Textual Criticism

This article argues that the Torah contains multiple versions of the same events and therefore cannot be treated as one perfectly preserved, unified text from the time of Moses. Building on Part One, this second part uses Richard Elliott Friedman’s The Bible with Sources Revealed to show how the Torah preserves earlier sources such as J, E, P, and D, which were later combined through editing and redaction. The article focuses on Genesis 35, Exodus 3, and Exodus 15 as case studies. Genesis 35 shows several source layers placed together, including traditions about Jacob at Bethel, the renaming of Jacob as Israel, Rachel’s death, Benjamin’s birth, Reuben’s act, and Isaac’s death. Exodus 3 shows that the burning bush account contains both J and E traditions, including repeated statements about God seeing Israel’s suffering and different views about when the divine name YHWH became known. Exodus 15 adds another example by showing that different sources preserve different traditions about the family relationship between Moses, Aaron, and Miriam. These examples suggest that the Torah’s final form was created through compilation rather than simple preservation. Therefore, the Torah should be understood as a layered text that preserves multiple traditions, theological perspectives, and editorial seams inside one final narrative.

AESCHYLEA PARVA a cura di M. Taufer PÀTRON EDITORE a cura di Matteo Taufer Vittorio Citti AESCHYLEA PARVA Vittorio Citti (Bologna, 6 novembre 1932-ivi, 13 dicembre 2023), formatosi sotto la guida di Antonio Maddalena e Carlo Del Grande, è stato dapprima assistente di Letteratura greca presso l'Alma Mater Studiorum, poi professore associato a Ca' Foscari e infine ordinario presso le Università di Cagliari e di Trento. Ha co-fondato nel 1988 in Venezia la rivista «Lexis. Poetica, retorica e comunicazione nella tradizione classica» e nell'a.a. 1999-2000 a Trento il dottorato internazionale in Filologia classica. Indefesso studioso della storia del testo di Eschilo e delle sue interpretazioni, ha ideato e promosso attivamente, a partire dai primi anni Duemila, un progetto di riedizione con commento delle sette tragedie (nonché di frammenti e scolî) che ha coinvolto e continua a coinvolgere numerosi specialisti nel quadro nel Comitato Classici dell'Accademia dei Lincei.

This study identifies the portion of patriarchal chronology that can be fixed with confidence and separates it cleanly from the portion that remains genuinely open. Working downward from the Exodus at 1446 BCitself fixed by three independent external anchorsit shows that the descent of Jacob into Egypt (1876 BC) is reached by the 430-year datum of Exodus 12:40 and is independently corroborated, to within about two years, by the radiocarbon horizon of the Egyptian king identified with the Joseph administration (Senusret III, c. 1878 BC). From that bridge the patriarchal intervals down to Abraham (130 + 60 + 100 years) are textually uniform across the Masoretic, Samaritan and Septuagint traditions, placing Abraham's birth at 2166 BC with no manuscript ambiguity. Abraham 2166 BC is therefore the mathematically and

For a classical editor orthography is both a straightforward and a demanding task. It is straightforward because readers tend to be more interested in the meaning of words and their relation to one another than in their written appearance. Therefore, editors generally give more attention to all the other aspects of their work and do not concern themselves too much with spelling choices, unless they are abstruse or idiosyncratic. However, it is also a demanding task because there may be nothing more chaotic for an editor than the evidence concerning the spelling of ancient texts. This chapter will present some of the problems and challenges faced by an editor trapped in the maze of ancient spelling and explore some possible escape routes.

This article presents a synthetic account of the author's research on Arabic and Coptic within a broader theoretical framework of the unity of the world. It examines language not as a fixed system but as a dynamic field shaped by historical transmission, cultural contact, and evolving meaning. Special attention is given to the composite nature of Arabic-formed through the interaction between Classical Arabic, dialectal variation, and influences from other languages-and to the role of Coptic as both a historical and conceptual linguistic presence. The discussion extends to lexicography, intergenerational transmission, and semantic transformation, including cases in which eschatological concepts shift from future-oriented meanings to contemporary experiential frameworks. Language is thus approached as a site where cognition, history, and lived reality converge.

Why does Helen call herself “chilling,” “horrid,” and “dog-faced,” in situations where no one is blaming her? Why does Agamemnon accuse Odysseus of greed and enjoyment of wine without an apparent reason? Why do warriors in the Iliad exchange long lines of reciprocal accusations before fighting, instead of concentrating on the battle? Why is Paris called “archer” as an insult, while other characters of the Iliad are praised for their prowess with the bow? These long-standing issues can be solved only if seen as part of the larger question of what role insults play in Homer’s world.
This book concentrates on the various words that are used as insults in the two poems, with particular attention to the context in which they are used, not only in order to determine their individual meaning, but also to investigate the spoken and unspoken rules of Homeric society.
The result is a new portrait of the Homeric man (and woman), his values, his priorities, his sense of chivalry, as well as of the audience the poems were composed for and the society in which they lived.

This research aims to shed light on the textual development of the Old Testament Peshitta in the books of Leviticus, Numbers, and Deuteronomy. In these books, I have submitted the most important variants to study, verse by verse, with the objective of identifying the original reading. This brings me closer to the final work of the translators, as I discard the secondary readings offered by the base text of the Peshitta Institute edition (which belongs to the second stage of Koster’s model). Additionally, my study seeks to identify the manuscript or manuscripts supporting the original reading and those supporting the secondary reading(s). Thus, the manuscripts are placed in a hierarchy. One of the new features of my study is generating a stemma codicum, or genealogical tree, of the Peshitta manuscripts in the three studied books. Another novelty of my research is characterizing the activity of different copyists through the secondary variants for which they are responsible.
While this monograph does not aim to produce a complete critical or eclectic text of the three aforementioned books, it lays the groundwork for doing so. In the conclusions of this study, I present a new model of Peshitta textual development that corrects and goes beyond Koster's three-stage model. Based on the results of my research, I also offer a novel hypothesis about the origins of the Syriac translation in the mid-second century CE. Finally, I conclude with a plea for a new critical (eclectic) edition of the Old Testament Peshitta.

Este trabajo se propone explorar y analizar la política literaria que estructura Historia del llanto. La hipótesis que conducirá las formulaciones del mismo —y que se desprende de la doble pregunta en torno a la significación de: a) abordar este problema dentro del estudio y análisis de la obra de Alan Pauls; y b) producir hoy desde la literatura un modo de acercamiento anacrónico al pasado reciente—, se resume, conjuntamente, así: la política literaria que estructura la novela, configurada según los principios formales y conceptuales de una biblioteca nacional anti–historicista (Borges, Saer, Puig, Piglia), operativiza una performance de desubicación ante la Historia cuyas cualidades (la celebración de lo artificial, lo mediato y lo intempestivo por sobre lo natural, lo inmediato y lo cronológico) dan cuenta de la construcción de una sensibilidad estética dandi.

Il contributo modella la banca dati Filmitalia per estrarre e processare quasi 4000 sinossi di film italiani usciti negli ultimi 25 anni. I dati raccolti vengono utilizzati per affrontare questioni di ricerca relative alla rappresentazione della geografia nel cinema italiano, esaminando ad esempio menzioni e distribuzione dei toponimi, uso di lessico geografico e tasso di ‘mobilità narrativa’.

(As delivered at Bristol CMS PGR Conference 2026) The conversion of the Sueves from Arianism to Catholicism in sixth-century Gallaecia represents a unique intersection of religious power and cultural performance within the early medieval West. This paper explores how the Suevic Church asserted its distinct identity through institutional and liturgical innovations, particularly as evidenced in the Parochiale Suevum and the proceedings of the Council of Lugo (c. 569). Far from being a passive recipient of Catholic orthodoxy, the Suevic kingdom actively negotiated its place within the broader ecclesiastical hierarchy, crafting a model of territorial organisation and episcopal authority that diverged from Visigothic norms.
The Parochiale Suevum, a rare document detailing diocesan boundaries and parish structures, serves as a performative text of power – materialising the Suevic Kingdom’s claim to ecclesiastical autonomy and reinforcing royal authority through geographical control. Similarly, the Council of Lugo functioned as a stage for the public enactment of Catholic orthodoxy, where conciliar decrees not only standardised doctrine but also dramatized the Suevic monarchy’s role as a guarantor of faith. These developments illuminate how conversion was not merely a theological shift but a political performance, embedding Catholicism within the fabric of Suevic identity.
By situating these phenomena within the theme of “Power and Performance,” this paper argues that the Suevic Church exemplifies a distinctive model of religious governance in the post-Roman West – one that fused spiritual legitimacy with territorial sovereignty. Through an analysis of conciliar acts, administrative texts, and their symbolic implications, this study will reveal how ecclesiastical structures became instruments of royal power and markers of cultural uniqueness. In doing so, it contributes to broader discussions on the performative dimensions of authority and the role of local agency in shaping medieval Christianity.

This presentation traces the development of the Hebrew Bible (Old Testament) from ancient oral and written traditions to the medieval Masoretic codices. It highlights the role of scribes in preserving, editing, and transmitting Israel's traditions, particularly during the Persian period when many biblical texts assumed their literary form. The presentation also explores the textual diversity reflected in the Dead Sea Scrolls and examines the reorganization of the divine world in Second Temple Judaism through the growth of angelology. Finally, it considers the Masoretic tradition's contribution to preserving the Hebrew text that became the standard form of the Bible.

Modern historical-critical scholarship overwhelmingly relegates the Book of Daniel to a second-century BCE Maccabean context, viewing its narratives as late Hellenistic pseudepigrapha. This paper challenges that consensus by demonstrating a unidirectional line of literary borrowing that flows from Daniel to Ezekiel during the sixth-century BCE Babylonian captivity. By analyzing a highly specific, six-fold thematic matrix of direct dependency-anchored in the relationship between Ezekiel 28:3 and Daniel 4:9-this study establishes an unexamined exilic textual baseline. Ezekiel's explicit reliance on Daniel's narrative architecture, theological message of humbling foreign monarchs, and specific imperial nomenclature (e.g., King of Kings) demonstrates that an authoritative, fully formed Book of Daniel must have circulated as a primary theological source text for the Ezekiel corpus during the Exile.

a datazione dell'Antiope di Euripide, posta al principio dell'ultima decade del quinto secolo da un noto scolio alle Rane di Aristofane, non è considerata sicura in ragione del calcolo statistico delle soluzioni del trimetro giambico. Alla luce dell'analisi dedicata nel contributo alla composizione del coro principale e all'ambientazione dell'Antiope, come pure alla contiguità lessicale e tematica tra i frammenti più spiccatamente 'politici' del dramma perduto e alcuni passi delle Fenicie e dell'Oreste, è possibile esprimersi in favore dell'integrità della testimonianza scoliastica e ridurre la forbice cronologica, compresa tra la messa in scena dell'Andromeda e la partenza di Euripide per la Macedonia, entro la quale collocare la rappresentazione della nostra tragedia frammentaria. Ineludibile punto di partenza per definire l'arco temporale nel quale inquadrare l'Antiope di Euripide è uno scolio vetus al v. 53 delle Rane di Aristofane (53a, p. 12 Chantry). Com'è noto, nel prologo della commedia Dioniso spiega a Eracle di essere stato colto da un irrefrenabile desiderio di Euripide nel corso della lettura dell'Andromeda. Il commentatore antico si domanda, quindi, perché Aristofane non richiami qui "un altro dei drammi rappresentati poco prima e belli: l'Ipsipile, le Fenicie e l'Antiope" (τὴν Ἀνδροµέδαν: διὰ τί µὴ ἄλλο τι τῶν πρὸ ὀλίγου διδαχθέντων καὶ καλῶν, "Ὑψιπύλην", "Φοινίσσας", "Ἀντιόπην"), in luogo dell'Andromeda portata in scena nell'ottavo anno precedente alle Lenee del 405 a.C. e perciò, col calcolo inclusivo, nel 412 a.C. (ἡ δὲ "Ἀνδροµέδα" ὀγδόῳ ἔτει προεισῆκται) 1 . Le tre pregevoli tragedie

This article seeks to reassess the intellectual profile of Laura Cereta (1469–1499) through a twofold analytical framework. First, it examines the paratexts composed by Jacopo Filippo Tomasini for his 1640 Paduan edition of Cereta’s works, considering their role in shaping her posthumous reception. Second, it investigates the poetic principles articulated by Cereta in her letter to the reader and offers a close reading of selected passages from her correspondence.
By situating these texts within the broader context of Neo-Latin humanism, the article argues that Cereta’s reflections reveal an exceptional degree of erudition and a remarkably forward-looking conception of literary authorship and poetic authority.

Articoli e schede proposti alla rivista sono preliminarmente valutati dal Direttore e dal Comitato di direzione; sono quindi sottoposti al parere vincolante di almeno un revisore esterno, che opera secondo il procedimento della revisione tra pari a doppio cieco (double blind peer review). Articles and communications ('schede') submitted to the journal are preliminarily examined by the Editor in chief and the Editorial Board; they are subsequently subjected to at least one anonymous external referee, who acts according to the rules of the double blind peer review. Le immagini presenti negli inserti sono riprodotte per gentile concessione degli Enti detentori del copyright, citati nelle didascalie: ne è vietata ogni ulteriore riproduzione.

Etymologicum Magnum s. v. κεραννύς (= 504, 25-35 Gaisford) attributes to a certain Pisander some information concerning the ancient custom of drinking horns. This notice is not included in the collection of fragments of either of the two Pisanders known from antiquity, Pisander of Camirus and Pisander of Laranda. The structure and sources of the gloss are analyzed, with a reflection on the possible identification of the Pisander mentioned here with one of his two namesakes.

This is an English translation of a Czech paper originally published as a chapter in Od Mojžíše k novému Jeruzalému (2021).

The text parallels between Mk and GTh are obvious at first glance. The shared vocabulary of both Gospels is often called tradition-historical baggage by researchers, which supposedly reflects Thomas’ knowledge of the Markan (or more generally Synoptic) tradition. These frequent verbatim agreements can nonetheless be often explained from a different perspective. Such a divergent view is offered in the article: In Thomas’ presentation of some Gospel materials it is possible—with the help of other witnesses—to discover a pre-Markan source completely independent of Synoptics. The reconstruction of such a source is only possible to a certain degree due to all textual witnesses always being influenced by the author’s theological intention. This can be well observed in the multi-layered history of GTh redaction: beside the testimony of the old source, we can also hear the Markan-Pauline and specifically Thomasine traditions in the analysed logia.

This thesis examines how Sam Lake's narrative design evolves across Remedy Entertainment's major works (2001–2023) and how this evolution reshapes the player's role in constructing meaning. The thesis uses a formalist ludonarratological framework and Aarseth's ergodic text theory to conduct a comparative close reading of seven key titles: Max Payne 1-2, Alan Wake, American Nightmare, Quantum Break, Control, and Alan Wake 2. Findings show a clear upward trajectory in ergodic demands: early titles favor explicit narration and linear progression, mid-phase titles distribute meaning across fragmented channels and selective variations, and later titles require active reconstruction through archival decoding, non-linear navigation, and cognition-externalizing mechanics. The thesis argues that Remedy's design shifts from a "Linear Cinematic" model toward a "Transmedial Spiral" model, where replay, cross-media layering, and connected-universe logic become structurally significant. This evolution fundamentally repositions the implied player from a Performer executing a script to an Investigator assembling fragments, and ultimately, to a Co-Author structurally integrated into the creation of the narrative.

Keywords: Sam Lake, Remedy Entertainment, Ludonarratology, Ergodic Literature, Close Reading

Öz: Osmanlı toplumunun okuryazar kesiminin XIX. yüzyılda ana tartışma konusu medeniyet kavramı olmuştur. Bu tartışma XX. yüzyıl başlarında da devam etmiştir. Kavram ilerleme, cehaletten kurtulma, hürriyet, Batı kaynaklı bilim ve teknolojinin ürünü olan araçlar ve uygulamalar, toplumsal düzen, sanayileşme, görgü kuralları gibi geniş bir içeriğe sahiptir. Osmanlı aydınları için medeniyet kavramının maddi boyutunu bilim ve teknolojinin getirileri oluştururken manevi boyutunu ise Avrupa'nın görgü ve davranış kalıp ve alışkanlıkları oluşturmuştur. Bu iki boyutta aynı anda Osmanlı toplumunda yaygınlaştır. Avrupa'da bilimin ortaya çıkardığı teknolojinin Osmanlı aydınları arasında medeniyeti kuran esas unsur olduğuna dair düşünce herhangi bir itirazla karşılaşmamıştır. Modern iktisat biliminin medeniyete ulaşmada önemli bir role sahip olduğu düşüncesi Osmanlı okuryazarları arasında belli başlı iki nedenden dolayı yaygınlaşmıştır. İlki, Osmanlı Devleti'nin içinde bulunduğu ağır iktisadi koşullara bağlı olarak iktisat bilgisine sahip olma gerekliliği olmuştur. İkincisi ise okullarda okutulmaya başlayan iktisat dersleri, XIX. yüzyılın ikinci yarısından itibaren gittikçe artan sayıda tercüme ve telif yayınlar ile gazetelerin iktisadi meselelere ilişkin yazılarıdır. Bu kapsamda yayımlandığı dönemde hem Osmanlı aydınlarının büyük kısmı tarafından desteklenen hem de bizzat devletin izlediği Millî İktisat düşüncesine yakın olan Doktor Hulusi Raşid Bey'in H.1329/1913'te yayımlanan Rehber-i Umrân-ı Vatan ve Şebçerâğ-ı Râh-ı Medeniyyet adlı eserinde iktisadı (ekonomi politik/ilm-i servet); kimya, madencilik, botanik, zooloji ve ziraat gibi medeniyetin temel unsurları olarak gördüğü bilimler bağlamında nasıl ele aldığı ve iktisadın ahlâk, terakki ve maarif alanlarıyla nasıl ilişkilendirdiği incelenmiştir.

Codex Augiensis is best known as one of a family of three Greek-Latin bilingual manuscripts grouped together because of similarities noted by scholars beginning in the 18th century. Scholars in the modern period have often concerned themselves with an analysis of the text in the hopes of uncovering older forms of the Pauline Epistles. However, new methods in codicology and paleography allow scholars the tools to research Augiensis as an object of inquiry in its own right rather than merely as a piece of data used in search of the Ausgangstext.

This thesis analyzes 2 Timothy and Titus in Augiensis with reference to these newer methods in order to better understand the material setting of the text. This thesis provides an analysis of both the textual and paratextual features of Codex Augiensis, showing how its biblical texts are translated and transmitted by looking at 2 Timothy and Titus with a view to its material makeup, scribal habits, and idiosyncrasies. A study of Augiensis both for its own sake and in the context of relevant Greek-Latin bilingual manuscripts (in this study, Claromontanus and Boernerianus) tells us more about the history of the transmission of 2 Timothy and Titus and the transmission of these texts in their original and translated languages. It also provides a launch point for other scholars desiring to analyze Augiensis in the future.

Стаття є супровідною до книжки визначного літературознавця Віктора Дудка (1959-2015) про петербурзький журнал "Основу" (1861-1862), що підсумовує багатолітні студії науковця в цій ділянці. Проаналізовано працю Дудка над "Основою", встановлено основні її етапи, схарактеризовано джерелознавчу методу дослідника, сфокусованого на невивчених аспектах історії журналу.

The Torah in the Light of Science and History: A Fresh Look at Selected Biblical Narratives is an original, dense, modern commentary on the Torah (the Five Books of Moses). This study closely examines and logically evaluates a selection of major biblical narratives concerning material events and phenomena, taking them in their prima facie, literal sense and assessing them in the light of contemporary scientific knowledge, historical evidence, and relevant calculations. The narratives considered include the creation of the world and of humankind, a global flood, the geographic dispersion and linguistic differentiation of humanity, and the exodus from Egypt together with the subsequent wilderness wandering towards Canaan. The work is deliberately confined to these physical aspects of the biblical record and does not seek to develop a spiritual, ethical, or legal critique of Judaism. Its central purpose is to confront Torah narratives frankly with contemporary facts and understanding, without resorting to polemics or apologetics.

The “cross-readings” mentioned in the title refer to Petrarch’s habit of establishing connections between the texts he consulted and his own works; it alludes to the operation of intersecting data related to a corpus of Cicero’s philosophica, which originated from three different research studies, namely the author’s study of Petrarchan annotations in the Troyes manuscript, Médiathèque ‘J. Chirac’, 552-2 (T), Silvia Rizzo’s study on the Rome manuscript, Biblioteca Nazionale, Vitt. Em. 1632 (R), and Leighton Reynolds’ study on the Madrid manuscript, Biblioteca Nacional de España, 9116 (M); finally, it is related to the comparative examination of T’s autograph notes to ‘De natura deorum’ with those of hypothesized Petrarchan origin preserved by M. The contribution develops all these topics of discussion, presenting the codices, offering a transcription and a philological and paleographic analysis of all the references to ‘De natura deorum’ found in other manuscripts of Petrarch’s library, and comparing some T’s and M’s notes.

https://www.accademiadellarcadia.it/pubblicazioni-il-bosco-parrasio/filologia-e-poesia-lo-scrittoio-di-silvia-rizzo/

A 2023 book by Olivia Adankpo-Labadie-Moines, saints et hérétiques dans l'Éthiopie médiévale. Les disciples d'Ēwosṭātēwos et l'invention d'un mouvement monastique hétérodoxe (xive-milieu du xve siècle)-recapitulates and further elaborates on the history and construction of the memory of the medieval heterodox monastic community of the ʾĒwosṭāteans (followers of ʾĒwosṭātēwos) in medieval Ethiopia (fourteenthfifteenth centuries). Through a fine reading and re-interpretation of the hagiographic and documentary sources collected in the past (acquisition of new sources is extremely limited), the monograph analyses the rise and ideological roots of this essential monastic movement. Known for its defence of the two-Sabbath observance and its specific rules concerning the abbot, the movement experienced varying relationships with the monarchy and the metropolitan, ranging from initial persecution to eventual official recognition. This was also connected to the rise and fall of parallel heterodox monastic movements which did not enjoy similar favourable treatment, such as that of the ʾEsṭifānosites. Although the application of historiographical methodologies from the Western Middle Ages provides useful hermeneutical tools and reexamining the sources offers fresh perspectives, concerns arise regarding consistent philological and linguistic accuracy and understanding of the dynamics of canon law development.

In *The Prince,*  Niccolò Machiavelli  re-writes the biblical accounts of Moses, David, and Goliath, and of God’s providence. These re-writings are a crucial part of his launching of modern political philosophy, which has decisively re-shaped the world we inhabit. The radical intention of Machiavelli’s re-writings becomes fully intelligible only with a grasp of the original biblical teachings that they are meant to replace, concerning prophetically revealed law, kingship, and Providence. I will attempt to elucidate those original biblical teachings, with particular attention to kingship, and Machiavelli’s comprehensive counter-teachings. As I argue, Machiavelli seeks to restore ‘the way of kings of Israel’, but on a new, comprehensively anti-Providential, and explicitly technological basis.
This is Part II of my study.

In un articolo del 1932 sulla rivista «Nuova Antologia», Giuseppe Adami tratteggiava con efficacia i meccanismi della creatività di Puccini: un «sistema di ricerca continua del soggetto attraverso il teatro di prosa», in cui le «impressioni dirette» (atmosfera, colore, suspense) costituivano il fulcro del riadattamento operistico. Il compositore «vede il libretto» fantasticando su un’esperienza vissuta; egli è prim’ancora uno spettatore, che desidera prolungare l’effetto della scena, il timbro soggettivo della propria emozione. Il processo che da "La Houppelande" conduce a "Il tabarro" è un caso affascinante in tal senso, e merita di essere esplorato a partire da una semplice domanda: che cosa ha visto e sentito Puccini in quel maggio 1912 al Théâtre Marigny? Si tratta di ritornare sulla pièce di Didier Gold, inquadrandola nel contesto e svelandone il potenziale di attrazione. Il saggio ricostruisce il profilo del drammaturgo francese e propone uno spoglio delle testimonianze riguardanti le sue pièces e in particolare "La Houppelande", da cui traspare la portata di un progetto non riducibile all’etichetta granguignolesca. Si voleva innestare nel teatro di varietà un «rilievo drammatico» inatteso per il pubblico: l’atto unico di Gold nasceva come «tentativo di rinnovare il music-hall» («Le Figaro», 17 agosto 1910). Di qui il richiamo di un attore del calibro di Édouard de Max e la cura per «una scenografia tra le più impressionanti, di cui si apprezza allo stesso tempo il pittoresco e la verità» (ivi, 31 agosto 1910). Questi indirizzi di poetica vengono approfonditi privilegiando un aspetto sinora trascurato, ossia l’utilizzo della musica diegetica come tocco di realismo che stimola l’immaginazione: oltre ai rumori della città, diverse chansons affiorano dallo sfondo, canticchiate da personaggi comprimari o intonate da organetti e fisarmoniche nei pressi di un bal-musette. La funzione di commento e di amplificazione lirica raggiunge esiti talora toccanti, come quando "Fascination" (valse chanté di Marchetti) accompagna in sordina la confessione d’amore di Michel, interrompendosi nel punto esatto in cui viene evocato il figlio morto, la fine del sogno. Ci si porrà quindi il problema della ricezione di tali strategie teatrali nel "Tabarro", facendo ricorso alle bozze inedite del libretto, conservate nell’Archivio Puccini di Torre del Lago. Da esse traspare la ricerca di una drammaturgia personale, che nasce in dialogo con il modello e al tempo stesso se ne allontana.

The Pericope Adulterae (PA), commonly known as the account of the woman caught in adultery found in John 7:53-8:11, is among the most beloved and widely cited passages in the New Testament. Yet a growing body of textual, linguistic, and patristic evidence strongly suggests that this passage was not part of the original Johannine manuscript. This article undertakes a rigorous reassessment of the PA by examining the earliest Greek papyri, the major uncial manuscripts, internal stylistic inconsistencies, and the silence of the early Church Fathers. The evidence collectively points to a later scribal insertion, likely born from oral tradition and motivated by pastoral concerns, rather than an authentic Johannine composition. This study does not seek to diminish the theological richness of the PA but to call scholars, clergy, and faith communities to an honest engagement with the principles of textual criticism and the complex transmission history of the New Testament canon.

The Pericope Adulterae (PA), commonly known as the account of the woman caught in adultery found in John 7:53-8:11, is among the most beloved and widely cited passages in the New Testament. Yet a growing body of textual, linguistic, and patristic evidence strongly suggests that this passage was not part of the original Johannine manuscript. This article undertakes a rigorous reassessment of the PA by examining the earliest Greek papyri, the major uncial manuscripts, internal stylistic inconsistencies, and the silence of the early Church Fathers. The evidence collectively points to a later scribal insertion, likely born from oral tradition and motivated by pastoral concerns, rather than an authentic Johannine composition. This study does not seek to diminish the theological richness of the PA but to call scholars, clergy, and faith communities to an honest engagement with the principles of textual criticism and the complex transmission history of the New Testament canon.

The Pericope Adulterae (PA), commonly known as the account of the woman caught in adultery found in John 7:53-8:11, is among the most beloved and widely cited passages in the New Testament. Yet a growing body of textual, linguistic, and patristic evidence strongly suggests that this passage was not part of the original Johannine manuscript. This article undertakes a rigorous reassessment of the PA by examining the earliest Greek papyri, the major uncial manuscripts, internal stylistic inconsistencies, and the silence of the early Church Fathers. The evidence collectively points to a later scribal insertion, likely born from oral tradition and motivated by pastoral concerns, rather than an authentic Johannine composition. This study does not seek to diminish the theological richness of the PA but to call scholars, clergy, and faith communities to an honest engagement with the principles of textual criticism and the complex transmission history of the New Testament canon.

Nella storia dei Farnese l'età del Gran Cardinale Alessandro (1534-1589) corrisponde alla cruciale stagione di consolidamento della dinastia ai massimi livelli della società italiana e europea. La progressiva conquista di posizioni di potere si accompagna all'urgenza, via via sempre crescente, di una rappresentazione pubblica dei fasti familiari che si avvale di un ampio ricorso alle pratiche di patronage estese dall'architettura, alle arti figurative, alla letteratura, alle scritture esposte, sino alle complesse confezioni di apparati effimeri legate alla contingenza delle più varie occasioni celebrative (entrate trionfali, prese di possesso, matrimoni, funerali ecc.). Il volume raccoglie gli atti del convegno conclusivo di un progetto PRIN dedicato proprio al censimento e alla presa in carico globale sul piano storico-critico della più vasta fenomenologia di rappresentazione del potere farnesiano nel passaggio tra pieno e tardo Rinascimento.

[This article is freely accessible at https://doi.org/10.1093/llc/fqag031.] In New Testament textual criticism, the paradigm of textual clusters has become a controversial subject. Within this paradigm, the traditional practice of classifying textual witnesses (including manuscripts, translations, and church fathers who quoted the text) into families and larger groups facilitates the task of weighing their support for competing variant readings. But recently, textual critics have raised objections to this paradigm. One point of contention in particular has been how much agreement and disagreement between witnesses is required to define a group and distinguish between groups. To investigate the matter, we apply five digital approaches to a subset of the Editio Critica Maior (ECM) collation of the Gospel according to Mark. Three approaches, classical multidimensional scaling (CMDS), partitioning around medoids (PAM), and non-negative matrix factorization (NMF), are explicitly clustering-based approaches. Two others, network analysis and reticulating cladistics, reconstruct models of the textual tradition whose branches correspond to clusters. The responses of these approaches to contamination and coincidental agreement provide another axis of comparison. We find that all five consistently replicate traditional textual clusters, although contamination and coincidental agreement result in misclassifications of individual witnesses to varying degrees. Notably, all five approaches identify the ‘Caesarean’ group, whose existence has long been debated in the literature, as well as the 'Western' group, whose existence has more recently been challenged based on its meager evidence among Greek manuscripts. The convergence of the different approaches on similar results speaks to the continuing relevance of the paradigm of textual clusters.

Os poemas espurios localizados en B e/ou V responden a dúas estratigrafías diferenciadas: unha primeira relativa aos textos que entraron na tradición manuscrita no momento en que se concluíu a última fase da
«compilación xeral» (Oliveira 1994: 239-40); e outra posterior (século
XV) na que se intercalaron na antoloxía medieval poemas marcados
pola estética da «poesía de cancioneiro». De todas as formas, unha
particularidade común que os caracteriza é que todos
eles se situaron en zonas de transición textual dun autor a outro, é dicir,
en lugares materiais que parecen corresponder a espazos (quizais
columnas completas, ou boa parte delas) en branco tanto no recto coma
no verso dos folios do modelo dos apógrafos renacentistas.

A contribución analiza a posibilidade de que unha expresión empregada como símil polos trobadores Johan Perez d'Aboim e Pero d'Ambroa en sendas tenzóns (o primeiro diríxea a Lourenço, o segundo a Johan Baveca) poida ser considerada unha paremia.

«Not Only China and Siberia»: In memory of Pavel M. Kozhin (1934–2016) /
«不但是中國與西伯利亞»: 紀念帕維爾·米哈伊洛維奇·科任 (1934–2016): a collection of articles dedicated to the memory of the outstanding Russian archeologist, sinologist and ethnologist Pavel Kozhin. Papers are mainly dealing with problems of archeology in general, archeology of Eastern Asia, Chinese culture and culture of Native Americans.

Günümüz Osmanlı tarihçiliği “bolluk paradoksu” ile karşı karşıyadır: Bir yanda temel kaynakların neşri katlanarak artarken, diğer yanda alan metodolojik tutarlılıktan yoksundur ve tarihsel ile filolojik neşir pratikleri arasındaki derinleşen uçurumla bölünmüş durumdadır. Halil İnalcık’ın “Osmanistik” kavramı çerçevesinde dile getirdiği; ortak bilimsel standartlara dayalı, müstakil ve kurumsallaşmış bir araştırma alanı ideali, neşir pratiklerine henüz tam manasıyla yansıtılamamıştır. Bu arka plan ışığında; 26-28 Temmuz 2025 tarihlerinde Yalova’da düzenlenen “Osmanlı Kaynaklarının Neşrinde Yöntem Birliği: Uluslararası Çalıştay I (15. Yüzyıl)”, erken Osmanlı tarihinin kurucu metinleri olan 15. yüzyıl kaynakları üzerinde çalışan tarihçi, filolog ve arşivcileri bir araya getirmiştir. Bu rapor; köklü filolojik ve tarihsel zorluklar, farklılaşan transkripsiyon uygulamaları ve dijital teknolojilerin kaynak neşri üzerindeki etkileri de dahil olmak üzere, çalıştay tartışmalarını şekillendiren temel meseleleri ana hatlarıyla ortaya koymaktadır. Sunulan tebliğler ve yürütülen müzakerelere dayanan bu çalışma, Osmanlı/Türk metin neşrinin mevcut durumunu konumlandırmakta ve çalıştay görüşmeleri sonucunda ortaya çıkan “Yalova Mutabakatı”nın ortak ilkelerini ve uzlaşı noktalarını özetlemektedir.

Traditionally, the comparison of textual witnesses is achieved through manual collation. This study introduces a computational approach adapting methods from bioinformatics: pairwise sequence alignment and dimensionality reduction, to measure and visualize textual relationships across a corpus. We apply global (Needleman-Wunsch) and local (Smith-Waterman) alignment algorithms directly to character strings, generating quantitative similarity scores which are then represented through t-distributed stochastic neighbour embedding. We also test a language-specific modification of the Needleman-Wunsch algorithm on two manuscripts in our corpus. Unlike automated collation methods that aim for semantic accuracy, this approach focuses on corpus-wide similarity patterns. The test corpus contains twenty-four medieval manuscripts of the Liturgical Targum, preserved in Jewish festival prayer books. Previous (manual) philological analysis had already identified two textual families among the Targum units within these prayer books. Our computational method successfully and independently replicates these families and reflects the overall coherence of the corpus. Crucially, it enabled new insights overlooked in the manual study: the new identification of a textual subgroup and the discovery that two manuscripts were written by the same scribe. Local alignment proves effective for identifying the closest textual parallels of a fragmentary manuscript. The language-specific alignment modification test on two manuscripts indicates improved alignment algorithm performance for Hebrew script. This article demonstrates that combining pairwise sequence alignment with dimensionality reduction is a powerful exploratory tool for engaging with a text corpus. The method requires only accurate transcriptions to produce maps of textual relationships that can guide subsequent detailed collation and interpretation.

Erotic Themes Derived from the Decameron in Pier Paolo Vergerio’s Paulus. Regarded as the first example of humanistic comedy, Pier Paolo Vergerio’s Paulus is initially shaped by a pedagogical impulse inspired by Terence. Yet, as the play unfolds, its moralizing premises dissipate, and the figure of Erote – a degenerate and insolent servant – comes to the fore. In this progression, Paulus takes on a markedly licentious tone, echoing certain narrative features of Boccaccio’s Decameron. This underscores the exemplary influence (already noted by scholars such as Alessandro Perosa, Paolo Viti, and Luca Ruggio) of Boccaccio’s novella tradition on the formation and development of Renaissance drama.

Estudio y edición de un inédito de José Zorrilla, basado en una copia no autógrafa cobijada por el Archivo Municipal de Valladolid. El manuscrito –un poema histórico y anticlerical titulado «Roma»– ofrece una visión tópica sobre la corrupción de los papas, exacerbando sus defectos y caracterizándolos como sagaces explotadores del poder temporal. Pío IX es el principal blanco del ataque, que también alcanza a los ultramontanos españoles. Las estrofas debieron escribirse entre mediados de 1873 y finales de 1876. Originalmente, no se concibieron como un texto autocontenido. Eran, antes bien, los fragmentos de un proyecto más ambicioso, tentativamente titulado Leyendas de Roma. Aunque no hay indicios de que dicho proyecto llegara a completarse, Zorrilla expresó la intención de acometerlo durante su residencia en la capital italiana (1871-1874), que a su vez coincidió con la crisis diplomática entre España y la Santa Sede, en el contexto del Sexenio Revolucionario. Estos y otros pormenores se detallan en tres secciones dedicadas al origen del poema, a sus avatares editoriales y a sus rasgos internos. Se incluye, además, una cuarta sección que compendia críticamente varias expresiones del anticlericalismo tardío de Zorrilla. A nivel de fuentes, el inédito se suplementa con pasajes de su epistolario, de su testamento y de su obra, así como con declaraciones de terceros en la prensa. El resultado es la primera investigación exhaustiva sobre la faceta anticlerical del autor.