The Effects of Christ’s Coming into the Soul

The Effects of Christ’s Coming into the Soul.
A Case Study on a Group of Anonymaus Treatises
in Ms. Cambridge, Corpus Christi Library 524
]an OdstrCilfk
Since the seventeenth century, the Corpus Christi College at Cambridge
University has been in possession o f a group of manuscripts (Mss.
499-538) that are important for medieval studies in Central Europe. They
were transported to England from the Brigittine convent in Elbl!g (Poland). A
number of them were written in Prague in the late fourteenth century. Among
others, they contain valuable treatises written by pre-Hussite masters at
Prague University and several not yet identified texts. There is only one
overview study on this group of manuscripts, which was written by Jifi Keji‘
more than 20 years ago. 1 This paper is concerned only with one small group
of anonymous treatises, located together in Ms. CCC 524 on fol. l l 2r to 1 3 1 v.
The number of scribe’s errors and uncettainties prove that none of them is an
autograph.2 Nor it is clear whether a scribe copied this collection of treatises
from a single source or from multiple sources.
In the first part of this little case study r will examine how these treatises
are connected by their common structure and subject matter. l will then
go on to give particular attention to the short treatise Effectus adventus Domini,
included in this group. Though the autograph remains unknown, other
treatises were found with which it has many similarities. This creates an
excellcnt opportunity for a comparison of individual versions of the List of
1 Jii’i Keji‘, „Dila prazsrych mistrü v rukopisech knihovny Corpus Christi College, Cambridge“
[The Works of Prague Masters in the Manuscripts of Corpus Christi College,
Cambridge], Acta Universitaris Carolinae – Historia Universitatis Carotinae Pragensis.
vol. 26:2 (Prague: Univerzita Karlova, 1986 ), 109-48.
2 A nice example of the scribe’s tmcertainties is the transcription of some words at the beginning
of the treatises, e.g., at the beginning ofthe Eflectus adventus Domini on fol . 126v the
scribe wrote first Adventus dei in animam tarnen muttos habeat affectus [sie!] and then
corrected to Adventus dei in animam cum muttos habeat effectus. Anothcr example can be
found at tbe beginning of the treatise Eflectus nativitatis Christi on fol. 128r. In this case the
scribe wrote firsr: Spirituatis necessitas [sie! ] Christi in anima per omnem modum est
detectabi/is, then cotTected the word necessitas to adventus and at last to nativitas. And just
a few lines later the same mistake occurs again.
32
Effects of Christ s Coming [into the Soul] and a consideration of significant
forms this subject could take. The treatise is quite remarkable for its
elaborate structure and colourful narrative, in particular when compared with
other treatises from the same group.
The content of the manuscript
The group of texts which are the aim of this work are found in Ms.
CCC 524, which was identified by Jii’i Kejf as one of the manuscripts that
came to Cambridge from Prague via Elb�tg. The reason for this assumption
seems to be the inclusion of the treatise Passio Domini written by Master
Henrik Totting van Oyta, active at Prague University in the second half of
the fourteenth century.
The manuscript contains a number of religious treatises, including De
gradibus virtutum by Ps. Bonaventura, a part of the Synonyms by lsidore of
Seville, and the above-mentioned treatise by Henrik Totting van Oyta. There
is also the mnemonic tool Summarium biblicum by Alexander de Villa Dei,
which served as an aid for the memorisation of the B ible.
Unidentified treatises
On fol. 1 1 2r to 1 3 1 v (that is, in the second half of the manuscript),
there are several unidentified short treatises written by the sam e hand
and sharing a similar structure and theme. They are
Location Name
(a) 1 1 2r– 1 26v De effectibus dominici
corporis et sanguinis
(b) 1 26v– 1 28r Effectus adventus Domini
(c) 1 28r– 1 29v Effectus nativitatis Christi
(d) 1 29v– 1 3 1 r De VI pheodis (e) 1 3 l r De 7 sensibus spiritualibus
(f) 1 3 lr– 1 3 l v De quidditate gracie
From this Iist I have managed to idcntify two treatises, De 7 sensibus
spiritualibus and De quidditate gracie, as excerpts from Bonaventura’s Breviloquia,
from his chapter on the grace (gratia) of the Holy Spirit. Especially the
second excerpt is distinguished from the others by its style. Unlike the others, it
is not primarily a Iist of the effects, along with an explanation. lt is a more
complex treatise on grace as a gift of God.
The treatises marked as (a) to (d) have the same fixed structure. In the
beginning the individual effects [ or pheodalfeuda -fiefs as they are called in the
33
case of treatise (d)] are named and then explained one by one. In treatise (a), De
efef ctibus dominici corporis et sanguinis, the effects are not structured hierarchically,
and their number seems to be unimportant. The main organisation
principle is the mnemonic verse. It is a poem consisting of four hexameters (fol.
1 12v):
Liberal, emollit, purgat, solidat, pia Iux est
etfavus, innovat, exhylarat, comes, arraque dux est,
conciliat, confert, vitamque medetur, adauget,
injlammat, reddit, signat, reparat, coadunat.
Lucie Dolezalova, who has studied verses on the effects of the Eucharist/
claims that such type of poem is reminiscent of keyword-based mnemonic
verses such as the Summarium biblicum (which is also included in Ms. CCC
524). She also shows that in such enumeration the number o f the effects varies.
The texts (b) to (d) are organised differently. There, the hierarchisation is
more important than the verses and rnnemonic principles. The first words of
each treatise explain how many effects (or fiefs) will follow. Then they are all
named and assigned an order (primus, secundus, tertius effectus) and at last
commented upon. The sequence of the effects is far from accidental. Especially
in treatises (b) and ( c) the underlying logic is easy to discem – the effects are
listed in order from the superficial to the profound (in both treatises the ultimate
effect is the complete entrance of the Lord into the soul). In treatise (d), De VI
pheodis, this hierarchisation is not so apparent, possibly because of the
abstractness of the subject. But otherwise, the structure is similar to the two
other treatises. The latter treatise is highly interesting on account of the abstract
and metaphorical use of the word pheodum – which seems to be quite
uncommon. Thefiefrefers to what God can !end to the soul.
The following table shows the complete Iist of the effects and fiefs that
are discussed in treatises (b) to (d). From their formulation the difference in the
degree of hierarchisation between the first two treatises and the third treatise is
clear:
In treatise (b) the first three effects are preparatory. The soul removes its
camal desires, then its desire for eternal things is fattened up, becoming bigger
and bigger. After that the soul forgets the mutable things and prepares itself for
the coming of Christ into the soul. And this coming is the subject of the following
effects.
Treatise (c) describes the spiritual birth of Christ in the soul in a similar
way. The first four effects are related to one’s preparation for the spiritual birth
of the Lord: remorse for one’s sins, weeping and intemal consolation, which is
followed by the elation of the soul. Only then the spiritual birth of Christ in
3 Lucie Dolezalovä, „The Verses on the Effects of the Eucharist: Memory and Material Text
in Utraquist Miscellanies,“ in Situating Religious Controversy: Textual Transm iss io n and
Ne two rks of Readersh ip, 1378-1536, ed. Michael van Dussen and Pavel Soukup (Tumhout:
Brepols, in print).
34
hurnans can happen. In this process, the human state of mind is changed from a
state of suffering for remorse for one’s sins to the final (not temporaty but
endless) joy.
(b) Effectus adventus (c) Effectus nativitatis ( d) VI pheoda
Domini Christi infrigidacio ab Gradual compunccio A gradual distincta
estu carnalium penetrating anime process personarum in
Desideriorum ofthe Lord which trinitate
into the goes on in familiaritas
impinguacio soul from ef{f]usio the soul familiaritate plena
desideriorum the first lacrimarum before the deliciandi societas
eternorum touch to coming of
oblivio rerum complete interna Christ. in societate
Mutabilium penetration consolacio delidarum
and cutting varietas
penetracio offthe mentis deliciati simul et
interiorum natural elevacio delician􀊺m
anime life. inalterabilitas
e.xestuacio in celestis The iocunda sanetarum
intimis anime seminis spiritual comparticipancium
irz.fl!sion birth of the societas
Jnspiracio divine Lord in the perfecta eorumdem
sobo/is soul from caritas
procreacio its
reseccioldefeccio inmutacio conception
naturalis vite to its
cordis parturition.
injlacio
spiritualis
procuracio I
parturicio
exultacio
Treatise (d), which describes spiritual fiefs that the sanctified soul can
obtain from God, does not have a strict hierarchical structurc. However, this is
understandable since it is difficult to determine what the appropriate order
would be, for example, if the absolute neamess to God (the first fief) is more
important for the soul than the attainment of perfect Iove (the sixth fief). The
fiefs are therefore organised according to what the soul can obtain from God:
firstly it is the neamess to the Holy Trinity, then it is complacency toward the
latter. Though each member o f the Holy Trinity gratifies the soul by other
means, they work together. The pleasures are always new, though they are
35
immutable. The soul feels them not alone, but in communion with other
sanctified souls. The last fief the soul receives is perfect Iove, que est unica Iex
omnium.
I f one considers these treatises (a) to (f) together, one can see how they
supplement each other. The set starts out with (a) Effects of the Eucharist,
continues with (b) The Coming of the Lord into the Soul, which is followed by
(c) His Spiritual Birth in the Soul. The set ends with the description of gifts,
which the sanctified soul is able to obtain. The two excerpts from Bonaventure’s
Breviloquia, texts ( e) and (f), are a more complex treatment of the subject.
Ejfectus adventus Domini
Treatise (b ), On the effects of the coming of the Lord into the soul, the
main subject of this paper, has possibly the most complex and elaborate
structure of all the treatises. In the beginning, the author states how many effects
he is to describe:
Adventus dei in animam cum multos habeat effectus, septem fanturn hic
notantur.
(Though the Lord’s coming into the soul has many effects, only seven are
to be discussed.)
This is followed by a Iist of all the seven effects:
Primus igitur effectus est ab estu carnalium desideriorum infrigidacio.
Secundus [in} desideriorum eternorum impinguacio. Tertius omnimoda
rerum mutabilium oblivio. Quartus interiorum anime penetracio. Quintus
in intimis anime exestuacio. Sextus inspiracio hoc est spiritus in spiritum
transicio vel magis in eandem ymaginem transformacio ut vult apostolus
1. ad Cor iii“. Septimus et ultimus est naturalis vite reseccio.
(The first effect then is the cooling from the fire of fleshly desires. The
second one is the fattening up of the desires for the eternal things. The
third one is the complete oblivion of mutable things. The fomth is the
penetrating of the inner part of the soul. The fifth effect is the boiling up
inside the soul. The sixth is the „inspiration“, that means a transition of
the spirit into the spirit or, better, the transformation into the same image,
as the Apostle says in I Cor 3. The seventh and final effect is the cutting
off ofthe natural life.)
Next, the general principle for ordering the effects is explained – the degree of
proximity to God during the contemplation; and contemplation seems to be also
the main goal of the treatise.
Ordo accipitur in istis secundum accessum ad deum propinquiorem in
actu contemplacionis . . .
(The effects follow the order o f increasing proximity to God during the
act of contemplation.)
36
Then the principle for defming the individual effects is explained. The author
cites the Bible – from thc books of Isaiah and Jeremiah:
. . . et fundantur quatuor primi super illud Ysai liiii“: Quomodo
descendit ymber et nix de ce/o et illuc ultra non revertitur sed inebriat
terram et infundit eam usque huc. Tres autem super i/lud Je
xvi“: Factus est in corde meo quasi ignis estuans, claususque in ossibus
meis: et defeci, ferre non sustinens.
(The first four effects are based on the words of Isaiah 55: The rain and
snow fall from the sky and do not retum, but instead water the earth and
make it produce.4 However, the last three are based on the words of
Jeremiah 1 6 : [his message] becomes like a ftre locked up inside me.
burning in my heat1 and in my bones. I grow weary of t1ying to hold it in;
I cannot contain it.)
There are many references to these words included in the text, and they are the
key to understanding the formulations of the effects. This explains why they are
often expressed through the processes of nature, like cooling off (infrigidacio),
boiling up (exestuacio), etc.
The connection of passages from the Bible and the listed effects is as
follows:
Effect Quote from Bible Crucial word
1. ab estu carnalium ls 5 5 : 1 0 : et quomodo
desideriorum descendit imher et nix
in(ri􀉢idacio de caelo et illuc ultra
lmber
2. desideriorum non revertitur sed
eternorum inebriat terram et
impinguacio lnfundit eam
3. omnimoda rerum inebriat terram
Mutabifium oblivio
4. interiorum anime infundit eam
Penetracio
5. in intimis anime Jr 20:9: Factus est in ignis estuans
Exestuacio corde meo quasi ignis
6. inspiracio hoc est estuans, claususque in claususque in ossibus
spiritus in spiritum ossibus meis: et meis
transicio vel magis in defeci, ferre non
eandem ymaginem Sustinens.
Transformacio
7. naturalis vite defeci, ferre non
resecciolde[eccio Sustinens
4 English translation of the Bible, ed. W. Hall Harris, NET Bible (Garland, Texas: Biblical
Studies Press, 2005).
37
The narration is built on the interpretation of verses from the Bible, not
just Isaiah and Jeremiah, but also the Song of Songs, the Psalms, Daniel, Job and
both the Epistles to the Corinthians. The author also quotes a number of Church
authorities, from St. Augustine to Gregory the Great and St. Bemard. lt is
striking how frequent his use of the Glossa ordinaria is ..
Although the autograph is unk.nown, two similar enumerations of effects
without complex explanation and interpretation have been found in two older
texts – in the G/ossa triparlila and in the sermon of Meister Eckhart celebrating
St. Augustine. o direct affiliation among these versions can be proved (nor it is
plausible), nevertheless, the comparison of these versions can help us to
understand each of them better.
G/ossa triparlila
The Glossa triparlila is a compilation that arose in the late thirteenth century as
an extensive commentary on the Song of Songs, probably written in a Parisian
university environment. Although by now this version is the oldest k.nown
enumeration of the E.ff ects of the coming of the Lord from the said three, it does
not seem to be the original source for this enumeration, simply because of its
character as a compilation.
This very sho1t enumeration is to be found as a commentary to the
introductory verse of the fifth chapter of the Song of Songs: veniat di/ectus meus
in hortum suum. There are not seven effects, as in treatise CCC 524, but only six
– there is no impinguacio eternorum desideriorum, that is, amplification of desires
for etemal things. The important aspect is that it includes the same biblical
reference to lsaiah (although the wrong chapter is listed) and to Jeremiah. After
these quotations, however, the enumeration ends without any explanation of
how these verses are connected with the effects. The entire note ( or gloss)
covers only a few lines:5
Nota hic sex e.ffectus istius spiritua/is aduentus quos figuratiue et pulehre
077rb0 satis hic innuit sponsus qui sunt carna/ium desideriorum
infrigidacio rerum mutabi/ium ob/iuio interiorum anime penetracio in
intimis precordijs estuacio in diuinum spiritum transformacio natura/is
vite defectio. primi quatuor possunt accipi secundum i/lud ysaias 54
quomodo descendit imber et nix de celo etc. sed alij duo secundum i/lud
Jeremias *xxfactus est michi cor meum quasi ignis estuans.
(Notice here six effects of his spiritual coming that is at this place
metaphorically and beautifully expressed by the groom and which are:
cooling from camal desires, oblivion of mutable things, penetration into
the depths of the soul, ignition in the depths of the soul, transformation
into the divine spirit and death of natural life. The first four can be
5 The transcription of this pan of the Glossa rripartita frorn ms. Clm 2 1 244 (formerly Ulm
44) ofthe Bayerische Staatsbibliothek in Munich was kindly provided by Kees Shepers.
38
understood by a verse of lsaiah 54: The rain and snowfall from the sky.
The two remaining by a verse of Jeremiah 20: [he] is in my hearth as a
burning fire. )
The structure can be schematically described as follows:
Effect Basicquotation
I. Carnalium Is 55: I 0: et quomodo
desideriorum descendit imber et nix
in(ri􀉣idacio de caelo et illuc ultra
2. rerum mutabilium non revertitur sed
Oblivio inebriat terram et
3. interiorum anime infundit eam
Penetracio
4. in intimis precordiis
Estuacio
5. in divinum spiritum Jr 20:9: Factus est in
Tranformacio corde meo quasi ignis
6. naturalis vite defectio estuans, claususque in
ossibus meis: et defeci,
ferre non sustinens.
lt is worthy of attention that the fourth effect, that is, in intimis precordiis
estuatio (or in intimsi anime exestuacio), is associated with a quotation from
Isaiah and not Jeremiah, as in the later treatise Elfectus adventus Domini from
Prague. This connection seems, however, less logical, because in the words of
Isaiah, there’s no speech about flame or fire, but only water making the earth
produce its ftuit. It is therefore possible that at this point there is a scribal error.
The secend difference is the wording of the fifth effect, that is, in divinwn
spit·itum transformacio. Though it corresponds to the fonnulation est spiritus in
spiritum transicio from the treatise Effectus adventus Domini, it does not follow
a reference to Paul’s Ietter to the Corinthians, that is, in eandem ymaginem
transitio.
The sennon of Meister Eckhart celebrating St. Augustine
A third version of the enumeration of the effects of the coming of the
Lord into the soul is found in the works of Meister Eckhart, specifically in his
sermon delivered in Paris, in either 1302 or 1 303, on the occasion of the feast of
St. Augustine. He begins his list with the assertion that we can know God only
through his work (through his effectus). Therefore, Eckhart states that he will
Iook at the ways (modi) in which grace enters the soul (in the treatise described
39
as vas arnatum, that is, decorated vessel).6 This is a small, but significant difference
from the other two versions of this enumeration.
Sed quoniam non eontingit nas de deo aliquid seire nisi per efleetus, idea
distinguamus septem modas gratiae adventus in vas taliter arnatum.
(Because we cannot know anything about God except through its effects,
Iet us distinguish seven ways in which grace enters such a decorated
vessel.)
There are seven effects of the coming of grace into the soul, according to
Meister Eckhart, and their wording resembles that of the treatise Efleetus
adventus Domini:
Venit enim prior per madum nivis refrigerantis, et sie relinquitur eius
efleetus in anima, seilicet ab aestu earnalium desideriorum refrigeratia.
Seeundo venit per modum roris impinguentis, et sie relinquitur eius
efleetus in anima, seilieet aeternorum desideriorum impinguatio. Tertia
venit per modum vini inebriantis, et sie relinquitur eius efleetus in anima,
seilieet omnimoda rerum mutabilium oblivia. Quarta venit per modum
alei subieetum penetrantis, et sie re/inquitur eius efleetus in anima,
seilieet illuminatio dei et inßammatia. Quinta venit per modum ignis
depurantis, et sie relinquitur eius effectus in anima, scilieet perfeeta
purgatio. Sexta venit per madum lucis se eum subieeto unientis, et sie
relinquitur eius efleetus in anima, sei/ieet “ in eandem imaginem“ cum
dea transfarmatia. Septima venit per madum spiritus vehementer
impellentis, et sie relinquitur eius efleetus in anima, seilicet natura/is
vitae defectia.
(Firstly it comes in the manner of cooling snow, and so leaves its effect in
the soul: obviously cooling from the heat of camal desires. Second it
comes in the manner o f fertilizing dew, and so leaves its effect in the soul:
obviously strengtherring the desire for eternal things. Thirdly it comes in
the manner of inebriating wine, and so leaves its effect in the soul:
obviously total oblivion of all mutable things. Fourth it comes in the
manner of oil penetrating into the material and so leaves its effect in the
soul: obviously divine enlightenment and enthusiasm. Fifth it comes in the
6 The scrmon by Eckhart is based on the words from Eccl 50,10: vas auri solidum ornatum
omni lapide pretioso. St. Augustine is pictured just as this vessel: Ad commendationem beati
Augustini potest proprie introduci haec aucwritas, et inter cetera commendatur sub vasis
metaphora in tribus quae in vase continenrur: primo in pretiositate materiae, quia per
aurum intellgi itur sapienlia, ibi: vas auri, secundo in dispositione formae, ibi: ornatum
omni lapide pretioso, tertio in ponderis quantitate, ibi: solidum. This analogy can be applied,
however, also to other holy souls. Cf. a similar sermon by Eckhalt in German on the
same biblical verse [Meister Eckhart, Deutsche Predigten und Traktate, ed. Josef Quint
(Munich: Carl Hauser Verlag, 1955), 224]: „Ich habe ein Wörtlein gesprochen auf
lateinisch, das liest man heute in der Epistel ; das kann man auf Sankt Augustinus anwenden
und auf eine jegliche gute, heilige Seele: wie die einem goldenen Gefaß gleichen, das da ist
fest und beständig und die Kostbarkeit aller Edelsteine an sich trägt.“
40
manner of purifying and so leaves its effect in the soul: obviously a
perfect purification. Sixth it comes in the manner of light, which combines
with the substance, and so leaves its effect in the soul: obviously the
Iransformation to the same image with God. Seventh it comes in the
marmer of wind violently pulsating, and so leaves its effect in the soul:
obviously death of the natural life.)
The primary and most interesting difference is that Meister Eckhart does not
mention any connection between his manners of entrance and the biblical verses
from lsaiah and Jeremiah. However, when we consider the ways in which grace
enters the soul, the connection with these biblical sources is at least partially
clear:
Seven effects of Seven ways Possible Connecting term
the grace in which the biblical
grace comes references
into the soul
l . ab aestu per modum ls 55 : 1 0 : et nix
carnalium nivis quomodo
desideriorum refrigerantis descendit
refrifzeratio imber et nix
2. aeternorum per modum de caelo et ros (imber)
desideriorum roris illuc ultra non
impinguatio impinguentis revertitur sec/
inebriat
3. omnimoda rerum per modum terram et Jnebriat
mutabilium vini infundit eam
oblivio inebriantis
4. il/uminatio dei et per modum ? infondit eam ?
injlammatio olei subiectum ignis?
penetrantis
5. perfecta purgatio per modum Jr 20:9: lgnis
ignis Factus est in
depurantis corde meo
quasi ignis
6. „in eandem per modum es tu ans, claususque in
imaginem“ cum lucis se cum claususque in ossibus meis
deo trans subiecto ossibus meis:
I formatio. unientis et defeci, ferre
7. naturalis vitae per modum non sustinens. Defeci
defectio spiritus
vehementer
imvellentis
41
As is evident from this summary, the fourth effect differs from the others.
llluminatio dei et injlammatio as weil as the description per modum olei
subiectum penetrantis sounds like a synthesis of the two biblical citations. From
Isaiah the metaphor of the penetrating rain could be used (liquid, and therefore
oil) into the ground to be fertilized, from Jeremiah the metaphor of fire. The text
of the fifth effect is also different: perfecta purgatio instead of in intimis anime
exestuacio of Effectus adventus Domini. This theme of the petfectly pure soul,
however, can be found also in the Prague treatise:
Sicut enim necesse est calorem naturalem accedere postquam cibus
traiectus est ad per corpus, quo purum ab impuro separetur et digestio
ultimo celebretur, sie et ignis divinus postquam anime interiora penetrata
sunt et estuat in illis et virtute sua omne imperfectum, scilicet consumit
in anima.
(As it is essential that a natural glow sparks after food has entered the
body to separate the pure from the impure in the fmal digestion, so in the
same manner the fire of God bums in the depths of the soul after it is
penetrated, because it consumes everything unclean in the soul by its
power.)
The interest of the formulation of the sixth effect „in eandem imaginem “ cum
deo transformatio comes from the following comparison of the various
fonnulations in all of the versions of the enumeration of the effects of the
coming of the Lord into the soul:
Glossa triparlila Sermon of Meister Effectus adventus
Eckhart Domini
in divinum spiritum „in eandem inspiracio hoc est
transformacio imaginem “ cum deo spiritus in spiritum
trans{grmatio transicio vel magis in
eandem l!t.naginem
Trans(ormacio
lt seems that the formulation of Efef ctus adventus Domini is something
like a synthesis of variants contained in the Glossa triparlila and in the sermon
ofMeister Eckhart
An editor and translator of this pat1icular sennon of Meister Eckhat1,
Bernhard Geyer, claimed tl1at at this point Eckhart is being „uneckhartisch“7 and
that this content had been drawn from Bemardian mysticism. This exact source
is, however, unknown. In my opinion is it justified to say that Meister Eckhart
did not just mechanically quote an interpretation from the University of Paris,
but rather it is likely that he creatively transformed this subject by adding the
description of the ways in which grace comes into the soul.
7 Meister Eckhart. „Sermo die b. Augustini Parisius habitus,“ in Die deutschen und lateinischen
Werke, Die lateinischen Werke, ed. Bernhard Geyer (Stuttgan: Kohlhammer, 1 936),
88.
42
His description is more Straightforward than the one in the treatise of
Prague University, and we can say that it is the opposite strategy of the author of
the original Iist. The forrner describes the way in which grace comes into the
soul, which is basically a very physical metaphor: cooling snow, inebriating
wine, and purifying fire. Only after this short metaphorical description does the
naming of the effect come: cooling from the heat of camal desires, forgetting
about mutable things, perfect (intemal) purification. The whole thing is very
clearly established.
In contrast, the whole theme in Effectus adventus Domini is not at all easy
to understand. The individual effects are first enumerated, then the two biblical
verses follow, on which the effects are based ( even though it is not always obvious
how), and last comes the complex interpretation.
Conclusion
After the comparison of three available versions of the effects of the
coming of the Lord into the soul the treatise Effectus adventus Domini seems to
be (in the form of CCC 524) the most complete example of this type. Only in
this version is it explained how all seven effects are connected with the two
biblical references and it is also the only one to offer their complete interpretation.
This allows the reader to better understand the subject in the other two
treatises. The setmon of Meister Eckhart then helps to reveal its stmcture and
shows how the author may have processed material that was handed down to
him at Paris University.
The French origin of the two earlier enumerations, that is, Glossa triparlila
and the sermon of Meister Eckhart, support the idea that the origin of the
Effectus adventus Domini might be found in the environment of the French
university. Proof or refutation of this as weil as the discovery of other enumerations
remains a task for future research.
Edition
Critical note
The text of the treatise Effectus adventus Domini is found in CCC 524 on
f. 1 26v to 128r. The name is taken from the header of f. 126v. There is also an
alternative title, Effectus adventus Christi in anima, in the header off. 127v.
The transcript preserves the 01iginal mthography with the typical features
of medieval Latin. For easier understanding, punctuation has been added and
upper and lower case letters are changed following today’s rules. The brackets
<> mark a complementation of the full name of cited biblical books. Other
abbreviations are transcribed in the common way. Obvious scribal errors are
corrected: Sometimes the wrong case is used, for example, te excitas instead of
tu excitas or A nima enim que magnam habet caritatem, magna est, que parvam,
43
parvam (!), que nullam nichil instead of correct que parvam, parva. Smaller
errors, which could already be present in the source text and do not hinder the
understanding of the treatise, were preserved.
Effectus adventus Domini
[ 1 26v] Adventus dei in animam cum8 muttos habeat effectus/ septem fanturn hic
notantur. Primus igitur effectus est ab estu carnalium desideriorum infrigidacio.
Secundus in desideriorum eternorum impinguacio. Tertius omnimoda rerum
mutabilium oblivio. Quartus interiorum anime penetracio. Quintus in intimis
anime exestuacio. Sextus inspiracio hoc est Spiritus in spiritum transicio vel
magis in eandem ymaginem transformacio ut vult apostolus 1. ad Cor
iii0
10
Septimus et ultimus est naturalis vite reseccio.
Ordo accipitur in istis secundum accessum ad deum propinquiorem in
actu contemplacionis et fundantur quatuor primi super illud Ysai liiiz-o:11
Quomodo descendit ymber et nix de celo et illuc ultra non revertitur sed inebriat
terram et infundit eam usque huc. Tres i/lud !e autem super xvt:12
Factus est in corde meo quasi ignis estuans, claususque in ossibus meis: et
defeci, ferre non sustinens.
Primus itaque est ab estu carnalium desideriorum infrigidacio. Unde
sponsa in Cant it:’3 Sub umbra illius quam desideraveram. Glosa
interlinearis J4 Quasi ab estu carnalium desideriorum infrigidacio: sub adventus
illius proteccione requievi. Et bene dicit quod tune quievit quia nichil sufficit
quietare animam rationalem nisi solus deus a quo creata est ut sit15 et ad quem
facta es!, in illo beata sit. 16
8 Formerly written tarnen, deleted and changed to cum by the same hand.
9 Formerly written alfectus, changed to e.ffecJus by the same hand.
10 ll I I Cor 3, 18.
[ S 5 5 1 0
1 2 Ier 20,9.· 13 Ct 2,3.
14 Cf. G/ossa interlinearis [K. Froehlich, K. and M. T. Gibson, Biblia Latina cum Glossa
ordinaria: Introduc/ion to the Facsimife Reprint of the editio princeps, Adolph Rusch of
Strassburg 1480181 (Tumhout: Brepols, 1 992, 7 1 1 ): quasi ab es tu desideriorum carnalium
sub adventus illius protectione requievi vel umbra, id est divina scriptura.
15 Cf. Augustinus Hipponensis, De natura et gratia [ed. Kar! Franz Urba and Joseph Zycha.
(Vienna: F. Tempsky, 1 9 1 3), 284]: non enim abnuimus humanam naturam posse esse sine
peccato aut ullo modo negare debemus petfici posse, quam profleere non negamus, sed
gratia dei per iesum christum dominum nostrum; eo adiuuante fieri dicimus, ut iusta et
16 beata sit, a quo creata est ur sit.
Cf. Augustinus Hipponensis, De uera religione [ed. Josef Martin and Klaus D. Daur, in CC
SL 32 (Tumhout: Brepols, 1962)], cap. 44: et ideo rationalis anima si creatori suo seruiat,
a quo facta est et per quem facta es/ et ad quem facta est, cuncta ei cetera seruient, et uita
ultimo, quae tam uicina il/i est et est adiutorium eius, per quod imperat corpori, e/ ipsum
corpus, extrema natura et essentia, cui omnimodo cedenti ad arbitrium dominabitur nullam
44
Unde A ugustinus in prima Confessionum:17 Tu18 excitas ut laudare te
delectet quia fecisti nos ad te et inquietum est cor nostrum donec requiescat in
te. Hunc effectum tangit Ysai ubi comparat adventum domini in animam
ymbri veneunti super terram et infundenti eam. Sed quanto plus anima tepescit19
ab estu carnalium desideriorum, tanto plus incalescit desideriorum eternorum.
Unde secundus effectus est impinguacio in tali desiderio et hic magis
accedit ad deum, hunc tangit ubi comparat eum ymbri dicens:20 Quando
descendit ymber de celo. Et Osee.21 Ymbri comperavero ut dieturn est impinguanti
et provehenti. Unde David postquam jlumen dei repletum est aquii2
ut pluviam voluntariam segreget deus hereditati su/3 dicit/4 Pinguescent
speciosa deserti. Desertum est anima qua soli deo habitabilis et pervia quia de
nichilo creavit eam. Speciosa eius sunt et vires naturales: racionalis, irascibilis,
concupiscibilis secundum quas speciosissima omnium creaturarum quia
expresse ad ymaginem [ 1 27r] Dei jacta. Harum motus quanto plus intenduntur
in Deum, tanto pinguiores in eo morsetlos interne refeccionis inveniunt et ipsa
anima tanto maior in se fit et pinguescit magnitudine naturali que est ex
caritate. Anima enim que magnam habet caritatem, magna est, que parvarn
parva/5 que nullarn nichil est, ut dicit Bernardus et apostolus 1. ad
Cor xiii/6 Si non habuero caritatem nichil sum. Ysaye liii (?):27
Audite audite audientes me et comedite me, scilicet qui summum sum bonurn, et
delectabitur in crasitudine anirna vestra. In le xxxt:28 Animas
sacerdoturn inebriabo pinguedine.
Hunc sequitur tercius qui adhuc magis coniungit deo et est omnino
(???/9 rerum mutabilium oblivio. Hunc tangit Ysa cum dicit)0 Sed
de illo sentiens molestiam, quia iam non ex illo nec per i/lud quaeret beatitudinem, sed ex
deo per se ipsam percipiet.
17 Augustinus Hipponensis, Confessionum libri tredecim [ed. Luc Verheijen. (Turnhout:
18 Brepo1s, 1981 )], 1ib. 1 , cap. l .
tu ] te.
2190 tepescit ] tempescit.
21 Is 55,10.
Cf. Os 6,3: vivificabit nos posr duos dies; in die tertia suscitabit nos, et vivemus in conspectu
ejus. Sciemus, sequemurque ut cognoscamus Dominum: quasi di/uculum prae22
paratus es/ egressus ejus, et veniel quasi imber nobis temporaneus et serotinus terrae.
Ps 64, 10: visitasti terram el inebriasti eam mu/tip/icasti locupletare eam flumen Dei repletum
est aquis.
23 Ps 67,10: Pluviam voluntariam segregabis, Deus, haereditati tuae.
24 Ps 64,1 3 .
25 parva ] pm-vam. 26
27 I Cor 13,2.
28 Is 55,2.
!er 3 1 ,14: et inebriabo animam sacerdotum pinguedine et populus meus bonis meis ad29
implebitur ait Dominus.
The word can ‚t be read.
30 Is 55,10.
45
inebriat terram et bene dicit quod inebriati sunt. 31 enim ex cibo recocto
et resoluto in stomacho, vapores vel fumositates incendunt cerebrum et retrahentes
spiritus anima/es ab accionibus exterior·ibus obnubilant virtutem; sie
vapor divine dulcedinis in desiderio percepte elevatur in summum anime ubi est
intelligencia, memoria, voluntas, una et vera essencia. In his tribus potenciis
ipsa dico mens et quia invenit trinitas in hac parte animam aptam ad pleniorem
sui gustum percipiendum eo quod actualiter resplendeat hic ymago trinitatis et
remote sunt iste potencie mutturn a sensibus carnis non tam iam stillatim potat
sed totam inebrians sompno interne contemplacionis occupat et competit ei
dicere illud Cant v:31 Comedite amici mei et inebriabimini. Sie quidem
inebriatus erat Jeremias qui dicit xxiii:33 Factus sum quasi vir ebrius et
quasi homo madidus vino afacie domini et afacie verbarum eius.
Ad hunc effectum continuatur quartus qui adhuc magis aproximat deo qui
est interiorum anime petetracio. Rune tangit Ysai qui dicit:34 Infundit eam,
id est intus se fundit spiritus increatus per spiritum creatum et hoc in hac superiori
parte anima. Sicut enim in sompno naturali cibus trahicitur ad membra
corporis per sipiritus quosdam35 in venis discurrentes in subiectum coalescat sie
et Spiritus spirituum et deus deorum et in sompno contemplacionis traicit se ad
intelligenciam, voluntatem et memoriam, ut intelligencia non querat ultra [???}
quia puer iste insu.!fciens doceret (?):36 Num quem diligit anima mea vidisti?
Nec ab Ysai:3 Quia pulluta Iabia hoc quin (?) pocius dicit:38 Loquere,
Domine, quia audit servus. Videt enim veritatem perspicuam irradiantem super
se, et ipsa voluntas quod est virtus affectiva ordinata ad summum bonum in hac
parte anime bonam vitam bibit in suo fonte.
Et memoria secundum quod est coacervacio percepti boni cum percipiente
totum tenet presens quod amet.
Et hoc est tercium celum sive visio internalis in quam raptus fuir Paulus39
quando iam non sub scisitudine (?) rerum rerum corporalium ymaginabatur
deum suum nec in flgura lucis huius regine celorum quamquam pulehre lucem
sibi incomprehensibilem reformavit. Sed facie ad faciem est contemplatus. In
hac contemplacione efficitur quis iam Iotus dei, non sui.
Ad hunc ordinatur quintus qui est in intimis anime divini ignis exestuacio
qui facit esse proximum deo. Sicut enim necesse es! calorem naturalem accedere
postquam cibus traiectus est ad membra40 per corpus, quo purum ab impuro
3 1 In the ms.: inebriati Sunt enim ex cibo.
32 Ct 5 , 1 : comedite, amici, et bibite, et inebriamini, carissimi.
33 ler 23,9.
34 Is 55,10.
35 quosdam ] quondam.
36 Ct 3,3.
37 Is 6,5.
38 I Sm 3,9.
39 Cf. !I Cor 12.
40 membra ] membro.
46
separetur et digestio ultima celebretur, sie et ignis divinus postquam anime
interiora penetrata sunt et estuat in illis et virtute sua omne imperfectum, scilicet
consumit in anima. Deus enim noster ignis consumens est, 41 et perjicit
animam et preparat ut eam sibi inspurcet, id est in se totam traiciat. De hoc
effectu Gregorius super Ezechielem dieturn quod:42 mens que iam talis est,
nullam presentis vite consolacionem [ 1 27v] recipit, quia ad illum quem diligit
medullitus aspirat, fervet, anhelat anxiatur, vi/isque fit ei ipsa salus c01poris
quia Iransfixa est vulunere amoris. Mala autem salus est que huius vulneris
dolorem non sentit. Cum vero anhelare in celeste desiderium et sentire vulnus
amoris ceperit fit anima salubrior ex vulnere que prius egrotabat ex sa/ute.
Hunc efef ctum tangit Jeremias dicens:43 Factus est in corde suo quasi ignis estuans.
Adhuc sequitur inmediate sextus qui est inspiracio, spiritus in spiritum
transicio et ista causa non approximat deo, sed uni! cum deo. Qui enim adheret
deo, unus Spiritus est cum eo. 44 Hunc tangit leremias cum dicit:45 Claususque in
ossibus meis. Nichil enim in Ossibus clauditur nisi medulla que iam transit in
substanciam carnis et sanguinis et in spiritum. Sed Spiritus enim hominis quamvis
non transeat in substanciam divinam, tarnen transit quasi in unam cum deo
speciem ut unus cum deo spiritus esse videatur instar profecto ignis qui aerem
quem inflammat dum suum ei calorem impremit induitque colorem non ignitum
sed ignemfecisse cernitu/6 ut dicit Bernardus et apostolus ii Cor iii:47
Nos omnes revelatafacie, id est expedita racione ut dicit Glosa 48 Eo modo
quo supradieturn est gloriam domini speculantes in eadem ymagine trasformamur
auctoritate49 in claritatem hoc est a claritate interiora in claritatern
sensuurn exteriorurn quoad pulchritudinern rnorurn. Sicut utique Maria
postquarn concepit dorninurn Corporaliter in utero in figura spiritualis concepcionis
eius in anirna ernisit radios divinitatis scintillantes ex oculis in
figuram huius transfiguracionis et hoc tamquarn a spiritu domini inspirante in
faciem anime spiraculum vite graciose.
Ad hunc sequitur septimus et ultimus qui est natura!is vite defeccio. Hunc
tangit leremias curn dicit:50 Defeci fen·e non sustinens. Hic corruit Hester viso
41 Hbr 12,29.
42 Gregorius Magnus, Homiliae in Hiezechihe/em [Sancti Gregorii Magni Homiliae in
Hiezechihelem, ed. M. Adriaen, CC SL 142 (Tumhout: Brepols, 1971)], lib. 2, hom.: 3).
43 ler 20,9.
44 I Cor 6, I 7.
45 Ier 20,9.
46 Bemardus Claraeuallensis Sermones super Cantica Canticorum [ed. Jean Leclercq, C. H.
Talbot and Henri Rochais, Bernardi opera,. vol. 1 (Rome: Editiones Cistercienses, 1957)],
1 1 1 ).
47 II Cor 3,18.
48 Cf. Glossa inter/inearis (Froehlich, Glossa ordinaria, 341): expedita ratione.
49 Sie! Correct form: a c/aritate.
50 Ier 20,9.
47
Assuero in gloria sua. Hec immutatur sanctus Daniel sicut dicit x:51 Species mea
immutata est in me et emarcui nec habui in me quicquam virium. Hic micant
jirmissime columpne domus domini: Petrus, lohannes et Jacobus quando lhesus
transjiguratur in oculis et contingit hoc ex eo, quod anima secundum
superiorem sui parfern contra inmititur (?) supra dilectum suum et in res
sensitive potencie et racionabilitatis et inferiores omnino cessant et quiescunt ab
accionibus suis. Potencia enim racionalis secundum quod comparacionem habet
ad inferiores et est motor corporis comparatur ad sensitivam potenciam. Sicut
artifex ad organum et ulterius ad corpus, sicut artifex ad instrumentum. Sicut
enim artifex medianie organo movetur52 instrumenturn sie et ipsa medianie
sensitiva potencia eius viribus movet corpus. Unde contingit quod dum illud
quod intelleeturn dei est in anima totum occupatur circa deum et illi soli vacant
vires inferiores, sopiuntur et quiescunt a suo actu quia illud quod moveret eas
circa hoc quod inmensum et infinitum est, id est circa deum opera/ur et hoc est
quod dicit ille lob iiit:53 in horrore visionis nocturnae quando sopor solet
occupare homines, id est quando quiescunt vires sensibiles ab actibus suis.
Sopor enim est, ut dicit philosophus, quies virium inferiorum cum intencione
superiorum. Pavor tenuit me et tremor54 et accepit hic pavorem pro defectum
naturalis vite qui contingit ex irradiacione luminis inmensi super animam, et
tremorem pro horripilacione qui contingit in membris ex defectu naturalis
caloris et retraccione sensuum ad interiora. Perterrita sunt omnia ossa mea55 et
accepit homo ossa pro conjidencia quam habuit ex bono testimonio consciencie
prius quam hanc dulcedinem gustaret que eum fortem facit et constantem. Sed
modo perterretur hoc est a presumpcione quod animam deicitur quia bene sentit
quod sie haberet omnem sanctitatem quam ab inicio mundi [ 1 28r] omnes sancti
habuerunt ex condigno non meretur fetfrui ista dulcendide sed ex liberalitate
ipsius dei. Unde clamat unus talis:5 Omnia ossa mea dicent: Domine Similis
tibi. Talis consideracio habenda est circa adventum dei in animam.
Bibliography:
Augustinus Hipponensis. De natura et gratia. Ed. Kar! Franz Urba and Joseph
Zycha. Vienna: F. Tempsky, 1 9 1 3
-, De uera religione. Ed. Josef Martin and Klaus D . Daur. In CC SL 32.
Turnhout: Brepols, 1 962, 1 8 7-260
Sancti Augustini Conjessionum libri XIII. Ed. Luc Yerhcijen. Turnhout:
Brepols, 1 98 1
51 Dn 10,8.
52 movetur ) moveris.
53 lob 4,13.
54 Job 4,14.
55 lbidem.
56 Ps 34,10.
48
Bemardus Claraevallensis. Sermones super Cantica Canticorum. Ed. Jean Leclercq,
C. H. Talbot and Henri Rochais. Bernardi opera, . vol. 1 . Rome:
Editiones Cistercienses, 1957)
Dolezalova, Lucie. ‚The Verses on the Effects of the Eucharist: Memory and
Material Text in Utraquist Miscellanies.“ In Situating Religious Controversy:
Textual Transmission and Net.vorks of Readership, 1378-1536 Ed.
Michael van Dussen and Pavel Soukup. Turnhout:: Brepols, in print
Eckhart, Meister. Deutsche Predigten und Traktate. Ed. Josef Quint. Munich:
Carl Hanser Verlag, 1955
Eckhart, Meister. 1 936. „Sermo die b. Augustini Parisius habitus.“ In Die deutschen
und lateinischen Werke, Die lateinischen Werke. Ed. Bernhard
Geyer, vol. 5. Stuttgart: Kohlhammer, 1936, 86-99
Froehlich, K. and M. T. Gibson. Biblia Latina cum Glossa ordinaria:Jintroduction
to the Facsimile Reprint ofthe editio princeps Adolph Rusch ofStrasburg
1480181. Turnhout: Brepols, 1 992
Gregorius Magnus. Sancti Gregorii Magni Homiliae in Hiezechihelem. Ed. M .
Adriaen, C C S L 142. Tumhout: Brepols, 1971
James, M . R . A Descriptive Catalogue of the Manuscripts in the Library of
Corpus Christi College, vol. 1. Cambridge: Cambridge University Press,
1 9 1 2
Keji‘, Jii’i. „Dila prazskych mistru v rukopisech knihovny Corpus Christi College,
Cambridge [The Works of Prague Masters in the Manuscripts of
Corpus Christi College, Casmbridge]. In Acta Universitatis Carolinae –
Historia Universitatis Carolinae Pragensis. vol. 26:2. Prague: Univerzita
Karlova, 1986, 1 09-48
Nieuwenhove, R.V., R. Faesen, and H. Rolfson. Late Medieval Mysticism of the
Low Countries. New York:: Paulist Press, 2008
Schepers, Kees. „edudinghe op Cantica Canticorum. Vertaling en bewerking
van „Glossa Tripartita super Cantica „. Leuven: Peeters, 2006
Strabus, F., et al. Bibliorum sacrorum cum glossa ordinaria, vol. 6. Venice,
1 60 1 .
49
MEDIUM AEVUM
QUOTIDIANUM
64
KREMS 2012
HERAUSGEGEBEN
VON GERHARD JARITZ
GEDRUCKT MIT UNTERSTÜTZUNG DERKULTURABTEILUNG
DES AMTES DER NIEDERÖSTERREICHISCHEN LANDESREGIERUNG
KULTUR rn NIEDERÖSTERREICH .•
Titelgraphik Stephan J. Tramer
ISSN 1029-0737
Herausgeber: Medium Aevum Quotidianum. Gesellschaft zur Erforschung der
materiellen Kultur des Mittelalters, Körnermarkt 1 3 , 3500 Krems, Österreich.
Für den Inhalt verantwortlich zeichnen die Autoren, ohne deren ausdrückliche
Zustimmung jeglicher Nachdruck, auch in Auszügen, nicht gestattet ist. –
Druck: Grafisches Zentrum an der Technischen Universität Wien, Wiedner
Hauptstraße 8-10, I 040 Wien.
Inhaltsverzeichnis
Vorwort . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 4
Francesca Battista, Umotismo, satira e parodia nelle lettere erotiche
di Enrico di Isernia ………………………………….. ………………….. 5
Jan Odstrcilik, The Effects ofChrist’s Coming into the Soul.
A Case Study on a Group of Anonymous Treatises
in Ms. Cambtidge, Corpus Christi Library 524 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 3 2
Katefina Homickova, My Saints: „Personal“ Relic Collections
in Bohemia before Emperor Charles IV . . . . . . . .. . . . .. . . . . . .. .. . . . . . . . . . . . . . . . 50
Elisabeth Vavra, Totentanz a la mode . .. . . . . . …. . . . . . . . .. . . . . . .. . . . . …. .. . . …. . . . . . . . . . .. . . . .. 62
Ievgen A. Khalkov, Everyday Life and Material Culture
in the Venetian and Genoese Trading Stations ofTana in the 1430s
(Based on the Study ofNotarial Documents) . . . . . . . . . . . . . . . . . . . . . . . . . . . . ….. 84
Irina Savinetskaya, „Othering“ a Neighbour: Perccptions
of the French Body in the Early Modern German Lands . .. . . . . . . . . . . . . . . . 94
Buchbesprechw1g . . . .. . ……. . . . . . . . . . . . . . . . . . . . … . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . … . . 104
Anschriften der Autorinnen und Autoren . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 1 08
Vorwort
Die vorliegende Ausgabe von Medium Aevum Quotidianum soll neuerlich die
Breite vermitteln, in welcher Bereiche des mittelalterlichen und frühneuzeitlichen
Alltags in der Quellenüberlieferung unterschiedlichster Inhalte, Autoren,
Datierung, Provenienz und sozialer Gmppierungen auftreten können.
Wärend sich Francesca Battista mit „erotischen“ Musterbriefen des Heinrich
von lserna aus dem dreizehnten Jalu·hundert beschäftigt, konzentriert sich
Jan Odstrcilik auf anonyme Texte böhmischer Herkunft in einer Handschrift des
vierzehnten Jahrhunderts aus der Corpus Christi Library in Cambridge, welche
sich mit dem Eintritt Gottes in die menschliche Seele auseinandersetzen. Auch
Katei‘.ina Hornlekova widmet sich Lebensäußerungen im böhmischen Raum und
zwar den Reliquiensammlungen von Angehörigen der Prager Eliten bereits vor
dem Zeitraum und den diesbezüglichen Bestrebungen Kaiser Karls IV.
Elisabeth Vavra untersucht Totentanz-Darstellungen des deutschsprachigen
Raumes aus dem fünfzehnten und sechzehnten Jahrhundert und kann feststellen,
dass die in diesen auftretenden Kleidungsdarstellungen der wiedergegebenen
Protagonisten zur Kenntlichmachung der Standeszugehörigkeit derselben
dienen sollten und nicht, um visuell auf deren standestypische Verfehlungen
hinzuweisen. Tevgen A. Khalkov untersucht die letztwilligen Verftigungen der
Bewohner der Venezianischen und Genueser Handelstationen von Tana am
Schwarzen Meer aus den Dreißigerjahren des fünfzehnten Jahrhunderts hinsichtlich
ihrer Aussagen zur materiellen Kultur und weist auf die herausragende
Stellung des Kleidungswesens hin. lrina Savinetskaya liefert Ergebnisse ihrer
Forschungen zur Konstruktion des Fremdbildes von Franzosen in deutschen
Quellen des fünfzehnten und sechzehnten Jahrhunderts und deren Verhältnis zur
Selbstbeurteilung der Deutschen.
Damit liefern die sechs Beiträge wichtige Ergebnisse zu Alltag, spiritueller
und materieller Kultur von Angehörigen unterschiedlicher sozialer Schichten
profaner und klerikaler Provenienz. Sie können dadurch mithelfen, die komparative
Erforschung mittelalterlicher und frühneuzeitlicher Lebensgestalttung
erfolgreich voranzutreiben.
Gerhard Jaritz
4