Waltharius981 - Revision history

Jan Ziolkowski at 11:42, 25 January 2010

2010-01-25T11:42:09Z

Andrew Parchman at 05:05, 16 December 2009

2009-12-16T05:05:04Z

Andrew Parchman at 05:03, 16 December 2009

2009-12-16T05:03:19Z

Julian Yolles: /* Walther is attacked by Eleuthir/Helmnot, assisted by Trogus, Tanastus, and Gunther; he slays all but Gunther (981–1061) */

2009-12-16T04:26:39Z

‎Walther is attacked by Eleuthir/Helmnot, assisted by Trogus, Tanastus, and Gunther; he slays all but Gunther (981–1061)

Andrew Parchman at 03:55, 16 December 2009

2009-12-16T03:55:45Z

Julian Yolles: /* Walther is attacked by Eleuthir/Helmnot, assisted by Trogus, Tanastus, and Gunther; he slays all but Gunther (981–1061) */

2009-12-15T17:38:27Z

‎Walther is attacked by Eleuthir/Helmnot, assisted by Trogus, Tanastus, and Gunther; he slays all but Gunther (981–1061)

Julian Yolles: /* Walther is attacked by Eleuthir/Helmnot, assisted by Trogus, Tanastus, and Gunther; he slays all but Gunther (981–1061) */

2009-12-15T17:35:09Z

‎Walther is attacked by Eleuthir/Helmnot, assisted by Trogus, Tanastus, and Gunther; he slays all but Gunther (981–1061)

Julian Yolles: /* Walther is attacked by Eleuthir/Helmnot, assisted by Trogus, Tanastus, and Gunther; he slays all but Gunther (981–1061) */

2009-12-15T17:32:20Z

‎Walther is attacked by Eleuthir/Helmnot, assisted by Trogus, Tanastus, and Gunther; he slays all but Gunther (981–1061)

Julian Yolles: /* Walther is attacked by Eleuthir/Helmnot, assisted by Trogus, Tanastus, and Gunther; he slays all but Gunther (981–1061) */

2009-12-14T01:28:30Z

‎Walther is attacked by Eleuthir/Helmnot, assisted by Trogus, Tanastus, and Gunther; he slays all but Gunther (981–1061)

Julian Yolles: /* Walther is attacked by Eleuthir/Helmnot, assisted by Trogus, Tanastus, and Gunther; he slays all but Gunther (981–1061) */

2009-12-13T22:02:13Z

‎Walther is attacked by Eleuthir/Helmnot, assisted by Trogus, Tanastus, and Gunther; he slays all but Gunther (981–1061)

@@ Line 593: / Line 593: @@
 }}
 |{{PicturesCont}}
-|{{Meter|scansion=SSSDDS|elision=cum athleta; athleta ictum}}
+|{{Meter|scansion=SSSDDS|Note the two instances of elision in immediate succession, cum athleta and athleta ictum}}
+|
 |-

@@ Line 105: / Line 105: @@
 |{{PicturesCont}}
 |{{Meter|scansion=SDDSDS}}
-| {{Comment|'''iaculorum:''' On flying tree snakes, see Pliny, Naturalis historia 8.14.36, and 8.35.85 for the iaculus in particular: “iaculum ex arborum ramis vibrari, nec pedibus tantum pavendas serpentes, sed ut missile volare tormento” (“...the iaculus balances on tree branches, nor need feet alone fear snakes, since it flies like a javelin from a sling”). This account may then have been used by Lucan in Bellum Civile 9.720 (“iaculique volucres,” “and flying iaculi”) and 9.823: “Ecce procul saevus sterilis se robore trunci / Torsit et immisit (iaculum vocat Africa) serpens / Perque caput Pauli transactaque tempora fugit” (“Lo! from afar a fierce serpent hurls itself with the strength of its trunk that has no appendages (Africa calls it the ‘iaculus’) and takes flight through Paulus’ head and pierces his temples”). ['''Ben Tipping's as yet unpublished 'Lucan's Cato' makes much of the imagery and symbolism of the snakes in book IX of the 'Pharsalia'. He suggests the "iaculus" along with the many other snakes assailing Cato's forces in the Libyan desert mock the Stoic sapiens, e.g. how the 'dispsas', whose name implies avarice, at 9.737-60 quite causes one of the soldiers to be consumed by such a burning thirst cuts his veins in order to drink his own blood. I bring it up because Gunther's avarice is what caused him to attack Walther in the first place.''' [AP]] This topic is expanded on by the fourth century writer Ammianus Marcellinus, who remarks in his Historiae (22.15.27) that Egypt has a rich variety of snakes, among which is mentioned the “acontia,” without adding any further description. Lucan’s account is used and quoted by Isidore in the Etymologiae sive Origines 12.29: “Iaculus serpens volans. De quo Lucanus: ‘Iaculique volucres.’ Exiliunt enim in arboribus, et dum aliquod animal obvium fuerit, iactant se super eum et perimunt; unde et iaculi dicti sunt” (“Iaculus the flying snake. About which Lucan says: ‘and the flying snakes.’ For they scale up trees, and when any animal comes on their path, they throw themselves on top of it and kill it; and that is why they are called javelins”). Isidore’s account also bears close resemblance to the fifth century account of Solinus, Collectanea rerum memorabilium 27.30: “iaculi arbores subeunt, e quibus vi maxima turbinati penetrant animal quodcumque obvium fortuna fecerit” (“iaculi go to trees, from which they hurl themselves with the greatest force and pierce any animal that fortune has set on their path”). See D’Angelo 1991, pp. 177-179 for an overview of the different opinions of scholars concerning the source used by the poet of the Waltharius. D’Angelo concludes that Lucan’s passage is echoed but not used as a source in this instance, and that Solinus is the more likely candidate for source material because “quod genus aspidis” (“which kind of snake” – it is difficult to know whether the poet of the Waltharius meant a snake in general by using “aspis” or the “asp” in particular) of line 993 in the Waltharius closely resembles Solinus 27.31: “Plures diuersaeque aspidum species” (“[there are] many and diverse kinds of asps”). However, when discussing asps, Isidore (12.13-14) mentions the following kinds (among others):  “Dipsas, genus aspidis” (“Dipsas, a kind of asp”) and “Hypnalis, genus aspidis” (“Hypnalis, a kind of asp”). The passage from the Waltharius therefore sticks closer to Isidore by using the genitive singular of “aspis.”
+| {{Comment|'''iaculorum:''' On flying tree snakes, see Pliny, Naturalis historia 8.14.36, and 8.35.85 for the iaculus in particular: “iaculum ex arborum ramis vibrari, nec pedibus tantum pavendas serpentes, sed ut missile volare tormento” (“...the iaculus balances on tree branches, nor need feet alone fear snakes, since it flies like a javelin from a sling”). This account may then have been used by Lucan in Bellum Civile 9.720 (“iaculique volucres,” “and flying iaculi”) and 9.823: “Ecce procul saevus sterilis se robore trunci / Torsit et immisit (iaculum vocat Africa) serpens / Perque caput Pauli transactaque tempora fugit” (“Lo! from afar a fierce serpent hurls itself with the strength of its trunk that has no appendages (Africa calls it the ‘iaculus’) and takes flight through Paulus’ head and pierces his temples”). ['''Ben Tipping's as yet unpublished 'Lucan's Cato' makes much of the imagery and symbolism of the snakes in book IX of the 'Pharsalia'. He suggests the "iaculus" along with the many other snakes assailing Cato's forces in the Libyan desert mock the Stoic sapiens, e.g. how the 'dispsas', whose name implies avarice, at 9.737-60 quite causes one of the soldiers to be consumed by such a burning thirst that he cuts his veins in order to drink his own blood. I bring it up because Gunther's avarice is what caused him to attack Walther in the first place, and the snakes, at least in Lucan, are symbolic of such un-Stoic (and un-Christian) greed.''' [AP]] This topic is expanded on by the fourth century writer Ammianus Marcellinus, who remarks in his Historiae (22.15.27) that Egypt has a rich variety of snakes, among which is mentioned the “acontia,” without adding any further description. Lucan’s account is used and quoted by Isidore in the Etymologiae sive Origines 12.29: “Iaculus serpens volans. De quo Lucanus: ‘Iaculique volucres.’ Exiliunt enim in arboribus, et dum aliquod animal obvium fuerit, iactant se super eum et perimunt; unde et iaculi dicti sunt” (“Iaculus the flying snake. About which Lucan says: ‘and the flying snakes.’ For they scale up trees, and when any animal comes on their path, they throw themselves on top of it and kill it; and that is why they are called javelins”). Isidore’s account also bears close resemblance to the fifth century account of Solinus, Collectanea rerum memorabilium 27.30: “iaculi arbores subeunt, e quibus vi maxima turbinati penetrant animal quodcumque obvium fortuna fecerit” (“iaculi go to trees, from which they hurl themselves with the greatest force and pierce any animal that fortune has set on their path”). See D’Angelo 1991, pp. 177-179 for an overview of the different opinions of scholars concerning the source used by the poet of the Waltharius. D’Angelo concludes that Lucan’s passage is echoed but not used as a source in this instance, and that Solinus is the more likely candidate for source material because “quod genus aspidis” (“which kind of snake” – it is difficult to know whether the poet of the Waltharius meant a snake in general by using “aspis” or the “asp” in particular) of line 993 in the Waltharius closely resembles Solinus 27.31: “Plures diuersaeque aspidum species” (“[there are] many and diverse kinds of asps”). However, when discussing asps, Isidore (12.13-14) mentions the following kinds (among others):  “Dipsas, genus aspidis” (“Dipsas, a kind of asp”) and “Hypnalis, genus aspidis” (“Hypnalis, a kind of asp”). The passage from the Waltharius therefore sticks closer to Isidore by using the genitive singular of “aspis.”
 Althof (1905, ad loc.) remarks: “Der Vergleich des Speeres mit einer Schlange ist echt germanisch.” Though this may be true, the very name attributed to this kind of serpent – iaculus, going back to the Greek ἀκοντίας (see Nicander, Theriaka 491), meaning “javelin” – evidences that this comparison was already made in Greco-Roman times. See also Aelianus, De natura animalium 6.18: “ἤδη δὲ καὶ ἀκοντίων δίκην ἑαυτόν τις μεθίησι καὶ ἐπιφέρεται, καὶ τό γε ὄνομα ἐξ οὗ δρᾷ ἔχει” (“Indeed a certain kind [i.e. of snake] launches itself and flies in the manner of javelins, and acquires its name from its action”). [JJTY]}}

@@ Line 105: / Line 105: @@
 |{{PicturesCont}}
 |{{Meter|scansion=SDDSDS}}
-| {{Comment|'''iaculorum:''' On flying tree snakes, see Pliny, Naturalis historia 8.14.36, and 8.35.85 for the iaculus in particular: “iaculum ex arborum ramis vibrari, nec pedibus tantum pavendas serpentes, sed ut missile volare tormento” (“...the iaculus balances on tree branches, nor need feet alone fear snakes, since it flies like a javelin from a sling”). This account may then have been used by Lucan in Bellum Civile 9.720 (“iaculique volucres,” “and flying iaculi”) and 9.823: “Ecce procul saevus sterilis se robore trunci / Torsit et immisit (iaculum vocat Africa) serpens / Perque caput Pauli transactaque tempora fugit” (“Lo! from afar a fierce serpent hurls itself with the strength of its trunk that has no appendages (Africa calls it the ‘iaculus’) and takes flight through Paulus’ head and pierces his temples”). This topic is expanded on by the fourth century writer Ammianus Marcellinus, who remarks in his Historiae (22.15.27) that Egypt has a rich variety of snakes, among which is mentioned the “acontia,” without adding any further description. Lucan’s account is used and quoted by Isidore in the Etymologiae sive Origines 12.29: “Iaculus serpens volans. De quo Lucanus: ‘Iaculique volucres.’ Exiliunt enim in arboribus, et dum aliquod animal obvium fuerit, iactant se super eum et perimunt; unde et iaculi dicti sunt” (“Iaculus the flying snake. About which Lucan says: ‘and the flying snakes.’ For they scale up trees, and when any animal comes on their path, they throw themselves on top of it and kill it; and that is why they are called javelins”). Isidore’s account also bears close resemblance to the fifth century account of Solinus, Collectanea rerum memorabilium 27.30: “iaculi arbores subeunt, e quibus vi maxima turbinati penetrant animal quodcumque obvium fortuna fecerit” (“iaculi go to trees, from which they hurl themselves with the greatest force and pierce any animal that fortune has set on their path”). See D’Angelo 1991, pp. 177-179 for an overview of the different opinions of scholars concerning the source used by the poet of the Waltharius. D’Angelo concludes that Lucan’s passage is echoed but not used as a source in this instance, and that Solinus is the more likely candidate for source material because “quod genus aspidis” (“which kind of snake” – it is difficult to know whether the poet of the Waltharius meant a snake in general by using “aspis” or the “asp” in particular) of line 993 in the Waltharius closely resembles Solinus 27.31: “Plures diuersaeque aspidum species” (“[there are] many and diverse kinds of asps”). However, when discussing asps, Isidore (12.13-14) mentions the following kinds (among others):  “Dipsas, genus aspidis” (“Dipsas, a kind of asp”) and “Hypnalis, genus aspidis” (“Hypnalis, a kind of asp”). The passage from the Waltharius therefore sticks closer to Isidore by using the genitive singular of “aspis.”
+| {{Comment|'''iaculorum:''' On flying tree snakes, see Pliny, Naturalis historia 8.14.36, and 8.35.85 for the iaculus in particular: “iaculum ex arborum ramis vibrari, nec pedibus tantum pavendas serpentes, sed ut missile volare tormento” (“...the iaculus balances on tree branches, nor need feet alone fear snakes, since it flies like a javelin from a sling”). This account may then have been used by Lucan in Bellum Civile 9.720 (“iaculique volucres,” “and flying iaculi”) and 9.823: “Ecce procul saevus sterilis se robore trunci / Torsit et immisit (iaculum vocat Africa) serpens / Perque caput Pauli transactaque tempora fugit” (“Lo! from afar a fierce serpent hurls itself with the strength of its trunk that has no appendages (Africa calls it the ‘iaculus’) and takes flight through Paulus’ head and pierces his temples”). ['''Ben Tipping's as yet unpublished 'Lucan's Cato' makes much of the imagery and symbolism of the snakes in book IX of the 'Pharsalia'. He suggests the "iaculus" along with the many other snakes assailing Cato's forces in the Libyan desert mock the Stoic sapiens, e.g. how the 'dispsas', whose name implies avarice, at 9.737-60 quite causes one of the soldiers to be consumed by such a burning thirst cuts his veins in order to drink his own blood. I bring it up because Gunther's avarice is what caused him to attack Walther in the first place.''' [AP]] This topic is expanded on by the fourth century writer Ammianus Marcellinus, who remarks in his Historiae (22.15.27) that Egypt has a rich variety of snakes, among which is mentioned the “acontia,” without adding any further description. Lucan’s account is used and quoted by Isidore in the Etymologiae sive Origines 12.29: “Iaculus serpens volans. De quo Lucanus: ‘Iaculique volucres.’ Exiliunt enim in arboribus, et dum aliquod animal obvium fuerit, iactant se super eum et perimunt; unde et iaculi dicti sunt” (“Iaculus the flying snake. About which Lucan says: ‘and the flying snakes.’ For they scale up trees, and when any animal comes on their path, they throw themselves on top of it and kill it; and that is why they are called javelins”). Isidore’s account also bears close resemblance to the fifth century account of Solinus, Collectanea rerum memorabilium 27.30: “iaculi arbores subeunt, e quibus vi maxima turbinati penetrant animal quodcumque obvium fortuna fecerit” (“iaculi go to trees, from which they hurl themselves with the greatest force and pierce any animal that fortune has set on their path”). See D’Angelo 1991, pp. 177-179 for an overview of the different opinions of scholars concerning the source used by the poet of the Waltharius. D’Angelo concludes that Lucan’s passage is echoed but not used as a source in this instance, and that Solinus is the more likely candidate for source material because “quod genus aspidis” (“which kind of snake” – it is difficult to know whether the poet of the Waltharius meant a snake in general by using “aspis” or the “asp” in particular) of line 993 in the Waltharius closely resembles Solinus 27.31: “Plures diuersaeque aspidum species” (“[there are] many and diverse kinds of asps”). However, when discussing asps, Isidore (12.13-14) mentions the following kinds (among others):  “Dipsas, genus aspidis” (“Dipsas, a kind of asp”) and “Hypnalis, genus aspidis” (“Hypnalis, a kind of asp”). The passage from the Waltharius therefore sticks closer to Isidore by using the genitive singular of “aspis.”
 Althof (1905, ad loc.) remarks: “Der Vergleich des Speeres mit einer Schlange ist echt germanisch.” Though this may be true, the very name attributed to this kind of serpent – iaculus, going back to the Greek ἀκοντίας (see Nicander, Theriaka 491), meaning “javelin” – evidences that this comparison was already made in Greco-Roman times. See also Aelianus, De natura animalium 6.18: “ἤδη δὲ καὶ ἀκοντίων δίκην ἑαυτόν τις μεθίησι καὶ ἐπιφέρεται, καὶ τό γε ὄνομα ἐξ οὗ δρᾷ ἔχει” (“Indeed a certain kind [i.e. of snake] launches itself and flies in the manner of javelins, and acquires its name from its action”). [JJTY]}}

@@ Line 138: / Line 138: @@
+|
+|
-|{{Parallel|''Aeineid'' 10.262: ''clamorem ad sidera tollunt.'' ‘They raise a shout to the sky.’ 11.622:'' clamorem tollunt.'' ‘They raise a shout.’ 8.305: ''consonat omne nemus strepitu collesque resultant.'' ‘The woodland rings with the clamour, and the hills resound.’
+|{{Parallel|''Aeneid'' 10.262: ''clamorem ad sidera tollunt.'' ‘They raise a shout to the sky.’ 11.622:'' clamorem tollunt.'' ‘They raise a shout.’ 8.305: ''consonat omne nemus strepitu collesque resultant.'' ‘The woodland rings with the clamour, and the hills resound.’
 }}
 |{{PicturesCont}}{{Pictures|<gallery widths="180px" heights="120px" perrow="2">
@@ Line 354: / Line 354: @@
 |1020
+|
-|{{Parallel|''Aeineid'' 3.140: ''linquebant dulcis animas.'' ‘Men gave up their sweet lives.’ 9.475: ''miserae calor ossa reliquit. '' ‘Warmth left her hapless frame.’
+|{{Parallel|''Aeneid'' 3.140: ''linquebant dulcis animas.'' ‘Men gave up their sweet lives.’ 9.475: ''miserae calor ossa reliquit. '' ‘Warmth left her hapless frame.’
 }}
 |{{PicturesCont}}
@@ Line 380: / Line 380: @@
+|
+|
-|{{Parallel|''Aeineid'' 11.271: ''horribili visu portenta sequuntur.'' ‘Portents of dreadful view pursue me.’
+|{{Parallel|''Aeneid'' 11.271: ''horribili visu portenta sequuntur.'' ‘Portents of dreadful view pursue me.’
 <br />''Georgics'' 3.141-142.: ''acri/ carpere prata fuga. . .'' ‘To scour the meadows in swift flight. . .’
 }}
@@ Line 391: / Line 391: @@
+|
 |{{Parallel|''Georgics'' 3.141-142.: ''acri/ carpere prata fuga. . .'' ‘To scour the meadows in swift flight. . .’
-<br />''Aeineid'' 12.484: ''fugam cursu temptavit equorum. '' ‘He strove by running to match the flihgt of the horses.’
+<br />''Aeneid'' 12.484: ''fugam cursu temptavit equorum. '' ‘He strove by running to match the flihgt of the horses.’
 }}
 |{{PicturesCont}}
@@ Line 400: / Line 400: @@
 |1025
+|
-|{{Parallel|''Aeineid'' 5.15: ''colligere arma iubet.'' ‘He bids them gather in the tackling.’
+|{{Parallel|''Aeneid'' 5.15: ''colligere arma iubet.'' ‘He bids them gather in the tackling.’
 }}
 |{{PicturesCont}}
@@ Line 421: / Line 421: @@
+|
 |{{Parallel|''Aeneid'' 12.707: ''armaque deposuere umeris. '' ‘They took off the armour from their shoulders.’
-<br />''Aeineid'' 6.192: ''maximus heros. . .'' ‘The great hero. . .’
+<br />''Aeneid'' 6.192: ''maximus heros. . .'' ‘The great hero. . .’
 }}
 |{{PicturesCont}}
@@ Line 464: / Line 464: @@
+|
+|
-|{{Parallel|''Aeineid'' 12.896-897.: ''saxum circumspicit ingens. . .ille manu raptum trepida torquebat in hostem.'' ‘He glances round and sees a huge stone. . .With hurried grasp, he seized and hurled it at his foe.’ 12.266: ''adversos telum contorsit in hostes. '' ‘Darting forward, he hurled his spear full against the foe.’
+|{{Parallel|''Aeneid'' 12.896-897.: ''saxum circumspicit ingens. . .ille manu raptum trepida torquebat in hostem.'' ‘He glances round and sees a huge stone. . .With hurried grasp, he seized and hurled it at his foe.’ 12.266: ''adversos telum contorsit in hostes. '' ‘Darting forward, he hurled his spear full against the foe.’
 }}
 |{{PicturesCont}}
@@ Line 525: / Line 525: @@
 |{{Commentary|''Habitum equiv. to animum''
 }}
-|{{Parallel|''Aeineid'' 9.311: ''ante annos animumque gerens curamque virilem. . .'' ‘With a man’s mind and a spirit beyond his years. . .’
+|{{Parallel|''Aeneid'' 9.311: ''ante annos animumque gerens curamque virilem. . .'' ‘With a man’s mind and a spirit beyond his years. . .’
 }}
 |{{PicturesCont}}
@@ Line 590: / Line 590: @@
 |{{Commentary|''Secundum equiv. to iterum''
 }}
-|{{Parallel|''Aeineid'' 9.417: ''ecce aliud summa telum librabat ab aure. '' ‘He balances another weapon close to his ear.’
+|{{Parallel|''Aeneid'' 9.417: ''ecce aliud summa telum librabat ab aure. '' ‘He balances another weapon close to his ear.’
 }}
 |{{PicturesCont}}
@@ Line 615: / Line 615: @@
+|
+|
-|{{Parallel|''Aeneid'' 12.377: ''clipeo obiecto. . .'' ‘With his shield before him. . .’ ''Aeineid'' 10.800: ''genitor nati parma protectus abiret.'' ‘The father, guarded by his son’s shield, could withdraw.’
+|{{Parallel|''Aeneid'' 12.377: ''clipeo obiecto. . .'' ‘With his shield before him. . .’ ''Aeneid'' 10.800: ''genitor nati parma protectus abiret.'' ‘The father, guarded by his son’s shield, could withdraw.’
 }}
 |{{PicturesCont}}
@@ Line 682: / Line 682: @@
+|
+|
-|{{Parallel|''Aeineid'' 2.547-548.: ''referes ergo haec et nuntius ibis/ Pelidae genitori; illi mea tristia facta/ degeneremque Neoptolemum narrare memento;/ nunc morere.'' ‘Then you shall bear this news and go as messenger to my sire, Peleus’ son; be sure to tell him of my sorry deeds and his degenerate Neoptolemus! Now die!’ 10.600: ''morere et fratrem ne desere frater.'' ‘Die, and let not brother forsake brother!’ 10.743: ''nunc morere.'' ‘Now die.’
+|{{Parallel|''Aeneid'' 2.547-548.: ''referes ergo haec et nuntius ibis/ Pelidae genitori; illi mea tristia facta/ degeneremque Neoptolemum narrare memento;/ nunc morere.'' ‘Then you shall bear this news and go as messenger to my sire, Peleus’ son; be sure to tell him of my sorry deeds and his degenerate Neoptolemus! Now die!’ 10.600: ''morere et fratrem ne desere frater.'' ‘Die, and let not brother forsake brother!’ 10.743: ''nunc morere.'' ‘Now die.’
 }}
 |{{PicturesCont}}
@@ Line 718: / Line 718: @@
 |{{Commentary|''Calcibus'': with'' ferientes'', describing their fall or perhaps their death throes''.''
 }}
-|{{Parallel|''Aeineid'' 10.404: ''caedit semianimis Rutulorum calcibus arva. '' ‘He spurns with his heels the Rutulian fields.’ 10.730-731.: ''calcibus atram/ tundit humum. '' ‘He hammers the black ground with his heels.’
+|{{Parallel|''Aeneid'' 10.404: ''caedit semianimis Rutulorum calcibus arva. '' ‘He spurns with his heels the Rutulian fields.’ 10.730-731.: ''calcibus atram/ tundit humum. '' ‘He hammers the black ground with his heels.’
 }}
 |{{PicturesCont}}

@@ Line 133: / Line 133: @@
 |{{PicturesCont}}
 |{{Meter|scansion=DSDSDS}}
-| {{Comment|'''Quid moror?''' This phrase exposes the snake comparison for what it is: a poetic technique to heighten the tension in an exciting moment (Helmnod/Eleuthir has just thrown a lance towards Walther) by supplying unnecessary background information; the phrase “quid moror” (“why do I delay any longer?”) then signals the return to the action. [JJTY]}}
+| {{Comment|'''Quid moror?''' This phrase exposes the snake comparison for what it is: a poetic technique to heighten the tension in an exciting moment (Helmnod/Eleuthir has just thrown a lance towards Walther) by supplying unnecessary background information; the phrase “quid moror” (“why do I delay any longer?”) then signals the return to the action. [JJTY] <br /> Cf. line 92: "Sed quis plus remorer?" (But why stretch out my tale?), in which the poet accelerates the pace of the tale by eliding over the details of Walther's own surrender to Attila. [AP]}}
 |-
 |[[Clamorem]] [[Franci1|Franci]] [[tollunt]] [[saltusque]] [[resultat]],

@@ Line 251: / Line 251: @@
 |{{PicturesCont}}
 |{{Meter|scansion=DDSSDS}}
-| {{Comment|'''Nonus Eleuthir erat, Helmnod cognomine dictus:''' According to Schröder (1931, pp. 150-151), Eleuthir is a possible Langobardic double version of the name (Eleuthir vs. Leuthir). It is a Hellenized version of (He)leuthere/Liuthere, analogous to the Greek ἐλεύθερος (“free”). Schröder (ibid.) also remarks that one would expect Eleuthir to be the nickname, not Helmnod. Helmnod, according to Wagner (1992, pp. 119-120), is a composite name meaning “helmet-blow,” from the Old High German (h)nod. It is possible that the mention of two names of the same person reflects different (oral) traditions of the Waltharius. [JJTY]}}
+| {{Comment|'''Nonus Eleuthir erat, Helmnod cognomine dictus:''' According to Schröder (1931, pp. 150-151), Eleuthir is a possible Langobardic double version of the name (Eleuthir vs. Leuthir). It is a Hellenized version of (He)leuthere/Liuthere, analogous to the Greek ἐλεύθερος (“free”), resulting in a word-play with "Frank," which also means "free." Schröder (ibid.) also remarks that one would expect Eleuthir to be the nickname, not Helmnod. Helmnod, according to Wagner (1992, pp. 119-120), is a composite name meaning “helmet-blow,” from the Old High German (h)nod. It is possible that the mention of two names of the same person reflects different (oral) traditions of the Waltharius. [JJTY]}}
 |-
 |[[Argentina]] [[quidem]] [[decimum]] [[dant]] [[oppida]] [[Trogum]],

@@ Line 107: / Line 107: @@
 | {{Comment|'''iaculorum:''' On flying tree snakes, see Pliny, Naturalis historia 8.14.36, and 8.35.85 for the iaculus in particular: “iaculum ex arborum ramis vibrari, nec pedibus tantum pavendas serpentes, sed ut missile volare tormento” (“...the iaculus balances on tree branches, nor need feet alone fear snakes, since it flies like a javelin from a sling”). This account may then have been used by Lucan in Bellum Civile 9.720 (“iaculique volucres,” “and flying iaculi”) and 9.823: “Ecce procul saevus sterilis se robore trunci / Torsit et immisit (iaculum vocat Africa) serpens / Perque caput Pauli transactaque tempora fugit” (“Lo! from afar a fierce serpent hurls itself with the strength of its trunk that has no appendages (Africa calls it the ‘iaculus’) and takes flight through Paulus’ head and pierces his temples”). This topic is expanded on by the fourth century writer Ammianus Marcellinus, who remarks in his Historiae (22.15.27) that Egypt has a rich variety of snakes, among which is mentioned the “acontia,” without adding any further description. Lucan’s account is used and quoted by Isidore in the Etymologiae sive Origines 12.29: “Iaculus serpens volans. De quo Lucanus: ‘Iaculique volucres.’ Exiliunt enim in arboribus, et dum aliquod animal obvium fuerit, iactant se super eum et perimunt; unde et iaculi dicti sunt” (“Iaculus the flying snake. About which Lucan says: ‘and the flying snakes.’ For they scale up trees, and when any animal comes on their path, they throw themselves on top of it and kill it; and that is why they are called javelins”). Isidore’s account also bears close resemblance to the fifth century account of Solinus, Collectanea rerum memorabilium 27.30: “iaculi arbores subeunt, e quibus vi maxima turbinati penetrant animal quodcumque obvium fortuna fecerit” (“iaculi go to trees, from which they hurl themselves with the greatest force and pierce any animal that fortune has set on their path”). See D’Angelo 1991, pp. 177-179 for an overview of the different opinions of scholars concerning the source used by the poet of the Waltharius. D’Angelo concludes that Lucan’s passage is echoed but not used as a source in this instance, and that Solinus is the more likely candidate for source material because “quod genus aspidis” (“which kind of snake” – it is difficult to know whether the poet of the Waltharius meant a snake in general by using “aspis” or the “asp” in particular) of line 993 in the Waltharius closely resembles Solinus 27.31: “Plures diuersaeque aspidum species” (“[there are] many and diverse kinds of asps”). However, when discussing asps, Isidore (12.13-14) mentions the following kinds (among others):  “Dipsas, genus aspidis” (“Dipsas, a kind of asp”) and “Hypnalis, genus aspidis” (“Hypnalis, a kind of asp”). The passage from the Waltharius therefore sticks closer to Isidore by using the genitive singular of “aspis.”
-Althof (1905, ad loc.) remarks: “Der Vergleich des Speeres mit einer Schlange ist echt germanisch.” Though this may be true, the very name attributed to this kind of serpent – iaculus, going back to the Greek ἀκοντίας (see Nicander, Theriaka 491), meaning “javelin” – evidences that this comparison was already made in Greco-Roman times. See also Aelianus, De natura animalium 6.18: “ἤδη δὲ καὶ ἀκοντίων δίκην ἑαυτόν τις μεθίησι καὶ ἐπιφέρεται, καὶ τό γε ὄνομα ἐξ οὗ δρᾷ ἔχει”, “Indeed a certain kind (i.e. of snake) launches itself and flies in the manner of javelins, and acquires its name from its action.” [JJTY]}}
+Althof (1905, ad loc.) remarks: “Der Vergleich des Speeres mit einer Schlange ist echt germanisch.” Though this may be true, the very name attributed to this kind of serpent – iaculus, going back to the Greek ἀκοντίας (see Nicander, Theriaka 491), meaning “javelin” – evidences that this comparison was already made in Greco-Roman times. See also Aelianus, De natura animalium 6.18: “ἤδη δὲ καὶ ἀκοντίων δίκην ἑαυτόν τις μεθίησι καὶ ἐπιφέρεται, καὶ τό γε ὄνομα ἐξ οὗ δρᾷ ἔχει” (“Indeed a certain kind [i.e. of snake] launches itself and flies in the manner of javelins, and acquires its name from its action”). [JJTY]}}
 |-
 |[[quod2|Quod]] [[genus1|genus]] [[aspidis]] [[ex]] [[alta]] [[sese]] [[arbore]] [[tanto]]

@@ Line 542: / Line 542: @@
 It is also possible that “ridere” is here used in a different sense. “ridere” can be used with gods or personifications to mean “smile favorably,” as in Ovid, Tristia 1.5.27: “dum iuvat et vultu ridet Fortuna sereno” (“while Fortune aids and smiles with a peaceful countenance”) or Silius Italicus, Punica 5.227: “laeto Victoria vultu arridens” (“Victory, smiling with a cheerful expression”). “ridere” would then be used ironically in this context, meaning that when Death smiles upon you, it is anything but favorable. Cf. Statius, Thebaid 4.213: “grave Tisiphone risit gavisa futuris” (“Tisiphone smiled gravely, enjoying what was about to come”). The absence in the passages of the Waltharius of an adverbial accusative, however, rather strains the sense of “ridere,” if it is indeed to be taken in this way.
-It may be best to simply take “ridere” as “to mock” or “smile mockingly,” although I have not found any parallels of such an act of personified Death in either classical or early medieval literature. [JJTY]
+It may be best to simply take “ridere” as “to mock” or “smile mockingly,” although I have not found any parallels of such an act of personified Death in either classical or early medieval literature. It may therefore be necessary to take another look at “manes” and not equate it with “mors” so quickly. Although “manes” were generally considered to be good-natured spirits of the dead in antiquity (as opposed to “larvae” or “lemures”), they came to be equated with the evil ones, as Althof (1905 ad loc.) demonstrates by quoting a number of Old High German translations of “manes” by Notker. He then references J. Grimm, Deutsche Mythologie, Göttingen: Dieterichsche Buchhandlung, 1844, vol. 2, p. 789, where it is stated that in Nordic mythology, the dead who had not deserved to reach Walhalla were doomed to roam the earth, and often served as ghastly precursors to death. There is also a classical parallel where “manes” is used in a rather frightening context, see Horace, Odes 1.4: “palllida Mors aequo pulsat pede pauperum tabernas / regumque turris. o beate Sesti, / vitae summa brevis spem nos vetat incohare longam; / iam te premet nox fabulaeque Manes / et domus exilis Plutonia” (“pale Death knocks equally on the doors of poor taverns and the citadels of kings. O blessed Sestius, the short total of life prohibits us from beginning to have hope for longevity; soon night will press upon you and the shades of fable, and the insubstantial house of Pluto”). In the Waltharius, the “shades of fable” present themselves on the battlefield, smiling mockingly, to herald the impending death of Trogus. [JJTY]
 '''audaciter:''' The more common form is “audacter.” [JJTY]}}

@@ Line 18: / Line 18: @@
 |{{PicturesCont}}
 |{{Meter|scansion=SSSSDS|hiatus=pugnae Helmnod}}
-| {{Comment|Helmnod: see the note below on line 1008. JJTY}}
+| {{Comment|'''Helmnod:''' see the note below on line 1008. JJTY}}
 |-
 |[[Insertum]] [[triplici]] [[gestabat]] [[fune]] [[tridentem]],