This study examined marginalia and colophons in South Slavic manuscripts to establish their value as primary historical source documents. The evidence of a "history from below" was compared with other primary sources to provide an understanding about the lives of Bulgarian Christian Slavs during the Ottoman period and a history of their language, scripts, and book production. The Ottoman Empire invaded Bulgaria in 1393, to remain in power there until 1878. During that time, scribes preserved Bulgarian literary heritage by copying manuscripts. They also recorded in the margins of the manuscripts their thoughts and perceptions, formal transactions of the church, and interactions between the church and its community. While the first marginalia were prayers for forgiveness, later marginalia became a somewhat hidden repository of the marginalized voices of the Ottoman Empire: clergy, readers, students, teachers, poets, and artists who repeatedly started with "Da se znae" (Let it be known). This study analyzed the 146 manuscripts in the Historical and Archival Church Institute in Sofia, Bulgaria (HACI) that contain marginalia and colophons. Content analysis of the corpus yielded 20 categories that clustered into six thematic groups: religious texts; marginalia related to book history and production; interactions between the readers and the book; interaction between the Church and the religious community; to historical events; the cosmos and natural history. This study employed a triangulation of methods, including traditional historical and the New History "grass-roots" methods, deconstruction, critical theory, codicology, diplomatics and linguistic analysis to understand the deeper meanings of marginalia and colophons. This inter-disciplinary study can be considered the first comprehensive, systematic study of South Slavic marginalia and colophons of any magnitude to be made available to Western scholars, and the first substantiated "history from below" of the Ottoman Empire. / text

The Prayer Book of the Church of England reached South Africa as a part of the establishment of the British Administration at the Cape. In its new environment it obviously required some revision. The Book of 1662 reflected the political and social conditions of its time. lt was designed for a Church not immediately concerned with missionary work amongst heathen peoples but directly established under the Crown. The circumstances of a Church in the colonies, particularly when the colonies became self-governing, required some modernisation of language, some omission and adaptation of old prayers and some addition of new ones. Yet the Church appears to have been wary of attempting anything more than this, and it was especially reluctant to make any revision which might imply a doctrinal change. The consecration prayer in the liturgy -'our incomparable liturgy' - was particularly sacrosanct by virtue of long use and the accretion of sentimental associations. Revision of this part of the book would naturally be slow and hesitant and this is the revision with which we are concerned - the most interesting and important part of the history of the South African Prayer Book. Chapter 1, p. 6.

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published_or_final_version / Chinese Historical Studies / Master / Master of Arts

Claudius Aelianus was recognized by Philostratus and the author of the Suda as a participant in the literary and intellectual movement of the Second Sophistic. Philostratus' biographical sketch in the Lives of the Sophists, however, makes it clear that Aelian did not perform publicly as did the other sophists whom Philostratus described; Aelian's retiring and scholarly nature is emphasized by Philostratus, who implies that Aelian's choice of literature over performance followed a pattern established by Demosthenes and Cicero. Most scholarship on the Varia Historia during the past 150 years addresses the question how Aelian made his collection, i.e. what sources he accessed. This directly reflects modern use of the Varia Historia as a quarry from which to mine information about the ancient world. Such scholarship must conclude that Aelian was not a modern research scholar with the goals, techniques, and readership of the modern "scientific" historian. What then were his goals, techniques, and readership? The Varia Historia cannot be fairly assessed without taking into account its membership in the genre of the miscellany. The Imperial miscellanist concerns himself with a specific subset of traditional literature: the material which supplements the standard literary education and may be termed polymathic. The miscellanist assumes a readership with whom he shares certain educative goals: specifically, further detailed education in literature beyond the primary level, including further work in the encyclic artes and a general increase in detailed information "for its own sake." Because the miscellanist adopts the stance of a mature amateur scholar gathering data for a younger reader, he reveals a patronizing tone in his collection. The data the miscellanist offers his reader is presented in a manner characterized by rroiKiXia or "variety"; as such it reflects the Imperial attitude toward the cultured person's correct use of leisure. An analysis of passages from the Varia Historia reveals that Aelian conceives his reader as a young person currently in the process of acquiring paideia. In his miscellany Aelian has provided this reader with material that conveys a moral message at the same time that it provides models of the correct way to respond to traditional literature.

A study of Santa Fe de Nuevo Mexico (1821-1832) during the Mexican period through the transcription and translation of selected manuscripts in Spanish made available on microfilm by the State of New Mexico Records Center is the primary intent of this research. The dissertation contains photocopies of the microfilm frames, transcriptions and translations of the frames, and annotations to the translations of the eight documents selected. It also contains suggestions about transcribing and translating these manuscripts to help other researchers to unlock the door to the wealth of information contained in these archives.Chapter I provides historical information about Mexico on the eve. of her independence from Spain and relates the structure of the political system to New Mexico, a territory of Mexico.Chapters II-VI contain photocopies of eight documents, the Spanish transcriptions of the documents, and annotated English translations. In these five chapters new or more precise information is gained about persons prominent in Santa Fe, the territory of New Mexico, and the Mexican republic. New light is shed on the activities of Anglo-American traders and trappers involved in affairs in northern Mexico. Especially clarified is the operation of the system of justice and the politics of the municipality and the territory. The functional level of municipal political structure is revealed. The work of the municipal, territorial, and national governments with respect to international trade on the far frontier is shown.Chapter VII sums up the findings revealed in the documents and concludes that the need for more transcriptions and translations of these archives to add to the limited information_ available for the history of New Mexico, 1821-1846, is evident from the richness of this limited selection of the documents.

Thesis (M.A.)--University of Hawaii at Manoa, 2008. / Includes bibliographical references (leaves 164-170). / xvi, 170 leaves, bound ill. 29 cm

Claudius Aelianus was recognized by Philostratus and the author of the Suda as a participant in the literary and intellectual movement of the Second Sophistic. Philostratus' biographical sketch in the Lives of the Sophists, however, makes it clear that Aelian did not perform publicly as did the other sophists whom Philostratus described; Aelian's retiring and scholarly nature is emphasized by Philostratus, who implies that Aelian's choice of literature over performance followed a pattern established by Demosthenes and Cicero. Most scholarship on the Varia Historia during the past 150 years addresses the question how Aelian made his collection, i.e. what sources he accessed. This directly reflects modern use of the Varia Historia as a quarry from which to mine information about the ancient world. Such scholarship must conclude that Aelian was not a modern research scholar with the goals, techniques, and readership of the modern "scientific" historian. What then were his goals, techniques, and readership? The Varia Historia cannot be fairly assessed without taking into account its membership in the genre of the miscellany. The Imperial miscellanist concerns himself with a specific subset of traditional literature: the material which supplements the standard literary education and may be termed polymathic. The miscellanist assumes a readership with whom he shares certain educative goals: specifically, further detailed education in literature beyond the primary level, including further work in the encyclic artes and a general increase in detailed information "for its own sake." Because the miscellanist adopts the stance of a mature amateur scholar gathering data for a younger reader, he reveals a patronizing tone in his collection. The data the miscellanist offers his reader is presented in a manner characterized by rroiKiXia or "variety"; as such it reflects the Imperial attitude toward the cultured person's correct use of leisure. An analysis of passages from the Varia Historia reveals that Aelian conceives his reader as a young person currently in the process of acquiring paideia. In his miscellany Aelian has provided this reader with material that conveys a moral message at the same time that it provides models of the correct way to respond to traditional literature. / Arts, Faculty of / Classical, Near Eastern and Religious Studies, Department of / Graduate