A Macron Signifying Nothing: Revisiting The Canterbury Tales Project Transcription Guidelines

The original transcription guidelines of The Canterbury Tales Project (CTP) were first developed by Peter Robinson and Elizabeth Solopova and were published in 1993. Since then, the project has evolved, bringing about numerous changes of varying degrees to the process of transcription. In this article, we revisit those original guidelines and the principles and aims that informed them and offer a rationale for changes in our transcription practice. We build upon Robinson and Solopova’s assertion that transcription is a fundamentally interpretive act of translation from one semiotic system to another and explore the implications and biases of our own position (e.g. how our interest in the text of The Canterbury Tales prioritizes the minutiae of that text over certain features of the document). We reevaluate the original transcription guidelines in relation to the changes in the project’s practices as a means of clarifying its position. Changes in the project’s practice illustrate how it has adapted to accommodate both necessary compromises and more efficient practices that better reflect the original principles and aims first laid down by Robinson and Solopova. This article provides practical examples that demonstrate those same principles in action as part of the transcription guidelines followed by transcribers working on The Canterbury Tales Project. Rather than perceiving this project as producing a definitive transcription of The Canterbury Tales, the CTP team conceptualizes its work as an open access resource that will aid others in producing their own editions as it has done the heavy lifting of providing a base text.

Colossians 1.12a: A Case for the Reading of the Earliest Witnesses

The evidence favoring the reading ἅμα τῷ πατρι in Col 1.12 is more compelling than is generally recognized. This variant is the reading supported by the earliest extant witnesses (P46 B), the more difficult reading, and the reading that best explains the origin of the other readings. Scholars who have viewed the reading as a palpable error are likely misreading the variant in the same manner that prompted early scribes to omit the ἅμα. This earliest attested reading supports Tischendorf's punctuation of the verse, the translation adopted by many major English versions, and the structure and exegesis of the passage affirmed by most recent commentaries. These versions and commentaries demonstrate how suitable this reading is in this context. Critical editions of the Greek New Testament should reconsider adopting this reading in their base text.

Kūn’s ‘body’: the many appearances and meanings of the pure even-numbered trigram in the early Yìjīng and related texts

One of the main reasons why words (i.e., ‘images’) in the Yìjīng and Guīcáng might appear so enigmatic is because they have become detached from the ‘pictures’ (guàhuà 卦畫) or ‘bodies’ (guàtǐ 卦體), as divination results, in which diviners first recognized them. This paper has two objectives. The first, as part of a larger database project, uses early Chinese excavated materials to reconstruct and reimage the many configurations and appearances of trigram Kūn’s ‘body’ (Kūn tǐ 坤體). Seeing and thinking about the pure even-numbered, yīn trigram in its original configurations leads us toward a deeper appreciation and understanding of the complexity of this early system of divination, and doing so is integral to investigating, as a thought experiment, complex relationships between divination results (i.e., trigrams and hexagrams) and numbers, numbers and images, and images and predictions. Users of the Changes should no longer visualize Kūn’s ‘body’ as one-dimensional ☷ and . The second, examines images of trigram Kūn in the Yìjīng, with a starting point being the images in the canonical commentaries, and the Shuō guà commentary in particular, by using hermeneutic principles in the ‘numbers and images’ tradition. The Shuō guà presents images either found in or to be extrapolated from the base text within a structured and highly interpretive system that creates ‘image programs’ for each of the eight trigrams. I argue the Shuō guà’s image programs have a defined architecture, and its images are not random lists of words collected without an agenda and devoid of relationships and mutual interaction with others.

The Frisians as a Chosen People

Five late-medieval historical chronicles from Frisia present a series of legends about the Frisians, concerning their origin and the acquisition of their freedom. Each of these legends opens with a concrete parallel from the history of the Jewish people, making it clear that the Frisians, too, enjoyed God’s exceptional protection. This article tries to establish when and why these works were written. The many divergences between the five texts demonstrate that many more versions and copies were once in circulation. In particular, the chronicles were intended to reach the inhabitants of Frisia west of the Lauwers. It can be shown that the base versions of the vernacular editions were written between 1464 and 1479. One of the places where editing of these took place was the Cistercian abbey of Klaarkamp. However, the author of the Latin base text, the Historia Frisiae, does not seem to have been a monk given that his work has a more militant character than the popular versions. Nevertheless, all of the texts were intended to reinforce of the patriotic awareness of the Frisians at a time when their political autonomy was threatened by the dukes of Burgundy.

The Proto-Lucianic and Antiochian Text

The Lucianic or Antiochian text of the Septuagint supposedly goes back to a recension dating to around 300 ce. It is the text quoted by the Antiochian patristic authors and transmitted in a small group of Septuagint manuscripts that vary from book to book. Its notable trait is that it often presents the text in a slightly better Greek style than the rest of the witnesses. However, particularly in the so-called Kaige sections of Samuel–Kings, the Antiochian text has noteworthy agreements with pre-Lucianic witnesses such as the Qumran Samuel scrolls, Josephus, Old Latin translations, and early patristic authors. Thus it seems that the base text underlying the Lucianic recension, the proto-Lucianic text, was an old text near to the original translation.

ATM Shoulder-Surfing Resistant Pin Entry Using Based Pin and Base Text

The main aim of this system is to develop a secure ATM in future. In general, all the keypad based authentication system having several possibilities of password identification by means of shoulder movements. Shoulder-surfing is an attack on password authentication that has frequently been hard to defeat. This problem has come up with a new solution by following two types of proposal idea one is designing shuffled Automated Teller Machine keypad which displays the shuffled texts in the Display which confuses person who standing near you to guess the password. Another one is to develop the GSM application between the user and Automated Teller Machine counter for communicating a password via the wireless medium. If someone tries to input the old password got by shoulder surfing a message containing the location of ATM and the ATM shutter will be closed.

The Invention of the “Eminent Monk”: Understanding the Biographical Craft of the Gaoseng zhuan through the Mingseng zhuan

This study investigates the compilation process of Huijiao’s (497-554) Gaoseng zhuan by utilizing the manuscript fragments of Baochang’s (ca. 466–?) Mingseng zhuan. I first question the long-standing assumption that the Mingseng zhuan was the “base text” of the Gaoseng zhuan, and propose to redefine the relationship between the two monastic biography collections more loosely by using the notion of “narrative community.” I then suggest that, despite the possible absence of a direct textual relation between the two collections, due to the Mingseng zhuan being more representative of the Buddhist narrative community of early medieval China, the comparison of the two collections is nonetheless germane to understanding the compilation process of the Gaoseng zhuan. Lastly, by comparing the lists of contents of the two collections I identify and analyze distinctive patterns in Huijiao’s selection and organization of monastic biographies that helped him perfect the idealized abstraction of the “eminent monk.”

Jahr and Potter

With the science of survival article and lately the book “bridge to the future” Potter became famous releasing the neologism “bioethics” and then known as the founder of bioethics. However, 43 years before, Jahr had proposed a similar idea in the article “Bio-ethics: reviewing the ethical relations of humans towards animals and plants (translated from German)”. We propose to correct the idea that Jahr is merely a precursor—and not a founder—of bioethics, here speculating the bridge bioethics of Rensselaer Potter as close similarity with Jahr’s thoughts. Following the “content analysis” method, a table was built to compare the theoretical schemes of Potter and Jahr, correlating by qualitative meta-analysis, each paragraph of Jahr’s base text (1927) with Potter’s analogous (1970). The similarity of the texts reveals that, in theory, Potter benefited from Jahrist utopia, imposing it a reductionist lineage. Potter expresses, therefore, an ethnological capture of jahrism.

A Translation or A Revision? The Mandarin Union Version and its use of the Chinese base texts

When the plan to translate the Union Version in Guanhua (Mandarin) was announced at the 1890 Conference in Shanghai, it was decided that all three existing Mandarin versions—the 1856 Nanking Version, the 1872 Peking Version, and Griffith John's translation of 1889 - were to be equally used as the Chinese base texts of the new version. The decision was part of an overarching effort of appeasement and compromises, in order to secure the general agreement of the Protestant communities deeply divided over the issues of bible translations since the early days of Morrison and Marshman. In reality the Nanking Version and Griffith John were scarcely consulted, and the Peking Version would be the primary Chinese base text used by the committee. What is not always apparent to scholars and readers of the Mandarin Union Version is the extent it has been modeled after the Peking Version, not only because of the high regard the committee members had for this early Bible translation in Mandarin Chinese, but also as a direct result of the manner by which the Mandarin Union Version was completed in a committee setting. By examining the historical context surrounding the translation of the Mandarin Union Version, and the textual features of it in comparison to the Peking Version, this article calls for a stronger emphasis on the role and influence of the Chinese base text on this widely-used Chinese Bible translation, as its popularity and scholarly interests persist, 100 years after its completion.