Mondsee fragments
The Mondseer Fragments (or Monseer Fragments , formerly also Viennese fragments ) are a collection of Christian writings that come from the west of the Franconian Empire and were translated into Old High German ( Old Bavarian ) in the Mondsee Monastery in the early 9th century . The Gospel of Matthew it contains is the oldest surviving translation of a part of the Bible into an Old High German idiom. It also contains the translation of a script by Isidore of Seville , which is particularly important for ancient German studies, as there are two similar scripts from other language regions. Despite their historical and linguistic significance, the Mondsee fragments have not yet been fully researched and remain, at least for the time being, one of the unsolved mysteries of German studies.
The term "Monseer Fragments" goes back to the old spelling of the place name. “In writing, the name appears for the first time in the year the monastery was founded in 748, as Maninseo and in Latin as Lunaelacus (luna the moon, lacus the sea). Over the centuries the name changed in form and spelling to: Maense, Meinse, Maninse, Moninsee, Moensee, Mannsee, Monnsee, Mansee and finally Mondsee ”; so the name was introduced into German studies in 1854 by Jacob and Wilhelm Grimm. Sometimes this spelling is still used in German secondary literature today.
content
The Mondsee fragments consist of at least five texts by different Latin authors, each written in Latin on the verso of the manuscript and translated into Old High German (Old Bavarian) on the opposite recto . The fragments include:
- a translation of the Gospel of Matthew from the Latin Vulgate into Old High German ( Old Bavarian )
- a translation of the sermon De vocatione omnium gentium by Prosper Tiro of Aquitaine
- an unknown fragment of the sermon on the reverse of the Latin original of the corresponding sheet
- Sermon No. 76 (LXXVI) of St. Augustine of Hippo with translation
- an Old High German (Old Bavarian) translation of the text De fide catholica contra Iudaeos by Isidore of Seville
Isidore group
The Mondsee fragments are summarized in the research literature as part of the Isidor group or Isidor clan, as there are a total of three surviving translations of the text “De fide catholica contra Judaeos” by Isidor of Seville into an Old High German idiom. These are:
- The Paris manuscripts , written in Austrasia around 800 , in the western South Rhine-Franconian-Lorraine language, are now in the Bibliothèque Nationale in Paris, signature Ms. lat. 2326
- The Mondsee fragments , created around 810 in the Mondsee Monastery , in Old High German (Old Bavarian) language, of which 220 fragments are today in the Austrian National Library in Vienna, signature Hs. 3093 *, but 2 sheets of the codex are in the Lower Saxony State Library in Hanover, Signature Ms. I, 20b
- The Codex Junius 25 with the Glossary Jc arose, also the beginning of the 9th century in the Alemannic region, possibly in Murbach Abbey , is now in the Bodleian Library in Oxford, Signature Ms. Junius 25
The scientific processing of these three manuscripts, some of which overlap in terms of content, is also known as Isidor research , whereby the almost simultaneous early medieval translation of the same Latin text into various West Germanic or Old High German idioms is a particularly interesting research object for historical linguistics.
The fact that science concentrated fully on the comparison of these three Isidore texts also led to the fact that the other texts in the Mondsee fragments, such as the Old High German (Bavarian) Gospel of Matthew, and their significance for regional religious history to date was practically not researched at all. The question remains, for example, why these texts were translated and to what extent they circulated in the Bavarian duchy, which could be explored through possible quotations in purely Latin manuscripts.
Emergence
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The manuscript was created in the Benedictine monastery Mondsee , founded on the initiative of the Bavarian Duke Odilo , whose first monks, according to monastery tradition, came from the monastery of Monte Cassino in Italy in 748 . More likely, and also often suspected by research, it could also have been settled from the Salzburg Abbey of St. Peter .
Mainly due to the analysis of the Latin part and the special selection of the translated texts, the manuscript was written, according to current research opinion, at a time when Hildebold was nominally abbot of the Mondsee Monastery (803–818). Hildebold, who had been bishop of Cologne since 787 and archicapellanus palacii since 791 , stayed at Charlemagne's court camp and was represented on site by the deacon Lantprecht, who later became his successor as abbot. According to a theory voiced by Klaus Matzel, a leading Isidore researcher in the 1960s and 1970s, the submission of these texts could also have got there through the close ties between the monastery and Salzburg. There was at this time Arn Bishop (785-821), who was also Abbot of Saint-Amand . Klaus Matzel thinks that the font used has similarities to texts from this distant region. Doubts were also expressed as to whether the Mondsee fragments were consistently written by only one scribe, but the most recent research literature has again started to recognize two scribes who must have worked around the year 810.
The writers of these texts were not mechanical copyists either , but translated the texts independently into the Bavarian vernacular of the time, even creating words and inventing Bavarian technical terms for Latin and Greek terms.
Two scribes were involved in the writing of the Codex, one of them wrote the Isidore treatise, the other the rest of the composite manuscript. Since Klaus Matzel's fundamental research was based on a single transcriber and paraphrase (the changing hand of the Bavarian monk), it would first have to be clarified whether both writers could assign individual traits to the adaptation to the Bavarian dialect. On the other hand, Klaus Matzel was able to demonstrate different consistent treatment of the material of the South Rhine-Franconian-Lorraine model within the Gospel of Matthew, so that the informative value of the discernible differences would possibly remain low.
Another question raised by the distribution of the texts between two scribes is whether one can conclude that there are two separate models: after all, there is only a parallel translation for the Old High German Isidore in the Paris Codex lat. 2326. It is possible, however, that the Parisian Isidore also belonged to a more extensive collective manuscript.
The language
The writer of the consistently bilingual Mondsee fragments translated the Latin texts into Old High German (Old Bavarian) from the early 9th century. For a long time, previous research assumed that an older translation into another Old High German or Lorraine-West Franconian idiom was used as a template and that the text therefore cannot be completely Bavarian, as the source of this translation is still shimmering in the choice of words and grammar . Stefan Sonderegger refers to the Isidore researcher Klaus Matzel and says:
“ The distance from the bair. from Franconia. can be read off easily from the Mondsee fragments (around 810), in which the text of the south rhfrk. (lothr.?) ahd. Isidore “more or less consequently through bair. Language forms and spellings replaced "(Matzel, VL2, I, 297) "
The Mondsee scribe (s) is said to have used the Paris manuscript as a template, or other texts that were written in the Alemannic region on the island of Reichenau in Lake Constance or in the Murbach monastery. This assumption is based on the analysis of the Isidortext in the Codex Junius of Oxford. Klaus Matzel even wanted to recognize a conscious language policy of Charlemagne in the three manuscripts of the Isidor group, who is said to have given the order for an extensive Germanization of the most important religious writings. However, this has been heavily doubted in recent research and for example Francesco Delbono wrote in 1971 in his review of Matzel's habilitation thesis:
" The last chapter," The Origin of the Translations ", seems to me to be downright unsuccessful. It lined up hypothesis after hypothesis in order to gain new aspects from the old fairy tale of Karl's 'state order for Germanization' ."
The included texts in detail
Mondseer Matthew Gospel
Elke Krotz says:
“The fact that a gospel may also be presented in the language of those to whom it is to be preached does not need to be justified here, especially since the classic bilingualism of Old High German, the Tatian, is a project that is comparable in terms of the handwritten design. The sacred language of the text has to be left, so to speak, in order to be able to fulfill the missionary mandate with which it ends. It cannot be ruled out that the mission mandate 'to go to all the peoples of the earth' only concludes this Gospel, which was responsible for its selection. The existence of the divine gospel also forms the basis for the other texts, and so it opens the corpus of the manuscript. The Latin version, however, does not become superfluous, but remains alongside and even builds a bridge to the purely Latin tradition through the references to the Eusebian 'Canones evangeliorum'. What distinguishes the Old High German text from free poems such as Otfrid's Gospel Book and the Heliand is the strict connection to the Latin wording and the lack of explanatory additions; here non-poetic sample texts are composed, no attempt is made to lighten up difficult passages or to introduce examples of the consecration of the higher scriptural interpretation. "
There is an essay and a chapter in Matzel's large study about the relationship between the Latin text of the Mondsee Gospel of Matthew and the standard text of the Vulgate:
Klaus Matzel, The Latin text of the Matthew Gospel of the Monseer Fragments, in: Contributions to the History of German Language and Literature (PBB) 87, Tübingen 1965, pp. 289–363, again in: ders., Gesammelte Schriften, ed. v. Rosemarie Lühr u. a., Heidelberg 1990, pp. 252-326.
Klaus Matzel, Investigations into the authorship, language and origin of the Old High German translations of the Isidor clan, Bonn 1970 (Rheinisches Archiv 75), especially pp. 82–99.
According to Matzel, three Latin Gospels show the most common features with the Mondsee text of Matthew: Augsburg, University Library, Ms. Oettingen-Wallerstein I 2 4 ° 2, "Maihinger Gospels"; 1st half of the 8th century, written in Echternach.
Ghent, Grand Séminaire (Archives of the Cathedral of St. Bavo), Ms. 13, “Livinus Gospels”, c. 800, Saint-Amand. Trier, Cathedral Library 134 (= Cathedral Treasure 61), Gospels; written around 730 in Echternach.
“The text, according to which the Gospel of St. Matthew was translated into Old High German, shows a strong affinity for the text, both in St. Amand and in Echternach, written from the 1st half to the end of the 8th century “(Matzel, investigations, p. 97).
Mondsee Isidor
The best known and most researched text of the Mondsee fragments is the text by Isidore of Seville De fide catholica contra Iudaeos (On the Catholic Faith Against the Jews). This text, which originated in Visigothic Spain in the early 7th century, is a polemical work against Jews and heretics, which, referring to earlier writings of St. Augustine of Hippo, had a decisive influence on the medieval image of Jews. In addition, the meaning of the Trinity ( doctrine of the Trinity ) is worked out in detail. The Mondsee text is limited to the first part of this Isidortext and leaves out parts that can be found in the Paris manuscript. The chapters on the name of Christ, the virgin birth and also the part that deals with the non-recognition of Jesus by the Jews and the persecution by them are missing. The chapters on the Trinity (Quomodo Christ a Deo Patre genitus est, Quia Christ Deus et Dominus est, De Trinitatis significantia) are part of the Mondsee manuscript and could largely be reconstructed from the fragments.
Sermo 76 of Augustine
The Mondsee fragments also contain a text by St. Augustine of Hippo , again in both Latin and Bavarian. In the “Directory of Old German Literary Manuscripts of the Austrian National Library” by Hermann Menhardt from 1961, this was incorrectly stated as “Sermon 36”, which was partially quoted in the secondary literature. In fact, it is about the sermon 76 of Augustine, also called Sermo LXXVI (Christian Middle Latin , from Latin sermo "exchange speech, conversation; lecture", compare closely. "Sermon" ). According to its content, this sermo is also called “De euangelica lectione ubi Domino iubente Petrus super mare ambulauit” (About the lesson of the Gospel where the Lord Peter commanded to cross the sea), in which Augustine describes the special meaning of the Apostle Peter emphasizes and calls for obedience to Christ with the help of the biblical parable. In the Mondsee version, however, only the Germanic translation has a title, namely:
- Hear says fona Gotspelle hueo Christ oba seuues uuazarum genc enti fona apostole Petre .
This Augustinian text is rarely used in Christian catechesis today , and the precise religious-historical meaning of this text in the early Middle Ages has not yet been researched. To this day, there is still no complete manuscript survey of the Latin versions circulating at the time and the differences between them. In the Mondsee text, for example, the word firmi is swapped with infirmi several times, which amounts to a complete change in the meaning of the respective statement.
De vocatione omnium gentium
The sermon “De vocatione gentium”, as it is in the Mondsee fragments, is not identical to the work of the same name Prospers of Aquitaine. Rather, it is an anonymous work that has only been handed down here and may even have been written only for the entire program of translations of the Mondsee texts.
First of all, the sermon forms the natural connection to Jesus' mission to his disciples at the end of the Gospel of Matthew.
The sermon virtually replaces the Acts of the Apostles by exaggerating and at the same time compressing its account by expanding it (preaching the Gospel) to the whole world and the typological reference back to the Tower of Babel. It thus forms the bridge from the events reported in the Gospel of Matthew to the presence of the reader.
This sermon contains, so to speak, the program of the entire collective manuscript, and at the same time it is a text that only makes sense at all through bilingualism, because ultimately only when translated into the language of the common people, the formulated thoughts are not led to absurdity by the preacher himself remains in Latin. It is probably no coincidence that for this sermon (unlike in the Augustine Sermo or Isidore treatise), even after an intensive search, no parallel tradition in the purely Latin area can be found; It is quite conceivable that it was written ad hoc for this corpus - and it must be admitted that it lacks a certain stylistic elegance.
The Mondsee text is supplemented by a homily dedicated to the discourse why there are different languages among people. George Allison Hench suspected in 1890 that it could be a fragment of the homily "De divisione linguarum" . This could also be a justification for the writer, why he created this bilingual work with the hope of achieving a wider distribution of his translation.
The unknown fragment of the sermon
From the remaining fragments of the Mondsee manuscript, in addition to the four already mentioned, only a 13-line text could be reconstructed, which is also called "The Unknown Sermon Fragment" in the literature. This text - it is uncertain whether it is a sermon or a prayer at all - was interpreted by the first editors of the Mondsee fragments as a possible end to the homily De vocatione gentium . However, Hench recognized on the basis of identifiable keywords such as chind (child), magad (maid, virgin), in ira uuamba (in her belly), deornun sun (the son), that this was the homily “De nativitate domini” (over the birth of the Lord). However, some passages cannot be read even with modern technical methods and the text therefore cannot be reconstructed. However, the philologist Wilhelm Scherer dared to add an “unconservative” addition to the text and came to the following conclusion:
| Supplemented original version | New High German translation |
|---|---|
|
1 umbi *** chind. odo haltames. Demo bilide |
… |
Filiation
According to the research literature, the Mondsee Codex was cut up and maculated in the 15th century . However, this dating of the dissolution is not unanimously accepted, as entries were made in different places in the 16th century, which are distributed over different fold strips after cutting.
The dissolution of the Codex of the Mondsee Fragments is probably also related to the writing material parchment:
“ Parchment, made from animal skin in a complex process, is a valuable material. This is why it is common throughout the Middle Ages and well into modern times to dissolve old parchment manuscripts that are no longer required and to reuse the individual sheets, for example as a stable and flexible material for bookbinders. Countless fragments of medieval manuscripts have been preserved as "recycled" covers, covers or reinforced folds. The bindings therefore offer a large field for discoveries: we know some of the medieval texts solely through such fragmentary finds. "
In 1717, the librarian Bernhard Pez († 1735) of the Melker Abbey Library went on a library trip and discovered two sheets of the Mondsee fragments in a Bible code in the Mondsee Monastery. Since he found these Germanic texts interesting and could not interpret them alone, he sent a sheet to Johann Georg von Eckhart in Hanover in 1718 , the successor of Gottfried Wilhelm Leibniz there . This was also recorded there in a library catalog. In 1720, Eccard (then Latin spelling) received a second sheet from Bernhard Pez, which was part of the translation of Matthew. In 1723, however, Eccard fled Hanover from his debtors, went to Cologne, and converted to Catholicism there. In doing so, the trace of these two leaves is lost. Since Eccard died in 1730, these two sheets were lying undetected in the library in Hanover and were only found again at the end of the 19th century by Ernst Friedländer in Hanover in a codex with Frisian texts and identified as part of the Mondsee fragments. Today they are in the Gottfried Wilhelm Leibniz Library (call number Ms I, 20b).
The much larger part of the fragments initially remained in Mondsee until the monastery was abolished in 1791 under Emperor Leopold II . The entire archive was then packed in 35 boxes and 22 barrels and brought to Linz in 1792. By imperial decision, the holdings from Mondsee Monastery were divided between Vienna and Linz in 1796. The printed matter then remained in the Linz Bibliotheca publica (today the Upper Austrian State Library ) and the manuscripts ended up in the Imperial Court Library (today the Austrian National Library ) in Vienna . Among them were the Mondsee fragments.
In the winter of 1833/34, Stephan Endlicher, the librarian from the court library, was commissioned to catalog the manuscripts and discovered large parts of the Mondsee Codex. Hoffmann von Fallersleben arrived in Vienna at the end of May 1834 . Both of them checked the manuscripts together and discovered other related fragments. In the same year they brought out a printed edition of the Mondsee fragments under the title Fragmenta theodisca versionis antiquissimae evangelii S. Mathaei et aliquot homilliarum. E membranis Monseensibus Bibliothecae Palatinae Vindobonensis ediderunt Stephanus Endlicher et Hoffman Fallerslebensis , Vienna 1834.
A second, revised edition by Hans Ferdinand Maßmann appeared in 1841 also under the title Fragmenta theodisca . Since both books were no longer in print when it was found out that these fragments are among the oldest and most important witnesses of the Old High German language, a new version was expected. The expectation was increased when Ernst Friedländer discovered the two missing sheets of the Mondsee fragments in Hanover in 1873. Now the American German scholar George Allison Hench from the University of Michigan began to compare the text of the Mondsee fragments with the Latin equivalent on the back of each sheet. For the first time, Hench was able to reconstruct the text of the individual fold strips of the Mondsee Gospel of Matthew and Isidore with painstaking detailed work. The text could often not be deciphered through the manuscripts themselves, but through the inside of the book covers, on which they left an impression. In 1890 he published a facsimile edition of the Paris Codex, which also contains the Isidortext from Mondsee.
George Allison Hench commented on the previous editions as follows:
- Endlicher / Hoffmann 1834: “… is an excellent one; the text is almost free from misreadings and typographical errors. The editors where however too conservative, not regarding characteristic remnants of letters, and publishing only those fragments, which when put together formed a considerable part of a page . "
- Maßmann 1841: " Massmann's edition is not as free from errors as the former one, but is much larger, as Massmann published all the fragments which he could identify, supplying throughout the missing German text ."
The edition by Hench, which he himself calls "diplomatic-critical", is still the most comprehensive and serves as the basis for all current research literature. All of the relevant secondary literature of the 20th century is based on the 1890 edition, including the work of today's most famous Isidore researchers, Klaus Matzel and Bernhard Bischoff . Elke Krotz was the first to review the original fragments for her book On the Traces of Old High German Isidor , published in 2002 , because Isidor research had stalled in academic discourse. In order to give science a new approach, it is currently planning a completely new edition with a facsimile edition, which will also contain parts that have not yet been published. Because there are still a number of fragments that up to now could not be linked to form a coherent text. In addition, the research concentrated on the Old High German part of the texts, whereby the Latin part could also provide information about the origin, spelling and time of origin. To date, however, there is no comprehensive edition of the Latin text, as it is written in the Mondseer Fragments.
The restored Old High German (Old Bavarian) part of the Mondsee Codex today consists of 220 fragments, which could be put together to 47 sheets and are in Vienna, plus the two sheets in Hanover and 2 sheets, which Joseph Haupt also found in Vienna in 1868 were then lost again. Of these last two sheets, however, the text is preserved through Haupt's article Two Old High German Fragments from 1869. According to Franz Unterkircher, there are still early prints that, after the dissolution of the Mondsee library in 1792, suffered a different fate than the manuscripts and have not yet been included in the research. Today these are distributed among libraries in Linz and Munich. Other fragments are suspected to be in the Melk Benedictine Abbey , where the first discoverer of the fragments, Bernhard Pez , worked.
literature
- Elke Krotz: In the footsteps of the Old High German Isidore - studies on the Parisian manuscript, the Monseer fragments and the Codex Junius 25. With a new edition of the glossary Jc ; 734 pp., University Press C. Winter, Heidelberg, 2002, ISBN 3-8253-1363-8 .
- Stefan Sonderegger : Old High German Language and Literature - an introduction to the oldest German, presentation and grammar ; 390 pp., Berlin, New York: Walter de Gruyter, 2003, ISBN 3-11-017288-7 , online at Google Books, Chapter 3.4.4. The Old High German translations of the Isidor clan , page 129ff.
- Werner Besch , Anne Betten, Oskar Reichmann, Stefan Sonderegger: History of language: a handbook on the history of the German language and its research ; Walter de Gruyter, 2003, ISBN 3-11-015883-3 , Article Altbairisch , page 2906ff.
- Klaus Matzel: Investigations into the authorship, language and origin of the Old High German translations of the Isidor clan ; (Habilitation thesis), Bonn: Röhrscheid, 1970, 564 pages, ISBN 3-7928-0282-1 (Rheinisches Archiv 75).
- Francesco Delbono: L'Isidoro e la questione delle origini della letteratura tedesca , article in: Nuovi annali della facoltà di magistero dell'università di Messina 4, 1986, pp. 159-182.
- Ostberg, Kurt: The old high German “Isidor” in its relationship to the extant manuscripts (eighth to twelfth century) of Isidorus “De fide catholica” ; Göppingen: Kümmerle, 1979, 383 pages, ISBN 3-87452-348-9 (Göppingen work on German studies 203).
- Walter Kunze, Mondsee 5000 years of history and culture, 2nd edition, 191 pages, Linz: Self-published by the market town of Mondsee 1991.
- Joseph Haupt, Two Old High German Fragments , Germania 14, 1869, [1] , page 66ff.
Web links
- The Mondsee Gospel of Matthew : full text on the website of the University of Frankfurt, after the text edition: The Monsee fragments. Newly collated text with introduction, notes, grammatical treatise and exhaustive glossary, and a photolithographic facsimile . Ed. by George Allison Hench. Strasbourg 1890.
- The Old High German Isidor : full text on the website of the University of Frankfurt, after the normalized and therefore not original text edition: Complete Latin and Old High German text based on the Parisian manuscript and the Monseer fragments , re-edited by Hans Eggers. Tübingen: 1964 (ATB 63).
Individual evidence
- ^ The German dictionary by Jacob and Wilhelm Grimm retro digitization of the University of Trier
- ↑ Stefan Sonderegger, Old High German Language and Literature, 2003, Chapter 3.4.4. The Old High German translations of the Isidor clan
- ↑ Elke Krotz, In the footsteps of the Old High German Isidor, 2002, page 107
- ↑ West Germanic because the language of the Parisian manuscripts cannot be clearly assigned to East Franconian and thus Old High German and also has strong West Franconian-Lorraine traits, see Sonderegger.
- ↑ according to Elke Krotz, 2002, footnote 308, after: The Benedictine monasteries and nunneries in Austria and South Tyrol . Edited by the Bavarian Benedictine Academy in Munich in conjunction with the Abbot Herwegen Institute Maria Laach. Edit v. Ulrich Faust and Waltraud Krassnig, St. Ottilien: 2001 (Germania Benedictina 3), pp. 874–923.
- ↑ Elke Krotz, 2002, In the footsteps of the Old High German Isidor, pages 110–113
- ↑ Elke Krotz, 2002, In the footsteps of the Old High German Isidor, page 156
- ↑ B. Bischoff, The southeast German writing schools and libraries in the Carolingian era, on the Monseer fragments, pp. 21-22, Wiesbaden 1980
- ↑ Klaus Matzel, Investigations into the authorship, language and origin of the Old High German translations of the Isidor group p. 247, Bonn 1970
- ↑ Elke Krotz, 2001, special print from: Folk-language-Latin mixed texts and text ensembles in the German, Old Saxon and Old English tradition, page 176
- ↑ Klaus Matzel, Investigations into the authorship, language and origin of the Old High German translations of the Isidorgruppe pp. 248, 251, 539-540, Bonn 1970
- ↑ B. Bischoff, Frühmedalterliche Studien 5, 1971, pp. 101-134
- ↑ Elke Krotz, 2001, special print from: Folk-language-Latin mixed texts and text ensembles in the German, Old Saxon and Old English tradition, page 178
- ↑ Wolfram Drews, Jews and Judaism with Isidore of Seville; Berlin: Duncker & Humblot, 2001, 621 pages, ISBN 3-428-10571-0 , review here .
- ↑ Elke Krotz, 2002, In the footsteps of the Old High German Isidor, page 131
- ↑ Elke Krotz, 2002, In the footsteps of the Old High German Isidor, page 138
- ↑ The Latin Library AUGUSTINI SERMO LXXVI
- ↑ Elke Krotz, 2002, In the footsteps of the Old High German Isidor, page 139
- ↑ Elke Krotz, 2002, In the footsteps of the Old High German Isidor, page 142
- ↑ Elke Krotz, 2001, special print from: Folk-language-Latin mixed texts and text ensembles in the German, Old Saxon and Old English tradition, pages 178, 179
- ↑ Elke Krotz, 2002, In the footsteps of the Old High German Isidor, pp. 143–144.
- ↑ Elke Krotz, 2002, In the footsteps of the Old High German Isidor, page 114
- ^ University of Leipzig, booklet to the exhibition "Languages of the Bible" 2003–2004, page 23
- ^ Hench, George Allison: The Monsee Fragments. Newly Collected Text with Introduction, Notes, Grammatical Treaties and Exhaustive Glossary and a Photo-litographic Fac-simile , Strasbourg, 1890
- ↑ Elke Krotz, 2002, In the footsteps of the Old High German Isidor, page 116
- ↑ Elke Krotz, 2002, In the footsteps of the Old High German Isidor, page 118
- ↑ Elke Krotz, 2002, In the footsteps of the Old High German Isidor, page 120