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Various Readings : XXV–XXVII. printed by Laing. 1 Syne [tyme] drew L. 3 moses A. 4 tabor A. 5 crist A. Faderis L. 6 lymbe A. 7 Vp to be L. XXVI. 3 voce L. 6 Visioun L. 7 Quhilk L. god A. XXVII. 1 Infinite A. 2 Hunger, thrist, cauld A, Hunger [and] thrist [and] cauld L. 4 diseis [and] cair L. 6 sudcharge A. 7 God A.
Notes: V. 239. We have retained the word tyme, inserted by Laing already, before drew. Possibly the pronoun it might have served the same purpose.
V. 240. for ws etc., for us, who are banished of bliss, i. e. who otherwise would have been deprived of the eternal bliss of heaven.
V. 243—245. hecht till etc., who had been promised to all the fathers etc., and who had come down as the lamp of light.
V. 249. Thai fell on growfe, they fell with their faces flat on the ground. Cf. Poems of Dunbar, II, 12, 58; CII, 13.
V. 252. Quhilk God deput, cf. v. 93.
V. 254–256. We have retained the and inserted by Laing before the words thrist, cauld, cair, as it may really have been omitted each time by the careless scribe, and as it improves the metre, although from this point of view it would not have been absolutely necessary in any of the three places, the first thesis often being wanting in the beginning of a verse, as in v. 254, and after the caesura as well, as would be the case, according to the reading of the MSS., in vv. 254, 256.
V. 257. Saw, s. A salve, an ointment. Cf. 'Ye have a saw for ilka sair.' Scottish Proverb (Jamieson). V. 259. Manheid, s. Bravery, fortitude.
MS. A, fol. 13 a. Peter and Johnne he send into ciete
A place to grath, quhair be sulde eit þe lambe. 275
Followand on fute as a pure sempill man.
He said pe grace, and syne be grace began
Or I thole ded for man apoun þe tre.
Various Readings: XXVIII-XXXVIII, omitted by Laing. Heading in red letters: fferria A. dm A. 1 This line is written in thick letters (not in capitals). In hous A.
4 ffor A. had A om. XXIX. 4 Subtell A. XXX. Heading in red letters : ferria A. wesperas A. 1 This line is written in thick letters.
3 prince A. 4 ffolowand A. 7 [he] A om.
Notes: V. 260. There are no corresponding headings to the one over this line in the preceding part of the poem. There is no full stop after quarta, nor is the next word written with a capital in the MS. This stanza is very poor with regard to the order of its rhymes.
V. 265. he giddit swa, he conducted himself in such a manner.
V. 274. The construction is inaccurate here, as the word he in this verse, of course, does not refer to the same person, of whom the poet had spoken in the last verses, viz. Judas, but to Jesus.
V. 278, 279. The meaning of this awkwardly expressed sentence seems to be: He said grace, and after he had said grace, he said etc. To thrust seems to signify here: to urge. Or could it mean to thirst, to be desirous ?
Various Readings : XXXI. 1 maker A. king A. 2 reuth rute mirrour and mirrour A. XXXII. 3 nay 4. 4 arguunt A. saluitour A. 5 lord A. 6 Bait A. XXXIII. 1 Hr wrocht A. of A. 3 voce the hevin A. 4 Ilk A, serr or sser A. Is A.
Notes: V. 282. Off reuth [pe] rute, the root of ruth. The MS., which has Off reuth rute mirrour and mirrour here, is evidently corrupt.
V. 285. At is used here, as is frequently the case in the Scottish dialect (cf. Mätzner, Wörterbuch), as a conjunction, as he placed him, or in placing him. Or are we to read here Adset?
V. 286. Syne wesche pair feit þat ran is again inaccurately expressed, as it was only Judas who intended to shed the blood of Christ.
V. 287. To gar men noit etc. must mean here to make men note, observe, how well he loved the soul (sc. of men).
V. 291. Him arguunit Jhesus. Jesus reprehended him. To argone, argowne, here written arguune, v. a. to argue, reprehend.
V. 295. He wrocht richt sad hardly gives a sense. We have inserted worth instead of wrocht.
V. 297. That voce the hevin, as the MS. reads, can hardly be right. We have inserted of instead of the; that heavenly voce, viz. of Christ, goes through blood and bone.
V. 298. To sper v. To ask. Cf. Poems of Dunbar 6, 52; 28, 201 etc.
Notes: V. 302. Mon, must. Cf. Poems of Dunbar 35, 10.
V. 303-305. This curious example of level stress in the rhyme writtin : syn has been noticed before (cf. Note to v. 94).
V. 306. Of him, on his (viz. Peter's) account.
V. 307. But Crist him nocht revelit, but Christ did not explain himself except to Saint John, who conceald it from the rest.
V. 309. The seramonis etc., the ceremonies of the old testament and other rites took an end etc.
Various Readings: 3 ffurth to A. XXXVIII. printed by Laing.
6 [far] lever L. 7 þis A. thrice deny L, thri . . A (the rest of the line is wanting, the right corner of the lower part of the leaf being torn off). XXXIX. printed by Laing. 1 Cedron L. 3 king A. 5 deid L. sic a d. 7 cruellie L. XL-LXIV. omitted by Laing. XL. 2 bad him walk A (cf. XXXIX, 2). wald pas A. 3 be A. [end] A om.
Notes: V. 326. Who for thyself never more can make remedy, i. e. cannot die for thee a second time. This probably is the simple meaning of the passage. Or are we to read For pe to thole instead of furth to thole and to translate: to suffer such a bitter passion for thee, who for thyself mightst never more have been able to make remedy?
V. 328, 329. And gar pe watter spring profound to think etc. We confess ourselves unable to explain the meaning of this passage.
V. 335. The word far added by Laing before lever improves the metre, but it is not indispensable, as the first thesis may be wanting after the caesura.
V. 344, 345. To wesy, v. a. To examine, visit. To walk v. n. To awake, to be awake. The substitution of paim for him, as the MS. reads, was required here by the sense, and that of gyn for
pas (repeated by the scribe from the second line of the preceding stanza) by the rhyme.
V. 346. The word end must have been omitted by the scribe and had to be supplied. Denkschriften der phil.-hist. Classe. XLVIII. Bd. I. Abb.