Sequence of Saint Eulalia

File:Ludwigslied Manuscript Valenciennes p. 1+2.jpg

Manuscript of the Sequence of Saint Eulalia, Valenciennes Municipal Library

The Sequence of Saint Eulalia, also known as the Canticle of Saint Eulalia (Template:Langx) is the earliest surviving piece of French hagiography and one of the earliest extant texts in the vernacular langues d'oïl (Old French). It dates from around 880.

Eulalia of Mérida was an early Christian martyr from Mérida, Spain, who was killed during the Persecution of Diocletian around 304. Her legend is recounted in the 29 verses of the Sequence, in which she resists pagan threats, bribery and torture from the pagan emperor Maximian. She miraculously survives being burned at the stake, but is finally decapitated. She then ascends to heaven in the form of a dove.

The Sequence was composed in verse around 880, soon after the rediscovery of the relics of a saint of the same name, Eulalia of Barcelona, in 878.

ManuscriptEdit

The manuscript containing the Sequence is a collection of sermons by Gregory of Nazianzus. It is first mentioned in a 12th-century catalog of the library of Saint-Amand Abbey, although the production of the manuscript has been dated to the early 9th century. It is not known with certainty where it was produced. B. Bischoff suggests that it came from a scriptorium in (Lower) Lotharingia, but not from Saint-Amand itself, given its style of construction and the handwriting, which cannot be matched to other manuscripts produced there during the same period.Template:Sfn

The manuscript is less significant for its original content, however, than for the empty pages at the end that later scribes filled in with additional texts. These include:

the top half of f141: a 14-line Latin poem about Saint Eulalia ({{#invoke:Lang|lang}})
the top half of f141v: the Sequence of Saint Eulalia in vernacular Romance
from the bottom of f141v to the top of f143: the {{#invoke:Lang|lang}} ({{#invoke:Lang|lang}}), written in a variety of Old High German.

The Sequence and the {{#invoke:Lang|lang}} are written in the same hand,Template:Sfn and since the preamble of the {{#invoke:Lang|lang}} (which celebrates the battle of Saucourt, which took place on 3 August 881) speaks of Louis III (who died in 882) as being alive, both additions to the manuscript are dated to late 881 or early 882.<ref>Template:Cite book</ref>

When Jean Mabillon visited Saint-Amand Abbey in 1672, he made a hasty copy of the {{#invoke:Lang|lang}}, but neither he nor his hosts seem to have recognized the significance of the Sequence immediately preceding it. When Mabillon and the historian Johannes Schilter attempted to obtain a better transcription of the {{#invoke:Lang|lang}} in 1693, the monks of the abbey were unable to locate the manuscript. It remained lost throughout the 18th century, until the entire contents of the abbey library were confiscated and transferred to Valenciennes in 1792, by order of the revolutionary government. In September 1837, Hoffmann von Fallersleben visited the library of Valenciennes with the intention of unearthing the lost text of the {{#invoke:Lang|lang}}. According to his account, it only took him one afternoon to find the manuscript and to realize that it contained another important text, the Sequence of Saint Eulalia.<ref>Hoffmann & Willems (1837, p. 3); Simeray (1990, p. 56ff)</ref>

TextEdit

The Eulalia text is a sequence or "prose" consisting of 14 assonant couplets, each written on one line and separated by a punctus, followed by a final unpaired coda verse. The Sequence follows no strict meter. Most of the couplets consist of two ten-syllable verses, although some have 11, 12, or 13 syllables.

Both the vernacular Sequence and the Latin poem that precedes it show similarities with the hymn to Eulalia in the Template:Transliteration, by the 4th-century Christian poet Prudentius.

A transcription of the original text is provided below (with abbreviations expanded and some word boundaries inserted),<ref>For a closer transcription, see e.g. Foerster and Koschwitz (1902, cols. 48–51). The first published transcription of the Sequence can be found in Hoffmann & Willems (1837, p. 6). For images of the manuscript, see the website Template:Webarchive of the Bibliothèque de Valenciennes.</ref> along with a reconstructed phonetic transcription<ref>Template:Cite journal</ref> and an English translation.<ref>The first half of the translation is taken from Ayres-Bennett (1996, p. 32). The second half is taken from Bauer & Slocum (Old French Online).</ref>

Text	Reconstructed pronunciation	Translation
{{#invoke:Lang\|lang}}	bwᴐnə pyltsɛlə fyθ əylaljə bɛl avrəθ kᴐrps bɛlədzou̯r anəmə vᴐldrənt la vei̯ntrə li dɛə enəmi vᴐldrənt la fai̯rə diavlə sɛrvir elə nᴐnt ɛskoltəθ les mals konseʎɛrs kelə dɛə rənei̯əθ ki mæ̃nt sys en tsjɛl nə pᴐr ᴐr nəð ardʒɛnt nə parəmɛnts pᴐr mənatsə rei̯jɛl nə prei̯əmɛnt nylə kᴐzə non la pᴐu̯rəθ omkə plei̯ɛr la polə sɛmprə non amast lə dɛə mənɛstjɛr ɛ pᴐrᴐ fyθ prəzɛntɛðə maksimjɛn ki rei̯s ɛrəθ a tsels dis sovrə pai̯jɛns el li ənᴐrtəθ dont lei̯ nonkə tʃjɛltTemplate:Efn keð elə fɥiəθ lə nom krestjɛn elent aðynəθ lə swᴐn elemɛnt mjɛls sostɛndrei̯əθ les ɛmpɛðəmɛnts kelə pɛrdesə sa virdʒinitɛθ pᴐrᴐs fyrəθ mᴐrtə a ɡrand ᴐnɛstɛθ ents enl fᴐu̯ la dʒətɛrənt kom ardə tᴐst elə kolpəs non avrəθ pᴐrᴐ nos kᴐi̯st a tsə nos vᴐldrəθ konkrei̯ðrə li rei̯s pai̯jɛns að ynə spɛðə li rᴐvɛrəθ tᴐlir lə tʃjɛfTemplate:Efn la dᴐmnidzɛlə tselə kᴐzə non kontrədist vᴐlt lə səylə laɕjɛr si rwᴐvəθ krist en fiɡyrə də kᴐlom vᴐləθ a tsjɛl tɥiθ oram kə pᴐr nos deɲəθ prei̯jɛr keð avɥisəθ də nos kristəs mɛrtsiθ pᴐst la mᴐrt ɛð a lɥi nos lai̯st vənir par sou̯və kləmɛntsə	Eulalia was a good girl, She had a beautiful body, a soul more beautiful still. The enemies of God wanted to overcome her, they wanted to make her serve the devil. She does not listen to the evil counsellors, (who want her) to deny God, who lives up in heaven. Not for gold, nor silver, nor jewels, not for the king's threats or entreaties, nothing could ever persuade the girl not to love continually the service of God. And for this reason she was brought before Maximian, who was king in those days over the pagans. He exhorts her — but she does not care — to abandon the Christian name; She gathers up her strength." / "And subsequently worship his god.Template:Efn She would rather undergo persecution Than lose her spiritual purity. For these reasons she died in great honor. They threw her into the fire so that she would burn quickly. She had no sins, for this reason she did not burn. The pagan king did not want to give in to this; He ordered her head to be cut off with a sword. The girl did not oppose that idea: She wants to abandon earthly life, and she calls upon Christ. In the form of a dove she flew to heaven. Let us all pray that she will deign to pray for us That Christ may have mercy on us And may allow us to come to Him after death Through His grace.

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AnalysisEdit

DialectEdit

The language of the Sequence presents characteristics of Walloon, Champenois, and Picard. At the time, these three Oïl varieties shared a common {{#invoke:Lang|lang}}, or written literary koiné.<ref>"L'Eulalie réunit dans sa langue certains traits picards, wallons et champenois qui ensemble impliquent la pratique d'une scripta poétique romane commune aux trois régions" (Delbouille 1977, p. 104). "The second existing text in Old French (with Picard and Walloon features) is a rendering of a short sequence by Prudentius on the life of St. Eulalia, precisely dated (AD 880–882)" Encyclopædia Britannica on Line.</ref> The evidence points to a geographic origin for the text in modern-day Wallonia or an adjacent region of north-east France.<ref>"N'est-ce pas en région picarde ou wallonne que ces lettres [les lettres françaises] ont poussé leur premier cri avec la Cantilène de Sainte Eulalie ?" (Genicot 1973, p. 170); see also Avalle (1966).</ref>

Some northern/northeastern dialectal features of the texts are:<ref>Fought (1979, p. 846); Ayres-Bennett (1996, p. 34)</ref>

the stressed form {{#invoke:Lang|lang}} of the feminine singular dative pronoun (line 13)
the 1st person plural imperative ending {{#invoke:Lang|lang}} in {{#invoke:Lang|lang}} (line 26)
the unpalatalized initial Template:IPA link in the forms {{#invoke:Lang|lang}} and {{#invoke:Lang|lang}} (< Latin {{#invoke:Lang|lang}}), contrasting with Template:IPA link in Francien dialect to the south (mod. Fr. {{#invoke:Lang|lang}})
vocalization of Template:IPA link before Template:IPA link in {{#invoke:Lang|lang}} (line 4, < {{#invoke:Lang|lang}})
lowering of pre-tonic {{#invoke:IPA|main}} to {{#invoke:IPA|main}} in {{#invoke:Lang|lang}} (line 6, < *{{#invoke:Lang|lang}}) and {{#invoke:Lang|lang}} (line 8, < {{#invoke:Lang|lang}}).

In contrast, the epenthetic Template:IPA link indicated by the forms {{#invoke:Lang|lang}} (lines 3, 4, < {{#invoke:Lang|lang}}), {{#invoke:Lang|lang}} (line 21, < {{#invoke:Lang|lang}}) and {{#invoke:Lang|lang}} (line 16, < {{#invoke:Lang|lang}}) is more characteristic of central French dialects.

The pronoun {{#invoke:Lang|lang}} that appears in line 19 (instead of the expected feminine form {{#invoke:Lang|lang}}) has been variously explained as a dialectal feature, a pejorative neuter ("they threw it into the fire"), or simply a scribal error.<ref>Berger & Boucher (2004, p. 142)</ref>

Line 15Edit

Line 15 of the Sequence is "one of the most vexed lines of Old French literature".<ref>Atkinson (1968, p. 599)</ref> The identity of the verb is debated: early editors read {{#invoke:Lang|lang}}, but a reexamination of the manuscript by Learned (1941) revealed that the copyist originally wrote {{#invoke:Lang|lang}}. Scholars disagree about whether the line turning the ⟨r⟩ into an ⟨n⟩ was an inadvertent ink smudge or a deliberate correction by the copyist. Several interpretations have been proposed for both readings, including:<ref>Price (1990, p. 84–87)</ref>

{{#invoke:Lang|lang}}: "reunites, assembles", "affirms"
{{#invoke:Lang|lang}}: "hardens", "adores", "endures"

Scholars further disagree about whether the possessive adjective in {{#invoke:Lang|lang}} refers to Eulalia or to Maximian, and about the nature of this {{#invoke:Lang|lang}}.<ref>Some authors suggest that the manuscript has the wrong word, and propose that {{#invoke:Lang|lang}} should be emended to {{#invoke:Lang|lang}}, {{#invoke:Lang|lang}}, {{#invoke:Lang|lang}}, or {{#invoke:Lang|lang}} (Price 1990, p. 85).</ref> Questions also surround the syntactic construction of the line, as well as the interpretation of the verse within the context of the Sequence.

The following examples illustrate the variety of translations suggested for this verse:

"{{#invoke:Lang|lang}}"Template:Efn<ref>Berger & Brasseur (2004, pp. 62, 72f)</ref>
"{{#invoke:Lang|lang}}"Template:Efn<ref>Hoffmann & Willems (1845, p. 34)</ref>
"She steeled her soul (she strengthened herself inwardly)"<ref>Hatcher (1949)</ref>
"That she worship his false god"<ref>Barnett (1961)</ref>
"{{#invoke:Lang|lang}}"Template:Efn<ref>Hilty (1990, p. 73)</ref>

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