Christ's hoard

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The work of Christ's hoard belongs to the religious poetry of the 13th century. The author is Gundacker von Judenburg . It is a compilation of Old Testament history, canonical Gospels , the Nicodemus Gospel ( Acta Pilati and Christ's Descent into Hell ) and the Pilate - Veronica legend.

Part I - Creation, the Fall and the Plan of Salvation

World creation and the fall of man

vs. 1 Creation of earth and heaven by God. Lucifer rebels and is cast out of heaven. God creates Adam and Eve and puts them in paradise. vs. 87 Eve's seduction by the "tivel" (or "Leviathan"). Adam and Eve will be cast out of paradise and will be punished.

Plan of salvation

vs. 158 The love wrestles with God and could "betwingen the gothait so that he could piss himself off". Moved by love, God sends salvation. (cf. dispute between the four daughters of God)

vs. 171 One of numerous prayers that should not always be stated here. In this, however, the author mentions himself. 188 “Gundachern vil poor me / I was born from Judenburch”. He defends himself from possible ridicule and envy.

Part II - proclamation up to the arrest of Jesus

This is followed by stories about the life of Jesus, which are regularly delimited by a prayer by Gundacker. In these prayers, what has just been told is interpreted and often projected onto Gundacker's own life. Confessions, petitions, and songs of praise predominate. With exceptions, the stories come from the canonical gospels. Some researchers believe that Gundacker used the pericope system as a basis, since his order of stories is based on the pre-determined sermon themes of the church between Christmas and Easter.

Annunciation to temptation

vs. 269 ​​The angel Gabriel announces the birth of the Savior to Mary. vs. 327 God becomes man. He is the savior of mankind, born of a virgin, born in poverty in a stable. vs. 369 Jesus is circumcised and for the first time sheds his “vil raines plut” for us. vs. 399 The three wise men from the east bring their gifts to Jesus. Gundacker interprets the gifts of the wise: gold, because he is king; Frankincense because he is God; Myrh in memory of his death. vs. 433 Jesus is brought into the temple and old Simeon prophesies about him. vs. 459 The holy family flees to Egypt. Here Gundacker borrowed from the pseudo-Matthew Gospel. The place of escape is "Ereinpolim" and during the time in exile Jesus drives out all idols - both pseudo-Matthew material. vs. 493 The twelve year old Jesus is in the temple in Jerusalem, where he teaches the Jews. Meanwhile, Maria and Joseph are leaving. When they realize that their son is missing, they make their way back to Jerusalem, where they find him in the temple. Jesus obeys the parental commandment. vs. 543 Jesus is met by Johannes the Elder in the Jordan. T. baptized. The trinity of God becomes visible through the voice from heaven (Father), the floating dove (Holy Spirit) and the Son of God Jesus. vs. 571 Fasting and temptation in the desert by the devil. Jesus defends himself against temptations with the words of God from the OT. Gundacker's interpretation is that what happened to Jesus is a symbol for the three temptations of man: the world, the devil and man himself (the flesh).

Beginning of work until capture

vs. 635 Jesus begins preaching to the world with his twelve disciples. No precise indication of how the disciples came to him. Gundacker goes into the poverty of Jesus without following a specific text. vs. 681 The anointing at Bethany. Jesus is invited to Simon's house and anointed by Mary Magdalene. The indication of Maria M. is a combination of the Gospel accounts. The disciples revolt against the "waste" of oil and Jesus rebukes them. Confrontation with Simon. Parable (to whom is much forgiven, he loves much). vs. 787 Jesus walks in the sea. Peter comes to him on the water, sinks and is saved. vs. 841 Jesus feeds 5000 men “ane wip unt ane chint”. In the Gospels this story precedes the walk on the sea, but not in the pericope system to which Gundacker seems to adhere. vs. 867 Jesus' transfiguration on Mount Tabor. Peter, John and James accompany him. God the Father speaks and Moses and Elijah appear. The name of the mountain is not mentioned in the Gospels. vs. 919 Three raises from the dead: the daughter of Jairus, the young man at Nain and Lazarus. The climax of Jesus' work are the raising of the dead, which Gundacker, compiled from the Gospels, mentions in one breath. He allegorically suggests the resurrection of the three to the redemption of sins in thought, word and deed. vs. 983 The healings of Jesus are summarized here. The blind, the sick, the sick ... are healed by him. But the speech remains quite short. "You have done hie zaichen vil, / of whom I don't want to speak, / want you to speak was zelanc"

vs. 1021 Jesus enters Jerusalem. The Savior comes to Jerusalem on a donkey, where the people greet him: "He who is chomen / in our master's name is looped". But the Jews discuss how they can kill him. vs. 1069 Jesus is betrayed. vs. 1073 Washing of feet, Lord's Supper, betrayal by Judas. vs. 1153 Jesus in the garden of Gethsemane. "Mein sel ist trouric untz in the dead". Gundacker inserts the story of the prophecy about the denial of Peter here, although it takes place earlier according to the Gospels. Jesus prays three times and every time he returns he finds the disciples asleep. vs. 1231 Jesus is captured. Judas leads the Jews to Jesus and kisses him as a sign. When he is taken prisoner, Peter cuts off the ear of a guard, flees and secretly follows Jesus.

Part III - Passion, Death and Resurrection

Up to this point, Gundacker's report was largely a compilation of the canonical gospels. He himself names his further source: “So Nichodemus writes us” (1309) - the Gospel Nicodemi, consisting of “Gesta Pilati”, the Pilate story, and the “Descensus ad infernos”, the journey into hell. In terms of style, parts I and II differ from III in that the third part is more reminiscent of a narrative. The subdivisions that were so common at the beginning have been removed. Headings are sparse and no prayers or reminders structure the story.

Gesta Pilati

vs. 1305 New introduction. "First of all I want to do ...". As in the beginning, he asserts his “unchunst” (his artistic neediness) and defends himself against ridicule. It's a fairly artless transition that marks the new part and the new source. He refers to the report of Nichodemus (Pharisee and councilor) "he tells us about sus / how ez everything is flowing unt how ez is about". vs. 1326 Herod and Pilate. An insert that is not included in the Ev.Nic. occurs. Herod and Pilate bury their enmity over their common enemy, Jesus of Nazareth. vs. 1368 Jesus is accused by the Jews before Pilate. Pilate sends a runner to fetch Jesus. Jesus is brought before Pilate. The Jews go wild with anger because the imperial standards in the hands of the guards bow miraculously to Jesus. vs. 1505 The Jews hostile to the standard bearers. They defend themselves and say it is "a miracle". Then 12 of the strongest Hebrews take the standards, but again they bow down to Jesus. vs. 1570 A messenger brings Pilate news of his wife's dream. He should let Jesus go. (Canonical) vs. 1582 Jesus does not respond to the accusations made by the Jews. 12 Jews attest to his origin; but in vain. Jesus explains that his suffering was already foretold by Moses and the prophets. vs. 1627 Many Jews weep for Jesus. "The judge Pilate / he and Nichodemus / uttered ir chunst and ir cunning / whether they liked Jesus Christ / with dehainen things / jump from the jews" - Pilate and Nichodemus both try to free Jesus. vs. 1639 Various healed people testify to Jesus' deeds. vs. 1663 Pilate pointedly pointed out to the Jews that they were godless. They say that Jesus was revered as King and was therefore condemned by Herod. This forces Pilate to hold judgment.

From vs. From 1700 to around 2150 Gundacker no longer follows the Gesta, but tells pieces from the canonical gospels. Regardless of their actual order.

vs. 1700 The Jews are forbidden to use the death penalty; they cannot carry it out. First abuse. vs. 1731 Jesus is brought before Herod. vs. 1751 Jesus again before Pilate, who asks him "whether thou the jew chunick pist"? Pilate tries one last time to save Jesus from death. But the Jews shout "you should kill him pitterly / nu chriuze in, nu chriuze in / daz host of the chaiser your win" vs. 1796 The last conversation between Pilate and Jesus. vs. 1827 Peter denies his master three times. vs. 1850 Pilate goes before the Jews and offers them to release a prisoner. The Jews choose the criminal Barrabas. vs. 1880 Flagellation and abuse. vs. 1915 The walk to Golgotha. Simon Cyreneus carries Jesus' cross. The crucifixion.

The seven words on the cross

vs. 1949 Jesus asks that his father forgive the tormentors. vs. 1953 The thieves on the cross: One does not believe in Jesus, but the other asks the Savior to remember him when he comes into his kingdom. Jesus: "You are with me today / in paradise, I tell you." 1989 Jesus speaks to John and Mary on the cross. Jesus continues to be mocked by the crowd until the sun darkens and the earth shakes. vs. 2033 "So he calls: hely, heli / lamazabactani." - my God, my God, why did you leave me? vs. 2047 "I'm thirsty" vs. 2055 “consummatum est” - It is done! vs. 2065 “he said: 'I enphile you, my father, / den gaist mein in den hende din”. A guard thrusts a spear into his heart (!).

vs. 2081 Mary laments under the cross. This lamentation to Mary has no biblical model, but is built according to medieval tradition.

What follows is the account of the burial and resurrection. Gundacker follows the Gesta line of thought, but adds details from the canonical gospels. The following episodes are closely related to the story of Joseph of Arimathia.

vs. 2145 Joseph of Arimathia asks Pilate for the body of Jesus and buries it. vs. 2169 The Jews decide to close the grave with a stone. vs. 2173 Joseph of Arimathia is captured and thrown into dungeon. vs. 2207 The Jews know about Jesus' prophecy that he will rise on the third day. So they have the tomb guarded. vs. 2242 Christ's Descent into Hell. Gundacker anticipates an episode from the "Descensus ad infernos". The Christ penetrates hell and leads out those who "have done sin sake." 2265 Jesus frees Joseph of Arimathia from prison. Gundacker admits that his report is not biblical: "how ez is not written / on the ewangelio / so ez is named so" vs. 2293 An angel appears at the tomb of Jesus. The apparition puts the guards in a "coma". vs. 2303 The first revelation of Christ. Different fabric traditions make it difficult for Gundacker to find a meaningful and uniform combination of events.

The three women come to the tomb and meet the angel who tells them about the Lord's resurrection. Two of them run to the disciples to report everything. Mary Magdalene stays by the grave and weeps for Jesus. The same thing appears to her, but at first she does not recognize him. When she notices it, he tells her to tell of his resurrection. John and Peter believe her and rush to the tomb. You find it empty: "He was praised / panden of death" vs. 2407 The Jews notice that Joseph has disappeared from the dungeon. A fountain was miraculously created there. vs. 2455 The Jews also notice that Jesus has disappeared from the grave. The guards have to give an account and tell of the events. The Jews accuse her of bribery, whereupon the guards point out Jesus' previous miracles.

Verses 2583 to 3032 are independent of the gesta. The insertion is first about the revelations and the ascension of Jesus and secondly about the coming of the Holy Spirit on Pentecost.

vs.2583 The following are the revelations of Christ. Gundacker not only orientates himself on the canonical gospels. vs. 2591 James, brother of Jesus. Jesus appears to him and tells him he can stop fasting. "The very first is nu ezzen zit". The source here is the “Legenda Aurea”, which Gundacker often incorporates. The order of the following stories is the same as in the Legenda Aurea. vs. 2609 The disciples of Emmaus. The name of the second disciple is LA vs. 2689 The ten disciples (without Thomas). Jesus breaks bread with them and gives them his peace. vs. 2729 The eleven disciples (with Thomas). Thomas puts his hand in Christ's wounds. vs. 2745 The disciples at Lake Tiberias. The disciples did not catch anything when a stranger told them to go out again. Then they bring a full net ashore with them, and Peter recognizes his Lord. vs. 2799 John and Peter on Mount Thabor. (Source?) Vs. 2813 Sending out the disciples and last words. In Jerusalem Christ comes to the disciples and commands them: "'ir shult preach untower / aller creatower." He tells them to wait for the Holy Spirit, then he goes to heaven "to minem unt to iurem Got". vs. 2858 The Ascension.

vs. 2885 Outpouring of the Spirit on Pentecost. The Spirit descends on the disciples and they begin to preach in other languages. The people around are appalled to hear their (foreign) mother tongue and praise God for this miracle. “The jews intended vengeance / against god's servants.” Vs. 2970 Sermon of the disciples. Gundacker gives an abbreviated version of Peter's first sermon. Many of the people are converted and baptized. The Jews try to bribe the disciples to silence them.

From verse 3033 Gundacker returns to the Gesta source.

vs. 3033 Finees, Adras and the priest Egeas testify of the Ascension. vs. 3056 The witnesses promise to remain silent. Nichodemus also advises the three to be bribed. This actually doesn't fit into the picture of the "good" Nichodemus, but such bumps are frequent and obvious at the transitions from source to source. A little later, the attitude of the text towards the Jews is also astonishing. If they were previously classically driven by evil, they are suddenly transformed into guilty and remorseful. vs. 3091 The reports make the Jews despair. The high priests Annas and Caiphas reassure them that everything is just lies and deception. vs. 3107 Nichodemus “the wise” advises the search for Jesus. One then finds Joseph in Arimathia. vs. 3144 Joseph is invited to Jerusalem by order of the high council. vs. 3177 The messengers deliver the message to Joseph. vs. 3246 Joseph is solemnly received in Jerusalem. The Jews ask him to report on his disappearance from dungeon. vs. 3319 Joseph's account of the events. In addition to the (sometimes verbatim) retelling of the events known to the reader, Joseph also reveals the secret of the well, which was found there after his escape. The Lord had brought the well forward to baptize Joseph in it. The source is probably a local Roman legend about the origin of the San Pietro fountain (which can still be seen today). vs. 3385 The Jews are very shocked when they hear the report. The three witnesses Finees, Adras and Egeas are summoned again to repeat their testimony.

Descensus ad infernos

vs. 3437 In addition to Jesus, other dead rose from the dead. Joseph tells the Jews of two: Leucius and Caricius. vs. 3473 Leucius and Karicius are said to appear as witnesses of the resurrection. vs. 3593 The two of them are forbidden to speak of these miracles, so they request writing materials so that they can write down everything they have seen. vs. 3613 Prayer Leucii and Karicii. They ask God to approve of what they are doing and to give them grace.

vs. 3631 The two risen now write down their report. Christ comes down to hell. His light is seen by everyone. "Do a sunne guldein, / the transparent glowing glow". Adam, David, Isaiah, Simeon and John the Baptist greet and testify of the light. vs. 3686 The story of Seth's mission. After Adam was expelled from Paradise, he had sent his son Seth back there. Seth met Archangel Michael at the entrance to the Garden of Eden, who told him that the Savior would come to earth in 5500 years. That day had come. vs. 3747 Lucifer announces the coming of Jesus to hell. This fears the Savior. vs. 3767 “ir bright princes, open the gates, / the eren chunick is here!” Jesus overcomes the gates of hell and defeats Lucifer. vs. 3785 Jeus redeems Adam and the others. vs. 3800 Jesus hands over the souls to Michael, who leads them to paradise. On the way they meet Elias and Enoch, who never died. vs. 3825 Even the thief who believed in Jesus finds entry. End of the report by Leucius and Karicius.

vs. 3843 Closing words and rapture of the two. vs. 3879 The Jews are shocked by this report and want to keep it a secret. vs. 3885 Joseph and Nichodemus bring the writings of the risen to Pilate.

The revenge of Nero and Vespasian.

This section (vs. 3903 to 3942) does not follow the "Descensus". Claudius, Nero and Vespasian are mentioned without considering that in vs. In 1383 Tiberius was named as Roman emperor. Either this section is a free invention of Gundacker or follows another source of material.

vs. 3903 Pilate sends the letters to Claudio, Emperor of Rome. He forwards it to Nero, the “zeRome ouch violic was”. Jesus appears to Nero in a dream, who shows him his wounds and instructs him to order Vespasian to avenge his death on the Jews. Vespasian is happy to accept the order and wants to carry it out after 40 years.

The seven omens of judgment on Jerusalem

The underlying source is "De bello Judaico" by Flavius ​​Josephus.

vs. 3945 The first character. A new star appears over Jerusalem. vs. 3951 The second character. A second light appears in the middle of the night. vs. 3963 The third character. When slaughtered, the "calf throws a lamb". vs. 3975 The fourth character. The door to the temple is knocked open despite the bolt being closed. (?) vs. 3987 The fifth character. Flying chariots with "starcher who" are seen all over Judea. vs. 3997 The sixth character. vs. 4017 There seventh character. Jerusalem is proclaimed that calamity is coming. "We the Jerosolimites, we!"

Part IV - Pilate - Veronica - legend

There are many versions of this legend. The special thing about Gundacker's Pilatus-Veronika-saga is that it is the most detailed version of all German poetry. As is usual with the transitions of material sources, here too some inconsistencies cannot be overlooked: Tiberius is suddenly emperor again (although Claudius was previously mentioned); Tiberius and Vespasian have apparently never heard of Jesus' death (although they had just received the letters and Vespasian had sworn vengeance). The transition is also quite bumpy. "Nu laze we talk here / unthort like ez pilato ergie;"

The Adrian story

vs. 4045 Pilate repents for having Jesus crucified and worries about the consequences. "He said: how should I store / my leip and my ere?" 4101 Pilate sends the messenger Adrian to Rome to find out what is being said about him there. vs. 4151 Adrian's ship is hit by a storm after “Galitze”. vs. 4177 In the country there is the cruel custom of taking the shipwrecked “leip unt gut”. vs. 4203 Adrian asks about the king and is led to him. Vespasian is currently administering this province. He receives him. Description of Vespasian's illness. “Daz im the worm vespis / heten slofen his noses / daz he da from laid grozen pin” vs. 4271 Adrian tells the king about the miracle healer Jesus and that only he can save him. vs. 4297 The king asks if this Jesus could help him. "The chinuc said: 'Unt he lept, / do you trust whether he will still help me?'" (As if Vespasian had never heard of Jesus' death) vs. 4329 Vespasian sends Adrian to fetch Jesus. vs. 4344 A request is sent to Rome to be allowed to wage vengeance against the Jews to avenge Jesus. The whole passage contradicts vs. 3903-3942.

The healing of the emperor Tiberius. Columban and Veronica.

vs. 4349 "You were ouh zeRom maer chomen, / from Jesus you were already heard." The sick Roman emperor hears from the miracle healer Jesus. vs. 4366 messengers are selected to be sent to Jerusalem. vs. 4416 Columban is chosen as messenger. vs. 4435 Conversation between the emperor and Columban. Columban is supposed to bring Jesus to Rome "and tell Pylato of me / that he sends me Jesus / or that it is his end. '" Vs. 4471 Columban travels to Jerusalem without incident. He brings Pilate the message of the emperor and also the threat that if he does not send Jesus, Pilate would be expected to die. Pilate is scared and asks a 14-day period. vs. 4561 “the white pot Columban” begins to ask everywhere where Jesus is and what has happened to him. However, the Jews and Pilate forbade the people to speak of Jesus. vs. 4580 “ein gut man” shows him the way to a “vil gut frowen” who will tell him what happened to Jesus. vs. 4603 Columban and Veronika. Columban comes to Veronica's house and tells her about his assignment. This tells him that Jesus died and explains to him the necessity of his suffering and death. A long digression on the history of salvation starting with "Eva diu unweise". vs. 4771 You believe Columban and ask what he should do now? There is still hope, because Jesus can still heal - through his miraculous image. vs. 4800 Creation of the picture. Veronica wanted a picture of Jesus. Jesus had pressed a white cloth on his face and thus immortalized his face on it. vs. 4827 Veronika agrees to accompany the messenger and bring the picture to the emperor. "... without looking at it / with right faith, so is gone / all his infirmity / as if he were looking at Jesus" vs. 4889 trip to Rome. vs. 4943 Honorable reception of Veronica. vs. 4953 Columban is summoned to the front of the Kaiser and reports on his journey. vs. 4991 Veronika is called. The emperor greets the image of Christ in penance and is then healed. He thanks God and Veronica.

The death of Pilate

vs. 5041 The emperor wants to have Pilate killed because he had the miracle healer Jesus crucified. vs. 5055 Veronika returns. Some details remain unclear. It seems as if Veronica is not returning to Jerusalem. The image of Christ also remains with the emperor, although she did not want to give it up in conversation with Columban. vs. 5069 Rejoicing of the princes at the healing of the emperor. vs. 5089 Vespasian has heard of the miracle and comes to the emperor. Both tell each other about their miracle healings. vs. 5177 Advice on what should be done with Pilate. Vespasian advises him to be brought and killed. vs. 5193 Pilate is summoned to Rome and imprisoned. vs. 5222 Judgment of Pilate. Vespasian speaks out in favor of the “vil pitiful death” not only for Pilate but also for the Jews. vs. 5268 Pilate inquires in the dungeon what the decision of the princes was. When he hears him, he commits suicide. vs. 5292 Immediate termination of the action. Short closing prayer (related to the plot). vs. 5295 Great, general closing prayer.

The end is quite abrupt. Usually the Pilate legends do not end with suicide, but with the fate of the corpse Pilati. The actual judgment on Jerusalem is also missing. The contradictions in the actions and the stylistic discrepancies suggest that Gundacker had not found the time to revise the work or not finish it at all. The work is thus a combination of Gesta Pilati, Descensus ad infernos and the Pilatus-Veronik-Sage with additions by Gundacker, which were intended to decorate important scenes more vividly.

Text output

literature

  • Helmut de Boor: The Easter report in "Christ's Hort" by Gundacker von Judenburg. In: Wolfgang Frühwald u. Günter Niggl (ed.): Language and confession: Sonderbd. d. Literary Yearbook. Hermann Kunisch z. 70th birthday, Oct. 27, 1971. Berlin: Duncker and Humblot 1971 ISBN 3-428-02526-1
  • Betty C. Bushey: The life of Christ in prayer form in Gundacker von Judenburg's 'Christi Hort'. In: Alfred Ebenbauer (ed.): The medieval literature in Styria. Bern u. a .: Lang 1988 ISBN 3-261-03865-9 , pp. 49-79 / 85.
  • Werner Fechter: Gundacker von Judenburg and 'Mai and Beaflor'. In: Amsterdam Contributions to Older German Studies 7 (1974), pp. 206-208.
  • Werner Fechter in ²VL 3 (1981) col. 303-306 and ²VL 11 (2004) col. 568.
  • Christoph Huber: Gundacker von Judenburg. In: Walther Killy (ed.): Literaturlexikon , Vol. 4, p. 427
  • Kurt Stübiger: Investigations on Gundacker von Judenburg. Berlin 1922 (reprint: Nendeln / Liechtenstein: Kraus 1967)

Remarks

  1. ↑ Actually Aramaic אֵלִי אֵלִי לְמָה שְׁבַקְתָּנִי 'eli,' eli, lama schewaktani or ܐܹܝܠ ܐܹܝܠ ܠܡܵܢܵܐ ܫܒܲܩܬܵܢܝ 'il' il, lmana schwaktan , My God, my God, why have you forsaken me ', in the Koine transferred ελωι ελωι λαμμα σαβαχθανι eloi eloi lamma sabachthani or ηλι ηλι λαμα σαβαχθανι eli eli lama sabachthani .