Nicolas de Bergame [Nicolaus Pergamenus], Dialogus creaturarum, moralisatus, jucundus, fabulis plenus, Goudae, 1481
Transcribed in Johann Georg Theodor Grässe, Die beiden ältesten lateinischen fabelbücher des mittelalters Tübingen: Litterarischer verein in Stuttgart, 1880, pp. 277-280
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Mancipia often refers to property more generally; however, as possessiones is mentioned within this sentence, it is likely that the author refers to ‘slaves’, who along with ‘horses’ – the next item listed – would reasonably have populated the promised ‘estates, manors, palaces’, etc.
Psalm 88:49.
A popular memento mori verse, inscribed below a painting in the 14th-century Benedictine monastery of Sacro Speco in Subiaco.
There is no indication as to when Death’s speech ends, but this point is a logical break, and the narrator certainly takes over by the end of this dialogue, for Death would ostensibly not end his speech with an ‘Amen’.
These ideas are a loose paraphrase of Sen. Ep. 76.11-13.
An approximation of Sen. Vit. Beat. 15.7: Ad hoc sacramentum adacti sumus, ferre mortalia nec perturbari iis, quae vitare non est nostrae potestatis (‘This is the sacred obligation by which we are bound – to submit to the human lot, and not to be disquieted by those things which we have no power to avoid’).
2 Samuel 12:23.
This line was spoken by no ‘philosopher’; it was originally spoken by Telamon, father of Ajax, in Ennius’ tragedy Telamo, line 319: ego cum genui tum morituros scivi et ei rei sustuli (‘When I fathered children, I knew that they must die, and I brought them up for this purpose’). The misattribution may have arisen from the transmission of these verses in Cic. Tusc. Disp. 3.13.28, or, more likely, in Sen. De Cons. 11.
Novum also means ‘odd, strange’ in this context (cf. Hor. Carm. 1.2.6, nova monstra, ‘bizarre portents’).
These first two clauses (nihil quidem…mortalem, corresponding to ‘You announce…and mortal’ in the translation) are taken almost word-for-word from Anaxagoras’ speech at Val. Max. 5.10 ext.3, but the following sentences in Anaxagoras’ purported response have been cobbled together from Valerius’ own comments, as set out a few lines below in the aforementioned chapter.
A summary, or rather a restructuring with large parts of the original Latin kept intact, of Val. Max. 5.10 ext.2.
Paraphrased very closely from Hier. Ep. 39.4. Significantly, the first-person aside (‘I am going to tell…as Christ is my witness’) is not an address to the reader on the part of the Dialogus’ author, but lifted near-directly (with teste Christo in the original instead of Christo teste) from Jerome’s narration.
Source untraceable; most likely from one of the hundreds of versions of Martin of Opava’s Chronicon Pontificum et Imperatorum (‘Chronicle of the Popes and Emperors’).
Sen. Ep. 74.30, slightly simplified; the original liberorum (‘children’) has been changed to filiorum (‘sons’), and eodem animo (‘in the same spirit’) to eodem modo (‘in the same way’).
The term meditatio mortis is distinctively Senecan (Sen. Ep. 54.2) but often associated with Plato’s Phaedo, where Socrates repeatedly associates this phrase (μελέτη θανάτου) with philosophy.
Paraphrased from the life of John (De sancto Iohanne Elemosinario), chapter 27 of the Golden Legend.
Ecclesiastes 7:40.
Job 20:7.
None of the following text is from Ecclesiastes 26. Memento finis (‘Remember the end’) is from Sirach 36:10, and melius est…sit ei (‘It is better to…will happen to him’) is from Ecclesiastes 7:3. The last phrase, quia…claudendus sit (‘Since he will…similar end’) is an addition by the Dialogus’ author.
This text is not from Ecclesiastes 7, but adapted from one of Odo of Cheriton’s Sermones Dominicales (‘Dominican Sermons’), specifically that on fol. 251 of British Library Egerton MS 2890, beginning: Considera quod in morte cuiuscumque nasus frigescit…
[Ps.-]Bernard of Clairvaux, Meditationes de humana conditione, PL 184, 0490B.
[Ps.-]Bernard of Clairvaux, Meditationes de humana conditione, PL 184, 0491.
Adapted from Augustine Ad fratres in eremo commorantes 48, PL 40, 1329.
Mancipia often refers to property more generally; however, as possessiones is mentioned within this sentence, it is likely that the author refers to ‘slaves’, who along with ‘horses’ – the next item listed – would reasonably have populated the promised ‘estates, manors, palaces’, etc.
Psalm 88:49.
A popular memento mori verse, inscribed below a painting in the 14th-century Benedictine monastery of Sacro Speco in Subiaco.
There is no indication as to when Death’s speech ends, but this point is a logical break, and the narrator certainly takes over by the end of this dialogue, for Death would ostensibly not end his speech with an ‘Amen’.
These ideas are a loose paraphrase of Sen. Ep. 76.11-13.
An approximation of Sen. Vit. Beat. 15.7: Ad hoc sacramentum adacti sumus, ferre mortalia nec perturbari iis, quae vitare non est nostrae potestatis (‘This is the sacred obligation by which we are bound – to submit to the human lot, and not to be disquieted by those things which we have no power to avoid’).
2 Samuel 12:23.
This line was spoken by no ‘philosopher’; it was originally spoken by Telamon, father of Ajax, in Ennius’ tragedy Telamo, line 319: ego cum genui tum morituros scivi et ei rei sustuli (‘When I fathered children, I knew that they must die, and I brought them up for this purpose’). The misattribution may have arisen from the transmission of these verses in Cic. Tusc. Disp. 3.13.28, or, more likely, in Sen. De Cons. 11.
Novum also means ‘odd, strange’ in this context (cf. Hor. Carm. 1.2.6, nova monstra, ‘bizarre portents’).
These first two clauses (nihil quidem…mortalem, corresponding to ‘You announce…and mortal’ in the translation) are taken almost word-for-word from Anaxagoras’ speech at Val. Max. 5.10 ext.3, but the following sentences in Anaxagoras’ purported response have been cobbled together from Valerius’ own comments, as set out a few lines below in the aforementioned chapter.
A summary, or rather a restructuring with large parts of the original Latin kept intact, of Val. Max. 5.10 ext.2.
Paraphrased very closely from Hier. Ep. 39.4. Significantly, the first-person aside (‘I am going to tell…as Christ is my witness’) is not an address to the reader on the part of the Dialogus’ author, but lifted near-directly (with teste Christo in the original instead of Christo teste) from Jerome’s narration.
Source untraceable; most likely from one of the hundreds of versions of Martin of Opava’s Chronicon Pontificum et Imperatorum (‘Chronicle of the Popes and Emperors’).
Sen. Ep. 74.30, slightly simplified; the original liberorum (‘children’) has been changed to filiorum (‘sons’), and eodem animo (‘in the same spirit’) to eodem modo (‘in the same way’).
The term meditatio mortis is distinctively Senecan (Sen. Ep. 54.2) but often associated with Plato’s Phaedo, where Socrates repeatedly associates this phrase (μελέτη θανάτου) with philosophy.
Paraphrased from the life of John (De sancto Iohanne Elemosinario), chapter 27 of the Golden Legend.
Ecclesiastes 7:40.
Job 20:7.
None of the following text is from Ecclesiastes 26. Memento finis (‘Remember the end’) is from Sirach 36:10, and melius est…sit ei (‘It is better to…will happen to him’) is from Ecclesiastes 7:3. The last phrase, quia…claudendus sit (‘Since he will…similar end’) is an addition by the Dialogus’ author.
This text is not from Ecclesiastes 7, but adapted from one of Odo of Cheriton’s Sermones Dominicales (‘Dominican Sermons’), specifically that on fol. 251 of British Library Egerton MS 2890, beginning: Considera quod in morte cuiuscumque nasus frigescit…
[Ps.-]Bernard of Clairvaux, Meditationes de humana conditione, PL 184, 0490B.
[Ps.-]Bernard of Clairvaux, Meditationes de humana conditione, PL 184, 0491.
Adapted from Augustine Ad fratres in eremo commorantes 48, PL 40, 1329.
Mancipia often refers to property more generally; however, as possessiones is mentioned within this sentence, it is likely that the author refers to ‘slaves’, who along with ‘horses’ – the next item listed – would reasonably have populated the promised ‘estates, manors, palaces’, etc.
Psalm 88:49.
A popular memento mori verse, inscribed below a painting in the 14th-century Benedictine monastery of Sacro Speco in Subiaco.
There is no indication as to when Death’s speech ends, but this point is a logical break, and the narrator certainly takes over by the end of this dialogue, for Death would ostensibly not end his speech with an ‘Amen’.
These ideas are a loose paraphrase of Sen. Ep. 76.11-13.
An approximation of Sen. Vit. Beat. 15.7: Ad hoc sacramentum adacti sumus, ferre mortalia nec perturbari iis, quae vitare non est nostrae potestatis (‘This is the sacred obligation by which we are bound – to submit to the human lot, and not to be disquieted by those things which we have no power to avoid’).
2 Samuel 12:23.
This line was spoken by no ‘philosopher’; it was originally spoken by Telamon, father of Ajax, in Ennius’ tragedy Telamo, line 319: ego cum genui tum morituros scivi et ei rei sustuli (‘When I fathered children, I knew that they must die, and I brought them up for this purpose’). The misattribution may have arisen from the transmission of these verses in Cic. Tusc. Disp. 3.13.28, or, more likely, in Sen. De Cons. 11.
Novum also means ‘odd, strange’ in this context (cf. Hor. Carm. 1.2.6, nova monstra, ‘bizarre portents’).
These first two clauses (nihil quidem…mortalem, corresponding to ‘You announce…and mortal’ in the translation) are taken almost word-for-word from Anaxagoras’ speech at Val. Max. 5.10 ext.3, but the following sentences in Anaxagoras’ purported response have been cobbled together from Valerius’ own comments, as set out a few lines below in the aforementioned chapter.
A summary, or rather a restructuring with large parts of the original Latin kept intact, of Val. Max. 5.10 ext.2.
Paraphrased very closely from Hier. Ep. 39.4. Significantly, the first-person aside (‘I am going to tell…as Christ is my witness’) is not an address to the reader on the part of the Dialogus’ author, but lifted near-directly (with teste Christo in the original instead of Christo teste) from Jerome’s narration.
Source untraceable; most likely from one of the hundreds of versions of Martin of Opava’s Chronicon Pontificum et Imperatorum (‘Chronicle of the Popes and Emperors’).
Sen. Ep. 74.30, slightly simplified; the original liberorum (‘children’) has been changed to filiorum (‘sons’), and eodem animo (‘in the same spirit’) to eodem modo (‘in the same way’).
The term meditatio mortis is distinctively Senecan (Sen. Ep. 54.2) but often associated with Plato’s Phaedo, where Socrates repeatedly associates this phrase (μελέτη θανάτου) with philosophy.
Paraphrased from the life of John (De sancto Iohanne Elemosinario), chapter 27 of the Golden Legend.
Ecclesiastes 7:40.
Job 20:7.
None of the following text is from Ecclesiastes 26. Memento finis (‘Remember the end’) is from Sirach 36:10, and melius est…sit ei (‘It is better to…will happen to him’) is from Ecclesiastes 7:3. The last phrase, quia…claudendus sit (‘Since he will…similar end’) is an addition by the Dialogus’ author.
This text is not from Ecclesiastes 7, but adapted from one of Odo of Cheriton’s Sermones Dominicales (‘Dominican Sermons’), specifically that on fol. 251 of British Library Egerton MS 2890, beginning: Considera quod in morte cuiuscumque nasus frigescit…
[Ps.-]Bernard of Clairvaux, Meditationes de humana conditione, PL 184, 0490B.
[Ps.-]Bernard of Clairvaux, Meditationes de humana conditione, PL 184, 0491.
Adapted from Augustine Ad fratres in eremo commorantes 48, PL 40, 1329.