Lot 44 der Handschriften-Versteigerung am 6. Dezember in London, eine Handschrift des 15. Jahrhunderts aus den Niederlanden, enthält einen in der Liste des Handschriftencensus nicht aufgeführten Textzeugen der niederdeutschen Übersetzung des Reiseberichts von Ludolf von Sudheim.
Bei 60.000-80.000 GBP Schätzpreis sollte doch eigentlich eine Wasserzeichenanalyse drin sein, oder? Einfach nur 15. Jahrhundert zu schreiben ist peinlich. Ob die Überlieferung den Namen von Thomas Kempis enthält, geht aus der schlechten Beschreibung nicht hervor. Folgt man den Angaben von Sotheby’s über dieses Werk, wäre die korrekte Datierung: 15. Jh. (nicht vor 1417).
The Visio Tondali (fols.21v-34v) by Marcus of Regensburg is a report of the dark and disturbing vision of an Irish
knight named Tnugdalus (with variants Tundalus or Tondolus as here) who fell asleep for three days and was led by
an angel through the delights of Heaven and the fierce torments of Hell. It was written by a twelfth-century monk from
Cork in the Irish Schottenkloster of Regensburg. He states that he heard the vision from the knight himself, and
translated it from Irish at the request of the abbess of Regensburg. The volume here continues with another twelfthcentury Irish legend, that of the Tractatus de Purgatorio Sancti Patricii (fols.35r-47v) by ‘H’ (traditionally identified as
Henricus) de Saltrey, which tells of the descent of the knight, Owein, into Purgatory through a pit in Lough Derg, in Co.
Fols.145r-84v contain Ludolf von Sudheim’s Reise ins Heilige Land in Middle Low German, an itinerary to the Holy
Land and Jerusalem, written by a rector of a church in the diocese of Paderborn, who visited the Holy Land in 1336-
41, returning to write this account of his journey in 1350. His survey encompasses Constantinople (fol.146r),
Alexandria (fol.157v), Tripoli (fol.158r), Beruit (fol.158v: Beruth), Mount Carmel (fol.165v), Sinai (fol.168v-72v, with a
short note in Latin on the pyramids), Hebron (fol.172v), Bethlehem (fol.173r), Jerusalem (fol.174v), Calvary (fol.171r)
and the Holy Sepulchre (fol.177v). Ivar von Staplemohr traced eight manuscripts of the text in Middle Low German (
Ludolfs von Sudheim Reise ins Heilige Land, 1937: pp.21-53; not including the present copy). None of these are
definitively older than the fifteenth century, and following the sale of the Donaueschingen manuscript to the state of
Baden Württemberg in 1993, no other remains in private hands.
There are also a number of religious texts in the volume, opening with the first book of the Imitatio Christi (fols.4r-21r)
by the German mystic Thomas à Kempis (c.1380-1471). He studied at and near Deventer in Holland in the community
founded by Geert De Groote (1340-84) as a member of the community of the Brothers of Common Life, who took no
vows and were forbidden to receive charity, and whose collective lives were focussed on contemplative meditation,
preaching and physical labour (notably that of the scriptorium). Thomas was later admitted to the Canons Regular of
Windesheim near Zwolle, where he proved himself a gifted and prolific scribe and author. This text was firstdisseminated anonymously in 1418, and then with his name attached from at least 1441, and has become one of the
fundamental manuals of devotion in the history of Christianity. This is followed by the popular medieval Latin poem the
Visio Philiberti, a dispute between the body and the soul in which the soul reproaches the body because it has caused
its damnation (fols.194r-97r); two versions of Johannes Gobius’ De spiritu Guidonis (fols.47v-658r and 216r-25r), a
narrative about an apparition of the ghost of Guido de Corvo of Avignon on 26 December 1323; the legend of the
mythical tenth-century bishop Udo of Magdeburg (fol.58r-62r), famous for his immoral and wild-living, who heard a
celestial voice bellow out the pun on his name, “Cessa de ludo quia lusisti satis Udo” (Udo, stop fooling about, for you
have fooled about enough’); some mediations on the life of Christ in Dutch (fols.63r-114v); an account of the seven
signs associated with the passion and death of Christ (fols.115v-17v); Pseudo-Bede, Meditationes de passione Christi
(fols.118r-28r); Bonaventura, Lignum Vitae (fols.128v-44v); Pseudo-Anselm’s dialogue with the Virgin (fol.185r-93v),
with a Dutch translation on fols.197r-215v; and the opening of a short work on penitence, opening “Si quis positus in
ultima …” (fol.225r).
Vollständiger als im Handschriftencensus ist die hd./nd. handschriftliche Überlieferung erfasst: