Kodeks: Perbedaan antara revisi
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[[Romawi Kuno|Orang-orang Romawi]] menggunakan media tulis berupa [[loh lilin|loh-loh kayu berlapis lilin]] yang dapat digunakan berulang-ulang untuk membuat catatan atau tulisan-tulisan informal lainnya. Dua buah [[poliptik]] kuno, satu ''pentatik'' dan satu ''oktotik'', hasil ekskavasi di [[Herculaneum]], menggunakan sistem sambung unik yang tampak seperti pendahulu dari cara jilid dengan menggunakan pita kulit atau tambang sebagai penyambung bagian-bagian buku.<ref>{{cite book|last=Carratelli|first=Giovanni Pugliese|title= "L'instrvmentvm Scriptorivm Nei Monumenti Pompeiani Ed Ercolanesi." in Pompeiana. Raccolta di studi per il secondo centenario degli di Pompei.|year=1950|pages=166–78.}}</ref> [[Julius Caesar|Iulius Caesar]] boleh jadi adalah orang Romawi pertama yang memangkas gulungan-gulungan menjadi lembaran-lembaran yang dijilid membentuk sebuah buku tulis atau mungkin pula sebuah kodeks papirus.<ref>Selama [[Perang Galia]]; Suet. ''Jul.'' [http://penelope.uchicago.edu/Thayer/E/Roman/Texts/Suetonius/12Caesars/Julius*.html#56.6 56.6]; cf. {{Citation|last=Roberts|first= Colin H.|last2=Skeat|first2=Theodore Cressy|author2-link=Theodore Cressy Skeat|title=The Birth of the Codex|place=Oxford|publisher = Oxford University Press|year=1983|page=18 sq.|isbn=0-19-726061-6}}</ref> Pada pergantian abad ke-1 M, sejenis buku tulis dalam bentuk lipatan perkamen yang disebut ''pugillares membranei'' dalam bahasa Latin mulai lazim digunakan untuk keperluan tulis-menulis di [[Kekaisaran Romawi]].<ref>{{cite book|last1=Roberts|first1=Colin H|last2=Skeat|first2=TC|title=The Birth of the Codex|year=1983|publisher=British Academy|location= London|isbn=0-19-726061-6|pages=15–22}}</ref> [[Theodore Cressy Skeat]] mengemukakan teori bahwa bentuk buku tulis ini diciptakan di Roma dan kemudian tersebar ke Timur Dekat. <ref>{{cite book|last=Skeat|first= T.C.|title=The Collected Biblical Writings of T.C. Skeat.|year=2004|publisher=E.J. Brill |location= Leiden|isbn=90-04-13920-6|page=45|url=https://books.google.pl/books?id=td_OLXo4RvkC&printsec=frontcover&dq=The+Collected+Biblical+Writings+of+T.C.+Skeat&hl=en&sa=X&redir_esc=y#v=onepage&q=in%20at%20least%20three%20cases&f=false}}</ref>
<!-- In his discussion of one of the earliest parchment codices to survive from [[Oxyrhynchus]] in Egypt, Eric Turner seems to challenge Skeat’s notion when stating, “…its mere existence is evidence that this book form had a prehistory”, and that “early experiments with this book form may well have taken place outside of Egypt.”<ref>{{cite book|last=Turner|first=Eric|title=The Typology of the Early Codex|year=1977|publisher=University of Pennsylvania Press |location=Philadelphia|isbn=978-0-8122-7696-1 |page=38}}</ref> Early codices of parchment or papyrus appear to have been widely used as personal notebooks, for instance in recording copies of letters sent (Cicero ''Fam.'' 9.26.1). The [[parchment]] notebook pages were commonly washed or scraped for re-use (called a [[palimpsest]]) and consequently, writings in a codex were often considered informal and impermanent.
As early as the early 2nd century, there is evidence that a codex—usually of [[papyrus]]—was the preferred format among [[Christianity|Christians]]. In the library of the [[Villa of the Papyri]], [[Herculaneum]] (buried in AD 79), all the texts (of Greek literature) are scrolls (see [[Herculaneum papyri]]). However, in the [[Nag Hammadi library]], hidden about AD 390, all texts (Gnostic Christian) are codices. Despite this comparison, a fragment of a non-Christian parchment codex of [[Demosthenes]]' ''De Falsa Legatione'' from [[Oxyrhynchus Papyri|Oxyrhynchus]] in Egypt demonstrates that the surviving evidence is insufficient to conclude whether Christians played a major or central role in the development of early codices—or if they simply adopted the format to distinguish themselves from [[Jews]].{{cn|date=March 2017}}
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In [[Western culture#Foundations|Western culture]], the codex gradually replaced the scroll. Between the 4th century, when the codex gained wide acceptance, and the [[Carolingian Renaissance]] in the 8th century, many works that were not converted from scroll to codex were lost. The codex improved on the scroll in several ways. It could be opened flat at any page for easier reading, pages could be written on both front and back ([[recto and verso]]), and the protection of durable covers made it more compact and easier to transport.
The ancients stored codices with spines facing inward, and not always vertically. The spine could be used for the [[incipit]], before the concept of a proper title developed in medieval times. Though most early codices were made of [[papyrus]], papyrus was fragile and supplies from Egypt, the only place where papyrus grew and was made into paper, became scanty. The more durable [[parchment]] and [[vellum]] gained favor, despite the cost. -->
Kodeks-kodeks [[Mesoamerika]] [[pra-Kolumbus]] sama bentuknya dengan kodeks Eropa, namun terbuat dari lipatan jalur-jalur kertas panjang yang terbuat dari kulit kayu fig ([[amatl]]) atau tanaman-tanaman berserat, kadang-kadang diberi lapisan [[whitewash]] sebelum ditulisi. Kodeks-kodeks [[Dunia Baru]] ditulis selambat-lambatnya pada abad ke-16 (lihat [[Kodeks-kodeks Maya]] dan [[Kodeks-kodeks Aztek]]). Kodeks-kodeks yang dihasilkan sebelum penaklukan Spanyol tampaknya berupa sejalur utuh kertas panjang yang dilipat-lipat seperti [[konsertina]], kadang-kadang kedua sisi kertas [[amatl]] buatan pribumi ini ditulisi bolak-balik.
Di [[Asia Timur]], gulungan jauh lebih lama bertahan sebagai format standar
[[Yudaisme|Agama Yahudi]] masih melestarikan pembuatan Kitab [[Taurat]] dalam format gulungan, setidaknya untuk digunakan dalam kegiatan-kegiatan seremonial.
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