Vorau, Stiftsbibl., Cod. 276
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Texts are translated into modern American English with maximum fidelity to the original text, except where it would impair comprehension or good style. Archaisms are preserved where they do not conflict with the aesthetic of the original text. Scribal errors and creative translation choices are marked and discussed in the critical notes.
This edition is a transcription of the text as presented in Vorau 276. I have followed the punctuation in the manuscript to divide the text into lines and have also reproduced any mid-line punctus. On occasion I have included a line break where punctus is missing to preserve the rhyme scheme. Initials have been reproduced as capitals in bold. I have made no further emendations to the text of the manuscript and have reproduced all scribal errors. These are mostly very small, but towards the end of the poem they increase and there appear to be some lines or words missing (purely for reasons of sense; there is no empty space left by the scribe). This may indicate some problems with the source from which the scribe was copying or a simple loss of concentration. I have marked the end of folios with |.
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'Lord, open my lips!’ This opening line, in Latin, is a quotation from Psalm 50:17.
i.e. eating the forbidden apple.
In Christian thought, the angels are typically divided into nine groups, or choirs.
i.e. Abraham, Isaac and Jacob.
The passage in square brackets is inserted in the top margin of the manuscript (in the same hand).
i.e. the Virgin Mary.
i.e. from earth to heaven.
The poet uses Latin here, which he translates into German in the following line.
I.e. in hell.
This line is unclear and probably corrupted.
I.e. during the Eucharist
This and further references to the ‘dog’ refer to the devil.
This line doesn’t quite make sense. Waag/Schröder and Maurer render it as vil lange im ubele haben (which [i.e. the torment] I would have in evil circumstances for a very long time).
The poet here refers to Mary of Egypt, a prostitute who retreats from her sins into the desert and eventually becomes a saint.
The story of the youths in the fiery furnace is found in the Book of Daniel. Three young men refuse to worship the image of Nebuchadnezzar and are thrown into a furnace, but are protected by God from the flames
The story of Susanna is also found in the Book of Daniel. Susanna is falsely accused of adultery by two older men with whom she refuses to sleep; Daniel recognises her innocence.
The Book of Daniel tells how Daniel is thrown into the lions’ den by Darius, King of Babylon, but miraculously saved by God.
This should clearly be a couplet. There is no gap in the MS; either the scribe has miscopied the source or there was an error in the source.
As above.
Christ has previously be addressed in the second person; here the address changes to the third person (before changing back again in l. 828).
I.e. Christ.
‘Who live and reign for ever and ever.’
'Lord, open my lips!’ This opening line, in Latin, is a quotation from Psalm 50:17.
i.e. eating the forbidden apple.
In Christian thought, the angels are typically divided into nine groups, or choirs.
i.e. Abraham, Isaac and Jacob.
The passage in square brackets is inserted in the top margin of the manuscript (in the same hand).
i.e. the Virgin Mary.
i.e. from earth to heaven.
The poet uses Latin here, which he translates into German in the following line.
I.e. in hell.
This line is unclear and probably corrupted.
I.e. during the Eucharist
This and further references to the ‘dog’ refer to the devil.
This line doesn’t quite make sense. Waag/Schröder and Maurer render it as vil lange im ubele haben (which [i.e. the torment] I would have in evil circumstances for a very long time).
The poet here refers to Mary of Egypt, a prostitute who retreats from her sins into the desert and eventually becomes a saint.
The story of the youths in the fiery furnace is found in the Book of Daniel. Three young men refuse to worship the image of Nebuchadnezzar and are thrown into a furnace, but are protected by God from the flames
The story of Susanna is also found in the Book of Daniel. Susanna is falsely accused of adultery by two older men with whom she refuses to sleep; Daniel recognises her innocence.
The Book of Daniel tells how Daniel is thrown into the lions’ den by Darius, King of Babylon, but miraculously saved by God.
This should clearly be a couplet. There is no gap in the MS; either the scribe has miscopied the source or there was an error in the source.
As above.
Christ has previously be addressed in the second person; here the address changes to the third person (before changing back again in l. 828).
I.e. Christ.
‘Who live and reign for ever and ever.’
'Lord, open my lips!’ This opening line, in Latin, is a quotation from Psalm 50:17.
i.e. eating the forbidden apple.
In Christian thought, the angels are typically divided into nine groups, or choirs.
i.e. Abraham, Isaac and Jacob.
The passage in square brackets is inserted in the top margin of the manuscript (in the same hand).
i.e. the Virgin Mary.
i.e. from earth to heaven.
The poet uses Latin here, which he translates into German in the following line.
I.e. in hell.
This line is unclear and probably corrupted.
I.e. during the Eucharist
This and further references to the ‘dog’ refer to the devil.
This line doesn’t quite make sense. Waag/Schröder and Maurer render it as vil lange im ubele haben (which [i.e. the torment] I would have in evil circumstances for a very long time).
The poet here refers to Mary of Egypt, a prostitute who retreats from her sins into the desert and eventually becomes a saint.
The story of the youths in the fiery furnace is found in the Book of Daniel. Three young men refuse to worship the image of Nebuchadnezzar and are thrown into a furnace, but are protected by God from the flames
The story of Susanna is also found in the Book of Daniel. Susanna is falsely accused of adultery by two older men with whom she refuses to sleep; Daniel recognises her innocence.
The Book of Daniel tells how Daniel is thrown into the lions’ den by Darius, King of Babylon, but miraculously saved by God.
This should clearly be a couplet. There is no gap in the MS; either the scribe has miscopied the source or there was an error in the source.
As above.
Christ has previously be addressed in the second person; here the address changes to the third person (before changing back again in l. 828).
I.e. Christ.
‘Who live and reign for ever and ever.’