B The Bavarian Commentary and Ovid ÖCKERMAN The Bavarian Commentary and Ovid ROBIN WAHLSTEN BÖCKERMAN ROBIN WAHLSTEN BÖCKERMAN The Bavarian Commentary and Ovid is the fi rst complete cri� cal edi� on and transla� on of the earliest preserved commentary on Ovid’s Metamorphoses. T Today, Ovid’s famous work is one of the touchstones of ancient literature, but we have only a handful of scraps and quota� ons to show how the earliest medieval readers received and discussed the poems—un� l the Munich Bayerische Staatsbibliothek clm 4610. This commentary, which dates from around the year 1100 is the fi rst systema� c study of the Metamorphoses, founding a tradi� on of scholarly study that extends to the present day. Despite its signifi cance, this medieval commentary has never before been HE published or analysed as a whole. Böckerman’s groundbreaking work includes a cri� cal edi� on of the en� re manuscript, together with a lucid English transla� on B and a rigorous and s� mula� ng introduc� on, which sets the work in its historical, AVARIAN geographical and linguis� c contexts with precision and clarity while off ering a rigorous analysis of its form and func� on. C The Bavarian Commentary and Ovid is essen� al reading for academics concerned with the recep� on of Ovid or that of other ancient authors. It will also be of great OMMENTARY interest for Classical scholars, those inves� ga� ng medieval commentaries and media history, and for anyone intrigued to know more about how the work of Ovid has echoed through history. As with all Open Book publica� ons, this en� re book is available to read for AND free on the publisher’s website. Printed and digital edi� ons, together with supplementary digital material, can also be found here: O www.openbookpublishers.com VID Cover image: Bayerische Staatsbibliothek München, Munich, clm4610 61v. All rights reserved. Cover design: Anna Ga� book ebooke and OA edi� ons also available OPEN ACCESS OBP https://www.openbookpublishers.com © 2020 Robin Wahlsten Böckerman This work is licensed under a Creative Commons Attribution 4.0 International license (CC BY 4.0). This license allows you to share, copy, distribute and transmit the text; to adapt the text and to make commercial use of the text providing attribution is made to the authors (but not in any way that suggests that they endorse you or your use of the work). Attribution should include the following information: Robin Wahlsten Böckerman, The Bavarian Commentary and Ovid: Clm 4610, The Earliest Documented Commentary on the Metamorphoses. Cambridge, UK: Open Book Publishers, 2020, https://doi.org/10.11647/OBP.0154 Copyright and permission for reuse of many images included in this publication differ from the above. Copyright and permissions information for images is provided separately in the List of Illustrations. In order to access detailed and updated information on the license, please visit https://doi.org/10.11647/OBP.0154#copyright Further details about CC BY licenses are available at https://creativecommons.org/ licenses/by/4.0/ All external links were active at the time of publication unless otherwise stated and have been archived via the Internet Archive Wayback Machine at https://archive.org/web Updated digital material and resources associated with this volume are available at https://doi.org/10.11647/OBP.0154#resources Every effort has been made to identify and contact copyright holders and any omission or error will be corrected if notification is made to the publisher. ISBN Paperback: 978-1-78374-575-3 ISBN Hardback: 978-1-78374-576-0 ISBN Digital (PDF): 978-1-78374-577-7 DOI: 10.11647/OBP.0154 Cover image: Bayerische Staatsbibliothek München, Munich, clm4610 61v. All rights reserved. Cover design: Anna Gatti. Edition and Translation of clm 4610 © Robin Wahlsten Böckerman, CC BY 4.0 - https:doi.org/10.11647/OBP.0154.08 192 Ed ition a nd Tra ns la tio n of clm 4 61 0 Clm 4610 61va Cum multa possint inquiri in capite uniuscuiusque libri, moderni quadam gaudentes breuitate tria principaliter inquirenda statuere, id est materiam, intentionem et cui parti philosophie supponatur. Cum diximus ‘parti’, constat philosophiam aliquod totum esse, unde partes possint procedere. Nunc primo agamus de ethimologia ipsius 5 uocabuli. Olim ‘sophi’ id est sapientes dicebantur, sed Pithagoras hoc uidens nimis arrogans apposuit quoddam remedium, id est ‘philos’, quod est amor. Inde ‘philosophus’ amator sapientie. Hucusque egimus de ethimologia ipsius uocabuli. Nunc autem dicamus quod sit ipsa res. Philosophia est ars uel naturalis uel artificialis. Naturalis est, que 10 omnibus inest, ut ambulare, loqui. Artificialis, que a magistro docetur et a discipulo discitur. Et hec eadem artificialis diuiditur in duas partes, scilicet in inliteralem et literalem. Inliteralis est, ut suere, arare. Literalis, que potest dici uera philosophia, diuiditur in tria, scilicet in phisicam, logicam, ethicam. 15 ‘Phisin’ Grece, Latine natura. Inde phisica naturalis, que diuiditur in IIII partes, scilicet geometriam, arithmeticam, musicam, astronomiam. ‘Ge’ enim Grece, Latine terra. ‘Ometria’ dicitur mensura. Inde 61vb geometria mensura terre. ‘Ares’ Grece, / Latine uirtus. ‘Methica’ numerus. Inde arithmetica uirtus numeri. ‘Mosin’ Grece, Hebraice 20 aqua. Inde musica aquatica dicitur, quia omnis uox ab humore et aeris repercussione conficitur. Astronomia, id est astrorum scientia. Logica diuiditur in III, scilicet gramaticam, rhetoricam, dialeticam. ‘Grama’ enim Grece, Latine litera. Inde gramaticus literatus. ‘Rethor’ Grece, Latine orator. ‘Dia’ Grece, Latine duo, ‘logos’ sermo. Inde 25 dialetica sermo duorum. Ethica diuiditur in duo, scilicet in bonos mores et malos. ‘Ethis’ enim Grece, Latine mores. Inde ethica moralis. 4 Cum … 9 res] cf. Com. in Boetii Consol. p. 6: Philosophia est amor sapientiae. Sophia est sapientia. Sophi enim dicebantur sapientes, sed, quia pernimium mundani sapientes huic nomini insultabant, temperauit eis Pyt<h>agoras hoc nomen quod est sophi et uocauit eos philosophos, id est amantes sapientiam. 18 Ge … 19 terre] cf. Isid. Etymol. 3:10: Nam geometria de terra et de mensura nuncupata est. Terra enim Graece γή uocatur, μέτρα mensura. 20 Inde … numeri] cf. Isid. Etymol. 3:1: Arithmetica est disciplina numerorum. Graeci enim numerum αριθμόν dicunt. | Hebraice … 21 aqua] cf. Eriugena, Commentarius in euangelium Iohannis, p. 240: In Ainon, hoc est in aquis; ''enos'' enim hebraice aqua dicitur; cf. Isid., Etymol., 7,6.: Denique Moyses interpretatur sumptus ex aqua. 7 philos correxi, sophos cod. 13 suere] fuere scr. Young 23 dialeticam i.e. dialecticam © R o b i n Wa h l s t e n B ö c k e rm a n , C C B Y 4 . 0 - h t t p s : d o i . o r g / 1 0 . 1 1 6 4 7 / O B P. 0 1 5 4 . 0 8 T he B ava r ian C o mm enta r y a nd O vid 193 Clm 4610 Since many things can be investigated regarding the origin of any book, the moderns - who take delight in a certain brevity - have stated that chiefly three things should be investigated, that is: the subject matter, the author’s intention and to which part of philosophy the work belongs. When we say ‘to which part’, it is clear that philosophy is something whole, from which parts can be derived. Let us now first treat the etymology of the word itself. Once they were named sophi, that is ‘the wise ones’, but Pythagoras who considered this too arrogant put forth a kind of remedy, that is philos, which is love. From this a philosopher is a lover of wisdom. Thus far we have treated the etymology of the word. Let us now say what the thing itself is. Philosophy is an art that is either natural or artificial. Natural philosophy is that which is present in everybody, such as to walk or to talk. Artificial philsophy is that which is taught by a master and learned by a pupil. And the artifical is divided into two parts: the non-literary and literary. The non-literary is for instance to sew, to plough. The literary, which could be said to be the true philosophy, is divided into three: physics, logic and ethics. Physin in Greek is nature in Latin. From this natural physics, which is divided into four parts: geometry, arithmethic, music and astronomy. For Ge in Greek is earth in Latin. A measuring is called ometria. From this geometry is a measuring of the earth. Ares in Greek is virtue in Latin. Methica is number. From this arithmetic is the virtue of the number. Mosin in Greek is water in Hebrew. From this music is called aquatic, since every voice is made from moisture and a repercussion of the air. Astronomy, that is the science of the stars. Logic is divided into three: grammar, rhetoric and dialectics. Gramma in Greek is letter in Latin. Whence grammaticus [means] literate. Rhetor in Greek is orator in Latin. Dia in Greek is two in Latin, logos is speech. From this dialectics is speech between two. Ethics is divided into two: good and bad customs. For ethis in Greek is customs in Latin. Whence ethics is moral. 194 Ed ition a nd Tra ns la tio n of clm 4 61 0 Omnis auctor uel dragmatice uel exegematice uel cinomitice. ‘Dragmaticon’ id est fabulosum, et est ubi introducte persone locuntur, 30 ut Terentii. ‘Exagematicon’ id est enarratiuum, ubi auctor loquitur, <ut> Priscianus. Tercium genus poematis est ‘cinomenticon’, id est commune, ut Ouidius iste scribit. Quidam philosophi fuerunt, qui mundum de nichilo Deum fecisse crediderunt. Quidam uero alii ex athomis et inanitate, que duo semper 35 fuerunt, dicunt Deum mundum fecisse. Alii autem philosophi, sicut Ouidius et consimiles, tria esse semper dixerunt, scilicet Deum et IIII elementa insimul conmixta et formas omnium rerum in mente Dei 62ra existentes, id est ideas, hoc est diffe-/rentias sicut rationalitatem et caliditatem et frigiditatem et cetera, per que Deus ipse res futuras 40 constituturus erat.