The Pfaffe Amis
The Pfaffe Amis (mhd. Der pfaf / pfaff / e Amîs / Ameis / Amys / Ameys ) is the first Middle High German swan novel . Its author, der Stricker , mhd. Der Strickære , was probably based in Austria and wrote the novel around 1240.
The story is about the deceptions of a clergyman, the priest Amis, who lives in England. He is described as a generous person who loves to accommodate many guests in his home and to provide them with food and drink.
The priest Amis is a satirical and provocative text, because the clergyman is described as honorable and praiseworthy, although he behaves permanently against Christian values through his deceptions .
The novel provided the template for other Schwankromane of the late Middle Ages , including the Ulenspiegel , better known as Till Eulenspiegel .
content
action
Prologue (cpg 341, VV 1-54)
At the beginning of the story, high praise is given to the good old days, when joy and truth still prevailed in society. Now this has turned into the opposite, that the priest Amis was the first person to bring lies and deceit into the world.
Main part (cpg 341, VV 55–2244)
In the first episode, the priest Amis has to pass a test against a bishop . This is jealous of Ami's property and wants to dispute it. So the priest Amis has to face the bishop's tricky questions. The bishop cannot object to the answers. In a final task, the priest even succeeds through skillful manipulation in convincing the bishop that he has taught a donkey to read. This convinced the bishop that the Amis priest owns his belongings rightfully. A short time later the bishop dies. The priest's financial resources are becoming scarce, so that he begins to consider how he can now get wealth in order to be able to maintain his household. His success from the first episode motivates him to continue using his cleverness to make money. He now collects all the things that priests, painters and doctors need in order to be able to slip into their roles.
Amis goes to a church festival and wants to read the gospel there. He offers the pastor half of the collection. In the sermon, Amis stipulates that only those who have never cheated are allowed to donate to the collection. In order not to fall into disrepute, all those present donated generously. The same thing happens at other church consecrations. Amis can save his household for the time being, but keep an eye out for further income opportunities.
Amis rides to Paris and pretends to be a painter to the king there. He would paint the walls of a hall for the king in such a way that the painting can only be seen by people born in wedlock. After a successful price negotiation, Amis has food brought for six weeks, but does nothing. Nobody is allowed to enter the hall. The king spreads the word. Those who do not see the picture would be deprived of their fiefs . When the time is up, first the king and later the king's knights enter the hall. They should all pay the priest a little to see the pictures. Nobody admits that they cannot see paintings, and so Americans can steal away with their prey. He sends the proceeds home immediately. The fraud is only revealed a day later.
Amis rides to Lorraine. He poses as a doctor for a duke. This suits the Duke because there are sick people there who need to be healed. Amis should get his money when the sick confirmed their healing to the duke. 20 sick people are brought in. Amis promises that they will be cured if they remain silent about the treatment for a week. Now the sick should agree who is the sickest of all. Amis would kill him personally in order to heal the other sick with the blood. After a moment's thought, they all claim, for fear that they will be killed, that they lack nothing. You inform the duke and the Americans are paid 300 silver marks. Amis rides on to England, only then do the sick clarify the truth to the duke.
Amis continue to preach at various church fairs. Every day he sends out an assistant to find a particularly naive peasant woman. When he is successful, Amis lets the assistant inform that he would like to stay with her. Because of the good reputation, the farmer's wife is willing to help him. The assistant is supposed to inspect the farm's rooster to acquire a rooster that looks the same. This is hidden in a support frame that Americans take with them to the farm. He orders the farmer's wife to slaughter her rooster and claims that God will replace it for her. Americans get the rooster served with their food. At night he secretly places the bought cock in the old place of the last cock. The farmer's wife sees the rooster the next day and thinks it is her old rooster that has now risen. She tells everyone about this supposed miracle. Amis holds a small mass and receives 60 marks. He leaves before sunrise.
Now Amis rides from host to host. His assistant collects information in advance about the property and life of the person to be visited. When Amis then, like a fortune teller, tells people something about them, he is showered with many gifts because they consider him a saint.
On a Friday, Amis arrives at a farm. He has fish with him and puts them in the well. Then he goes to the simple-minded peasant to dine with him. Amis asks for fish and says he doesn't want to eat anything else. The farmer says he has no fish and Amis points him to the well. When the farmer discovers the new fish in the well, he thinks it is a miracle and tells everyone to donate to the priest. Amis gets ten pounds and forgives those present from their sins. He rides off and sends the money home.
Yanks can be quartered with a gullible knight's wife. When saying goodbye, the woman gives him a valuable handkerchief because she thinks she can feel his healing power. When her husband comes home and she tells him about the priest, the knight admonishes her about her stupidity and rides after the Americans. Amis, who expected the knight to arrive and prepared the cloth with a smoldering piece of wood, had to give the cloth back to the knight. This makes his way home. But when the cloth starts to burn, the knight believes that this is because it was a sin to tear the cloth away from the priest. Immediately he rides back to the priest, asks him for mercy and wants to compensate him twice for the value of the cloth. At home the knight and his wife pawn their clothes and give Americans ten pounds. The knight tells the peasants about the incident, and everyone can be included in the priest's intercession for money. Amis breaks up again.
Amis is treated benevolently everywhere. He is supposed to go to a city to get money there. He sends two helpers ahead who pretend to be blind and lame. They are apparently healed through him. The news spreads quickly, all residents give alms and Americans move on.
The previous income seems to American as too low, he now wants to secure his household forever. So he pretends to be a businessman. In order to appear wealthy, he buys transport crates, which he fills with worthless stuff, and in return acquires pack animals. He travels to Constantinople via Greece . Amis takes shelter and goes into town to a shop that sells high-quality silk fabrics. Since he has no idea how to proceed, he first leaves the shop. Outside he sees a Franconian who doesn't understand Greek. Amis offers this to be able to gain reputation as a replacement for a deceased bishop. When he agrees, Amis tells him that for the next three days he should only say "It's true" in Greek, he doesn't need to hold mass yet. They go into the silk shop and Amis asks the owner how many fabrics he can get, he wants to buy them all. Amis claims the bricklayer is a bishop who is very wealthy. You negotiate and the dealer should count the fabrics. These are carried on a ship and brought across the sea to the priest's house. Amis leaves the supposed bishop as a pledge to the owner of the shop. When the merchant becomes impatient and on the third day can no longer hold back his anger, he beats the bricklayer bloody. All the citizens come, and among them is one of whom the mason worked. The dizziness is exposed.
Amis returns to England happy with his success . But when he thinks about the fact that there is so much money to be made in Constantinople , he decides to return there. He sets off with his assistants and wants to pretend to be a businessman a second time. In order not to be recognized, he dresses up. In town he meets a gem dealer and wants to buy all the stones from him. They agree on a price. Amis said that his host should weigh all the stones, and the merchant accompanies the priest and all the stones to his accommodation. There the dealer is tied up and gagged by Amis' assistants. The departure by ship is planned. In the evening Amis goes to a doctor and asks for medication, as he pretends to be his father, who is delusional and believes that he was robbed. They go to the angry dealer who has to bathe in boiling hot water again and again until he swears that the Americans owe him nothing. When a messenger is sent to bring Amis to pay the doctor, the doctor has already left.
Epilogue (cpg 341, VV 2245–2288)
When his budget is finally secured, he returns to England and continues his old life. After 30 years he went to a Cistercian monastery . There he increased the possessions to the delight of the monastery friars, was finally elected abbot and obtained eternal life.
Episodes
Below are the episodes according to manuscript H ( cpg 341). This arrangement of the episodes corresponds to the Vulgate version, i.e. the most popular version. Since no headings were used in any of the manuscripts , the titling of the individual episodes was made up.
- Yanks and the bishop
- The consecration sermon
- The invisible images
- The healing of the sick
- The risen rooster
- Americans as fortune tellers
- The fish in the well
- The burning cloth
- Miraculous healing of the blind and lame
- The mason as a bishop
- The gem dealer
As indicated above, the episodes are not identical in all arrangements. There is an additional sway in the R and Z manuscripts called The Mass . The episodes 6 and 8 are interchanged in the Riedegger manuscript (R).
Pattern criteria of a swank novel
The Pfaffe Amis is both structurally and in terms of content as a model of the genre Schwankroman. In the following the generic characteristics of the priest Amis are described.
Like other Schwankromane, the priest Amis was written in verse form and consists of over 2200 verses. The genre of the swan novel is a mixture of the genres swank, comic novel and fool's poetry. The episode structure of the priest Amis is also a typical feature of the swan novel .
The structure is reminiscent of the form of the chivalric novels through the spelling in verse .
In terms of content, Pfaffe Amis has all the criteria of a swank novel: The beginning, in this case only after the first episode, reports on the departure of the protagonist . In the episode part, a series of adventures is narrated, the content of which neither depends on one another nor builds on one another, so that in theory they are interchangeable in their order. The epilogue tells of the hero's return.
The travel theme that characterizes a swank novel is taken up here in the Americans' agility and willingness to travel. The main character breaks with social taboos and abolishes the social order , but nevertheless orients himself to the norms and values of the addressee and confirms them. The juxtaposition of intelligence and stupidity and the targeted calculation and planning of the pranks in order to gain your own advantage is also genre-specific.
By emphasizing ideological values, here the generosity (mhd. Milte ) of the priest Amis, the content of the novel shows a similarity to the courtly novels .
Strategies of the priest
The priest Amis always comes up with new ways to trick people and thus get more wealth for his household. He searches and finds his victim's weak points in a targeted manner. Through the combination of the simplicity, naivety and vanity of the people concerned, as well as the high cunning of the priest, he repeatedly gets people to give him money or valuable things. In each case, he proceeds as follows: He looks for a suitable opportunity for his appearance, organizes the necessary aids and then speaks to the person to be cheated. In this conversation, by blurring and playing falsehoods, that person or group of people is induced to give him a great deal of his possessions. After successful completion, the priest Amis moves on and leaves the place before his dizziness is exposed.
The figure of Amis is very diverse in his wealth of ideas in terms of fraudulent methods. The following examples illustrate his strategic approach based on selected episodes.
Feigning miracles
In the fifth episode, the priest Amis tells a peasant woman that she gets her offerings back through God. Prompted by this statement, she slaughters her rooster in order to sacrifice it. The rooster is served to the priest as a meal. The next morning, the farmer's wife finds a live, identical rooster that Amis had previously taken care of. He thus leads the farmer's wife to believe that her rooster has miraculously risen:
She said: "I han ez wol vernomen:
here a sign has happened."
(Ms. germ. fol. 1062, 986–987)
She said, “I have fully understood it;
a miracle happened here. "
Since she is now convinced that she will always get her donations back, she gives the priest a particularly large part of her fortune.
In the sixth episode, the wife of a knight is persuaded by the priest Amis to give him a valuable cloth. Her husband realizes that she fell for a hoax. He follows the priest and wants to take the shawl from him again. He expected the knight to appear and had previously prepared the cloth in such a way that it began to burn in the knight's hand. He thinks the fire is a sign:
he wished vil certainly han that
ez would have been given from the sins
daz ore to the man het taken to
the ez through got what.
(Ms. germ. Fol. 1062, 1106-1109)
He believed he had the certainty that
it was through sin
that he took it away from the man to
whom it was given by God.
Thus, the knight replaces the priest's cloth in double its value and with further donations to make amends for his allegedly committed sin.
In the seventh episode, the priest Amis goes to an inn and insists on a fish meal. The landlord tells him that he has no fish in the restaurant. The priest draws his attention to the landlord's well. He replies that there are no fish in it. At Amis' urging, the landlord finally goes to the well. When he gets there, he discovers fish in it and takes the priest Amis for a saint.
nuo het the landlord the muot,
the vish come from gote,
ditz would be a deer gotes messenger
and would be a holy man.
(Ms. germ. Fol. 1062, 1224-1227)
Now the landlord was convinced
that the fish came from God , that God was
a true messenger of God
and a holy man.
Amis had explored the well beforehand and had the fish put in it unseen.
In all examples it is clear that Amis makes the victims of his scams believe in miracles. As a result, they are so impressed that they consider him a wonderful person. You immediately feel obliged to donate something to the church for these supposed signs.
Taking advantage of fears
Above it was described how Amis obtained their prey by feigning miracles. However, there are other episodes in which he puts pressure on his victims by exploiting their own fears:
In his role as a priest in the second episode, the priest Amis claims in front of a congregation that he is collecting donations for the construction of a church. However, these donations should only be accepted from women who have never had a secret love affair apart from marriage.
Those who were rave were adored, they
inherited
and became the very first;
the opher was all.
(Ms. germ. Fol. 1062, 393-396)
Those who had a secret lover then
gathered their courage
and were the very first;
he accepted everything in offerings.
Even faithful women do not want to be mistaken for adulteresses. Everyone gives abundantly to save their honor, even if they are destitute:
diu niht phenninges hate,
diu borrowed in vil drate
or ophert a vingerlin
guldin or silverin.
(Ms. germ. Fol. 1062, 409-412)
Those who had no money
hurriedly borrowed something
or sacrificed a finger ring,
gold or silver.
In the third episode, the priest Amis poses as a painter to a king. He claims he can paint pictures that illegitimate people cannot see. The king wants to pay him to find out who among his people was not born in a conjugal way. For a long time, Amis can be accommodated in a room that he supposedly wants to paint very artistically. In truth he does nothing. When later the king and the society do not see any pictures on the walls, they believe that this is the proof of their illegitimate origin. Nobody says anything to the other, everyone pretends to see the paintings.
They intended
that one would not be able to designate their fiefs, that they would lengthen their
fiefs
and then ruin them.
(Ms. germ. Fol. 1062, 710-713)
They feared that if it was found out
that they could not see the painting,
that they would lose their fiefs
and die as a result.
The priest Amis gets his money for doing nothing by exploiting social coercion. When the dizziness is later discovered, Amis has already left.
In the fourth episode, the priest tells Amis that he is a healer and lets the sick come to. They are supposed to be silent for a week about how he achieved their healing. In fact, he does not cure them, but puts them under pressure with the following demand: The sick should consult about which of them is the one with the worst illness. The priest Amis will then kill him so that his blood can be used as a remedy for all other sick people. Now each of them is afraid that someone else could say that he is just a little better off than the others:
“As little as I can say there
mines see you, someone speaks
here bi,
the sine si even smaller;
But so says one who
sines himself as little ones;
so they speak all mean
ones , I am the saint called;
so he kills me and nourishes her.
so I want to protect myself e
and speak, ensi niht we. "
(Ms. germ. fol. 1062, 870-880)
“I can say that my illness
is so minor that
someone here says
that his is even less.
But if someone said
that his was twice less,
they would all
say together that I was the sickest person here;
then he kills me and heals her.
So I prefer to be careful
and say that I am not missing anything. "
Based on these considerations, all sick people choose to say that they lack nothing and that they are perfectly healthy. Due to the prescribed period of silence, the fraud is only noticed again after the priest has long since left the place.
The aspect of the compulsive distress of the cheated person becomes clear in all three examples. At one point social prestige is the means of pressure, at another time the fear of death. But in all episodes, Amis achieved high financial returns.
Comedy of the novel
Comedy is understood as "the perception of a conflict of contradicting principles" and as a "unity of opposites, coupled with [...] the pleasure in contrast". From this point of view, Pfaffe Amis has many clearly comical passages. The conflicting principles of the priest, his honorable virtues on the one hand and the deceitful vices on the other, are treated in the following examples.
At first glance it seems surprising that the priest Amis always manages to let people fall for his dizziness. The cheated people may at first appear implausibly naive. But as already mentioned above, the knitter tells this before the beginning of the episodes:
Now the knitter tells us
who would be the first to
lie down and wear vienc,
and it will be for himself
that he has no opposition.
(Ms. germ. Fol. 1062, 39-43)
Now the knitter tells us
who the first man was
who began to lie and cheat
and how his will prevailed in such a way
that there was no obstacle to him.
In the novel, the priest Amis is called the first deceiver of mankind, there would have been no lies before him. Therefore, it seems logical at first that the priest's victims could not suspect any evil, since according to the verses given, they have not yet encountered evil. Here a first contradiction arises within the swank novel: At the beginning of the novel it is claimed that there were no lies before the actions of Amis. In the second episode, the church consecration sermon , Amis prompts the adulteresses to donate their entire fortune. The cheating of adultery took place before the priest appeared and is thus contradicting the claim of the epilogue that Amis was the first cheater.
Another moment of comedy becomes clear in the following example: The money acquired by the priest Amis does not come from a financial emergency or is used for other outrageous acts. He needs the money to take care of his guests, the number of which increases over time. He has the right to generously entertain and provide for them. You should have it good with him and feel good.
He was vil miltes mutes.
That’s why
we praise
the priest ants, as
well as verre for in daz lant,
that for all quotations one vant
great advice in sinem hus.
(Cpg 341, 2250-2255)
He was very generous.
That is why we should
praise the priests Amis
that even when he went to the countries,
there was always
plenty of food in his house.
The priest is described here as praiseworthy because one is always well looked after in his house. The reader has the impression that at this point the narrator is negating the atrocities that have taken place so far .
he what the buoche a wise man
and forgot even swaz he won,
both through ere and through got, so
that he
did not owe the milte command to any zit.
(Ms. germ. Fol. 1062, 47-51)
He was a wise man through the books,
and he completely gave away whatever he acquired,
both by reputation and God,
so that
at no time did he neglect the commandment of bounty .
This generosity (mhd. Milte ) was an honorable and knightly virtue from the 11th to the 13th century and part of the Christian value system of the Middle Ages . On the one hand, the priest is a commendable man, because he does everything to ensure that other people, his guests, are well. On the other hand, certain people, the naive and simple-minded, have to suffer from the fact that the priest Amis gets his profit from their stupidity. The fact that opposing behavior, namely criminal and generous at the same time, is shown by a single person creates another ironic moment.
In general, however, it is difficult to clearly distinguish serious and comical in this novel. On the one hand, the episodes can be read as humorous taunts that the author wrote for the pure entertainment of the reader. On the other hand, if the knitter is assumed to have a moralizing intention, the work can also be understood as serious instruction. It is clearly up to the reader's point of view whether he is indignant or amused by the deeds of the priest. Scientists have different opinions and feelings on this point. Because even in research there are different considerations about what the knitter intended with his Schwankroman. Scientists have different views on whether the Amis character should be seen as good or bad. Opinions on this differ widely, as the arguments are very different here. Some of the researchers emphasize a positive view of the protagonist through their mild choice of words in relation to the priest Amis. This is not a "bad guy", but rather "a fox, a Filou, a rascal". The planning of his deeds is called "strategic thinking", which does not have to be assessed as unchristian. Other scientists, on the other hand, use their words to make it clear how they see the title hero: Amis is a "driven man" and "a negative title hero". His cunning is not a positive trait, but an extremely "unscrupulous" one. Among other things, his work is also referred to as “a negative warning example of the sinful state of the world”. These different perspectives on the title hero make it clear that the examination of the character Amis divides scientific views, and the assumption is that it is also due to the different perspectives from which the individual scientists look at the title hero. The discussion about "good" and "bad" is a complete success of the author, because the tension between "good" and "bad" character traits of the priest Amis is intended and should provoke.
This provocation, and with it the comedy, is reinforced by the fact that the perpetrator is a person of the Church. Through several passages in the text it is emphasized that the priest, referred to in the novel as the first deceiver of mankind, behaves very faithfully with regard to the observance of church rules. An example of this is the episode with the fish in the well: the action takes place on a Friday. Americans do not want anything other than fish, as is customary on Fridays for a true Christian. The climax of the contrast occurs in the epilogue of the novel. Here it is made clear that Amis' deeds are not even interpreted as sins by God:
served the phaffe
Americans daz
daz in daz eternal life
after disem love was given.
(Ms. germ. Fol. 1062, 2508-2510)
Since the priest Amis earned
that he was given eternal life
after this life.
If he gains life beyond death through God, all of his conduct is not considered sinful by the church. On the contrary, he becomes useful to the Church through his crafty intelligence and wealth. So it is not a problem that he is happy to be accepted into the monastery.
In the discussion about the virtue and viciousness of the priest Amis, a critical consideration of the church norms is still missing. Because it may not make sense to the reader that someone here will attain eternal life after cheating on many people and taking advantage of their simplicity. Strict adherence to church rules, such as eating fish on Fridays, cannot make everyone forget every fraud that has been committed. Because here it must not be forgotten that the priest Amis permanently breaks one of the Ten Commandments: “You should not testify wrongly against your neighbor.” This contradiction is to be seen as another intended, ironic element of the swan novel.
In general it becomes clear that the content of the Schwankromans should not be viewed too critically. The knitter intended the provocation and comedy through the use of an ecclesiastical figure who behaves ambiguously in relation to Christian norms. In view of the heated discourse among scientists, it becomes clear that the knitter was successful with this intention, because the debate continues to this day.
Lore
There are thirteen adaptations by Pfaff Amis , which have come down to us in ten manuscripts , two fragments and one print. The text witnesses are listed below in chronological order according to the time they were written:
| Abbreviation | Handwriting / fragment / print | Place of storage | shape | Time of origin |
|---|---|---|---|---|
| R. | Ms. germ. Fol. 1062 | State Library of Prussian Cultural Heritage, Berlin | parchment | End of the 13th century |
| H | Cod. Pal. germ. 341 | Heidelberg University Library | parchment | 1320-1330 |
| K | Cod. Bodmer 72 | Bibliotheca Bodmeriana Cologny-Genève | parchment | 1320-1330 |
| E. | Fragment 5 | Erfurt Cathedral Archives | Parchment double sheet | 2nd quarter of the 14th century |
| B. | Ms. germ. Fol. 762 | State Library of Prussian Cultural Heritage, Berlin | paper | 1419 |
| C. | Cod. Karlsruhe 408 | Badische Landesbibliothek Karlsruhe | paper | 1430-35 |
| G | Cod. Chart. A 823 | Gotha Research Library | paper | 2nd half of the 15th century |
| S. | Hs.-Br. 5 | Sondershausen city and district library | parchment | 2nd half of the 15th century |
| Z | Ms, p. 318 | Central Library Zurich | paper | 1479-1536 |
| P | Rare 422 | Bavarian State Library, Munich | pressure | End of 15th century |
| A. | Cod. Ser. Nov. 2663 | Austrian National Library Vienna | parchment | 1504-16 |
| V | Valentin Holl's handwriting (Merkel Library 966) | Germanic National Museum Nuremberg | paper | 1524-26 |
| J | Ms. germ. Quart. 781/1 | State Library of Prussian Cultural Heritage, Berlin | paper | 1807 |
There are two versions of Pfaffen Amis . One version is only represented by the handwriting R, all other text witnesses are referred to as the so-called Vulgate version . It is not clear which of the two versions is due to the knitter .
Classification in the work of the author
The Stricker is known not only for this novel, but also for his tales , fables and tales . The priest Amis represents a series of individual tales, therefore one can also speak of a fluctuation cycle. The other works by the knitter also deal with simple, bourgeois people. This is in contrast to the courtly novels of that time, which tell of knights and kings. In his spiritual speeches, the Stricker takes sides for the official church and the state rulers .
The knitter was not only well versed in folk poetry, court poetry and church poetry are also among his works.
Position in literary history
The Pfaffe Amis is the first German Schwankroman. In the late Middle Ages it served as a template for other well-known fluctuating stories. The Pfaffe von Kalenberg , Neithart Fuchs and Ulenspiegel follow the pattern and partly also the content of the Pfaffen Amis .
Due to its novelty, this work represents a literary change from the classic to the post- classic . In the classic, which here refers to the creative period of the courtly epic of the high Middle Ages, heroic stories and sagas were primarily treated. The circle of recipients consisted exclusively of members of the court nobility, who were very supportive of storytelling at the time. But now literature was no longer pursued solely for the court nobility and the knitter is breaking the previous writing norms.
Presumably the knitter was a traveling artist who moved from place to place to recite his stories and his singing. His audience consisted for the most part from courtly society, but members of the church and the lower land nobility also belonged to the circle of recipients .
Because the Pfaffe Amis is considered a generic model of the swan novel, this story was able to achieve a great effect. In the late Middle Ages and in the early modern period, many more cycles of this type followed, which are considered the most successful works of this time. To be mentioned here are the Pfaffe von Kalenberg , Brother Rausch , Peter Lew and the well-known Ulenspiegel .
literature
Text output
- Kin'ichi Kamihara: The knitter's 'Pfaffe Amis'. (Göppingen work on German studies, No. 233) Kümmerle Verlag, Göppingen 1978, ISBN 3-87452-385-3 .
- Michael Schilling: The knitter: The Pfaffe Amis. Reclam, Stuttgart 1994, ISBN 978-3-15-000658-0 .
Secondary literature
- Thorsten Böhm: Evil in 'Der Pfaffe Amis' from 'Der Stricker' and 'Reinhart Fuchs' from 'Heinrich der Glîchezâre'. GRIN Verlag, Munich 1999, ISBN 978-3-638-86873-0 .
- Thomas Cramer: Conflicts of norms in the 'Pfaffen Amis' and in the 'Willehalm von Wenden'. Reflections on the development of the bourgeoisie in the late Middle Ages. In: Hugo Moser u. a. (Ed.): Journal for German Philology. Vol. 93, 1974, Erich Schmidt Verlag, Berlin, ISSN 0044-2496 , pp. 124-140.
- Otfrid-Reinald Ehrismann : The knitter: stories, fables, speeches. Reclam, Stuttgart 1992, ISBN 978-3-15-008797-8 .
- Christoph Fasbender: Hochvart in the 'Armen Heinrich', in the 'Pfaffen Amis' and in the 'Reinhart Fuchs'. Attempt about editorial tendencies in Cpg 341. In: Journal for German antiquity and German literature. Vol. 128, 1999, ISSN 0044-2518 , pp. 394-408.
- Hanns Fischer: On the generic form of 'Pfaffen Amis'. In: Journal for German Antiquity and German Literature. Vol. 88, 1957/58, Franz Steiner Verlag, Wiesbaden, pp. 291-299.
- Rupert Kalkofen: The priestly deception as worldly wisdom. A philological-hermeneutical interpretation of the ›Pfaffen Amis‹. Königshausen u. Neumann, Würzburg 1989, ISBN 3-88479-447-7 , pp. 137-158.
- Johannes Melters: "To make a happy comfort in difficult times ...". The Schwankroman in the Middle Ages and early modern times. 1st edition. Erich Schmidt Verlag, Berlin 2004, ISBN 3-503-07908-4 , pp. 36-118.
- Volker Meid: Metzler Literature Chronicle. Works by German-speaking authors. 3rd, expanded edition. Verlag JB Metzler, Stuttgart 2006, ISBN 3-476-02132-7 , p. 50.
- Ursula Peters: City, 'bourgeoisie' and literature in the 13th century. Problems of a socio-historical interpretation of the 'Pfaffen Amîs'. In: Journal of Literary Studies and Linguistics. Vol. 7, No. 26, 1977, pp. 109-126.
- Hedda Ragotzky: The action model of the list and the thematization of the meaning of guot. On the problem of a socio-historically oriented interpretation of Stricker's 'Daniel from the blooming valley' and the 'Pfaffen Amis'. In: Gert Kaiser (Hrsg.): Literature - Audience - historical context. Contributions to the older German literary history, Vol. 1. Verlag Peter Lang, Bern 1977, ISBN 3-261-02923-4 , pp. 183-203.
- Werner Röcke: Schwankroman. In: Reallexikon der Deutschen Literaturwissenschaft. Vol. 3: P-Z. Revision of the real dictionary of German literary history. De Gruyter, Berlin 2003, ISBN 3-11-015664-4 , pp. 410-412.
- Ruth Sassenhausen: The ritual as a deception. To manipulated rituals in the Amis priest. In: Journal of Literary Studies and Linguistics. Vol. 36, No. 144, 2006, ISSN 0049-8653 pp. 55-79.
- Jost Schneider: Social history of reading. On the historical development and social differentiation of literary communication in Germany. De Gruyter, Berlin 2004, ISBN 3-11-017816-8 , pp. 91-93.
- Wolfgang Spiewok: Parody and satire in the knitter's "Pfaff Amis". In: Parody and Satire in Medieval Literature. Ostsee-Druck Rostock, Greifswald 1989, ISBN 3-86006-008-2 , pp. 5-15.
- Elke Ukena-Best: knitter. In: Walther Killy (Ed.): Literaturlexikon. Bertelsmann Lexikon Verlag, Gütersloh / Munich 1991, ISBN 3-570-04681-8 , pp. 257-260.
- Rainer Wehse: Comedy. In: Wilhelm Brednich u. a. (Ed.): Encyclopedia of fairy tales. Concise dictionary for historical and comparative narrative research. Volume 8. De Gruyter, Berlin / New York 1996, ISBN 3-11-014339-9 , pp. 90-95.
- Hans-Joachim Ziegeler u. a .: The knitter. In: Burghart Wachinger (Ed.): Author's lexicon. Vol. 9: Slecht, Reinbold - Ulrich von Liechtenstein. De Gruyter, Berlin 1995, ISBN 3-11-014024-1 , pp. 418-449.
Web links
- Overview of the tradition in the manuscript census
- Publications on the priest Amis in the opac of the Regesta Imperii
- uni-siegen.de Table of contents of LiLi 144 with an English summary of Ruth Sassenhausen's contribution
Individual evidence
- ^ A b c d e f g h i Schneider: Social history of reading . 2004, pp. 91-93.
- ↑ a b c d e Meid: Metzler Literature Chronicle . 2006, p. 50.
-
↑ Schilling: The Pfaffe Amis . 1994, p. 184.
Kamihara: The knitter's 'Pfaffe Amis'. 1978, p. 1. -
↑ Skirts: Schwankroman . 2003, pp. 410-411.
Ziegeler: The knitter. 1995, p. 437. - ^ Cramer: Conflicts of norms in the 'Pfaffen Amis' and in the 'Willehalm von Wenden'. 1974, p. 126.
- ↑ Kamihara: The knitter 'Pfaffe Amis'. 1978, p. 56.
- ↑ Kamihara: The knitter 'Pfaffe Amis'. 1978, p. 59.
- ↑ Kamihara: The knitter 'Pfaffe Amis'. 1978, p. 61.
- ↑ a b c lime kiln: The priestly deception as worldly wisdom . 1989, pp. 137-141.
- ^ Lime kiln: The priestly deception as worldly wisdom . 1989, pp. 156-158
- ↑ a b Kamihara: The knitter 'Pfaffe Amis'. 1978, p. 45.
- ↑ Kamihara: The knitter 'Pfaffe Amis'. 1978, p. 51.
- ↑ Kamihara: The knitter 'Pfaffe Amis'. 1978, p. 54.
- ↑ Wehse: Comedy. 1996, p. 90.
- ↑ Kamihara: The knitter 'Pfaffe Amis'. 1978, pp. 37-38.
- ↑ Schilling: The Pfaffe Amis . 1994, p. 130.
- ↑ Kamihara: The knitter 'Pfaffe Amis'. 1978, p. 38.
- ↑ Fasbender: Hochvart in 'Armen Heinrich', in 'Pfaffen Amis' and in 'Reinhart Fuchs' . 1999, p. 400.
- ↑ a b c Ukena-Best: Stricker . 1991, p. 258.
- ↑ Kamihara: The knitter 'Pfaffe Amis'. 1978, p. 87.
- ^ Fischer: On the generic form of 'Pfaffen Amis'. 1957/58, p. 294.
- ↑ Schilling: The Pfaffe Amis . 1994, p. 180.
- ↑ Schilling: The Pfaffe Amis . 1994, pp. 180-182.
- ↑ Kamihara: The knitter 'Pfaffe Amis'. 1978, p. 1.
- ↑ Ehrismann: The Stricker: Stories, Fables, Speeches . 1992, p. 5.
- ↑ Ehrismann: The Stricker: Stories, Fables, Speeches . 1992, p. 6.
- ↑ Ehrismann: The Stricker: Stories, Fables, Speeches . 1992, pp. 6-7.
- ↑ Ragotzky: The action model of the list and the thematization of the meaning of guot. 1977, p. 183.