Ludwig Moser (translator)

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The Marienspiegel by Sanct Bonaventura , translated by Ludwig Moser

Ludwig Moser lat. Ludovicus Paludianus (* 1442 in Zurich ; † July 16, 1510 in Basel ) was a Swiss monk and translator. As a member of the Basel Charterhouse of St. Margarethental , he wrote a few of his own sacred works, but is especially important for his translations of ascetic and mystical writings. His works show far-reaching connections to humanism in the Upper Rhine region , to the Basel bourgeoisie and to the local printing industry.

Live and act

Early years and career

Ludwig Moser was born in the city of Zurich in the first half of 1442 as the only son of the councilor and crossbow maker Ulrich Moser and his wife Adelheid, born. Sutter born. The father died early and the young Ludwig was raised in the house of the Philipps family. In 1458 he took over the inheritance from his father. He completed an apprenticeship as a clerk in the city chancellery in Basel. A certificate proves that he was on 3./4. April 1460 was present at the opening ceremony of the University of Basel . From 1460 to 1475 Moser was the town clerk and associated market supervisor and chief guild master in Rheinfelden in Upper Austria . In addition, he was sent by the Rheinfelden City Council as an ambassador in various matters to Innsbruck, Thann, Zurich, Basel Laufenburg, Neuchâtel, Säckingen and Waldshut. In 1471 Moser acquired the Stofflerhof on the Old Castle and was given the honorary right to a chair (reserved space) in the nearby St. Martin's Church.

Life in the Basel Charterhouse

With his own funds, Ludwig Moser had his own cell built in the Basel Charterhouse in 1474 and equipped the order with household appliances. The following slogan was written over the door of his cell:

"Caritas est finis praecepti, de puro corde et conscientia bona et fide non ficta."

On February 2, 1475, he finally made his holy religious profession under the prior Heinrich Arnold von Alfred. After his theological studies and his ordination, Moser was soon appointed procurator of the convent because of his legal knowledge and good relationships outside the monastery. By a resolution of the General Chapter on May 6, 1482, he was appointed as prior to the young Ittingen Charterhouse . Due to a wave of plague, which did not stop at some of his friars, he returned to the Basel Charterhouse after a four-year term and held the position of vicar there for a while. Ludwig Moser died on July 16, 1510.

Works

From sant Erasmus the holy bishop and mertere

Ludwig Moser wrote various texts on saints and martyrs . In his work Von sant Erasmus the holy bishop and mertere he writes about the life of Saint Erasmus of Antioch . The manuscript with the signature Msc. A IX 27 is in the Basel University Library. The text can be divided into two parts:

  • From sant Erasmus the holy bishop and mertere
  • The daily use

The text begins with an invocation of St. Eramus, in which he is raised to one level with the angels. What is interesting here is the distinction between worship , which only God and Jesus are allowed to have, and veneration , which is also shown to saints and angels. Erasmus is venerated as a saint, but not worshiped. This is followed by the story of Erasmus' life, beginning with the torture and imprisonment suffered by Emperor Dyocletianus , from which he was only able to escape through the power of the angels. Erasmus traveled to Italy, where he performed miracles and converted many to Christianity. However, he was captured and tortured again, this time by Emperor Maximiamo , but again he was able to escape with the help of angels who led him to the city of Formiana. The following is a description of the devotion to God and good deeds of Saint Erasmus. His death is referred to as a "call from God" who puts a golden crown on him and welcomes him into his glory. The first part ends with another invocation to St. Erasmus and expressions of adoration.

The second part, The Daily Use, contains praises to Saint Erasmus, his life and God. It can in turn be divided into two parts, a description and glorification of Erasmus and his work more similar to the first part and, in the second half, a classic prayer . In particular, the occurrence of the Kirie eleison strengthens the impression of having a "classic prayer" in front of you.

All units and sub-units of the text are ended with an amen .

Preparation for the Holy Sacrament

The work was printed in 1489 by Johann Amerbach in Basel. He donated a copy to the Charterhouse in Basel. The book comprises 256 sheets with 55 woodcuts, some of which are colored, which refer to the contents of the book.

Structure of the book

The book begins with the table of contents (fol. 1v), which explains the three parts of the book and their function. This is followed by a preface (fol. 2r - 4v) in which the client, Prior Jakob Louber and the canon Wilhelm von Auch are named. It is emphasized that the recipient should receive the sacrament in the proper manner and should do so with a pure heart and with the right intention. The book is divided into three parts:

  • 1st part (fol. 4v - 10v): a useful instruction of three states of good people (penitent / better / perfect).
    • Büsser: they have passed time in vain joys and in the tempting abundance of the world. They will start their lives anew, henceforth avoid sin, so they too will be completely loved by God.
    • Better: they practice constant penance and repentance, renounce sin and diligently read the holy scriptures, and they receive the Lord's Supper.
    • Perfect ones: they are dead to themselves and to the world and strive for spiritual fruitfulness with a virtuous life.
  • 2nd part (fol. 10v - 31v): holy teachings compiled for devotional prayer, among others by Augustine , Ambrosius and Jerome , which are to be prayed before the holy sacrament . This second part is actually a confessional mirror. The research into conscience should be extended to the seven main sins, the physical and spiritual works of mercy, the individual sacraments, the seven gifts of the Holy Spirit, the four cardinal virtues and the three divine virtues.
  • 3rd part (fol. 31v - 256r): Praise and thanks with devout contemplations and with figures (= woodcuts) on the hard life of Jesus Christ.

The subject matter of the third part is divided into the seven days of a total of four weeks, so that the entire reading material can be mastered in this period. From fol. 34v begins a handwritten entry that identifies the reading points for the individual days using the letters A – G and consecutive numbering up to 155.

The guldin mirror of the sinner (around 1497)

In 1497, the translation of the speculum aureum animae peccatricis made by Ludwig Moser was published by Amerbach. Such a Latin copy was donated to the Charterhouse in 1493 by Niklaus Rüesch, which was probably the basis for the translation of the guldin mirror of the sinner.

The guldin mirror of the sinner belongs to the text type of the sin mirror. Texts that show the reader his bad, sinful and God-turning behavior and encourage him to repentance, i.e. H. want to induce or guide to a Christian, godly life.

The mirror as a metaphor was used particularly frequently and with pleasure in the late Middle Ages to point out current grievances and to bring them to the attention of the reader. From the mirror he was confronted with the image of the better condition, the legal, theological or moral norm. The mirror was not only used as a reflector of the present, but also and above all for the knowledge of what should be but was not.

In the mirror of sin, the mirror metaphor was used to show people both their current bad state and the ideal or at least better of complete or extensive freedom from sin. The negative, ugly, and deterrent side is often described in great detail, while the positive, beautiful, exemplary side is often only briefly addressed, if it is mentioned at all.

The table of sins is divided into the following four chapters: Sin, Confession, Instructions and Rosengertly. The focus of the first three chapters is on this world, while the Rosengertly refers to the paradisiacal state in the hereafter. The first chapter deals above all with the wickedness and sinfulness of man, his transience and the omnipresence of death. As a solution to the problem of sin, confession is offered in the second chapter. This is followed in the third chapter with instructions on godly repentance up to the final preparations for paradise in the fourth chapter.

Speculum Marie

The Marienspiegel (Latin speculum marie) was published in 1506/07. The work is divided into two volumes and contains 17 tracts. The first volume, entitled Vnser liebe Frouwen Spiegel, contains a treatise on the “correct” devotion to Mary , which Moser attributes to the Franciscan scholar Bonaventure . There are also other tracts, including a. of St. Bernhard . Volume two is titled Well of Life . It contains translations of various treatises by Bonaventura, Augustine , St. Bernhard and Thomas Aquinas . At the end of the second volume, So man to the holy Sacrament wil gan the prayer genn Carthusia, in addition to the introduction to the mirror of Mary, the only text written by Moser. The author attributions that Ludwig Moser makes are controversial in reception.

Compilation of the entire tradition

Published by Basel, UB:

  • cod. A IX 27
  • cod. E VI 2
  • cod. A VIII 19
  • cod. AX 117
  • cod. C VI 34
  • St. Gallen, Stiftsbibl., Cod. 546.
Prints

literature

  • Romy Günthart: German-language literature in early Basel book printing (approx. 1470–1510). Waxmann, Münster 2007.
  • Walter-Hugo Haeller: Studies on Ludwig Moser, Carthusian monk in Basel. Paulusdruckerei, Freiburg i. Ü. 1967.
  • Volker Honemann: German literature in the lay library of the Basel Charterhouse 1480–1520. Berlin, self-published 1982.
  • Herbert Kraume: Art. Moser, Ludwig O Cart. In: Author's Lexicon. 6: 705-10 (1987).
  • Gunhild Roth: Mirror of sin in the 15th century. Investigations on the pseudo-Augustinian “Speculum peccatoris” in German tradition. Lang, Bern 1991.
  • Kurt Ruh: Bonaventure German. A contribution to the German Franciscan mysticism and scholasticism. Francke, Bern 1956.

Web links

swell

Individual evidence

  1. ↑ Walther-Hugo Haeller: Studies on Ludwig Moser. Carthusian monk in Basel. Freiburg 1967, pp. 11-24.
  2. ↑ Walter Hugo Häller: studies to Ludwig Moser, Carthusian monk in Basel . Paulusdruckerei, Freiburg i. Ü. 1967.
  3. ↑ Roth, Gunhild: sin mirror in the 15th century. Investigations on the pseudo-Augustinian “Speculum peccatoris” in German tradition. Bern, 1991.
  4. ↑ Basel University Library (DSV01)
personal data
SURNAME Moser, Ludwig
ALTERNATIVE NAMES Paludianus, Ludovicus
BRIEF DESCRIPTION Swiss monk and translator
DATE OF BIRTH 1442
PLACE OF BIRTH Zurich
DATE OF DEATH July 16, 1510
Place of death Basel