims visit physicists and other experts such as al-Razi, Ibn Sina and Ibnu Rusyd. At that time Ibn Sina's work, al-Qanun fi al-Tibb, had become the standard text for medical students until the seventeenth century.The development of Islam increasingly rapidly era after. In 1636 opened the Arabic language department at the University of Oxford. In addition, it is well known that the English King Charles I had collected Arabic and Persian manuscripts. In the era of Cromwell's post civil war, the Koran for the first time in 1649 was translated in English by Alexander Ross. In the nineteenth century more and more small Muslim communities, both immigrants from Africa and Asia, settled in port cities such as Cardif, South Shield (near New Castle), London and Liverpool. In the next stage, to this day, Islam in Britain has formally developed rapidly through the roles of institutions and priests, and the existence of Islam is also widely acknowledged by the kingdom, government, intellectuals, and the public at large

This paper will reveal the historical roots and Islamic development in British. The discussion covers various areas of study pertaining to historical situations. The study tends to focus on the search for the historical roots of Islam in the 7th to 15th and 16th-17th centuries, and also the development of Islamic institutions in British contemporer.The historical roots of Islam in Britain have existed since the discovery of several coins with the words 'laa ilaaha illallah' belonging to the King of Central England, Offa of Mercia, who died in 796. The history records that this Anglo Saxon King had trade ties with the peoples Muslim Spain, France and North Africa. In addition, also found in the 9th century the words 'bismillah' by Kufi Arabic on Ballycottin Cross. Indeed, in the eighth century history has noted that trade between Britain and the Muslim nations has been established. In fact, in 817 Muhammad bin Musa al-Khawarizmi wrote the book Shurat al-Ardhi (World Map) which contains a picture of a number of places in England. In the 12th century, when the feud with Pope Innocent III, King John established a relationship with Muslim rulers in North Africa. Later, in the era of Henry II, Adelard of Bath, a private teacher of the King of England who had visited Syria and Muslim Spain, translated a number of books by Arab Muslim writers into Latin. The same is done by Danel of Marley and Michael Scouts who translated Aristotle's works from Arabic. In 1386 Chaucer wrote in his book prologue Canterbury of Tales, a book that says that on the way back to Canterbury from the holy land, Palestine, a number of pilgrims visit physicists and other experts such as al-Razi, Ibn Sina and Ibnu Rusyd. At that time Ibn Sina's work, al-Qanun fi al-Tibb, had become the standard text for medical students until the seventeenth century.The development of Islam increasingly rapidly era after. In 1636 opened the Arabic language department at the University of Oxford. In addition, it is well known that the English King Charles I had collected Arabic and Persian manuscripts. In the era of Cromwell's post civil war, the Koran for the first time in 1649 was translated in English by Alexander Ross. In the nineteenth century more and more small Muslim communities, both immigrants from Africa and Asia, settled in port cities such as Cardif, South Shield (near New Castle), London and Liverpool. In the next stage, to this day, Islam in Britain has formally developed rapidly through the roles of institutions and priests, and the existence of Islam is also widely acknowledged by the kingdom, government, intellectuals, and the public at large.

Illumination is visual decoration in form of coloured fonts, designed or illustrated page in print media. In middle age bibles or manuscripts, there are forms and type of illuminations that may applied as a system of content delivery in books. A framework of illumination design methodology may elaborated through content analysis on several illuminations in bibles and religious manuscripts. This research will enrich visual communication design study, especially typography and illustration study in developing an information system delivery based on visual elements.

The term “crisis” in medical context is an important turning point or stage which occurs in some diseases and if not managed correctly, can become life threatening. Despite the use of the term in modern medicine, it was a much wider and sophisticated traditional medical concept. The first usage has been seen in the Greek writings of Hippocrates. In the Islamic Golden Age, this concept entered Persian Medicine by translation of Greek medical treatises. Great Persian Medicine scholars have paid particular attention to the concept and have written exclusive chapters about it. One of such scholars, Hakim Mohammad Azam Khan Chishti (1814-1902), an Indo-Persian physician and medical writer, wrote several comprehensive encyclopedic books - in Persian language - about various aspects of PM including crises. In this historical review we discuss his biography and his books, especially his important book Rokn-e-Azam, which is a comprehensive work on the concept of crisis in which he collected and discussed opinions of great medical scholars from ancient times to the 19th century. Despite his fidelity, unfortunately he rarely criticized the previous literature and thus did not add an additional value to the subject else than his comprehensive review. In the recent worldwide accepted roadmap towards Integrative Medicine, studying such inclusive traditional manuscripts may give better insight and understanding of the behavior of acute and chronic diseases and their appearance, exacerbations and remissions.

Context: Persia has been the cradle of science across human history. Many of today’s concepts in science, such as the finite speed of light and alcohol distillation, were first proposed by Persian scientists. Mohammad ibn Zakariya Razi (Rhazes) is undoubtedly one of the greatest Persian scientists over human history. Evidence Acquisition: In this paper, in addition to a brief review of the history of pharmacy and chemistry sciences in Persia, Rhazes’ valuable books in the fields of pharmacy and chemistry, along with a brief description of them, were introduced. Data were extracted from different historical and bibliography books and also the citation databases of PubMed, Scopus, and Google Scholar. Results: Rhazes’ books and treatises in the fields of pharmacy and chemistry have been classified into three categories: 1) the books and treatises containing some sections on pharmacy like Al-Hawi fi al-Tibb (Liber Continens) and Al-Mansouri fi al-Tibb, 2) those written merely on pharmacy, like Qarabadin (pharmacopeia), and 3) the books focusing on alchemy (kimia), like Sirr al-Asrar (Secret of secrets) and Al Asrar (Liber Secretorum). Three volumes of Al Hawi fi al-Tibb were applied as a reference in pharmacology in Western universities for many years. Sirr al-Asrar is his most important book on alchemy, describing raw materials used in alchemy, experimental apparatus necessary for alchemical investigations, and detailed procedures for the chemical manipulation of arsenic and sulfur. Conclusions: These valuable manuscripts demonstrate the ancient heritage of Persians and the great roles and contributions of Persian scientists in the history of science.

Syed Ahmad uddin Gangvi was born in the village of Gangi (Mianwali).He was indeed a great scholar and a mystic of his time. He remained affiliated with Fiqh and its teachings effectively for a long period of 85 years. Being a scholar of such a status and magnitude Syed Ahmad served as the Great Mufti (Al Mufti al Azam) at Sial Shareef. He Authored books in Arabic, Persian, Urdu, Punjabi and Saraiki with equal skill and wisdom. Most of his works is available in manuscripts. All of his books reflect his scholarly wisdom and intellect and indicate his great achievements. Syed Ahmad uddin ranks as one of the greatest Jurists of Islamic civilization. During his lifetime he was acknowledged by the people as a jurist of the highest caliber. Outside of his scholarly achievements, he is popularly known amongst Muslims as a man of the highest personal qualities.

Background: Cough is one of the most common medical symptoms for which medical advice is sought. Although cough is a protective reflex responsible for clearing the airways from secretions and foreign bodies, it can be a troublesome symptom that causes discomfort to patients. Due to the increasing interest in herbal remedies in the both developed and developing countries, in the current study, we aimed to overview medicinal herbs containing essential oils used as antitussive agents according to the Traditional Persian Medicine [TPM] textbooks. We summarized the relevant scientific evidence on their possible pharmacological actions. Methods: To collect the evidence for treatment of cough or “seaal” [cough in ancient books] from TPM sources, five main medicinal Persian manuscripts were studied. The antitussive herbs were listed and their scientific names were identified and authenticated in accordance with botanical reference books. ScienceDirect and PubMed online databases were searched for related mechanisms of action of the reported medicinal plants. Results: The number of 49 herbs containing essential oils were recommended in TPM for the treatment of cough; 21 of them had at least one known mechanism of action for cough suppression in the scientific literature. According to this review, most of the cited medicinal plants were assessed for either nitric oxide inhibitory or antitussive/expectorant activities. Conclusion: In addition to advantageous effects of antitussive herbs noted by TPM, the present review highlighted some recent evidence-based data on these promising candidates that could be used as an outline for future research on their medicinal use.

In the Ashkenazi public prayer domain, narratives and figures were limited to the illumination of large prayer books used by the cantor and smaller copies for private use, ordered by those members of the community who could afford them. Operation of word and image in this context enabled worshipers to interact with the human ancestors of the Jewish people and related fundamental biblical events perceived in the liturgy as ancestral merits. However, while the basic texts used in such collaborations were recited or sung by the cantor or believers and formed a consistent obligatory part of the liturgy, the images were always a flexible nonobligatory addition, open to variation. Often, there may be a clear gap between the two in regard to contents, a result of the way the Jewish visual language crystallized in Christian Europe. This article exemplifies the complexities involved in the process of such an operation as expressed in two Ashkenazi liturgical manuscripts of around 1300.

Linguistics is an ever growing subject. As much attention is required on linguistics in Urdu, the same amount of shortage is being faced. As many experts have written in Urdu linguistics till today, the feeling of thirst remains constant even after reading their books. The main reason for this is that the subject of linguistics is also borrowed from English like other subjects. Due to which the Urdu speaking class has to face difficulties. Ghazal has definitely come to this region through Arabic and Persian. But today in Ghazal, the kind of topics that have been described, huge heaps of manuscripts will not be enough to give the details. Just as Ghazal has been written with full devotion, we cannot be master in linguistics until we make sincere effort. A linguist has to consider the themes of formation, destiny, origin and evolution of language. As many theories of linguists have come to forefront about the structure and origin of language, each presents a new angle on the origin of language. After reading these different views, where the level of knowledge is expanding, the common readers also seem astonished as well. The need is that one center should be considered as the original and the future journey should be planned so that it may be easy and convenient for the beginners. In this article, a small attempt has been made to provide the reader with an introduction to the origin and evolution of linguistics and various branches of linguistics.

Genealogical trees is one of the richest sources of history, consisting of Arabic, Persian and Turkish. In Turkish and Mongolian history, genealogical trees have a valuable place. In this context, the work known as Neseb-nâme-i Mülük, or in other words Şuâb-ı Pencgane, which was written by the İlhanlı (Iranian Mongols) vizier Reşidüddin Fazlullah, gives detailed information about the genealogy of the Mongols. In addition, the work called Mu'izzü'l Ensâb fî Şeceretü'l Ensâb-ı Selâtin-i Mongol, which was started to be written in 830/1426-27 at the request of the Timurid ruler Shahruh Mirza and whose author is unknown, also benefited from the work of Reşidüddin Fazlullah transferred his genealogical tree. This work generally recorded exactly the information given by Neseb-nâme-i Mülûk until the period of Gazan Khan. The genealogies of Sultan Olcaytû and Ebu Said Khan, who came after Gazan Khan, were also added to Mu'izzü'l Ensâb. After the Mongolian (Ilkhanid) talk in Mu'izzü'l Ensâb, the talk of Timur and his sons begins and the work ends with the genealogy of Sultan Hüseyin Baykara. Anonymous Mu'izzü'l Ensâb and Reşidüddin Fazlullah's work called Neseb-nâme-i Mülük is almost the same in form, that is, in composition style. The most striking difference between them in terms of form or shape is the presence of writings in Uighur letters between the lines in Neseb-nâme-i Mülük. These two works are very similar to each other in terms of style. In these genealogy books, not only the names of the khans and princes were recorded, but also the names of the ladies of the khans, their wives and officials at the state level. In addition, there is information from time to time on the margins next to the manuscripts. These two works have been examined by some researchers in terms of form and content, but no studies have been made about the women in the work. The recording of women's names in these two genealogy books is important in terms of showing how important women were in the Mongols. In the Mongols, the head lady managed the house and children in the absence of her husband, took care of the affairs of the place, and accordingly occupied an important place. In addition, Mongolian women participated in ceremonies, banquets and congresses and took their place on the throne of the ruler according to his rank in the dynasty. Special rules and measures were found regarding the respect of each woman's dignity and rank in the ceremony, feasts, official ceremonies and public receptions, which are of great importance. In addition, there is no limit to polygamy in Mongolian traditions. For this reason, it has been inevitable for us to see examples of levirate and sororate marriages in Mongols. There are both social and economic reasons for making such marriages in Mongols. The sons of Genghis Khan and the heirs of the Mongol Empire, Çağatay Khan and Ögedey Khan also had many marriages. In Neseb-nâme-i Mülük and Muizü'l-Ensâb, the names of the women of these two inns are mentioned and the princes born from them are also recorded. In this study, according to the work named Neseb-nâme-i Mülük ve Muizü'l-Ensâb, the women of Ögedey Han and Çağatay Han will be revealed according to the order of the mentioned works and information will be given about the life of these women. Thus, with this study, detailed information about Ögedey Han and Çağatay Han's women and children will be obtained.

Erik Petersen: Suscipere digneris. A find and some hypotheses on the Copenhagen Psalter Thott 143 2° and its history. The Copenhagen Psalter Thott 143 2º has often, and rightly, been praised as an outstanding example of the subtlety and artistic quality of Romanesque art in manuscripts. Its illumination, the saints of its calendar and litany place it in an English context. Two added elements, an obituary notice on the death in 1272 of Eric duke of Jutland, son of the Danish king Abel, and a prayer of an anonymous woman, link the codex to Medieval Denmark and Scandinavia as well. Addressing the Holy Trinity with the words Suscipere digneris the woman prays for herself, pro me misera peccatrice, and for the souls of her father and mother, of her brothers and sisters, of all members of her family, and for the souls of all brothers and sisters and familiares of her order. She also prays pro anima Byrgeri ducis. The occurrence of duke Birger, or Birger Jarl, in her prayer has given the book the name “Psalter of the Folkungar”, in particular in Scandinavian scholarship. The assumptions have been that the Psalter belonged to the Swedish aristocratic family of the Folkungar, that the duke Birger mentioned in the prayer was the older member of the family bearing that name (d. 1202), and that the book later passed to Mechtilde, the mother of duke Eric and widow of king Abel killed in 1252, who married the younger duke Birger in 1261. Duke Birger died in 1266, Mechtilde in 1288. The fate of the Psalter from the end of the 13th century until it entered the huge library of count Otto Thott (1703–1785) has been entirely unknown. There are, however, a couple of clues to its history, one in the codex itself and one external, which do cast some light on its whereabouts. The first is a small piece of paper with bibliographical notes from the 18th century inserted at the very end of the codex. The second is an elaborate copy of the calendar and the prayer that I became aware of while working on the German humanist and theologian Johann Albert Fabricius (1668–1736) and his manuscripts. It could be proved that the copy was made in Fabricius’ own hand between 1720 and 1736. Since I knew that Fabricius did not leave Hamburg at any time during these years, it could also be proved that the Copenhagen Psalter must have been present in the city at least for some time in the same period. The codex did not belong to Fabricius, and since he left no information about it apart from the copy itself, I was not able to determine how he had had access to it. The answer was to be found in a hitherto unnoticed treatise De Psalterio Manuscripto Capelliano ob singularem elegantiam commemorabili observatio, written by Johann Heinrich von Seelen (1687–1762) and published in the third volume of his Meditationes Exegeticae, quibus varia utriusque Testamenti loca expenduntur et illustrantur, Lübeck 1737. Von Seelen’s treatise is based on an autoptic study of the codex. He informs his readers that the codex once belonged to Rudolphus Capellus (1635–1684), professor of Greek and History at the Gymnasium Academicum in Hamburg. Von Seelen gives a detailed description of the codex, which leaves no doubt about its identity with the Psalter now in Copenhagen. He also states that the codex was sent to him for his use and information by his friend Michael Richey (1678–1761) in Hamburg. Michael Richey had been a colleague and close friend of Fabricius, who must have copied the codex while it was in Richey’s library. After Rudolphus Capellus’ death it passed on to his son Dietericus Matthias Capellus (1672–1720), who noted down the bibliographical notes on the sheet of paper attached to the codex. It was sold by auction as part of the bibliotheca Capelliana in Hamburg in 1721, and it will have been on that occasion that Michael Richey acquired it. It is not known where and how Rudolphus Capellus acquired the Psalter. Von Seelen called it Capellianum, because Capellus was the first owner known to him. In the present paper the old Benedictine nunnery in Buxtehude, Altkloster, is suggested as the likely previous home of the codex. The short distance from Hamburg to Buxtehude, Capellus’ limited radius of action, and the fact that Altkloster was dissolved as a catholic monastery exactly in the period when Capellus acquired the codex is adduced in support of the hypothesis. In addition, archival material in Stade confirms that there were still several medieval manuscripts in the monastery when it was dissolved as a consequence of the Peace of Westphalia. Only one of them has been identified – actually another manuscript that found its way into the Thott collection in Copenhagen. This manuscript, Thott 8 8º with a late medieval German translation of the New Testament, contains a note in the hand of its first modern owner, Dietrich von Stade (1637–1718), which attests the presence of medieval books in Altkloster even as late as in 1696. They had been taken over by the first Lutheran minister in the former monastery and were in the custody of his widow when Dietrich von Stade visited it. Capellus left his marks and scars on the manuscript. His hand, which I recognize from an autograph manuscript now in the Fabricius Collection, can be identified as the one that added numbers to the psalms. He also added the heading to the list of relics on top of f. 1r, and four lines of text on f. 199v. He added a note to the prayer on f. 16v, and even wrote down the Greek passages in the NT as parallels to the Latin canticles Magnificat and Nunc dimittis on f. 185r–185v. As to the medieval additions in the manuscript it is pointed out in the paper that the owner of the relics listed on the first page of the book was not the owner of the manuscript. The name was erased at an unknown date, but the letters dns (for dominus) before the erasure indicate that the owner was a man, not a woman or a church or a monastery. It is suggested that the list of relics is probably younger than usually assumed. The text that Capellus completed with the four lines and a final Amen at the very end of the codex is itself an addition to the original manuscript. Despite its length (f. 194v–199v) it has received little attention from scholars. It is actually a version of the so-called Oratio Sancti Brandani, copied in a late medieval hand that imitates the script of the Psalter proper. Palaeographically as well as textually it appears to be a foreign element in the context of the Psalter, but it is, of course, interesting for its history. The text ends abruptly, so Capellus’ addition may perhaps be seen as more justifiable here than elsewhere in the book. The only date explicitly noted down in the entire codex is found in the calendar. There are two medieval additions in it, one, little noticed, mentioning the 11.000 virgins in October, and the one noting the death of Eric duke of Jutland in year 1272, added to the line of the 27th day of the month of May. The present paper offers new suggestions as to how to understand the notices, and argues against the interpretation most often put forward, namely that Mechtilde was the direct or indirect authoress of the obituary-notice about duke Eric. It also argues against the identification of Mechtilde with the ego of the prayer on f. 16v. Based on palaeographical and other formal observations it is contended that the text should be dated to the end of the 13th Century and not its beginning, and that Byrgerus dux is likely to be the younger Birger Jarl, not the older. It is pointed out that he is not included in the prayer as a family member, but merely as Byrgerus dux. Following a structural analysis of the text, it is concluded that the anonymous voice of prayer is not that of Mechtilde; instead it is suggested that it could belong to an otherwise unknown daughter of Mechtilde and king Abel, and thus a sister of Eric duke of Jutland. Her place was a monastery, her present time the year 1288 or later. Prayers beginning with words Suscipere digneris are found in many variations in medieval manuscripts. In one source, MS 78 a 8 in the Kupferstichkabinet in Berlin, a Psalter, this prayer as well as other significant elements, display a striking similarity with the Copenhagen Psalter. The Berlin Psalter, which is younger than the Copenhagen Psalter, has added elements that relates to persons in Sweden and Norway. The Berlin Psalter was presented to the nuns in Buxtehude in 1362 by a miles who passed by from his hometown in the western part of Northern Germany. The relation between the Psalters now in Berlin and Copenhagen is complicated. In the present paper it is suggested that, with respect to the prayer, they may depend on a common source. It is concluded that the Berlin Psalter may have had closer links to the Folkungar in Sweden than the Copenhagen Psalter, whose history, in so far as we know it, points rather to its presence in Medieval Jutland, that is Southern Denmark and Northern Germany.

There are more than 6,000 bibliographic styles around the world. The most common academic writing and citation styles have emerged since the beginning of the 20th century. Chicago style (The Chicago Manual of Style, CMOS, CMS) was introduced by the University of Chicago in 1906, and its 17th edition was released in 2017. The APA style (The Publication Manual of the American Psychological Association, APA) was published in 1952, and the 7th edition was released in 2019. Most university students in Turkey cannot be fully taught how to use one of the citation styles, such as Chicago and APA. When master's and doctoral theses completed in Turkey are examined in terms of compliance with citation formats, it is seen that most theses are not written in these formats. However, it is considered necessary to be used in thesis writing guides. The same is true for academic publications in the types of articles and books written by faculty members. Few academic books in Turkey are published in accordance with these styles. While some Institutes or publishers require academic works to be written in Chicago, APA, or other citation styles, it is clear that these styles are not generally taught to students. Several reasons can be listed for this result. Styles such as Chicago and APA and academic publications, which were written in English, have been prepared as guidelines. Turkish students or academics can access the full texts of these styles in English either by purchasing the book format or by subscribing to the electronic versions of these styles by their universities. These two access options are not common in our country, as they require payment of a fee. If there are Turkish translations of styles such as Chicago and APA, using them is also an option. For example, it is possible to obtain the Turkish translation of the 6th edition, the old version of the APA, in PDF format free of charge. However, even translations of older editions of other citation styles are sold as commercial products and are not freely available. The information in styles such as Chicago and APA is updated, and new editions are made available over time. The current version of the APA, the 7th edition, was published in English with 428 pages in 2019, and the 17th edition of Chicago was published in 2017 with 1144 pages in English. As of August 2022, they do not have Turkish translations. Even if they are translated into Turkish, students can only access their full texts by purchasing them. Researchers who submit their work to an institute or journal that requests the use of Chicago and APA styles usually prepare their studies by looking at the examples of one of the different editions they find on the internet. In this case, researchers are often unaware of which editions of Chicago style, which has 17 editions, or APA, which has seven editions, they are looking at. If universities require styles such as Chicago or APA for dissertation writing, Turkish universities should subscribe to them and make them freely available to their students, as do European and US universities. However, access to their English texts will not be a complete solution. These styles, prepared to write academic texts in English, will need to be translated into Turkish and made available to students. Whenever these styles are available to students and researchers in full text, awareness will increase that Chicago and APA styles do not only contain 3-5 pages of information on footnote and bibliography. These styles contain all the basic information students and researchers should know about academic research and writing. This is why APA's English has 428 pages and Chicago style has 1144 pages. The styles, such as Chicago and APA, cannot be learned correctly by students in Turkey due to the difficulty of accessing the full English texts of these styles and the Turkish translations of the current editions. Thus, supervisors, editors, and publishers, who have to check and correct Turkish academic texts, face many negative consequences. Due to the lack of knowledge of academic writing and citation, academic ethical violations can be made by students and researchers unintentionally. To eliminate all these negativities, the ISNAD Citation System was developed with the project support of Sivas Cumhuriyet University in 2018. ISNAD is a Turkey-based academic writing and citation system developed in Turkish for use in academic studies. It will also be effective in preventing ethical violations if students learn how to conduct scientific research and cite sources correctly from a system written in Turkish in their mother tongue. To achieve this result, it is necessary to provide students with an accessible style where they can learn academic research and writing. The ISNAD Citation System has been prepared and used for this purpose. Access to the full text and web version of ISNAD is completely free. English, Arabic, and Persian translations of ISNAD are also available free of charge. It will also be translated into Azerbaijani, Kyrgyz, Uzbek, and other Turkish languages. ISNAD can also be used with Citation management software such as Zotero, EndNote, and Citavi. Seminars are held free of charge, and lecture videos are broadcast on ISNAD Academy TV to popularize the use of ISNAD and learn how to use it with academic writing tools. User support is also provided to students 24/7 via the ISNAD website. Universities, publishers, and researchers can use ISNAD free of charge, which is offered with an open-access license. As of August 2022, 37 universities and 136 peer-reviewed journals are using ISNAD. ISNAD is more accessible to students and easier to learn. Citation styles differ according to the discipline. Disciplines that use up-to-date quantitative data such as questionnaires and interviews prefer to cite (in-text system/Author-Date) by specifying the publication date immediately after the author's surname. The branches of science trying to reach the oldest written sources, such as manuscripts, archival documents, and classical Works, cite the source name after the author's name (system with footnotes/Author-Title). ISNAD has both in-text and footnote versions. However, in the academic texts written in both versions, the works are written in the same order and format in the bibliography. Therefore, ISNAD is suitable for all branches of science. Preparing the bibliography in a single format allows the bibliography data to be presented as “clean data.” Accepting ISNAD as a reference system by universities and journals will also contribute to the standardization of academic writing. Thus, "clean metadata" will be provided to academic databases and indexes using bibliographic data. Currently, the metadata of academic publications based in Turkey is not very qualified and not visible enough from abroad. In reaching the goal of adopting Turkish as the language of science, it is already necessary to have a citation style developed in Turkish. ISNAD will continue to update itself with the opinions and suggestions of students and academicians and will remain open public at no charge.

If Continental social theory emerges from a climate of intensely cold winters and short mild summers, how does Australia (or any nation defined by its large masses of aridity) function as an environment in which to produce critical theory and new knowledge? Climate and weather are intrinsic to ambience, but what impact might they have on the conditions of producing academic work? How is ambience relevant to thinking and writing and research? Is there an ambient epistemology? This paper argues that the ambient is an unacknowledged factor in the production of critical thinking, and draws on examples of academics locating their writing conditions as part of their thinking. This means paying attention to the embodied work of thinking, and so I locate myself in order to explore what it might mean to acknowledge the conditions of intellectual work. Consequently I dwell on the impact of heat and light as qualities specific to where I work, but (following Bolt) I also argue that they are terms that are historically associated with new knowledge. Language, then, is already a factor in shaping the way we can think through such conditions, and the narratives available to write about them. Working these conditions into critical narratives may involve mobilising fictional tropes, and may not always be ambient, but they are potent in the academic imaginary and impact the ways in which we can think through location. Present Tense As I sit in Perth right now in a balmy 27 degrees Celsius with the local afternoon sea-breeze (fondly known as the Fremantle Doctor) clearing the stuffiness and humidity of the day, environmental conditions are near perfect for the end of summer. I barely notice them. Not long ago though, it was over 40 degrees for three days in a row. These were the three days I had set aside to complete an academic paper, the last days available before the university opened and normal work would resume. I’d arranged to have the place to myself, but I hadn’t arranged for cooling technologies. As I immersed myself in photocopies and textbooks the intellectual challenges and excitement were my preoccupation. It was hot, but I was almost unreceptive to recognising the discomforts of the weather until sweat began to drip onto pages and keyboards. A break in the afternoon for a swim at the local beach was an opportunity to clarify and see the bigger picture, and as the temperature began to slide into the evening cool it was easier to stay up late working and then sleep in late. I began to work around the weather. What impact does this have on thinking and writing? I remember it as a haze. The paper though, still seems clear and reasoned. My regimen might be read as working despite the weather, but I wonder if the intensity of the heat extends thinking in different directions—to go places where I wouldn’t have imagined in an ambiently cooled office (if I had one). The conditions of the production of knowledge are often assumed to be static, stable and uninteresting. Even if your work is located in exciting Other places, the ‘writing up’ is expected to happen ‘back home’, after the extra-ordinary places of fieldwork. It can be written in the present tense, for a more immediate reading experience, but the writing cannot always happen at the same time as the events being described, so readers accept the use of present tense as a figment of grammar that cannot accommodate the act of writing. When a writer becomes aware of their surroundings and articulates those conditions into their narrative, the reader is lifted out of the narrative into a metaframe; out of the body of writing and into the extra-diegetic. In her essay “Me and My Shadow” (1987), Jane Tompkins writes as if ‘we’ the reader are in the present with her as she makes connections between books, experiences, memories, feelings, and she also provides us with a writing scene in which to imagine her in the continuous present: It is a beautiful day here in North Carolina. The first day that is both cool and sunny all summer. After a terrible summer, first drought, then heat-wave, then torrential rain, trees down, flooding. Now, finally, beautiful weather. A tree outside my window just brushed by red, with one fully red leaf. (This is what I want you to see. A person sitting in stockinged feet looking out of her window – a floor to ceiling rectangle filled with green, with one red leaf. The season poised, sunny and chill, ready to rush down the incline into autumn. But perfect, and still. Not going yet.) (128)This is a strategy, part of the aesthetics and politics of Tompkins’s paper which argues for the way the personal functions in intellectual thinking and writing even when we don’t recognise or acknowledge it. A little earlier she characterises herself as vulnerable because of the personal/professional nexus: I don’t know how to enter the debate [over epistemology] without leaving everything else behind – the birds outside my window, my grief over Janice, just myself as a person sitting here in stockinged feet, a little bit chilly because the windows are open, and thinking about going to the bathroom. But not going yet. (126)The deferral of autumn and going to the bathroom is linked through the final phrase, “not going yet”. This is a kind of refrain that draws attention to the aesthetic architecture of locating the self, and yet the reference to an impending toilet trip raised many eyebrows. Nancy Millar comments that “these passages invoke that moment in writing when everything comes together in a fraction of poise; that fragile moment the writing in turn attempts to capture; and that going to the bathroom precisely, will end” (6). It spoils the moment. The aesthetic green scene with one red leaf is ruptured by the impending toilet scene. Or perhaps it is the intimacy of bodily function that disrupts the ambient. And yet the moment is fictional anyway. There must surely always be some fiction involved when writing about the scene of writing, as writing usually takes more than one take. Gina Mercer takes advantage of this fictional function in a review of a collection of women’s poetry. Noting the striking discursive differences between the editor’s introduction and the poetry collected in the volume, she suggestively accounts for this by imagining the conditions under which the editor might have been working: I suddenly begin to imagine that she wrote the introduction sitting at her desk in twin-set and pearls, her feet constricted by court shoes – but that the selection took place at home with her lying on a large beautifully-linened bed bestrewn by a cat and the poems… (4)These imaginary conditions, Mercer implies, impact on the ways we do our intellectual work, or perhaps different kinds of work require different conditions. Mercer not only imagines the editor at work, but also suggests her own preferred workspace when she mentions that “the other issue I’ve been pondering as I lay on my bed in a sarong (yes it’s hot here already) reading this anthology, has been the question of who reads love poetry these days?” (4). Placing herself as reader (of an anthology of love poetry) on the bed in a sarong in a hot climate partially accounts for the production of the thinking around this review, but probably doesn’t include the writing process. Mercer’s review is written in epistolary form, signaling an engagement with ‘the personal’, and yet that awareness of form and setting performs a doubling function in which scenes are set and imagination is engaged and yet their veracity doesn’t seem important, and may even be part of the fiction of form. It’s the idea of working leisurely that gains traction in this review. Despite the capacity for fiction, I want to believe that Jane Tompkins was writing in her study in North Carolina next to a full-length window looking out onto a tree. I’m willing to suspend my disbelief and imagine her writing in this place and time. Scenes of Writing Physical conditions are often part of mythologising a writer. Sylvia Plath wrote the extraordinary collection of poems that became Ariel during the 1962/63 London winter, reputed to have been the coldest for over a hundred years (Gifford 15). The cold weather is given a significant narrative role in the intensity of her writing and her emotional desperation during that period. Sigmund Freud’s writing desk was populated with figurines from his collection of antiquities looking down on his writing, a scene carefully replicated in the Freud Museum in London and reproduced in postcards as a potent staging of association between mythology, writing and psychoanalysis (see Burke 2006). Writer’s retreats at the former residences of writers (like Varuna at the former home of Eleanor Dark in the Blue Mountains, and the Katherine Susannah Pritchard Centre in the hills outside of Perth) memorialise the material conditions in which writers wrote. So too do pilgrimages to the homes of famous writers and the tourism they produce in which we may gaze in wonder at the ordinary places of such extraordinary writing. The ambience of location is one facet of the conditions of writing. When I was a doctoral student reading Continental feminist philosophy, I used anything at hand to transport myself into their world. I wrote my dissertation mostly in Townsville in tropical Queensland (and partly in Cairns, even more tropical), where winter is blue skies and mid-twenties in temperature but summers are subject to frequent build-ups in pressure systems, high humidity, no breeze and some cyclones. There was no doubt that studying habits were affected by the weather for a student, if not for all the academics who live there. Workplaces were icily air-conditioned (is this ambient?) but outside was redolent with steamy tropical evenings, hot humid days, torrential downpours. When the weather breaks there is release in blood pressure accompanying barometer pressure. I was reading contemporary Australian literature alongside French feminist theories of subjectivity and their relation through écriture féminine. The European philosophical and psychoanalytic tradition and its exquisitely radical anti-logical writing of Irigaray, Cixous and Kristeva seemed alien to my tropical environs but perversely seductive. In order to get ‘inside’ the theoretical arguments, my strategy was to interpolate myself into their imagined world of writing, to emulate their imagined conditions. Whenever my friend went on a trip, I caretook her 1940s unit that sat on a bluff and looked out over the Coral Sea, all whitewashed and thick stone, and transformed it into a French salon for my intellectual productivity. I played Edith Piaf and Grace Jones, went to the grocer at the bottom of the hill every day for fresh food and the French patisserie for baguettes and croissants. I’d have coffee brewing frequently, and ate copious amounts of camembert and chocolate. The Townsville flat was a Parisian salon with French philosophers conversing in my head and between the piles of book lying on the table. These binges of writing were extraordinarily productive. It may have been because of the imagined Francophile habitus (as Bourdieu understands it); or it may have been because I prepared for the anticipated period of time writing in a privileged space. There was something about adopting the fictional romance of Parisian culture though that appealed to the juxtaposition of doing French theory in Townsville. It intensified the difference but interpolated me into an intellectual imaginary. Derrida’s essay, “Freud and the Scene of Writing”, promises to shed light on Freud’s conditions of writing, and yet it is concerned moreover with the metaphoric or rather intellectual ‘scene’ of Freudian ideas that form the groundwork of Derrida’s own corpus. Scenic, or staged, like Tompkins’s framed window of leaves, it looks upon the past as a ‘moment’ of intellectual ferment in language. Peggy Kamuf suggests that the translation of this piece of Derrida’s writing works to cover over the corporeal banishment from the scene of writing, in a move that privileges the written trace. In commenting, Kamuf translates Derrida herself: ‘to put outside and below [metre dehors et en bas] the body of the written trace [le corps de la trace écrite].’ Notice also the latter phrase, which says not the trace of the body but the body of the trace. The trace, what Derrida but before him also Freud has called trace or Spur, is or has a body. (23)This body, however, is excised, removed from the philosophical and psychoanalytic imaginary Kamuf argues. Australian philosopher Elizabeth Grosz contends that the body is “understood in terms that attempt to minimize or ignore altogether its formative role in the production of philosophical values – truth, knowledge, justice” (Volatile 4): Philosophy has always considered itself a discipline concerned primarily or exclusively with ideas, concepts, reason, judgment – that is, with terms clearly framed by the concept of mind, terms which marginalize or exclude considerations of the body. As soon as knowledge is seen as purely conceptual, its relation to bodies, the corporeality of both knowers and texts, and the ways these materialities interact, must become obscure. (Volatile 4)In the production of knowledge then, the corporeal knowing writing body can be expected to interact with place, with the ambience or otherwise in which we work. “Writing is a physical effort,” notes Cixous, and “this is not said often enough” (40). The Tense Present Conditions have changed here in Perth since the last draft. A late summer high pressure system is sitting in the Great Australian Bite pushing hot air across the desert and an equally insistent ridge of low pressure sits off the Indian Ocean, so the two systems are working against each other, keeping the weather hot, still, tense, taut against the competing forces. It has been nudging forty degrees for a week. The air conditioning at work has overloaded and has been set to priority cooling; offices are the lowest priority. A fan blasts its way across to me, thrumming as it waves its head from one side to the other as if tut-tutting. I’m not consumed with intellectual curiosity the way I was in the previous heatwave; I’m feeling tired, and wondering if I should just give up on this paper. It will wait for another time and journal. There’s a tension with chronology here, with what’s happening in the present, but then Rachel Blau DuPlessis argues that the act of placing ideas into language inevitably produces that tension: Chronology is time depicted as travelling (more or less) in a (more or less) forward direction. Yet one can hardly write a single sentence straight; it all rebounds. Even its most innocent first words – A, The, I, She, It – teem with heteroglossias. (16)“Sentences structure” DuPlessis points out, and grammar necessitates development, chronological linearity, which affects the possibilities for narrative. “Cause and effect affect” DuPlessis notes (16), as do Cixous and Irigaray before her. Nevertheless we must press on. And so I leave work and go for a swim, bring my core body temperature down, and order a pot of tea from the beach café while I read Barbara Bolt in the bright afternoon light. Bolt is a landscape painter who has spent some time in Kalgoorlie, a mining town 800km east of Perth, and notes the ways light is used as a metaphor for visual illumination, for enlightening, and yet in Kalgoorlie light is a glare which, far from illuminating, blinds. In Kalgoorlie the light is dangerous to the body, causing cancers and cataracts but also making it difficult to see because of its sheer intensity. Bolt makes an argument for the Australian light rupturing European thinking about light: Visual practice may be inconceivable without a consideration of light, but, I will argue, it is equally ‘inconceivable’ to practice under European notions of light in the ‘glare’ of the Australian sun. Too much light on matter sheds no light on the matter. (204)Bolt frequently equates the European notions of visual art practice that, she claims, Australians still operate under, with concomitant concepts of European philosophy, aesthetics and, I want to add, epistemology. She is particularly adept at noting the material impact of Australian conditions on the body, arguing that, the ‘glare’ takes apart the Enlightenment triangulation of light, knowledge, and form. In fact, light becomes implicated bodily, in the facts of the matter. My pterygiums and sun-beaten skin, my mother and father’s melanomas, and the incidence of glaucoma implicate the sun in a very different set of processes. From my optic, light can no longer be postulated as the catalyst that joins objects while itself remaining unbent and unimplicated … (206).If new understandings of light are generated in Australian conditions of working, surely heat is capable of refiguring dominant European notions as well. Heat is commonly associated with emotions and erotics, even through ideas: heated debate, hot topics and burning issues imply the very latest and most provocative discussions, sizzling and mercurial. Heat has a material affect on corporeality also: dehydrating, disorienting, dizzying and burning. Fuzzy logic and bent horizons may emerge. Studies show that students learn best in ambient temperatures (Pilman; Graetz), but I want to argue that thought and writing can bend in other dimensions with heat. Tensions build in blood pressure alongside isometric bars. Emotional and intellectual intensities merge. Embodiment meets epistemology. This is not a new idea; feminist philosophers like Donna Haraway have been emphasizing the importance of situated knowledge and partial perspective for decades as a methodology that challenges universalism and creates a more ethical form of objectivity. In 1987 Haraway was arguing for politics and epistemologies of location, positioning, and situating, where partiality and not universality is the condition of being heard to make rational knowledge claims. These are claims on people’s lives. I am arguing for the view from a body, always a complex contradictory structuring and structured body versus the view from above, from nowhere, from simplicity. (Haraway 588)Working in intellectual conditions when the specificities of ambience is ignored, is also, I suggest, to work in a privileged space, in which there are no distractions like the weather. It is also to work ‘from nowhere, from simplicity’ in Haraway’s words. It is to write from within the pure imaginary space of the intellect. But to write in, and from, weather conditions no matter what they might be is to acknowledge the affect of being-in-the-world, to recognise an ontological debt that is embodied and through which we think. I want to make a claim for the radical conditions under which writing can occur outside of the ambient, as I sit here sweating over theory again. Drawing attention to the corporeal conditions of the scene of writing is a way of situating knowledge and partial perspective: if I were in Hobart where snow still lies on Mount Wellington I may well have a different perspective, but the metaphors of ice and cold also need transforming into productive and generative conditions of particularised knowledge. To acknowledge the location of knowledge production suggests more of the forces at work in particular thinking, as a bibliography indicates the shelf of books that have inflected the written product. This becomes a relation of immanence rather than transcendence between the subject and thought, whereby thinking can be understood as an act, an activity, or even activism of an agent. This is proposed by Elizabeth Grosz in her later work where she yokes together the “jagged edges” (Time 165) of Deleuze and Irigaray’s work in order to reconsider the “future of thought”. She calls for a revision of meaning, as Bolt does, but this time in regard to thought itself—and the task of philosophy—asking whether it is possible to develop an understanding of thought that refuses to see thought as passivity, reflection, contemplation, or representation, and instead stresses its activity, how and what it performs […] can we deromanticize the construction of knowledges and discourses to see them as labor, production, doing? (Time 158)If writing is to be understood as a form of activism it seems fitting to conclude here with one final image: of Gloria Anzaldua’s computer, at which she invites us to imagine her writing her book Borderlands/La Frontera: The New Mestiza (1987), a radical Chicana vision for postcolonial theory. Like Grosz, Anzaldua is intent on undoing the mind/body split and the language through which the labour of thinking can be articulated. This is where she writes her manifesto: I sit here before my computer, Amiguita, my altar on top of the monitor with the Virgen de Coatalopeuh candle and copal incense burning. My companion, a wooden serpent staff with feathers, is to my right while I ponder the ways metaphor and symbol concretize the spirit and etherealize the body. (75) References Anzaldua, Gloria. Borderlands/La Frontera: The New Mestiza. San Francisco: Aunt Lute Books, 1987. Bolt, Barbara. “Shedding Light for the Matter.” Hypatia 15.2 (2000): 202-216. Bourdieu, Pierre. The Logic of Practice. Cambridge: Polity, 1990. [1980 Les Edition de Minuit] Burke, Janine. The Gods of Freud: Sigmund Freud’s Art Collection. Milsons Point: Knopf, 2006. Cixous, Hélène, and Mireille Calle-Gruber. Rootprints: Memory and Life Writing. London: Routledge, 1997. [1994 Photos de Racine]. Derrida, Jacques, and Jeffrey Mehlman. "Freud and the Scene of Writing." Yale French Studies 48 (1972): 74-117. DuPlessis, Rachel Blau. Blue Studios: Poetry and Its Cultural Work. Tuscaloosa: Alabama UP, 2006. Gifford, Terry. Ted Hughes. Abingdon: Routledge, 2009. Graetz, Ken A. “The Psychology of Learning Environments.” Educause Review 41.6 (2006): 60-75. Grosz, Elizabeth. Volatile Bodies: Towards a Corporeal Feminism. St Leonards: Allen & Unwin, 1994. Grosz, Elizabeth. Time Travels: Feminism, Nature, Power. St Leonards: Allen & Unwin, 2005. Haraway, Donna. “Situated Knowledges: The Science Question in Feminism and the Privilege of Partial Perspective.” Feminist Studies 14.3 (1988): 575-99. Kamuf, Peggy. “Outside in Analysis.” Mosaic 42.4 (2009): 19-34. Mercer, Gina. “The Days of Love Are Lettered.” Review of The Oxford Book of Australian Love Poems, ed. Jennifer Strauss. LiNQ 22.1 (1995): 135-40. Miller, Nancy K. Getting Personal: Feminist Occasions and Other Autobiographical Acts. New York: Routledge, 1991. Pilman, Mary S. “The Effects of Air Temperature Variance on Memory Ability.” Loyola University Clearinghouse, 2001. ‹http://clearinghouse.missouriwestern.edu/manuscripts/306.php›. Tompkins, Jane. “Me and My Shadow.” New Literary History 19.1 (1987): 169-78.