| Summary: | This dissertation investigates ways in which early Jewish communities conceptualized the production and collection of writing. Through a study of 11QPsalms-a, the Qumran Psalms Scroll, it shows how modern book culture (shaped by the canon, codex, print, authorial copyright, and scholarly editing) has distorted our understanding of ancient texts and fostered anachronistic questions about their creation and reception. Taking seriously what early Jewish texts have to say about their own writtenness and building upon earlier scholarship on scriptural multiformity, the dissertation also uses theoretical insights from the field of Book History to study the identity, assembly, and literary context of the Psalms Scroll as an example of the ancient textual imagination. Physical and discursive evidence suggest that no concept of a “Book of Psalms” existed as a coherent entity in the ancient Jewish imagination, but that psalms collections were conceptualized and created in looser, unbounded ways. New metaphors made possible by electronic text, which likewise cannot be constrained into the categories of print book culture, can encourage new ways of imagining ancient concepts of fluid textuality as well. After a study of the status and compilation of the Psalms Scroll (Ch. 1-2), the dissertation engages the question of Davidic authorship (Ch. 3). David was not imagined as the author of a particular psalms collection, but as the inaugurator of a variety of liturgical traditions. The identity between an individual figure and a specific text should be unbound in favour of a looser relationship, allowing for the continuing growth of traditions inspired by the figure. Chapters 4 and 5 present a reading of the Psalms Scroll and Davidic lore alongside two other traditions: Ben Sira and angelic ascent literature. Both possess literary links with the Psalms Scroll, but also shed light on the ways in which ancient communities imagined writing and understood their own relationship to their texts. Thus, reading across canonical and generic boundaries embeds psalms traditions in a richer context of reception and provides a fuller picture of the ancient textual imagination. The conclusion makes a comparative gesture toward the Nachleben of psalms collecting in Syriac Christianity.
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