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THE MEDIEVAL GERMAN PROVERB‘AS“
REFLECTED IN THE GESAMMTABENTEUER .

Thesis for the Degree of Ph. D.
MICHIGAN STATE UNIVERSITY
WILLIAM H. GIRVIN, IR.
1972

 

 
   

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thesis entitled

THE MEDIEVAL GMN PROVFRB AS
REFLECTED IN THE GWBENTEUR

presented by

wmm H. Girfln, Jr.

has been accepted towards fulfillment
of the requirements for

Ph. D. degree in German
Language and 1.1th

 

 

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ABSTRACT

THE MEDIEVAL GERMAN PROVERB AS REFLECTED
IN THE GESAMMTABENTEUER

By

William H. Girvin, Jr.

Friedrich von der Hagen assembled exactly 100 stories written
in Middle High German from numerous manuscripts of the twelfth through
fourteenth centuries. He titled this collection the Gesammtabenteuer,
and it contains fables, tales of magic, exaltations of the Virgin
Mary, and adventure stories. This dissertation examines the German
proverb of the Middle Ages as reflected in the 251 proverbial forms

found in the Gesammtabenteuer.

 

Arriving at a working definition of the proverb, I have in-
cluded an overall examination of possible sources and origins for
medieval German proverbial material. These include origins found in
classical antiquity, the influences of the Bible and of other
countries and the subsequent dissemination of proverbs, and finally
the phenomenon of proverb alteration and allusion often resulting
in reversals and double meanings.

A second chapter deals with proverbial forms. Here the
German proverb of the Middle Ages is examined with respect to form
in message and imagery, the numerous forms being illustrated by

proverbs from the Gesammtabenteuer. Attention is given to the

William H. Girvin, Jr.

proverbial apothegm and the metaphorical proverb; also covered are
parallelism and contrast in structure and imagery, abstract qualities

symbolized in the proverb, typical formulas of the age such as man

" "man 8011," and their variations, various forms including

sagt,
proverbial phrases and expressions, and techniques of rhyme and
alliteration.

A third section of this dissertation concerns the uses of
proverbs in literature of this age. Proverbs were occasionally used
casually as stock-in-trade items, but generally they served specific
purposes. Among these are the obvious didactic reasons: religious
moralizing; argumentation; summarization. Other uses of the proverb
are to aid description and plot development and to provide comedy in
the popular literature.

The contents of German proverbs of the Middle Ages are noted
first according to a distinction in social class, citing the numerous
proverbial categories appropriate to the ruling class and to the
common folk. Some of these categories are wealth, religion, personal
conduct, love, food and drink, the chase, weather, farming, nature,
superstitions, animals, and others. Finally the general spirit of
the age is evaluated through the home wisdom of the medieval German
proverb. The proverbial matter of this age reflects a high degree
of pessimism in moral conduct, the individual's sense of well-being,
and the general tenor of the Middle Ages.

An index is provided which lists all proverbs and proverbial
material from the Gesammtabenteuer and which is to aid future

scholars in proverb research of this period.

THE MEDIEVAL GERMAN PROVERB AS REFLECTED

IN THE GESAMMTABENTEUER

By
Riki
William H? Girvin, Jr.

A THESIS

Submitted to
Michigan State University
in partial fulfillment of the requirements
for the degree of

DOCTOR OF PHILOSOPHY
Department of German and Russian

1972

ACKNOWLEDGMENTS

I would like to express eSpecial thanks to Professor Stuart
A. Gallacher, Department of German and Russian, Michigan State
University, who provided me with the initial inspiration for this
dissertation and whose help was instrumental in rendering this

work into completed form.

ii

TABLE OF CONTENTS

Page
INTRODUCTION . . . . . . . . . . . . . . . . 1
SOURCES AND ORIGINS OF PROVERBS IN THE GESAMMTABENTEUER. . 8
PROVERBIAL FORMS IN THE GESAMMTABENTEUER. . . . . . . 21
USES OF PROVERBS IN THE GESAMMTABENTEUER. . . . . . . 33
CONTENTS OF PROVERBS IN THE GESAMMTABENTEUER . . . . . 44
FOOTNOTES . . . . . . . . . . . . . . . . . 59
INDEX . . . . . . . . . . . . . . . . . . 65
LIST OF REFERENCES . . . . . . . . . . . . . . 93

iii

 

. ADA-

INTRODUCTION

In the early part of the nineteenth century Friedrich von der
Hagen set about to form a representative collection of stories from
the Middle Ages. He gathered his material from a large number of
manuscripts of the twelfth through fourteenth centuries1 and selected
one hundred tales which he fittingly titled the Gesammtabenteuer, and
which he hoped would show various types of popular literature being
circulated and the spirit of the Middle Ages as reflected in it.

The collection of stories which make up the Gesammtabenteuer

 

reflects Hagen's purpose. Indeed, the collection contains fables,

fairy tales, folk tales, adventure stories, and even popular litera-
ture devoted to the Virgin Mother. Much of this literature found its
origin in oral tradition and was merely written down by enterprising

scholars in the Middle Ages. Although parts of the Gesammtabenteuer

 

demonstrate original artistry, one element common to both the litera-
ture arising from oral tradition and that created by the authors of
the time is the use of proverbs and proverbial material. In three

areas specifically the reader of the Gesammtabenteuer frequently

 

encounters proverbs: folk.wisdom; didacticism; pure entertainment.
I shall discuss these proverbs and their intended purpose

in this rare sampling of the popular literature of this period. In

examining these proverbs found in the Gesammtabenteuer we can more

 

closely approach an understanding of the proverb in general and its
significance in this age.

We see that the proverb was used in popular literature as a
convenient literary device, as the summation of facts, and as a mode
of expression that aids our understanding of the lower class. This f“
occurs frequently in didactic literature so as to summarize an entire

message in one terse phrase. However, many times the proverb is used

 

as an anecdote or an aside and provides at times a comic relief.

Ir'T.

Lastly we find the proverb used to provide the reader or listener
with an example of folk wisdom; this may be neither didactic nor
entertaining but merely to make an observation concerning some facet
of current life.

The proverbs in the Gesammtabenteuer were used in the above

 

ways, and as is frequently the case, numerous authors recognized
their importance and practicality and skillfully devised their own
"proverbs." Furthermore, the proverbs of this literature were fre-
quently used deliberately as stock-in-trade items and included within
the tale casually with little or no didactic purpose.

In this study I will show the significance of the proverbs
in Hagen's Gesammtabenteuer. However, it is first important to
reach an agreement as to the nature and substance of a proverb;
contradictions occur in defining a proverb and thus a working

definition is necessary in any study of them.

Archer Taylor in his Proverb states that there is no really
adequate definition of the proverb.2 He attempts to classify as a
proverb a saying current among the folk, but here one can easily
err as there is not always a clear distinction between a proverb, a
short lyric, or even a charm. We establish nevertheless that the
proverb is a "saying" and hence finds its form in oral tradition.
Precluding the necessity of a form which renders the proverb easy
to remember, we must agree that the content of a proverb is most 4
often a meaningful terse statement which contains some fact as seen
by the folk. Professor Gallacher sums up this information with his '
definition of the proverb: "A concise statement of an apparent
truth which clicks and has currency."3

A proverb must be a statement of apparent truth in order to
maintain its credibility, and its form must be concise in order for
the proverb to be passed easily from person to person as folk wisdom.
A proverb must have currency in order to be understood or meaningful.
Many of the proverbs emerging from the Middle Ages contain slang
terms which have now disappeared or references to certain events
which were widely known only in one particular area or one particular
time in history. If the reference to this event is not known or the
phrase not understood, the proverb then becomes meaningless. Thus
many proverbs are obviously no longer current in the modern age.
Lastly, in Professor Gallacher's words, the proverb must "click";
that is, the proverb must be easy to remember and be meaningful, but
moreso, it often is a specific statement from which a broad generali-
zation can be made and thus can be applied to situations different

from that one mentioned in the specific proverb.

Even in light of this definition, it is often extremely
difficult to identify proverbs in literature, particularly so in the
Middle Ages. The occurrence of incomprehensible words is quite fre-
quent, often arising from local dialects or occupational terms, and
even if we can ascertain the correct meaning of these words, the
meaning of the proverb itself often remains obscure because we do
not understand the application or the reference of the proverb.

Worse yet, proverbs often originate as translations of other proverbs,
or they are altered significantly in order to rhyme, further obfuscat-
ing their meaning.

These are perhaps the greatest problems in dealing with
proverbs in any age. The passage of time only makes the matter more

difficult. In my studies of the Gesammtabenteuer I have tried to

 

identify as many proverbs as possible under the limitations described
above. Frequently phrases occur which seem to refer to an obscure
proverb not given in the text of the respective story in the
Gesammtabenteuer. These I have also included and have attempted to
identify the reference, although this has often proved impossible.
With proverbs, we may say that certain seemingly proverbial phrases
did indeed have currency if we can document them through other
sources. For this, numerous collections of proverbs are useful,
especially the monumental Sprichwbrterlexikon compiled by wander.
However, the great body of literature produced in the Middle Ages
has not been widely analyzed with respect to its proverbial content.
Wander has compiled the material of many proverb collections of

numerous languages, notably those of such known scholars in this

area as Wagner, Karte, and Simrock, but he openly admits in his
introduction that the medieval German proverb has been omitted to
a great degree. Speaking about the limitations which he found
necessary to place upon his work he writes:
Abgesehen davon, dass Zeit und Arbeitskraft des einzelnen
fur die neuhochdeutsche Periode kaum ausreicht, so fehlen
auch zur durchgreifenden Berucksichtigung des Mittelhochdeutschen
die erforderlichen Vorarbeiten. Es ware sehr schon, wenn im
Deutschen Sprichworter-Lexikon bei den hochdeutschen Spricthrtern
deren geschichtliche Entwickelung his in die alteste Zeit in den
Lesarten der betreffenden Schriftsteller angegeben werden
konnte. Aber selbst, wenn hierzu die erforderlichen Hfilfskrfifte,
die mir fur noch naher liegende Anspruche fehlen, vorhanden
waren, so wfirde diese Aufgabe zur Zeit unlBsbar sein.4
Although Wander does include proverbs from the medieval period, they
are mostly from selected, recognized authors of the Middle Ages, or
as is unfortunately often the case, his citations show no source at
all; generally Wander's material is drawn from literature of the six-
teenth century and beyond. Numerous small collections of proverbs
are available from the late nineteenth century, but these are col-
lections per g5 and rarely definitive. Andreas Heusler is cited by
contemporaries in reference to the proverb, but his "Die Altdeutsche

Dichtung" only really examines the proverb in passing as a form of

Spruchdichtung; Friedrich Seiler's Deutsche Sprdchwarterkunde is to

 

be noted in any study of the German proverb, and perhaps offers the
greatest contribution to the study of the medieval proverb, but it
deals mainly with types and origins. In this country Archer Taylor
is undoubtedly the greatest authority on proverbs but he too has
directed the bulk of his research toward later areas. In the main,
a complete study of the German proverb in the Middle Ages is yet to

be undertaken. Thus many of the "proverbs" found in the

Gesammtabenteuer cannot be officially substantiated through proverb

 

collections. Nevertheless, with the definition given above, these
"proverbs" may be treated as proverbial material.

Proverbs from the Gesammtabenteuer are examined in two ways.

 

First an index is included with this work listing all the proverbs
and possible proverbial elements found in the collection. This

index is designed to assist others who might devote their energies
to proverb research. While the index is only a superficial exami-

nation, indeed summation, of the proverbs in the Gesammtabenteuer,

 

it is hOped that it will help future scholars in documenting pro-
verbial material from the medieval period.

These proverbs will be discussed briefly with respect to
possible origins as illustrated by the proverbs from the text. This
is followed by a short discussion of the forms employed to bring the

proverb to light in the respective stories of the Gesammtabenteuer;

 

this is often somewhat difficult because these works are written
in rhyming couplets and therefore the proverbs have been most likely
altered to fit into this rhyme scheme. Nevertheless, this will
enhance a greater understanding of the proverb itself.

Next I shall examine the use of the proverbs in the col-
lection as a literary device.

Lastly a chapter will be devoted to an examination of the
content or subject matter of the proverbs in the Gesammtabenteuer
in light of the age in which they were recorded. That is, I shall
try to show how one may grasp some aspects of the spirit of an age

through the proverbs enjoying currency in that period. This chapter

will concern itself with the morality and personal conduct of the
Middle Ages, the individual's sense of personal well-being (or lack
of it), and in essence, the pessimistic spirit of the Middle Ages,
with special attention to the folk, which in reality is the greatest
source of proverbs regardless of age.

Certain proverbs of the Gesammtabenteuer are cited in the

 

text of this dissertation to serve as examples for the pertinent
discussion. These proverbs are preceded by a number which refers

the reader to the Index, the numbers of which run sequentially. One
may find the actual page location of the respective proverb in the
Gesammtabenteuer by referring to the Index. Drawing his material
from more than one manuscript, Friedrich von der Hagen used parenthe-
ses and brackets in the Gesammtabenteuer to show variations in
numerous manuscripts; these I have included in passages cited; any

information which is my own is set off by asterisks.

 

SOURCES AND ORIGINS OF PROVERBS

IN THE GESAMMTABENTEUER

In examining the proverbs of a work or a collection of works,

such as the Gesammtabenteuer, it is first necessary to consider the

 

possible sources and origins of these proverbs.5 Since every society
has its proverbs, and since proverbs are always extant for basic

folk truths in any society and language, it is often hard to dis-
tinguish between the source and the imitation, especially if two
societies neighbor on one another.6 Moreover, the sources of proverbs
of the Middle Ages are often quite difficult to pin down because
little written documentation of proverbs predates the material of

this age, the main exceptions being the Bible and classical litera-
ture .

We gain some insight into the possible origins of the
proverbs in the Gesammtabenteuer by examining these exceptions.
Furthermore, we can detect at times in the collection that phenomenon
whereby proverbs evolve as imitations, alterations, and proverbial
phrases growing out of original proverbs. It is also interesting to
note certain proverbs whose subject matter would readily categorize
them as being indigenous to the Germanic peOples. I have included

certain proverbs of this nature in the Gesammtabenteuer as a second

area in citing the possible origins of the proverbs in the
collection.

The Bible is perhaps the greatest source of proverbs in the
Middle Ages not directly coined by the common man. By the beginning
of the twelfth century the influence of the Bible was fairly wide-
spread, having been pushed upon the pagan of the Dark Ages to convert
him and having enjoyed continued emphasis in the Middle Ages in order
to offer spiritual direction to the lowly peasant. It is hardly
surprising, therefore, that we find this influence of the Christian
doctrine in the proverbs of this era. Indeed, it was prudent that
the local clergy would often present the teachings of the Bible to
the populace in a simplified form, namely, the proverb.

The first of these proverbs find their origins almost as a

direct wording of biblical passages rendered into the Volkssprache.

 

Thus (201) "Von tfisent jaren einen tak Kunde Got wol gemachen" is
seen to come directly from the biblical passage "one day is with
the Lord as a thousand years, and a thousand years as one day."7
Similarly, we observe that one of the most emphasized passages of
the Bible was that in Exodus containing the ten commandments. Hence
we find (30) "Swer muoter und vater Ere, daz Got sin heil mare" as
an almost direct rendition of the fifth commandment set in pro-
verbial form.

Other expressions in the Gesammtabenteuer very closely
resemble biblical passages, most notably those found in Proverbs.
Of course, this is not absolute proof that these proverbs find their

direct source in the Bible, for many of them contain universal

lO

truths, but in light of the influence of the Bible and the similarity
of the images in the proverbs, it is highly likely. (230) "Ein
reinez wip gar zfihtik Ervrischet (eines) mannes muot" corresponds

to "A virtuous woman is a crown to her husband," (Proverbs 12:4).
Another proverb close to its biblical counterpart is (219) "Vil ofte
ein dink verdirbet, daz man niht enwirbet"; the Bible says here
"Wealth gotten by vanity shall be diminished," (Proverbs 13:11). In
considering the Bible as a source for these proverbs, one of the
most interesting to note is (183) "Swer die sale niht ernert, der
ist ein t6re, swie er vert." Here the version coming from the Bible
is "The highway of the upright is to depart from evil: he that
keepeth his way preserveth his soul," (Proverbs 16:17), and is
strikingly similar not only in the message of the proverb but moreso
the image of movement along some way or to some place.

Further examples and their possible sources are: (64) "Got
der hete vil wisen rat; swer sinem rate bi gestfit Und dem gerne
volgen wil, der hat wisheit als6 vil," as compared to "Hear counsel,
and receive instruction, that thou mayest be wise in thy latter
end," (Proverbs 19:20); (150) "Swer silber unde golt hat, der vindet

mangerhande rat, the corresponding biblical proverb being "wealth
maketh many friends," (Proverbs 19:4); (233) "Swaz der welt ie
vr3uden braht', daz ist allez durch wib erdaht'" and "Whoso findeth
a wife findeth a good thing, and obtaineth favor of the Lord,"
(Proverbs 18:22); (210) "Wan der mit t6ren schimpfen wil, der muoz

verdulden narren spil," compared to "Answer not a fool according to

his folly, lest thou also be like unto him," (Proverbs 26:4).8

11

The literature of antiquity is likewise important as a
source for proverbial material. The authors and scholars of the
Middle Ages had at least some contact with works written in Latin
and, in some cases, Greek. Thus it is not surprising that many
proverbs find their origin in these ancient languages, and in some
cases we find even a direct transmission into German from Latin or
Greek through translation. Moreover, the German proverb of the
Middle Ages was considerably influenced by French culture, especially
through the important influence of the French courtly romance and
adventure story. Here then we have the influence of a wholly
different culture determining a new proverb, either through direct
translation or a rephrasing of imagery and message.

There are but a few proverbs in the Gesammtabenteuer which
I have been able to trace back to pre-Latin times. One has already
been cited as a possible result of the Bible's influence: (19) "Wet
einen biderben [boten] sendet, sine are er wol volendet." No one
can ascertain with any degree of certainty whether this proverb finds
its origin in the words of Solomon or in Greek antiquity, but Homer

first mentions it in the Iliad,9

and then later Pindar quotes Homer
in one of his odes: "A discreet messenger brings highest honor to
every business."10 It is entirely plausible that this proverb
originates from the Greek and finds its way into the German courtly
society due to interest in knightly adventure stories and the social
system of the lord or knight with his many servants. Another ex-

tremely old proverb from classical Creek is (132) "mfiz ist ze allen

dingen guot." This particular proverb has always enjoyed widespread

12

popularity and is undoubtedly a very close parallel to the Delphic

maxim, "Moderation in all of life."11
Works written in Latin exert an extremely strong influence

on the coining of German proverbs in the Middle Ages. As in the case

of the Bible, we often find Latin proverbs very closely matching

those encountered in the Gesammtabenteuer. Perhaps the best example

 

of this is (238) "*Wein macht,* daz die jungen wurden alt Und die
alden sEre junk"; we can see that the German proverb is extremely
closely related to the original Latin: "Vinum subtile facit in sene
cor juvenile, sed, vinum vile reddit juvenile senile."12 One of the
oldest proverbs, that concerning the distressed friend, is (144)
"der guoten vriunde nimt man war In der rehten noete" and is most
probably from the Latin original: "Dum tribulor gravius, tunc nosco

quis sit amicus."13

Another example of probable Latin origin is the
proverb (56) "Waz geschehen sol, daz geschiht" and closely parallels
the Latin "Quod enim in fatis est, evitari nequit."14 As we have
already seen in proverbs resulting from possible biblical influences,
there often occurs a slight alteration when the proverb is translated
into another language. Hence the Latin proverb "Ad id, unde aliquis
flatus ostenditur, vela dare"15 turns the sail to the wind whereas
its German imitation uses the oar: (158) "ich wil daz ruoder Ouch
nach dem winde wenden."

The above proverbs from the Gesammtabenteuer are quite close
in imagery to their Latin counterparts and suggest a probable origin

in the ancient Latin. Other proverbs from the stories of the

Gesammtabenteuer do not match the Latin quite so exactly as those

13

above but nevertheless deserve attention in our discussion of
proverb origin. (227) "war waget, der gewinnet vil" closely

'16 and also "Nisi

parallels the Latin "Audaciam moderatur fortuna'
pugnes, non vinces, nisi viceris, non triumphabis,"16 where the
latter almost assumes a tactical military meaning. (145) "wan als
uns sagent die wisen, daz n8t bricht daz isen" has a similar change
where the "iron" replaces the dart of the Latin: "Ingens telum

l7

necessitas"; another cognate to this is "Adversum necessitatem ne

"17

dii quidem resistant. Another very old proverb is (39) "Ich

h8rt(e) sagen, daz der viel, der ze h6ch stigen wil" and finds its
possible source as "Qui manet in plano, non habet unde cadat."18
One can note the similarity of structure employing opposites and
the slight alteration from apparel to hair in the proverb (44) "Die
vrouwen haben langez hfir unt kurz gemuete, daz ist war," which
approximates the Latin "Sub longis tunicis brevis est animus
mulieris."19
Other German proverbs of the Middle Ages are extant in both
Latin and French. It can only be conjectured whether the Latin gave
rise to the French, which then passed into German, or whether the
German proverb developed independently or from the Latin and through
transmission gave birth to the French model. Essentially the proverb,
due to its totally human qualities, may find pathways into and out
of every neighboring culture, and hence the same proverb may appear
in several forms. For example, the aforementioned (132) "maz ist

ze allen dingen guot" is traced to Delphic literature but is also

found in the French as "En tout il faut savoir garder la mesure."20

 

 

14

However, as stated earlier, we must remember that much of
the German literature appearing in the Middle Ages was specifically
influenced by French authors, notably Cretién de Troye, and thus to
a large extent original French proverbs were undoubtedly transmitted
to German-speaking peOples and eventually assumed a German form. To
illustrate this we may cite (180) "Wat nicht mach wesen, darna sal
ein nummer ringen," which is found in the French as "A l'impossible
nul n'est tenu."21 Also we have (24) "die stat' lért den diep
steln, Swen er vindet daz guot unbewart und unbehuot" possibly come
ing from "Le trou et l'occasion invitent 1e larron."22 Thus we can
see that many German proverbs of the Middle Ages, here these and

others from the Gesammtabenteuer,23 very likely found their sources

 

in the French literature of the same age. This type of dissemination
is not an isolated phenomenon, and certainly some proverbs traveled
from the east to the west to find expression in the German language,
even though a literary influence was practically nonexistent.24

It seems clear from these examples that proverbs appear in
German in the Middle Ages from different sources outside Germany,
through translation but often in modified form. Now let us examine
the exact imagery of the proverb itself and the fact that it was
adopted in German from a foreign land; in this way we can further
understand the transmission of proverbs from one culture to another.
An example of this is (10) "waeren alle berge golt," which according
to Wander appears to originate in ancient Persia and signifies
unusual hopes or aspirations; it seems to refer to the bragging of

the Persians who became rich mining gold in the mountains.25 Many

15

proverbs can be traced to their specific origins in foreign lands,
especially if they speak of foreign cities or objects or even exotic
trees or fruits. Unfortunately the Gesammtabenteuer has very few
proverbs of this nature.

In this study we note that many proverbs are very probably
Germanic in origin. Some can be limited more than others. For
example, (37) "Swenne dem esel ist ze wol, So gét er tanzen Gf daz
is" most probably does not originate in a southern clime because of
the lack of ice and can easily be restricted to Europe. At this
point one can only conjecture as to the exact origin--French,
German, etc.--and ultimately one cannot arrive at any one certain
answer. This difficulty is increased when the proverbs in question
seemingly originate among the common people; the difficulty is
further compounded when the proverbs express a universal or basic
folk truth, and it is likely that no set origin can be determined
for these proverbs, for they appear in every culture. To illustrate
this we have a universal truth which can apply to any culture, time,
or class, (250) "Wan (guotiu) zit ist anders niht, den guoter
geding' ein zuo versiht," and a folk truth, (95) "Daz heilet

nimermér(e), Swa ein man von wiben wirt geslagen,"

which is more apt
to enjoy widespread currency among the common people.

Many of the proverbs found in the Gesammtabenteuer are quite
distinctly Germanic in origin and hence their origins may be attribu-
ted to the Germanic folk. In the following proverbial phrases this
can be seen in names, places, and objects basically inherent to the

folk culture of the German Middle Ages: (94) "ein hashart fif einem

bret gewinnen unt verliesen";26 (207) "Wis hie, d6 [alter] bruoder

l6

Tollenkopf!" (184) "D6 bist ein sumertokke";27 (152) "A188 man
jensit Rines tuot"; (153) "ie doch verbrunne a der Rin";28 (127)
"als man die kelde linden Siht, in ngzer hizze, alsam muez si in
jfimer swizze(n)."

In a study of the origin of German proverbs of this age we
note the various activities and customs in which the Germanic proverb
couches its message.29 Of these we find essentially four in the

Gesammtabenteuer; these are nature, the hunt or chase, battle, and

 

superstitution.

The inherently German love of nature appears in the following
proverbial phrases: (185) "als diu sunne tuot den sné"; (126) "Er
lak stille, als ein ran"; (8) "iuwer wer hilft iu gein mir ein
her";30 (139) "man het ein mahen blat dazwischen niht getriben";
(251) "er bluote als ein bernder zwik."

The German proverb readily glorifies the activities of the

hunt. While the proverbs of this nature in the Gesammtabenteuer

 

usually reflect the hunting activities of the aristocracy, they
still contain a basic folk message, as seen especially in the last
of these examples: (89) "ich vfirht' iuch 3133 kleine, Als der
habich tuot daz huon"; (157) "Ala nach dem fise tuot der rude";
(186) "[Weder] hfin ich iu den win vergozzen, oder den speht
erschozzen"; (223) "Swer den vogel vahen wil, der muoz im (legen)
strikke vil, Daz er sich darinne verwerre und niht entrinne."
Proverbs finding their imagery in the activities of battle
often come to light in the proverbs of the Middle Ages. This is

essentially due to the glorifying of jousting. Oddly enough the

17

Gesammtabenteuer does not contain many proverbs of this nature, and
even the stories centering around the joust confine themselves
mainly to description; nevertheless, I have found four: (133)
"ichn' wolde daz lenger mezzer tragen," an obvious cognate to our
"to wear the pants in the family"; (172) "snel als ein bolz"; (187)

' meaning to die; (247) "Von wunden

"und brichet kurzlich sin sper,‘
wirt man kuene gar."
The last of these areas is that reflecting some super-

stitious belief in the imagery of the proverb. We find three such

proverbs or proverbial phrases in the Gesammtabenteuer: (ll) "Bi

 

deus salter ich dich swer, und bi Wutungis her," which centers
around the (North) Germanic belief in Wodan as the leader of the
army of death;31 (196) "ir dunket iuch kundiger, dan ein strfiz"
refers to the popular misconception that an ostrich actually buries
his head in the earth in an attempt to hide; (160) "so enwart nie
salamander In dem heizen viure baz, denne in zwein binander was,"
the most interesting, refers to the myriad of superstitions sur-
rounding the salamander and its affiliation with fire.32
Among proverbial material we often find proverbs with a

double meaning, and often this results from a pun within the ex-

pression. Numerous proverbs in the Gesammtabenteuer show a double

 

meaning, and furthermore we can witness proverb allusion and

alteration in the material of this collection, the last of which
often occurs in a reversal of a popular proverb. Lastly proverbs
are frequently reduced to mere phrases, which in turn also allude

to a well-known proverb.

18

The first of these groups to be illustrated by proverbs in

the Gesammtabenteuer is the proverb with the double meaning, often

 

achieved through word play. (245) "Wirtschaft suenet dikke haz"
leads one to believe the essential message of the proverb is the
redeeming quality of husbandry, industry, or some form of economy;
but as used in the context of the story in which it appears, it
assumes a quite literal meaning and implies that he who provides
good comfort and food for his guest shall rid him of his troubles.
Likewise (166) "Slueg' ein dieb alein ein her, gein dem schergen
hat er niht wer" is a moralistic warning to the thief that he may
meet his end at the hand of the Scherge or local constable; however,
the key word is also another word for "scamp" or "scoundrel" and
thus gives the proverb a second meaning--only a thief can outsteal
another thief, or perhaps the expression might be interpreted as
meaning, fight fire with fire.

Another unusual proverb is (53) "Welt ir suochen kamel spil,
in wirt diu veder, und in der kil"; this seemingly concerns the
camel and implies that, if one desires to act foolishly, he shall
receive something even more foolish (i.e., feathers) in return.
However, if we trace the key word to much earlier times, we find

that it meant GammelsSpiel, meaning "foolishness" or "play" but

 

also referring to the sex act, the rest of the proverb possibly
taking on sexual symbolism. There is also a play on words in (50)
"Swer des welle wesen vri, der si den wiben selten bi"; the first
meaning is obvious and has probably been noted by man for ages; but

according to Wander vri also has a second meaning in Middle High

19

German: "es bedeutet aber auch soviel wie artig, freundlich, gut,
leutselig."33 Thus the original proverb also alludes to woman's
utter ruination of man's social qualities and not necessarily to his
freedom alone. Moreover, we can see still another possible pun on
the word where 351 refers to arranging a marriage (eine Frei zu
machen).34
Another proverb conveying two messages is (148) "swer spilen
welle der kegel, Der sol gen 3f den plaz." The essential message
is that everything has its proper place; yet if 2135 refers to the
end of the playing area, it may also mean that one must submit to
the drudgery of setting up the pins if one wants to play, or put
quite simply, "you have to pay the fiddler if you want to dance."
There is also the popular reversal of a.well—known proverb
in order to deliver the exact opposite message. This appears fre-
quently in proverbs of the Middle Ages, although often the reversal
of a proverb is contrived by a particular author for entertainment
in his work or to suit his specific purpose, and it does not neces-
sarily mean that the individual proverb enjoyed widespread currency.
To illustrate this I cite (143) "ein affe, ein narre was er, Der ie

' an obvious reversal

gesente einen lip vur guoten win umb ein wip,‘
of the popular proverb extolling the values of wine, women, and
song.35 Another example is (29) "Swer sich der éren niht wert, ir
ist im dester m3 beschert"; many proverbs abound in.Middle High
German stating that a worthy man should proclaim his honor,36 but

here the stress is rather upon modesty and the benefits of this

virtue.

20

Another aspect of proverb development is reduction of a
particular proverb already enjoying currency. This may happen in
either form or message. A popular proverb such as "Swes der man

"37 is reduced to

gewont hat, daz ist wunder, ob er daz sanfte lat
a proverb with a specific application of the same message: (17)
"Swer der basheit (ist) gewont und alze sére damite bed3nt, Der
laezet si vil selden."

The reduction of a proverb is most often found in pro-
verbial phrases. Here one phrase or perhaps even a single word
alludes to a proverb currently in use. Not only is such phrasing
doubly descriptive, but it also often serves to remind the reader
or listener of a moral or lesson in passing. (142) "Nadelnakte"
best exemplifies this usage and refers to the proverb "Er ist wie
eine Nadel, welche die Leute kleidet und selbst nackt ist."38
Similarly (199) "in diuhten tfisent jar ein tak" refers to the

39

proverb noted earlier as originating in the Bible. (159) "A136

enbindet sich der sak" is used in the Gesammtabenteuer to describe

 

the end of one's patience and refers to the old proverb "Allzuviel
zerreisst den Sack."40
Last in this area of examination is (155) "er rank, daz er
verstaele Einen alden haelink," which produces a pun with the combi-
nation of verste 1e and he link and through the use of the two words
refers to the numerous proverbs moralizing against the concealment

of thieves (e.g., "Der heler ist eben als der steler";)."1

PROVERBIAL FORMS IN THE GESAMMTABENTEUER

In discussing their forms we must remember that there are two
important levels to each proverb.42 The most important of these is
the message, the idea that the proverb presents or deftly summarizes
in a few words. Secondly, we must consider the imagery or vehicle
of the proverb's message, which includes the words used, the image
presented, and the formal structure (or lack of it) of the proverb
itself. The imagery of the proverb conveys its meaning while the
spoken or written form must be such that it "clicks" or becomes
popular.

With respect to the all important message of the proverb, the
most popular proverbial forms in the Middle Ages are the proverbial
apothegm and the metaphorical proverb. The proverbial apothegm is
a terse saying which may be taken quite literally. It is simply an
expression of an apparent truth, either moral or ethical, or often
a folk observation, which may apply to more than one situation but

"43 In the

is essentially, as Taylor affirms, a "bald assertion.
Gesammtabenteuer we find many examples of these: (55) "Swaz
geschehen sol, daz geschiht"; (62) "Genfide ist bezzer, denne reht";

(65) "Got hoehet und nidert, swen er wil"; (107) "Diu kint redent

mfir die wfirheit"; (118) "Wan ich ban dik hoeren sagen, man sol kein

21

'1'

22

leit ze lang(e) tragen"; (120) "Die lieb(e) strikket unde bint";
(131) "Liegen unt triegen ist selten guot"; (132) "M82' ist ze allen
dingen guot"; (145) "Und was ein n8t ob aller n6t, des muezen wir
alle liden den tat"; (180) "Wat nicht mach wesen, darna sal ein
nummer ringen"; (230) "Ein reinez wip gar zfihtik Ervrischet (eines)
mannes muot"; (250) "Wan (guotiu) zit ist anders niht, den guoter
geding' ein zuo versiht."44
In general the message of the proverb most commonly finds
its form in the metaphor. Occasionally the image of the proverb
can be understood literally and can apply to the immediate situ-
ation at hand, but more often the metaphorical proverb rises above
its vehicle and may apply to numerous situations;45 that is, the
metaphorical proverb has no unique application which completely
exhausts its meaning. Hence "to seize the bull by the horns" may
be said by the advertisement consultant or the garage mechanic in
different situations although neither has anything at all to do
with bulls. In its application to a variety of contexts, the
metaphorical proverb is often used didactically or as a summation
of facts; this type of proverbial form is frequently encountered in
the Gesammtabenteuer: (39) "Ich h6rt(e) sagen, daz der viel, der
ze h6ch stigen wil"; (156) "Der dorn vil schoener eren birt, des
stechen doch vil sére swirt"; (159) "A186 enbindet sich der sak";
(182) "Der stil sizzender krfi dorret snabel unde kla; Wer sich
nicht wol kan began, der mag wol sorg' und angest hfin"; (206) "Swer

gerne mit in *dem Teufe1* umbe vert, dem wirt ein be ser 16n

beschert"; (209) "Vinde der t6re goldes iht, ez muge in doch

23

gehelfen niht"; (211) "Es ist verlorniu arbeit, wer den t8ten
schizen treit"; (222) "Der vogel sich selben triuget, der von dem
neste vliuget Ze vruo, der wirt der kinde spil"; (223) "Swer den
vogel vahen wil, der muoz im (legen) strikke vil, Daz er sich
darinne verwerre und niht entrinne"; (227) "Wer waget, der gewinnet
vil."46
The proverb in its thought and structure is almost always a
simple, short phrase or clause. Longer proverbs are indeed diffi-
cult to remember and thus short-lived; moreover, their messages are
lost in the intricacies of their wording, especially among the
common people. With regard to the simple style of the proverb,
Archer Taylor summarizes the situation: "In the main, however,
proverbs are rarely distinguished by pecularities in diction. They
must necessarily restrict their choice of words to the simplest and
most obvious materials."47 Something is thus needed in a proverb
before it will truly become alive in any given society. This in-
gredient is that which makes the proverb "click" so that it becomes
widely transmitted and becomes firmly established as a popular
proverb and not just an ordinary saying. Quite frequently this
important element of the proverb is either parallelism or contrast.
Two images are often compared or contrasted. This dis-
tinguishes between one image and the other and heightens the effect
of the message. Specifically, two words may be either compared or
contrasted to achieve the same result. Not only does this render

the proverb "catchy" and thus aid its acceptance, but it also makes

the proverb easy to remember and therefore helps to establish and

24

prolong its currency. This phenomenon is parallelism and contrast
and is found in the basic words of the proverb, its structure, and
also in its thought.

Parallelism is an especially effective technique of the
proverb. On the primary level, basic words are used which are

parallel to each other within the proverb. They may be the same

_ ‘I’

word used in two phrases or two different words similar in meaning
or intent (i.e., expressing the same basic virtue: goodness, evil,
etc.). This heightens the message and drives home the meaning of

the proverb. we can see this proverbial technique in the following

proverbs of the Gesammtabenteuer: (12) "Der best' ouch nfich dem

 

besten tuot"; (71) "Wan mit den guoten wirt man guot, und boese bi
dem, der boeslich tuot"; (106) "Sulch kouf brich(e)t arm, noch bein,
man ve1[le]t ouch d3 Gf keinen stein"; (115) "Wuehs(e) loub unde
gras, Als(6) nid unde haz, Ez aez' oft ein ros dester baz"; (131)
"Liegen unt triegen ist selten guot"; (163) "Schade und schimpf ist
boese"; (181) "L3 siden unde braten! Ich hfin wol an gevangen!"
(241) "Swer den win niht kan gesparn, Und wil in trinken fiber reht,
d3 wirt der man des wines kneht, Und niht des wines hérre."

Just as parallel words heighten the effect of the proverb, a
parallel structure also emphasizes the message of the proverb. This
often occurs through repetition of the same basic idea. A parallel
structure may also consist of one statement and a resulting state-
ment, the former frequently comprised of two parts (e.g., if A then

B; or often, given A and B, then C must follow:). This particular

structural characteristic of the proverb is witnessed in the

25

following: (15) ”Sie ist aller vrouwen bluome Und mines herzen
6stertak"; (63) "Got ahtet niht 6f liegen, er laet sich niht
betriegen"; (71) "Wan mit den guoten wirt man guot, und boese bi
dem, der boeslich tuot";48 (89) "Ich vfirht' iuch als6 kleine, Als
der habich tuot daz huon"; (151) "Der recht(e) sint neur zwei:
man geit zw6 nadel' umb ain ai; Man geit umb ainen pfennink,--
daz ist ain w§r(e)z dink--Zw6n(e) helbling', sint sie guot, daran
nieman schaden tuot"; (161) "Der sagt uns mit den alten 'schachf'
Dar nfich erzeiget er sin 'mat'"; (162) "Sprecht ir 'schfich!‘ s6
aprich' ich 'mat!‘ S6 ist daz spil gewunnen min." (175) "Sprich'
ich swarz, si sprichet wiz, dar an k6rt si allen iren vliz"; (236)
"Swie wise er si, swie l6s ein man, von wibes listen nie man kan
Sin gemuete enbinden"; (238) "*Wein macht,* daz die jungen wurden
alt Und die alden sére junk."

Proverbial parallel structure involving the cause and result
technique assumes a specific form by introducing each statement
with either a person, place, object, or time, or occasionally a
mixture of any two. This is found in the German proverb as "war

(der)..., der...', "wo..., da...", "was..., das...", and "wenn...,

damn..."

respectively. This type of parallel structure is extremely
popular; it assures the reader or listener that a definite result

or state will become true if a certain action is carried out or a
certain appearance is effected. This adds an authoritarian validity
to the proverb and strengthens the impact of its message.

Proverbs of the "whoever-he" scheme are illustrated as

follows: (17) "Swer der b6sheit (ist) gewont und alze sére dfimite

26

bed6nt, Der laezet si vil selden"; (38) "Der mit az, der muoz mit
gelden"; (43) "Swer daz viur erkenne, der huet', daz in iht brenne";
(64) "Got der hete vil wisen rat; swer sinem rate bi gestat Und dem
gerne volgen wil, der hat wisheit als6 vil"; (73) "Swem der muot
aber stat Anders niht, dan 6f guot, der hat zaghaften muot, Er si
nuohtern oder sat"; (103) "Swes Unser Vrouwe hueten wil, der hat
sorgen niht s6 vil"; (136) "Er mak von schulden sorgen, Wer sich
der minne hat ergeben"; (171) "Wer sich niht baz gerechen mak,

dem tuot vil wol ein kleiner slak"; (218) "Wer niht lidet ungemach,
Dem wart nie mit gemache wol"; (234) "Wer fiberig' huot' an sin

wib leit, der verliuset michel arbeit."49

In the same basic structure as above but employing the
"whatever—that" formula we have: (16) "Swaz man den boesen ie gebat,
daz hilfet niht ein minzen blat"; (55) "Swaz geschehen sol, daz
geschiht"; (67) "Swaz Got behaget, daz sol sin"; (233) "Swaz der
welt ie vr6uden braht', daz ist allez durch wib erdaht"; (237)

"Waz wibe liste kunnen, Daz kfinde nie man gesagen."

Similarly, the "if-then" form is employed: (37) "Swenne dem
esel ist ze wol, S6 g6t er tanzen 6f daz is"; (130) "$01 ich die
t6ten loasen, s6 ban ich ez hie [gar] mit den boesen." The "wher-
ever—there" combination is also illustrated: (125) "N6 mag des
selden werden rat, swa diu welt iht schoenes hat, D6 muoz ouch wesen
liebe bi."

Many of the proverbs found in the Gesammtabenteuer are of
the same basic pattern as whoever-he, wherever-there, etc., but

they do not quite as closely match this formula. For example,

27

(177) "S6 lange swiget der man, 36 weiz nieman, waz er kan" is
structured around the use of the parallel correlatives g2,..,
32... Others mix elements or have only one part corresponding to
the scheme. Among these, five proverbs are cited to illustrate
this format: (41) "Swem diu wirt ze teile, die vindet man d6
veile"; (58) "Swer ein dink gewinnet, und sich des niht versinnet,
Daz er ez gar vergolden hat, daz ist ein gr6ze missetfit"; (95)
"Daz heilet nimer m6r(e), Swa ein man von wiben wirt geslagen";
(96) "Swer die Heiligen éret, daz ist vil wol bekéret"; (141)
"Ezn' hat nieman wisen muot, wan, der Gotes willen tuot."so

Parallelism often occurs in the thought or message of a
proverb and provides emphasis through repetition of the fundamental
idea, if both statements are independent of each other. We can see
this best in (63) "Got ahtet niht 6f liegen, er let sich niht

betriegen,‘ where each statement refers to the vice of lying.

(186) "[Weder] han ich in den win vergozzen, oder den speht

erschozzen" offers two parallel phrases, each of which means to

gain advantage, and through repetition the force of the proverbial

phrase is enhanced. Other proverbs showing this type of thought

parallelism are (182) "Der stil sizzender krfi dorret snabel unde kla;

Wer sich nicht wol kan began, der mag wol sorg' und angest ban,"

where the thought is metaphorically and literally stated, and (15)

"Sie ist aller vrouwen bluome Und mines herzen 6stertak."
Parallelism increases the force of a proverb through

symmetrical use of thought, structure, and words. On the other

hand, we also find contrast in many proverbs and this makes the

28

proverb more vivid by pointing up the difference between two things.
We cannot speak of a contrast in structure, for a contrast of
structure denotes lack of formal structure; this will be reviewed
shortly with respect to proverbial phrases and expressions.
Generally the use of contrasting words expressing Opposing
qualities or characteristics imprints the proverb more deeply on
the mind of the reader or listener. Specifically, this achieves
two results: it adds force to the proverb through the initial,
seemingly contradictory nature of the proverb; secondly, it aids
retention (and thus transmission) of the proverb through the obvious
complementary association of the words (i.e., one remembers a word
and its opposite). Examples of such proverbs are: (44) "Die
vrouwen haben langez hfir unt kurz gemuete, daz ist wfir"; (65) "Got
hoehet und nidert, swen er wil"; (71) "Wan mit den guoten wirt man
guot, und boese bi dem, der boeslich tuot"; (175) "Sprich' ich
swarz, si sprichet wiz, dar an kért si allen iren vliz"; (238)
"*Wein macht,* daz die jungen wurden alt Und die alden sére junk."51
A contrast in thought is also a very familiar device in
proverbs and is important for the same reasons as those cited for
contrasting words. Several representative examples from proverbs
in the Gesammtabenteuer illustrate this type of proverb formula:
(2) "Ach, min, din suezer anvank git manget bittern ngank"; (39)
"Ich h6rt(e) sagen, daz er viel, der ze h6ch stigen wil"; (88)
"Der habe, der huete deste baz; verliurt er iht, waz schat ime

daz?" (242) "Mit weinen sol ich nu vrBude hfin."52

1'1

 

 

29

The stereotyped simile is frequently found in the proverb.
This form of the proverbial expression shows a similarity of two
things not alike, and it may equate the two through clauses (action)
or phrases (appearance). Typical examples are: (6) "Ala der einen

becher [vol wazzers] gfizze, daz er fibervluzze, Und ruorte mit

.k’

ei[ne]m vinger dar an, er gfizze ie etslichen trfin"; (89) "Ich
vfirht' iuch als6 kleine, Als der habich tuot daz huon"; (98) "Und
ir daz herze smielz, Als daz wahs gegen dem viure"; (127) "Ala man
die kelde linden Siht, in gr6zer hizze, alsam muez' si in jamer
swizze(n)"; (165) "Er saz, als im weer' geschorn Der bart fine
schermezzer."53

A proverbial form very similar to the expression of equality
of two things is the popular comparison technique. Among these forms
the use of the correlatives besser...alg, here the corresponding
Middle High German equivalents, is very frequently encountered.
Representative proverbs showing this formula are: (107) "Diu kint

redent mér die wfirheit,"

where the second subject (adults) is im—
plied; (51) "Als man noch hiute [mak] vinden (mak) Bezzern lant man,
der dem vremden (mér) guotes gan, Danne geborner vrunt"; (62)
"Genfide ist bezzer, denne reht"; (160) "So enwart nie salamander

In dem heizen viure baz, denne in zwein binander was"; (196) "Ir
dunket iuch kundiger, dan ein strfiz."54

Another interesting proverbial form is that where an

abstract is symbolized in the proverb. This is apt to appear not

infrequently in folk expressions, for the common peOple naturally

wanted to render an abstract state or characteristic into a tangible

30

form which they could more easily understand. In many cases this is

done through personification: (120) "Die lieb(e) strikket unde

bint"; (135) "Ala ist ez umb die Minne: gewinnt aber si die sinne,

Daz si tiure wiirde, ez we r' des j’amers biirde."55
Other expressions in which an abstract is symbolized by an

object include: (27) "Iuch sticht liht ein dorn in den vuoz," N

which represents anger or pain; (133) "Ichn' wolde daz lenger

mezzer tragen," seen here as authority; (187) "Und brichet kurzlich

_ a -“4

sin sper," death; (192) "86 n6 din trit kumt an den stap," age;

 

(216) "Triuwe daz ist ein niuwez kleit, swelch ritter si an ze
reht(e) treit, Der kan niht baz gekleiden sich," fidelity.56
Yet another standard formula of the proverb is the intro-
ductory phrase of either "man sagt" or something quite similar.
This is a conventional technique whereby the proverb acquires even
more validity; the phrase induces the reader or listener to accept
the proverb more readily because the message is seemingly common,

established knowledge. This standard form and its numerous variations

can be seen through these proverbs from the Gesammtabenteuer: (47)

 

"Vrouwen die habent kurzen muot, Saget man und langez hfir"; (102)
"Swen man den hunt wil henken, Man spricht, er si ein leder vraz,
der nie keinez gaz"; (118) "Wan ich h6n dik hoeren sagen, man sol
kein leit ze lang(e) tragen"; (124) "N6 ist ez leider, als man
jiht, daz man die liebe selten siht, Si enmueze mit leide ende ham";
(146) "Wan als uns sagent die wisen, daz noch n6t bricht daz isen."57

Similar results are achieved through the use of "man 8011"

or occasionally "man muss" in the proverb.58 This adds an

WL

31

authoritarian viewpoint and thus enhances the proverb's validity.
To illustrate this I cite (13) "Man sol ze dem besten sich
versehen," (69) "[Man sol] an daz heilige grap (Sol man) die

' and (72) "Daran sol man gesehen wol, wer gr6zez

pfennige geben,‘
guot haben sol, Dem muoz er werden beschaffen, ez sein laijen oder
pfaffen."

We must note with respect to proverbial forms that the
proverbial phrase is not subject to any preset formula. The pro-
verbial phrase may or may not assume metaphorical applications,
parallelism and contrast of thought and words, or other standards
already mentioned with regard to the message of the proverb. It
is free to accept any spoken or written form which renders it
applicable to a given situation: "The proverbial phrase exhibits
the characteristic rigidity of the proverb in all particulars
except grammatical form. A proverb does not vary in any regard,
while a proverbial phrase shifts according to time and person.
lflg pulls the chesnuts out 9f_thg fire may vary according to tense
and subject. "59

Three examples of obvious proverbial phrases are: (18)
"Sie wurden beide einander holt, des traten sie den pozsolt"; (158)
"Ich wil daz ruoder Ouch n6ch dem winde wenden"; (5) "Ich bin doch
ermer danne Jop."60

A proverbial expression is only a proverbial phrase set in
the form of an expression or exclamatory interjection. Thus it too

alludes to some proverb either extant in its age or having enjoyed

currency in the past and long since lost. "Don't take any wooden

. . J‘LL 1—1

 

32

nickels!" is a perfect example of a proverbial expression in current
English which is rapidly becoming lost. Nevertheless, several pro-

verbial expressions in the Gesammtabenteuer which are still recogniz-

 

able are: (68) "Daz l6ne ir daz heilige grap!" (104) "Daz dich

ein veigez jar!" (181) "L6 siden unde brfiten! Ich hfin wol an

gevangen. the last of these examples continues to be popular even i:

to this day: "Let's get cooking!"61
Finally, the technique of rhyme and alliteration must be 3

mentioned with regard to proverbs of the Middle Ages. The values

 

of rhyme and alliteration in a proverb are obvious: they add to

the attractiveness of the spoken form and lend the proverb a sense
of unity. Unfortunately, all the tales of the Gesammtabenteuer were
set down in rhyming couplets, and consequently the identification of
originally rhyming proverbs becomes somewhat uncertain. However,
using other proverb collections as a cross reference and keeping a
sharp eye for proverbs seemingly contrived to fit this rhyme scheme,
I have found several examples which are most certainly original
rhyming and alliterative proverbs. These are: (50) "Swer des welle
wesen vri, der si den wiben selten bi"; (lll) "Der sin korn seat an
daz griez, der nem auch allen sin geniez"; (121) "Hiute lieber, denne
gester, s6 wirt diu liebe vester"; (156) "Der dorn vil schce ner
r6sen birt, des stechen doch vil sére swirt"; (177) "S6 lange

swiget der man, s6 weiz nieman, waz er kan."62

USES OF PROVERBS IN THE GESAMMTABENTEUER

A proverb may be categorized according to its imagery and
message, but often that same proverb may be used in several different
ways in a narrative tale. The proverb finds its greatest use in the
casual, day-to-day conversation of the common people, but it is only
when the proverb is really used in literature, either that of oral
tradition or written, that it begins to acquire specific nuances as
a literary device.

A description of the content of the proverbial material in
the Gesammtabenteuer is not at issue here but will be examined later.
Rather the uses of the proverbs themselves are the main concern-how
individual authors have injected them into their works and what
functions these proverbs have. In this light we most often find
that the proverbs assume metaphorical implications; that is, their
literal message is generally secondary to their use as a reference
to specific points of the respective story: plot development,
description, moral, etc.

The Gesammtabenteuer may be viewed as an original text. By
this I mean to say that this collection of material from the Middle
Ages is in itself indicative of the beginnings of popular literature

in German. Hence the authors of this literature did not have

33

 

34

available a great deal of written proverbial material of distinctively
German stock from which they could readily acquire mastery of the
proverb as a literary device. Thus the uses of proverbs in the
Gesammtabenteuer and similar literature of this age are rather
limited. There is a noticeable lack of mannerism; one does not en-
counter radically altered proverbs or a perversion of form because

the literary use of the proverb had not yet reached such a degree

as to incite the varied uses of proverbial material as abundantly
appear in literature of later periods (i.e., parallelism of games,

legal pronouncements, satire).

 

Primarily we are concerned with the basic functions of
proverbs in this collection and where they appear. Proverbs are
to be found in religious and purely moralistic tales, thus lending
themselves to didacticism, and also in stories which were obviously
intended for entertainment. Generally proverbs are used throughout
each story but cluster especially in the introductions and conclusions.

Proverbs are found in different situations, depending upon
, what their intended purpose was to be. They are used to describe,
summarize, convince, and to inject the author's own wisdom into his
story.

Often the erudition of a particular author is reflected in
his use of proverbs. The proverb was used widely by the folk and
then adopted by the scholar to suit his means. He has not yet honed
the proverb to such a degree as to provide satire, but nevertheless
does consciously use the proverb to aid the unfolding of his story

and to emphasize and clinch his arguments. we can thus say that to

V.‘

35

a large degree the proverb is here first used in papular German
literature as a deliberate literary device.

Occasionally, however, the proverb is used quite casually
in a story as a stock-in-trade item. This is not surprising, since
such items were often included in literature of this period as a

matter of standard practice. A clear example of this occurs in

7"?!

a story where a knight seeks to win the favors (in context, gnfiden)
of a lady; the proverb (62) "Genfide ist bezzer, denne reht" is ;

casually inserted after the phrase and is set off from the story,

 

although in its seemingly religious significance it is here highly

Eh

inappropriate and only seems to have been triggered by the afore-
mentioned word. Similarly, in the same story the author speaks of
the two lovers and without cause interjects (121) "hiute lieber,
denne gester, s6 wirt diu liebe vester." In another tale a maiden
seeks to remove a dead man from her chambers by sliding his body on
a board through a window. Again there appears a convenient spot in
which to add a proverb and the reader encounters (146) "Wan als uns
sagent die wisen, daz noch n6t bricht daz isen." It is as though
the author deliberately contrived a situation just so he could bring
to light a favorite proverb.

In the main, though, proverbs are found in this popular
literature with an intended purpose and can be divided into two
large, general groupings depending on their uses. These uses are
the proverb employed as an agent for pure moralizing and the

proverb which aids the development and action of the story.

36

Certain stories of the Gesammtabenteuer are purely didactic.

 

Their main goal is to present a certain message to the reader. Most
of these tales are not truly popular literature but many do contain
popular elements in order to attract readers. A proverb is quite
frequently used to bring forth the moral or didactic message of these
stories in striking tones. Here the proverb is used expressly as a E
didactic instrument; the moral is the main, all-important issue and
purpose of the story and is succinctly summarized and forcefully

illustrated by a proverb.

 

Among these stories, those with religious themes are most F
likely to use proverbial material in this way. Examples of proverbs
which drive home the central message of such stories are (64) "Got
der hete vil wisen rat; swer sinem rate bi gestfit Und dem gerne
volgen wil, der hat wisheit als6 vil," (103) "Swes Unser Vrouwe
hueten wil, der hat sorgen niht s6 vil," (141) "Ezn' hat nieman
wisen muot, wan, der Gotes willen tuot," and (67) "swaz Got behaget,
daz sol sin."

Other tales are a bit more worldly than those stating morals
of a religious nature but still find the didactic message as their
focal point. The proverb is again used to deliver the basic lesson
of the story: (250) "Wan (guotiu) zit ist anders niht, den guoter
geding' ein zuo versiht" refers to two greedy lovers who wanted too
much in too little a time and subsequently both met their end; (215)
"Swer triuwe und milde bi bestEt, ze jungest ez im wol erg6t" and
(214) "Swer triuwe unde fire behalten kan (s6) sére, Der mak ie Gotes

hulden ze jungest wol verschulden" both focus on the virtue of

37

fidelity which is glorified in the story; and (14) "E2 betriuget

ein man sich selben wol, swen er niht tuot, als er sol" sums up the
message in a tale concerning a knight and his devotion to the Virgin
Mother.

To a lesser degree we find in many stories the author's own
wisdom set off from the action or description of the story. Generally
he will bring forth the central message through the action of the
tale, but occasionally the author will depart from this practice I

and speak directly to the reader in the first person. He either

 

adds his own meager comments in passing or, becoming more involved,
launches into his own, often lengthy argument.

In both cases he uses proverbs to add force to his comments
or to clinch his argument. The proverb is an extremely handy device
to use in an argument, for it carries the weight of authority, is
succinct and direct, and offers little chance of an equally effec-
tive rebuttal.

The first examples illustrate the author's remarks about
various subjects. We must remember that frequently this comment
actually consists of only a proverb and nothing else. Representa-
tive of this device are: (145) "Und was ein n6t ob aller n6t, des
muezen wir alle liden den t6t," on death; (50) "Swer des welle
wesen vri, der si den wiben selten bi" and (22) "So brehte si
mir'z 6z dem gal, 6 daz si mdt mir lebte wol" are the author's
passing remarks on women; (102) "swen man den hunt wil henken, Man
spricht, er si ein leder vraz, der nie keinez gaz" is a brief
interjection about knights who do not exactly know what they are

doing.

38

Attempting to be a bit more profound, the author expands
his comments to a full-scale argument, almost always sealed with
one or more proverbs. (115) "Wuehs(e) loub unde gras, Als(6) nid
unde haz, Ez eaz' oft ein ros dester baz" summarizes and clinches a
lengthy statement on the fallen values of the age while (131)
"liegen unt triegen ist selten guot" summarizes an author's basic
argument against deception.

These two groupings (i.e., pure didacticism and mere
authorial information) may be distinguished from one another essen-
tially as follows. Proverbs are used mainly as an agent of pure
moralizing in the first; their main purpose is to bring to light
the moral of the story or the argument intended by the author. In
the second grouping the proverbs are employed to aid the telling of
the story; they are used in the development and continuance of the
plot, description of characters and events within the story, and to
provide a sense of comic relief, the last of which is very important
to popular literature. Basically these stories are intended to be
entertaining but do often find a moral as a secondary aspect of the
tale. The order is reversed for the tales of the first group where
the author wishes to teach, warn, or make some significant statement
concerning conduct, virtue, etc., and where the popular elements
(i.e., the entertaining side) are mainly to attract readership.

In the second grouping we find proverbs which are used to
set the tone and pace of the story. They generally suggest to the
reader what is about to unfold. Naturally they may or may not allude

to a moral which will be in the story, but their primary function is

39

as an introduction to the events which will take place within the
story. For example, (206) "Swer gerne mit im *dem Teufel* umbe vert,
dem wirt ein boeser l6n beschert" is found in the beginning of a fairy
tale and tells the reader that some unfortunate outcome is to happen.
The reader is aware of the likely outcome and hence can enjoy the
action of the story, which depicts the devil and his companion in- r-
volved in several comical situations. This proverb may be considered
as the moral of the story, but it does not actually apply, for in the fi
story the main character ultimately brings about his own undoing and

not the devil. Likewise we find (2) "Ach, min, din suezer anvank

 

git mangen bittern 6zgank" employed to advise the reader in very
general terms that the story will have an unhappy ending; the reader
is aware of a bitter final solution and more readily follows the
events leading to this end. Similarly, (136) "er mak von schulden
sorgen, Wer sich der minne hat ergeben" sets the tone immediately
for the same story, and we know at once what the plot is all about.
In this way a proverb is used as an introductory device for the
action of the story itself.

Once the story has begun, certain proverbs are used in a
similar fashion to forecast the next action. Oftentimes the author
will than merely rely on his proverbial material and omit the ensuing
action which finds reference in the proverb; that is, the proverb
actually replaces a description of the action. In one tale of a
popular nature a knight woos a lady, and as she finally prepares to
grant him her "favors," the text alludes to their sexual adventure

with (25) "W6 zwén' gevangen diebe ze einander tragent liebe, Die

40

mugen mit einander steln, wellen si ez mit einander heln"; this not
only describes what transpires but is worded figuratively so as not
to directly offend the reader's good taste! Another illustration of
this use of proverbial material is found in (24) "die stat' l6rt den
diep steln, Swen er vindet daz guot unbewart und unbehuot." The

husband of the woman in question has departed and this proverb

“7

indirectly states what turn the story will now take.
Just as the proverb is used to introduce a turn in the plot,
it often signals the end of a point in the action. The typical

pandering hag sets about to arrange a clandestine meeting of a man

 

and a woman, neither of which has hitherto met. She makes numerous
efforts to ensure the arrangement, and doubtful of the outcome,
mutters (227) "wer w6get, der gewinnet vil" and (59) "wer wil
gewinnen, Der muoz w6gen alliu spil"; the plot then turns from the
old woman and focuses on other matters. In another tale a knave is
accused of wasting his mother's money. He replies (220) "man muoz
verliesen und gewinnen; St6t ez uns hiure ze v6r, wir gewinnen
lihte ze j6r," and shortly thereafter the plot turns to the king's
court and action of a different nature. Lastly a lord hopes to
save the life of a queen; he defends her and then states, "kein
schulde sol s6 gr6z (ge)sin, D6 sol ein teil gen6d' an st6n." We
now know that the queen will ultimately be saved and the lord will
be instrumental in the end result. The action can now turn freely
elsewhere and does. Thus we see that proverbial material can not
only introduce the action of the story, but also summarizes and

signals its end and provides transition to the next scene.

41

Another purpose of proverbial material is to intensify the
description in the narrative action of the story. This practice is
especially inconspicious and, indeed, perhaps was not even con-
sciously intended by the typical author of popular literature in
the Middle Ages. One story concerns the goodness of a woman, and
in describing her, the author concludes with (49) "wem der einiu ist F:
beschert, Dem kan niht misselingen an keinen guoten dingen." This
summarily depicts the character of the woman in an extremely graphic

manner. Another tale speaks of the powerful love of two peOple for

 

one another. (23) "Wan wizzet, daz niht n6her g6t [ze herzen], wan

 

d6 einz ein(en) buolen h6t" aids in describing the intensity of
their love. Clearly we can see that a proverb provides an argument
or descriptive statement so powerful that there is really no better
method available.

The worldly wisdom of the proverb, when added to a situation
where it does not really belong or perhaps containing a double mean-
ing, often becomes strikingly comical. This naturally enhances the
popularity of a given work. In this way we can see that a standard
proverb is twisted--not so much within itself, but rather by its
timely misapplication—-to provide a popular note in the story.
Consider, for example, the story of the old woman who brings her
son before the emperor in order to bewail his bad conduct; the
woman is nearly blind and mistakes another knight for her son. She
then accuses a man who is not her real son; to a lesser degree (30)
"Swer muoter und vater 6re, daz Got sin heil m6re," and especially

the proverb (60) "Wen ez noch vil wol gezimt, daz man vrouwen klage

42

alrerst vernimt" become comical in this situation because the man
accused is totally innocent and the proverbs become ridiculous here.

In another instance a local deacon lasciviously anticipates
meeting a young girl and gaining the physical pleasure of her charms.
(66) "Got und der tiuvel kan daz wol: der tiuvel schande vuegen sol;
S6 sol doch Got schande wern und reiniu wip vor laster nern" is then
inserted and provides an ironic, comic atmosphere because the deacon,
supposedly a man of God, here becomes the devil in his earthly de-
sires. However, the most obvious example of comedy provided by the
proverb is found in the story of the bride, who claims she must go
downstairs to the kitchen to quench her thirst before entering the
wedding-bed. She admits her lover, and while they find their plea—
sure together, she calls out to the waiting groom upstairs that she
is drinking a third, a fourth, a fifth cup of water. After three
times the satisfied maiden states, (132) "m6z' ist ze allen dingen
guot."

The proverb with the double meaning also becomes funny in
certain situations. In one story a monk seeks to understand the
physical side of M3232, and (126) "Er lak stille, als ein ron"
blandly describes him in one situation; however, (195) "Der t6re
lag, als ein stok," describing the same monk, casts a different
light upon the subject-~here the inept lover--through the double
meaning of the last word. Another example of the proverb comically
used with an intended double meaning is that stated by one of two
salesmen, who in the jargon of his profession refers to the sex
act as (106) "Sulch kouf brich(e)t arm, noch bein, man vel[1e]t

ouch d6 6f keinen stein."

 

43

This chapter indicates then that in addition to argumen-
tation and summarization, other uses of the proverb as a literary
device include plot development and description of characters,
comedy and didacticism, and they provide the author with a con-

venient form in which to set his own passing comments.

CONTENTS OF PROVERBS IN THE GESAMMTABENTEUER

Andreas Heusler, in discussing the evolution of the proverb
from the saying, cites very general categories of proverbial material:
Lebensklugheit, Beobachterscharfsinn, and Ratekunst.63 We character-
ize many proverbs according to their content, but we may examine the
content of these proverbs specifically according to their basic
messages, metaphorical implications, or with a strict regard to the
imagery they offer. The latter is our concern here.

Numerous proverbs in the Gesammtabenteuer have previously
been noted with respect to their imagery in the section describing
possible sources and origins. These are those concerning religion,
battle, the hunt or chase, superstitition, and nature. Greater
attention will be devoted to these and other categories here in order
to note the main areas of concentration of the German proverb in the
Middle Ages with respect to the image it presents.

An examination of the contents of these proverbs must be
made with more than an eye to the basic level of imagery. There is
more to be seen in the collection of the proverbs as a whole. We
shall see that numerous proverbs can be differentiated according to
the social system in which they found their most predominant ex-

pression at that time. An inspection of this sort is undoubtedly

44

 

45

more meaningful and generally gives one a greater understanding of
the Middle Ages as a distinct age. Specifically, through the

proverbs in the Gesammtabenteuer one can approach a realization of

 

the spirit or tenor of this period. The day-to—day wisdom and
disposition of the common people is frequently couched in their
proverbs, and these proverbs also had wide currency in the upper
classes, especially in literary endeavors. Proverbs, therefore,
provide a useful source of information about certain aspects of life
in the Middle Ages.

On the basic level we note that proverbs may often be
categorized according to their imagery and denoted as belonging to
a particular social class. Because the use of proverbial material
in literagy expression has not fully develOped by the Middle Ages,
the great number of categories has not become separately obvious in

the literature, at least not in the tales of the Gesammtabenteuer.

 

I will mention many of these categories in passing, some of which
are illustrated by proverbs I have found. Unfortunately the authors
of the Middle Ages, befitting their own status and audience, did
not avail themselves of the huge stock of folk proverbs but were
selective; hence the proverbs we have today are not entirely
representative of all the proverbs freely circulating at that
time. Nevertheless, they included folk material in order to make
their stories more entertaining, and it is for this reason we find
proverbial material belonging to the lowest social level.

In this study of proverbial expression we may say that by

and large the social system of the Middle Ages found two levels:

46

the aristocracy and the peasant. The literary influence of the
clergy was of course important, but with the exception of a few
wayward monks, this influence was primarily constrained to proverbs
of a religious nature, which will fall to both the aristocracy and
the peasant. Otherwise we see that certain proverbs are common to
both levels due to habits and customs shared by both classes. These
are personal conduct, love, health and medical advice, and food and
drink, The category of religion and the influence of the Bible has

already been noted and hence to illustrate this type I cite merely
64

 

(141) "Ezn' h6t nieman wisen muot, wan, der Gotes willen tuot."
Each distinct class of society will always have its own
particular established rules of conduct. However there is also a
general mode of conduct centered on the universal features of a
culture-—for example, lying, cheating, stealing. These apply to
both classes here. The proverb concerning personal conduct often
finds its message contained in imagery of various natures. Here
are examples of proverbs which are straightforward and simply state
their message: (14) "E2 betriuget ein man sich selben wol, swen er
niht tuot, als er sol," and (117) "Swer volget guoter l6re, der
gewinnet vrum und 6re."65
Love is always a universal subject and finds expression in
all classes. The following examples illustrate this theme with
simplicity of style and directness of imagery: (120) "Die lieb(e)
strikket unde hint" very probably is an early expression of the
lower class while (138) "Er minnet iemer deste baz, swer von minnen

etewaz Hoeret singen oder lesen" is more indicative of the ruling

class in medieval Germany.

47

The concerns of health and medicine are occasionally found
in the proverb of this period. These proverbs amount to proverbial
advice for the ill and injured and homestyle prescriptions rendered
into a popular phrase. Although several proverbs refer to old age
or allude to healing in a strictly casual sense,66 there are un-
fortunately no specifically medical proverbs to be found in the

Gesammtabenteuer. A representative example of this type of proverb,

 

however, is taken from Wander and serves to illustrate the case in
point: "Bibergeil und Frauenkuth ist ffir den Krampf gut."67
Proverbs speaking of eating and drinking are also common
to both social classes of the Middle Ages. The upper class found
its enjoyment in the repast while the lower class was more concerned
with the availability and abundance of food (note especially proverb
100). The effects of wine also come to light in the proverbial
material of this age. Examples of the proverb centered about food
and drink are: (248) "Wirf die wurst an bachen, vil liht' s6 wirt
er krachen, Daz in diu wurst erschellet und daz er mit ir vellet";
(240) "Sin[en] suln niht verlorn sin, die gerne trinkent guoten
win"; (100) "Swaz man honiges dar 6f streich: iuwer smieren wirt
niht weich"; (238) "*Wein macht,* daz die jungen wurden alt Und die
alden sére junk."68
Certain proverbs are based upon imagery that is more related
to the upper class than the lower class. This is because the lower
class of the Middle Ages was mainly concerned with a day-to-day

existence and the everpresent toil of its daily life; the people of

the higher, ruling class, the lords and minor princes governing over

 

48

their fiefdoms, had more time for leisure activities, travel, and
were often concerned with business that was beyond the daily care
of their property. Thus we find imagery of certain proverbs de-
picting the differences in nationalities, social customs involving
games, sport, and the glories of the hunt, certain legal techni-
calities, the problems of war and battle, and the enviable position
of wealth.

A minute examination of the proverb whose imagery concerns
the numerous nationalities of Europe during the Middle Ages is not
possible in this study, for the Gesammtabenteuer contains only a
smattering of proverbial material of this nature. This is undoubtedly
due to the fact that there was little extensive travel to speak of
between the different European cultures, and hence the pOpulace of
the German-speaking lands felt themselves, and indeed were, somewhat
isolated from the rest of Europe. That is, one was not too con-
cerned with the peoples or lands which were many days distant, and
so proverbs speaking of these lands develop to a greater extent only
later when increased travel throughout Europe begins on a widespread
basis. In the literature of the Middle Ages one is more likely to
find mention of "foreign" lands and peoples in proverbial form
with reference to a specific city or area within Germany (the
Frankfurter or Mfinchner, etc.). Nevertheless, as an example of
this proverbial category we have (174) "Geswerzet als ein m6re";

I also cite the following in order to illustrate this type of
proverb more clearly: "Ein schwartzer Teutscher, ein weisser
Italifiner und ein rother Spannier seynd selten was guts; ebenso

ein Niederlfinder, er sey was Farb er wolle."69

 

49

Social customs and the observance of a particular etiquette
also apply more readily to the ruling class during this time. For
example, (19) "Wer einen biderben [boten] sendet, sine 6re er wol
volendet" is obviously limited to the upper stratum of society by
the basic imagery of the messenger and the master. Proverbs con—

cerning the hunt and chase have already been noted and hence only

lf'x I an.

one illustration of this form is needed: (157) "A18 n6ch dem 6se
tuot der rfide."

A concern with games and social functions also occurs in

 

the imagery of many proverbs, and these too we can generally limit i
to the upper class. Chess and its terminology is of this type:
(162) "Sprecht ir 'sch6ch!’ s6 sprich' ich 'mat!‘ S6 ist daz spil
gewunnen min."70 Another example concerning the formal dance is
given: (52) "Daz ist hovelicher muot, swer die vuoge gerne tuot."
Proverbs often develop from legal aspects of business and
the right of inheritance, the latter being especially predominant
in the oral tradition of the folk. This form of proverb has not yet
surfaced to a large degree in the popular literature of the Middle
Ages. Yet in somewhat later periods the aristocracy actually re-
frains from technical jargon and deliberately sets its laws into
proverbial form in order that they might be more easily remembered
and thus observed. No direct notation of this occurs in the
Gesammtabenteuer. However, an allusion to the laws and penalties

governing thievery is found in (166) "Slueg' ein dieb alein ein her,

gein dem schergen h6t er niht wer."

50

The proverbial material concerning war and the rites of
battle, namely the joust, have also been mentioned earlier. The
ritual of the jousting match was obviously a preoccupation of the
higher class and finds expression in several proverbs: (247) "Von
wunden wirt man kuene gar" and (187) "Und brichet kurzlich sin sper."

Lastly we must note reference to wealth which occurs in the
proverbs of this time. Examples are (73) "Swem der muot aber st6t
Anders niht, dan 6f guot, der h6t zahgaften muot, Er si nuohtern oder
sat" and (150) "Swer silber unde golt h6t, der vindet mangerhande
r6t."

The lower class of the social system in medieval Germany
found its ranks in the peasant. The oral tradition of these people
was especially rich in proverbial material, it being an expression
of their folk.wisdom. Much of this has been lost throughout the
ages because the bulk of this material never became transcribed or
eventually printed.

The peasant of the Middle Ages was greatly concerned with
his environment, especially with regard to the production of his
crops. Therefore expressions concerning agriculture and farm pro-
duce, and to a great degree the weather are common. Two proverbs
illustrating the peasant's preoccupation with his produce are (111)
"Der sin korn saet an daz griez, der nem auch allen sin geniez" and
(140) "Und wer in der mfil harpfen spil Tribt und suezes gigen, der
mBht' vil lieber swigen, Wan in sin nieman saget dank." A concern
with the effects of the weather can also be seen in (4) "Gegen dem
aquil6ne," referring to the north wind which always brought the

occasionally devastating rain.71

 

51

Another area of proverbial material centered around the
common peOple is that growing out of some odd superstition. The
lowly peasant in his ignorance readily believed in magic and the
old wives' tales of the age. Thus the average man of the lower class
papularly believed in and formulated proverbs concerning the ability
of a salamander to live in fire, (160) "So enwart nie s6lamander In

dem heizen viure baz, denne in zwein binander was,‘ or the emissary
of the devil known as Hasehart, (93) "Daz dich Hasehart verzer," or
even the prospect of Odin's ghostly army raging across the heavens,
(ll) "Bi deus salter ich dich swer, und bi Wutungis her."72
The peasant was also more apt than the higher classes to use
obscene proverbs in his casual conversation. The upper class found
such coarse language and imagery unsuitable to knightly and courtly
conduct while the ignorant peasant knew no better and considered
biological and sexual functions as merely a part of life. Much of
this material is also lost, as Archer Taylor argues, because the
obscene proverb often passes through a purificatory process or ulti-
mately disappears because it escapes print due to its distasteful
nature.73 However, remnants of the obscene proverb can be found in
the popular literature of the Gesammtabenteuer: (211) "Es ist
verlorniu arbeit, wer den t6ten schizen treit," being a good
example of this in its entire form; (40) "Bin 6zerweltez vaz" and
(184) "D6 bist ein sumertokke" referring to the female's capa-
bilities in the sexual act; and lastly her availability for the same,
(41) "Swem diu wirt ze teile, die vindet man d6 veile."

The effects of nature had a profound influence on the lower

class, as already seen in part in reference to the weather. But the

 

52

man of this status lived in daily contact with nature and used many

of nature's objects in the imagery of his proverbial expressions.

This has previously been noted in the first section and hence as

an illustration I cite only (16) "Swaz man den boesen ie gebat, daz

hilfet niht ein minzen blat," (139) "Man het ein m6hen blat

d6zwischen niht getriben," and (8) "Iuwer wer hilft iu gein mir ein “W
ber."74 I

For obviously similar reasons, the mentioning of animals

in proverbial imagery is also frequent in expressions belongint to

 

this class. Moreover, the use of animals in proverbs is twofold:

an» n:
i -

first, proverbial reference to others becomes coarsely blunt and
therefore considerably more effective, as in (28) "Tumber, den ein
huon" and (196) "Ir dunket iuch kundiger, dan ein str6z"; and
secondly, the use of animals, much the same as in the fables of
Aesop, may provide distance so that the listener or reader is not
directly offended and is more apt to realize the message of the
proverb, as seen in (37) "Swenne dem esel ist ze wol, S6 g6t er
tanzen 6f daz is" and (182) "Der stil sizzender kr6 dorret snabel
unde kl6; we: sich nicht wol kan beg6n, der mag wol sorg' und angest
h6n."75
A careful analysis of any literature will usually yield
some general feeling for the age in which it was written. To a
great degree this feeling or spirit also becomes apparent to the
researcher of proverbs who examines material from a definite age.

Francis Bacon aptly summarized this tendency to realize a general

feeling through proverbs when he said that the genius, wit, and

53

spirit of a nation are discovered in its proverbs; and so we look
into the proverbs of the Gesammtabenteuer to come to a more complete

understanding of medieval Germany.

The proverb with its observation of environment, pro-
nouncement of moral and ethical codes, and remark or reflection
about all of life indeed shows the spectrum of human experience con-
densed in an apt phrase. The influence of the age was great, as I
shall show shortly, but we may argue that, due to the very nature

and background of the German people, their expressions rendered

 

into proverbial form will be of a pessimistic nature. The frivolous
side of life was considerably ignored and the German expressed his
malcontent with life through his proverbs. Thus we may follow
Archer Taylor in cautiously characterizing the distinctly German
proverb as an independent satiric [my emphasis] comment on the course
of the world.76 Proverbs in general focus their attention upon the
failings of man, his ignorance, miserliness, greed, and the other
antisocial qualities he exhibits. Yet with the inherent character-
istics of the proverb under consideration, and casting a carefully
observant and comparing eye to the proverbs of other ages, a reali-
zation of the tenor or atmosphere of the Middle Ages still becomes
forcefully obvious; in essence we see a whole age through its
proverbs--here the Middle Ages.

Andreas Heusler, in his remarks about sayings and proverbial
material of this age generally characterizes the atmosphere of the

literature at this time:

54

Der Blick auf die Welt ist miinnlich und kiihl, wehrhaft und
misstrauisch. Humor ist selten und nicht von der gutmfitigen
Art. Wohl aus der Mehrheit dieser Satze vernehmen wir den
herrenhaften, fatalistisch beschatteten Kriegersinn, der uns
aus der Heldendichtung, auch aus den Bauern- und Ffirstenfehden
der Sagas bekannt ist.77

Even though the majority of the material in the Gesammtabenteuer

 

is of a popular nature, this side has a continual tendency to remain
obvious. Even if we disregard the plots of the stories, which are
mostly centered about the failings, greed, and deceptions of man,

the humor within the tales still itself remains of the Galgenhumor

 

type. The proverbs naturally follow suit and are also of a pessi-
mistic nature, when seen as a whole collection.

The proverbs in the Gesammtabenteuer reflect the pessimistic
atmosphere and hardship of this age in several ways. First however,
we might understand this basic characteristic of the Middle Ages by
noting Walter Goetz in his introduction to his work, "Das Mittelalter"
in the PrOpylfien-Weltgeschichte:

Romantiker und Toren haben das Mittelalter wie ein goldnes
Zeitalter gefeiert. Niemals ist das Mittelalter das gewesen,
was man von ihm behauptet hat. Niemals bedeutete es frommen
Wandel der Menschen, Einheit von Staat und Kirche, Ausgleich
in der Wirtschaft und im Leben der Stande. Das Mittelalter
war eine harte Zeit, wie alle Zeiten es sind, und es trug die
Zeichen einer noch unentwickelten Kultur sehr deutlich an sich.78
With this in mind we examine the collection of proverbs as a unity
with respect to optimism brought to light in proverbial form, the
pessimistic view of morality and personal behavior of this age,
the individual's lack of a personal well-being expressed in the

proverbs, and finally the pessimistic tenor or spirit of the age

as a.whole.

IMM‘ P

 

55

To be sure, there is a small thread of optimism running
through the proverbs of this time, and it is only due to basic
human nature that this is so. However, if we consider the
Gesammtabenteuer as representative of popular literature of this
time, mere statistics show that this is not a predominant proverbial
theme; approximately 14 of the 251 proverbs and proverbial forms I
have found in the collection of tales reflect a certain degree of
optimism; and many of these are found among those propagandistic

proverbs concerning the teachings of the Christian religion. Several

 

examples are (97) "So ist unser herre als6 guot, daz er uns liht
g(e)nade tuot," (214) "Swer triuwe unde 6re behalten kan (s6)
sére, Der mak ie Gotes hulden ze jungest wol verschulden," (13)

"Man sol ze dem besten sich versehen,‘ and (220) "Man muoz verliesen

und gewinnen; St6t ez uns hiure ze v6r', wir gewinnen lihte ze
j6r."79
But the time of the Middle Ages was mostly an uncivilized
and unorganized period of history, filled with bandits roaming
across the countryside, schemers among the common p0pulace, no
great controlling force of government, and an overall ridicule and
a lack of concern for others. The man of this time, especially
among the numbers of the downtrodden folk, rendered criticism of
the morality in his proverbs and simultaneously sought to correct
the situation by proffering these statements as either a direct
attack against this behavior or as a warning of the results. The

evil nature and vices of men, their lack of morality, were a

particular feature of this age and thus we constantly find proverbs

56

concerning this maleficence and overall misbehavior: (113)
"Kfindigkeit h6t gr6zen sin: er erwirbet valschen gewin"; (168)
"Schimpf der ist Got(e) leit, des weiz ich die w6rheit"; (131)
"Liegen unt triegen ist selten guot"; (163) Schade und schimpf ist
boese"; (189) "Wer (d6) spottes niht enbirt, daz er selb' ze spotte
wirt."80 $3

Other proverbs in the Gesammtabenteuer express a great

 

pervasive feeling that the individual of the Middle Ages, once again
the common man being the primary focal point, suffers from a lack

of personal satisfaction and security with respect to his stability

 

in life. The individual of this time has no really firm sense of
well-being. He often suffers from hunger and poverty and cannot
trust those who seemingly come to his aid and comfort. This feeling
of a lack of personal well-being is expressed in numerous forms
through proverbs. For the commoner there is no apparent way out of
his plight; (72) "Daran sol man gesehen wol, wer gr6zez guot haben
sol, Dem muoz er werden beschaffen, ez sein laijen oder pfaffen"
brings forth the idea that, in order to escape the rigorous life of
hardship, it must be bestowed upon a man and that the individual is
himself powerless to rise to a more prestigious position of wealth
and security. A dearth of foodstuffs and other articles is perhaps
frequent, or at least we may say that the availability of food is
often erratic;thus the individual consumes what he has when it
becomes available and lives insecurely from day to day: (100)

"Swaz man honiges dar 6f streich: iuwer smieren wirt niht weich."

57

Those others of his age, the peasant, lord, etc., never
fully gain the confidence of the individual in this time. Good
words from another are often only bits of mockery or insult: (74)
"Swaz man iu guotez seit, g6t ot n6ch der affenheit"; or to a some-
what greater extent, the individual who puts his faith in others
will be readily duped by the same: (61) "Ern' triuget nieman s6
vil, s6 den, der im gelouben wil." Finally we see the individual
perhaps realizing his station in life as just another human being,
but simultaneously realizing that the general system is not as it
could be, that his life should be better, but that ultimately his
sorrowful condition and insecurity will prevail: (243) "Diu werlt
sulle alle gelich erst6n."81

As a final step, these feelings of insecurity and of the
general acceptance that there is rabid misconduct and dishonesty
among the populace lead to a general pessimism of the Middle Ages,
a tone which is constantly felt through the proverbs of this age.
Thus we find that when all things seem to be well in control, one
must prepare himself for a likely turn for the worse: (37) "Swenne
dem esel ist ze wol, S6 g6t er tanzen 6f daz is." One of the best
examples of this pessimistic atmosphere is found in (2) "Ach, min,
din suezer anvank git mangen bittern 6zgank," where a bountiful
end can seemingly never be reached.

In this way we see that the spirit of the age leaned toward
pessimism, and to a large degree one aspect of this pessimism was
man's fatalistic approach to life. This fatalism is likewise

apparent in the proverbs of the time; many of these originate from

 

 

58

the Church, which sought to uplift man but foremost to keep him

ever aware of God's omnipotence: (65) "Got hoehet und nidert, swen
er wil" and (67) "Swaz Got behaget, daz sol sin," showing God's
overall control of man's situation and thus man's fatalistic feeling
that His whim would determine man's situation. Or in more general

terms, man's fatalism is expressed simply by (55) "Swaz geschehen

.. TLSA. 41,1

sol, daz geschiht."

 

As for his general feeling of insecurity, man is aware of

the strife in his existence: (115) "Wuehs(e) loub unde gras, Als(6)

 

nid unde haz, E2 522' oft ein ros dester baz"; (212) "Ex ist noch Lw

war, daz man seit, daz mannes triuwe ist niht ze breit." Yet even

the teachings of the Christian Church cannot offer solace, and the

man of the Middle Ages pessimistically resigns himself to no better

and but to constant toil, which only ultimately ceases in his own

death: (145) "Und was ein n6t ob aller n6t, des muezen wir alle

liden den t6t." Thus the age, as seen through its proverbs, and

here even the proverbs of supposedly light literature, has continual

pessimistic overtones, such that the individual perhaps offers a

resolute sigh that the best is really only present when one has the

comfort of his own mere possessions and family: (250) "Wan

(guotiu) zit ist anders niht, den guoter geding' ein zuo versiht."82
Therefore we see that the proverb, regardless of age or

locality, is an apt device for summarization and argumentation; but

in more comprehensive terms, the proverb, due to the human nature and

wisdom inherent in it, can lead the careful analyst of a whole col-

lection to a more thorough understanding of the temperament of a

people and its age.

FOOTNOTES

1. For a complete list of manuscripts cited and other source
material for the stories of the Gesammtabenteuer, see Gesammtabenteuer,

hrsg. v. Friedrich von der Hagen, (Stuttgart und Tfibingen, 1850), Bd. 1,

S. XXXV-XLVII, Bd. III, S. 753-796. Hereafter all references to the
text of the Gesammtabenteuer will be noted by only volume and page
number.

2. Archer Taylor, The Proverb (Cambridge, 1931), p. l.

3. This definition of the proverb is that given regularly by Prof.
Gallacher in his class lectures. For a more detailed explanation see
Stuart A. Gallacher, "Frauenlob's Bits of Wisdom: Fruits of his
Environment," Festschrift for John Q, Kunstmann, Middle Ages-
Reformation Volkskunde (Chapel Hill, 1959), p. 3.

4. Karl Friedrich Wilhelm Wander, Sprichwfirterlexikon (Darmstadt,
1964), vol. I, p. XXI. Henceforth this work is abbreviated We.

5. For a complete discussion of possible sources and origins of
proverbs in general see Taylor, pp. 3-65.

6. It must be remembered that that which is significant in the
proverb is the basic message expressed. Hence the peasant's ex-
pression of "The king must also find heaven" is essentially the same
proverb as "Regen f611t ebenso auf Rosen wie auf Dreck," both being an
expression of equality although in different forms, languages, and
presenting strikingly different images. Universal truths always find
expression in every culture, and therefore in the discussion of
possible sources and origins I have severely limited my examples to
show only proverbs similar in both image and message.

7. The Bible, King James Version, II Peter 3:8. Henceforth
biblical passages will be noted in the text.

8. Further examples are given here; they are perhaps not as closely
related to their biblical counterparts as the examples in the text but
must nevertheless not be omitted. (71) "Wan mit den guoten wirt man
guot, und bcese bi dem, der boeslich tuot," "He that walketh with wise
men shall be wise," (Prov. 13:20); (74) "Swaz man in guotez seit, g6t
ot n6ch der affenheit," "A man that flattereth his neighbor spreadeth
a net for his feet," (Prov. 29:5); (129) "Der si mit valsche zeiget,
der h6t sin lop geneiget," "Let another man praise thee, and not thine

59

.3

"z a!»

 

60

own lips," (Prov. 27:2); (171) "Wer sich niht baz gerechen mak, dem
tuot vil wol ein kleiner slak," "Foolishness is bound in the heart of
a child; but the rod of correction shall drive it far from him,"
(Prov. 22:15); (182) "Der stil sizzender kr6 dorret snabel unde k16;
Wer sich nicht wol kan beg6n, der mag wol sorg' und angest h6n,"
"Slothfulness casteth into a deep sleep; and an idle soul shall suffer
hunger," (Prov. 19:15); (19) "War einen biderben IbotenI sendet, sine
Ere er wol volendet," "As the cold of snow in the time of harvest, so
is a faithful messenger to them that send him: for he refresheth the
soul of his masters," (Prov. 25:13); (63) "Got ahtet niht 6f liegen,
er lant sich niht betriegen," "Lying lips are abomination to the Lord,"
(Prov. 12:22).

9. Homer, Iliad, Bk. XV, 1. 207. See The Iliad, A. T. Murray,
ed. (Cambridge, 1947), p. 123: "... and a good thing verily is this,
when a messenger hath an understanding heart."

10. Cited by Burton Stevenson, The Home Book of Proverbs, Maxims
agg_Familiar Phrases (New York, 1948), p. 1569.13. One can witness
the slight alteration of the same proverb by noting the translation
of C. M. Bowra, Thg_0des g£_Pindar (Suffolk, 1969), Pythian Odes, IV,

1. 278, p. 202: "A good messenger ... heightens the honour of any
errand."

ll. Concerning this proverb see Eliza Gregory Wilkins' The Delphic
Maxims i2,Literature (Chicago, 1929), pp. 25-27.

12. This and the following Latin and French proverbs are cited by
Wander as a cross reference to the German proverb noted; here V, 86,
Wein, 9.

l3. Wa, III, 1047, Noth, 75; also given as "Rebus in adversis vere
cognoris amicum."

14. Wa, I, 1585, Geschehen, 54.
15. Wa, III, 1758, Ruder, 16.
16. Wa, I, 1662, Gewinnen, 90.
17. Wa, III, 1050, Noth, 144.
18. Wa, I, 923, Fallen, 58.

19. Wa, I, 1125, Frau, 440.

20. Wa, III, 490, Masse, 54; the Latin is "In omnibus rebus
mediocritas est optima."

21. Wa, IV, 1465, Unmbgliches, 1; the Latin is "Impossibilia
venaris."

"J

 

61

22. Wa, I, 1528-9, Gelegenheit, 14; the Latin is "Occasio facit
furem."

23. The following must also be mentioned: a slight alteration in
(38) "der mit az, der muoz mit gelden" from "11 faut travailler qui
veut manger," Wa, I, 895, Essen, 170; (177) "86 lange swiget der man,
36 weiz nieman, waz er kan" and "Qui ne sait rien, est un habile homme,
quand il sait se taire," Wa, IV, 443, Schweigen, 161; peculiar is (232)
"Ir habet dikke wol ges6n daz wunders vil ist geschén Von den jungen
wiben, die den paras *par6t* triben," where the French apparat (masc.) r
means "show, ostentation." ""1

24. To illustrate this possibility: (118) "Wan ich h6n dik hceren
sagen, man sol kein leit ze lang(e) tragen" and the Russian equivalent
of "Grosse Trauer will ein jfihes Ende haben," Wa, IV, 1292, Trauer, 2;
also (243) "Diu werlt sulle alle gelich erst6n" and Bohemian "Svgt ter f
vé’ech lidi domov," Wa, v, 166, Welt, 231.

 

25. Also (9) "der sol ein k6nigrich(e) h6n, Daz guldin(e) berge 3v}
h6t;" see Wa, I, 316, Berg, 106. Einem goldene Berge versprechen.

26. Also (93) "daz dich Hasehart verzer!"
27. Cited by Lexer as a maiden reflecting the beauty of summer; also
an obscure vulgar expression meaning "vulva;" Matthias Lexer,

Mittelhochdeutsches Handerterbuch (Leipzig, 1876), Bd. 11, S. 1300.

28. Of similar imagery is (154) "Oder h6n ich iu den Rin verbrant?"
see Wa, III, 1666, Rhein, 37.

29. See Friedrich Seiler, Deutsche Sprichw6rterkunde (Mfinchen, 1922),
S. 231-285, 324-413.

30. Also (7) "ich gib(e) niht ein berle] umb iuwer rede."

31. See Richard Beitl and Oswald A. Erich, WBrterbuch der Deutschen
Volkskunde (Stuttgart, 1955), p. 896.

32. See Hanna B6chtold-St6ubli, Handerterbuch des deutschen
Aberglaubens (Berlin und Leipzig, 1936), Bd. VI, 8. 455-9.

33. Wa, I, 1146, Frei, 7.
34. Wa, I, 1146, Frei, 1, 2.

35. Note also (240) "Sinlenl suln niht verlorn sin, die gerne
trinkent guoten win."

36. E.g., (177) "S6 lange swiget der man, s6 weiz nieman, waz er
kan."

37. Wa, I, 1678, Gew6hnen, ll.

62

38. Wa, III, 858, Nadel, 43.
39. (201) "Von t6sent j6ren einen tak Kfinde Got wol gemachen."

40. Henry G. Bohn, A_Polyglot gf'Foreign Proverbs (London, 1889),
p. 133.

41. For a more involved explanation see Wa, II, 457, Hehler, 12.

42. A general treatment of proverbial forms is found in Taylor,
pp. 5-16, 135-220. '

43. Taylor, p. 5.

44. To avoid confusion I have not cited each example of the pro-
verbial apothegm found in the Gesammtabenteuer. Other examples are
2, 12, 13, 41, 56, 95, 96, 97, 103, 108, 116, 163, 169, 173, 183, 214,
215, 229.

45. Frequently the meaning of a proverb can be stretched to the
point where the proverb assumes metaphorical implication. For example,
(50) "Swer des welle wesen vri, der si den wiben selten bi" can
possibly be considered to mean that one should avoid that which brings
about unpleasant results, and clearly this shows proverb development.
Indeed, because it is a form of communication almost any proverb can
have a second implied significance; however, here we are concerned with
proverbs whose significance is primarily on the metaphorical level.

46. Other examples of the metaphorical form are 19, 20, 26, 37, 38,
43, 53, 59, 60, 100, 102, 106, 111, 114, 128, 138, 140, 148, 210, 221,
241, 243, 248.

47. Taylor, p. 133.

48. It is only natural that a proverbial form utilizing parallel
words easily lends itself to a parallel structure and vice versa.

49. Other examples of the same are proverbs 19, 20, 26, 29, 39, 49,
50, 59, 72, 75, 88, 111, 114, 116, 117, 129, 137, 138, 140, 148, 150,
164, 183, 206, 210, 213, 214, 215, 217, 221, 223, 227, 240, 241, 244.

50. See also proverbs 14, 22, 23, 24, 25, 30, 52, 60, 61, 74, 100,
102, 115, 128, 189, 205, 208, 209, 220, 248.

51. Other examples of the same are proverbs 2, 47, 48, 109, 121, 169.

52. The same contrast of thought is seen also in proverbs 11, 37,
44, 47, 48, 51, 61, 65, 66, 71, 74, 109, 111, 127, 140, 156, 166, 173,
199, 200, 201, 218, 221, 229, 238, 241.

53. Others of the same format are 35, 54, 70, 99, 101, 126, 152,
155, 157, 172, 174, 176, 178, 179, 185, 193, 194, 195, 203, 251.

m

 

,c
‘- —~

‘5'!

63

54. Other examples are 5, 28, 42, 90, 91, 92, 119.

55. Proverb 137 may be also included in this category.

56. See also numbers 170, 191.

57. See also proverbs 39, 44, 51, 149, 151, 168, 212, 232, 237.

58. A complete treatment of this effect may be found in Archer
Taylor's "The Proverbial Formula 'man so11,'" Zeitschrift ffir
Volkskunde, XL (Neue Folge II; 1930), pp. 152-156. All other footnotes
cited as "Taylor" refer to his Proverb.

59. Taylor, p. 184.

60. See also numbers 3, 4, 6, 7, 8, 9, 10, 21, 27, 28, 31, 32, 33,
34, 35, 40, 42, 54, 70, 76, 77, 78, 79, 80, 81, 82, 83, 84, 85, 86, 87,
89, 90, 91, 92, 94, 98, 99, 101, 112, 126, 133, 139, 142, 147, 152,
154, 155, 157, 159, 161, 162, 165, 170, 172, 174, 176, 178, 179, 185,
186, 187, 191, 192, 193, 194, 196, 197, 198, 199, 200, 202, 203, 249,
251.

61. Other proverbial expressions are 36, 57, 93, 105, 134, 184, 207,
224, 225, 226, 228.

62. Other rhyming and alliterative proverbs matching the afore-
mentioned criteria are numbers 14, 17, 19, 26, 53, 58, 61, 63, 66, 71,
88, 103, 106, 109, 115, 117, 129, 137, 141, 170, 171, 206, 209, 210.
With respect to rhyme and alliteration, the reader may also wish to
examine the following proverbs of more dubious originality: 2, 3, ll,
16, 23, 29, 30, 43, 44, 52, 64, 72, 74, 75, 96, 97, 100, 108, 113, 116,
123, 128, 135, 151, 164, 166, 204, 205, 215, 217, 219, 221, 223, 234,
239, 240, 248.

63. Andreas Heusler, "Die Altgermanische Dichtung," in Handbuch der
Literaturwissenschaft (Darmstadt, 1957), p. 66.

64. See also proverbs 5, ll, 30, 62, 63, 64, 65, 66, 67, 68, 69, 96,
103, 134, 183, 199, 200, 201, 214, 246.

65. See also proverbs 12, l3, 17, 26, 113, 129, 131.
66. See proverbs 1, 95, 191, 192, 239.
67. Wa, I, 370, Bibergeil, l.

68. See also proverbs 6, 20, 31, 32, 33, 34, 35, 38, 143, 181, 203,
217, 239, 241.

69. Wa, I, 579, Deutsche, 30.

70. See also proverb number 161.

 

64

71. With reference to the wind, see also proverb 158.

72. Other proverbs based in superstition are numbers 105, 149, 204,
205, 206.

73. Taylor, pp. 170-171.

74. Other proverbs having objects of nature in their imagery (not
animals) are 7, 15, 27, 43, 70, 90, 91, 92, 112, 115, 126, 127, 156,
176, 178, 179, 185, 193, 194, 195, 202, 251. '

75. Other proverbial material using animals in the imagery is numbers
36, 54, 57, 89, 99, 102, 115, 157, 160, 186, 221, 222.

76. Taylor, p. 63.
77. Heusler, p. 71.

78. Walter Goetz, "Das Mittelalter," in Propylfien-Weltgeschichte
(Berlin, 1932), Bd. III, S. XXVIII-XXIX.

79. Other possible optimistic proverbs are 49, 117, 119, 125, 146,
173, 215, 229, 230, 233.

80. See also proverbs 14, 19, 30, 38, 96, 114, 128, 129, 141, 164,
210.

81. See also proverbs 5, 22, 23, 27, 44, 45, 46, 47, 48, 59, 88, 95,
107, 109, 118, 120, 124, 135, 136, 137, 169, 175, 143, 217, 234, 236,
237.

82. See also proverbs 6, 10, 12, 17, 24, 29, 39, 43, 51, 56, 110,
111, 140, 144, 156, 161, 180, 182, 187, 208, 209, 218, 222, 242, 247,
248.

P‘s

 

INDEX

 

INDEX

The form of this Index follows that used by Wander in his
Spricthrterlexikon. The proverbs and proverbial phrases are cate-
gorized under that word which is most important in the expression. If
the proverbial material listed does not occur in Wander, I have chosen
what I believe is the key word.

The number preceding the expression is sequential and cor-
responds to the number of the expression as used in the text of this
study. In reading this dissertation, one can use this Index number to

refer directly to sources in Wander and other proverb collections, or

in conjunction with the footnotes, one can refer to proverbial material

similar in imagery or message. The numbers in parentheses following

the expression designate volume and page numbers of the Gesammtabenteuer

where the respective expression occurs.

An asterisk preceding a Wander citation indicates that Wander con-

siders the expression merely proverbial and not necessarily a true
proverb. Brackets and parentheses within the given body of a proverb
or proverbial expression are used by Friedrich von der Hagen in the
Gesammtabenteuer to designate variations among the different manu-
scripts from which he drew his material and hence they are also given
here. Any information or addition to a particular proverb which is my

own is set off by asterisks within the body of the expression.

65

 

“I

if _.

INDEX

ALTER
Alder sol in 6 bewarn. (II, 34)
Wa, V, 554, Zeit, 705. Zeit kann alles lehren.

ANFANG
Ach, min, din suezer anvank git mangen bittern 6zgank. (I, 317)
Wa, I, 82, Anfang, 61. Sfisser Anfang, sauer Ende.

ANTIOCHIA
Und stuende ez in Antyoch geschriben, ichn' werde da zuo nimmer
getriben. (I, 97)

AQUILONE
Gegen dem aquilGne. (I, 10)
Wolfram von Eschenbach, Titurel, 366, 4.

ARM
Ich bin doch ermer danne Jop. (I, 310)
*Wa, I, 132, Arm, 62. Aermer als Kodrus (oder Irus,
Telenikus, Pauson).

BECHER

Als der einen becher [vol wazzers] gfizze, daz er fibervlfizze,
Und ruorte mit ei[ne]m vinger dar an, er gfizze ie
etslichen tr6n. (III, 579)

BEERE
Ich gib(e) niht ein berceJ umb iuwer rede. (II, 97)

Iuwer wer hilft iu gein mir ein her. (I, 125)

66

-".25 ‘

 

1* 1- a.

10.

11.

12.

13.

14.

15.

16.

17.

18.

67

'BERG
Der sol ein k6nigrich(e) h6n, Daz guldin(e) berge h6t. (I, 343)
*Wa, I, 316, Berg, 106. Einem goldene Berge versprechen.

Weren alle berge golt. (I, 343)
*Wa, I, 316, Berg, 106. Einem goldene Berge versprechen.

BESCHWEREN
Bi deus salter ich dich swer, und bi Wutungis her. (III, 77)

BESTE
Der best' ouch n6ch dem besten tuot. (III, 363)
Wa, V, 972, Beste, l6. Der ist der beste, ders beste thut.

Man sol ze dem besten sich versehen. (II, 13)
Wa, IV, 639, Sorgen, l7. Lass jeden ffir das sein sorgen,
bezahlt er nichS, so mag er borgen.

BETRUEGEN

Ez betriuget ein man sich selben wol, swen er niht tuot, als er
801. (III, 461)
Wa, I, 343, Betrug, 3. Betrug betrfigt sich selbst.

BLUME

Sie ist aller vrouwen bluome Und mines herzen 6stertak.
(III, 367)

BOESE

Swaz man den boesen ie gebat, daz hilfet niht ein minzen blat.
(II, 485)

Wa, I, 440, 868e, 34. Was man einem BBsen guts thut, ist
nicht angelegt.

BOESHEIT
Swer der b6sheit (ist) gewont und alze sére d6mite bed6nt, Der
laezet si vil selden. (III, 435)
Wa, I, 1678, Gewohnen, ll. Swes der man gewont h6t, daz
ist wunder, ob er daz sanfte 16t.
Wa, I, 434, 368e, 3. BBSe bleibt ste.

BOSSEL
Sie wurden beide einander holt, des tr6ten sie den pozsolt.
(I, 436)
*Wa, II, 1664, Kugel, 30. Die Kugel in Bewegung setzen.

f
h

 

19.

20.

21.

22.

23.

24.

25.

26.

68

BOTE
Wer einen biderben IbotenJ sendet, sine Ere er wol volendet.
(II, 160)
Stevenson, 1569, Messenger, 13. A discreet messenger brings
highest honor to every business.

BOTENBROT
Wer daz botenbr6t erwfirbe, Dem gab man ez 6ne vluoch. (III, 300)
Wa, I, 443, Botschaft, 2. Eine gute Botschaft ist das
Bobenbrot wol werth.

BRECHEN
Und breken mid ju de rosen uppe der Minnen velde. (II, 325)

BRINGEN
So brzehte si mir'z 6z dem gal, 6 daz si mit mir lebte wol.
(I, 329)
*Wa, IV, 1265, Ton, l4. Einen aus dem Ton bringen.

BUHLER

Wan wizzet, daz niht n6her g6t [ze herzen], wan d6 einz ein(en)
buolen h6t. (I, 328)
Wa, I, 506, Buhlen, 18. Wer bulen will, muss leiden vil.
Wa, I, 506, Buhlen, 7. Buhler mfissen viel leiden.

DIEB
Die stat 16rt den diep steln, Swen er vindet daz guot unbewart
und unbehuot. (I, 392)
Wa, 1, 1528-9, Gelegenheit, l4. Gelegenheit lehrt den Dieb
stehlen.

W6 zw6n' gevangen diebe ze einander tragent liebe, Die mugen mit
einander steln, wellen si ez mit einander heln. (I, 424)
Wa, I, 592, Dieb, 219. Wenn die Diebe sich zanken, kommen
ehrliche Leute wieder zu dem Ihren.

DIENST
Swes dienst niht ze danke kumt, der schadet m6, danne er vrumt.
(III, 131)

Wa, II, 488, Helfen, 54. Hilfft es nicht, so schadet es
doch nicht.

Wa, II, 491, Helfen, 118. Wer nicht gut helfen kann, kann
sehr gut hindern.

 

gate—.3

27.

28.

29.

30.

31.

32.

33.

34.

35.

36.

69

DORN -
Iuch sticht liht ein dorn in den vuoz. (I, 416)
*Wa, I, 679, Dorn, 59. Ennen D6rn en de F6t hebben.

DUMM

Tumber, den ein huon. (III, 97)
*Wa, I, 705, Dumm, 34. Dummer ass e Huehn vor Da (Tag).
*Wa, I, 706, Dumm, 64. He es so domm wie en Kfiken.

EHRE
Swer sich der 6ren niht wert, ir ist im dester m6 beschert.
(II, 189)
Wa, I, 747, Ehre, 273. Wer ehr vnd ruhm veracht, dem wird
rechte ehr nachlauffen.
Wa, I, 743, Ehre, 296. Wer sich Ehren werth helt, der find,
was sein ehrlich Hertz begert.

 

EHREN
Swer muoter und vater ere, daz Got sin heil mfire. (I, 97)
Wa, I, 812, Eltern, 25. Halt dein eltern schon, lang leben
ist der thn.

EI

Darumbe gab er niht ein ei. (III, 172)
*Wa, I, 762, E1, 316. Nicht vmb ein aei, daz anegenge.
*Wa, I, 762, E1, 317. Niht eines eies wert.
*Wa, I, 762, E1, 318. Niht umb ein halbez ei.

Der sun ahtet' sin niht umb ein ei. (II, 416)
Wa, I, 760, Bi, 252.

Des ahte ich niht umbe ein ei. (I, 415)
*Wa, I, 762, Bi, 317. Niht eines eies wert.

Si sint wol ze wer umb ein ei. (I, 398)
*Wa, I, 762, E1, 317. Niht eines eies wert.

Veste als ein ei. (I, 371)
*Wa, I, 762, E1, 316. Nicht vmb ein aei, daz anegenge.

ESEL
Bi den vfinf eseles vuezen, Die die Beijere br6hten fiber mer.
(III, 78)

37.

38.

39.

40.

41.

42.

43.

44.

45.

7O

Swenne dem esel ist ze wol, 56 g6t er tanzen 6f daz 18. (II, 95)
Wa, I, 869, Esel, 400.

ESSEN
Der mit az, der muoz mit gelden. (II, 164)
Wa, I, 895, Essen, 170. Wer mit gessen hat, der muss mit
zahlen.

FALLEN
Ich h6rt(e) sagen, daz der viel, der ze h6ch stigen wil.
(II, 89)
Wa, I, 923, Fallen, 58. Wer nit will (tief) fallen, der
steig' oder spring nit hoch.

 

PASS
Ein 6zerweltez vaz. (I, 391)

FEIL
Swem diu wirt ze teile, die vindet man d6 veile. (II, 469)

FEST
An stzeten triuwen vester was, dan ein herter adamas. (I, 251)
*Wa, II, 366, Hart, 31. So harde as en Stein.

FEUER
Swer daz viur erkenne, der huet', daz in iht brenne. (II, 34)
Wa, I, 1004, Feuer, 304. Wer sich vorm Feuer hfitet,
verbrennt sich nicht.
Wa, I, 1002, Feuer, 260. Wer das Feuer erkennt, sich um so
minder verbrennt.
Wa, I, 1016, Finger, 9. Die finger verbrennen, als kennt
einer das fewer, ist grosse thorheit.

FRAU

Die vrouwen haben langez h6r unt kurz gemuete, daz ist w6r.
(III, 118)
Wa, I, 1125, Frau, 440.

Die vrouwen sint ir muotes krank. (II, 117)
Wa, I, 1109, Frau, 97.

46.

47.

48.

49.

50.

51.

52.

53.

54.

55.

56.

71

86 h6nt vil vrouwen ouch den sit, welher man in niht git.
(II, 234)

Vrouwen die habent kurzen muot, Saget man, und langez h6r.
(I, 415)
Wa, I, 1125, Frau, 440.

Vrouwen die haben langez h6r, D6bi einen kurzen sin. (11, 157)
Wa, I, 1125, Frau, 440.

Wem der einiu *Frau* ist beschert, Dem kan niht misselingen an
keinen guoten dingen. (I, 187)

Wa, II, 74, Gott, 1811. Wem Gott beschBret ain weib seines
sinnes, der ist sfilig auff erden.

FREI
Swer des welle wesen vri, der si den wiben selten bi. (I, 29)
Wa, I, 1146, Frei, 15. Wer frei sein will, muss zwei nicht
begehren: ein Weib und Schulden.

FREMD .
Als man noch hiute [malo vinden (mak) Bezzern lant man, der dem

vremden (m6r) guotes gan, Danne geborner vrunt. (II, 450)
Wa, I, 1159, Fremde, 7.

FUGE
Daz ist hovelicher muot, swer die vuoge gerne tuot. (II, 468)

GAMMELSSPIEL
Welt ir suochen kamel spil, in wirt diu veder, und iu der kil.
(II, 451)

GERING
D6 bist ringe als ein huon. (III, 120)

GESCHEHEN
Swaz geschehen sol, daz geschiht. (II, 14)
Wa, I, 1585, Geschehen, 54.

Waz geschehen sol, daz geschiht. (III, 328)
Wa, I, 1585, Geschehen, 54.

 

57.

58.

59.

60.

61.

62.

63.

64.

65.

66.

72

GETRAUWOHL
Getrouw wol den hengst hin reit. (II, 281)
Wa, I, 1640, Getrauwohl, 1. Getrawwol ritt das Pfert hinwegk.

GEWINNEN

Swer ein dink gewinnet, und sich des niht versinnet, Daz er ez gar
vergolden h6t, daz ist ein gr6ze misset6t. (II, 28)
Wa, I, 1660, Gewinnen, 39. Cut gewonnen ist gut zu halten.

Wer wil gewinnen, Der muoz w6gen alliu spil. (1, 196-7) [fa
Wa, I, 1662, Gewinnen, 90. 3

GEZIEMEN

Wen ez noch vil wol gezimt, daz man vrouwen klage alrerst
vernimt. (I, 94)
Wa, IV, 1536, Verdienen, 5. Jedem was er verdient.

 

GLAUBEN
Ern' triuget niemen 56 vil, s6 den, der im gelouben wil. (II, 462)
Wa, I, 1707, Glauben, 96.

GNADE
Gen6de ist bezzer, denne reht. (I, 413)
Wa, I, 1782, Gnade, 3.

GOTT
Got ahtet niht 6f liegen, er lzet sich niht betriegen. (III, 461)
Wa, II, 4, Gott, 78. Bey Gott ist kein betrug.

Got der hete vil wisen r6t; swer sinem r6te bi gest6t Und dem
gerne volgen wil, der h6t wisheit a156 vil. (III, 433)

Wa, II, 90, Gott, 2197. Wer Gott vertraut und seinem Rath,
hat Leib und Seele wohl bewahrt.

Got hcehet und nidert, swen er wil. (III, 421)
Wa, II, 35, Gott, 775. Gott kan Niemandt zu hoch sitzen, er
kan jhn stfirtzen, noch zu Tieff fallen, er kan jhn
herauss heben.

Got und der tiuvel kan daz wol: der tiuvel schande vuegen sol;
S6 sol doch Got schande wern und reiniu wip vor laster
nern. (I, 202)

Wa, II, 65, Gott, 1567. Ohne Gottes Wort hat der Teufel
gewonnen Spiel; er kann die Leute nach seinem Willen
reiten und treiben.

67.

68.

69.

70.

71.

72.

73.

74.

75.

73

Swaz Got behaget, daz sol sin. (I, 146)
Wa, II, 70, Gott, 1693.

GRAB
Daz 16ne ir daz heilige grap! (II, 247)

[Man sol] an daz heilige grap (Sol man) die pfennige geben.
(I, 365)

'6 1‘1

GRUEN
Gruene alsam ein gras. (I, 212)
*Wa, II, 156, GrUn, 22. So grafin asse Gras.

GUT (Adjective)

Wan mit den guoten wirt man guot, und bcese bi dem, der'boeslich
tuot. (II, 87) .
Wa, I, 204, Cute, 1. "“

 

GUT (Noun)
Daran sol man gesehen wol, wer grBzez guot haben sol, Dem muoz er
werden beschaffen, ez sein laijen oder pfaffen. (II, 526)

Swem der muot aber st6t Anders niht, dan 6f guot, der h6t
zaghaften muot, Er s1 nuohtern oder sat. (II, 485)
Wa, II, 202, Gut, 373. Wie wechst das Gut, so wechst der
Muth.
Wa, II, 203, Cut, 381. We Gut, da muth.

GUTES
Swaz man iu guotez seit, g6t ot n6ch der affenheit. (II, 451)
Wa, II, 210, Gutes, lOl. Wann man eim vil guts thut, so
lert man jn das ers wider gelt.
Wa, III, 208, Loben, 56. Man kan keinen loben, es mfissen
jhn viel gescholten werden.
Wa, II, 175, Cut, 20. Aus gut kann leicht bfise werden.

Wan wer dem andern guotes gan, k6me er des vergezzen kan.
(II, 303)
Wa, IV, 1546, Vergessen, 11. Man vergisst nichts so bald
als Wohltaten. '
Wa, II, 213, Gutes, 158. Wie das Cute empfangen, ist der
Dank vergangen.

76.

77.

78.

79.

80.

81.

82.

83.

84.

85.

86.

87.

88.

74

HAAR
D6 von liez er niht ein h6r. (I, 113)
*Wa, II, 229, Haar, 277.

Daz half allez niht ein h6r. (I, 25)
*Wa, II, 229, Haar, 277.

Daz ist niht umb ein h6t gelogen. (I, 432)
*Wa, II, 229, Haar, 277.

Daz [siJ sich h6res gr6z Diu gn6de ninder sehen liez. (III, 13)
*Wa, II, 229, Haar, 277.

Der helt enruocht' Aller vrBuden niht umb ein h6r. (I, 265)
*Wa, II, 229, Haar, 277.

D6 gevellest Mir niht eines h6res wert. (II, 232)
*Wa, II, 229, Haar, 277.

Ich gewan bi minem alter guotes umb ein h6r. (II, 27)
*Wa, II, 229, Haar, 277.

Mich nie tr63ten umb ein h6r. (III, 438)
*Wa, II, 229, Haar, 277.

Si h6t niht wandels umb ein h6r. (I, 392)
*Wa, II, 229, Haar, 277.

Si weiz sin niht als umb ein h6r. (I, 391)
*Wa, II, 229, Haar, 277.

S6 daz nie umb ein h6r Der r6t wart verbaeret. (111, 374-5)
*Wa, II, 229, Haar, 277.

Und loug im niht als (umb) ein h6r. (III, 349)
*Wa, II, 229, Haar, 277.

HABEN
Der habe, der huete deste baz; verliurt er iht, waz schat ime
daz? (II, 308)
Wa, II, 233, Haben, 43. Hab' ich nit viel, so verlier' ich
nit viel.
Wa, II, 240, Haben, 231. Wer viel hat, der muss viel
versorgen.

 

89.

90.

91.

92.

93.

94.

95.

96.

97.

98.

99.

75

HABICHT
Ich vfirht' iuch a156 kleine, Als der habich tuot daz huon. (I, 66)
Wa, II, 245, Habicht, 20. W0 man den Habicht fiber die
Hfihner setzt, da ist ihr Tod gewiss.
*Wa, I, 1280, Ffirchten, 100. Ich ffirchte dich wie der Hund
den Hasen.

HART
Herter dan ein stein. (I, 281)
*Wa, II, 366, Hart, 31. So harde as en Stein.

Herter dan ie wart kein vlins. (I, 308)
*Wa, II, 365, Hart, 29. Hart sein wie ein Kieselstein.

Sin herze weer' herter dan ein steince]. (I, 13)
*Wa, II, 366, Hart, 31. So harde as en Stein.

 

HASEHART "r
Daz dich Hasehart verzer. (III, 78)

Bin hashart 6f einem bret gewinnen unt verliesen. (III, 88)

HEILEN

Daz heilet nimer m6r(e), Swa ein man von wiben wirt geslagen.
(II, 355)

HEILIGER

Swer die Heiligen 6ret, daz ist vil wol bek6ret. (II, 460)
Wa, II, 469, Heiliger, 126. Wer die Heiligen ehret, sein
Gut mehret.

HERR

So ist unser herre als6 guot, daz er uns liht g(e)nade tuot.
(I. 7)
Wa, II, 13, Gott, 269. Gots gnad erfUllt die welt.

HERZ
Und ir daz herze smielz, Als daz wahs gegen dem viure. (I, 422)
Wa, II, 618, Herz, 438. Einem das Herz erweichen.
*Wa, IV, 266, Schmelzen, 2. Dat smelted asse Bueter in der
Sunne.

HOCH
H6he alsam ein adel ar. (1, 25)
*Wa, II, 691, Hoch, 64. Er geht hoch einher wie der Storch.

76

HONIG
100. Swaz man honiges dar 6f streich: iuwer smieren wirt niht weich.
(II, 96)
Wa, II, 771, Honig, 103. Wer vil honig hat, der honigt auch
sein brey.

HOSE
101. Sin harnash schein als ein glas, geschuoht er in die hosen was.
(I, 472)

HUND
102. Swen man den hunt wil henken, Man spricht, er si ein leder vraz,
der nie keinez gaz. (I, 49)
Wa, II, 862, Hund, 1022.

HUETEN
103. Swes Unser Vrouwe hueten wil, der h6t sorgen niht s6 vil.
(III, 439)
Wa, III, 459, Maria, 13. Maria Hut macht alles gut.

 

JAHR
104. Daz dich ein veigez j6r. (III, 171)
*Wa, II, 997, Jahr, 215. Dass dich ein bBSs iar ankomme!

JODUTE
105. To Jodute, hude und jummer mer! (II, 329)

KAUF
106. Sulch kouf brich(e)t arm, noch bein, man vel[1e]t ouch d6 6f
keinen stein. (III, 377)
Wa, II, 1216, Kauf, 2. Am besten ist der beste Kauf.

KIND
107. Diu kint redent m6r die w6rheit. (II, 95)
Wa, II, 1292, Kind, 493. Kinder sagen wahr.

108.

109.

110.

111.

112.

113.

114.

115.

77

Bin kint gev6he in der jugent n6ch sinen t6ten eine tugent.
(III, 294)
Wa, II, 1302, Kind, 709. Man kann es am Kinde sehen, was
.ffir einen Vater es hat.

KLAGE
Klage mir, und habe dir. (I, 435)

Wa, V, 223-4, Wie, 4. Wie du mir, so ich dir.

KOLBE
Man sol narren mit kolben 16sen. (II, 282)
Wa, II, 1463, Kolbe, 13.

 

KORN
Der sin korn seat an daz griez, der nem auch allen sin geniez.
(II, 219) b"
Wa, 11, 1542, Korn, 52. Korn auf dem Sand bringt Hunger ins '“
Land.
KRAUT

Wir suln im 6len daz kr6t. (II, 118)
*Wa, II, 1595, Kraut, 115.

KUENDIGKEIT
Kfindigkeit h6t gr6zen sin: er erwirbet valschen gewin. (III, 157)
Wa, III, 199, List, 39. Mit Listen kann niemand Gut eigen
machen.

LACHEN
Wer unglimpf unde unvuoge kan, den lachent si allesament an.
(I, 337).
Wa, III, 904, Narr, 590. Je mehr Narren, je mehr Gelfichter.

LAUB

Wuehs(e) loub unde gras, Als(6) nid unde haz, E2 222' oft ein ros
dester baz. (I, 188)
Wa, II, 1807, Laub, 27.

116.

117.

118.

119.

120.

121.

122.

123.

124.

125.

126.

 

78

LEBEN
Der daz leben sezzet an den pris, er ist niht saelik unde wis.

(III, 458)

Wa, II, 1845, Leben, 229. Wer sein Leben wagen will, ist

zollfrei.

Wa, IV, 1736, Wagen, 33. Wag', was du nicht umgehen kannst.
LEHRE
Swer volget guoter lére, der gewinnet vrum und Ere. (III, 290)

Wa, II, 1881, Lehre, l7. Lehr bringt (gibt) Ehr. rum
LEID I

Wan ich ban dik hcnren sagen, man sol kein leit ze lang(e) tragen. I
(III, 198-9)
Wa, IV, 1292, Trauer, 2. Grosse Trauer ist nicht von Dauer.

 

1*7§-_ L

LIEBE

Die liebe selbe Got gebBt: diu liebe ist sterker, den der t6t.
(II, 100)
Wa, III, 151, Liebe, 503.

Die lieb(e) strikket unde bint. (II, 102)
Wa, III, 146, Liebe, 383. Lieb vberwind vnd bind, macht toll,
taub, stumm vnd blind.
Wa, III, 159, Liebe, 703. Wan dir d' lieb einmal 's hertz
abgewfint, schwerlich sie dich wieder entbindt.
Wa, III, 152, Liebe, 523. Liebe legt Fesseln an.

Hiute lieber, denne gester, 58 wirt diu liebe vester. (I, 424)

Hundert tfisent vientschaft brzeht' ein man ze liebes kraft, E daz
man mit rehte ein [st ate] liebe ze leide braehte. (I, 285)
Wa, III, 158, Liebe, 667. Rechte lieb wendet sich nit leicht.

Liep von reht erwerben sol, der liep mit liebe kan gelten wol.
(I, 275)
Wa, III, 145, Liebe, 370.

N8 ist ez leider, als man jiht, daz man die liebe selten siht, Si
enmueze mit leide ende hfin. (I, 284)
Wa, III, 159, Liebe, 694.

N0 mag des selden werden rat, swfi diu welt iht sch<2nes hat, D3
muoz ouch wesen liebe b1. (1, 283)
Wa, IV, 316, Scth, 67. Wass schon ist, das ist lieb.

LIECEN
Er lak stille, als ein ron. (II, 58)

127.

128.

129.

130.

131.

132.

133.

134.

135.

79

LINDE
Als man die kelde linden Siht, in grazer hizze, alsam muez' si in
jfimer swizze(n). (I, 275)

LIST
Man vindet dar zuo liste vil, der ez gerne tuon wil. (I, 424)
Wa, III, 199, List, 33.

LOB an

Der si mit valsche zeiget, der hat sin 10p geneiget. (III, 157)
Wa, III, 203, Lab, 38. Lab bessert den Meister und verdirbt
den Lehrjungen.

LOESEN
Sol ich die t8ten Icesen, $6 hfin ich ez hie [gar] mit den bcnsen.
(I, 113)

 

Wa, III, 236, Losen, 1. War ander IBsen will, der muss
selber nicht bestrickt sein.

LUEGEN
Liegen unt triegen ist selten guot. (II, 48)
Wa, III, 265, Lfigen, 26. Liegen vnd triegen, stelen, morden,
gehBren all in einen Orden.

MASS
Mfiz' ist zc allen dingen guot. (III, 104)
Wa, III, 490, Masse, 54.

MESSER
Ichn' wolde daz lenger mezzer tragen. (I, 45)
*Wa, III, 646, Messer, 153.

MICHAEL
Min herre Sent Michaél, der vergeldes irre 381'! (II, 247)

MINNE

Als ist ez umb die Minne: gewinnt aber si die sinne, Daz si
tiure wfirde, ez*waer' des jfimers bfirde. (I, 244)
Wa, III, 152, Liebe, 523. Liebe legt Fesseln an.

136.

137.

138.

139.

140.

141.

142.

143.

144.

145.

80

Er mak von schulden sorgen, Wer sich der minne hat ergeben.
(I, 317)
Wa, III, 171, Lieben, lll. Wer liebt, ist immer in Sorge.

Swen n0 din minne twinge, Der merke, wie im waere. (I, 24)
Wa, III, 162, Liebe, 767. Wer von der Liebe wird verwund't,
den macht kein Krautersaft gesund.

MINNEN
Er minnet iemer deste baz, swer von minnen etewaz chret singen '“E.
oder lesen. (I, 229)
Wa, III, 43, Lesen, 4. Je mehr man liest, je mehr man lernt.

L'I‘l‘ . ' N __ .

MOHN 4
Man het ein mfihen blat dfizwischen niht getriben. (III, 122) ‘

 

MUEHLE

Und wer in der mfil harpfen spil Tribt und suezez gigen, der mBht'
vil lieber swigen, Wan in sin nieman saget dank. (II, 219)
Wa, III, 754, Mfihle, 54.

MUT
Ezn' hat nieman wisen muot, wan, der Cotes willen tuot. (II, 259)
Wa, III, 797, Muth, 37.

NADELNACKT
Nadelnakte. (III, 416)
*Wa, III, 858, Nadel, 43. Er ist wie eine Nadel, welche die
Leute kleidet und selbst nackt ist.

NARR
Ein affe, ein narre was er, Der ie gesente sinen lip vfir guoten
win umb ein wip. (III, 309)

NOT
Der guoten vriunde nimt man war In der rehten noete. (II, 230)
Wa, III, 1047, Noth, 75.

Und was ein n8t ob aller nBt, des muezen wir alle liden den t8t.
(I, 274)
Wa, III, 1045, Noth, 24. Die letzte Noth ist doch der Tod.

146.

147.

148.

149.

150.

151.

152.

153.

154.

81

Wan als uns sagent die wisen, daz noch n8t bricht daz isen.
(I, 271)
Wa, III, 1050, Noth, 144.

PFUND
D0 naemest ez vfir zehen pfunt. (III, 11)

PLATZ
Swer spilen welle der kegel, Der sol gen 0f den plaz. (II, 451)
Wa, III, 1357, Platz, 8. Jeder Platz hat seinen Schatz,
jeder Ort seinen Hort.
Wa, II, 1233, Kegeln, 3. Wer kegeln wil, muss auffsetzen.

RAT
Der rat geburt' sich, h8rt' ich sagen, daz man den rat solde
sagen, Reht an einem suntage. (I, 373)

Swer silber unde golt hat, der vindet mangerhande rat. (II, 468)
Wa, I, 1519, Geld, 1230. Wo's Geld gerathen, da fehlt es
nicht an Advocaten.
Wa, I, 1510, Geld, 1007. Wer Geld hat, dem fehlt's an
Vettern nicht.
Wa, II, 182, Gut, 232. Wem's gut geht, ist gut rathen.

RECHT

Der recht(e) sint neur zwei: man geit sz nadel' umb ain ai;
Man geit umb ainen pfennink, - daz ist ain w§r(e)z dink -
Zwén(e) helbling', sint sie guot, daran nieman schaden tuot.

(II, 641)
RHEIN
A138 man jensit Rines tuot. (II, 301)

Ie doch verbrfinne é der Rin. (I, 57)
*Wa, III, 1666, Rhein, 30.

Oder hfin ich in den Rin verbrant? (I, 95)
*Wa, III, 1666, Rhein, 37.

FA."

 

155.

156.

157.

158.

159.

160.

161.

162.

82

RINGEN
Er rank, daz er verst ale Einen alden halink. (III, 73)

ROSE
Der dorn vil schcnner rfisen birt, des stechen doch vil sére
swirt. (II, 96)
Wa, III, 1727, Rose, 72. Rosen wachsen unter Dornen, das
gut unter dem basen.
Wa, III, 1727, Rose, 62. Rosen blfihen, Dornen stechen.

Wa, II, 770, Honig, 90. Wet Honig will sammeln und Rosen
will brechen, muss leiden, dass Bienen und Dornen ihn FE}
stechen.

RUEDE
Als nfich dem fise tuot der rfide. (III, 543)

 

RUDER
Ich wil daz ruoder Ouch nfich dem winde wenden. (II, 442)
*Wa, III, 1758, Ruder, 16.

SACK
A186 enbindet sich der sak. (III, 436)
Bohn, 133, Allzuviel zerreisst den Sack.

SALAMANDER
So enwart nie salamander In dem heizen viure baz, denne in zwein
binander was. (II, 297)
*Wa, III, 1844, Salamander, 2. Einen Salamander reiben.

SCHACH
Der sagt uns mit den alten "schfich!" Dar nfich erzeiget er sin
"mat." (II, 399)
*Wa, IV, 41, Schachmatt, 2. Br ist schachmatt.

Sprecht ir "schfich!" s6 sprich' ich "mat!" 88 ist daz spil
gewunnen min. (I, 413)
*Wa, IV, 41, Schach, 1. Einen schachmatt reden.

163.

164.

165.

166.

167.

168.

169.

170.

171.

83

SCHADE
Schade und schimpf ist boese. (II, 163)
Wa, IV, 184, Schimpf, 8. Es ist ein boser Schimpf, der
Schaden bringt.

SCHAEMEN
Ein bider man, der tugent hat, der schamet sich aller missetat.
(III, 461)

Walther von der Vogelweide, "Ein niuwer sumer, ein niuwe
zit:" Swer guotes wibes minne hat, der schamt sich
aller missethat.

SCHEREN
Er saz, als im waer' geschorn Der bart fine schermezzer. (I, 425)

SCHERGE
Slueg' ein dieb alein ein her, gein dem schergen hat er niht wer.
(III, 327)
Wa, IV, 148, Scherge, 2. Bekannte Schergen scheuen alle
Dieb.
Wa, IV, 148, Scherge, 3. Der allerfrfimest scherg ist ein
schalck.
SCHIMPF

J3, vrouwe, schimpf ist guot underwilen, d6 man in fine zorn
tuot. (II, 152)
Wa, IV, 185, Schimpf, 27. Schimpff vnd Kurtzweil ohn
Schaden ist wol geannt.

Schimpf der ist Got(e) leit, des weiz ich die wfirheit. (III, 617)

Vrouwen schimpf get [dikke] mannen vor. (II, 150)
Wa, IV, 186, Schimpfen, 8. Her will geschimpft sein, muss
heirathen.

SCHLAF
Den langen slfif er leider slief. (I, 271)
*Wa, IV, 196, Schlaf, 56. Einen langen Schlaf thun.

SCHLAG
Wer sich niht baz gerechen mak, dem tuot vil wol ein kleiner
slak. (III, 437)
Wa, IV, 206, Schlag, 21. Es ist ein grosser Schlag, dass
niemand Weisheit erben mag.
Wa, IV, 207, Schlag, 26. Hart schlag lehren wol.
Wa, IV, 207, Schlag, 48. Schleg machen weiss.

 

172.

173.

174.

175.

176.

177.

178.

179.

180.

181.

84

SCHNELL
Snel als ein bolz. (II, 143)
*Wa, IV, 304, Schnell, 19. Schnell wie ein Pfeil.

SCHULD
Kein schulde sol 58 grfiz (ge)sin, D3 sol ein teil genfid' an
stan. (I, 173)
Wa, IV, 960, Sfinde, 19. Auff grosse Sfind gehBrt grosse Gnad.
Wa, IV, 363, Schuld, l9. Keine schuld ist so bass, als
darauff man trawet. F1“

SCHWARZ
Geswerzet als ein m8re. (I, 216)
*Wa, IV, 426, Schwarz, 79. E

Sprich' ich swarz, si sprichet wiz, dar an kért si allen iren ,
vliz. (I, 41) k
Wa, IV, 424, Schwarz, 37. aw

 

Swarz alsam ein erde. (I, 215)
*Wa, IV, 426, Schwarz, 72. Schwartz wie die Erde.

SCHWEIGEN
88 lange swiget der man, 38 weiz nieman, waz er kan. (III, 87)
Wa, IV, 443, Schweigen, 161.

SCHWER
Die sint swaer(e), sam ein bli. (III, 318)
*Wa, IV, 465, Schwer, 15.

Sin hant ist swaer alsam ein bli. (III, 263)
*Wa, IV, 465, Schwer, 15.

SEIN
Wat nicht mach wesen, darna sal ein nummer ringen. (II, 321)
Wa, IV, 1465, Untgliches, 1. Zum Untglichen ist niemand
verbunden.

SIEDEN

L3 siden unde braten! Ich han wol an gevangen! (I, 195)
*Wa, IV, 557, Sieden, 5. Den mBgt ihr siden oder braten.
*Wa, IV, 557, Sieden, 5. Jetzt kannst's side oder braute.

182.

183.

184.

185.

186.

187.

188.

189.

190.

85

SITZEN

Der stil sizzender kra dorret snabel unde klfi; Wer sich nicht
wol kan began, der mag wol sorg' und angest hfin. (I, 198)
Wa, IV, 581, Sitzen, 48. Wer nicht sass, der kriegte was.
Wa, I, 944, Faulheit, 1. Auf Faulheit folgt Krankheit.
Wa, I, 940, Faul, 2. Faul bekommt wenig ins Mbul.

SEELE
Swer die séle niht ernert, der ist ein tare, swie er vert.
(II, 259)
Wa, IV, 492, Seele, 39. Nichts besser dann eine gesunde
Seel in einem gesunden Leibe.

SOMMERPUPPE
D0 bist ein sumertokke. (I, 462)

SONNE
Als diu sunne tuot den sne. (III, 439)
Wa, IV, 615, Sonne, 93. Die Sonne schmiltz den Schnee und
thut dem Reife weh.

SPECHT
(Wederj hfin ich in den win vergozzen, oder den speht erschozzen.
(I. 95)

*Wa, IV, 1669, Vogel, 558. Einen Vogel im Fluge schiessen.

SPEER
Und brichet kurzlich sin sper. (I, 421)
*Wa, IV, 471, Schwert, 110. Ein zerbrochenes Schwert haben.
*Wa, IV, 776, Stange, 12. Er hat Stang' und Spiess fallen
lassen.

SPOTT
Spot nfich schaden hcaret. (II, 306)
Wa, IV, 732, Spott, 20. Spott und Schade gehn auf Einem
Pfade.

Wer (d3) spottes niht enbirt, daz er selb' ze spotte wirt.
(III, 184)
Wa, IV, 732, Spott, 25. Sport wird mit Spott belohnt.

SPOTTEN
N0 spottet her unde hin, ez wirt etliches ungewin. (III, 185)
Wa, IV, 733, Spotten, 14. Wer spotten kann, ist noch kein
witzig Mann.

 

191.

192.

193.

194.

195.

196.

197.

198.

199.

200.

201.

202.

203.

86
STAB
Ich gén nfi leider an dem stabe. (II, 409)
56 n0 din trit kumt an den stap. (II, 395)
STEIN
Als ein stein laegen. (III, 59)

Daz er saz, als ein stein. (I, 398)

 

STOCK

Der t6re lag, als ein stok. (II, 57)
*Wa, IV, 871, Stock, 80. Du bist a rechter Stock.

STRAUSS

Ir dunket iuch kundiger, dan ein strfiz. (I, 56) «
*Wa, II, 1411, Klug, 105. Er ist so klug wie Zaleski's 5"

Storch.
*Wa, II, 1411, Klug, 107. Hai is so klauk as 'ne Duale.
*Wa, III, 200, Listig, 7. Listiger dann ein guckguck.

STROH
Er aht' es niht umb ein str8. (III, 228)
*Wa, IV, 919, Strohhalm, 28. Um einen Strohhalm streiten.

Er vorhte nieman umb ein str8. (I, 436)
*Wa, IV, 919, Strohhalm, 28. Um einen Strohhalm streiten.

TAG
In diuhten tfisent jfir ein tak. (III, 114)
Wa, IV, 1000, Tag, 199. Ein Tag vor dem Herrn ist wie
tausend Jahre, und tausend Jahre wie ein Tag.

Mich dunkent tfisent jar ein tak. (III, 123)
Wa, IV, 1000, Tag, 199.

Von tfisent jaren einen tak Kfinde Got wol gemachen. (III, 433)
Wa, IV, 1000, Tag, 199.

TAU
Min lieber schranz, der mich hat durchwundet ganz Mit des meijer
touwe. (III, 238)

TEIG
Als ein teik wol erhaben. (II, 446)

2040

205.

206.

207.

208.

209.

210.

211.

212.

213.

87

TEUFEL
Er *der Teufe1* kan so mangen grimmen list, daz er vil guot ze
vfirhten ist. (III, 393)

E2 ist ein vil unwiser rat, der mit dem tiuvel umbe gfit.
(III, 393)
Wa, IV, 1103, Teufel, 1004. Wer mit dem Teufel umffihrt, dem
wirt ein fibler Lohn beschert.

Swer gerne mit im‘*dem Teufel* umbe vert, dem wirt ein bcnser
16n beschert. (III, 393)
Wa, IV, 1103, Teufel, 1004.

TOLLENKOPF
Wis hie, d0 [alter] bruoder Tollenkopf! (III, 172)

TOR
Manik t6re ist des muotes, ob er vil vrbude und (vil) guotes
Gewinnen und behalten kan, 58 dunktelt er sich ein wise man.
(II, 259)
Wa, III, 891, Narr, 320. Ein Narr dfincket sich jederzeit
klug vnd witzig zu seyn.

Vinde der t6re goldes iht, ez muge in doch gehelfen niht.
(II, 189)
Wa, IV, 1157, Thor, 60.

Wan der mit t6ren schimpfen wil, der muoz verdulden narren spil.
(I, 216)
Wa, IV, 1159, Thor, 93.

TOTE
Es ist verlorniu arbeit, wer den t8ten schizen treit. (II, 272)
*wa, IV, 1258, Todte, 11o.

TREUE
Ez ist noch war, daz man seit, daz mannes triuwe ist niht ze
breit. (II, 269)
Wa, IV, 1310, Treue, 38. Treu und Glauben ist worden
klein, drumb bin ich gern allein.

Swer hie wider sprich(e)t und sin triuwe brich(e)t, Den kfinde ich
mein eide und triulBs beide. (I, 375)
Wa, IV, 1313, Treue, 93. Wer Trewe bricht, dem bricht man
wider.

 

214.

215.

216.

217.

218.

219.

220.

221.

88

Swer triuwe unde ére behalten kan ($8) sére, Der mak ie Gotes
hulden ze jungest wol verschulden. (I, 127)
Wa, IV, 1313, Treue, 97. W0 Treue Wurzel schlagt, da macht
Gottes Segen einen Baum daraus.

Swer triuwe und milde bi bestét, ze jungest ez im wol ergét.
(I, 127)
Wa, I, 743, Ehre, 296. Wer sich Ehren werth helt, der find,
was sein ehrlich Hertz begert.
Wa, IV, 1308, Treu, 4. Sei treu bis in den Tod, so will ich
dir die Krone des Lebens geben.

Triuwe daz ist ein niuwez kleit, swelch ritter si an ze reht(e)
treit, Der kan niht baz gekleiden sich. (I, 105)
Wa, IV, 1311, Treue, 44.

TRINKEN
Swer trinken wil ze sére, ez krenket im sin ére. (II, 484)
Wa, V, 103, Wein, 421. Trinke Wein mit Mass, dass er dir
vier Dinge nicht stBre: Leib, Gut, Seele und Ehre.

UNGEMACH
Wer niht lidet ungemach, Dem wart nie mit gemache wol. (II, 344)
Wa, IV, 1432, Ungemach, 12.

VERDERBEN
Vil ofte ein dink verdirbet, daz man niht enwirbet. (II, 91)
Wa, IV, 1535, Verderben, 26.

VERLIEREN

Man muoz verliesen und gewinnen; Stét ez uns hiure ze vfir', wir
gewinnen lihte ze jar. (I, 91)
Wa, V, 554, Zeit, 723. Zeit nimpts vnd bringts alles.

Verliurt er, swaz er ie gewan, er behabt doch, waz er kan.
(III, 87)
Na, IV, 1566, Verlieren, 24. Lieber etwas als alles verloren.

 

89

VOGEL
222. Der vogel sich selben triuget, der von dem neste vliuget Ze vruo,
der wirt der kinde spil. (II, 95)
Wa, IV, 1654, Vogel, 189. Welher vogel ze vrfieje vliuget fiz
den neste sin, dem mac wol misselingen.

223. Swer den vogel vahen wil, der muoz im (legen) strikke vil, Daz er
sich darinne verwerre und niht entrinne. (II, 93)
Wa, IV, 1665, Vogel, 457. Wenn man gute VBgel fangen wil,
so muss man gute auff den Kloben setzen.

WAFFE
224. Wafen, hiut' und iemermé! (I, 326)

225. Wafen! hiute und immer m3. (III, 549)

226. Wafen, immer mére! (III, 569)

WAGEN (Verb)
227. Wer wfiget, der gewinnet vil. (I, 197)
Wa, I, 1662, Gewinnen, 90.

WEH
228. Owfi, hiut' und iemermé! (I, 325)

WEIB
229. Ein reine wip kan stillen Mannes ungemuete mit ir wiplich(er)
guete. (II, 239)
Wa, I, 1111, Frau, 152. Ein fromme Fraw senfftet des Mannes
zorn.

230. Ein reinez wip gar zfihtik Ervrischet (eines) mannes muot.
(II, 236)
Wa, I, 1110, Frau, 115. Die Fraw erfrewet den Mann.

231. Ein wip kan fif der verte jagen, Daz sich vor iren listen nie man
kan gevristen. (I, 29)
Wa, V, 72, Weiberlist, 12. Weiberlist vbertrifft aller Welt
Weissheit.

232. Ir habet dikke wol gesén daz wunders vil ist geschén Von den
jungen wiben, die den paras triben. (III, 81)
Wa, V, 72, Weiberlist, 12. Weiberlist vbertrifft aller
Welt Weissheit.

 

233.

234.

235.

236.

237.

238.

239.

240.

241.

2420

90

Swaz der welt ie vrfiuden brfiht', daz ist allez durch wib erdaht.
(II, 235)
Wa, I, 1130, Frau, 535. Ohne Frauen keine Freude.

Wer fiberig' huot' an sin wib leit, der verliuset michel arbeit.
(II, 291)
Wa, I, 1125, Frau, 441. Frawen hfiten ist ein vergeben arbeyt.
Wa, V, 63, Weib, 1369. Wer Weiber hfiten will mit kunst,
verschwendet seine Mfih vmsunst.

WEIBERLIST
Swie wise er ist: wunder wirket wibes list. (I, 32)
Wa, V, 72, Weiberlist, 12. Weiberlist vbertrifft aller }
Welt Weissheit. =

Swie wise er si, swie 16$ ein man, von wibes listen nie man kan

Sin gemuete enbinden. (I, 29) .

Wa, V, 72, Weiberlist, 12. Weiberlist vbertrifft aller Welt va
Weissheit.

 

Waz wibe liste kunnen, Daz kfinde nie man gesagen. (I, 29)
Wa, V, 72, Weiberlist, 12. Weiberlist vbertrifft aller Welt

Weissheit.
WEIN
*Wein macht,* daz die jungen wurden alt Und die alden sére junk.
(II, 473)

Wa, V, 86, Wein, 9.

Iuwer dink stat nahtlank wol; iu ist daz houbet wines vol;
Darumbte] lat iu niht sin ze gfich, liget unde slafet der
nach. (III, 6)

Sin(en] suln niht verlorn sin, die gerne trinkent guoten win.
(111, 11)
Wa, V, 112, Wein, 631. Wer nicht liebt Wein, Weib und
Gesang, der bleibt ein Narr sein Leben lang.

Swer den win niht kan gesparn, Und wil in trinken fiber reht, d3
wirt der man des wines kneht, Und niht des wines hérre.
(II, 484)
Wa, V, 91, Wein, 120.

WEINEN
Mit weinen sol ich n0 vrBude hfin. (I, 345)
Wa, V, 120, Weinen, 4. Der eine weint vor Zorn, der andere
vor Freude.
Wa, V, 120, Weinen, 16. Man weint vor Freude, wie vor Leid.

243.

244.

245.

246.

247.

248.

249.

250.

91

WELT
Diu werlt sulle alle gelich erstfin. (I, 97)
Wa, V, 166, Welt, 231. Die Welt ist unser aller Heimat.

WERBEN
Wer heimlich wirbet umb diu wip, dem erlachet dik der lip.
(II, 287)
Wa, III, 140, Liebe, 256. Heimliche Liebe brennt wie Feuer.
Wa, I, 1150, Freien, 59. Lustig ist das Freien ohne
Zierereien. _ hi

WIRTSCHAFT 5
Wirtschaft suenet dikke haz. (II, 149) '
Wa, V, 1329, Gemfith, 47. Bei frohem Gemfith jed' Uebel
entflieht.
Wa, III, 339, Mahl, 5. Bei einem guten Mahl vergisst man ‘
viel Qual. 14

 

WITWE
Ezn' welle bedenken Krist, der aller witwen vog(e)t ist. (I, 155)
Wa, II, 33, Gott, 719. Gott ist ein Richter der Wittwen
vnd ein Vatter der Waisen. A

WUNDE
Von wunden wirt man kuene gar. (III, 87)
Wa, IV, Schade, 45. Durch Schaden wird man klug.

WURST

Wirf die wurst an bachen, vil liht' $8 wirt er krachen, Daz in diu
wurst erschellet und daz er mit ir vellet. (I, 197)
Wa, V, 471, Wurst, 90.

ZEILE
Die wfirheit las man 0f ein 211. (III, 424)
Wa, V, 523, Zeile, 1. Man muss zwischen den Zeilen
lesen (annen).

ZEIT
Wan (guotiu) zit ist anders niht, den guoter geding' ein zuo
versiht. (I, 328)

251.

92

ZWEIG
Er bluote als ein bernder zwik.

(I, 212)

“m!”

...

 

LIST OF REFERENCES

 

LIST OF REFERENCES

Bachtold-Stfiubli, Hanns. Handwfirterbuch des deutschen Aberglaubens. !
10 vols., Berlin and Leipzig: Walter de Gruyter, 1927-42.

 

Beitl, Richard, and Erich, Oswald A. WBrterbuch der Deutschen
Volkskunde. Stuttgart: A. Kaner, 1955.

Bible. King James Version. New York: Harper and Brothers, 1953.

Bohn, Henry G. A_PolyglotIg£ Foreign Proverbs. London: George
Bells and Sons, 1889.

 

Bowra, C. M. The Odes of Pindar. Suffolk: Chaucer Press, 1969.

Gallacher, Stuart A. "Frauenlob's Bits of Wisdom: Fruits of his
Environment." Festschrift for John Q, Kunstmann, Middle Ages-
Reformation Volkskunde, Chapel Hill, 1959.

Gesammtabenteuer. ed. Friedrich von der Hagen, 3 vols., Stuttgart
and Tfibingen: J. G. Cotta, 1850.

Goetz, Walter. "Das Mittelalter." Propylaen-Weltgeschichte.
10 vols., Berlin: Propylfien-Verlag, 1932.

Heusler, Andreas. "Die Altgermanische Dichtung." Handbuch der
Literaturwissenschaft. ed. Oskar Walzel, Wildpark-Potsdam:
Akademische Verlagsgesellschaft Athenaion, 1929.

Lexer, Matthias. Mittelhochdeutsches Handerterbuch. 3 vols.,
Leipzig: Verlag von S. Hirzel, 1872.

Murray, A. T. The Iliad. Cambridge: Harvard University Press, 1947.

Seiler, Friedrich. Deutsche Spricthrterkunde. Mfinchen: C. H.
Beck'sche Verlagsbuchhandlung, 1922.

Stevenson, Burton. The Home Book of Proverbs, Maxims and Familiar

Phrases. New York: Macmillan Company, 1948.

93

94

Traylor, Archer. The Proverb. Cambridge: Harvard University Press,
1931.

 

"The Proverbial Formula 'man soll.'" Zeitschrift ffir
Volkskunde. vol. XL (Neue Folge II), 1930.

 

VJander, Karl Friedrich Wilhelm. Spricthrterlexikon. 5 vols.,
Darmstadt: Otto W. Strecker, 1964.

Idilkins, Eliza Gregory. The Delphic Maxims in Literature. Chicago: rfm
University of Chicago Press, 1929. H

 

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