By Jerold C. Frakes
This quantity is the 1st entire anthology of early Yiddish literature (from its beginnings within the 12th century to the sunrise of recent Yiddish within the mid-eighteenth century) for multiple hundred years. It comprises the extensive diversity of genres that outline the corpus: Arthurian romance, heroic epic, satire, lyric, drama, biblical/midrashic epic, devotional literature, biblical translations, glosses, drugs, magic, felony texts, oaths, letters, legends, autobiography, travelogue, fables, riddles, and event stories. 100 and thirty texts within the unique Hebrew alphabet, edited anew from the earliest extant resources, are supplied with introductory headnotes that come with unique details pertaining to resources, writer (if known), the study literature, and where of the textual content within the literary tradition.
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Extra resources for Early Yiddish Texts 1100-1750: With Introduction and Commentary
JWIOttf ] B in correct margin within the 3rd (later) hand. n"1 nsra 14-157013 1 scorching. The Yiddish glosses and reviews are quite often written at the outer margins, which were seriously trimmed for binding, and hence virtually none of those readings is entire. a few few Yiddish entries are present in the decrease margin or among textual content sections within the physique of the textual content and are therefore mostly or totally preserved. in most cases the Yiddish reviews are the normal basic identifications of whilst a specific prayer is used, whilst now not, in what order; sometimes they're quasi-text severe, e. g. suggesting a metamorphosis in be aware order. resource: Berlin, Staatsbibliothek, PreuBischer Kulturbesitz, MS Or. Qu. 960. examine: Griinbaum, 289-96; | ;81-72 ,lNtt'7ltff [in normal on such texts]; Baumgarten, 319-62. 36r I at starting of 44r 61r 61v 62v 95r 97r ' this can be a universal remark within the manuscript: 63v, 65v (three times), etpassim. 5-9 Cairo Genizah Codex (anon. 1382) [excerpts] The codex during which the next 5 texts are stumbled on is a striking quantity that belongs to the Taylor-Schechter assortment in Cambridge college Library (T. -S. 10K22). ' The manuscript got here to Cambridge in 1896, introduced from the genizah of the Ben Ezra synagogue in Fostat (Old Cairo) by means of Professor Solomon Schechter. It hence bears witness to another element of the geographical variety of Yiddish language use during a number of centuries, extending to the jap Mediterranean and the Ashkenazic settlements relatively in Cairo and Jerusalem within the sixteenth-seventeenth centuries: see additionally the letter from Rachel b. Abraham (in Jerusalem) to her son Moses (in Cairo) in 1565, under (EYT 59). The paper manuscript of forty-two folios has suffered critical harm from moisture and worms, and in the course of the codex edges of pages have worn away, and ink has light, occasionally to the purpose of illegibility. Ultraviolet gentle improves the legibility considerably sometimes, and past editors appear to have labored essentially or solely at the foundation of ultraviolet pictures (such as these reproduced as Fuks's facsimile version) and/or microfilm. The variants of the 5 texts from the manuscript incorporated listed below are in accordance with direct post-mortem of the manuscript itself, specifically as a result of ultraviolet gentle. The legibility of the manuscript has, even though, persevered to go to pot in view that Fuks's variation, regrettably no longer least as a result of contemporary conservation methods that experience reinforced the overall constitution of a few pages yet have lined readings on broken margins with bolstered edging, and overlaid different broken parts with reinforcing tissue that obscures the textual content below incandescent mild and itself seems phosphorescent below ultraviolet mild, therefore making many faint readings in those already bodily broken parts of the textual content illegible, now most likely completely. ' This codex has suffered from loads of scholarly imprecision in its designation. Fuks renamed the codex 'C. Y. ' (= 'Cambridge Yiddish') rather than utilizing its library signature, and different students have additionally pointed out it as 'the Cambridge Yiddish codex', usually with out additional specification.