Julia Bolton Holloway wrote:
| The Ezechiel scroll image is a powerful one. What is interesting too is the
| richness that results because of the change in reading technology, from the
| Hebrew/Classic scroll to the Christian codex, although liturgically there
| was still the Exultet scroll, the memory of one in the presence of the
| other. The intus/foris/ Ezekiel 2.9/Revelation 5.1/ allegoresis was
| frequently employed. I used it when discussing the Book in Dante, Langland
| and Chaucer. You might look at Charles Singleton, Essay on the Vita Nuova,
| who gathers together the material on this image from the Fathers for Dante;
| Gerhart Ladner, Ad Imaginem Dei: The Image of Man in Medieval Art, Latrobe,
| 1965, a lecture, rather hard to come by and which deserves re-publication;
| and Henri de Lubac, Exegese medievale: les quatre sens de l'Ecriture (Paris:
| 1959-63), 4 vols; Hugh of St Victor, PL, 176.814, is a fine statement.
| P.S. The medieval theoreticians had done it all, long before the moderns!
| Stay with them. As does Eco.
The technological shift is indeed fascintating. Harry Gamble, in his
recent book, _books and readers in the Early Church_, present a very
interesting argument as to why the early church moved from the scroll
to the codex as the choice of textual transmission. If I remember
correctly, it has something to do with a reading strategy that was
intertextual. Apparently, a scroll limits this kind of intertextual
reading. Sorry to be so vague, but it has been a while since I read
this.
Thanks as well for the reference to Hugh.
Cheers
Jim
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James R. Ginther
Dept. of Theology and Religious Studies
University of Leeds
Leeds LS2 9JT
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E-mail: Phone: +44.113.233.6749
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"Excellencior enim est scriptura in mente viva quam in
pelle mortua" -Robert Grosseteste.
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