Forty Centuries of Ink: Or, A chronological narrative concerning ink and its backgrounds, introducing incidental observations and deductions, parallels of time and color phenomena, bibliography, chemistry, poetical effusions, citations, anecdotes and curiosa together with some evidence respecting the evanescent character of most inks of to-day and an epitome of chemico-legal ink. — John Shaqi
Forty Centuries of Ink: Or, A chronological narrative concerning ink and its backgrounds, introducing incidental observations and deductions, parallels of time and color phenomena, bibliography, chemistry, poetical effusions, citations, anecdotes and curiosa together with some evidence respecting the evanescent character of most inks of to-day and an epitome of chemico-legal ink.Carvalho, David Nunes
History
Forty Centuries of Ink: Or, A chronological narrative concerning ink and its backgrounds, introducing incidental observations and deductions, parallels of time and color phenomena, bibliography, chemistry, poetical effusions, citations, anecdotes and curiosa together with some evidence respecting the evanescent character of most inks of to-day and an epitome of chemico-legal ink.
Carvalho, David Nunes
Ink
Later the Hebrew Scriptures were written in ink or
paint upon the skins of ceremonially clean animals or
even birds. These were rolled upon sticks and fastened
with a cord, the ends of which were sealed when
security was an object. They were written in columns,
and usually upon one side, only. The writing was
from right to left; the upper margin was three fingers
broad, the lower one four fingers; a breadth of two
fingers separated the columns. The columns ran across
the width of the sheet, the rolled ends of which were
held vertically in the respective hands. When one
column was read, another was exposed to view by unrolling
it from the end in the left hand, while the
former was hidden from view by rolling up the end
grasped by the right band. The pen was a reed, the
ink black, carried in a bottle suspended from the girdle.
The Samaritan Pentateuch is very ancient, as is
proved by the criticisms of Talmudic writers. A copy
of it was acquired in 1616 by Pietro della Valle, one
of the first discoverers of the cuneiform inscriptions.
It was thus introduced to the notice of Europe. It is
claimed by the Samaritans of Nablus that their copy
was written by Abisha, the great-grandson of Aaron,
in the thirteenth year of the settlement of the land of
Canaan by the children of Israel. The copies of it
brought to Europe are all written in black ink on vellum
or "cotton" paper, and vary from 12mo to
folio. The scroll used by the Samaritans is written in
gold letters. (See Smith's "Dictionary of the Bible,"
vol. III, pp. 1106-1118.) Its claims to great antiquity
are not admitted by scholars.
The enumeration of some of the modes of writing
may be interesting:
The Mexican writing is in vertical columns, beginning
at the bottom.
The Chinese and Japanese write in vertical columns,
beginning at the top and passing from left to right.
The Egyptian hieroglyphics are written invertical
columns or horizontal lines according to the shape and
position of the tablet. It is said that with the horizontal
writing the direction is indifferent, but that the
figures of men and animals face the beginning of the
line. With figures, the units stand on the left.
The Egyptians also wrote from right to left in the
hieratic and demotic and enchorial styles. The Palasgians
did the same, and were followed by the Etruscans.
In the demotic character, Dr. Brugsch remarks
that though the general direction of the writing was
usually from right to left, yet the individual letters were
formed from left to right, as is evident from the unfinished
ends of horizontal letters when the ink failed
in the pen.
In writing numbers in the hieratic and enchorial
the units were placed to the left. The Arabs write
from right to left, but received their numerals from
India, whence they call them "Hindee," and there the
arrangement of their numerals is like our own, units
to the right.
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