List of Carmina Burana

Main article: Carmina Burana

The Carmina Burana are a collection of medieval poems dating from the 11th to the 13th centuries, preserved in a manuscript discovered at Benediktbeuern Abbey, in Bavaria.[1] The codex, written primarily in Latin with occasional verses in Middle High German and Old French, contains over 300 secular compositions, covering themes of love, morality, satire, and drinking songs.[2]

This list of Carmina Burana presents the individual carmina of the collection, numbered according to the critical edition edited by Johann Andreas Schmeller in 1847. Below is the complete list of the carmina contained in the original manuscript.[3]

List

Carmina moralia et satirica (1–55)

This first section of the Carmina Burana contains poems of a moral and satirical nature, offering a critical view of medieval society. The poets, often disillusioned clerics or wandering students, rail against greed, corruption within the Church, social injustice, and moral decay. Irony and sarcasm are central tools of their critique, highlighting the gap between Christian ideals and the reality of the time.[4][5][6][7][8]

  • De avaritia (1–25): These carmina emphasize the condemnation of greed, a vice considered among the most serious in the Middle Ages. Excessive accumulation of wealth, among both laypeople and clergy, is depicted in biting tones, highlighting the hypocrisy of those who preach poverty while living in luxury.[4]
  • De correctione hominum (26–28): In this subsection, attention shifts to the need to correct human behavior. The poems exhort reflection and moral improvement, with a tone ranging from severity to ironic admonition.[9]
  • De conversione hominum (29–32): Here the poets address the theme of conversion, urging people to change their lives and return to the righteous path. The texts convey a strong sense of urgency, warning against the consequences of corruption and sin.[10]
  • De ammonitione prelatorum (33–45): These poems are addressed directly to prelates, accusing them of corruption and hypocrisy. The critique is fierce and denounces the Church’s departure from its original principles, attacking simony, greed, and the abuse of ecclesiastical power.[11]
  • De cruce signatis (46–55): This section focuses on the Crusaders and the Crusades, describing both their ideals and their contradictions. It includes exhortations to holy war as well as criticisms of brutality and the less noble motives that led many to undertake the journey to the Holy Land.[12]
CB code Title Author Language Themes Description
CB 001 Manus ferens munera – Latin Corruption, Money, Justice

Money is portrayed as a corrupting force that distorts judgment, legal decisions, and social order, favoring the wealthy and marginalizing the poor. Justice is shown as being subordinated to economic interest.[4]

CB 002 Responde qui tanta cupis – Latin Avarice, Desire, Human condition

A reflection on human dissatisfaction and greed, symbolized by the endless pursuit of wealth and material goods, which never leads to true happiness.[4]

CB 003 Ecce torpet probitas Gualterius de Castillione Latin Virtue, Greed, Moral decline

Virtue is suppressed while greed dominates human minds. The poem contrasts integrity with corruption and exposes the illusion of glory associated with wealth.[4]

CB 004 Amaris stupens casibus – Latin Hypocrisy, Simony, Catholic Church

A sharp critique of the Church, condemning spiritual decline, simony, and false charity. Corruption within ecclesiastical institutions and separation from true faith are central themes.[4]

CB 005 Flete flenda – Latin Moral decay, Tyranny, Social injustice

The poem reflects on the decay of virtues, the oppression of the weak, and the rise of tyrants, highlighting the pervasive intrusion of corruption in social life.[4]

CB 006 Florebat olim studium – Latin Education, Wisdom, Intellectual decline

An analysis of the abandonment of true learning in favor of frivolity. The poem condemns superficial knowledge and the loss of genuine wisdom.[4]

CB 007 Postquam nobilitas – Latin Nobility, Virtue, Morality

A meditation on true nobility, defined not by lineage but by virtue and moral integrity, contrasting it with degenerate aristocracy.[4]

CB 008 Licet eger cum egrotis Gualterius de Castillione Latin Ecclesiastical corruption, Simony

The poem denounces the corruption of the clergy, criticizing priests and levites who sell spiritual goods and abandon moral conduct.[4]

CB 009 Iudas gehennam meruit – Latin Judas Iscariot, Betrayal

Judas is presented as a symbol of betrayal, with parallels drawn between his actions and contemporary corrupt practices, particularly the sale of spiritual goods.[4]

CB 010 Ecce sonat in aperto – Latin Clergy, Moral corruption

A denunciation of the spiritual death of prelates and their ignorance of Christian virtues. Simony is personified as a corrupting force permeating the Church.[4]

CB 011 Versus de nummo – Latin Money, Social criticism, Morality

A reflection on the power of money to corrupt individuals and institutions, influencing religion, politics, and moral values while distorting truth.[4]

CB 012 Procurans odium – Latin Hatred, Envy, Human conflict

Explores hatred and rivalry, suggesting that hatred harms the hater more than the hated, leading only to suffering and disillusionment.[4]

CB 013 Invidus invidia – Latin Envy, Inner conflict

Envy is portrayed as a destructive passion that consumes the soul, harming both the envious individual and their target.[4]

CB 014 O varium Fortune – Latin Fortuna, Instability, Fate

Fortune is depicted as fickle and unpredictable, emphasizing the instability of human life and the futility of worldly ambition.[4]

CB 015 Celum, non animum – Latin Stoicism, Virtue

External circumstances may change, but a steadfast soul remains unchanged; true strength lies in moral perseverance.[4]

CB 016 Fortune plango vulnera – Latin Fortuna, Lament

A lament over Fortune’s volatility, which raises and destroys human lives without warning.[4]

CB 017 O Fortuna – Latin Fortuna, Destiny

Expresses human helplessness before the cruel and cyclical power of Fortune, to which all are subject.[4]

CB 018 O Fortuna levis – Latin Social criticism, Fortuna

Fortune is described as capricious, elevating the lowly and destroying the powerful, emphasizing social volatility.[4]

CB 018a Regnabo; regno; regnavi; sum sine regno – Latin Power, Transience

Reflects on the fleeting nature of political power and social ascent, emphasizing their ultimate emptiness.[4]

CB 019 Fas et nefas Gualterius de Castillione Latin Virtue, Generosity, Sin

Contrasts virtue and vice, condemns avarice, and promotes generosity as a moral ideal.[4]

CB 020 Est modus in verbis – Latin Moderation, Ethics

Advocates moral moderation, asserting that virtue lies between extremes and excess leads to ruin.[4]

CB 021 Veritas veritatum Philip the Chancellor Latin Truth, Faith, Redemption

Celebrates divine truth as the supreme guide against sin and deception, emphasizing salvation through faith.[4]

CB 022 Homo, quo vigeas vide! Philip the Chancellor Latin Christian virtue, Faith

An exhortation to moral renewal and faith, stressing that salvation depends on virtuous living.[4]

CB 023 Vide, qui nosti litteras – Latin Education, Responsibility

Stresses the importance of moral and spiritual education and living according to one’s teachings.[4]

CB 024 Iste mundus furibundus – Latin Vanity, Salvation

Criticizes worldly falsehoods and urges the pursuit of eternal spiritual values.[4]

CB 025 Vivere sub meta – Latin Justice, Virtue

Reflects on living according to moral law and warns against a life without purpose or direction.[4]

CB 026 Ad cor tuum revertere – Latin Penance, Spirituality, Judgment

An exhortation to self-reflection and repentance. Human life is described as fragile and sinful, urging purification of the soul before divine judgment. Biblical metaphors such as the heavenly wedding garment and the foolish virgins emphasize spiritual vigilance.[13]

CB 027 Bonum est confidere – Latin Faith, Trust in God, Last Judgment

Stresses the importance of trusting God rather than earthly power or wealth. The poem contrasts honest labor with corruption and describes the final judgment separating the righteous from the wicked.[14]

CB 028 Laudat rite deum – Latin Praise, Moral instruction

A collection of moral maxims encouraging sincere praise of God, purity of mind, honesty, and constant spiritual effort. Conversion should not be delayed, as moral negligence leads to spiritual ruin.[15]

CB 029 In lacu miserie – Latin Sin, Temptation, Biblical allusion

An admonition addressed to “Pamphilus,” symbolizing youth immersed in vice. Sin is compared to the Hydra, growing stronger when attacked, while escape is recommended as the only defense, echoing the biblical story of Joseph and Potiphar’s wife.[16]

CB 030 Dum iuventus floruit – Latin Youth, Aging, Conversion

A meditation on the passage of time and changing moral attitudes. Youth embraces pleasure freely, while old age imposes restraint. The poem ends with a desire for moral conversion.[17]

CB 031 Vite Perdite – Latin Repentance, Redemption

A confession of moral failure inspired by the parable of the Prodigal Son. Biblical, mythological, and historical figures are invoked to show that true wisdom lies in rejecting sin and trusting divine grace.[18]

CB 032 Cur homo torquetur – Latin Human suffering, Theology

Structured as a catechetical dialogue, the poem lists five theological reasons for human suffering, including humility, merit, expiation, and divine justice. Salvation is ultimately achieved through God’s grace.[19]

CB 033 Non te lusisse pudeat – Latin Clergy, Moral conduct

A moral exhortation addressed to a cleric, urging sobriety, justice, humility, and generosity toward the poor while condemning greed and ecclesiastical corruption.[20]

CB 034 Deduc Sion uberrimas – Latin Church corruption, Jerusalem

A lament over the moral decay of the Church. Shepherds have become oppressors, charity has vanished, and divine justice is invoked to restore spiritual purity.[21]

CB 035 Magnus, maior, maximus – Latin Hierarchy, Responsibility

Reflects on social hierarchy and instability. Greater power entails greater responsibility, warning bishops and leaders against moral failure.[22]

CB 036 Nulli beneficium – Latin Ingratitude, Penance

True repentance requires heartfelt contrition, not mere confession. The powerful are urged to judge justly, restrain vice, and assist the weak with humility.[23]

CB 037 In Gedeonis area – Latin Clergy, Monasticism

Denounces the corruption of religious institutions. Once devoted to prayer, monastic life has fallen into ambition and internal conflict.[24]

CB 038 Doctrinae verba paucis – Latin Wisdom, Education

A brief reflection asserting that knowledge without practice is vain and that ignorance leads to spiritual darkness.[25]

CB 039 In huius mundi patria – Latin Transience, Social criticism

A severe critique of medieval society and clerical corruption, portraying moral hypocrisy and institutional decay.[26]

CB 039a In huius mundi domo – Latin Vanity, Mortality

A reminder of human mortality and the futility of earthly possessions; only the soul possesses eternal value.[27]

CB 039b Cum vadis ad altare – Latin Liturgy, Priesthood

An exhortation urging priests to purify themselves spiritually before celebrating the Mass.[28]

CB 040 Quicquid habes meriti – Latin Grace, Merit

A series of moral aphorisms emphasizing divine grace as the source of merit and the moral value of moderation and joy.[29]

CB 041 Propter Sion non tacebo – Latin Rome, Justice

A lament over the moral collapse of Rome and the Church. Cardinals and officials are likened to pirates, and the papacy to a stormy sea corrupted by greed.[30]

CB 042 Utar contra vitia – Latin Satire, Vice

A fierce satire against hypocrisy and corruption in Rome, where money controls justice and morality.[31]

CB 043 Roma, tue mentis oblita sanitate – Latin Rome, Simony

Laments Rome’s spiritual decay, dominated by simony and avarice, and urges repentance before divine punishment arrives.[32]

CB 044 Initium sancti evangelii secundum Marcas Argenti – Latin Simony, Satire

A parody of the Gospel exposing corruption in the Roman Curia, where wealth determines access, healing, and justice.[33]

CB 045 Roma tenens morem – Latin Roman Curia, Corruption

Criticizes the Curia’s greed, asserting that nothing is granted without payment. A proverb summarizes its moral failure: “The Roman Curia cares nothing for sheep without wool.”[34]

CB 046 De cruce signatis – Latin Crusades, Apocalypticism

Biblical and eschatological reflections on faith, idolatry, and conversion, invoking divine protection for those marked by the cross.[35]

CB 047 Crucifigat omnes – Latin Jerusalem, Holy War

A lament for the loss of Jerusalem and desecration of the Holy Sepulchre, calling Christians to defend the faith through crusade.[36]

CB 047a Curritur ad vocem – Latin Greed, Satire

A satirical denunciation of clerical and social greed, portraying virtue as subordinated to profit.[37]

CB 048 Quod spiritu David precinuit – Latin Prophecy, Crusades

Invokes divine justice against the Saracens, drawing on Psalm 67 and biblical imagery to call for restoration of Christian rule in the Holy Land.[38]

CB 048a Horstu, uriunt, den wahter an der cinne Otto von Botenlauben Middle High German Courtly love

A lyrical fragment depicting lovers parting at dawn, a common motif in medieval courtly poetry.[39]

CB 049 Tonat evangelica clara vox in mundo – Latin Evangelization, Last Judgment

An exhortation to repentance and conversion in preparation for the Last Judgment, urging rejection of worldly temptation.[40]

CB 050 Heu, voce flebili cogor enarrare – Latin Battle of Hattin, Saladin

Describes the defeat of the Crusaders in 1187, the capture of the king of Jerusalem, and the execution of the Templars, expressing grief and calling for penance.[41]

CB 051 Debacchatur mundus pomo – Latin Original sin, Apocalypse

A lament on humanity’s fall into sin, recalling biblical figures and adopting an apocalyptic tone to warn against moral corruption.[42]

CB 051a Imperator rex Grecorum – Latin Byzantine Empire, Crusades

A martial hymn praising the Byzantine emperor and Amalric I of Jerusalem for their campaigns against Muslim forces.[43]

CB 052 Nomen Solemnibus – Latin Monasticism, Solesmes Abbey

A celebratory poem honoring the Abbey of Solesmes and the solemnity of monastic life.[44]

CB 053 Anno Christi incarnationis – Latin Church history, Schism

Celebrates the restoration of unity in the Church after schism, praising papal authority and the jubilee as a moment of purification and joy.[45]

CB 053a Passeres illos, qui transmigrant supra montes – Latin Alexander III, Spiritual struggle

Presents Alexander III as a spiritual hunter defeating enemies of the faith through divine grace.[46]

CB 054 Omne genus demoniorum – Latin Demonology, Exorcism

An exorcistic poem invoking divine power and sacred symbols to banish demons and affirm the triumph of light over darkness.[47]

CB 055 Amara tanta tyri – Latin Allegory, Obscure Latin

A difficult and obscure poem whose meaning remains uncertain due to cryptic language and non-standard vocabulary.[48]

Carmina amatoria (56–186)

This section collects love poems, many inspired by courtly lyric but with a strong sensual and carnal component. Love is described in its multiple facets: from overwhelming passion to physical desire, from joy to suffering. The poets do not limit themselves to idealizing love but also explore its more earthly and human aspects. [49][50][51] [52][53][54]

  • 56–70: The first poems celebrate youthful love, often set in springtime contexts, with images of lush nature providing a backdrop to burgeoning passion.[55]
  • 71–87: This part develops the theme of love as a game and competition between men and women, sometimes with ironic and playful tones.[56]
  • 88–100: Here are poems that exalt desire and sensual pleasure, sometimes with more explicit and daring expressions than the previous sections.[57]
  • 101–122a: These carmina explore the more melancholic side of love: betrayal, longing, and suffering caused by the beloved's absence.[58]
  • 123–154: Courtly love blends with the realism of daily life, with poems recounting secret meetings and forbidden relationships.[59]
  • 155–186: The final part of the section culminates in the exaltation of love as an all-encompassing experience, capable of bringing both happiness and ruin.[60]
CB code Title Author Language Themes Description
CB 056 Ianus annum circinat – Latin Time, Cyclicality A hymn to love and spring. The cyclic nature of time marks the passage of seasons, and love triumphs above all. The poet describes an encounter with a woman of divine beauty, invoking Venus and Cupid for grace and favor.[61]
CB 057 Bruma, veris emula – Latin Seasons, Contrast A contrast between winter and spring: nature awakens and elements unite through love. Hymenaeus, god of marriage, ensures harmony. The poem references the myth of Proserpina and cosmic forces regulating life, with the sun in Pisces symbolizing abundance and change.[62]
CB 058 Iam ver oritur – Latin Spring, Renewal Spring manifests with the song of birds, including the nightingale recalling the myth of Tereus and Philomela. Deities and mythological creatures celebrate in dance. Nature's harmony brings joy and celebrates the arrival of a happy season.[63]
CB 059 Ecce, chorus virginum – Latin Dance, Youth A group of virgins gathers to celebrate Venus in a blooming valley. The idyllic setting is accompanied by birdsong. The poem debates whether chaste love is superior to passionate love, concluding that pure love is happier. Beauty and the joy of love are central themes.[64]
CB 060 Captus amore gravi – Latin Love, Passion A lament of love. The poet compares himself to a captive bird, suffering from rejection by a woman. Passion turns to pain, and Venus is invoked to help overcome suffering.[65]
CB 060a Cupido mentem gyrat – Latin Cupid, Desire An ode to carnal love and passion. Cupid acts upon the lover’s heart, who longs for a kiss from his beloved. The woman’s beauty is compared to morning stars. Venus is celebrated as the source of joy.[66]
CB 061 Siquem Pieridum ditavit contio – Latin Muses, Poetry A love song inspired by the Muses. The poet praises a woman of extraordinary beauty, whose presence brings happiness, while uncertainty in love torments him. He invokes fortune to gain her favor and desires a lasting bond.[67]
CB 062 Dum Diane vitrea – Latin Diana, Sleep A hymn to sleep and its connection to love. Sleep is depicted as an antidote to worries and a sweet refuge after amorous fatigue. Morpheus is evoked alongside nature sounds, presenting a natural and pleasurable cycle between love and rest.[68]
CB 063 Olim sudor Herculis – Latin Hercules, Labor A reflection on the power of love to make one forget glory and valor. The poet compares himself to Hercules, who defeated monsters but is defeated by a woman’s charm. Love is an irresistible, time-consuming force.[69]
CB 064 Prima Cleonei tolerata – Latin Hercules, Nemean Lion A poetic list of Hercules’ twelve labors, emphasizing the difficulty and glory of his mythological feats, from slaying the Nemean Lion to capturing Cerberus from the underworld.[70]
CB 065 Quocumque more motu – Latin Motion, Fate An enigmatic poem with astronomical and mythological references. Celestial phenomena intertwine with themes of love and desire. The poet balances between attraction and fear regarding a beautiful woman, with images of Venus and Paris.[71]
CB 066 Acteon, Lampos, Erythreus et Philogeus – Latin Myths, Horses A poetic description of the day’s phases using Greek names: "Acteon" for dawn, "Lampos" for bright morning, "Erythreus" for midday heat, and "Philogeus" for sunset. The poem celebrates the sun’s cycle and influence on the earth.[72]
CB 067 A Globo Veteri – Latin Wisdom, Past A praise of feminine beauty, describing a perfect woman crafted by Nature. Her physical harmony and enchanting smile captivate men. The poem concludes with the desire sparked by her beauty.[73]
CB 068 Saturni sidus lividum – Latin Saturn, Astrology A hymn to spring and love. Nature awakens, passion renews, and Zephyr’s wind brings sweetness. Thorns and flowers symbolize pleasure and pain in love, expressing desire for union and kisses.[74]
CB 069 Estas in exilium – Latin Summer, Transience Winter’s sadness contrasts with love’s warmth and vitality. Despite cold and silence, love persists as a refuge. The poet describes the beloved’s beauty and pleasures of her kisses.[75]
CB 070 Estatis florigero tempore – Latin Summer, Joy A love dialogue: the lover confesses desire, the beloved hesitates, but ultimately consents. The poem celebrates patience, cleverness, and love’s triumph over resistance.[76]
CB 071 Axe Phebus aureo – Latin Sun, Apollo Celebrates springtime and the renewal of life with bright images of Phoebus (Apollo) and Flora. Spring awakens desire, yet the lover suffers from the tension between attraction and rejection.[77]
CB 072 Grates ago Veneri – Latin Love, Devotion The poet thanks Venus for success with a young virgin. After initial delay, the love triumphs despite the girl’s tears and resistance, highlighting the contrast between male desire and female caution.[78]
CB 073 Clauso Cronos – Latin Time, Desire A poem dedicated to spring and its influence on humans and deities. Forbidden desires are intensified, reflecting a common topos of courtly love.[79]
CB 074 Letabundus rediit – Latin Return, Joy A hymn to nature’s rebirth and youth’s joy. Spring symbolizes amorous awakening, with flowers, birdsong, and dances of nymphs and satyrs. Encourages enjoyment of love and life’s pleasures.[80]
CB 075 Omittamus Studia – Latin Leisure, Rest Encourages abandoning study for youthful pleasures. Contrasts old age and seriousness with natural youthful instincts for fun and love.[81]
CB 076 Dum caupona verterem – Latin Tavern, Carefreeness A first-person narrative: after drinking at a tavern, a young man desires to enter Venus’ temple. Through dialogue, he meets the goddess and gains her favor, but later faces impoverishment, reflecting the cost of desire.[82]
CB 077 Si linguis angelicis – Latin Wisdom, Virtue A more spiritual and philosophical poem. The poet reflects on love’s value, comparing it to a mystical experience. The ideal woman is a shining star; the poem describes the torment of unrequited or impossible love.[83]
CB 078 Anni novi rediit novitas – Latin New Year, Renewal Celebrates spring’s return and the end of winter. The poet is tormented by love; Venus and Cupid have sparked desire. He longs for a kiss and wishes hearts to unite.[84]
CB 079 Estivali sub fervore – Latin Summer, Heat While resting in a meadow, the poet meets a beautiful shepherdess. Declaring himself a lover, not a predator, he extols her beauty over Flora’s. She refuses due to parental fear, urging him to desist.[85]
CB 080 Estivali gaudio – Latin Summer, Celebration Celebrates summer joy and nature’s awakening. Venus inspires love; young people rejoice. Meadows bloom, and love’s shared pleasures are exalted, marking winter’s end.[86]
CB 081 Solis iubar nituit – Latin Sun, Light Celebrates the sun’s return and spring. Nature awakens, joy spreads, and the refrain calls for singing and dancing.[87]
CB 082 Frigus hinc est horridum – Latin Winter, Cold Contrasts harsh winter with blooming spring. The earth becomes fertile and flowered. Praises clerics’ love of virgins over soldiers, critiquing military and celebrating clerical love.[88]
CB 083 Sevit aure spiritus – Latin Wind, Nature Describes sensual love for Flora. The poet indulges in physical pleasure, praising her beauty and tenderness, fearing that Jupiter might desire her, imagining divine transformations.[89]
CB 084 Dum prius inculta – Latin Nature, Fertility Describes a love encounter in a natural setting. The poet sees Phyllis under a linden tree, falls in love, and eventually conquers her after initial resistance.[90]
CB 085 Veris dulcis in tempore – Latin Spring, Renewal Celebrates the sweetness of love in spring. Flowers bloom, birds sing, and virgins warm. Refrain asserts that those without love are less valuable. The poet desires to kiss his beloved in a forest.[91]
CB 086 Non contrecto quam affecto – Latin Desire, Love An invitation to physical experience. The poet exhorts Cecilia to prefer youth over age, comparing young qualities to agile tools. Lilies emit fragrance after sky warmth and dew.[92]
CB 087 Amor tenet omnia – Latin Universal Love Explores love’s complex, contradictory nature. Love rules all, changes hearts, and seeks hidden paths. Sweet or bitter, blind and shameless, it governs youth and captures virgins. Love is fickle but guided by art and consumes itself in secret.[93]
CB 088 Amor habet superos – Latin Deities, Love Celebrates pure, innocent love among virgins. The poet guards their chastity, preferring this love to corrupt or married women. Compares divine love, e.g., Jupiter and Juno, to virgin love. Refrain emphasizes non-physical, sinless nature.[94]
CB 088a Iove cum Mercurio – Latin Mythology, Deception Describes a birth under specific astrological constellations. Portrays a pure, mutual love guided by celestial influences, highlighting devotion to a single partner.[95]
CB 089 Nos duo boni – Latin Friendship A young shepherdess criticizes negligent, greedy shepherds. They scold her for interfering in men’s matters while praising themselves. Highlights the contrast between her diligence and honesty and the shepherds’ corruption.[96]
CB 090 Exit diluculo – Latin Departure, Dawn A country girl invites a schoolboy to join her play while watching her flock. Depicts idyllic rural life, celebrating innocence and simplicity.[97]
CB 091 Sacerdotes, mementote – Latin Religion, Duty A strong invective against priests guilty of impurity and lust. They are admonished to be worthy of their sacred role and repent, or face divine punishment. Highlights hypocrisy in sacramental practice and the need for inner and outer purity.[98]
CB 092 Anni parte florida – Latin Seasons, Spring A lively dialogue between Phyllis and Flora, debating love and their preferences between a soldier and a cleric. They contrast virtues and flaws, ending with judgment by Cupid. Reflects medieval conceptions of love and society.[99]
CB 093 Hortum habet insula – Latin Nature, Garden A man meets a virgin in a garden; their relationship is disrupted by envy and deceit. Suggests even idyllic love is vulnerable to external forces.[100]
CB 093a Cum Fortuna voluit – Latin Fortune, Fate An elderly man reflects on youth’s transience and the need to yield to new generations. Uses the rhinoceros image, granted only to pure virgins, emphasizing purity and youth as precious qualities.[101]
CB 094 Congaudentes ludite – Latin Joy, Celebration A joyful invitation to celebrate love and youth against aging. Refrain encourages exploring love’s pleasures.[102]
CB 095 Cur suspectum me tenet domina – Latin Jealousy, Love A man passionately defends himself against accusations from his beloved, asserting innocence and preferring honest poverty to corrupt wealth. Expresses moral integrity and rejection of compromise.[103]
CB 096 Iuvenes amorifer – Latin Youth, Love An incitement to love and pleasure among young people and virgins, inspired by birdsong. Refrain celebrates vitality and youthful joy.[104]
CB 097 O Antioche, cur decipis me – Latin Deception, Politics Narrates the troubled story of Apollonius and his daughter Tharsia, including shipwrecks, abductions, sales, and eventual reunion. Explores perseverance, fortune, and family bonds.[105]
CB 098 Troie post excidium – Latin Troy, Destruction Depicts Aeneas and Dido in Carthage, their passionate love, and tragic ending with Dido’s suicide. Explores love, passion, fate, and grief.[106]
CB 099 Superbi Paridis leve iudicium – Latin Paris, Trojan War Briefly recounts Paris, Helen, Aeneas, and Dido, highlighting love’s capacity for joy and suffering.[107]
CB 099a Armat amor Paridem – Latin Love, War Paris arms himself with love, abducts Helen, and triggers war.[108]
CB 099b Prebuit Eneas – Latin Death, Heroism Aeneas causes Dido’s death; she takes her life with the Trojan hero’s sword.[109]
CB 100 Oh decus, o Lybie regnum – Latin Carthage, Glory Dido laments Eneas’ abandonment and Carthage’s doomed fate, expressing suffering, anger, and despair.[110]
CB 101 Pergama flere volo – Latin Ruin, Lament, Historical Memory A lament over Troy’s destruction. References Paris, Helen, and the Trojan War, exploring pain, devastation, and consequences of lust and war. Ecuba mourns the loss of Troy, reflecting on human mortality and fate.[111]
CB 102 Fervet amore Paris – Latin Passion, Love, Desire Narrates events leading to the Trojan War: Paris abducts Helen, she leaves Menelaus, angering the Greeks. Describes war preparations, Troy’s siege, and the Trojan Horse, concluding with Aeneas’ wanderings.[112]
CB 103 Eia dolor! – Latin Suffering, Lament A love lament addressed to a virgin, comparing her to Helen (Tyndaride), imploring favor. Venus and Cupid torment the poet, who seeks relief in the beloved’s love.[113]
CB 104 Egre fero quod egroto – Latin Illness, Suffering, Resignation An elderly man expresses desire and passion for Venus, lamenting love’s consuming power despite age. Explores senile love and difficulty controlling passion.[114]
CB 104a Non honor est – Latin Honor, Disillusion, Values A short distich emphasizing marriage with social equals. Suggests unions between different social classes lead to unhappiness and social issues.[115]
CB 105 Dum curata vegetarem – Latin Healing, Recovery, Life Cupid appears in a dream, lamenting the loss of true amorous arts taught by Ovid and the profanation of Venus’ mysteries. Reflects nostalgia for love as a noble, sacred art.[116]
CB 106 Veneris vincula – Latin Love, Desire, Passion The poet declares himself bound by Venus’ chains, consumed with desire for Flora. Explores love’s unpredictable power to torment the lover.[117]
CB 107 Dira vi amoris teror – Latin Tormented Love, Fear, Passion Terrified by love’s power, the poet invokes a virgin for help, describing her as a virginal lily and shining star. Expresses vulnerability and seeks refuge in purity.[118]
CB 108 Vacillantis trutine – Latin Inner conflict, Reason, Love

The poet is torn between Reason (Ratio) and Love (Amor), embodied by his desire for Florula. Reason urges him toward study and discipline, while Love tempts him with pleasure. The poem explores the tension between duty and passion and the difficulty of achieving balance in life.[119]

CB 109 Multiformi succendente – Latin Rejection, Transformation, Mythology

The poet laments unrequited love and compares his suffering to that of Apollo pursuing Daphne. His beloved prefers another, leaving him in despair. The poem expresses frustration and emotional anguish caused by rejection.[120]

CB 110 Quis furor est in amore! – Latin Love, Madness, Passion

Describes the madness of love and its power to disturb mind and body. Love transforms the lover, causing irrational behavior and emotional turmoil.[121]

CB 111 O comes amoris dolor – Latin Unrequited love, Sorrow

A lament over the suffering caused by unreturned love for an exceptional woman praised for beauty and purity. The poet expresses loneliness and sadness at being despised by his beloved.[122]

CB 112 Dudum voveram – Latin Vows, Temptation

Having vowed to renounce love, the poet finds himself once again enslaved by Venus. The poem reflects on the fragility of promises and the difficulty of resisting love’s temptations.[123]

CB 112a Div mich singen tuot – Middle High German Song, Desire

A short lament in German expressing emotional pain and appealing to a woman for favor, consumed by passion.[124]

CB 113 Transit nix et glacies – Latin Spring, Love, Suffering

Spring awakens nature and intensifies the poet’s love, even as rejection brings suffering. The poem links natural renewal with emotional pain.[125]

CB 113a Vvaz ist fur daz senen guot – Middle High German Desire, Longing

A brief German fragment in which a woman questions the desire she feels for a man.[126]

CB 114 Tempus accedit floridum – Latin Spring, Contrast

Celebrates the arrival of spring while lamenting the lack of solace in the poet’s heart. The joy of nature contrasts with the pain of unrequited love.[127]

CB 114a Der al der werlt ein meister si – Middle High German Gratitude, Guidance

A short German fragment expressing gratitude for comfort received from a woman.[128]

CB 115 Nobilis mei miserere precor! – Latin Supplication, Beauty

The poet implores a noble lady for mercy, claiming her beauty is killing him. Expresses admiration and overpowering desire.[129]

CB 115a Edile vrowe min – Middle High German Plea, Devotion

A German fragment in which the poet begs a woman to acknowledge his love, overwhelmed by her radiance.[130]

CB 116 Sic mea fata canendo solor – Latin Fate, Consolation

The poet seeks consolation through song for the suffering caused by love, hoping for happiness with his beloved.[131]

CB 117 Lingua mendax et dolosa – Latin Loyalty, Defense

Defends himself against accusations of deceit, swearing fidelity and praising the beloved’s beauty.[132]

CB 118 Doleo quod nimium – Latin Exile, Regret

The poet laments exile and suffering caused by love, longing for a kiss from his beloved. Includes Old French phrases enhancing the tone of nostalgia.[133]

CB 119 Dulce solum natalis patrie – Latin Exile, Homeland

Preparing to leave his homeland because of love’s torment, the poet expresses loss and sorrow.[134]

CB 119a Semper ad omne – Latin Moderation

A brief distich emphasizing the importance of measure in all things.[135]

CB 120 Rumor letalis – Latin Gossip, Jealousy

Condemns slander threatening the beloved’s reputation and urges caution, expressing protective jealousy.[136]

CB 120a Vincit Amor quemque – Latin Love, Inevitability

A short maxim asserting that love conquers all yet is itself unconquered.[137]

CB 121 Tange sodes citharam – Latin Music, Renewal

Celebrates a new love while rejecting a former one, expressing lightness and joy.[138]

CB 121a Non est crimen amor – Latin Love, Morality

States that love is not a crime, arguing that divine love sanctifies all things.[139]

CB 122 Expirante primitivo – Latin Death, Lament

A lament on the death of a king, mourning the loss of virtue and splendor from the world.[140]

CB 122a Vite presentis – Latin Transience

Reflects on the fleeting nature of life’s pleasures, likened to the wind.[141]

CB 123 Versa est in luctum cithara Waltheri – Latin Clerical corruption, Lament

Denounces corruption among ecclesiastical judges and moral decay within the clergy, invoking divine intervention.[142]

CB 123a Ludit in humanis – Latin Fortune, Instability

Reflects on Fortune’s unreliability and the fragility of human affairs, citing Ovid.[143]

CB 124 Dum Philippus moritur – Latin History, Mourning

Laments moral decline following the death of Philip, highlighting loss of faith and reason.[144]

CB 125 Ante Dei vultum – Latin Divine justice

Affirms that no evil deed escapes divine judgment and praises heavenly bliss.[145]

CB 126 Huc usque me miseram! – Latin Shame, Despair

Describes a young woman facing disgrace after concealing pregnancy, abandoned by her lover.[146]

CB 127 Deus pater adiuva – Latin Prayer, Vocation

Invokes divine aid before impending death and reflects on the rigors of monastic life, postponing commitment.[147]

CB 128 Remigabat naufragus – Latin Shipwreck, Rescue

Tells of a shipwrecked man rescued by two youths who guide him safely to harbor.[148]

CB 129 Exul ego clericus – Latin Exile, Poverty

An exiled cleric laments poverty and seeks support to continue his studies and religious duties.[149]

CB 130 Olim lacus colueram – Latin Fortune, Decline

A swan, once free on a lake, laments being roasted for food, preferring former liberty.[150]

CB 131 – – Latin Allegory, Justice

Truth, Charity, and Justice are summoned and questioned about their absence in a world of hypocrisy and sin.[151]

CB 131a – – Latin Satire, Corruption

Criticizes greed and corruption within the papal curia, where justice is suppressed and sold.[152]

CB 132 Iam vernali tempore – Latin Spring, Renewal Celebrates the return of spring with vivid images of nature awakening, birdsong, animals’ voices, and the fertility of the earth.[153]
CB 133 Hic volucres celi referam sermone fideli – Latin Nature, Birds Lists the names of various birds, functioning as a poetic catalog of avian life.[154]
CB 134 Nomina paucarum sunt hic socianda ferarum – Latin Animals, Symbolism Enumerates the names of wild animals, continuing the encyclopedic tone of natural description.[155]
CB 135 Cedit hiems tua durities – Latin Winter, Spring Describes the retreat of winter and the arrival of spring, marked by nature’s rebirth and an invitation to love.[156]
CB 135a Der starche winder hat uns uerlan – Middle High German Winter, Change Expresses joy at the end of winter and the beauty of the coming summer.[157]
CB 136 Omnia sol temperat – Latin Sun, Harmony Praises spring as a season of love and joy, urging constancy and fidelity.[158]
CB 136a Solde ih noch den tach geleben – Middle High German Life, Destiny Longs to live until the day when joy may be received from the beloved.[159]
CB 137 Ver redit optatum – Latin Spring, Renewal Celebrates the long-awaited return of spring and exhorts the young to enjoy love and nature.[160]
CB 137a Springerwir den reigen – Middle High German Dance, Festivity Expresses delight in the arrival of May and the blossoming of flowers.[161]
CB 138 Veri leta facies – Latin Spring, Joy Depicts the joy of spring, with nature reborn and love pervading all things, inviting collective celebration.[162]
CB 138a In liehter varwe – Middle High German Colors, Renewal Celebrates springtime beauty and birdsong.[163]
CB 139 Tempus transit horridum – Latin Time, Winter Encourages enjoyment of love and joy in the present, acknowledging the fleeting nature of youth.[164]
CB 139a Zergangen ist der winder chalt – Middle High German Cold, Transition Rejoices at the end of winter and the love of a woman.[165]
CB 140 Terra iam pandit gremium – Latin Nature, Fertility Celebrates the earth opening its bosom in spring, inviting pleasure, love, and companionship.[166]
CB 140a Nu suln wir alle froude han – Middle High German Joy, Celebration Calls for joy and dancing in honor of spring.[167]
CB 141 Florent omnes arbores – Latin Nature, Trees Contrasts spring’s joy with the difficulty of winning a woman’s love.[168]
CB 141a Div heide gruonet vnde der walt – Middle High German Greenery, Renewal Celebrates spring and birdsong in forest and heath.[169]
CB 142 Tempus adest floridum – Latin Spring, Flowers Invites enjoyment of spring and love, referencing the myth of Helen and Paris.[170]
CB 142a Ih solde eines morgenes gan – Middle High German Morning, Hope Narrates an encounter with a young woman in a meadow.[171]
CB 143 Ecce gratum et optatum – Latin Spring, Festivity Celebrates spring’s return and urges surrender to love under Cupid’s rule.[172]
CB 143a Ze niwen vrouden stat min muot – Middle High German Joy, Hope A woman expresses happiness in the love of a knight.[173]
CB 144 Iam iam virent prata – Latin Nature, Meadows Calls for celebration of spring and love, urging devotion to Venus to avoid sorrow.[174]
CB 144a Ich han gesehen – Middle High German Observation, Experience Expresses delight in the beauty of nature.[175]
CB 145 Musa venit carmine – Latin Poetry, Inspiration Invokes the Muse to sing of spring, describing nature’s beauty and birdsong.[176]
CB 145a Uvere div werlt alle min – Middle High German Desire, Possession Expresses a fantastical desire to hold the king of England in one’s arms.[177]
CB 146 Tellus flore vario vestitur – Latin Nature, Colors Describes the earth clothed in flowers while praising a woman’s beauty and expressing desire.[178]
CB 146a Nahtegal, sing einen don mit sinne – Middle High German Nightingale, Music Invokes the nightingale to sing for the poet’s queen, expressing devotion and love.[179]
CB 147 Si de more cum honore – Latin Tradition, Reflection Reflects on the vanity of love and the poet’s divided state between joy and suffering.[180]
CB 147a Sage, daz ih dirs iemmer lone – Middle High German Gratitude, Fidelity Asks after a beloved man, wishing to know whether he is happy.[181]
CB 148 Floret tellus floribus – Latin Flowers, Love Invites celebration of love under the protection of Venus and Cupid.[182]
CB 148a Nu sin stolz vnde hovisch – Middle High German Pride, Courtesy Encourages noble pride and courtesy, referencing Venus’ arrows.[183]
CB 149 Floret silva nobilis – Latin Forest, Splendor Laments the absence of the beloved amid the beauty of nature.[184]
CB 150 Redivivo vernat flore – Latin Rebirth, Nature Celebrates spring’s renewal and urges the young to follow love and joy.[185]
CB 150a Ich pin cheiser ane chrone – Middle High German Kingship, Love Declares himself an emperor without crown or land, rich only in a woman’s love.[186]
CB 151 Virent prata hiemata – Latin Meadows, Spring Describes springtime joy, birdsong, and youthful love, focusing on desire for a particular woman.[187]
CB 151a So wol dir, meine, wie du scheidest – Middle High German Farewell, Nature Celebrates May’s beauty and the varied colors of nature.[188]
CB 152 Estas non apparuit – Latin Summer, Beauty Claims summer has never been so beautiful, praising birdsong and love’s power.[189]
CB 152a Ich gesach den sumer nie – Middle High German Summer, Expectation Expresses delight in summer’s beauty and birdsong.[190]
CB 153 Tempus transit gelidum – Latin Time, Thaw Describes spring renewal, birds, and maidens’ play, confessing surrender to Love and devotion to one woman.[191]
CB 153a Vrowe, ih pin dir undertan – Middle High German Devotion, Love Declares complete submission to a woman and desire for her love.[192]
CB 154 Est Amor alatus – Latin Love, Allegory Portrays Love as a winged boy and lists five stages of union: sight, speech, touch, kiss, and sexual act.[193]
CB 155 Quam pulchra nitet facie – Latin Beauty, Admiration Praises a woman’s beauty through mythological and biblical comparisons, expressing desire and suffering.[194]
CB 155a Si ist schouner den urowe Dido was – Middle High German Beauty, Mythology Extols a woman’s beauty as surpassing Dido, Helen, Pallas, and Hecuba.[195]
CB 156 Salve ver optatum – Latin Spring, Greeting Welcomes spring and invokes a maiden named Phyllis to heal the poet’s amorous ardor.[196]
CB 157 Lucis orto sidere – Latin Light, Narrative Tells of a shepherdess whose sheep is stolen by a wolf; the poet rescues it and wins her promise.[197]
CB 158 Vere dulci mediante – Latin Spring, Desire Relates a spring encounter with a frightened maiden whom the poet overpowers, expressing her fear of discovery.[198]
CB 159 Veris dulcis in tempore – Latin Seasons, Love Celebrates love in spring; those who do not love are deemed unworthy. The poet longs for kisses in the woods.[199]
CB 160 Dum estas inchoatur – Latin Summer, Love Laments being wounded by love for a maiden at summer’s beginning.[200]
CB 161 Ab estatis foribus – Latin Summer, Transformation Describes love’s greeting at summer’s start and warns that without Venus, youth is lost.[201]
CB 161a Diu werlt frovt sih uber als – Middle High German World, Joy The world rejoices in summer with birdsong, green woods, and flowering meadows.[202]
CB 162 O consocii, quid vobis videtur? – Latin Companionship, Celebration Invites companions to honor Venus, praising love, wine, and poetic skill while excluding the uninitiated.[203]
CB 162a Svoziv vrowe min – Middle High German Love, Devotion Implores a woman to grant love, calling her the light of his eyes.[204]
CB 163 Longa spes et dubia – Latin Hope, Uncertainty Expresses prolonged, painful hope mixed with fear in love for an incomparable woman.[205]
CB 163a Eine wunnechliche stat – Middle High German Wonder, Place Describes a beautiful setting where an unfortunate event occurs.[206]
CB 164 Ob amoris pressuram – Latin Love, Remedy Seeks a cure for love’s suffering by hastening to the beloved Corinna, fantasizing union with her.[207]
CB 164a Ih wolde gerne singen – Middle High German Song, Desire Expresses desire to sing and bring joy if only the beloved could be won.[208]
CB 165 Amor telum est insignis Veneris – Latin Cupid, Passion Depicts love as Venus’ dart, praising the beloved’s beauty and inviting song and dance in her honor.[209]
CB 165a Mir ist ein wip sere – Middle High German Love, Longing Confesses deep love for a virtuous woman and desire for physical union.[210]
CB 166 Iam dudum Amoris militem – Latin Love, Warfare Declares himself a soldier of Love, resolute in enduring its trials.[211]
CB 166a Solde auer ich mit sorgen iemmer leben – Middle High German Suffering, Fate Laments a life of sorrow yet resolves to remain steadfast in spirit.[212]
CB 167 Laboris remedium – Latin Consolation, Love Recalls youthful spiritual love evolving into desire for physical union, seeking solace in memory.[213]
CB 167a Swaz hie gat umbe – Middle High German Life, Transience Observes that all girls wish to marry during summer.[214]
CB 168 Annualis mea sospes sit et gaudeat! – Latin Celebration, Praise Offers joyful wishes to the beloved, venerating her as divine and aided by Venus.[215]
CB 168a Nu grvonet auer div heide – Middle High German Nature, Renewal Recalls shared suffering through winter and devotion to the beloved.[216]
CB 169 Habet sidus leti visus – Latin Fate, Melancholy Laments dimmed joy, longing for a beloved who languishes without comfort.[217]
CB 169a Roter munt, wie du dich swachest – Middle High German Moon, Cruelty Complains of a woman’s cruel smile mocking his pain.[218]
CB 170 Quelibet succenditur vivens creatura – Latin Life, Passion Affirms all living beings burn with love, praising a virgin’s surpassing beauty.[219]
CB 170a Min vrowe Uenus ist so guot – Middle High German Venus, Love Praises Venus for granting joy to the courageous and faithful.[220]
CB 171 De pollicito mea mens elata – Latin Promise, Hope Describes hope fueled by promises, intense love, and burning desire under Venus’ fire.[221]
CB 171a Vrowe, wesent vro! – Middle High German Joy, Summer Encourages women to rejoice in summer’s gifts of roses and lilies.[222]
CB 172 Lude, ludat, ludite – Latin Play, Pleasure Urges play, music, and free love, promoting indulgence and delight.[223]
CB 172a Ich han eine senede not – Middle High German Desire, Pain Complains of longing worsened by winter, hoping summer will bring joy through love.[224]
CB 173 Revirescit et florescit – Latin Renewal, Love The heart blossoms anew, praising the beloved amid birdsong and sweet suffering.[225]
CB 173a Wol ir libe, div so schone – Middle High German Beauty, Service Pledges service to a noble and beautiful lady crowned with honor.[226]
CB 174 Veni, veni, venias – Latin Invitation, Passion Begins with an urgent plea to the beloved, praising her unmatched beauty.[227]
CB 174a Chume, chume, geselle min – Middle High German Longing, Love Invites the beloved to come and heal with a rose-like kiss.[228]
CB 175 Pre amoris tedio – Latin Love, Weariness Seeks rescue from love’s torment, likening it to a storm threatening his soul.[229]
CB 175a Taugen minne div ist guot – Middle High German Secret Love, Fidelity Affirms the value of secret love nurtured with loyalty.[230]
CB 176 Non est in medico – Latin Medicine, Wisdom Notes that not every illness can be healed by a physician; eloquence strengthens the wise mind.[231]
CB 177 Stetit puella rufa – Latin Innocence, Beauty Describes a maiden in a red tunic, innocence, and Venus granting love.[232]
CB 178 Volo virum vivere viriliter – Latin Masculinity, Honor Asserts desire for mutual love, rejects submission, then repents and seeks forgiveness privately.[233]
CB 178a Ich wil den sumer gruzen – Middle High German Summer, Celebration Welcomes summer joyfully after winter’s hardship, inviting dance and delight.[234]
CB 179 Tempus est iocundum – Latin Youth, Joy Proclaims a time of joy for youth and virgins, blending desire, hope, and despair in love.[235]
CB 179a Einen brief ich sande – Middle High German Letters, Waiting Sends a letter to a woman, entrusting her with his heart.[236]
CB 180 O mi dilectissima! – Latin Passion, Admiration Addresses the beloved in rapture, praising her radiant beauty and noble bearing.[237]
CB 180a Ich wil truren varen lan – Middle High German Sorrow, Release Renounces sorrow and seeks solace in nature and love.[238]
CB 181 Quam Natura ceteris – Latin Nature, Desire Praises Nature’s artistry in the beloved and pleads for fearless union.[239]
CB 181a Der winder zeiget sine chraft – Middle High German Winter, Desolation Describes winter’s destructive power over nature and joy.[240]
CB 182 Sol solo in stellifero – Latin Cosmos, Love Exalts the beloved as brighter than stars, longing for union and release from waiting.[241]
CB 182a Vns chumet ein lichte sumerzit – Middle High German Summer, Light Celebrates a radiant summer and urges courage and wisdom in seeking joy.[242]
CB 183 Si puer cum puellula – Latin Youth, Love Imagines bliss if a boy and girl were alone together, free from boredom.[243]
CB 183a Ich sich den morgensterne brehen – Middle High German Morning Star, Secrecy Advises secret love protected by friendship.[244]
CB 184 Virgo quedam nobilis – Latin Nobility, Violence Narrates a noble maiden’s encounter with a young man ending in violent disruption.[245]
CB 185 Ich was ein chint so wolgetan – Middle High German Memory, Violence Recalls a girl deceived and violated, presented with stark narrative realism.[246]
CB 186 Suscipe flos florem – Latin Flowers, Allegory Uses floral imagery as a symbol of love, beauty, and art’s limits in capturing essence.[247]

Carmina potoria (187–226)

This collection of poems is dedicated to wine, the pleasure of drinking, and conviviality. The tone is often jovial and light-hearted, celebrating taverns and the sense of freedom that alcohol appears to provide.[248][249]

  • 187–200: The earliest carmina portray wine as a source of joy and poetic inspiration, praising the pleasure of drinking in good company.[250]
  • 201–226: These poems adopt a more uninhibited, sometimes parodic tone, depicting drunkenness and its consequences with irony and humor.[251]
  • Miniature of four men drinking (folio 89v)
    Miniature of four men drinking (folio 89v)
  • Medieval players from the manuscript
    Medieval players from the manuscript
  • Chess players from the manuscript
    Chess players from the manuscript
  • Medieval players from the manuscript
    Medieval players from the manuscript
CB Code Title Author Language Themes Description
CB 187 O curas hominum - Latin Human condition This carmen criticizes corruption and opportunism at the princes' court. The text highlights how loyalty and justice are compromised by greed and flattery. Those who offer nothing are doomed to waste effort, while the successful gain ever more. Laws and judgments are manipulated for money, and promotions go to those who flatter the powerful. Flatterers hide their true nature but reveal it when they gain power.[252]
CB 188 Diligitur colitur - Latin Love, devotion This short carmen states that those with wealth are loved and honored, while the poor are despised and oppressed.[253]
CB 189 Aristippe, quamvis sero - Latin Philosophy, wisdom This carmen presents a dialogue between Aristippus and Diogenes on corruption and flattery needed to obtain favors in Rome. Aristippus complains that one must lie and flatter to gain the favor of the powerful. Diogenes replies that success in the Church requires complicity in the vices of prelates. Both agree on the difficulty of maintaining integrity in a corrupt environment. The carmen concludes with a rejection of flattery and an invitation to live a modest, content life.[254]
CB 190 Sunt detractores - Latin Slander, social criticism This carmen denounces detractors and flatterers, describing them as worse than open enemies. The slanderer's tongue is likened to a dragon's venom.[255]
CB 191 Estuans intrinsecus - Latin Passion, rebellion This long carmen is a confession of the Archipoet, expressing his inner conflict between wisdom and passion. He compares himself to a leaf blown by the wind and admits to being prone to vices and pleasures. He asks forgiveness from his prelate for his weakness toward women and wine. The carmen includes a defense of tavern life, where wine inspires his poetry, and concludes with an appeal for mercy and spiritual renewal.[256]
CB 191a Cum sit fama multiplex - Latin Reputation, fame The author seeks to win favor through his writing skills, while also asking for help to alleviate the burden of poverty.[257]
CB 192 Si quis displiceat pravis - Latin Justice, morality This carmen asserts that if someone displeases the wicked, they should not worry, because it is impossible to please the evil. The poet aspires to please the good and be hated by the wicked, who habitually despise the virtuous.[258]
CB 193 Denudata veritate - Latin Truth, revelation This carmen is a debate between wine and water, each defending its qualities and criticizing the other. Wine complains about being mixed with water, which it considers impure and useless. Water criticizes wine for its negative effects, such as drunkenness and loss of control. Wine claims to be a source of wisdom and inspiration, while water is accused of being dangerous and deceptive. The carmen ends with condemnation of those who mix wine and water.[259]
CB 194 In cratere meo - Latin Wine, joy The carmen describes the union of Thetis (water) and Lieo (wine) in a mixing bowl, emphasizing that neither substance has value when mixed with the other. The author recalls that even during the Last Supper, water and wine were not mixed.[260]
CB 195 Si quis Deciorum - Latin History, heroism This carmen describes the dangers of gambling and excessive reliance on luck. It mentions Decius, a figure associated with deceit in gambling. Losers are stripped of possessions and lament their misfortune. The text includes German exclamations reflecting the multicultural tavern environment.[261]
CB 196 In taberna quando sumus - Latin Bacchus, excess This carmen depicts tavern life, where people indulge in games, drinking, and debauchery. It lists various toasts made in the tavern, including prayers for the living, the dead, and different groups. The carmen concludes with a reflection on poverty caused by overdrinking and a curse on those who criticize drinkers.[262]
CB 197 Dum domus lapidea - Latin Construction, stability This carmen describes the atmosphere of a gambling house and the effects of wine. Companions call the place a "sweet house of hospitality." Wine engages the senses, enhancing the body and mind. The scene ends with drunk players falling to the ground, invoking Bacchus.[263]
CB 198 Mella cibus dulcis - Latin Sweetness, metaphor This short carmen asserts that sweet foods and wealth are often harmful to many. Simple food makes people healthy and strong, but many abandon wholesome food.[264]
CB 199 Puri Bacchi meritum - Latin Wine, praise This carmen celebrates the merit of pure Bacchus and invites participation in drinking and games. It describes the game as a battle among companions and mentions a certain Simon visiting Alsace to drink with fellow players.[265]
CB 200 Bacche, bene venies - Latin Invocation, celebration This carmen is a hymn to Bacchus, the god of wine, bringing joy, love, and courage. The refrain praises wine as a beverage that makes men courteous, honest, and brave. It describes wine's effect on women, making them more inclined to love and pleasure, and concludes with praise and thanks to Bacchus.[266]
CB 201 Tu das, Bacche, loqui - Latin Drunkenness, eloquence In praise of Bacchus, described as granting eloquence, soothing minds, enriching, transforming sorrow into joy, reconciling enemies, and revealing knowledge. The carmen encourages drinking to quench thirst and disregard death, extolling wine and gaming. It also narrates Bacchus escaping imprisonment by breaking chains.[267]
CB 202 O potores exquisiti - Latin Conviviality Invites expert drinkers to drink without pause and fill cups, excluding those who dislike drinking and praising intoxication. Criticizes mixing wine with water, emphasizing wine's purity and the pleasure Bacchus grants.[268]
CB 203 Hiemali tempore - Latin Winter, melancholy Describes a winter scene with people gathering in an estuary, playing, and exchanging clothes for money and drink. It also mentions a punishment for someone who named a martyr king.[269]
CB 203a Vns seit uon Lutringen Helfrich - German History, nobility Narrates a meeting between Helfrich von Lutringen and other characters such as Erekke and Dieterich in a forest, referencing conflicts and dangers.[270]
CB 204 Urbs salve regia - Latin City, glory Celebrates the city of Trier as royal and a source of joy, associating it with Bacchus and strong wine. Praises dialectic skills and the superiority of Germans in drinking, comparing the rose to Venus and Jupiter.[271]
CB 205 Hospes laudatur - Latin Hospitality Praises the generous guest and encourages drinking and gambling. Associates games with drinking and love, referencing Bacchus stimulating youth. Includes a refrain invoking "Deu sal" and inviting to drink and play.[272]
CB 206 Hircus quando bibit - Latin Behavior, excess States that a man who drinks too much speaks inappropriately. The carmen describes the author's inspiration when well-drunk versus lack of inspiration when sober.[273]
CB 207 Tessera blandita fueras michi - Latin Fortune, deceit Laments dice-playing (tessera) as a cause of loss and ruin. Describes dice as bringing lies, quarrels, and poverty, but also as a source of hope for gain.[274]
CB 208 Littera bis bina - Latin Wisdom, writing A riddle about the letter "L".[275]
CB 209 Roch, pedites, regina - Latin Chess, strategy Describes a chess battle, referencing game pieces and conflict between sides.[276]
CB 210 Qui cupit egregium scachorum - Latin Chess, skill Explains the game of chess, describing initial piece positions and moves. Illustrates how pawns advance, rooks move freely, knights jump, bishops deceive, and the king is protected by the queen.[277]
CB 211 Alte clamat Epicurus - Latin Epicureanism, philosophy Celebrates Epicurus and pleasure of a full belly, describing the stomach as a god and the kitchen as a temple. Exalts food, wine, and rest, with reference to the stomach growling and wine combating mead.[278]
CB 211a Nu lebe ich mir alrest werde - German Life, change Fragment of Walther von der Vogelweide's Palästinalied, expressing joy at seeing the Holy Land.[279]
CB 212 Non iubeo quemquam - Latin Freedom, self-determination Encourages enjoying life's pleasures in moderation, suggesting measured eating to avoid death and nourishing the body without burdening the mind.[280]
CB 213 Sperne lucrum - Latin Greed, morality Offers advice on gaming, such as avoiding greed, yielding to more experienced players, not getting angry when losing, and playing with serenity when resources allow.[281]
CB 214 Si preceptorum superest - Latin Teaching, ethics Provides guidance for a balanced life: rise early, dedicate time to reading, eat and drink moderately, sleep a little, meditate, and write.[282]
CB 215 Lugeamus omnes in Decio - Latin Mourning, commemoration A "Gamblers' Office" lamenting the misdeeds of Decius, associated with gambling and loss. Includes parodic liturgical elements such as an introit, epistle, gradual, alleluia, sequence, and gospel.[283]
CB 215a Omnipotens sempiterne Deus - Latin Religion, prayer Expresses a wish to enjoy the labors of peasants and clerics, their women, and rejoice in their deaths.[284]
CB 216 Tempus hoc letitie - Latin Festival, celebration Celebrates a time of joy and festivity, inviting all to sing and play, especially students. Mentions stylus and tablets as instruments for festivities and Ovidian carmina.[285]
CB 217 Iocundemur socii - Latin Friendship, cheerfulness Invites companions to rejoice and praise the virtuous and honest. Includes a refrain praising generosity and cursing the envious and hypocritical.[286]
CB 218 Audientes audiant - Latin Wisdom, listening Laments the spread of evil on earth and urges liberal clerics to be generous with wanderers and the needy. Compares liberal clerics to sifted grain and the wicked to chaff.[287]
CB 219 Cum «In orbem universum» - Latin Universality Invites priests and monks to follow "our sect", welcoming all: nobles, rich, poor, monks, priests with lovers, teachers with students, and people of different nations and statuses. The sect forbids morning prayers, encourages seeking taverns, drinking wine, and eating chickens.[288]
CB 220 Sepe de miseria mee paupertatis - Latin Poverty, suffering A lament by the Archipoet about his poverty, caused by laypeople not understanding or rewarding poets. He refuses to work the land, beg, or steal.[289]
CB 220a Nullus ita parcus est - Latin Generosity, avarice Describes how even the most frugal people buy new clothes for festivities but preserve them carefully for years. Mentions how colors and shapes of clothes are modified and how clerics alter their garments in various ways.[290]
CB 221 Cum animadverterem, dicit Cato - Latin Maxims, philosophy Invites praising the generous guest and drinking, advising those intoxicated to withdraw. Encourages removing clothes if losing at games, comparing players to apostles.[291]
CB 222 Ego sum Abbas Cucaniensis - Latin Clergy, satire The abbot of Cucagna claims to be among drinkers and in Decius' sect. Those who seek him in the tavern in the morning will exit naked by evening, lamenting their misfortune.[292]
CB 223 Res dare pro rebus - Latin Exchange, economy States that it is customary to give things for things and words for words.[293]
CB 224 Artifex, qui condidit - Latin Creation, divinity An artist presents himself and greets prelates, nobles, and priests, lamenting his poverty and seeking consolation, claiming knowledge of men of great probity.[294]
CB 225 Sacerdotes et levite - Latin Clergy, religion Addresses priests and levites, asking them to understand his words and accept only the learned and honest. Requests charity and compassion for the needy.[295]
CB 226 Mundus est in varium - Latin World, changeability Laments the mutable and degraded state of the world, where order is in disorder and friendship is selfish. Criticizes lack of generosity and describes generosity toward Thais (a courtesan) or effeminate youths.[296]

Ludi (227–228)

This section consists of two compositions belonging to the theatrical genre. They are dramatic or parodic texts that illustrate the vitality of medieval culture, even in its more performative and spectacular expressions.[297][298]

  • 227: The first composition is probably connected to a sacred or secular performance, possibly centered on a biblical or mythological episode.[299]
  • 228: The second composition may be a farce or a short dramatic piece, consistent with medieval theatrical traditions.

[300]

CB Code Title Author Language Themes Description
CB 227 Primo ponatur sedes Augustino - Latin Authority, religion, hierarchy This carmen is a medieval liturgical drama depicting the birth of Jesus Christ. The work opens with Saint Augustine seated in a position of prominence, accompanied by prophets such as Isaiah and Daniel, opposed by the arch-synagogue and his Jewish followers. Various characters prophesy Christ's virgin birth:
  • Isaiah announces that a virgin will conceive and give birth to a son who will cleanse the world from sin.
  • Daniel predicts the fall of Judea and the birth of a king from a virgin.
  • The Sibyl, gesturing, proclaims the birth of a child who will bring salvation.
  • Aaron carries a flowering rod, symbolizing Mary's purity and the miraculous birth.
  • Balaam, seated on a donkey, foretells the coming of a star from Jacob.

The arch-synagogue challenges these prophecies, questioning the possibility of a virgin birth. Augustine intervenes, urging the Jews to open their ears and explaining how Christ will unite God and humanity. The drama continues with the Annunciation, where an angel appears to Mary, and the Visitation, depicting Mary and Elizabeth meeting. Jesus’ birth is announced by a star. The three Magi, guided by the star, seek the child. Upon reaching Herod, he interrogates the arch-synagogue about the newborn king. Fearing for his throne, Herod orders the killing of all children. An angel warns Joseph to flee to Egypt with Mary and Jesus.[301]

CB 228 Rex Egypti cum comitatu suo - Latin Kingship, history, power This carmen is an allegorical work divided into thematic sections. It begins with a burst of springtime joy, celebrating love and the rebirth of nature. It praises philosophy and its main figures, including Pythagoras, Socrates, Plato, and Aristotle, seen as sources of wisdom. The text then introduces moral critique, denouncing the temptations and fleeting pleasures of the world, compared to the "rivers of Babylon". It criticizes the worship of multiple deities. The arrival of Mary and Joseph in Egypt with Jesus causes the fall of Egyptian idols, symbolizing the superiority of Christianity. The king of Egypt, after consulting his wise men and witnessing the idols' collapse, converts to Christianity and orders the abandonment of false gods. The carmen also references the king of Babylon and the Antichrist, denouncing hypocrisy. It concludes with a prophecy about the fall of Jerusalem and the death of Herod.[302]

Supplementum (1–26a)

This supplementary section collects compositions that, for various reasons, did not fit into the previous categories. They can be texts of diverse nature, including philosophical poems or fragments of longer carmina.[303][304]

  • 1–15: These texts appear to be connected to moral and satirical carmina, reflecting on society and human behavior.[305]
  • 16–26a: The final compositions include love or convivial texts which, due to their form or content, were placed in this appendix rather than in the main sections.[306]
Supp. Code Title Author Language Themes Description
Supp. I Sancte ERASME - Latin Holiness, devotion, martyrdom A prayer to Saint Erasmus asking him to accept the offered prayer for the soul of the faithful and to provide for their sustenance according to divine will. The faithful entrust themselves to him, relying on Christ’s protection against visible and invisible enemies.[307]
Supp. II Ich lob die liben frowen min - Middle High German Love, praise, devotion A love hymn to a woman admired above all others. The poet expresses devotion and a desire to serve her faithfully. Her beauty is compared to a mirror and a diamond of virtue, and the poet declares himself bound to her by every tie.[308]
Supp. III Iam dudum estivalia - Latin Seasons, nature, summer A reflection on the transition from summer to winter. Nature fades, birds stop singing, and love loses its fervor. The return of spring is invoked to revive afflicted spirits.[309]
Supp. IV Flete, fideles anime - Latin Mourning, faith, souls A funeral lament on the Passion of Christ. The faithful souls and sisters are called to weep for the wounds of Mary, mother of Jesus. The carmen describes Mary’s sorrow at the crucifixion and questions why the Son of God must endure such suffering.[310]
Supp. V Furibundi cum aceto mixto felle - Latin Passion of Christ, suffering, sacrifice An invocation to Christ, who healed the wounds caused by original sin with his blood. The text asks Christ to grant peace and purify the soul of the faithful, making it worthy of his love.[311]
Supp. VI Pange vox adonis - Latin Praise, divinity, song A hymn praising a prelate of Solio, highlighting his virtues, wisdom, and noble spirit.[312]
Supp. VII In anegenge was ein wort - Middle High German Origin, creation, divine word A Middle High German translation of the opening verses of the Gospel of John (John 1:1–14).[313]
Supp. VIII O comes amoris dolor - Latin Love, pain, longing A lament of love for an unattainable woman. The poet suffers from her distance and disdain but continues to love and idealize her, comparing her dwelling to a paradise.[314]
Supp. IX Mundus finem properans - Latin End of the world, eschatology, time A reflection on the decay of the world and the Church. It criticizes corruption in religious orders and the greed of new preachers, lamenting the rigor of ancient monastic institutions and invoking divine judgment.[315]
Supp. X Deus largus in naturis - Latin Divinity, creation, generosity A condemnation of greed and attachment to material goods. The text praises generosity and reminds that avarice is a form of idolatry that prevents access to the kingdom of heaven.[316]
Supp. XI Ave Nobilis - Latin Praise, honor, devotion An invocation to Mary, called noble, venerable, friend, and trustworthy guide. It asks for her intercession to enlighten minds, correct morals, and protect the faithful from worldly dangers.[317]
Supp. XII Christi sponsa Katharina - Latin Holiness, martyrdom, faith A hymn to Saint Catherine, virgin and martyr, praising her beauty, wisdom, and the miracles performed through her intercession.[318]
Supp. XIII Ludus breviter de passione primo inchoatur ita - Latin Sacred theatre, Passion of Christ, narrative A short liturgical drama on the Passion of Christ. The text includes dialogues between Jesus, the disciples, Judas, priests, and Pilate, culminating in the crucifixion and death of Jesus.[319]
Supp. XIV Planctus ante nescia - Latin Lament, sorrow, loss A lament of Mary over the death of her son. Mary expresses grief over Jesus’ crucifixion, mourning the cruelty of his executioners and invoking death for herself.[320]
Supp. XV Incipit ludus immo exemplum dominice resurrectionis - Latin Resurrection, sacred theatre, faith A liturgical drama on the Resurrection of Christ, including dialogues and songs among Pilate, the priests, the holy women, angels, soldiers, and Jesus, culminating in the announcement of the Resurrection and Christ’s triumph over death and Hell.[321]
Supp. XVI Primitus producatur Pilatus - Latin Judgment, sacred theatre, Passion Depicts scenes from the Passion of Christ, including dialogues between Pilate and Jesus, and between Jesus and figures such as the blind man and Zacchaeus. Also includes Jesus’ entry into Jerusalem and children’s songs.[322]
Supp. XVII Diu mukke muoz sich sere muen - Middle High German Effort, endurance, perseverance Contains proverbs and observations on human nature and the animal world, reflecting popular wisdom and social critique.[323]
Supp. XVIII Magnificat (anima mea Dominum...) - Latin Praise, prayer, faith Includes invocations and prayers to the Virgin Mary, praising her purity and role as Mother of God.[324]
Supp. XIX Katerine collaudemus - Latin Devotion, holiness, praise A hymn to Saint Catherine, praising her virtues and courage before Judge Maxentius.[325]
Supp. XX Pange Lingua - Latin Faith, hymn, worship A hymn celebrating the martyrdom of a virgin.[326]
Supp. XXI Presens Dies - Latin Time, festivity, celebration Describes the martyrdom of Saint Catherine, including her dispute with philosophers and the miracle of oil flowing from her tomb.[327]
Supp. XXII Hac in die mentes pie - Latin Faith, piety, celebration Narrates the story of Saint Catherine, her faith, her dispute with Maxentius, and her martyrdom.[328]
Supp. XXIII Cantus Ioseph ab Arimathia - Latin Religion, burial of Christ, faith A song of Joseph of Arimathea asking Pilate for permission to bury Jesus.[329]
Supp. XXIV Cum iubilo iubilemus virgini Marie - Latin Joy, devotion, Mary Prayers and invocations to Mary.[330]
Supp. XXV Tempore completorii traditus est Dominus - Latin Passion of Christ, betrayal, night Reflections on the time of Christ’s Passion.[331]
Supp. XXVI Incipit exemplum apparitionis Domini - Latin Resurrection, miracle, sacred theatre Describes the appearance of Jesus to the disciples on the road to Emmaus and to Thomas.[332]
Supp. XXVIa Hoc finito producatur mater Domini - Latin Mary, sacred theatre, devotion Describes the appearance of Jesus to the disciples on the road to Emmaus and to Thomas.[333]

References

  1. ^ Schmeller 1847
  2. ^ Rossi 2006
  3. ^ Schmeller 1847
  4. ^ a b c d e f g h i j k l m n o p q r s t u v w x y z aa ab "De avaritia 1-25".
  5. ^ "De correctione hominum 26-28".
  6. ^ "De conversione hominum 29-32".
  7. ^ "De ammonitione prelatorum 33-45".
  8. ^ "De cruce signatis 46-55".
  9. ^ "De correctione hominum 26-28".
  10. ^ "De conversione hominum 29-32".
  11. ^ "De ammonitione prelatorum 33-45".
  12. ^ "De cruce signatis 46-55".
  13. ^ "De correctione hominum 26-28".
  14. ^ "De correctione hominum 26-28".
  15. ^ "De correctione hominum 26-28".
  16. ^ "De conversione hominum 29-32".
  17. ^ "De conversione hominum 29-32".
  18. ^ "De conversione hominum 29-32".
  19. ^ "De conversione hominum 29-32".
  20. ^ "De ammonitione prelatorum 33-45".
  21. ^ "De ammonitione prelatorum 33-45".
  22. ^ "De ammonitione prelatorum 33-45".
  23. ^ "De ammonitione prelatorum 33-45".
  24. ^ "De ammonitione prelatorum 33-45".
  25. ^ "De ammonitione prelatorum 33-45".
  26. ^ "De ammonitione prelatorum 33-45".
  27. ^ "De ammonitione prelatorum 33-45".
  28. ^ "De ammonitione prelatorum 33-45".
  29. ^ "De ammonitione prelatorum 33-45".
  30. ^ "De ammonitione prelatorum 33-45".
  31. ^ "De ammonitione prelatorum 33-45".
  32. ^ "De ammonitione prelatorum 33-45".
  33. ^ "De ammonitione prelatorum 33-45".
  34. ^ "De ammonitione prelatorum 33-45".
  35. ^ "De cruce signatis 46-55".
  36. ^ "De cruce signatis 46-55".
  37. ^ "De cruce signatis 46-55".
  38. ^ "De cruce signatis 46-55".
  39. ^ "De cruce signatis 46-55".
  40. ^ "De cruce signatis 46-55".
  41. ^ "De cruce signatis 46-55".
  42. ^ "De cruce signatis 46-55".
  43. ^ "De cruce signatis 46-55".
  44. ^ "De cruce signatis 46-55".
  45. ^ "De cruce signatis 46-55".
  46. ^ "De cruce signatis 46-55".
  47. ^ "De cruce signatis 46-55".
  48. ^ "De cruce signatis 46-55".
  49. ^ "Carmina amatoria 56-70".
  50. ^ "Carmina amatoria 71-87".
  51. ^ "Carmina amatoria 88-100".
  52. ^ "Carmina amatoria 101-122a".
  53. ^ "Carmina amatoria 123-154".
  54. ^ "Carmina amatoria 155-186".
  55. ^ "Carmina amatoria 56-70".
  56. ^ "Carmina amatoria 71-87".
  57. ^ "Carmina amatoria 88-100".
  58. ^ "Carmina amatoria 101-122a".
  59. ^ "Carmina amatoria 123-154".
  60. ^ "Carmina amatoria 155-186".
  61. ^ "Carmina amatoria 56-70".
  62. ^ "Carmina amatoria 56-70".
  63. ^ "Carmina amatoria 56-70".
  64. ^ "Carmina amatoria 56-70".
  65. ^ "Carmina amatoria 56-70".
  66. ^ "Carmina amatoria 56-70".
  67. ^ "Carmina amatoria 56-70".
  68. ^ "Carmina amatoria 56-70".
  69. ^ "Carmina amatoria 56-70".
  70. ^ "Carmina amatoria 56-70".
  71. ^ "Carmina amatoria 56-70".
  72. ^ "Carmina amatoria 56-70".
  73. ^ "Carmina amatoria 56-70".
  74. ^ "Carmina amatoria 56-70".
  75. ^ "Carmina amatoria 56-70".
  76. ^ "Carmina amatoria 56-70".
  77. ^ "Carmina amatoria 71-87".
  78. ^ "Carmina amatoria 71-87".
  79. ^ "Carmina amatoria 71-87".
  80. ^ "Carmina amatoria 71-87".
  81. ^ "Carmina amatoria 71-87".
  82. ^ "Carmina amatoria 71-87".
  83. ^ "Carmina amatoria 71-87".
  84. ^ "Carmina amatoria 71-87".
  85. ^ "Carmina amatoria 71-87".
  86. ^ "Carmina amatoria 71-87".
  87. ^ "Carmina amatoria 71-87".
  88. ^ "Carmina amatoria 71-87".
  89. ^ "Carmina amatoria 71-87".
  90. ^ "Carmina amatoria 71-87".
  91. ^ "Carmina amatoria 71-87".
  92. ^ "Carmina amatoria 71-87".
  93. ^ "Carmina amatoria 71-87".
  94. ^ "Carmina amatoria 88-100".
  95. ^ "Carmina amatoria 88-100".
  96. ^ "Carmina amatoria 88-100".
  97. ^ "Carmina amatoria 88-100".
  98. ^ "Carmina amatoria 88-100".
  99. ^ "Carmina amatoria 88-100".
  100. ^ "Carmina amatoria 88-100".
  101. ^ "Carmina amatoria 88-100".
  102. ^ "Carmina amatoria 88-100".
  103. ^ "Carmina amatoria 88-100".
  104. ^ "Carmina amatoria 88-100".
  105. ^ "Carmina amatoria 88-100".
  106. ^ "Carmina amatoria 88-100".
  107. ^ "Carmina amatoria 88-100".
  108. ^ "Carmina amatoria 88-100".
  109. ^ "Carmina amatoria 88-100".
  110. ^ "Carmina amatoria 88-100".
  111. ^ "Carmina amatoria 101-122a".
  112. ^ "Carmina amatoria 101-122a".
  113. ^ "Carmina amatoria 101-122a".
  114. ^ "Carmina amatoria 101-122a".
  115. ^ "Carmina amatoria 101-122a".
  116. ^ "Carmina amatoria 101-122a".
  117. ^ "Carmina amatoria 101-122a".
  118. ^ "Carmina amatoria 101-122a".
  119. ^ "Carmina amatoria 101-122a".
  120. ^ "Carmina amatoria 101-122a".
  121. ^ "Carmina amatoria 101-122a".
  122. ^ "Carmina amatoria 101-122a".
  123. ^ "Carmina amatoria 101-122a".
  124. ^ "Carmina amatoria 101-122a".
  125. ^ "Carmina amatoria 101-122a".
  126. ^ "Carmina amatoria 101-122a".
  127. ^ "Carmina amatoria 101-122a".
  128. ^ "Carmina amatoria 101-122a".
  129. ^ "Carmina amatoria 101-122a".
  130. ^ "Carmina amatoria 101-122a".
  131. ^ "Carmina amatoria 101-122a".
  132. ^ "Carmina amatoria 101-122a".
  133. ^ "Carmina amatoria 101-122a".
  134. ^ "Carmina amatoria 101-122a".
  135. ^ "Carmina amatoria 101-122a".
  136. ^ "Carmina amatoria 101-122a".
  137. ^ "Carmina amatoria 101-122a".
  138. ^ "Carmina amatoria 101-122a".
  139. ^ "Carmina amatoria 101-122a".
  140. ^ "Carmina amatoria 101-122a".
  141. ^ "Carmina amatoria 101-122a".
  142. ^ "Carmina amatoria 123-154".
  143. ^ "Carmina amatoria 123-154".
  144. ^ "Carmina amatoria 123-154".
  145. ^ "Carmina amatoria 123-154".
  146. ^ "Carmina amatoria 123-154".
  147. ^ "Carmina amatoria 123-154".
  148. ^ "Carmina amatoria 123-154".
  149. ^ "Carmina amatoria 123-154".
  150. ^ "Carmina amatoria 123-154".
  151. ^ "Carmina amatoria 123-154".
  152. ^ "Carmina amatoria 123-154".
  153. ^ "Carmina amatoria 123-154".
  154. ^ "Carmina amatoria 123-154".
  155. ^ "Carmina amatoria 123-154".
  156. ^ "Carmina amatoria 123-154".
  157. ^ "Carmina amatoria 123-154".
  158. ^ "Carmina amatoria 123-154".
  159. ^ "Carmina amatoria 123-154".
  160. ^ "Carmina amatoria 123-154".
  161. ^ "Carmina amatoria 123-154".
  162. ^ "Carmina amatoria 123-154".
  163. ^ "Carmina amatoria 123-154".
  164. ^ "Carmina amatoria 123-154".
  165. ^ "Carmina amatoria 123-154".
  166. ^ "Carmina amatoria 123-154".
  167. ^ "Carmina amatoria 123-154".
  168. ^ "Carmina amatoria 123-154".
  169. ^ "Carmina amatoria 123-154".
  170. ^ "Carmina amatoria 123-154".
  171. ^ "Carmina amatoria 123-154".
  172. ^ "Carmina amatoria 123-154".
  173. ^ "Carmina amatoria 123-154".
  174. ^ "Carmina amatoria 123-154".
  175. ^ "Carmina amatoria 123-154".
  176. ^ "Carmina amatoria 123-154".
  177. ^ "Carmina amatoria 123-154".
  178. ^ "Carmina amatoria 123-154".
  179. ^ "Carmina amatoria 123-154".
  180. ^ "Carmina amatoria 123-154".
  181. ^ "Carmina amatoria 123-154".
  182. ^ "Carmina amatoria 123-154".
  183. ^ "Carmina amatoria 123-154".
  184. ^ "Carmina amatoria 123-154".
  185. ^ "Carmina amatoria 123-154".
  186. ^ "Carmina amatoria 123-154".
  187. ^ "Carmina amatoria 123-154".
  188. ^ "Carmina amatoria 123-154".
  189. ^ "Carmina amatoria 123-154".
  190. ^ "Carmina amatoria 123-154".
  191. ^ "Carmina amatoria 123-154".
  192. ^ "Carmina amatoria 123-154".
  193. ^ "Carmina amatoria 123-154".
  194. ^ "Carmina amatoria 155-186".
  195. ^ "Carmina amatoria 155-186".
  196. ^ "Carmina amatoria 155-186".
  197. ^ "Carmina amatoria 155-186".
  198. ^ "Carmina amatoria 155-186".
  199. ^ "Carmina amatoria 155-186".
  200. ^ "Carmina amatoria 155-186".
  201. ^ "Carmina amatoria 155-186".
  202. ^ "Carmina amatoria 155-186".
  203. ^ "Carmina amatoria 155-186".
  204. ^ "Carmina amatoria 155-186".
  205. ^ "Carmina amatoria 155-186".
  206. ^ "Carmina amatoria 155-186".
  207. ^ "Carmina amatoria 155-186".
  208. ^ "Carmina amatoria 155-186".
  209. ^ "Carmina amatoria 155-186".
  210. ^ "Carmina amatoria 155-186".
  211. ^ "Carmina amatoria 155-186".
  212. ^ "Carmina amatoria 155-186".
  213. ^ "Carmina amatoria 155-186".
  214. ^ "Carmina amatoria 155-186".
  215. ^ "Carmina amatoria 155-186".
  216. ^ "Carmina amatoria 155-186".
  217. ^ "Carmina amatoria 155-186".
  218. ^ "Carmina amatoria 155-186".
  219. ^ "Carmina amatoria 155-186".
  220. ^ "Carmina amatoria 155-186".
  221. ^ "Carmina amatoria 155-186".
  222. ^ "Carmina amatoria 155-186".
  223. ^ "Carmina amatoria 155-186".
  224. ^ "Carmina amatoria 155-186".
  225. ^ "Carmina amatoria 155-186".
  226. ^ "Carmina amatoria 155-186".
  227. ^ "Carmina amatoria 155-186".
  228. ^ "Carmina amatoria 155-186".
  229. ^ "Carmina amatoria 155-186".
  230. ^ "Carmina amatoria 155-186".
  231. ^ "Carmina amatoria 155-186".
  232. ^ "Carmina amatoria 155-186".
  233. ^ "Carmina amatoria 155-186".
  234. ^ "Carmina amatoria 155-186".
  235. ^ "Carmina amatoria 155-186".
  236. ^ "Carmina amatoria 155-186".
  237. ^ "Carmina amatoria 155-186".
  238. ^ "Carmina amatoria 155-186".
  239. ^ "Carmina amatoria 155-186".
  240. ^ "Carmina amatoria 155-186".
  241. ^ "Carmina amatoria 155-186".
  242. ^ "Carmina amatoria 155-186".
  243. ^ "Carmina amatoria 155-186".
  244. ^ "Carmina amatoria 155-186".
  245. ^ "Carmina amatoria 155-186".
  246. ^ "Carmina amatoria 155-186".
  247. ^ "Carmina amatoria 155-186".
  248. ^ "Carmina potoria 187-200".
  249. ^ "Carmina potoria 201-226".
  250. ^ "Carmina potoria 187-200".
  251. ^ "Carmina potoria 201-226".
  252. ^ "Carmina potoria 187-200".
  253. ^ "Carmina potoria 187-200".
  254. ^ "Carmina potoria 187-200".
  255. ^ "Carmina potoria 187-200".
  256. ^ "Carmina potoria 187-200".
  257. ^ "Carmina potoria 187-200".
  258. ^ "Carmina potoria 187-200".
  259. ^ "Carmina potoria 187-200".
  260. ^ "Carmina potoria 187-200".
  261. ^ "Carmina potoria 187-200".
  262. ^ "Carmina potoria 187-200".
  263. ^ "Carmina potoria 187-200".
  264. ^ "Carmina potoria 187-200".
  265. ^ "Carmina potoria 187-200".
  266. ^ "Carmina potoria 187-200".
  267. ^ "Carmina potoria 201-226".
  268. ^ "Carmina potoria 201-226".
  269. ^ "Carmina potoria 201-226".
  270. ^ "Carmina potoria 201-226".
  271. ^ "Carmina potoria 201-226".
  272. ^ "Carmina potoria 201-226".
  273. ^ "Carmina potoria 201-226".
  274. ^ "Carmina potoria 201-226".
  275. ^ "Carmina potoria 201-226".
  276. ^ "Carmina potoria 201-226".
  277. ^ "Carmina potoria 201-226".
  278. ^ "Carmina potoria 201-226".
  279. ^ "Carmina potoria 201-226".
  280. ^ "Carmina potoria 201-226".
  281. ^ "Carmina potoria 201-226".
  282. ^ "Carmina potoria 201-226".
  283. ^ "Carmina potoria 201-226".
  284. ^ "Carmina potoria 201-226".
  285. ^ "Carmina potoria 201-226".
  286. ^ "Carmina potoria 201-226".
  287. ^ "Carmina potoria 201-226".
  288. ^ "Carmina potoria 201-226".
  289. ^ "Carmina potoria 201-226".
  290. ^ "Carmina potoria 201-226".
  291. ^ "Carmina potoria 201-226".
  292. ^ "Carmina potoria 201-226".
  293. ^ "Carmina potoria 201-226".
  294. ^ "Carmina potoria 201-226".
  295. ^ "Carmina potoria 201-226".
  296. ^ "Carmina potoria 201-226".
  297. ^ "Ludi 227".
  298. ^ "Ludi 228".
  299. ^ "Ludi 227".
  300. ^ "Ludi 228".
  301. ^ "Ludi 227".
  302. ^ "Ludi 228".
  303. ^ "Supplementum 1-15".
  304. ^ "Supplementum 16-26a".
  305. ^ "Supplementum 1-15".
  306. ^ "Supplementum 16-26a".
  307. ^ "Supplementum 1-15".
  308. ^ "Supplementum 1-15".
  309. ^ "Supplementum 1-15".
  310. ^ "Supplementum 1-15".
  311. ^ "Supplementum 1-15".
  312. ^ "Supplementum 1-15".
  313. ^ "Supplementum 1-15".
  314. ^ "Supplementum 1-15".
  315. ^ "Supplementum 1-15".
  316. ^ "Supplementum 1-15".
  317. ^ "Supplementum 1-15".
  318. ^ "Supplementum 1-15".
  319. ^ "Supplementum 1-15".
  320. ^ "Supplementum 1-15".
  321. ^ "Supplementum 1-15".
  322. ^ "Supplementum 16-26a".
  323. ^ "Supplementum 16-26a".
  324. ^ "Supplementum 16-26a".
  325. ^ "Supplementum 16-26a".
  326. ^ "Supplementum 16-26a".
  327. ^ "Supplementum 16-26a".
  328. ^ "Supplementum 16-26a".
  329. ^ "Supplementum 16-26a".
  330. ^ "Supplementum 16-26a".
  331. ^ "Supplementum 16-26a".
  332. ^ "Supplementum 16-26a".
  333. ^ "Supplementum 16-26a".

Sources

  • Schmeller, Johann Andreas (1847). Beurer Lieder oder Lieder aus Benediktbeuern (in German).
  • Rossi, Piervittorio (2006) [1989]. Carmina Burana. Testo latino a fronte (in Italian) (8 ed.). Milano: Tascabili Bompiani. ISBN 88-452-5307-4.
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