?sony Network Camera Snc-p1″

Saint Jerome in the opening words of the Divine Comedy

Les dantologues italiens ignorent généralement les interventions des philologues étrangers rédigées en d'autres langues : à l'instar des scribes du Moyen âge ils semblent se dire: graece (anglice, hispanice, germanice) scripta sunt non leguntur . Ce qui a souvent pour conséquence qu'ils sit venia verbo ne sont pas à la page et tournent en rond. J'en veux pour preuve l'incipit de la Divine Comédie. Les chercheurs italiens se transmettent inlassablement - et cela depuis des siècle – la trouvaille suivante qui n’en est pas une :

la source principale (l’hypotexte, l’hypo-logos) des tout premiers vers est – selon eux – le verset de Isaïe 38.10 :

ego dixi : in dimidio dierum meorum vadam ad portas inferi

[je dis: au milieu des mes jours je dois aller aux portes de l’enfer]

Or, en 1933 le latiniste Arpad Steiner a cherché d’attirer l’attention des dantologues sur la véritable source principale de l'inciptit:

" So far as it has been possible to ascertain, however, none of the innumerable exegetes has chanced upon a paraphrase of Isaiah’s text by St. Jerome which comes closer to the wording of Dante’s first two lines than the scriptural passage itself [sc. Isaiah XXXVIII,10] The passage in question is found in Jerome’s Commentarius in Isaiam Prophetam , 38 [Migne, Patrologia Latina, XXIV, 407 B]: In medio cursu vitae, and in Errorum tenebris ducentur Tartarum ad. The much-interpretated nel mezzo del Cammin di nostra vita Appears to Be a close transliteration of Jerome's in medio vitae cursu , & the Immediately followings in Errorum tenebris matching To The selva oscura Of The Second Line. " Ignoring this warning

, Italian philologists still running around in circles, as shown in small anthology follows (by the way that the verse of Isaiah
is cited by the son and exegete of Dante Alighieri Petrus):

(1) Natalino Sapegno [ed. DC, Milan-Naples 1957, p. 3]
It should be noted that while the formula used by Dante, to determine the time of its loss in the forest does not end certainly in need of a precise chronology, but replied with a purpose of art, as it gives to ' opening grand and solemn intonation of the narrative, biblical flavor (vgl.. Isai., 38.10, "DIXI Ego: In dimidio DIERUM meorum vadam portas to hell") and on the other hand implies a moral reason and allegorical, as absorbs each particular character of Dante and projects against the backdrop of the common destiny of men ("Our Lives").

(2) John Getto [The Hell Song I, Florence 1960, p.1]
The verse which opens hell, and with the Divine Comedy, is clear from memory all traveled by echoes of biblical and prophetic. The text of Isaiah, "Ego in DIXI dimidio DIERUM meorum vadam portas to hell", quoted directly [sic] the words of Dante ...

(3) Mazzoni, Francesco [Essay of a new commentary on the "Divine Comedy", Florence 1967, pp. 19-20]
the proposed chronology of the early commentators on the other hand brings the full historical and cultural examination of the text. To mark the outset of the parameters a much stronger experience of art and culture merged into Comedy, and set the tone with spiritual, Dante has shaped [sic] on the first line of a book-form: Isai. 38.10: Ego DIXI: in dimidio DIERUM meorum vadam portas to hell ", I find, a real prothema, which is like a key in the land of hellish journey ...

(4) Edoardo Sanguinetti [Inferno ... 1998]
[...] I would suggest to recover the entire marvel that requires a well-born player the news, not only unprecedented, but worn to the extreme, the play opens with a quotation, translating, as everyone knows, a distance of Isaiah (38.10): 'Ego DIXI: in dimidio DIERUM mearum vadam portas to hell "...

Ajoutons un commentaire plus récent anglais encore:

(5) Aligieri Dante: The Divine Comedy explained by Ferdinand Barth due to translation of Walter Naumann, 2003, p.56)
"In the middle of our path of life" - with these first words the "Commedia" takes on Dante biblical terms: "In the middle of my days I go to the gates of hell" [Isa. 38.10].

?sony Network Camera Snc-p1″

Saint Jerome in the opening words of the Divine Comedy

Les dantologues italiens ignorent généralement les interventions des philologues étrangers rédigées en d'autres langues : à l'instar des scribes du Moyen âge ils semblent se dire: graece (anglice, hispanice, germanice) scripta sunt non leguntur . Ce qui a souvent pour conséquence qu'ils sit venia verbo ne sont pas à la page et tournent en rond. J'en veux pour preuve l'incipit de la Divine Comédie. Les chercheurs italiens se transmettent inlassablement - et cela depuis des siècle – la trouvaille suivante qui n’en est pas une :

la source principale (l’hypotexte, l’hypo-logos) des tout premiers vers est – selon eux – le verset de Isaïe 38.10 :

ego dixi : in dimidio dierum meorum vadam ad portas inferi

[je dis: au milieu des mes jours je dois aller aux portes de l’enfer]

Or, en 1933 le latiniste Arpad Steiner a cherché d’attirer l’attention des dantologues sur la véritable source principale de l'inciptit:

" So far as it has been possible to ascertain, however, none of the innumerable exegetes has chanced upon a paraphrase of Isaiah’s text by St. Jerome which comes closer to the wording of Dante’s first two lines than the scriptural passage itself [sc. Isaiah XXXVIII,10] The passage in question is found in Jerome’s Commentarius in Isaiam Prophetam , 38 [Migne, Patrologia Latina, XXIV, 407 B]: In medio cursu vitae, and in Errorum tenebris ducentur Tartarum ad. The much-interpretated nel mezzo del Cammin di nostra vita Appears to Be a close transliteration of Jerome's in medio vitae cursu , & the Immediately followings in Errorum tenebris matching To The selva oscura Of The Second Line. " Ignoring this warning

, Italian philologists still running around in circles, as shown in small anthology follows (by the way that the verse of Isaiah
is cited by the son and exegete of Dante Alighieri Petrus):

(1) Natalino Sapegno [ed. DC, Milan-Naples 1957, p. 3]
It should be noted that while the formula used by Dante, to determine the time of its loss in the forest does not end certainly in need of a precise chronology, but replied with a purpose of art, as it gives to ' opening grand and solemn intonation of the narrative, biblical flavor (vgl.. Isai., 38.10, "DIXI Ego: In dimidio DIERUM meorum vadam portas to hell") and on the other hand implies a moral reason and allegorical, as absorbs each particular character of Dante and projects against the backdrop of the common destiny of men ("Our Lives").

(2) John Getto [The Hell Song I, Florence 1960, p.1]
The verse which opens hell, and with the Divine Comedy, is clear from memory all traveled by echoes of biblical and prophetic. The text of Isaiah, "Ego in DIXI dimidio DIERUM meorum vadam portas to hell", quoted directly [sic] the words of Dante ...

(3) Mazzoni, Francesco [Essay of a new commentary on the "Divine Comedy", Florence 1967, pp. 19-20]
the proposed chronology of the early commentators on the other hand brings the full historical and cultural examination of the text. To mark the outset of the parameters a much stronger experience of art and culture merged into Comedy, and set the tone with spiritual, Dante has shaped [sic] on the first line of a book-form: Isai. 38.10: Ego DIXI: in dimidio DIERUM meorum vadam portas to hell ", I find, a real prothema, which is like a key in the land of hellish journey ...

(4) Edoardo Sanguinetti [Inferno ... 1998]
[...] I would suggest to recover the entire marvel that requires a well-born player the news, not only unprecedented, but worn to the extreme, the play opens with a quotation, translating, as everyone knows, a distance of Isaiah (38.10): 'Ego DIXI: in dimidio DIERUM mearum vadam portas to hell "...

Ajoutons un commentaire plus récent anglais encore:

(5) Aligieri Dante: The Divine Comedy explained by Ferdinand Barth due to translation of Walter Naumann, 2003, p.56)
"In the middle of our path of life" - with these first words the "Commedia" takes on Dante biblical terms: "In the middle of my days I go to the gates of hell" [Isa. 38.10].

Wind Burn On Face Babies

Arpad Steiner St. Jerome & the first of the Divine Comedy Terzini [MLN 52 (1933)]

Baldassare Lombard's widely known commentary of the Divine Comedy [1], many times reprinted [2] and held in high esteem during more than a century [3] sees in the first terzina of the 'Inferno' in allusion to Isaiah XXXVIII, 10: "ego dixi: in dimidio dierum meorum vadam ad portas inferi". This parallel, embracing the central theme of the poem, has been endorsed by many another commentator, e.g. Camerini [4], A. Kopisch [5], and G. A. Scartazzini [6], and has become part of the standard stock of Dantologia. So far as it has been possible to ascertain, however, none of the innumerable exegetes has chanced upon a paraphrase of Isaiah’s text by St. Jerome which comes closer to the wording of Dante’s first two lines than the scriptural passage itself. It is a well-known fact that even though St. Jerome was not among his favourites [7], Dante was familiar enough [8] with the works of the Maximus Doctor Ecclisae [9]. The passage in question is found in Jerome’s Commentarius in Isaiam Prophetam , 38 [10]: "In medio vitae cursu, et in errorum tenebris ducentur to Tartarum." The much-interpretated in the middle of the journey of our life Appears to be a close transliteration of Jerome's in the Middle vitae cursu, and the Immediately Following in errorum tenebris corresponds to the dark wood of the second line. Thus, the Hieronymic passage Confirms the interpretation laid on the "forest" as "the social Influences Which darken a man's perception of the truth, and Prevent HIM from seeing the right path" [11]


[1] La Divina Comedia, correct again, explained and defended by FBLMC, Rome, Fulgoni, 1791]

[2] G. Mambelli, The Annals of the editions of Dante, Bologna, Zanichelli, 1931]

[3] GA Scartazzini, Dantologia, 3rd ed. by Scarano, Milan, Hoepli, Milano 1906, p. 237]

[4] The Divine Comedy by Dante Alighieri, edited by E. Camerini, Milan, Soszogno, many editions since 1868-69.

[5] Die Komödie des GOTTLICH Dante Alighieri, metrisch mit Uebersetzung Erläuterugnen August von Kopisch, Berlin, 1842.

[6] Dante Encyclopedia, Milan, Hoepli, 1898, II, 1244, cf. Also His edition of the Divine Aomedy, REPRINTED frequently since 1893.

[7] On St. Jerome and Dante, cf. Paget Toynbee, A Dictionary of Proper Names an Notable Matters in the Works of Dante, Oxford, Clarendon, 1898, p. 324.

[8] E. Noore, Studies in Dante, First Series, Oxford, Clarendon, 1896, p. 60.

[9] F. W. Farrar, Lives of the Fathers, New York, Macmillan, 1889, II, 296.

[10] Migne, Patrologia Latina, XXIV, 407 B.

[11] H. F. Tozer, Dante, La Divina Commedia, Notes on Infeno, Oxford, Clarendon, 1902, p.2.

Wind Burn On Face Babies

Arpad Steiner St. Jerome & the first of the Divine Comedy Terzini [MLN 52 (1933)]

Baldassare Lombard's widely known commentary of the Divine Comedy [1], many times reprinted [2] and held in high esteem during more than a century [3] sees in the first terzina of the 'Inferno' in allusion to Isaiah XXXVIII, 10: "ego dixi: in dimidio dierum meorum vadam ad portas inferi". This parallel, embracing the central theme of the poem, has been endorsed by many another commentator, e.g. Camerini [4], A. Kopisch [5], and G. A. Scartazzini [6], and has become part of the standard stock of Dantologia. So far as it has been possible to ascertain, however, none of the innumerable exegetes has chanced upon a paraphrase of Isaiah’s text by St. Jerome which comes closer to the wording of Dante’s first two lines than the scriptural passage itself. It is a well-known fact that even though St. Jerome was not among his favourites [7], Dante was familiar enough [8] with the works of the Maximus Doctor Ecclisae [9]. The passage in question is found in Jerome’s Commentarius in Isaiam Prophetam , 38 [10]: "In medio vitae cursu, et in errorum tenebris ducentur to Tartarum." The much-interpretated in the middle of the journey of our life Appears to be a close transliteration of Jerome's in the Middle vitae cursu, and the Immediately Following in errorum tenebris corresponds to the dark wood of the second line. Thus, the Hieronymic passage Confirms the interpretation laid on the "forest" as "the social Influences Which darken a man's perception of the truth, and Prevent HIM from seeing the right path" [11]


[1] La Divina Comedia, correct again, explained and defended by FBLMC, Rome, Fulgoni, 1791]

[2] G. Mambelli, The Annals of the editions of Dante, Bologna, Zanichelli, 1931]

[3] GA Scartazzini, Dantologia, 3rd ed. by Scarano, Milan, Hoepli, Milano 1906, p. 237]

[4] The Divine Comedy by Dante Alighieri, edited by E. Camerini, Milan, Soszogno, many editions since 1868-69.

[5] Die Komödie des GOTTLICH Dante Alighieri, metrisch mit Uebersetzung Erläuterugnen August von Kopisch, Berlin, 1842.

[6] Dante Encyclopedia, Milan, Hoepli, 1898, II, 1244, cf. Also His edition of the Divine Aomedy, REPRINTED frequently since 1893.

[7] On St. Jerome and Dante, cf. Paget Toynbee, A Dictionary of Proper Names an Notable Matters in the Works of Dante, Oxford, Clarendon, 1898, p. 324.

[8] E. Noore, Studies in Dante, First Series, Oxford, Clarendon, 1896, p. 60.

[9] F. W. Farrar, Lives of the Fathers, New York, Macmillan, 1889, II, 296.

[10] Migne, Patrologia Latina, XXIV, 407 B.

[11] H. F. Tozer, Dante, La Divina Commedia, Notes on Infeno, Oxford, Clarendon, 1902, p.2.

Can Humans Get Cat Hepatitis

Marcabru 293.33 PC in breu doill '- Arnaut Daniel PC 29.15, its gran dozilh `






















Prof. Dr. phil. habil. Jörn Gruber


Rectŏr Magnĭfĭcus
Lībĕrālĭum Martĭālĭumque Artium Ăcădēmīae Augustae Treverorum



Per Midon Sonha Heifer योगिनी yogin - vilolonaira - amiga - mestressa




PRELUDE LANGUAGE


The technical term (language coopers and winemakers) occ. 'Dozilh' (from Late Latin 'duciculus') is found only twice in the lyric poetry of the troubadours: two tornados respectively Marcabru PC 293.33 (intrare Jornal de gran hom pot / in breu doill) and Daniel Aurnaut PC 19.15 (Bernatz ... No s'estrill / al corn CORNARE his gran dozilh) which obviously borrows its predecessor (see Gruber Dialektik 1983, pp.). However, the great lexicographer Emil Levy admits with a friendly franchise that does not include the text of Marcabru little text and Arnaut Daniel. Here's why: Levy, like all who have served one or (!) Of the other tornado (with the exception of Gruber Dialektik 1983, edited, translated and interpreted both) blithely confuse technical terms of language coopers and winemakers.


finalization:

Unlike vulgata opinio , occ. dozilh (in Marcabru and Arnaut Daniel) does not correspond to Fr. 'Falsetto a barrel hole falsetto' (= wooden peg, the hole corresponding bung = - it. Cocchiume). Technical terms are French:

(1) in Old French, Middle French and French dialect: doisil, dousil (Rabelais), etc.. (Cf. Tobler-Lommatzsch sv doisil)

(2) in modern French 'cinnamon' (Dictionary of the French Academy on-line]

CINNAMON nf fifteenth century, cinnamon. Diminutive cane, "led pipe.
Faucet wood or metal that is fitted to a tank, a barrel to extract the liquid.



Voici les termes techniques correspondants en anglais, espagnol et allemand:

[De Mauro dictionary of the Italian language on-line]

can leitungsrohr mit einer Vorrichtung zum öffnen und drehbaren verschlieszen



conclusion

in french

The technical term 'dozilh' (from Late Latin duciculus), employed by Marcabru and (after him) by Arnaut Daniel, is a tube ( duct, pipe) of wood that is fitted to a tank, a barrel to extract the liquid.

Italian

It termino tecnico enologico occitanico 'dozilh' (dal latino Tardo 'duciculus),' usato da da Marcabru e riusato Arnaut Daniel, tubo è in legno da otturato zipolo uno che nella parte inferiore if Inserisci di una boot [= foro di spillatura] o di tino per spill arne il vino.

en anglais

The technical term 'dozilh' is used (from Late Latin 'duciculus'), first by Marcabru and Arnaut Daniel resumed called a forward tapered and into the mortise set pin (wooden pipe) tapped with the help of wine is (modern: tap, tap tap)

nota bene

la forme (tube en bois à la tête arrondi) et la fonction
mutatis mutandis
you
dozilh
sont (avant l'invention de la Cannelle) celles d'un penis ('pisser du vin, d'où le sens chez nos deux obscene Troubadours et plus tard chez Rabelais)



If you want more information follow the links:

http://grufilologo.blogspot.com
www.arnaut.org http://etymologie-occitane.chez-alice.fr/ index.html



MINIMUM Hermeneutics

No message (
canso to sirventes cobla Tornada
) it is simple, 'one way' (trobar plan), complex double, triple, quadruple meaning (trobar plan e prim) or encrypted: incomprehensible to the uninitiated (trobar clus) can be understood by the receiver (listener, reader, philologist ...) according to the meaning (s) that the sender (troubadour) y a mis [encodé(s)] et encore moins selon le(s) sens du message, mais seulement selon la capacité intellectuelle (intelligere = entendre, comprendre): du destinataire.


receptum est in recipiente per modum recipientis et non per modum dantis [Dantis - Guihelmi - Marcabruni - Arnaldis…]

omne quod recipitur recipitur per modum recipientis et non per modum recepti

doctŏr ūnĭversālis [Thomas d’Aquin] dixit;

même pas un génie surhumain (über-menschlich) comme Dante était capable de comprendre (com-prĕhendĕre) sa propre Divine Comédie ‘per modum Comoediae’, mais only 'per modum Dantis' = tropatoris per modum. This is obviously true for the Occitan troubadours (here and Marcabru Atnaut Danaiel). We, we are - what is my case - and trobarologues

dantologues and readers, we can not understand the trobar (including the Divine Comedy) with only our limited intelligence 'per modum recipient'. Only

unlimited intelligence (that of a yogi illuminated for example, which has realized the union [Yoga] supreme unity in Brahman-Atman [bin als entendens hello!] Is able to hear any what message 'per modum receptum / Dante'.

nota bene

Valery my verse is the meaning given to them ... "Would be a joke if uttered ingenue without salt irony;


recte: my poems have a sense that I give them and their meaning in spite of myself. As for the meaning given to them is the philologists to decide.

[which follows will be replaced shortly by a version fr.)

It filologo deve cercare di-ermeneuta più possibile avvicinarsi it senso al / ai sensi che the autore / ha dato Il Trovatore al suo testo (worms, canso , sirventes, Terzini ...). Ma questo non basta:

must also try to update even the hidden meaning of its author in the light of evidence illuminating (logoi hypo-, hyper-logo, logo and syn-parallel texts, see below for terminology)

practical terms, the philologist has an obligation to overcome science (with an appropriate methodology) all previous interpretations, both implicitly and explicitly rejecting or improving the approach of his predecessors.
(à suivre)

Can Humans Get Cat Hepatitis

Marcabru 293.33 PC in breu doill '- Arnaut Daniel PC 29.15, its gran dozilh `






















Prof. Dr. phil. habil. Jörn Gruber


Rectŏr Magnĭfĭcus
Lībĕrālĭum Martĭālĭumque Artium Ăcădēmīae Augustae Treverorum



Per Midon Sonha Heifer योगिनी yogin - vilolonaira - amiga - mestressa




PRELUDE LANGUAGE


The technical term (language coopers and winemakers) occ. 'Dozilh' (from Late Latin 'duciculus') is found only twice in the lyric poetry of the troubadours: two tornados respectively Marcabru PC 293.33 (intrare Jornal de gran hom pot / in breu doill) and Daniel Aurnaut PC 19.15 (Bernatz ... No s'estrill / al corn CORNARE his gran dozilh) which obviously borrows its predecessor (see Gruber Dialektik 1983, pp.). However, the great lexicographer Emil Levy admits with a friendly franchise that does not include the text of Marcabru little text and Arnaut Daniel. Here's why: Levy, like all who have served one or (!) Of the other tornado (with the exception of Gruber Dialektik 1983, edited, translated and interpreted both) blithely confuse technical terms of language coopers and winemakers.


finalization:

Unlike vulgata opinio , occ. dozilh (in Marcabru and Arnaut Daniel) does not correspond to Fr. 'Falsetto a barrel hole falsetto' (= wooden peg, the hole corresponding bung = - it. Cocchiume). Technical terms are French:

(1) in Old French, Middle French and French dialect: doisil, dousil (Rabelais), etc.. (Cf. Tobler-Lommatzsch sv doisil)

(2) in modern French 'cinnamon' (Dictionary of the French Academy on-line]

CINNAMON nf fifteenth century, cinnamon. Diminutive cane, "led pipe.
Faucet wood or metal that is fitted to a tank, a barrel to extract the liquid.



Voici les termes techniques correspondants en anglais, espagnol et allemand:

[De Mauro dictionary of the Italian language on-line]

can leitungsrohr mit einer Vorrichtung zum öffnen und drehbaren verschlieszen



conclusion

in french

The technical term 'dozilh' (from Late Latin duciculus), employed by Marcabru and (after him) by Arnaut Daniel, is a tube ( duct, pipe) of wood that is fitted to a tank, a barrel to extract the liquid.

Italian

It termino tecnico enologico occitanico 'dozilh' (dal latino Tardo 'duciculus),' usato da da Marcabru e riusato Arnaut Daniel, tubo è in legno da otturato zipolo uno che nella parte inferiore if Inserisci di una boot [= foro di spillatura] o di tino per spill arne il vino.

en anglais

The technical term 'dozilh' is used (from Late Latin 'duciculus'), first by Marcabru and Arnaut Daniel resumed called a forward tapered and into the mortise set pin (wooden pipe) tapped with the help of wine is (modern: tap, tap tap)

nota bene

la forme (tube en bois à la tête arrondi) et la fonction
mutatis mutandis
you
dozilh
sont (avant l'invention de la Cannelle) celles d'un penis ('pisser du vin, d'où le sens chez nos deux obscene Troubadours et plus tard chez Rabelais)



If you want more information follow the links:

http://grufilologo.blogspot.com
www.arnaut.org http://etymologie-occitane.chez-alice.fr/ index.html



MINIMUM Hermeneutics

No message (
canso to sirventes cobla Tornada
) it is simple, 'one way' (trobar plan), complex double, triple, quadruple meaning (trobar plan e prim) or encrypted: incomprehensible to the uninitiated (trobar clus) can be understood by the receiver (listener, reader, philologist ...) according to the meaning (s) that the sender (troubadour) y a mis [encodé(s)] et encore moins selon le(s) sens du message, mais seulement selon la capacité intellectuelle (intelligere = entendre, comprendre): du destinataire.


receptum est in recipiente per modum recipientis et non per modum dantis [Dantis - Guihelmi - Marcabruni - Arnaldis…]

omne quod recipitur recipitur per modum recipientis et non per modum recepti

doctŏr ūnĭversālis [Thomas d’Aquin] dixit;

même pas un génie surhumain (über-menschlich) comme Dante était capable de comprendre (com-prĕhendĕre) sa propre Divine Comédie ‘per modum Comoediae’, mais only 'per modum Dantis' = tropatoris per modum. This is obviously true for the Occitan troubadours (here and Marcabru Atnaut Danaiel). We, we are - what is my case - and trobarologues

dantologues and readers, we can not understand the trobar (including the Divine Comedy) with only our limited intelligence 'per modum recipient'. Only

unlimited intelligence (that of a yogi illuminated for example, which has realized the union [Yoga] supreme unity in Brahman-Atman [bin als entendens hello!] Is able to hear any what message 'per modum receptum / Dante'.

nota bene

Valery my verse is the meaning given to them ... "Would be a joke if uttered ingenue without salt irony;


recte: my poems have a sense that I give them and their meaning in spite of myself. As for the meaning given to them is the philologists to decide.

[which follows will be replaced shortly by a version fr.)

It filologo deve cercare di-ermeneuta più possibile avvicinarsi it senso al / ai sensi che the autore / ha dato Il Trovatore al suo testo (worms, canso , sirventes, Terzini ...). Ma questo non basta:

must also try to update even the hidden meaning of its author in the light of evidence illuminating (logoi hypo-, hyper-logo, logo and syn-parallel texts, see below for terminology)

practical terms, the philologist has an obligation to overcome science (with an appropriate methodology) all previous interpretations, both implicitly and explicitly rejecting or improving the approach of his predecessors.
(à suivre)

Are Citric Friuts Bad For You

Jörn Gruber: The Case Cornilh (1169) - judged by an expert multilingual

Rector magnificus
Lībĕrālĭum Martĭālĭumque Artium Ăcădēmīae Augustae Treverorum


Per Midon Sonha Heifer योगिनी yogin


preface

oppose [/ cause] to occur (Jean-Paul Sartre)


Unlike friends and / or Italian colleagues who have studied the case Cornilh (cf. Canello 1883, Toja, 1961, Perugi 1974/2005 (COM), Lazzerini 1983-1989, Eusebi 1984, D'Agostino 1990, Canettieri 2007)

(a) I am Occitan latinized and (I think and understand the texts of the first troubadours Occitan and Latin late (remember that Marcabru and Arnaut Daniel and other antics trobadors did the same) - Italian specialists often seem to think the texts as they pronounce them: Italian.

(b) I know the music (in both senses of the word) - Italian scholars have - with rare exceptions - no notion of the music of troubadours and unashamedly admit, that is, say they do not even realize this huge gap.

(c) I sing and recite to e los cansos dels trobadors either: (1) with perfect pronunciation returned (2) with a modern pronunciation (Occitan Languedoc) - Italian specialists pronounce (almost all) Occitan old Italian-style (eg they talk. - horror of horrors - the end 'amor instead of fina = amor amor purus [amor, oris]) and few people speak Occitan modern!

The only advantage (but weight) Italian philologists: those of my generation (between 55 and 70 years) had - most of them - the grand masters of philology prestigious (Gianfranco Contini , D'Arco Silvio Avalle, Aurelio Roncaglia, Cesare Segre e compagnia bella), and those of the next generation (between 35 and 55) were almost all teachers from schools such grand masters.

I, for cons, I've never had a true master (living) Bachelor of Philology and I'm in Germany virtually no contacts regarding the trobar! I
however the huge advantage of being bilingual by birth, polyglot culture, e-trained musician in May as May of Estre dempuèi Brieu a brave one-trobaire jove cercaria.

nota bene:
[Lazzerini 1983-1989, Canettieri 2007] I want to thank Lucia Lazzerini and Paolo Canettieri, until now the only Italian philologists who have participated [electronic mail]) The debate on the new Case Cornilh, and I bow politely before their gaia scienza without which I could not find (Trobat) in a few days the solution of a puzzle that has bothered the trobar (estrilhat) more a specialist and shed rivers of ink and Italian philology.


Cornilh Affair (1169) in a few words of

Bernatz Cornilh assiduous court to Madame Ayma and enervating, who promises him (to get rid of it) to take to lover heart condition ' he horn horn (Latin class. inflar retort), in other words, he whispers / fuck (/ give a kiss) in the hole du cul , lui pratique, pour ainsi dire, un profond cūlīlīnctus (cf. lat. cūlum lingere = lécher le cul).

Horrifié par cette folle demande, Bernatz refuse tout net. Raimon de Durfort e Truc Malecx s'en scandalisent et prennent parti pour Madame Ayma (selon eux fort appétissante).

Arnaut Daniel, lui, s'oppose à eux en justifiant (vue l'infernal laideur du corn/cul) le refus de Bernatz auquel il recommande de se munir d'un gros dousil/d’une grosse cannelle / d'un gros membre viril (dozilh = métaphore obscène pour occ. vit) afin de boucher le trou de devant (occ. con = lat. cunnus) de la dame, pour éviter d'être compissé pendant le lick the back (lat. cULus, sc. cūlīlīnctus during the performance of) his perilh CORNARE pueis pear (so he can corner without risk).

nota bene

lat. class. epistomion → Lat. Late duciculus (attested from the sixth century AD → occ. dozilh (= it. cannella - fr. douzil (see Rabelais) / cinnamon - cast. espita - Ted. Zapfen, Zapfhahn, Faßhahn)

The dozilh (in fr. modern cinnamon, not falsetto!) was in the middle ages the form (tube conus wooden round head) and mutatis mutandis the function of a penis (piss wine)

To savoir davantage suivez les liens


http://grufilologo.blogspot.com/


http://gruberphi.blogspot.com




Anthologie minimale

Voici une vida, quatre coblas et une tornada qui contiennent l'essence de la tensó tripartite:

Vida de Raimon de Durfort e Turc (/Truc) Malec

Raimons de Durfort e•N Turc Malec si foron dui cavallier de Caersi que feiren los sirventes de la domna que ac nom ma domna N'Ai[m]a, aquella que dis al cavallier de Cornil qu'ella non l'amaria si el no la cornava el cul (I 186)
Raymond de Durfort et Turc Malec furent deux chevalier de Quercy, qui firent ( = trouvèrent, composèrent) les sirventès au sujet de la dame qui s'appelait Madame Ayma, celle qui dit au chevalier de Cornil qu'elle ne l'aimerait pas, s'il ne lui cornait au cul.

Raimon de Durfort PC 397.1 Truc Malec a vos me tenh (A 212)

II Qu'ieu no•i conosc mot vilan
cui que s'o teigna en van
si en Bernatz tot en auran
venia•l ser o l'endemand
assaillir madompna N'Aiman :
ela il mostres la cuoissa ab man
dizen s'aisi•m cornatz de plan
eu vos farai mon drut certan.

Car je n’y vois aucun vilain mot / - quelque vanité qu’on y puisse trouver - / si Bernard, tout comme un fou, / venait le soir ou lendemain assaillir Dame Enan : / elle lui montra la cuisse avec la main / en disant : si vous me cornez ici en plain, / je ferai de vous mon parfait amant.


Truc Malec PC 447.1 (cobla A 212)

En Raimon be•us tenc a grat
car aiss•us vei acordat
de gent captener en Bernat
cella que non respos en fat
al malastruc Caersinat
que•l mostret son corn en privat :
sel lo soanet per foudat
et eu i volgra aver cornat
alegramen ses cor irat.

Sire Raymond, je vous sais gré / de ce que je vous vois ainsi d’accord (avec moi) / pour prendre gentiment, à l’encontre de Bernard, la défense de celle qui ne répondit pas sottement / à ce malheureux Quercinois / quand elle lui montra son cor en privé : / (mais) lui le dédaigna par folie, / (alors que) moi j’aurais bien voulu y avoir corné, / allégrement sans cœur chagrin.

Arnaut Daniel PC 29.15 Pois Raimons e.N Trucs Malecs (A 205)

V Ben es estorz de perilh
que retraich fora a son filh
e a totz aicels de Cornilh:
miells li fora fos en issilh
que•l la cornes en l'e[n]fonilh
entre l'esquina e•l penchenilh
[lai on se sangna de rovilh]
ja non saubra tant de gandilh
no•ill compisses lo groing e•l cilh.

[A de gran perilh (+ 1) ; graphie de A : perill – fill etc.; lai on se sangna de rovilh, manque A, texte de C]

Il a certes échappé à un grand péril, / qui eût été reproché à son fils / et à tous ceux de Cornilh / il lui eût mieux valu d'être en exil, / plutôt que de la corner dans l’entonnoir, / entre l’échine e le pénil, / là où elle saigne de la rouille; il ne saurait jamais tant se mettre à l'abri / qu’elle ne lui compissât le museau e le[s] sourcil[s].

VI Bernatz de Cornes no s’estrilh
al corn cornar ses gran dozilh
ab que trauc la pena e•l penilh
pueis poira cornar ses perilh.

[ms. CR your (your H, Pentila (H PENIL) is transmitted by the tornado and CR H]

Bernard Cornilh That does not bother / to corner the horn without a large cinnamon / firm with which he [will] fur and penile, / so he can corner without risk.

PC 397.1a Ben es malastrucs e dolens (A 212)

II No es el bona dompna if my
• m • e corn mostrava lo the con
altretal cum tot it's pea e
m'apellava: [In] Raimon
cornatz m'aissi sober and • redundancy - No
q'ieu i • e • la cara low brow
cum if the butter in his volgues:
Drutz q ' donna has a responsibility aissi
Estaing that bin the horn of his aon.

There is no lady in the world, / if she showed me his horn and its contents, / as well as all are, / and if after she told me: Sir Raymond / horns for me here on / in behind the - / I do my face and leaned my forehead, as if I wanted to drink from a fountain: a lover who responds to his lady, it is right that grants him the favor of his heart.

(critical edition of the texts in preparation)


Everything seems clear, however, e

Everything seems clear and we can hardly understand that Aiffaire Cornilh, specifically the tornado Arnaut Daniel, ait provoqué tant de flots d'encre italienne : les texte s'éclairant mutuellement ne semblent laisser aucun doute quant au sens précis de cornar lo corn e ab gran dozilh etc.

Il y a pourtant un grand problème : l’interpétation adéquate de la fameuse conclusion d'Arnaut Daniel. Il en existent en effet deux rédactions fort différentes (CR et H) qui ont suscité des éditions plus ou moins critiques, des traductions plus au moins correctes et des commentaires plus ou moins ingénieux.


jugement en première instance

Or, le jugement est vite rendu : les éditions dites critiques antérieures à celle de Maurizio Perugi (1978) ne résistent pas longtemps à l’examen de l’expert :

(1) la tornada telle que la présentent Canello (/ Chabaneau) 1883, Lavaud (/ Chabaneau) 1910 et Toja (1961 = Bec 1984) est le résultat d’une contamination arbitraire (et donc inadmissible de nos jours) des deux rédactions fort différentes l’une de l’autre : CR et H :

Les voici en édition diplomatique :

C 115] Bernartz de cornes uos estrilh. al corn cornar ses gran dozilh. ab que trauc la penel pentilh. pueys poira cornar ses perilh.

R 82] Bernart de cornes uos estril. del corn cornar ses gran doisilh. ab qel trauc la penel pentilh. e pueis poira cornar ses perilh.

H 41] Ddompna management bernartz not satrail. del corn CORNARE degran Dosil. ab qel IRRS Traig del PENIL [-1]. peas Porrier CORNARE sense danger [text added by a second hand]

And here are three editions 'critical' earlier, I insist, that of Perugi (1978)

(a) Canello (/ Chabaneau) 1883

[...]

(b) Lavaud (/ Chabaneau) 1910

[...]


(c) Toja (1961 = Bec 1984)

[...]

nota bene

the penilh var. penchenilh (Late Lat pectinion (em) en. = penile mons Veneris) is above pube of which it is located above the vulva (occ - fr. cunt fr. occ = hole. trauc). The translations provided by Chabenau, Lavaud Toja and therefore have no meaning: lo penilh var. penchenilh no trauc (the penile no hole)!

(2) Perugi (1978 and 2005 COM) vs.. Eusebi (1984 = Riquer 1994)

(a) Maurizio Perugi (1978) has decided in favor of writing H:

H 41] Ddompna management bernartz not satrail. del corn CORNARE degran Dosil. ab qel IRRS Traig del PENIL [-1]. peas Porrier CORNARE sense danger [text added by a second hand]

PC 029 015 001 Puois Raimon @ N @ @ e • Tips @ Malecs /

PC 029 015 046 Dompna, ges @ Bernart not s'atril / PC 029 015 047
of corn big horn dosil / PC
029 015 048 ab que • l Seim Traig of penile / PC
029 015 049 Spotted Poira horns peril ses /.

Female Bernart not put on the way to approach the corn without a big torch with which to suck out the pork fat from the pubis, only then can operate safely.

text] COM 2005 [the renvoye bibliographie à l'édition de Toja (1961). The s'agit pourtant bien de l'édition de Perugi (1978) avec deux légères Modifications!)

[première édition (1978): no s'estrail 46 - 47 horns of the heart].

translation] Maurizio Perugi, Le canzoni di Arnaut Daniel, Milano-Napoli 1978, II, p.176.

nota bene

Perugi translated occ. CORNARE (= it. CORNARE / trombare) 47 by 49 by accostarsi e operare (one of two things!)

CORNARE it corno] CORNARE el corn / CUL dompna [Lat. cl. inflar horned / lum - it. suonare it corno nel culo = soffiare - fr. corner horn blowing ass =]. culilingus practice, and not - as would Perugi - cunnilingus (corn = occ [Perugi for] it. clitoridis = en. clitoris -)


cannello] I insist dozilh (lat. later. duciculus) n is not a cane (it. cannello - allem. Saugrohr), but a cinnamon (it. cannella - allem. Zapfen, Zapfhahn)

conclusion

the text and translation of Perugi (1978) did not make sense!


(b) Unlike Perugi (1978) Eusebi has focused on writing C:


C 115] uos estrilh Bernartz horns. al corn CORNARE dozilh his gran. that the ab trauc Penel pentilh. Puey pear CORNARE its perilh.





[...]

verse 48 as the present Eusebi (and after him Riquer 1994) is cobbled together from scratch and did little more sense than the versions (contaminated) of Canello - Chabaneau - Lavaud and Toja.


(1) zaffo] dozilh (lat. later. Duciculus) is not a falsetto (it. zaffo), but a cinnamon (it. cannella - allem. Zapfen, Zapfhahn) with - in the Middle Ages - shape and mutatis mutandis the function of a penis (piss wine)

(2) penchenilh var. penilh (Late Lat pectinion (em) en. = penile mons Veneris) is located above the pube which it is located above the vulva (occ - fr. cunt fr. occ = hole. trauc). The translations provided by Chabenau, Lavaud, Eusebi Toja and therefore have no meaning: the penile no hole! (Occitan: Lo penilh var. penchenilh no trauc.


It is high time to propose a real critical edition of the two variants of the tornado Arnaldian (probably variants of author)

(more)

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preface

oppose [/ cause] to occur (Jean-Paul Sartre)


Unlike friends and / or Italian colleagues who have studied the case Cornilh (cf. Canello 1883, Toja, 1961, Perugi 1974/2005 (COM), Lazzerini 1983-1989, Eusebi 1984, D'Agostino 1990, Canettieri 2007)

(a) I am Occitan latinized and (I think and understand the texts of the first troubadours Occitan and Latin late (remember that Marcabru and Arnaut Daniel and other antics trobadors did the same) - Italian specialists often seem to think the texts as they pronounce them: Italian.

(b) I know the music (in both senses of the word) - Italian scholars have - with rare exceptions - no notion of the music of troubadours and unashamedly admit, that is, say they do not even realize this huge gap.

(c) I sing and recite to e los cansos dels trobadors either: (1) with perfect pronunciation returned (2) with a modern pronunciation (Occitan Languedoc) - Italian specialists pronounce (almost all) Occitan old Italian-style (eg they talk. - horror of horrors - the end 'amor instead of fina = amor amor purus [amor, oris]) and few people speak Occitan modern!

The only advantage (but weight) Italian philologists: those of my generation (between 55 and 70 years) had - most of them - the grand masters of philology prestigious (Gianfranco Contini , D'Arco Silvio Avalle, Aurelio Roncaglia, Cesare Segre e compagnia bella), and those of the next generation (between 35 and 55) were almost all teachers from schools such grand masters.

I, for cons, I've never had a true master (living) Bachelor of Philology and I'm in Germany virtually no contacts regarding the trobar! I
however the huge advantage of being bilingual by birth, polyglot culture, e-trained musician in May as May of Estre dempuèi Brieu a brave one-trobaire jove cercaria.

nota bene:
[Lazzerini 1983-1989, Canettieri 2007] I want to thank Lucia Lazzerini and Paolo Canettieri, until now the only Italian philologists who have participated [electronic mail]) The debate on the new Case Cornilh, and I bow politely before their gaia scienza without which I could not find (Trobat) in a few days the solution of a puzzle that has bothered the trobar (estrilhat) more a specialist and shed rivers of ink and Italian philology.


Cornilh Affair (1169) in a few words of

Bernatz Cornilh assiduous court to Madame Ayma and enervating, who promises him (to get rid of it) to take to lover heart condition ' he horn horn (Latin class. inflar retort), in other words, he whispers / fuck (/ give a kiss) in the hole du cul , lui pratique, pour ainsi dire, un profond cūlīlīnctus (cf. lat. cūlum lingere = lécher le cul).

Horrifié par cette folle demande, Bernatz refuse tout net. Raimon de Durfort e Truc Malecx s'en scandalisent et prennent parti pour Madame Ayma (selon eux fort appétissante).

Arnaut Daniel, lui, s'oppose à eux en justifiant (vue l'infernal laideur du corn/cul) le refus de Bernatz auquel il recommande de se munir d'un gros dousil/d’une grosse cannelle / d'un gros membre viril (dozilh = métaphore obscène pour occ. vit) afin de boucher le trou de devant (occ. con = lat. cunnus) de la dame, pour éviter d'être compissé pendant le lick the back (lat. cULus, sc. cūlīlīnctus during the performance of) his perilh CORNARE pueis pear (so he can corner without risk).

nota bene

lat. class. epistomion → Lat. Late duciculus (attested from the sixth century AD → occ. dozilh (= it. cannella - fr. douzil (see Rabelais) / cinnamon - cast. espita - Ted. Zapfen, Zapfhahn, Faßhahn)

The dozilh (in fr. modern cinnamon, not falsetto!) was in the middle ages the form (tube conus wooden round head) and mutatis mutandis the function of a penis (piss wine)

To savoir davantage suivez les liens


http://grufilologo.blogspot.com/


http://gruberphi.blogspot.com




Anthologie minimale

Voici une vida, quatre coblas et une tornada qui contiennent l'essence de la tensó tripartite:

Vida de Raimon de Durfort e Turc (/Truc) Malec

Raimons de Durfort e•N Turc Malec si foron dui cavallier de Caersi que feiren los sirventes de la domna que ac nom ma domna N'Ai[m]a, aquella que dis al cavallier de Cornil qu'ella non l'amaria si el no la cornava el cul (I 186)
Raymond de Durfort et Turc Malec furent deux chevalier de Quercy, qui firent ( = trouvèrent, composèrent) les sirventès au sujet de la dame qui s'appelait Madame Ayma, celle qui dit au chevalier de Cornil qu'elle ne l'aimerait pas, s'il ne lui cornait au cul.

Raimon de Durfort PC 397.1 Truc Malec a vos me tenh (A 212)

II Qu'ieu no•i conosc mot vilan
cui que s'o teigna en van
si en Bernatz tot en auran
venia•l ser o l'endemand
assaillir madompna N'Aiman :
ela il mostres la cuoissa ab man
dizen s'aisi•m cornatz de plan
eu vos farai mon drut certan.

Car je n’y vois aucun vilain mot / - quelque vanité qu’on y puisse trouver - / si Bernard, tout comme un fou, / venait le soir ou lendemain assaillir Dame Enan : / elle lui montra la cuisse avec la main / en disant : si vous me cornez ici en plain, / je ferai de vous mon parfait amant.


Truc Malec PC 447.1 (cobla A 212)

En Raimon be•us tenc a grat
car aiss•us vei acordat
de gent captener en Bernat
cella que non respos en fat
al malastruc Caersinat
que•l mostret son corn en privat :
sel lo soanet per foudat
et eu i volgra aver cornat
alegramen ses cor irat.

Sire Raymond, je vous sais gré / de ce que je vous vois ainsi d’accord (avec moi) / pour prendre gentiment, à l’encontre de Bernard, la défense de celle qui ne répondit pas sottement / à ce malheureux Quercinois / quand elle lui montra son cor en privé : / (mais) lui le dédaigna par folie, / (alors que) moi j’aurais bien voulu y avoir corné, / allégrement sans cœur chagrin.

Arnaut Daniel PC 29.15 Pois Raimons e.N Trucs Malecs (A 205)

V Ben es estorz de perilh
que retraich fora a son filh
e a totz aicels de Cornilh:
miells li fora fos en issilh
que•l la cornes en l'e[n]fonilh
entre l'esquina e•l penchenilh
[lai on se sangna de rovilh]
ja non saubra tant de gandilh
no•ill compisses lo groing e•l cilh.

[A de gran perilh (+ 1) ; graphie de A : perill – fill etc.; lai on se sangna de rovilh, manque A, texte de C]

Il a certes échappé à un grand péril, / qui eût été reproché à son fils / et à tous ceux de Cornilh / il lui eût mieux valu d'être en exil, / plutôt que de la corner dans l’entonnoir, / entre l’échine e le pénil, / là où elle saigne de la rouille; il ne saurait jamais tant se mettre à l'abri / qu’elle ne lui compissât le museau e le[s] sourcil[s].

VI Bernatz de Cornes no s’estrilh
al corn cornar ses gran dozilh
ab que trauc la pena e•l penilh
pueis poira cornar ses perilh.

[ms. CR your (your H, Pentila (H PENIL) is transmitted by the tornado and CR H]

Bernard Cornilh That does not bother / to corner the horn without a large cinnamon / firm with which he [will] fur and penile, / so he can corner without risk.

PC 397.1a Ben es malastrucs e dolens (A 212)

II No es el bona dompna if my
• m • e corn mostrava lo the con
altretal cum tot it's pea e
m'apellava: [In] Raimon
cornatz m'aissi sober and • redundancy - No
q'ieu i • e • la cara low brow
cum if the butter in his volgues:
Drutz q ' donna has a responsibility aissi
Estaing that bin the horn of his aon.

There is no lady in the world, / if she showed me his horn and its contents, / as well as all are, / and if after she told me: Sir Raymond / horns for me here on / in behind the - / I do my face and leaned my forehead, as if I wanted to drink from a fountain: a lover who responds to his lady, it is right that grants him the favor of his heart.

(critical edition of the texts in preparation)


Everything seems clear, however, e

Everything seems clear and we can hardly understand that Aiffaire Cornilh, specifically the tornado Arnaut Daniel, ait provoqué tant de flots d'encre italienne : les texte s'éclairant mutuellement ne semblent laisser aucun doute quant au sens précis de cornar lo corn e ab gran dozilh etc.

Il y a pourtant un grand problème : l’interpétation adéquate de la fameuse conclusion d'Arnaut Daniel. Il en existent en effet deux rédactions fort différentes (CR et H) qui ont suscité des éditions plus ou moins critiques, des traductions plus au moins correctes et des commentaires plus ou moins ingénieux.


jugement en première instance

Or, le jugement est vite rendu : les éditions dites critiques antérieures à celle de Maurizio Perugi (1978) ne résistent pas longtemps à l’examen de l’expert :

(1) la tornada telle que la présentent Canello (/ Chabaneau) 1883, Lavaud (/ Chabaneau) 1910 et Toja (1961 = Bec 1984) est le résultat d’une contamination arbitraire (et donc inadmissible de nos jours) des deux rédactions fort différentes l’une de l’autre : CR et H :

Les voici en édition diplomatique :

C 115] Bernartz de cornes uos estrilh. al corn cornar ses gran dozilh. ab que trauc la penel pentilh. pueys poira cornar ses perilh.

R 82] Bernart de cornes uos estril. del corn cornar ses gran doisilh. ab qel trauc la penel pentilh. e pueis poira cornar ses perilh.

H 41] Ddompna management bernartz not satrail. del corn CORNARE degran Dosil. ab qel IRRS Traig del PENIL [-1]. peas Porrier CORNARE sense danger [text added by a second hand]

And here are three editions 'critical' earlier, I insist, that of Perugi (1978)

(a) Canello (/ Chabaneau) 1883

[...]

(b) Lavaud (/ Chabaneau) 1910

[...]


(c) Toja (1961 = Bec 1984)

[...]

nota bene

the penilh var. penchenilh (Late Lat pectinion (em) en. = penile mons Veneris) is above pube of which it is located above the vulva (occ - fr. cunt fr. occ = hole. trauc). The translations provided by Chabenau, Lavaud Toja and therefore have no meaning: lo penilh var. penchenilh no trauc (the penile no hole)!

(2) Perugi (1978 and 2005 COM) vs.. Eusebi (1984 = Riquer 1994)

(a) Maurizio Perugi (1978) has decided in favor of writing H:

H 41] Ddompna management bernartz not satrail. del corn CORNARE degran Dosil. ab qel IRRS Traig del PENIL [-1]. peas Porrier CORNARE sense danger [text added by a second hand]

PC 029 015 001 Puois Raimon @ N @ @ e • Tips @ Malecs /

PC 029 015 046 Dompna, ges @ Bernart not s'atril / PC 029 015 047
of corn big horn dosil / PC
029 015 048 ab que • l Seim Traig of penile / PC
029 015 049 Spotted Poira horns peril ses /.

Female Bernart not put on the way to approach the corn without a big torch with which to suck out the pork fat from the pubis, only then can operate safely.

text] COM 2005 [the renvoye bibliographie à l'édition de Toja (1961). The s'agit pourtant bien de l'édition de Perugi (1978) avec deux légères Modifications!)

[première édition (1978): no s'estrail 46 - 47 horns of the heart].

translation] Maurizio Perugi, Le canzoni di Arnaut Daniel, Milano-Napoli 1978, II, p.176.

nota bene

Perugi translated occ. CORNARE (= it. CORNARE / trombare) 47 by 49 by accostarsi e operare (one of two things!)

CORNARE it corno] CORNARE el corn / CUL dompna [Lat. cl. inflar horned / lum - it. suonare it corno nel culo = soffiare - fr. corner horn blowing ass =]. culilingus practice, and not - as would Perugi - cunnilingus (corn = occ [Perugi for] it. clitoridis = en. clitoris -)


cannello] I insist dozilh (lat. later. duciculus) n is not a cane (it. cannello - allem. Saugrohr), but a cinnamon (it. cannella - allem. Zapfen, Zapfhahn)

conclusion

the text and translation of Perugi (1978) did not make sense!


(b) Unlike Perugi (1978) Eusebi has focused on writing C:


C 115] uos estrilh Bernartz horns. al corn CORNARE dozilh his gran. that the ab trauc Penel pentilh. Puey pear CORNARE its perilh.





[...]

verse 48 as the present Eusebi (and after him Riquer 1994) is cobbled together from scratch and did little more sense than the versions (contaminated) of Canello - Chabaneau - Lavaud and Toja.


(1) zaffo] dozilh (lat. later. Duciculus) is not a falsetto (it. zaffo), but a cinnamon (it. cannella - allem. Zapfen, Zapfhahn) with - in the Middle Ages - shape and mutatis mutandis the function of a penis (piss wine)

(2) penchenilh var. penilh (Late Lat pectinion (em) en. = penile mons Veneris) is located above the pube which it is located above the vulva (occ - fr. cunt fr. occ = hole. trauc). The translations provided by Chabenau, Lavaud, Eusebi Toja and therefore have no meaning: the penile no hole! (Occitan: Lo penilh var. penchenilh no trauc.


It is high time to propose a real critical edition of the two variants of the tornado Arnaldian (probably variants of author)

(more)