C. 92
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AN PAPST ALEXANDER VI.

IN ALEXANDRUM SEXTUM PONTIFICEM

Beschreibung
The dedicatee of this poem, in which the author defends himself from different accusations, is Pope Pope Alexander VI (1492–1503), born Rodrigo Borgia (1431–1503). This poem is mysterious and lacks unity. It is fragmented into different components, the connections between which are not clear: After referring to the historical background, the author asks why he is met with hostility: Do his love poems cause offence? Do people envy his poetry? The author counters the accusation of heresy with a confession of faith in the form of a long catalogue of Christian doctrines he believes in. He then praises the excellence and glory of poetry, whereas he states that he does not care about material wealth and the opinion of the crowd. In solitary places, he creates his sublime poetry about significant things such as historical deeds and events. As literature can bring enduring fame, poets should be bestowed with generous gifts.
Autor
anonym
Autor
Girolamo Balbi (c. 1450 – c. 1535)
Kommentar
The author of this poem is not named in the manuscript, but some aspects of the content suggest that, as with the preceding poems, it may be Girolamo Balbi, who was criticised for his immoral lifestyle and heretical statements.
Anzahl Seiten
5
Anzahl Zeilen
101
Zeigt 1 - 50 von 101
Transkribierter Text Übersetzung
1 Percute verbenis incinctum, percute porcum, Schlage mit den heiligen Zweigen auf das bekränzte Schwein ein,
Percute verbenis
The verses 1-8 belong to an inscription, reading as follows: Percute verbenis incinctum, percute porcum, / Iungitur Arcadicae celsa columna ferae. / Horrida flammigerae stimularant undique Dirae / Belligeratores arma ciere viros, / Diva diu roseis circumvolitaverat alis / Concolor amborum castra superba ducum, / Cum dea Daphnaea per eburnea colla vagantes / Fronde venit longas impediente comas / Firmaque discordes acies concordia iunxit, / Ut generis prisci iunxerat arma fati. / Quare agite, oh! Patriae lapsis succurrite rebus; / Utere nunc animis, Gens generosa, tuis. / Ausonios fines vastantem caedite taurum, / Cornua monstrifero vellite torva bovi. / Merge, Tiber, vitulos animosas ultor in undas; / Bos cadat inferno victima magna Iovi. The chronicles state that one day pope Alexander found a leaflet attached to the door of the Vatican Library, inscribed with this message. The text deals with the peace stipulated between the Orsini and Colonna families, who had previously been at war with each other, in 1498. They are urged to join forces to fight the bull that is devastating Italy and to sink him and his calves into the Tiber. Barely concealed, these animals symbolize the pope and his family, as the bull was the heraldic animal in the Borgia’s coat of arms. We know that Alexander VI always sought to take adavantage of the fights between the Colonnas and the Orsinis and their union was a chance to defeat him. The text thus constitutes a clear warning to the Pope (cfr. Gregorovius 1894, 416). The verses 1–8 of the present poem seem to be a quotation from the inscription. The link between this verses and the next part of the poem is hard to clarify, but it seems as if the author wants to threaten the pope and remind him of this imminent danger. The author himself was obviously also in conflict with the pope, presumably because of the accusations of heresy, and is now trying to regain his favour through this poem.
,
incinctum, percute porcum
the ritual expression in v. 1 refers to the peace between the Colonnas and the Orsinis. Varro (De re rustica II, 4, 9) states that in stipulating the treaties of peace, “when the pact is ʽhitʼ, a swine is killed” (foedus cum feritur, porcus occiditur). Regarding the term incinctum, we know that in ancient sacrifices the victim was often garlanded.
2 Iungitur Arcadicae celsa columna ferae. an die hochragende Säule wird das arkadische Tier gebunden.
Iungitur...ferae
this is a reference to the peace achieved through marriages. The union between the two families is symbolized by the column (colonna = the Colonna family) and the bear (Arcadica fera: The family name of the Orsini goes back to Italian orso "bear" and the heraldic animal of the Orsini was a bear). The expression Arcadica fera indicates the bear, because both Arcas, the progenitor of the Arcadians, and Callisto, his mother, were transformed into bears according to myth. Furthermore, there is a phonetic similarity between the geographical name Arcadia and the Greek word for "bear", arktos.
3 Horrida flammigerae stimularant undique Dirae Die feurigen Furien hatten die Krieger überall dazu aufgehetzt,
4 Belligeratores arma ciere viros, die grauenhaften Waffen zu erheben,
5 Diva diu roseis circumvolitaverat alis die Göttin, rosenfarben und mit rosenfarbenen Flügeln,
Diva...circumvolitaverat
vv: 5–8: These verses deal with a description of Nike/Victoria, the goddess of victory. The goddess is depicted with wings and a laurel crown in most statues and paintings.
6 Concolor amborum castra superba ducum, war lange um die hoch aufragenden Kriegslager beider Feldherren herumgeflattert,
7 Cum dea Daphnaea per eburnea colla vagantes bis sie endlich herbeikam, die langen Haare ausgebreitet über ihren
8 Fronde venit longas impediente comas. elfenbeinweißen Nacken, umwunden mit einem Lorbeerkranz.
9 Displicet an viridis lasciva<que> nostra iuventus? Erregt etwa meine zügellose, lebhafte Jugend Anstoß?
Displicet an viridis lasciva...iuventus
vv. 9–17: In this section, Balbi appears to be defending himself from some accusations, which caused him to have a bad reputation. We know that, during his stay in Paris, Balbi was involved in a fierce quarrel with the humanist Andrelini, who attacked Girolamo with moral and religious accusations, declaring his elegies for a young lady called Livia obscene. Furthermore, Balbi was accused of plagiarism and serious debauchery, but above all of heresy: as a result, he was forced to flee Paris.
10 Sunt ea temporibus carmina digna suis: Diese Lieder sind ihrer Entstehungszeit würdig:
11 Ut puer est, teneris Amor est sic aptus(?) ...(?) Weil Amor ein Knabe ist, passt er gut zu den zarten ...(?)
puer...Amor
Amor, the god of love, was imagined and depicted as a boy.
,
aptus
this word cannot be read clearly in the manuscript, and the following word can not be read at all: With regard to the appearance of the writing and in terms of content, forms of the words amor or annus would be conceivable. The general meaning is similar to Ov. Am. 1,10,15–16 (et puer est et nudus Amor, sine sordibus annos et nullas vestes, ut sit apertus, habet): love belongs to youth and is characterised by purity, simplicity and honesty.
12 Et nudus pura simplicitate placet. und gefällt nackt in seiner natürlichen Einfachheit.
13 Invidet an magno vilissima turba poetae? Beneidet die unbedeutende Menge etwa mich großen Dichter?
14 An rabido nostris detrahit ore iocis? Oder verreißt sie meine Spielereien mit wütendem Maul?
15 Parvula si mordax detrectat carmina livor, Wenn beißender Neid die kleinen Gedichte verspottet,
16 †Quid fera cum grandi viderit arma iuba† †...†
†Quid fera cum grandi viderit arma iuba†
This verse is completely unclear (it may be corrupt) and has therefore not been translated.
17 Tota sed ignavi rumpantur ut ilia vulgi. aber dass alle Eingeweide des faulen Volkes platzen.
18 In tua sublimes condimus acta sonos. Mit erhabenen Klängen besinge ich deine Taten.
19 Assiduo maior latratu gloria crescit, Durch unablässiges Gekläffe mehrt sich der Ruhm immer weiter,
Assiduo maior latratu gloria crescit
vv. 18–20: Balbi states that he is able to praise his addressee by delivering high poetry. Therefore, the quality of his art causes envy from his colleagues.
20 Infima non ullus carmina livor edit. die schlechtesten Gedichte werden nicht neidisch angefeindet.
21 Displicet an falso damnatur crimine fautor, Oder erregt es Missfallen, dass der Gönner(?) zu Unrecht des Verbrechens bezichtigt wird,
Displicet...nullos quod putet axe deos?
Balbi defends himself from the accusations of heresy. Also this verse is difficult and perhaps corrupt. The word fautor does not make much sense.
22 Sidereo nullos quod putet axe deos? zu glauben, im Sternenhimmel gebe es keine Götter?
Displicet...nullos quod putet axe deos?
Balbi defends himself from the accusations of heresy. Also this verse is difficult and perhaps corrupt. The word fautor does not make much sense.
23 Ima quis humanae noscit praecordia gentis? Wer kennt die innersten Gefühle des Menschengeschlechts?
24 Omnia solius noscere corda Dei est, Allein Gott kennt alle Herzen -
Omnia solius noscere corda Dei est
by stating that God is omniscient, and that he therefore knows everyone's mind and thoughts, the poet seeks to provide an argument supporting his innocence.
25 Vera sed arcanae quae sit sententia mentis aber erfahre, welche Ansichten wirklich tief verborgen in meiner Seele sind,
26 Accipe et haec avum conscia verba nota: und vernimm folgende weisen Worte der Vorväter:
27 Omnia despicimus veterum figmenta virorum Ich verachte alle Erfindungen früherer Männer
28 Et varia excultos religione deos. und die durch allerlei verschiedene Kulte verehrten Götter.
29 Credimus aeternum nullo mutabile saeclo Ich glaube an ein für alle Zeiten unveränderliches
Credimus
vv. 29–66: In this section, Balbi defends himself by poetically reworking and expanding the concepts expounded in the Symbolum Nicaenum Costantinopolitanum, the so-called Credo.
30 Numen, ab humana condicione procul. göttliches Wesen, das fernab der menschlichen Verhältnisse existiert.
31 Credimus, ut pateant, rerum est cui summa potestas, Ich glaube, dass der, der die höchste Macht über alle Dinge in Händen hält, Einsicht hat in alles,
ut pateant...Quae sunt, quae fuerint quaeque futura manent
this statement deals with the definition of God as "Pater omnipotens".
32 Quae sunt, quae fuerint quaeque futura manent. was ist, was war und was in Zukunft bevorsteht.
ut pateant...Quae sunt, quae fuerint quaeque futura manent
33 Credimus antiqua genitos ab origine caelos Ich glaube, dass die Himmel aus uraltem Ursprung geschaffen sind,
antiqua genitos ab origine
reference to the history of creation.
34 Vastaque librati pondera magna soli. ebenso die unermesslich großen Landmassen, die im Gleichgewicht stehen.
35 Credimus intacta natum de virgine Christum, Ich glaube daran, dass Christus von der unbefleckten Jungfrau geboren wurde,
intacta natum de virgine Christum
this part concerns the dogma of the Immaculate Conception and corresponds to the part stating that ex Maria Virgine et homo factus est.
36 Qui verum ex vero lumine lumen adest, der, entstanden aus wahrem Licht, als das wahre Licht erscheint,
Qui verum ex vero lumine lumen adest
in the Nicean Symbol we find the expression Deum de Deo, Lumen de Lumine, Deum verum de Deo vero.
37 Languida qui solo sanavit corpora verbo der nur mit Worten kranke Körper geheilt
Languida qui solo sanavit corpora verbo
vv. 37–42: This section is not strictly connected to the Symbol, but it rather is reminiscient of the tales on Jesus'miracles contained in the Gospels. Jesus healed sick and raised dead, preached the teachings of his Father, walked over the waters of the lake Tiberias, fed many people through the multiplication of the loaves and the fish.
38 Multaque funerea membra levavit humo, und viele Leiber aus Friedhofserde emporgehoben hat,
39 Tradita qui summi monstrat praecepta parentis, der die überlieferten Lehren seines höchsten Vaters verkündete,
40 Marmorea Solymos dum docet aede viros, als er im marmornen Tempel in Jerusalem die Männer unterwies,
41 Qui super aequoreas sicco pede transiit undas, des trocknen Fußes über die Wogen des Sees wandelte,
42 Plurima qui modico paverat ora cibo, der mit wenig Essen sehr viele Münder ernährte,
43 Turpia qui saevae passus ludibria mortis, der das Leid und das grausame Gespött des Todes erduldete,
44 Ut fera sit primi noxa piata mali, damit die schreckliche Schuld der Erbsünde gesühnt würde,
45 Tertia qui gelidam cum lux dimoverat umbram, der, als das Licht des dritten Tages die eiskalte Dunkelheit zerriss,
Tertia qui gelidam cum lux dimoverat umbram
reference to Christ’s resurrection, corresponding to the statement et resurrexit tertia die.
46 Pristina caelesti corpora sumpsit ope, durch göttliches Wirken seinen früheren Körper wieder erhielt,
47 Qui rapuit caeco sanctos e carcere patres, der die heiligen Väter aus dem finsteren Kerker errettete,
48 Ardua qui celsi scandit in astra poli, der hoch hinauf zu den Sternen im Himmel emporstieg,
celsi scandit in astra poli...ad patriam fas est considere dextram
these verses correspond to the Christian phrase et ascendet in caelum sedet ad dexteram Patris.
49 Quem tantum ad patriam fas est considere dextram der als Einziger das Recht hat, zur Rechten des Vaters zu sitzen
celsi scandit in astra poli...ad patriam fas est considere dextram
these verses correspond to the sentence et ascendet in caelum sedet ad dexteram Patris.
50 Et semper tanto numine posse frui. und immerfort an der unermesslichen göttlichen Macht teilzuhaben.
11 aptus leg. : sed comp. difficile lectu. Sequitur verbum haud legibile in O
21 fautor scr. : faustor O
24 solius corr. : solitis O
26 nota corr. : noti O
29 saeclo corr. : saeculo O
31 pateant corr. : patiant O
37 corpora corr. : corpore O
43 saevae corr. : scaevae O
49 Quem corr. : qui O considere corr. : consulere O
59 sua O : alias (id est varia lectio) nova mg. sn. scr. O
60 erit corr. : eat O
66 spiritus ad coni. : spirans et O
69 nostris corr. : vestris O
74 Cui corr. : Qui O rigantur corr. : rigant O
76 Cui corr. : Qui O
77 virtuti corr. : virtute O
89 nostras corr. : vestras O
90 perisse coni. : praeesse O
97 facimus coni. : facinus O
99 minuuntur corr. : muniuntur O