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<h1 id="fo-1r">Fo. .1.r</h1>
<h2 id="ein-kurtze-bescherybung-des-wercks-der-sechs-tag-von-dem-geschöpff-der-werlt-die-vorrede">Ein kurtze bescherybung des wercks der sechs tag von dem geschöpff der werlt die vorrede.</h2>
<p><strong>D</strong>Ieweill bey den allergelertiste[n] vnd fürnamste[n] manne[n] die die ware[n] natur vnd geschicht beschriben habe[n] vo[n] geschopff der werlt. vnd vo[n] erster geburt der menschen zwayerlay wone ist.</p>
<p>So wollen wir von disen vordern zeiten: den anfang neme[n]de auf das kürtzst schreibe[n]:</p>
<p>Souil sich von souer (alters halbe[r]) enthlegne[n] dinge[n] gezime[n] wil.</p>
<p>Etlich habe[n] gemaint das die werlt vngeporn vnd vnzastolich: vn[d] das me[n]schlich geschlecht vo[n] ewigkeit her gewesen sey. vnd anfa[n]g einichs vrsprungs nit gehabt hab.</p>
<p>Etlich mainte[n] die werlt geborn[n] vn[d] zurstörlich seyn. vnd sagten das die me[n]sche[n] anfang der gepurt genome[n] hette[n].</p>
<p>Vn[d] die kriechische[n] hocherlewchten man[n] durch die die hystorien vnd geschichte[n] versamelt worde sind. habe[n] auch veriehen das vor anbegynn[] aller ding des himels vnd der erde[n] dieweill noch yde ding bayaynander ware[n] ein eynige form gewesen sei: un[d] darnach nach absunderu[n]g vn[d] zertaylu[n]g der beyeina[n]der gewesen pürde. die werlt dise odnung vnd gestalt die wir sehen empfange[n] hab.</p>
<p>Sie sagen das der in bevegnus stetiger lufft vnd feürig tayl irer obern stett vo[n] leichtheit wege[n] begert haben. vnd das auß diser vrsach die sunn vnd merug der stern in dem krais des gantze[n] geschöpffs vmbgetrage[n] werde[n].</p>
<p>Aber der tunckel und irdisch teyl sey mitsambt de[n] feüchte[n] dingen an die niderste[n] ort vo[n] swertheit wege[n] abgestige[n]: nach de[m] aber dise ding wermischt ware so wer auß de[n] feüchte[n] das mer. vnd auß de[n] hertte[n] dinge[n]. das letting vnd gantz weich ertreich worde[n].</p>
<p>Als aber das ertreich erstlich auß hitz der sunne[n] dicker worde[n] wer vn[d] dar in faulfeüchtigkeitn[n] mit dynne[n] hewtlein bedeckett erwuchsen do wer alßdan[n] vo[n] solcher pfütsche ma[n]cherlay gestalt der lebe[n]de[n] entstande[n]. vnd die. die souill merer wirm empfange[n] hette[n] geriete[n] zu geflügele hin in die obern gege[n]t.</p>
<p>Aber die trucknere vnd schwerere warde[n] zu kryche[n]de[n] vnd irdische[n] thieren. die ding die ein wasserige natur erlangt hette[n] warde[n] in das eleme[n]t ires geschlechts getrage[n].</p>
<p>Als nw darnach das ertreich auß hitz d[er] su[n]ne[n] vn[d] vo[n] de[n] wi[n]de[n] dürr worde[n] was da warde[n] mit versamelter vermischu[n]g ma[n]lichs vn[d] frewliche geschlechts volku[m]ner di[n]g geborn[n]. diss bezewgt <strong>euripides tragicus</strong><a href="#1" name="1-return"><sup>1</sup></a> ein iu[n]ger <strong>anaxagore</strong><a href="#2" name="2-return"><sup>2</sup></a> des natürliche[n] maisters.</p>
<p>Sie spreche[n] in der selbe[n] weis die me[n]sche[n] vo[n] anfang geporn[n] in de[n] feldern die wayd suchende[n] eins wilde[n] vnd vngeorde[n]te[n] lebe[n]s gelebt. den die krewter vnd frücht der bawm williglich naru[n]g geraicht habe[n].</p>
<p>Aber wiewoll wir gar vil nit allain lateinisch vn[d] kriechisch sunder auch Caldeysch vnd hebreysch alt vn[d] new gelert sehe[n] die zu erzelung diss dings geschribe[n] habe[n].</p>
<p>So wölle[n] wir doch die alte[n] irthu[m] verlassen vnd beschawe[n] die verporgen mosaysche[n] schrifften vo[n] der werlt gefchöpff vnd vo[n] de[n] wercke[n] der sechs tag sagende. dar in die heimlichen ding der gantzen natur begriffen werde[n].<a href="#3" name="3-return"><sup>3</sup></a></p>
<p>Dan <strong>Moyses</strong> der prophet ein vater der geschichtbeschreiber gottes vol: vn[d] auß himlischer dichtung des heilige[n] geistes des maisters der gantze[n] warheit hat dise ding alle begriffen. dem nit allain die vnsern. sunder die seine[n] vnd auch die heydnische[n] gezeügnus seiner menschliche[n] weyshait vn[d] erfaru[n]g aller lere. vnd schrifft gegebe[n] habe[n].</p>
<p>Vo[n] de[m] <strong>Salomo[n]</strong><a href="#4" name="4-return"><sup>4</sup></a> in seine[m] buch der weysheit als ein außleger der natur d[er] wesende[n] ding: veriehe[n] hat. das er sölche lere[n] vo[n] de[n] innern[n] dinge[n] des gesetzs moysi genome[n] hab.</p>
<p>Diser ist (als <strong>Lucas</strong><a href="#5" name="5-return"><sup>5</sup></a> vnd <strong>Philon</strong><a href="#6" name="6-return"><sup>6</sup></a> bey den vnsern[n] fast tapfer lerer sage[n]) In aller lere d[er] egyptier hoherfare[n] gewest.</p>
<p>So spricht <strong>hermippus</strong><a href="#7" name="7-return"><sup>7</sup></a> das <strong>Pitagoras</strong><a href="#8" name="8-return"><sup>8</sup></a> vil dings in sein philosophey auß de[n] mosayschen gesetz gewendt hab.</p>
<p><strong>Numenius philosophus</strong><a href="#9" name="9-return"><sup>9</sup></a> sagt. nichts anders platone[n] sein dan[n] de[n] atticischen moysen. den in dem anfa[n]g seins wercks. vo[n] der natur. vo[n] dem geschöpff der gantzen werlt sind gleich als eckere oder felder eins schatzs aller warer weysheit vergraben: vnd diss ist erstlich beschehe an de[n] ende do er vo[n] aller dinge außflus auß got. vo[n] dem stapfel. vo[n] der zale. vo[n] der ordnu[n]g der werntlichen teill also hoh vnd weyslich redet.</p>
<p>Darümb was es bey den alten hebreyschen ein gesetz (des auch <strong>Ieronimus</strong><a href="#10" name="10-return"><sup>10</sup></a> gedenckt) das niemant dan der zeitigs alters[cite] wer zu diser beschöpfung d[er] werlt raichen solt.</p>
<p>Was aber die heiligsten mann <strong>Ambrosius</strong> vnd <strong>Augustinus</strong>.</p>
<p>Item <strong>Strabo</strong> vn[d] <strong>Beda</strong> vn[d] <strong>Remigius</strong>.<a href="#11" name="11-return"><sup>11</sup></a></p>
<p>Vnd auß den iungern[n] <strong>Egidius</strong> vn[d] <strong>Albertus</strong><a href="#12" name="12-return"><sup>12</sup></a>. vnd auch bey den kriechischen <strong>Philon Origenes Basilius Theodorus Appolinarius Didimus Gernadius Crisostomus</strong> etc.<a href="#13" name="13-return"><sup>13</sup></a> vber diss buch geschriben haben das wirt von vns ganz vnberüt bleiben.</p>
<p>Auch wöllen wir vo[n] de[n] dinge[n] die <strong>Ionethes</strong> oder <strong>anchelos</strong> oder <strong>Simeo[n] d[er] alt</strong> in Caldeysche[n] gezüng<a href="#14" name="14-return"><sup>14</sup></a>: oder auß de[n] hebreysche[n] <strong>Eleazadus Aba Ioannes Neonius ysaac Iosephus Gersonides Sadias Abraham</strong> etc.<a href="#15" name="15-return"><sup>15</sup></a> haben beschriben hie bey keyn meldu[n]g thun sunder in gestalt kurtzer beschreibu[n]g auß de[m] prophete[n] moyse einfüre[n] die ordnu[n]g d[er] sechs tag vo[n] gotlichem geschöpff der werlt. do vo[n] in den verporgen schrifften des heilige[n] glawbe[n]s meldung geschicht.</p>
<p>Als nw got das geschöpff der werlt gemacht hett do hot er den ersten vnd grösisten sun fürgesetzt dem vnermesse[n] werck vnd sich des selbe[n] als eins radtgebe[r] vnd werckmeisters in ertrachtu[n]g. zierung vnd machung d[er] ding gepraucht.</p>
<p>Dan der selb ist an klügheit vn[d] vernunfft vn[d] macht volku[m]me[n].</p>
<p>Es ist auch zefragen warauß got dise so grosse vnd so wunderperliche ding gemacht hab. dan[n] er hat alle ding gemacht aus nichte[n]. darümb ist gar uil gerechter vngeachtet d[er] vnentpfintliche[n] vn[d] eiteln ding die auge[n] do hin zuwe[n]de[n] da der stul. da die wonu[n]g des ware[n] gottes ist. der das ertreich mit bestendiger vestikeit. auffgehenckt den himel mit scheinende[n] sterne[n] vnderschide[n] die allerclarste[n] sunne[n] vnd ainig liecht zu beweysung seiner ainige[n] mayestat den me[n]schliche[n] dinge[n] angezündet. das ertreich mit dem mere vmbringet. die wasserflüs mit ewige[n] abfal zefliessen gebotte[n] vnd de[n] feldern[n] sich auß zepraiten. den tallern[n] sich zesencke[n]. de[n] walde[n] sich mit lawbgewachs zebedecke[n]. vn[d] die staynige[n] perg auffzesteige[n] verschaffet hat.</p>
<p>Aber dise ding alle hat nit der <strong>Iupiter</strong><a href="#16" name="16-return"><sup>16</sup></a> gemacht sunder d[er] werckmeister der werlt der vrspru[n]g des pessern[n] der gene[n]t wirt got. des anfang nit mag begriffen noch auch sol gesucht werden.</p>
<p>Gnug ist de[n] mensche[n] zu volku[m]ne klugheyt so er (das got sey) versteet vnd annimbt vnd eret d[er] gemaine[n] geperer menschlichs geschlechts vnd den pawmaster wu[n]derpelicher ding.</p>
<p>Die alte[n] habe[n] von dreyerlay werlt gesagt. vo[n] der oberste[n] als der englische[n] oder vberuerstentlichen. vo[n] der himlischen. vn[d] vo[n] der vnder de[m] monde. dar inn wir wone[n]. diss ist die werlt der finsternus.</p>
<p>Aber ihene des lichts der himel wirt vo[n] licht vn[d] finsternus germaßigt.</p>
<p>On diese drey ist noch ein vierde werlt in der auch alle die ding die in den andern[n] werlte[n] sindt gefunde[n] werde[n] und diß ist der mensch.</p>
<p>In der schul ist ein gemains spruchwort das der mensch die kleine werlt sey. dar inn ein auß den elemente[n] vermischter leib vnd himlischer gaist vnd die wachsende sele der pflanze[n]. vn[d] die sinlichkeit d[er] vnuernüftige[n] thier vnd die vernunfft vnd englisch gemüt vn[d] gotes gleichnus gesche[n] wirdt.</p>
<p>Vo[n] dise[n] dreye[n] werlte[n] hat moyses genugsa[m]lich gesagt als got die georde[n]t hat in massen im auch (als wir lesen) auff de[n] perg do er das gelernt hat gepotte[n] ward alle ding nach de[m] ebe[n]pild das er auff dem perg sahe zemache[n].</p>
<p>Was nw der mosaysch buchstab von den volbrachte[n] wercken der sechs tag lere: das wollen wir kürtzlichen erzelen.</p>
<p><a href="#1" name="1-return"><sup>1</sup></a>: c.f. Bates (1930), Mierow (1953), Dillon (2004).<br />
<a href="#2" name="2-return"><sup>2</sup></a>: s. Ferchius (1646), Cornford (1930a, b), Vlastos (1950), Bargrave-Weaver (1959), Mann (1980) or Drozdek (2005).<br />
<a href="#3" name="3-return"><sup>3</sup></a>: in Latin, "We therefore leave behind the ancient errors of the secret books of Moses concerning the creation of the world and consider the famous works of six days.", c.f. Scheible (1880), Link (1970), Baker (2010).<br />
<a href="#4" name="4-return"><sup>4</sup></a>: s. Gregg (1909).<br />
<a href="#5" name="5-return"><sup>5</sup></a>: Burton (1900), Kuhn (2010).<br />
<a href="#6" name="6-return"><sup>6</sup></a>: Mondésert (1999), Forger (2018).<br />
<a href="#7" name="7-return"><sup>7</sup></a>: SUMMARIES (2008), Baron (2012).<br />
<a href="#8" name="8-return"><sup>8</sup></a>: Ficinus (1497), Ramsay & Weißmüller (1737), Beatty (1914), Huffman (2009).<br />
<a href="#9" name="9-return"><sup>9</sup></a>: s. Edwards (1990), also Phillips (2003), Dillon (2007).<br />
<a href="#10" name="10-return"><sup>10</sup></a>: s. Semple (1965), Sparks (1970), Simpson (2023).<br />
<a href="#11" name="11-return"><sup>11</sup></a>: (a) Maier (1994), McLynn (1994), Mills (2017), Williams (2017); (b) Spencer (1931), Guinagh (1946), Clark (1984), Finan (1987), Burns (1988), Lawless (1990), Chambers (2023); (c) Strabo (1469), c.f. Pothecary (1999); (d) Beda (1125, 1529, res.), c.f. Darby & MacCarron (2023); (e) Anderdon (1879a, b), Arias (2019).<br />
<a href="#12" name="12-return"><sup>12</sup></a>: (a) Jerrold (1845); (b) Albertus (1481), Damon (1930), Hossfeld (1978, 1980), Weisheipl (1979), Bello (1983), Moulin (2008), Tkacz (2011).<br />
<a href="#13" name="13-return"><sup>13</sup></a>: (a) Mondésert (1999), Forger (2018); (b) Cox (1982), Clark (1991, Storin (2017), Terracciano (2022); (c) Hildebrand (2011); (d) -; (e) Spoerl (1998), Beeley (2011), Raven (2014); (f) Layton (2000), Radde-Gallwitz (2011); (g) c.f. Cooper (1906, p. 2).; (h) Maynard (1904), Coleman-Norton (1930, 1932), Faros & Ashbrook (1967), Love (2007).<br />
<a href="#14" name="14-return"><sup>14</sup></a>: (a) -; (b) -; (c) -.<br />
<a href="#15" name="15-return"><sup>15</sup></a>: (a) -; (b) -; (c) -; (d) s. Idel (1977, p. 291) ; (e) -; (f) Ben Gershon (1425, 1866, 1984, res.), Rabinovitch (1970), Glasner (1997), Goldstein (1997, 2002, 2012, res.), Mancha (1997, 2017), Rudavsky (2007), Freudenthal & Fontaine (2012); (g) Friedländer (1893), Efros (1942, 1950) Jacobs (2011); (h) Levy (2008), c.f. Idel (1977).<br />
<a href="#16" name="16-return"><sup>16</sup></a>: c.f. Foresti (1492, fol. 8v), Cherchi (2018, p. 255), also Boccaccio (1360, 1487, res.) and Hyde (1985).</p>
<h2 id="references">References</h2>
<p>Albertus. (1481). <em>De Anima. De Intellectu</em>. Venedig: Reynaldus de Novimagio. <a href="https://doi.org/10.3931/e-rara-4321">https://doi.org/10.3931/e-rara-4321</a>.</p>
<p>Anderdon, W. H. (1879a). St. Remigius, Bishop and Confessor. <em>The Irish Monthly 7</em>: 520–31. <a href="http://www.jstor.org/stable/20502439">http://www.jstor.org/stable/20502439</a>.</p>
<p>———. (1879b). St. Remigius, Bishop and Confessor (Continued). <em>The Irish Monthly 7</em>: 606–14. <a href="http://www.jstor.org/stable/20502458">http://www.jstor.org/stable/20502458</a>.</p>
<p>Arias, P. P. (2019). Clovis and Remigius of Reims in the Making of the Merovingian Kingdoms. <em>European Review of History: Revue Européenne d’histoire 26</em> (2): 197–218. <a href="https://doi.org/10.1080/13507486.2017.1397108">https://doi.org/10.1080/13507486.2017.1397108</a>.</p>
<p>Bargrave-Weaver, D. (1959). The Cosmogony of Anaxagoras. <em>Phronesis 4</em> (2): 77–91. <a href="http://www.jstor.org/stable/4181652">http://www.jstor.org/stable/4181652</a>.</p>
<p>Baron, C. A. (2012). The Missing Link? Pythagoras and Pythagoreans in Timaeus. In <em>Timaeus of Tauromenium and Hellenistic Historiography</em>, 138–69. Cambridge University Press. <a href="https://doi.org/10.1017/CBO9780511733246.007">https://doi.org/10.1017/CBO9780511733246.007</a>.</p>
<p>Bates, W. N. (1930). <em>Euripides: A Student of Human Nature</em>. Philadelphia: University of Pennsylvania Press. <a href="http://www.jstor.org/stable/j.ctv4t81g7">http://www.jstor.org/stable/j.ctv4t81g7</a>.</p>
<p>Beatty, H. (1914). The Pythagoreans. <em>Hermathena 18</em> (40): 158–74. <a href="http://www.jstor.org/stable/23036933">http://www.jstor.org/stable/23036933</a>.</p>
<p>Beda. (1125). <em>Beda, de Natura Rerum, de Temporibus, Etc</em>. Latin 16361. Paris: Bibliothèque nationale de France. Département des Manuscrits. <a href="http://archivesetmanuscrits.bnf.fr/ark:/12148/cc76825p">http://archivesetmanuscrits.bnf.fr/ark:/12148/cc76825p</a>.</p>
<p>———. (1529). <em>Bedae Presbyteri Anglosaxonis Viri Ervditissimi de Natvra Rervm Et Temporvm Ratione Libri Dvo</em>. Edited by Sichard J. Basileae: Excvdebat Henricvs Petrvs Mense Martio, An: M. D. XXIX. <a href="https://doi.org/10.3931/e-rara-63790">https://doi.org/10.3931/e-rara-63790</a>.</p>
<p>Beeley, C. A. (2011). The Early Christological Controversy: Apollinarius, Diodore, and Gregory Nazianzen. <em>Vigiliae Christianae 65</em> (4): 376–407. <a href="http://www.jstor.org/stable/41291365">http://www.jstor.org/stable/41291365</a>.</p>
<p>Bello, A. L. (1983). Albertus Magnus and Mathematics: A Translation with Annotations of Those Portions of the Commentary on Euclid’s Elements Published by Bernhard Geyer. <em>Historia Mathematica 10</em> (1): 3–23. <a href="https://doi.org/10.1016/0315-0860(83)90030-7">https://doi.org/10.1016/0315-0860(83)90030-7</a>.</p>
<p>Ben Gershon, L. (1425). <em>Astronomia</em>. Vat.lat. 3098 ed. Vatican: Biblioteca Apostolica Vaticana. <a href="https://digi.vatlib.it/view/MSS_Vat.lat.3098">https://digi.vatlib.it/view/MSS_Vat.lat.3098</a>.</p>
<p>———. (1866). <em>Milchamot Ha-schem. Die Kämpfe Gottes. Religionsphilosophische und kosmische Fragen, in sechs Büchern abgehandelt von Levi ben Gerson</em>. Neue durchgehends berichtigte Ausgabe. Leipzig: Carl B. Lorck. <a href="https://archive.org/details/sefermilamothash00leviuoft/">https://archive.org/details/sefermilamothash00leviuoft/</a>.</p>
<p>———. (1984). <em>The Wars of the Lord</em>. Edited by Feldman, S. Philadelphia: Jewish Publication Society of America. <a href="https://books.google.com/books?id=nekEAQAAIAAJ">https://books.google.com/books?id=nekEAQAAIAAJ</a>.</p>
<p>Boccaccio, G. (1360). <em>Genealogiae deorum gentilium libri XV</em>. Pal. lat. 938. Vatican: Biblioteca Apostolica Vaticana. <a href="https://digi.vatlib.it/view/MSS_Pal.lat.938">https://digi.vatlib.it/view/MSS_Pal.lat.938</a>.</p>
<p>Burns, J. P. (1988). Augustine on the Origin and Progress of Evil. <em>The Journal of Religious Ethics 16</em> (1): 9–27. <a href="http://www.jstor.org/stable/40015076">http://www.jstor.org/stable/40015076</a>.</p>
<p>Burton, E. D. (1900). The Purpose and Plan of the Gospel of Luke. <em>The Biblical World 16</em> (4): 248–58. <a href="http://www.jstor.org/stable/3136549">http://www.jstor.org/stable/3136549</a>.</p>
<p>———. (1487). <em>Genealogia Deorum Gentilium</em>. Vincentiae: Sym. de Gabis. <a href="https://books.google.com/books?id=ZooTnQEACAAJ">https://books.google.com/books?id=ZooTnQEACAAJ</a>.</p>
<p>Chambers, K. (2023). Augustine of Hippo. In <em>Handbook of the History of the Philosophy of Law and Social Philosophy: Volume 1: From Plato to Rousseau</em>, edited by Zanetti, G., Sellers, M., & Kirste, S., 57–65. Cham: Springer International Publishing. <a href="https://doi.org/10.1007/978-3-031-19542-6_8">https://doi.org/10.1007/978-3-031-19542-6_8</a>.</p>
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