This study first considers how master secretaries of the Ottoman Imperial Council went beyond their field of scribal business and began to have a share in carrying out the empire's foreign policy by putting it into words. Next, it deals with the specific genre of documents that took shape step by step as one chancery office worked up an incoming writ and forwarded it to another bureau. It thereby shows how we can indeed unearth new knowledge on political history by looking into these outputs of the chancery's practice of writing and keeping financial transactions between dignitaries, superintendents, petitioners, and departments. The study then tackles in what ways one can link these trends to the early modern growth of the chancery and the branching out in government, and how the state's lordship rights and making, as well as keeping, logs were understood in those times. A document belonging to the handled genre is reproduced, transcribed, and translated at the end.

P.Ryl.iii.457, a papyrus fragment of the gospel of John known to New Testament scholars as P52, is regularly publicised as the earliest extant Christian manuscript and forms a central part of the Rylands collection. Yet the date generally assigned to the fragment (‘about 125 ad’) is based entirely on palaeography, or analysis of handwriting, which cannot provide such a precise date. The present article introduces new details about the acquisition of P52, engages the most recent scholarship on the date of the fragment and argues that the range of possible palaeographic dates for P52 extends into the third century.

It is somewhat rare to be able to analyze the membership of an early medieval women's religious community in any detail. Sant Joan de Ripoll, which operated from the late ninth century until 1017 at modern-day Sant Joan de les Abadesses in Catalonia, provides not just this opportunity but the even rarer chance to evaluate the nuns’ command of writing, by means of a single original charter of 949 that several of them signed autograph. This article argues that the signatures of these nuns indicate that they had in fact been taught to write before joining the nunnery. They are thus a source for female lay, rather than religious, literacy in this time and area. Consolidating this, the article provides a prosopography of the known nuns derived from the other charters of the nunnery's part-surviving archive, including tracing some of their careers beyond the 1017 dissolution of the house. This shows that the members of the comital family who had founded the house and provided several of its abbesses were not otherwise frequent among the nuns; rather, the nunnery recruited from the local notables in its neighborhoods, to whose interest in female literacy these signatures therefore testify. Such support could not prevent the closure of the house, however, and the article closes with a reflection on the agency available to the nuns in a political sphere dominated by male, secular interests.

The document Rémondon 1 (The Louvre) is, as yet, the only petition addressed explicitly to the Caliph al-Ḥākim bi-amr Allāh which is known to us. An edition and translation of its fragmentary text are presented, and its interest for papyrological, palaeographical and historical studies is explored.

The graph used to write the name of the mythical emperor Shun 舜 in received texts is a puzzling one. It is not obvious that any component in the graph, as it appears today, is semantically motivated, nor is there any element well suited to representing the name Shun phonetically. Texts like the Shuowen jiezi 說文解字 preserve an alternate writing of the name under the rubric “guwen 古文,” but this too is hard to analyze in terms of the semantic and phonological motivation of the graph components. Without a clear understanding of why the name Shun is written the way it is, a reliable reconstruction of its Old Chinese pronunciation is difficult, and many of the graphic and phonological associations with “Shun” and related words made by early Chinese script, texts, and commentaries would be opaque.

A graph that is clearly writing the name Shun, seen for the first time in two of the Warring States-period manuscripts from Guodian 郭店, partially resolved these difficulties, and in particular the question of the phonological spelling of the name. This in turn allows a series of interesting textual problems to be resolved. This article presents a selection of these, and discusses their implications for the history of the Chinese script and for textual transmission.

Susan Roosevelt Weld has observed that the Houma and Wenxian covenant texts, excavated texts dating to the fifth century bc, can be considered “examples of collective responsibility”. New materials from the Wenxian covenant texts provide further evidence relevant to this issue. In this article I present my analysis of a previously unseen imprecation, “Cause [you] to have no descendants” 俾毋有胄後. I suggest the excavated covenants provide the earliest references found in a legal context to collective punishment, a practice that, while archaic in origin, is generally better known from Qin and later penal codes. I also discuss the scope of the term shì 氏, as it is used in the imprecation, in the context of Mark Lewis's work defining basic social units in the Zhou period.

In medieval Korea certain burials were sealed in concrete resulting in the exceptional preservation of organic materials, including, in this case, written documents. As well as studying changes in rank and ideology, archaeologists who investigate tombs are often moved to wonder about the character of the deceased, the thoughts of the mourners and their hopes and fears on the passing of a person dear to them. In this extraordinary burial from Korea, we hear these voices directly.