[A preliminary note: The word ‘offcut’ (or ‘off-cut’) has other definitions than the one below, particularly in archaeology, but also in other fields. To keep things simple, I won’t go into them in these threads—but feel free to ask questions, either here or @SJLahey]
By way of technical definition, in #codicology, an offcut is ‘a piece of parchment originating as a remnant created by the second cuts’ (i.e., when the prepared plano sheet is squared up by pruning away lower-grade material from around its perimeter).
Oh. 😶 Right. Well then… 🙃
That’s a heap of information to take in, & undoubtedly raises questions. What is this ‘plano sheet’? How does one ‘prepare’ such a thing? Who cuts it? If the 2nd cuts square it up, what did the 1st cuts do? Why is the perimeter ‘lower-grade’?
To answer these questions—& make sense of that doozy of a definition—one first needs to understand what exactly #parchment is, and how it is made.
And so onward to parchment-making! 💪
The word ‘parchment’ (from ‘Pergamum’, a city in Asia Minor traditionally, albeit erroneously, thought to be the place where parchment originated) designates a laminate material, traditionally used as a writing support, & made from specially-prepared animal skin.
That last bit is key: parchment is skin.
Techniques used by western European parchment-makers during the Middle Ages (my focus) have been reconstructed using accounts from the era. Exact processes varied geographically & temporally, but a very simplified summary runs as follows:
[Warning for the sensitive: It ain’t pretty. Reference to animal harm follows.]
Step 1: Get a cow.* (See fig. 01.)
[* Or a sheep, or a goat. In sum, a domestic ruminant—or many ruminants, if you want a whole #manuscript book…
[For simplicity’s sake, we’ll assume that you have acquired* one (1) moo-cow.]
* How you went about doing so is entirely up to you, none of my business, and I shall bear no responsibility nor liability for any damages resulting therefrom.
2. Kill it. (😬 Sorry!) Flay the carcass, removing as much hide as possible.
3. Soak the hide in clean, ideally running, water for 1–2 days—longer if preserved or “old slayn”.
4. Soak the hide in a bath of water & unslaked lime (for anywhere from 3 days to a month depending*), regularly agitating or suspending it.
[* “Depending on what?”
Depending on things we lack space to unpack—ask if you’re curious.
[4b. Some then re-rinse the hide in water. Others would rather skip that step, take the afternoon off, & head to the pub or settle in with a good book. YMMV.]
5. Haul the sopping hide out of the bath for ‘fleshing’ or ‘scudding’—that is, removing lingering hair, fat, flesh, & connective tissue by draping the hide over a beam or trestle & working its surface with some kind of implement (details vary; we can discuss, if you like).
6. Lace the hide onto a wooden stretching frame—known in English as a ‘herse’ or ‘harrow’—for scraping & stretching under progressive tension. Special attachment systems helped mitigate tearing of the damp skin during this stage. A modern example follows in the next tweet.
Photo credit: Tom Pilston (I believe @tompilston; if not, I do apologize)
Caption: “Paul Wright, general Manager at William Cowley, Velum and parchment makers in Newport Pagnall, works on stretched calf skins to create Velum.”
Source: independent.co.uk/news/uk/home-n…
7. Plane, & shave, & scrape the hide, shucking off a froth of shavings with a crescent-shaped blade (termed a ‘lunellarium’ or ‘lunellum’). When suitably thin & dry, grind down the surface a bit more with pumice.
Congratulations! You did it. All that slaughter & stench & disarray has culminated in a sheet of pristine, creamy-smooth writing substrate: #parchment. 📜
But now, er, you’ve a bit of a problem.
It’s affixed to a frame. We said nothing about getting it off the frame.
“So … cut it down.”
Well, yes—but you’ll find the process is a smidgin more involved than that. …
Also, the parchment in that last photo looked suspiciously fine, no? Nothing at all like gnarly example with which I opened.
Why?
It just so happens that these two issues are related. To unpack them, our discussion will wade into, among other matters, #biochemistry.
THAT will be our initial focus tomorrow morning*.
For now, I leave a photograph † for your consideration.
[* I write to you, gentle readers, from ADT; it is 21h04 in my personal universe.
[† 📷 taken by @SJLahey at Designing English (@UniofOxford, 01 Dec 2017–22 Apr 2018)
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In the previous thread we looked at premodern human rights discourse in Islamic intellectual history. In this final thread we will look at the relationship between Islam and modern human rights discourse.
So let us begin where the genesis of our question lies, at the birth of modern human rights themselves. After WWII the United Nations formed out of the League of Nations to represent the new world emerging out of the ashes of colonialism and world wars.
~aym
Out of these same ashes several forces, including religious forces such as the Catholic philosopher Jacques Maritain (d.1973), used
the post-war momentum to bind the new order to the highest ethical standards that went beyond the earlier international treaties.
The focus of this thread is this question: Are human rights a modern invention? This depends on your definition of human rights. If you believe human rights are exactly like we’ve them today in international law, then yes, that is modern. You can’t project those on the past.
~aym
To compare modern human rights law to Islam is to compare two things that developed in separate contexts, even though Muslim countries were deeply involved in developing modern international human rights law. This comparison is therefore about Islam *and* human rights.
~aym
But as we’ll see, ethical religions like Islam also developed over the centuries their own concepts of human rights. Both as a moral and legal concept, and already in medieval times. And it is of course this aspect of Islam we should compare to modern human rights discourse.
~aym
In a series of threads I’ll focus on another combination of Islamic studies and philosophy of religion: Islam and human rights.
This topic is mainly approached from the pov of legal studies whereby both Islam and human rights are approached as contemporary positive law.
~aym
But as I argue in my JIE article, only one part of Islam overlaps with what we would call positive law, while the rest would fall under legal theory and ethics.
Apart from the false reduction of Islam to law, there is also the issue of the historicity of human rights discourse. Are human rights a modern invention? Have we become more humane over the centuries? Were some ethical concepts unknowable in the centuries before?
Hello #twitterstorians! Yesterday's 🧵 was a flyover of the #Delhi Sultanate and the early history of rule by Muslims in #India. Today, I, @StevenMVose, will dig into the reign of Sultan Muhammad bin #Tughlaq (r. 1325-1351) and discuss how #Jain sources give us an alternate view.
Ala' al-Din Khalji's death in 1316 threw the empire into turmoil for four years. Many Delhi elites supported Khusraw Shāh. Ala’’s Warden of the Marches, Ghiyath al-Din Tughluq, saw the Indian convert as a usurper and marched on Delhi.
Khusraw’s supporters saw the Tughluqs as uncouth “nomads” of uncertain ethnic background and zealots.