The universal practice of selecting and excerpting, summarizing and canonizing, arranging and organizing texts and visual signs, either in carefully dedicated types of manuscripts or not, is common to all manuscript cultures. Determined by intellectual or practical needs, this process is never neutral in itself. The resulting proximity and juxtaposition of previously distant contents, challenge previous knowledge and trigger further developments. With a vast selection of highly representative case studies – from India, Islamic Asia and Spain to Ethiopian cultures, from Ancient Christian to Coptic, and Medieval European domains – this volume deals with manuscripts planned or growing and resulting in time to comprise ‘more than one’. Whatever their contents – the natural world and related recipes, astronomical tables or personal notes, documentary, religious and even highly revered holy texts – codicological and textual features of these manuscripts reveal how similar needs received different answers in varying contexts and times.

Composite and multiple-text manuscripts are traditionally studied for their individual texts, but recent trends in codicology have paved the way for a more comprehensive approach: Manuscripts are unique artefacts which reveal how they were produced and used as physical objects. While multiple-text manuscripts codicologically are to be considered as production units, i.e. they were originally planned and realized in order to carry more than one text, composites consist of formerly independent codicological units and were put together at a later stage with intentions that might be completely different from those of its original parts. Both sub-types of manuscripts are still sometimes called "miscellanies", a term relating to the texts only. The codicological difference is important for reconstructing why and how these manuscripts which in many cases resemble (or contain) a small library were produced and used. Contributions on the manuscript cultures of China, India, Africa, the Islamic world and European traditions lead not only to the conclusion that "one-volume libraries" have been produced in many manuscript cultures, but allow also for the identification of certain types of uses.

Some manuscripts have been produced for the personal use of their scribe only; whereas a number of them are valued as autographs, most have been ephemeral and were discarded. Personal manuscripts were not written for a patron, commissioner, or client. They are personal copies, anthologies, florilegia, personal notes, excerpts, drafts and notebooks, as well as family books, accountancy notebooks and many others; these forms often being mixed with one another. This volume introduces a number of such manuscripts in a comparative perspective, from Japan to Europe through the Middle East, with a focus on the Near and Middle East. The main concern is the possibility of identifying typical features of such manuscripts in terms of materials, visual organization and content. In attempting this, both the conditions of production and traces of the manuscripts' use are taken into consideration, with particular attention to their material aspects.

The universal practice of selecting and excerpting, summarizing and canonizing, arranging and organizing texts and visual signs, either in carefully dedicated types of manuscripts or not, is common to all manuscript cultures. Determined by intellectual or practical needs, this process is never neutral in itself. The resulting proximity and juxtaposition of previously distant contents, challenge previous knowledge and trigger further developments. With a vast selection of highly representative case studies - from India, Islamic Asia and Spain to Ethiopian and Afro-American cultures, from Ancient Christian to Coptic, and Medieval European domains - this volume deals with manuscripts planned or growing and resulting in time to comprise 'more than one'. Whatever their contents - the natural world and related recipes, astronomical tables or personal notes, documentary, religious and even highly revered holy texts - codicological and textual features of these manuscripts reveal how similar needs received different answers in varying contexts and times.

The series Studies in Manuscript Cultures (SMC) publishes monographs and collective volumes contributing to the study of written artefacts. This field of study embraces disciplines such as art history, codicology, epigraphy, history, material analysis, palaeography and philology. SMC encourages comparative approaches, without regional, linguistic, temporal or other limitations on the objects studied; it contributes to a larger historical and systematic survey of the role of written artefacts in ancient and modern cultures, and in so doing provides a new foundation for ongoing discussions in cultural studies.

The present volume contains twelve chapters authored by specialists of Asian, African and European manuscript cultures reflecting on the cohesion of written artefacts, particularly manuscripts. Assuming that 'codicological units' exist in every manuscript culture and that they are usually composed of discrete elements (such as clay tablets, papyrus sheets, bamboo slips, parchment bifolios, palm leaves), the issue of the cohesion of the constituents is a general one. The volume presents a series of case studies on devices and strategies adopted to achieve this cohesion by manuscript cultures distant in space (from China to West Africa) and time (from the third millennium bce to the present). This comparative view provides the frame for the understanding of a phenomenon that appears to be of essential importance for the study of the structure of written artefacts. Regardless of the way in which cohesion is realised, all strategies and devices that allow the constituents to be kept together are subsumed under the term 'binding'. Thus, it is possible to highlight similarities, convergences, and unique physical and technical methods adopted by various manuscript cultures to face a common challenge.

Contemplative reading is a spiritual practice developed by Christian monks in sixth- and seventh-century Mesopotamia. Mystics belonging to the Church of the East pursued a form of contemplation which moved from reading, to meditation, to prayer, to the ecstasy of divine vision. The Library of Paradise tells the story of this Syriac tradition in three phases: its establishment as an ascetic practice, the articulation of its theology, and its maturation and spread. The sixth-century monastic reform of Abraham of Kashkar codified the essential place of reading in East Syrian ascetic life. Once established, the practice of contemplative reading received extensive theological commentary. Abraham's successor Babai the Great drew upon the ascetic system of Evagrius of Pontus to explain the relationship of reading to the monk's pursuit of God. Syriac monastic handbooks of the seventh century built on this Evagrian framework. 'Enanisho' of Adiabene composed an anthology called Paradise that would stand for centuries as essential reading matter for Syriac monks. Dadisho' of Qatar wrote a widely copied commentary on the Paradise. Together, these works circulated as a one-volume library which offered readers a door to "Paradise" through contemplation. The Library of Paradise is the first book-length study of East Syrian contemplative reading. It adapts methodological insights from prior scholarship on reading, including studies on Latin lectio divina. By tracing the origins of East Syrian contemplative reading, this study opens the possibility for future investigation into its legacies, including the tradition's long reception history in Sogdian, Arabic, and Ethiopic monastic libraries.