Diss.--München--Ludwig Maximilians Universität, 2000. / Bibliogr. p. 303-344. Index.

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Diss. : Philosophische Fakultät : Saarbrücke 1983-84. - Bibliogr. p. 283-291. -

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Le scribe royal de la Tombe Boutéhamon est un personnage thébain de première importance dont les témoignages couvrent les dernières années de la XXe dynastie et les premières de la Troisième Période intermédiaire (de Ramsès XI à Smendès Ier). Fils du scribe de la Tombe Djéhoutymès, Boutéhamon est mentionné dans de nombreuses sources épigraphiques (lettres, graffiti et dipinti de la nécropole thébaine, ostraca, phylactère, étiquette de momie) et archéologiques (vestiges architecturaux à Médinet Habou, sarcophages dispersés, mention possible de son inhumation à Deir el-Medineh). L’examen de cette documentation permet, d’une part, de restituer la carrière de ce haut fonctionnaire dans son temps. D’autre part, elle sert à exprimer de nouveau la chronologie incertaine des règnes des pharaons concernés ainsi que la période dite de « la Renaissance ». / The royal scribe of the Tomb Butehamun is an outstanding Theban character, evidence for whom spans the last years of the 20th dynasty and the first years of the Third Intermediate Period (from Rameses XI to Smendes I). Butehamun was the son of the scribe of the Tomb Djehutymes. He is mentioned in numerous epigraphic (letters, graffiti and dipinti from the Theban necropolis, ostraca, phylactery, mummy label) and archaeological sources (architectural remains at Medinet Habu, dispersed coffins, a possible reference to his burial at Deir el-Medineh). Close examination of this body of documents allows reconstructing the career of this high ranking civil servant within his own time. Furthermore, it serves the reassessment of the uncertain chronology of the relevant pharaohs’ reigns and of the period known as “the Renaissance”.

In 1703, the chief scribe (reisü'l-küttab) Rami Mehmed Efendi (d. 1708) was appointed as the grand vizier in the Ottoman Empire. In scholarship, Rami Mehmed epitomizes the transition in the political cadres from the people of the sword/seyfiye to the people of the pen/kalemiye as the first chief scribe to be appointed as the grand vizier. While this transition has long been accepted as a crucial aspect of eighteenth-century Ottoman history, the cultural and intellectual formation of "the people of the pen" as a distinct community before this period has not been adequately examined.

The Hebrew Bible is the product of scribes. Whether copying, editing, conflating, adapting, or authoring, these ancient professionals were responsible for the various text designs, constructions and text-types that we have today. This thesis seeks to investigate the many practices employed by ancient scribes in literary production, or, more aptly, scribal composition. An investigation of scribal composition must incorporate inquiry into both synchronic and diachronic aspects of a text; a synchronic viewpoint can clarify diachronic features of the text and a diachronic viewpoint can clarify synchronic features of the text. To understand the text as the product of scribal composition requires recognition that the ancient scribe had a communicative goal when he engaged in the different forms of scribal composition (e.g. authoring, redacting, etc.). This communicative goal was reached through the scribal composer's implementation of various literary techniques. By tracing the reception of a text, it is possible to demonstrate when a scribal composer successfully reached his communicative goal. Using Malachi as a test-case, three autonomous yet complementary chapters will illustrate how investigating the text as the product of scribal composition can yield new and important insights. Chapter 2: Mal 2.10-16 focuses on a particularly difficult portion of Malachi (2.10-16), noting patterns amongst the texts reused in the pericope. These patterns give information about the ancient scribe's view of scripture and about his communicative goal. Chapter 3: Wordplay surveys Malachi for different types of the wordplay. The chapter demonstrates how a poetic feature such as wordplay, generally treated as a synchronic element, can also have diachronic implications. Chapter 4: Phinehas, he is Elijah investigates the reception of Malachi as a finished text. By tracing backwards a tradition found throughout later Jewish literature, it is evident that the literary techniques employed by the composer made his text successfully communicative.

Au Nouvel Empire (1539-1075 av. J.-C.), les scribes – « ceux qui écrivent » en égyptien – prennent le devant de la scène dans les sources littéraires. Ils construisent et promeuvent une image d’eux-mêmes, qui révèle l’existence d’une communauté et d’un « monde social » (A. Strauss), fondés non pas sur la classe mais sur l’appartenance à une profession. Parmi les textes consacrés au métier de scribe, les florilèges appelés « miscellanées » ou « Enseignement par lettres » constituent une sorte de vademecum de la production écrite de l’époque, qui accompagne le scribe dans sa carrière et jusque dans sa tombe. Ils fonctionnent comme des véritables machines à produire d’autres textes, quand les deux autres types d’enseignements de l’époque, « l’Enseignement pour délier l’esprit » (les onomastica) et les « Enseignements par exemples » (les sagesses) portent respectivement sur le savoir théorique et le savoir pratique. Les scribes braconnent dans les modes d’expression du sommet de la société pour développer leur code de valeurs, qui repose sur l’éducation, les compétences au travail et leur rôle de transmetteurs (et non pas de créateurs). Des structures sociales fondées sur les relations professionnelles plutôt que familiales sont mises en avant. L’émergence d’une telle conscience communautaire se fait dans les termes des mutations idéologiques en cours. Une place plus grande est accordée à l’individu dans la société en mettant de côté les autorités traditionnelles au profit d’une divinité personnelle toute puissante. Les scribes peuvent ainsi faire de l’écriture une pratique de piété placée sous l’égide de Thot – les écrits leur survivront après la mort et assureront leur postérité. Chaque manuscrit devient un possible monument funéraire à travers le colophon. Les scribes réinvestissent en outre les tombes traditionnelles qu’ils visitent, en y laissant, sous la forme de graffiti, des textes commémoratifs à leur bénéfice mais aussi des offrandes littéraires.Cette promotion du mot écrit par rapport au discours trouve un écho dans les biographies monumentales des très hauts dignitaires et témoigne d’une diffusion des idéaux lettrés à l’époque. / In the New Kingdom (c. 1539-1075 BC) scribes – ‘those who write in Egyptian’ – took a prominent role in literary texts. There they constructed and promoted a self-image, framing themselves as the members of a specific ‘social world’ defined by their profession rather than belonging to a social class.This period corresponds to the flourishing of sources dedicated to the scribal trade, especially the Late Egyptian Miscellanies aka ‘Teaching by letters’. These collections of small texts were scribal tools and a vademecum of the textual production of the time. Kept by the scribe throughout his career and accompanying him to his tomb, they were a device for producing other texts, while the two other types of teaching, ‘Teaching to clear the mind’ (onomastica) and ‘Teaching from examples’ (wisdom texts) dealt respectively with theoretical and practical knowledge.Scribes borrowed phraseology from the top-elite to develop their own code of values, which was based on education, craftsmanship and personal skills. Social structures dependent on professional relationships rather than family were promoted. The development of such a community feeling reflected changes of ideology in progress at the time. A new position was granted to the individual in society through the shift of allegiance from traditional authorities to a personal, almighty god. Thus scribes could turn writing into a pious practice under the aegis of Thot – texts and copies would survive them and grant them posterity. Each manuscript became a potential funerary monument through colophons and signatures. Furthermore, scribes used the decorum of traditional tombs where they left prayers and commemorations as graffiti to their own benefit along with literary offerings. This promotion of the written word over the spoken one is echoed in monumental biographies of the top-elite and bears witness to the diffusion of learned values during this period.

The present MA thesis presents an analysis of version D of the Early Middle English verse sermon known as the Poema Morale. The objectives of the study were to verify the present localisation of D in Western Kent and clarify its relations to two more copies of the same text (T and M). The research consistsed in analysing the language of the text it terms of its dialect and distinguishing between different layers of copying, where possible. The analysis was performed using the electronic tool Linguistic Atlas of Early Middle English, specific procedures included mainly analyses of maps showing the distribution of dialectal features found in D, which were complemented by discussions of forms which D shares with other Kentish texts or versions T and M. The aim of these discussions was the identification of words coming from the exemplar. Evidence supporting the localisation of D in Kent as well as forms presumably taken from the archetype were presented and put in the context of the results of previous studies.