Hans von Bühel, Dyocletianus Leben: Difference between revisions
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|Has Description=The fifthteenth-century poem ''Dyocletianus Leben'' by Hans von Bühel represents one of two verse redactions of the [[German Version H]] narrative of the ''Sieben Weise Meister/Historia Septem Sapientum. Dyocletianus Leben'' survives in one manuscipt ([[Basel Universitätsbibliothek Cod. O III 14]]), composed c. 1450-1475. The poem, which runs for 9,494 lines in Kellers edition (1841), appears closely related to the German prose redactions of Version H found in the ''Gesta Romanorum,'' and to [[Heidelberg Universitätsbibliothek Cod. Pal. germ. 106|Heidelberg cpg 106]] in particular (Gerdes 1981). ''Dyocletianus Leben'' therefore follows the Version H narrative pattern, but Han von Bühel adds some of his own interpretive elements. For example, Gerdes notes that the author, aware of the misogyny of the text, solicited the goodwill of female readers by emphasizing that he is merely a humble adaptor working upon request of others, by acknowledging that not ''all'' women are wicked, and by requesting that they should not be offended by this single negative example (Gerdes 1981). | |||
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Revision as of 15:27, 12 February 2025
The fifthteenth-century poem Dyocletianus Leben by Hans von Bühel represents one of two verse redactions of the German Version H narrative of the Sieben Weise Meister/Historia Septem Sapientum. Dyocletianus Leben survives in one manuscipt (Basel Universitätsbibliothek Cod. O III 14), composed c. 1450-1475. The poem, which runs for 9,494 lines in Kellers edition (1841), appears closely related to the German prose redactions of Version H found in the Gesta Romanorum, and to Heidelberg cpg 106 in particular (Gerdes 1981). Dyocletianus Leben therefore follows the Version H narrative pattern, but Han von Bühel adds some of his own interpretive elements. For example, Gerdes notes that the author, aware of the misogyny of the text, solicited the goodwill of female readers by emphasizing that he is merely a humble adaptor working upon request of others, by acknowledging that not all women are wicked, and by requesting that they should not be offended by this single negative example (Gerdes 1981).
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