The Pilgerfahrt des träumenden Mönchs (PTM). A synoptic and commented edition of the three Rhine Franconian translations of a late medieval allegory by Guillaume de Digulleville

法国诗人纪尧姆·德·迪古利维尔于1330- 1331年创作的寓言诗《p<s:1> lerinage de vie humaine》是中世纪晚期方言宗教诗歌中最成功的作品之一。在中世纪，它被翻译成英语、西班牙语、荷兰语和德语，仅德语在15世纪就被翻译了四次。尽管梅罗德的彼得（Peter of Meroede，死于1451年）翻译的中弗朗哥语/里普里亚语诗歌仍未被考虑，但这三种以多种方式与弗朗哥语版本相关的诗歌在本项目中占据了中心位置。Berleburg手稿（PTM b）中的诗句翻译和两个散文版本的Pilgerfahrt des träumenden Mönchs（梦想僧侣的朝圣，PTM）今天保存在达姆施塔特（PTM d）和汉堡（PTM h）将在这个项目中进行编辑，密切关注手稿文本-这是第一次关于散文翻译。本文本版本补充了一篇评论，该评论更仔细地检查了三个莱茵-弗朗哥语版本之间的关系，迄今为止主要是通过对手稿出处的历史调查和对这些翻译语言的研究而知道的，特别是由申请人指导并由DFG在2009年至2013年间资助的研究项目。评论将特别调查译者或译者的神学/科学知识，对拿骚-萨尔布尔<e:1>宫的提示的实用重要性，这些提示是由手稿来源的历史为翻译的起源提供的，最后是这些版本的具体语言特征和每个莱茵-弗朗哥版本的PTM中包含的插图的作用。

The French verse allegory Pèlerinage de vie humaine, written around1330-31 by the French Cistersian Guillaume de Digulleville, was oneof the largest successes of late medieval religious poetry in thevernacular languages. Still during the Middle Ages, it was translated inEnglish, Spanish, Dutch and German, in German alone four timesduring the fifteenth century. Whereas the MiddleFranconian/Ripuarian verse translation by Peter of Meroede (died1451) remains out of consideration, the three in multiple ways relatedRhine Franconian versions take center stage in this project. The versetranslation contained in a Berleburg manuscript (PTM b) and the twoprose versions of the Pilgerfahrt des träumenden Mönchs (Pilgrimageof the dreaming monk, PTM) preserved today in Darmstadt (PTM d)and Hamburg (PTM h) will be edited in this project, closely followingthe manuscript texts - and for the first time as regards the prosetranslations. This text edition is complemented by a commentarywhich more closely examines the relations of the three RhineFranconian versions to each other, known hitherto mainly byinvestigations of the history of the provenance of the manuscripts andby the study of the language of these translations, especiallypromoted by a research project directed by the applicant and fundedby the DFG between 2009 and 2013. The commentary will investigatein particular the theological/scientifical knowledge of the translator ortranslators, the pragmatic importance of the hints to the House ofNassau-Saarbrücken provided by the history of the provenance of themanuscripts for the origin of the translations, finally the specificlinguistic trait of these versions and the role of the illustrationscontained in every Rhine Franconian version of the PTM.