List of Carmina Burana

Main article: Carmina Burana

The Carmina Burana are a collection of medieval poems dating from the 11th to the 13th centuries, preserved in a manuscript discovered at Benediktbeuern Abbey, in Bavaria. ^[1] The codex, written primarily in Latin with occasional verses in Middle High German and Old French, contains over 300 secular compositions, covering themes of love, morality, satire, and drinking songs. ^[2]

This list of Carmina Burana presents the individual carmina of the collection, numbered according to the critical edition edited by Johann Andreas Schmeller in 1847. Below is the complete list of the carmina contained in the original manuscript. ^[3]

List

Carmina moralia et satirica (1–55)

This first section of the Carmina Burana contains poems of a moral and satirical nature, offering a critical view of medieval society. The poets, often disillusioned clerics or wandering students, rail against greed, corruption within the Church, social injustice, and moral decay. Irony and sarcasm are central tools of their critique, highlighting the gap between Christian ideals and the reality of the time. ^{[4] [5] [6] [7] [8]}

• De avaritia (1–25): These carmina emphasize the condemnation of greed, a vice considered among the most serious in the Middle Ages. Excessive accumulation of wealth, among both laypeople and clergy, is depicted in biting tones, highlighting the hypocrisy of those who preach poverty while living in luxury. ^[9]
• De correctione hominum (26–28): In this subsection, attention shifts to the need to correct human behavior. The poems exhort reflection and moral improvement, with a tone ranging from severity to ironic admonition. ^[10]
• De conversione hominum (29–32): Here the poets address the theme of conversion, urging people to change their lives and return to the righteous path. The texts convey a strong sense of urgency, warning against the consequences of corruption and sin. ^[11]
• De ammonitione prelatorum (33–45): These poems are addressed directly to prelates, accusing them of corruption and hypocrisy. The critique is fierce and denounces the Church’s departure from its original principles, attacking simony, greed, and the abuse of ecclesiastical power. ^[12]
• De cruce signatis (46–55): This section focuses on the Crusaders and the Crusades, describing both their ideals and their contradictions. It includes exhortations to holy war as well as criticisms of brutality and the less noble motives that led many to undertake the journey to the Holy Land. ^[13]

CB code	Title	Author	Language	Themes	Description
CB 001	Manus ferens munera	–	Latin	Corruption, Money, Justice	Money is portrayed as a corrupting force that distorts judgment, legal decisions, and social order, favoring the wealthy and marginalizing the poor. Justice is shown as being subordinated to economic interest. [14]
CB 002	Responde qui tanta cupis	–	Latin	Avarice, Desire, Human condition	A reflection on human dissatisfaction and greed, symbolized by the endless pursuit of wealth and material goods, which never leads to true happiness. [15]
CB 003	Ecce torpet probitas	Gualterius de Castillione	Latin	Virtue, Greed, Moral decline	Virtue is suppressed while greed dominates human minds. The poem contrasts integrity with corruption and exposes the illusion of glory associated with wealth. [16]
CB 004	Amaris stupens casibus	–	Latin	Hypocrisy, Simony, Catholic Church	A sharp critique of the Church, condemning spiritual decline, simony, and false charity. Corruption within ecclesiastical institutions and separation from true faith are central themes. [17]
CB 005	Flete flenda	–	Latin	Moral decay, Tyranny, Social injustice	The poem reflects on the decay of virtues, the oppression of the weak, and the rise of tyrants, highlighting the pervasive intrusion of corruption in social life. [18]
CB 006	Florebat olim studium	–	Latin	Education, Wisdom, Intellectual decline	An analysis of the abandonment of true learning in favor of frivolity. The poem condemns superficial knowledge and the loss of genuine wisdom. [19]
CB 007	Postquam nobilitas	–	Latin	Nobility, Virtue, Morality	A meditation on true nobility, defined not by lineage but by virtue and moral integrity, contrasting it with degenerate aristocracy. [20]
CB 008	Licet eger cum egrotis	Gualterius de Castillione	Latin	Ecclesiastical corruption, Simony	The poem denounces the corruption of the clergy, criticizing priests and levites who sell spiritual goods and abandon moral conduct. [21]
CB 009	Iudas gehennam meruit	–	Latin	Judas Iscariot, Betrayal	Judas is presented as a symbol of betrayal, with parallels drawn between his actions and contemporary corrupt practices, particularly the sale of spiritual goods. [22]
CB 010	Ecce sonat in aperto	–	Latin	Clergy, Moral corruption	A denunciation of the spiritual death of prelates and their ignorance of Christian virtues. Simony is personified as a corrupting force permeating the Church. [23]
CB 011	Versus de nummo	–	Latin	Money, Social criticism, Morality	A reflection on the power of money to corrupt individuals and institutions, influencing religion, politics, and moral values while distorting truth. [24]
CB 012	Procurans odium	–	Latin	Hatred, Envy, Human conflict	Explores hatred and rivalry, suggesting that hatred harms the hater more than the hated, leading only to suffering and disillusionment. [25]
CB 013	Invidus invidia	–	Latin	Envy, Inner conflict	Envy is portrayed as a destructive passion that consumes the soul, harming both the envious individual and their target. [26]
CB 014	O varium Fortune	–	Latin	Fortuna, Instability, Fate	Fortune is depicted as fickle and unpredictable, emphasizing the instability of human life and the futility of worldly ambition. [27]
CB 015	Celum, non animum	–	Latin	Stoicism, Virtue	External circumstances may change, but a steadfast soul remains unchanged; true strength lies in moral perseverance. [28]
CB 016	Fortune plango vulnera	–	Latin	Fortuna, Lament	A lament over Fortune’s volatility, which raises and destroys human lives without warning. [29]
CB 017	O Fortuna	–	Latin	Fortuna, Destiny	Expresses human helplessness before the cruel and cyclical power of Fortune, to which all are subject. [30]
CB 018	O Fortuna levis	–	Latin	Social criticism, Fortuna	Fortune is described as capricious, elevating the lowly and destroying the powerful, emphasizing social volatility. [31]
CB 018a	Regnabo; regno; regnavi; sum sine regno	–	Latin	Power, Transience	Reflects on the fleeting nature of political power and social ascent, emphasizing their ultimate emptiness. [32]
CB 019	Fas et nefas	Gualterius de Castillione	Latin	Virtue, Generosity, Sin	Contrasts virtue and vice, condemns avarice, and promotes generosity as a moral ideal. [33]
CB 020	Est modus in verbis	–	Latin	Moderation, Ethics	Advocates moral moderation, asserting that virtue lies between extremes and excess leads to ruin. [34]
CB 021	Veritas veritatum	Philip the Chancellor	Latin	Truth, Faith, Redemption	Celebrates divine truth as the supreme guide against sin and deception, emphasizing salvation through faith. [35]
CB 022	Homo, quo vigeas vide!	Philip the Chancellor	Latin	Christian virtue, Faith	An exhortation to moral renewal and faith, stressing that salvation depends on virtuous living. [36]
CB 023	Vide, qui nosti litteras	–	Latin	Education, Responsibility	Stresses the importance of moral and spiritual education and living according to one’s teachings. [37]
CB 024	Iste mundus furibundus	–	Latin	Vanity, Salvation	Criticizes worldly falsehoods and urges the pursuit of eternal spiritual values. [38]
CB 025	Vivere sub meta	–	Latin	Justice, Virtue	Reflects on living according to moral law and warns against a life without purpose or direction. [39]
CB 026	Ad cor tuum revertere	–	Latin	Penance, Spirituality, Judgment	An exhortation to self-reflection and repentance. Human life is described as fragile and sinful, urging purification of the soul before divine judgment. Biblical metaphors such as the heavenly wedding garment and the foolish virgins emphasize spiritual vigilance. [40]
CB 027	Bonum est confidere	–	Latin	Faith, Trust in God, Last Judgment	Stresses the importance of trusting God rather than earthly power or wealth. The poem contrasts honest labor with corruption and describes the final judgment separating the righteous from the wicked. [41]
CB 028	Laudat rite deum	–	Latin	Praise, Moral instruction	A collection of moral maxims encouraging sincere praise of God, purity of mind, honesty, and constant spiritual effort. Conversion should not be delayed, as moral negligence leads to spiritual ruin. [42]
CB 029	In lacu miserie	–	Latin	Sin, Temptation, Biblical allusion	An admonition addressed to “Pamphilus,” symbolizing youth immersed in vice. Sin is compared to the Hydra, growing stronger when attacked, while escape is recommended as the only defense, echoing the biblical story of Joseph and Potiphar’s wife. [43]
CB 030	Dum iuventus floruit	–	Latin	Youth, Aging, Conversion	A meditation on the passage of time and changing moral attitudes. Youth embraces pleasure freely, while old age imposes restraint. The poem ends with a desire for moral conversion. [44]
CB 031	Vite Perdite	–	Latin	Repentance, Redemption	A confession of moral failure inspired by the parable of the Prodigal Son. Biblical, mythological, and historical figures are invoked to show that true wisdom lies in rejecting sin and trusting divine grace. [45]
CB 032	Cur homo torquetur	–	Latin	Human suffering, Theology	Structured as a catechetical dialogue, the poem lists five theological reasons for human suffering, including humility, merit, expiation, and divine justice. Salvation is ultimately achieved through God’s grace. [46]
CB 033	Non te lusisse pudeat	–	Latin	Clergy, Moral conduct	A moral exhortation addressed to a cleric, urging sobriety, justice, humility, and generosity toward the poor while condemning greed and ecclesiastical corruption. [47]
CB 034	Deduc Sion uberrimas	–	Latin	Church corruption, Jerusalem	A lament over the moral decay of the Church. Shepherds have become oppressors, charity has vanished, and divine justice is invoked to restore spiritual purity. [48]
CB 035	Magnus, maior, maximus	–	Latin	Hierarchy, Responsibility	Reflects on social hierarchy and instability. Greater power entails greater responsibility, warning bishops and leaders against moral failure. [49]
CB 036	Nulli beneficium	–	Latin	Ingratitude, Penance	True repentance requires heartfelt contrition, not mere confession. The powerful are urged to judge justly, restrain vice, and assist the weak with humility. [50]
CB 037	In Gedeonis area	–	Latin	Clergy, Monasticism	Denounces the corruption of religious institutions. Once devoted to prayer, monastic life has fallen into ambition and internal conflict. [51]
CB 038	Doctrinae verba paucis	–	Latin	Wisdom, Education	A brief reflection asserting that knowledge without practice is vain and that ignorance leads to spiritual darkness. [52]
CB 039	In huius mundi patria	–	Latin	Transience, Social criticism	A severe critique of medieval society and clerical corruption, portraying moral hypocrisy and institutional decay. [53]
CB 039a	In huius mundi domo	–	Latin	Vanity, Mortality	A reminder of human mortality and the futility of earthly possessions; only the soul possesses eternal value. [54]
CB 039b	Cum vadis ad altare	–	Latin	Liturgy, Priesthood	An exhortation urging priests to purify themselves spiritually before celebrating the Mass. [55]
CB 040	Quicquid habes meriti	–	Latin	Grace, Merit	A series of moral aphorisms emphasizing divine grace as the source of merit and the moral value of moderation and joy. [56]
CB 041	Propter Sion non tacebo	–	Latin	Rome, Justice	A lament over the moral collapse of Rome and the Church. Cardinals and officials are likened to pirates, and the papacy to a stormy sea corrupted by greed. [57]
CB 042	Utar contra vitia	–	Latin	Satire, Vice	A fierce satire against hypocrisy and corruption in Rome, where money controls justice and morality. [58]
CB 043	Roma, tue mentis oblita sanitate	–	Latin	Rome, Simony	Laments Rome’s spiritual decay, dominated by simony and avarice, and urges repentance before divine punishment arrives. [59]
CB 044	Initium sancti evangelii secundum Marcas Argenti	–	Latin	Simony, Satire	A parody of the Gospel exposing corruption in the Roman Curia, where wealth determines access, healing, and justice. [60]
CB 045	Roma tenens morem	–	Latin	Roman Curia, Corruption	Criticizes the Curia’s greed, asserting that nothing is granted without payment. A proverb summarizes its moral failure: “The Roman Curia cares nothing for sheep without wool.” [61]
CB 046	De cruce signatis	–	Latin	Crusades, Apocalypticism	Biblical and eschatological reflections on faith, idolatry, and conversion, invoking divine protection for those marked by the cross. [62]
CB 047	Crucifigat omnes	–	Latin	Jerusalem, Holy War	A lament for the loss of Jerusalem and desecration of the Holy Sepulchre, calling Christians to defend the faith through crusade. [63]
CB 047a	Curritur ad vocem	–	Latin	Greed, Satire	A satirical denunciation of clerical and social greed, portraying virtue as subordinated to profit. [64]
CB 048	Quod spiritu David precinuit	–	Latin	Prophecy, Crusades	Invokes divine justice against the Saracens, drawing on Psalm 67 and biblical imagery to call for restoration of Christian rule in the Holy Land. [65]
CB 048a	Horstu, uriunt, den wahter an der cinne	Otto von Botenlauben	Middle High German	Courtly love	A lyrical fragment depicting lovers parting at dawn, a common motif in medieval courtly poetry. [66]
CB 049	Tonat evangelica clara vox in mundo	–	Latin	Evangelization, Last Judgment	An exhortation to repentance and conversion in preparation for the Last Judgment, urging rejection of worldly temptation. [67]
CB 050	Heu, voce flebili cogor enarrare	–	Latin	Battle of Hattin, Saladin	Describes the defeat of the Crusaders in 1187, the capture of the king of Jerusalem, and the execution of the Templars, expressing grief and calling for penance. [68]
CB 051	Debacchatur mundus pomo	–	Latin	Original sin, Apocalypse	A lament on humanity’s fall into sin, recalling biblical figures and adopting an apocalyptic tone to warn against moral corruption. [69]
CB 051a	Imperator rex Grecorum	–	Latin	Byzantine Empire, Crusades	A martial hymn praising the Byzantine emperor and Amalric I of Jerusalem for their campaigns against Muslim forces. [70]
CB 052	Nomen Solemnibus	–	Latin	Monasticism, Solesmes Abbey	A celebratory poem honoring the Abbey of Solesmes and the solemnity of monastic life. [71]
CB 053	Anno Christi incarnationis	–	Latin	Church history, Schism	Celebrates the restoration of unity in the Church after schism, praising papal authority and the jubilee as a moment of purification and joy. [72]
CB 053a	Passeres illos, qui transmigrant supra montes	–	Latin	Alexander III, Spiritual struggle	Presents Alexander III as a spiritual hunter defeating enemies of the faith through divine grace. [73]
CB 054	Omne genus demoniorum	–	Latin	Demonology, Exorcism	An exorcistic poem invoking divine power and sacred symbols to banish demons and affirm the triumph of light over darkness. [74]
CB 055	Amara tanta tyri	–	Latin	Allegory, Obscure Latin	A difficult and obscure poem whose meaning remains uncertain due to cryptic language and non-standard vocabulary. [75]

Carmina amatoria (56–186)

This section collects love poems, many inspired by courtly lyric but with a strong sensual and carnal component. Love is described in its multiple facets: from overwhelming passion to physical desire, from joy to suffering. The poets do not limit themselves to idealizing love but also explore its more earthly and human aspects. ^{[76] [77] [78] [79] [80] [81]}

• 56–70: The first poems celebrate youthful love, often set in springtime contexts, with images of lush nature providing a backdrop to burgeoning passion. ^[82]
• 71–87: This part develops the theme of love as a game and competition between men and women, sometimes with ironic and playful tones. ^[83]
• 88–100: Here are poems that exalt desire and sensual pleasure, sometimes with more explicit and daring expressions than the previous sections. ^[84]
• 101–122a: These carmina explore the more melancholic side of love: betrayal, longing, and suffering caused by the beloved's absence. ^[85]
• 123–154: Courtly love blends with the realism of daily life, with poems recounting secret meetings and forbidden relationships. ^[86]
• 155–186: The final part of the section culminates in the exaltation of love as an all-encompassing experience, capable of bringing both happiness and ruin. ^[87]

CB code	Title	Author	Language	Themes	Description
CB 056	Ianus annum circinat	–	Latin	Time, Cyclicality	A hymn to love and spring. The cyclic nature of time marks the passage of seasons, and love triumphs above all. The poet describes an encounter with a woman of divine beauty, invoking Venus and Cupid for grace and favor. [88]
CB 057	Bruma, veris emula	–	Latin	Seasons, Contrast	A contrast between winter and spring: nature awakens and elements unite through love. Hymenaeus, god of marriage, ensures harmony. The poem references the myth of Proserpina and cosmic forces regulating life, with the sun in Pisces symbolizing abundance and change. [89]
CB 058	Iam ver oritur	–	Latin	Spring, Renewal	Spring manifests with the song of birds, including the nightingale recalling the myth of Tereus and Philomela. Deities and mythological creatures celebrate in dance. Nature's harmony brings joy and celebrates the arrival of a happy season. [90]
CB 059	Ecce, chorus virginum	–	Latin	Dance, Youth	A group of virgins gathers to celebrate Venus in a blooming valley. The idyllic setting is accompanied by birdsong. The poem debates whether chaste love is superior to passionate love, concluding that pure love is happier. Beauty and the joy of love are central themes. [91]
CB 060	Captus amore gravi	–	Latin	Love, Passion	A lament of love. The poet compares himself to a captive bird, suffering from rejection by a woman. Passion turns to pain, and Venus is invoked to help overcome suffering. [92]
CB 060a	Cupido mentem gyrat	–	Latin	Cupid, Desire	An ode to carnal love and passion. Cupid acts upon the lover’s heart, who longs for a kiss from his beloved. The woman’s beauty is compared to morning stars. Venus is celebrated as the source of joy. [93]
CB 061	Siquem Pieridum ditavit contio	–	Latin	Muses, Poetry	A love song inspired by the Muses. The poet praises a woman of extraordinary beauty, whose presence brings happiness, while uncertainty in love torments him. He invokes fortune to gain her favor and desires a lasting bond. [94]
CB 062	Dum Diane vitrea	–	Latin	Diana, Sleep	A hymn to sleep and its connection to love. Sleep is depicted as an antidote to worries and a sweet refuge after amorous fatigue. Morpheus is evoked alongside nature sounds, presenting a natural and pleasurable cycle between love and rest. [95]
CB 063	Olim sudor Herculis	–	Latin	Hercules, Labor	A reflection on the power of love to make one forget glory and valor. The poet compares himself to Hercules, who defeated monsters but is defeated by a woman’s charm. Love is an irresistible, time-consuming force. [96]
CB 064	Prima Cleonei tolerata	–	Latin	Hercules, Nemean Lion	A poetic list of Hercules’ twelve labors, emphasizing the difficulty and glory of his mythological feats, from slaying the Nemean Lion to capturing Cerberus from the underworld. [97]
CB 065	Quocumque more motu	–	Latin	Motion, Fate	An enigmatic poem with astronomical and mythological references. Celestial phenomena intertwine with themes of love and desire. The poet balances between attraction and fear regarding a beautiful woman, with images of Venus and Paris. [98]
CB 066	Acteon, Lampos, Erythreus et Philogeus	–	Latin	Myths, Horses	A poetic description of the day’s phases using Greek names: "Acteon" for dawn, "Lampos" for bright morning, "Erythreus" for midday heat, and "Philogeus" for sunset. The poem celebrates the sun’s cycle and influence on the earth. [99]
CB 067	A Globo Veteri	–	Latin	Wisdom, Past	A praise of feminine beauty, describing a perfect woman crafted by Nature. Her physical harmony and enchanting smile captivate men. The poem concludes with the desire sparked by her beauty. [100]
CB 068	Saturni sidus lividum	–	Latin	Saturn, Astrology	A hymn to spring and love. Nature awakens, passion renews, and Zephyr’s wind brings sweetness. Thorns and flowers symbolize pleasure and pain in love, expressing desire for union and kisses. [101]
CB 069	Estas in exilium	–	Latin	Summer, Transience	Winter’s sadness contrasts with love’s warmth and vitality. Despite cold and silence, love persists as a refuge. The poet describes the beloved’s beauty and pleasures of her kisses. [102]
CB 070	Estatis florigero tempore	–	Latin	Summer, Joy	A love dialogue: the lover confesses desire, the beloved hesitates, but ultimately consents. The poem celebrates patience, cleverness, and love’s triumph over resistance. [103]
CB 071	Axe Phebus aureo	–	Latin	Sun, Apollo	Celebrates springtime and the renewal of life with bright images of Phoebus (Apollo) and Flora. Spring awakens desire, yet the lover suffers from the tension between attraction and rejection. [104]
CB 072	Grates ago Veneri	–	Latin	Love, Devotion	The poet thanks Venus for success with a young virgin. After initial delay, the love triumphs despite the girl’s tears and resistance, highlighting the contrast between male desire and female caution. [105]
CB 073	Clauso Cronos	–	Latin	Time, Desire	A poem dedicated to spring and its influence on humans and deities. Forbidden desires are intensified, reflecting a common topos of courtly love. [106]
CB 074	Letabundus rediit	–	Latin	Return, Joy	A hymn to nature’s rebirth and youth’s joy. Spring symbolizes amorous awakening, with flowers, birdsong, and dances of nymphs and satyrs. Encourages enjoyment of love and life’s pleasures. [107]
CB 075	Omittamus Studia	–	Latin	Leisure, Rest	Encourages abandoning study for youthful pleasures. Contrasts old age and seriousness with natural youthful instincts for fun and love. [108]
CB 076	Dum caupona verterem	–	Latin	Tavern, Carefreeness	A first-person narrative: after drinking at a tavern, a young man desires to enter Venus’ temple. Through dialogue, he meets the goddess and gains her favor, but later faces impoverishment, reflecting the cost of desire. [109]
CB 077	Si linguis angelicis	–	Latin	Wisdom, Virtue	A more spiritual and philosophical poem. The poet reflects on love’s value, comparing it to a mystical experience. The ideal woman is a shining star; the poem describes the torment of unrequited or impossible love. [110]
CB 078	Anni novi rediit novitas	–	Latin	New Year, Renewal	Celebrates spring’s return and the end of winter. The poet is tormented by love; Venus and Cupid have sparked desire. He longs for a kiss and wishes hearts to unite. [111]
CB 079	Estivali sub fervore	–	Latin	Summer, Heat	While resting in a meadow, the poet meets a beautiful shepherdess. Declaring himself a lover, not a predator, he extols her beauty over Flora’s. She refuses due to parental fear, urging him to desist. [112]
CB 080	Estivali gaudio	–	Latin	Summer, Celebration	Celebrates summer joy and nature’s awakening. Venus inspires love; young people rejoice. Meadows bloom, and love’s shared pleasures are exalted, marking winter’s end. [113]
CB 081	Solis iubar nituit	–	Latin	Sun, Light	Celebrates the sun’s return and spring. Nature awakens, joy spreads, and the refrain calls for singing and dancing. [114]
CB 082	Frigus hinc est horridum	–	Latin	Winter, Cold	Contrasts harsh winter with blooming spring. The earth becomes fertile and flowered. Praises clerics’ love of virgins over soldiers, critiquing military and celebrating clerical love. [115]
CB 083	Sevit aure spiritus	–	Latin	Wind, Nature	Describes sensual love for Flora. The poet indulges in physical pleasure, praising her beauty and tenderness, fearing that Jupiter might desire her, imagining divine transformations. [116]
CB 084	Dum prius inculta	–	Latin	Nature, Fertility	Describes a love encounter in a natural setting. The poet sees Phyllis under a linden tree, falls in love, and eventually conquers her after initial resistance. [117]
CB 085	Veris dulcis in tempore	–	Latin	Spring, Renewal	Celebrates the sweetness of love in spring. Flowers bloom, birds sing, and virgins warm. Refrain asserts that those without love are less valuable. The poet desires to kiss his beloved in a forest. [118]
CB 086	Non contrecto quam affecto	–	Latin	Desire, Love	An invitation to physical experience. The poet exhorts Cecilia to prefer youth over age, comparing young qualities to agile tools. Lilies emit fragrance after sky warmth and dew. [119]
CB 087	Amor tenet omnia	–	Latin	Universal Love	Explores love’s complex, contradictory nature. Love rules all, changes hearts, and seeks hidden paths. Sweet or bitter, blind and shameless, it governs youth and captures virgins. Love is fickle but guided by art and consumes itself in secret. [120]
CB 088	Amor habet superos	–	Latin	Deities, Love	Celebrates pure, innocent love among virgins. The poet guards their chastity, preferring this love to corrupt or married women. Compares divine love, e.g., Jupiter and Juno, to virgin love. Refrain emphasizes non-physical, sinless nature. [121]
CB 088a	Iove cum Mercurio	–	Latin	Mythology, Deception	Describes a birth under specific astrological constellations. Portrays a pure, mutual love guided by celestial influences, highlighting devotion to a single partner. [122]
CB 089	Nos duo boni	–	Latin	Friendship	A young shepherdess criticizes negligent, greedy shepherds. They scold her for interfering in men’s matters while praising themselves. Highlights the contrast between her diligence and honesty and the shepherds’ corruption. [123]
CB 090	Exit diluculo	–	Latin	Departure, Dawn	A country girl invites a schoolboy to join her play while watching her flock. Depicts idyllic rural life, celebrating innocence and simplicity. [124]
CB 091	Sacerdotes, mementote	–	Latin	Religion, Duty	A strong invective against priests guilty of impurity and lust. They are admonished to be worthy of their sacred role and repent, or face divine punishment. Highlights hypocrisy in sacramental practice and the need for inner and outer purity. [125]
CB 092	Anni parte florida	–	Latin	Seasons, Spring	A lively dialogue between Phyllis and Flora, debating love and their preferences between a soldier and a cleric. They contrast virtues and flaws, ending with judgment by Cupid. Reflects medieval conceptions of love and society. [126]
CB 093	Hortum habet insula	–	Latin	Nature, Garden	A man meets a virgin in a garden; their relationship is disrupted by envy and deceit. Suggests even idyllic love is vulnerable to external forces. [127]
CB 093a	Cum Fortuna voluit	–	Latin	Fortune, Fate	An elderly man reflects on youth’s transience and the need to yield to new generations. Uses the rhinoceros image, granted only to pure virgins, emphasizing purity and youth as precious qualities. [128]
CB 094	Congaudentes ludite	–	Latin	Joy, Celebration	A joyful invitation to celebrate love and youth against aging. Refrain encourages exploring love’s pleasures. [129]
CB 095	Cur suspectum me tenet domina	–	Latin	Jealousy, Love	A man passionately defends himself against accusations from his beloved, asserting innocence and preferring honest poverty to corrupt wealth. Expresses moral integrity and rejection of compromise. [130]
CB 096	Iuvenes amorifer	–	Latin	Youth, Love	An incitement to love and pleasure among young people and virgins, inspired by birdsong. Refrain celebrates vitality and youthful joy. [131]
CB 097	O Antioche, cur decipis me	–	Latin	Deception, Politics	Narrates the troubled story of Apollonius and his daughter Tharsia, including shipwrecks, abductions, sales, and eventual reunion. Explores perseverance, fortune, and family bonds. [132]
CB 098	Troie post excidium	–	Latin	Troy, Destruction	Depicts Aeneas and Dido in Carthage, their passionate love, and tragic ending with Dido’s suicide. Explores love, passion, fate, and grief. [133]
CB 099	Superbi Paridis leve iudicium	–	Latin	Paris, Trojan War	Briefly recounts Paris, Helen, Aeneas, and Dido, highlighting love’s capacity for joy and suffering. [134]
CB 099a	Armat amor Paridem	–	Latin	Love, War	Paris arms himself with love, abducts Helen, and triggers war. [135]
CB 099b	Prebuit Eneas	–	Latin	Death, Heroism	Aeneas causes Dido’s death; she takes her life with the Trojan hero’s sword. [136]
CB 100	Oh decus, o Lybie regnum	–	Latin	Carthage, Glory	Dido laments Eneas’ abandonment and Carthage’s doomed fate, expressing suffering, anger, and despair. [137]
CB 101	Pergama flere volo	–	Latin	Ruin, Lament, Historical Memory	A lament over Troy’s destruction. References Paris, Helen, and the Trojan War, exploring pain, devastation, and consequences of lust and war. Ecuba mourns the loss of Troy, reflecting on human mortality and fate. [138]
CB 102	Fervet amore Paris	–	Latin	Passion, Love, Desire	Narrates events leading to the Trojan War: Paris abducts Helen, she leaves Menelaus, angering the Greeks. Describes war preparations, Troy’s siege, and the Trojan Horse, concluding with Aeneas’ wanderings. [139]
CB 103	Eia dolor!	–	Latin	Suffering, Lament	A love lament addressed to a virgin, comparing her to Helen (Tyndaride), imploring favor. Venus and Cupid torment the poet, who seeks relief in the beloved’s love. [140]
CB 104	Egre fero quod egroto	–	Latin	Illness, Suffering, Resignation	An elderly man expresses desire and passion for Venus, lamenting love’s consuming power despite age. Explores senile love and difficulty controlling passion. [141]
CB 104a	Non honor est	–	Latin	Honor, Disillusion, Values	A short distich emphasizing marriage with social equals. Suggests unions between different social classes lead to unhappiness and social issues. [142]
CB 105	Dum curata vegetarem	–	Latin	Healing, Recovery, Life	Cupid appears in a dream, lamenting the loss of true amorous arts taught by Ovid and the profanation of Venus’ mysteries. Reflects nostalgia for love as a noble, sacred art. [143]
CB 106	Veneris vincula	–	Latin	Love, Desire, Passion	The poet declares himself bound by Venus’ chains, consumed with desire for Flora. Explores love’s unpredictable power to torment the lover. [144]
CB 107	Dira vi amoris teror	–	Latin	Tormented Love, Fear, Passion	Terrified by love’s power, the poet invokes a virgin for help, describing her as a virginal lily and shining star. Expresses vulnerability and seeks refuge in purity. [145]
CB 108	Vacillantis trutine	–	Latin	Inner conflict, Reason, Love	The poet is torn between Reason (Ratio) and Love (Amor), embodied by his desire for Florula. Reason urges him toward study and discipline, while Love tempts him with pleasure. The poem explores the tension between duty and passion and the difficulty of achieving balance in life. [146]
CB 109	Multiformi succendente	–	Latin	Rejection, Transformation, Mythology	The poet laments unrequited love and compares his suffering to that of Apollo pursuing Daphne. His beloved prefers another, leaving him in despair. The poem expresses frustration and emotional anguish caused by rejection. [147]
CB 110	Quis furor est in amore!	–	Latin	Love, Madness, Passion	Describes the madness of love and its power to disturb mind and body. Love transforms the lover, causing irrational behavior and emotional turmoil. [148]
CB 111	O comes amoris dolor	–	Latin	Unrequited love, Sorrow	A lament over the suffering caused by unreturned love for an exceptional woman praised for beauty and purity. The poet expresses loneliness and sadness at being despised by his beloved. [149]
CB 112	Dudum voveram	–	Latin	Vows, Temptation	Having vowed to renounce love, the poet finds himself once again enslaved by Venus. The poem reflects on the fragility of promises and the difficulty of resisting love’s temptations. [150]
CB 112a	Div mich singen tuot	–	Middle High German	Song, Desire	A short lament in German expressing emotional pain and appealing to a woman for favor, consumed by passion. [151]
CB 113	Transit nix et glacies	–	Latin	Spring, Love, Suffering	Spring awakens nature and intensifies the poet’s love, even as rejection brings suffering. The poem links natural renewal with emotional pain. [152]
CB 113a	Vvaz ist fur daz senen guot	–	Middle High German	Desire, Longing	A brief German fragment in which a woman questions the desire she feels for a man. [153]
CB 114	Tempus accedit floridum	–	Latin	Spring, Contrast	Celebrates the arrival of spring while lamenting the lack of solace in the poet’s heart. The joy of nature contrasts with the pain of unrequited love. [154]
CB 114a	Der al der werlt ein meister si	–	Middle High German	Gratitude, Guidance	A short German fragment expressing gratitude for comfort received from a woman. [155]
CB 115	Nobilis mei miserere precor!	–	Latin	Supplication, Beauty	The poet implores a noble lady for mercy, claiming her beauty is killing him. Expresses admiration and overpowering desire. [156]
CB 115a	Edile vrowe min	–	Middle High German	Plea, Devotion	A German fragment in which the poet begs a woman to acknowledge his love, overwhelmed by her radiance. [157]
CB 116	Sic mea fata canendo solor	–	Latin	Fate, Consolation	The poet seeks consolation through song for the suffering caused by love, hoping for happiness with his beloved. [158]
CB 117	Lingua mendax et dolosa	–	Latin	Loyalty, Defense	Defends himself against accusations of deceit, swearing fidelity and praising the beloved’s beauty. [159]
CB 118	Doleo quod nimium	–	Latin	Exile, Regret	The poet laments exile and suffering caused by love, longing for a kiss from his beloved. Includes Old French phrases enhancing the tone of nostalgia. [160]
CB 119	Dulce solum natalis patrie	–	Latin	Exile, Homeland	Preparing to leave his homeland because of love’s torment, the poet expresses loss and sorrow. [161]
CB 119a	Semper ad omne	–	Latin	Moderation	A brief distich emphasizing the importance of measure in all things. [162]
CB 120	Rumor letalis	–	Latin	Gossip, Jealousy	Condemns slander threatening the beloved’s reputation and urges caution, expressing protective jealousy. [163]
CB 120a	Vincit Amor quemque	–	Latin	Love, Inevitability	A short maxim asserting that love conquers all yet is itself unconquered. [164]
CB 121	Tange sodes citharam	–	Latin	Music, Renewal	Celebrates a new love while rejecting a former one, expressing lightness and joy. [165]
CB 121a	Non est crimen amor	–	Latin	Love, Morality	States that love is not a crime, arguing that divine love sanctifies all things. [166]
CB 122	Expirante primitivo	–	Latin	Death, Lament	A lament on the death of a king, mourning the loss of virtue and splendor from the world. [167]
CB 122a	Vite presentis	–	Latin	Transience	Reflects on the fleeting nature of life’s pleasures, likened to the wind. [168]
CB 123	Versa est in luctum cithara Waltheri	–	Latin	Clerical corruption, Lament	Denounces corruption among ecclesiastical judges and moral decay within the clergy, invoking divine intervention. [169]
CB 123a	Ludit in humanis	–	Latin	Fortune, Instability	Reflects on Fortune’s unreliability and the fragility of human affairs, citing Ovid. [170]
CB 124	Dum Philippus moritur	–	Latin	History, Mourning	Laments moral decline following the death of Philip, highlighting loss of faith and reason. [171]
CB 125	Ante Dei vultum	–	Latin	Divine justice	Affirms that no evil deed escapes divine judgment and praises heavenly bliss. [172]
CB 126	Huc usque me miseram!	–	Latin	Shame, Despair	Describes a young woman facing disgrace after concealing pregnancy, abandoned by her lover. [173]
CB 127	Deus pater adiuva	–	Latin	Prayer, Vocation	Invokes divine aid before impending death and reflects on the rigors of monastic life, postponing commitment. [174]
CB 128	Remigabat naufragus	–	Latin	Shipwreck, Rescue	Tells of a shipwrecked man rescued by two youths who guide him safely to harbor. [175]
CB 129	Exul ego clericus	–	Latin	Exile, Poverty	An exiled cleric laments poverty and seeks support to continue his studies and religious duties. [176]
CB 130	Olim lacus colueram	–	Latin	Fortune, Decline	A swan, once free on a lake, laments being roasted for food, preferring former liberty. [177]
CB 131	–	–	Latin	Allegory, Justice	Truth, Charity, and Justice are summoned and questioned about their absence in a world of hypocrisy and sin. [178]
CB 131a	–	–	Latin	Satire, Corruption	Criticizes greed and corruption within the papal curia, where justice is suppressed and sold. [179]
CB 132	Iam vernali tempore	–	Latin	Spring, Renewal	Celebrates the return of spring with vivid images of nature awakening, birdsong, animals’ voices, and the fertility of the earth. [180]
CB 133	Hic volucres celi referam sermone fideli	–	Latin	Nature, Birds	Lists the names of various birds, functioning as a poetic catalog of avian life. [181]
CB 134	Nomina paucarum sunt hic socianda ferarum	–	Latin	Animals, Symbolism	Enumerates the names of wild animals, continuing the encyclopedic tone of natural description. [182]
CB 135	Cedit hiems tua durities	–	Latin	Winter, Spring	Describes the retreat of winter and the arrival of spring, marked by nature’s rebirth and an invitation to love. [183]
CB 135a	Der starche winder hat uns uerlan	–	Middle High German	Winter, Change	Expresses joy at the end of winter and the beauty of the coming summer. [184]
CB 136	Omnia sol temperat	–	Latin	Sun, Harmony	Praises spring as a season of love and joy, urging constancy and fidelity. [185]
CB 136a	Solde ih noch den tach geleben	–	Middle High German	Life, Destiny	Longs to live until the day when joy may be received from the beloved. [186]
CB 137	Ver redit optatum	–	Latin	Spring, Renewal	Celebrates the long-awaited return of spring and exhorts the young to enjoy love and nature. [187]
CB 137a	Springerwir den reigen	–	Middle High German	Dance, Festivity	Expresses delight in the arrival of May and the blossoming of flowers. [188]
CB 138	Veri leta facies	–	Latin	Spring, Joy	Depicts the joy of spring, with nature reborn and love pervading all things, inviting collective celebration. [189]
CB 138a	In liehter varwe	–	Middle High German	Colors, Renewal	Celebrates springtime beauty and birdsong. [190]
CB 139	Tempus transit horridum	–	Latin	Time, Winter	Encourages enjoyment of love and joy in the present, acknowledging the fleeting nature of youth. [191]
CB 139a	Zergangen ist der winder chalt	–	Middle High German	Cold, Transition	Rejoices at the end of winter and the love of a woman. [192]
CB 140	Terra iam pandit gremium	–	Latin	Nature, Fertility	Celebrates the earth opening its bosom in spring, inviting pleasure, love, and companionship. [193]
CB 140a	Nu suln wir alle froude han	–	Middle High German	Joy, Celebration	Calls for joy and dancing in honor of spring. [194]
CB 141	Florent omnes arbores	–	Latin	Nature, Trees	Contrasts spring’s joy with the difficulty of winning a woman’s love. [195]
CB 141a	Div heide gruonet vnde der walt	–	Middle High German	Greenery, Renewal	Celebrates spring and birdsong in forest and heath. [196]
CB 142	Tempus adest floridum	–	Latin	Spring, Flowers	Invites enjoyment of spring and love, referencing the myth of Helen and Paris. [197]
CB 142a	Ih solde eines morgenes gan	–	Middle High German	Morning, Hope	Narrates an encounter with a young woman in a meadow. [198]
CB 143	Ecce gratum et optatum	–	Latin	Spring, Festivity	Celebrates spring’s return and urges surrender to love under Cupid’s rule. [199]
CB 143a	Ze niwen vrouden stat min muot	–	Middle High German	Joy, Hope	A woman expresses happiness in the love of a knight. [200]
CB 144	Iam iam virent prata	–	Latin	Nature, Meadows	Calls for celebration of spring and love, urging devotion to Venus to avoid sorrow. [201]
CB 144a	Ich han gesehen	–	Middle High German	Observation, Experience	Expresses delight in the beauty of nature. [202]
CB 145	Musa venit carmine	–	Latin	Poetry, Inspiration	Invokes the Muse to sing of spring, describing nature’s beauty and birdsong. [203]
CB 145a	Uvere div werlt alle min	–	Middle High German	Desire, Possession	Expresses a fantastical desire to hold the king of England in one’s arms. [204]
CB 146	Tellus flore vario vestitur	–	Latin	Nature, Colors	Describes the earth clothed in flowers while praising a woman’s beauty and expressing desire. [205]
CB 146a	Nahtegal, sing einen don mit sinne	–	Middle High German	Nightingale, Music	Invokes the nightingale to sing for the poet’s queen, expressing devotion and love. [206]
CB 147	Si de more cum honore	–	Latin	Tradition, Reflection	Reflects on the vanity of love and the poet’s divided state between joy and suffering. [207]
CB 147a	Sage, daz ih dirs iemmer lone	–	Middle High German	Gratitude, Fidelity	Asks after a beloved man, wishing to know whether he is happy. [208]
CB 148	Floret tellus floribus	–	Latin	Flowers, Love	Invites celebration of love under the protection of Venus and Cupid. [209]
CB 148a	Nu sin stolz vnde hovisch	–	Middle High German	Pride, Courtesy	Encourages noble pride and courtesy, referencing Venus’ arrows. [210]
CB 149	Floret silva nobilis	–	Latin	Forest, Splendor	Laments the absence of the beloved amid the beauty of nature. [211]
CB 150	Redivivo vernat flore	–	Latin	Rebirth, Nature	Celebrates spring’s renewal and urges the young to follow love and joy. [212]
CB 150a	Ich pin cheiser ane chrone	–	Middle High German	Kingship, Love	Declares himself an emperor without crown or land, rich only in a woman’s love. [213]
CB 151	Virent prata hiemata	–	Latin	Meadows, Spring	Describes springtime joy, birdsong, and youthful love, focusing on desire for a particular woman. [214]
CB 151a	So wol dir, meine, wie du scheidest	–	Middle High German	Farewell, Nature	Celebrates May’s beauty and the varied colors of nature. [215]
CB 152	Estas non apparuit	–	Latin	Summer, Beauty	Claims summer has never been so beautiful, praising birdsong and love’s power. [216]
CB 152a	Ich gesach den sumer nie	–	Middle High German	Summer, Expectation	Expresses delight in summer’s beauty and birdsong. [217]
CB 153	Tempus transit gelidum	–	Latin	Time, Thaw	Describes spring renewal, birds, and maidens’ play, confessing surrender to Love and devotion to one woman. [218]
CB 153a	Vrowe, ih pin dir undertan	–	Middle High German	Devotion, Love	Declares complete submission to a woman and desire for her love. [219]
CB 154	Est Amor alatus	–	Latin	Love, Allegory	Portrays Love as a winged boy and lists five stages of union: sight, speech, touch, kiss, and sexual act. [220]
CB 155	Quam pulchra nitet facie	–	Latin	Beauty, Admiration	Praises a woman’s beauty through mythological and biblical comparisons, expressing desire and suffering. [221]
CB 155a	Si ist schouner den urowe Dido was	–	Middle High German	Beauty, Mythology	Extols a woman’s beauty as surpassing Dido, Helen, Pallas, and Hecuba. [222]
CB 156	Salve ver optatum	–	Latin	Spring, Greeting	Welcomes spring and invokes a maiden named Phyllis to heal the poet’s amorous ardor. [223]
CB 157	Lucis orto sidere	–	Latin	Light, Narrative	Tells of a shepherdess whose sheep is stolen by a wolf; the poet rescues it and wins her promise. [224]
CB 158	Vere dulci mediante	–	Latin	Spring, Desire	Relates a spring encounter with a frightened maiden whom the poet overpowers, expressing her fear of discovery. [225]
CB 159	Veris dulcis in tempore	–	Latin	Seasons, Love	Celebrates love in spring; those who do not love are deemed unworthy. The poet longs for kisses in the woods. [226]
CB 160	Dum estas inchoatur	–	Latin	Summer, Love	Laments being wounded by love for a maiden at summer’s beginning. [227]
CB 161	Ab estatis foribus	–	Latin	Summer, Transformation	Describes love’s greeting at summer’s start and warns that without Venus, youth is lost. [228]
CB 161a	Diu werlt frovt sih uber als	–	Middle High German	World, Joy	The world rejoices in summer with birdsong, green woods, and flowering meadows. [229]
CB 162	O consocii, quid vobis videtur?	–	Latin	Companionship, Celebration	Invites companions to honor Venus, praising love, wine, and poetic skill while excluding the uninitiated. [230]
CB 162a	Svoziv vrowe min	–	Middle High German	Love, Devotion	Implores a woman to grant love, calling her the light of his eyes. [231]
CB 163	Longa spes et dubia	–	Latin	Hope, Uncertainty	Expresses prolonged, painful hope mixed with fear in love for an incomparable woman. [232]
CB 163a	Eine wunnechliche stat	–	Middle High German	Wonder, Place	Describes a beautiful setting where an unfortunate event occurs. [233]
CB 164	Ob amoris pressuram	–	Latin	Love, Remedy	Seeks a cure for love’s suffering by hastening to the beloved Corinna, fantasizing union with her. [234]
CB 164a	Ih wolde gerne singen	–	Middle High German	Song, Desire	Expresses desire to sing and bring joy if only the beloved could be won. [235]
CB 165	Amor telum est insignis Veneris	–	Latin	Cupid, Passion	Depicts love as Venus’ dart, praising the beloved’s beauty and inviting song and dance in her honor. [236]
CB 165a	Mir ist ein wip sere	–	Middle High German	Love, Longing	Confesses deep love for a virtuous woman and desire for physical union. [237]
CB 166	Iam dudum Amoris militem	–	Latin	Love, Warfare	Declares himself a soldier of Love, resolute in enduring its trials. [238]
CB 166a	Solde auer ich mit sorgen iemmer leben	–	Middle High German	Suffering, Fate	Laments a life of sorrow yet resolves to remain steadfast in spirit. [239]
CB 167	Laboris remedium	–	Latin	Consolation, Love	Recalls youthful spiritual love evolving into desire for physical union, seeking solace in memory. [240]
CB 167a	Swaz hie gat umbe	–	Middle High German	Life, Transience	Observes that all girls wish to marry during summer. [241]
CB 168	Annualis mea sospes sit et gaudeat!	–	Latin	Celebration, Praise	Offers joyful wishes to the beloved, venerating her as divine and aided by Venus. [242]
CB 168a	Nu grvonet auer div heide	–	Middle High German	Nature, Renewal	Recalls shared suffering through winter and devotion to the beloved. [243]
CB 169	Habet sidus leti visus	–	Latin	Fate, Melancholy	Laments dimmed joy, longing for a beloved who languishes without comfort. [244]
CB 169a	Roter munt, wie du dich swachest	–	Middle High German	Moon, Cruelty	Complains of a woman’s cruel smile mocking his pain. [245]
CB 170	Quelibet succenditur vivens creatura	–	Latin	Life, Passion	Affirms all living beings burn with love, praising a virgin’s surpassing beauty. [246]
CB 170a	Min vrowe Uenus ist so guot	–	Middle High German	Venus, Love	Praises Venus for granting joy to the courageous and faithful. [247]
CB 171	De pollicito mea mens elata	–	Latin	Promise, Hope	Describes hope fueled by promises, intense love, and burning desire under Venus’ fire. [248]
CB 171a	Vrowe, wesent vro!	–	Middle High German	Joy, Summer	Encourages women to rejoice in summer’s gifts of roses and lilies. [249]
CB 172	Lude, ludat, ludite	–	Latin	Play, Pleasure	Urges play, music, and free love, promoting indulgence and delight. [250]
CB 172a	Ich han eine senede not	–	Middle High German	Desire, Pain	Complains of longing worsened by winter, hoping summer will bring joy through love. [251]
CB 173	Revirescit et florescit	–	Latin	Renewal, Love	The heart blossoms anew, praising the beloved amid birdsong and sweet suffering. [252]
CB 173a	Wol ir libe, div so schone	–	Middle High German	Beauty, Service	Pledges service to a noble and beautiful lady crowned with honor. [253]
CB 174	Veni, veni, venias	–	Latin	Invitation, Passion	Begins with an urgent plea to the beloved, praising her unmatched beauty. [254]
CB 174a	Chume, chume, geselle min	–	Middle High German	Longing, Love	Invites the beloved to come and heal with a rose-like kiss. [255]
CB 175	Pre amoris tedio	–	Latin	Love, Weariness	Seeks rescue from love’s torment, likening it to a storm threatening his soul. [256]
CB 175a	Taugen minne div ist guot	–	Middle High German	Secret Love, Fidelity	Affirms the value of secret love nurtured with loyalty. [257]
CB 176	Non est in medico	–	Latin	Medicine, Wisdom	Notes that not every illness can be healed by a physician; eloquence strengthens the wise mind. [258]
CB 177	Stetit puella rufa	–	Latin	Innocence, Beauty	Describes a maiden in a red tunic, innocence, and Venus granting love. [259]
CB 178	Volo virum vivere viriliter	–	Latin	Masculinity, Honor	Asserts desire for mutual love, rejects submission, then repents and seeks forgiveness privately. [260]
CB 178a	Ich wil den sumer gruzen	–	Middle High German	Summer, Celebration	Welcomes summer joyfully after winter’s hardship, inviting dance and delight. [261]
CB 179	Tempus est iocundum	–	Latin	Youth, Joy	Proclaims a time of joy for youth and virgins, blending desire, hope, and despair in love. [262]
CB 179a	Einen brief ich sande	–	Middle High German	Letters, Waiting	Sends a letter to a woman, entrusting her with his heart. [263]
CB 180	O mi dilectissima!	–	Latin	Passion, Admiration	Addresses the beloved in rapture, praising her radiant beauty and noble bearing. [264]
CB 180a	Ich wil truren varen lan	–	Middle High German	Sorrow, Release	Renounces sorrow and seeks solace in nature and love. [265]
CB 181	Quam Natura ceteris	–	Latin	Nature, Desire	Praises Nature’s artistry in the beloved and pleads for fearless union. [266]
CB 181a	Der winder zeiget sine chraft	–	Middle High German	Winter, Desolation	Describes winter’s destructive power over nature and joy. [267]
CB 182	Sol solo in stellifero	–	Latin	Cosmos, Love	Exalts the beloved as brighter than stars, longing for union and release from waiting. [268]
CB 182a	Vns chumet ein lichte sumerzit	–	Middle High German	Summer, Light	Celebrates a radiant summer and urges courage and wisdom in seeking joy. [269]
CB 183	Si puer cum puellula	–	Latin	Youth, Love	Imagines bliss if a boy and girl were alone together, free from boredom. [270]
CB 183a	Ich sich den morgensterne brehen	–	Middle High German	Morning Star, Secrecy	Advises secret love protected by friendship. [271]
CB 184	Virgo quedam nobilis	–	Latin	Nobility, Violence	Narrates a noble maiden’s encounter with a young man ending in violent disruption. [272]
CB 185	Ich was ein chint so wolgetan	–	Middle High German	Memory, Violence	Recalls a girl deceived and violated, presented with stark narrative realism. [273]
CB 186	Suscipe flos florem	–	Latin	Flowers, Allegory	Uses floral imagery as a symbol of love, beauty, and art’s limits in capturing essence. [274]

Carmina potoria (187–226)

This collection of poems is dedicated to wine, the pleasure of drinking, and conviviality. The tone is often jovial and light-hearted, celebrating taverns and the sense of freedom that alcohol appears to provide. ^{[275] [276]}

• 187–200: The earliest carmina portray wine as a source of joy and poetic inspiration, praising the pleasure of drinking in good company. ^[277]
• 201–226: These poems adopt a more uninhibited, sometimes parodic tone, depicting drunkenness and its consequences with irony and humor. ^[278]

• 
  Miniature of four men drinking (folio 89v)
• 
  Medieval players from the manuscript
• 
  Chess players from the manuscript
• 
  Medieval players from the manuscript

CB Code	Title	Author	Language	Themes	Description
CB 187	O curas hominum	-	Latin	Human condition	This carmen criticizes corruption and opportunism at the princes' court. The text highlights how loyalty and justice are compromised by greed and flattery. Those who offer nothing are doomed to waste effort, while the successful gain ever more. Laws and judgments are manipulated for money, and promotions go to those who flatter the powerful. Flatterers hide their true nature but reveal it when they gain power. [279]
CB 188	Diligitur colitur	-	Latin	Love, devotion	This short carmen states that those with wealth are loved and honored, while the poor are despised and oppressed. [280]
CB 189	Aristippe, quamvis sero	-	Latin	Philosophy, wisdom	This carmen presents a dialogue between Aristippus and Diogenes on corruption and flattery needed to obtain favors in Rome. Aristippus complains that one must lie and flatter to gain the favor of the powerful. Diogenes replies that success in the Church requires complicity in the vices of prelates. Both agree on the difficulty of maintaining integrity in a corrupt environment. The carmen concludes with a rejection of flattery and an invitation to live a modest, content life. [281]
CB 190	Sunt detractores	-	Latin	Slander, social criticism	This carmen denounces detractors and flatterers, describing them as worse than open enemies. The slanderer's tongue is likened to a dragon's venom. [282]
CB 191	Estuans intrinsecus	-	Latin	Passion, rebellion	This long carmen is a confession of the Archipoet, expressing his inner conflict between wisdom and passion. He compares himself to a leaf blown by the wind and admits to being prone to vices and pleasures. He asks forgiveness from his prelate for his weakness toward women and wine. The carmen includes a defense of tavern life, where wine inspires his poetry, and concludes with an appeal for mercy and spiritual renewal. [283]
CB 191a	Cum sit fama multiplex	-	Latin	Reputation, fame	The author seeks to win favor through his writing skills, while also asking for help to alleviate the burden of poverty. [284]
CB 192	Si quis displiceat pravis	-	Latin	Justice, morality	This carmen asserts that if someone displeases the wicked, they should not worry, because it is impossible to please the evil. The poet aspires to please the good and be hated by the wicked, who habitually despise the virtuous. [285]
CB 193	Denudata veritate	-	Latin	Truth, revelation	This carmen is a debate between wine and water, each defending its qualities and criticizing the other. Wine complains about being mixed with water, which it considers impure and useless. Water criticizes wine for its negative effects, such as drunkenness and loss of control. Wine claims to be a source of wisdom and inspiration, while water is accused of being dangerous and deceptive. The carmen ends with condemnation of those who mix wine and water. [286]
CB 194	In cratere meo	-	Latin	Wine, joy	The carmen describes the union of Thetis (water) and Lieo (wine) in a mixing bowl, emphasizing that neither substance has value when mixed with the other. The author recalls that even during the Last Supper, water and wine were not mixed. [287]
CB 195	Si quis Deciorum	-	Latin	History, heroism	This carmen describes the dangers of gambling and excessive reliance on luck. It mentions Decius, a figure associated with deceit in gambling. Losers are stripped of possessions and lament their misfortune. The text includes German exclamations reflecting the multicultural tavern environment. [288]
CB 196	In taberna quando sumus	-	Latin	Bacchus, excess	This carmen depicts tavern life, where people indulge in games, drinking, and debauchery. It lists various toasts made in the tavern, including prayers for the living, the dead, and different groups. The carmen concludes with a reflection on poverty caused by overdrinking and a curse on those who criticize drinkers. [289]
CB 197	Dum domus lapidea	-	Latin	Construction, stability	This carmen describes the atmosphere of a gambling house and the effects of wine. Companions call the place a "sweet house of hospitality." Wine engages the senses, enhancing the body and mind. The scene ends with drunk players falling to the ground, invoking Bacchus. [290]
CB 198	Mella cibus dulcis	-	Latin	Sweetness, metaphor	This short carmen asserts that sweet foods and wealth are often harmful to many. Simple food makes people healthy and strong, but many abandon wholesome food. [291]
CB 199	Puri Bacchi meritum	-	Latin	Wine, praise	This carmen celebrates the merit of pure Bacchus and invites participation in drinking and games. It describes the game as a battle among companions and mentions a certain Simon visiting Alsace to drink with fellow players. [292]
CB 200	Bacche, bene venies	-	Latin	Invocation, celebration	This carmen is a hymn to Bacchus, the god of wine, bringing joy, love, and courage. The refrain praises wine as a beverage that makes men courteous, honest, and brave. It describes wine's effect on women, making them more inclined to love and pleasure, and concludes with praise and thanks to Bacchus. [293]
CB 201	Tu das, Bacche, loqui	-	Latin	Drunkenness, eloquence	In praise of Bacchus, described as granting eloquence, soothing minds, enriching, transforming sorrow into joy, reconciling enemies, and revealing knowledge. The carmen encourages drinking to quench thirst and disregard death, extolling wine and gaming. It also narrates Bacchus escaping imprisonment by breaking chains. [294]
CB 202	O potores exquisiti	-	Latin	Conviviality	Invites expert drinkers to drink without pause and fill cups, excluding those who dislike drinking and praising intoxication. Criticizes mixing wine with water, emphasizing wine's purity and the pleasure Bacchus grants. [295]
CB 203	Hiemali tempore	-	Latin	Winter, melancholy	Describes a winter scene with people gathering in an estuary, playing, and exchanging clothes for money and drink. It also mentions a punishment for someone who named a martyr king. [296]
CB 203a	Vns seit uon Lutringen Helfrich	-	German	History, nobility	Narrates a meeting between Helfrich von Lutringen and other characters such as Erekke and Dieterich in a forest, referencing conflicts and dangers. [297]
CB 204	Urbs salve regia	-	Latin	City, glory	Celebrates the city of Trier as royal and a source of joy, associating it with Bacchus and strong wine. Praises dialectic skills and the superiority of Germans in drinking, comparing the rose to Venus and Jupiter. [298]
CB 205	Hospes laudatur	-	Latin	Hospitality	Praises the generous guest and encourages drinking and gambling. Associates games with drinking and love, referencing Bacchus stimulating youth. Includes a refrain invoking "Deu sal" and inviting to drink and play. [299]
CB 206	Hircus quando bibit	-	Latin	Behavior, excess	States that a man who drinks too much speaks inappropriately. The carmen describes the author's inspiration when well-drunk versus lack of inspiration when sober. [300]
CB 207	Tessera blandita fueras michi	-	Latin	Fortune, deceit	Laments dice-playing (tessera) as a cause of loss and ruin. Describes dice as bringing lies, quarrels, and poverty, but also as a source of hope for gain. [301]
CB 208	Littera bis bina	-	Latin	Wisdom, writing	A riddle about the letter "L". [302]
CB 209	Roch, pedites, regina	-	Latin	Chess, strategy	Describes a chess battle, referencing game pieces and conflict between sides. [303]
CB 210	Qui cupit egregium scachorum	-	Latin	Chess, skill	Explains the game of chess, describing initial piece positions and moves. Illustrates how pawns advance, rooks move freely, knights jump, bishops deceive, and the king is protected by the queen. [304]
CB 211	Alte clamat Epicurus	-	Latin	Epicureanism, philosophy	Celebrates Epicurus and pleasure of a full belly, describing the stomach as a god and the kitchen as a temple. Exalts food, wine, and rest, with reference to the stomach growling and wine combating mead. [305]
CB 211a	Nu lebe ich mir alrest werde	-	German	Life, change	Fragment of Walther von der Vogelweide's Palästinalied, expressing joy at seeing the Holy Land. [306]
CB 212	Non iubeo quemquam	-	Latin	Freedom, self-determination	Encourages enjoying life's pleasures in moderation, suggesting measured eating to avoid death and nourishing the body without burdening the mind. [307]
CB 213	Sperne lucrum	-	Latin	Greed, morality	Offers advice on gaming, such as avoiding greed, yielding to more experienced players, not getting angry when losing, and playing with serenity when resources allow. [308]
CB 214	Si preceptorum superest	-	Latin	Teaching, ethics	Provides guidance for a balanced life: rise early, dedicate time to reading, eat and drink moderately, sleep a little, meditate, and write. [309]
CB 215	Lugeamus omnes in Decio	-	Latin	Mourning, commemoration	A "Gamblers' Office" lamenting the misdeeds of Decius, associated with gambling and loss. Includes parodic liturgical elements such as an introit, epistle, gradual, alleluia, sequence, and gospel. [310]
CB 215a	Omnipotens sempiterne Deus	-	Latin	Religion, prayer	Expresses a wish to enjoy the labors of peasants and clerics, their women, and rejoice in their deaths. [311]
CB 216	Tempus hoc letitie	-	Latin	Festival, celebration	Celebrates a time of joy and festivity, inviting all to sing and play, especially students. Mentions stylus and tablets as instruments for festivities and Ovidian carmina. [312]
CB 217	Iocundemur socii	-	Latin	Friendship, cheerfulness	Invites companions to rejoice and praise the virtuous and honest. Includes a refrain praising generosity and cursing the envious and hypocritical. [313]
CB 218	Audientes audiant	-	Latin	Wisdom, listening	Laments the spread of evil on earth and urges liberal clerics to be generous with wanderers and the needy. Compares liberal clerics to sifted grain and the wicked to chaff. [314]
CB 219	Cum «In orbem universum»	-	Latin	Universality	Invites priests and monks to follow "our sect", welcoming all: nobles, rich, poor, monks, priests with lovers, teachers with students, and people of different nations and statuses. The sect forbids morning prayers, encourages seeking taverns, drinking wine, and eating chickens. [315]
CB 220	Sepe de miseria mee paupertatis	-	Latin	Poverty, suffering	A lament by the Archipoet about his poverty, caused by laypeople not understanding or rewarding poets. He refuses to work the land, beg, or steal. [316]
CB 220a	Nullus ita parcus est	-	Latin	Generosity, avarice	Describes how even the most frugal people buy new clothes for festivities but preserve them carefully for years. Mentions how colors and shapes of clothes are modified and how clerics alter their garments in various ways. [317]
CB 221	Cum animadverterem, dicit Cato	-	Latin	Maxims, philosophy	Invites praising the generous guest and drinking, advising those intoxicated to withdraw. Encourages removing clothes if losing at games, comparing players to apostles. [318]
CB 222	Ego sum Abbas Cucaniensis	-	Latin	Clergy, satire	The abbot of Cucagna claims to be among drinkers and in Decius' sect. Those who seek him in the tavern in the morning will exit naked by evening, lamenting their misfortune. [319]
CB 223	Res dare pro rebus	-	Latin	Exchange, economy	States that it is customary to give things for things and words for words. [320]
CB 224	Artifex, qui condidit	-	Latin	Creation, divinity	An artist presents himself and greets prelates, nobles, and priests, lamenting his poverty and seeking consolation, claiming knowledge of men of great probity. [321]
CB 225	Sacerdotes et levite	-	Latin	Clergy, religion	Addresses priests and levites, asking them to understand his words and accept only the learned and honest. Requests charity and compassion for the needy. [322]
CB 226	Mundus est in varium	-	Latin	World, changeability	Laments the mutable and degraded state of the world, where order is in disorder and friendship is selfish. Criticizes lack of generosity and describes generosity toward Thais (a courtesan) or effeminate youths. [323]

Ludi (227–228)

This section consists of two compositions belonging to the theatrical genre. They are dramatic or parodic texts that illustrate the vitality of medieval culture, even in its more performative and spectacular expressions. ^{[324] [325]}

• 227: The first composition is probably connected to a sacred or secular performance, possibly centered on a biblical or mythological episode. ^[326]
• 228: The second composition may be a farce or a short dramatic piece, consistent with medieval theatrical traditions.

^[327]

CB Code	Title	Author	Language	Themes	Description
CB 227	Primo ponatur sedes Augustino	-	Latin	Authority, religion, hierarchy	This carmen is a medieval liturgical drama depicting the birth of Jesus Christ. The work opens with Saint Augustine seated in a position of prominence, accompanied by prophets such as Isaiah and Daniel, opposed by the arch-synagogue and his Jewish followers. Various characters prophesy Christ's virgin birth: Isaiah announces that a virgin will conceive and give birth to a son who will cleanse the world from sin. Daniel predicts the fall of Judea and the birth of a king from a virgin. The Sibyl, gesturing, proclaims the birth of a child who will bring salvation. Aaron carries a flowering rod, symbolizing Mary's purity and the miraculous birth. Balaam, seated on a donkey, foretells the coming of a star from Jacob. The arch-synagogue challenges these prophecies, questioning the possibility of a virgin birth. Augustine intervenes, urging the Jews to open their ears and explaining how Christ will unite God and humanity. The drama continues with the Annunciation, where an angel appears to Mary, and the Visitation, depicting Mary and Elizabeth meeting. Jesus’ birth is announced by a star. The three Magi, guided by the star, seek the child. Upon reaching Herod, he interrogates the arch-synagogue about the newborn king. Fearing for his throne, Herod orders the killing of all children. An angel warns Joseph to flee to Egypt with Mary and Jesus. [328]
CB 228	Rex Egypti cum comitatu suo	-	Latin	Kingship, history, power	This carmen is an allegorical work divided into thematic sections. It begins with a burst of springtime joy, celebrating love and the rebirth of nature. It praises philosophy and its main figures, including Pythagoras, Socrates, Plato, and Aristotle, seen as sources of wisdom. The text then introduces moral critique, denouncing the temptations and fleeting pleasures of the world, compared to the "rivers of Babylon". It criticizes the worship of multiple deities. The arrival of Mary and Joseph in Egypt with Jesus causes the fall of Egyptian idols, symbolizing the superiority of Christianity. The king of Egypt, after consulting his wise men and witnessing the idols' collapse, converts to Christianity and orders the abandonment of false gods. The carmen also references the king of Babylon and the Antichrist, denouncing hypocrisy. It concludes with a prophecy about the fall of Jerusalem and the death of Herod. [329]

Supplementum (1–26a)

This supplementary section collects compositions that, for various reasons, did not fit into the previous categories. They can be texts of diverse nature, including philosophical poems or fragments of longer carmina. ^{[330] [331]}

• 1–15: These texts appear to be connected to moral and satirical carmina, reflecting on society and human behavior. ^[332]
• 16–26a: The final compositions include love or convivial texts which, due to their form or content, were placed in this appendix rather than in the main sections. ^[333]

Supp. Code	Title	Author	Language	Themes	Description
Supp. I	Sancte ERASME	-	Latin	Holiness, devotion, martyrdom	A prayer to Saint Erasmus asking him to accept the offered prayer for the soul of the faithful and to provide for their sustenance according to divine will. The faithful entrust themselves to him, relying on Christ’s protection against visible and invisible enemies. [334]
Supp. II	Ich lob die liben frowen min	-	Middle High German	Love, praise, devotion	A love hymn to a woman admired above all others. The poet expresses devotion and a desire to serve her faithfully. Her beauty is compared to a mirror and a diamond of virtue, and the poet declares himself bound to her by every tie. [335]
Supp. III	Iam dudum estivalia	-	Latin	Seasons, nature, summer	A reflection on the transition from summer to winter. Nature fades, birds stop singing, and love loses its fervor. The return of spring is invoked to revive afflicted spirits. [336]
Supp. IV	Flete, fideles anime	-	Latin	Mourning, faith, souls	A funeral lament on the Passion of Christ. The faithful souls and sisters are called to weep for the wounds of Mary, mother of Jesus. The carmen describes Mary’s sorrow at the crucifixion and questions why the Son of God must endure such suffering. [337]
Supp. V	Furibundi cum aceto mixto felle	-	Latin	Passion of Christ, suffering, sacrifice	An invocation to Christ, who healed the wounds caused by original sin with his blood. The text asks Christ to grant peace and purify the soul of the faithful, making it worthy of his love. [338]
Supp. VI	Pange vox adonis	-	Latin	Praise, divinity, song	A hymn praising a prelate of Solio, highlighting his virtues, wisdom, and noble spirit. [339]
Supp. VII	In anegenge was ein wort	-	Middle High German	Origin, creation, divine word	A Middle High German translation of the opening verses of the Gospel of John (John 1:1–14). [340]
Supp. VIII	O comes amoris dolor	-	Latin	Love, pain, longing	A lament of love for an unattainable woman. The poet suffers from her distance and disdain but continues to love and idealize her, comparing her dwelling to a paradise. [341]
Supp. IX	Mundus finem properans	-	Latin	End of the world, eschatology, time	A reflection on the decay of the world and the Church. It criticizes corruption in religious orders and the greed of new preachers, lamenting the rigor of ancient monastic institutions and invoking divine judgment. [342]
Supp. X	Deus largus in naturis	-	Latin	Divinity, creation, generosity	A condemnation of greed and attachment to material goods. The text praises generosity and reminds that avarice is a form of idolatry that prevents access to the kingdom of heaven. [343]
Supp. XI	Ave Nobilis	-	Latin	Praise, honor, devotion	An invocation to Mary, called noble, venerable, friend, and trustworthy guide. It asks for her intercession to enlighten minds, correct morals, and protect the faithful from worldly dangers. [344]
Supp. XII	Christi sponsa Katharina	-	Latin	Holiness, martyrdom, faith	A hymn to Saint Catherine, virgin and martyr, praising her beauty, wisdom, and the miracles performed through her intercession. [345]
Supp. XIII	Ludus breviter de passione primo inchoatur ita	-	Latin	Sacred theatre, Passion of Christ, narrative	A short liturgical drama on the Passion of Christ. The text includes dialogues between Jesus, the disciples, Judas, priests, and Pilate, culminating in the crucifixion and death of Jesus. [346]
Supp. XIV	Planctus ante nescia	-	Latin	Lament, sorrow, loss	A lament of Mary over the death of her son. Mary expresses grief over Jesus’ crucifixion, mourning the cruelty of his executioners and invoking death for herself. [347]
Supp. XV	Incipit ludus immo exemplum dominice resurrectionis	-	Latin	Resurrection, sacred theatre, faith	A liturgical drama on the Resurrection of Christ, including dialogues and songs among Pilate, the priests, the holy women, angels, soldiers, and Jesus, culminating in the announcement of the Resurrection and Christ’s triumph over death and Hell. [348]
Supp. XVI	Primitus producatur Pilatus	-	Latin	Judgment, sacred theatre, Passion	Depicts scenes from the Passion of Christ, including dialogues between Pilate and Jesus, and between Jesus and figures such as the blind man and Zacchaeus. Also includes Jesus’ entry into Jerusalem and children’s songs. [349]
Supp. XVII	Diu mukke muoz sich sere muen	-	Middle High German	Effort, endurance, perseverance	Contains proverbs and observations on human nature and the animal world, reflecting popular wisdom and social critique. [350]
Supp. XVIII	Magnificat (anima mea Dominum...)	-	Latin	Praise, prayer, faith	Includes invocations and prayers to the Virgin Mary, praising her purity and role as Mother of God. [351]
Supp. XIX	Katerine collaudemus	-	Latin	Devotion, holiness, praise	A hymn to Saint Catherine, praising her virtues and courage before Judge Maxentius. [352]
Supp. XX	Pange Lingua	-	Latin	Faith, hymn, worship	A hymn celebrating the martyrdom of a virgin. [353]
Supp. XXI	Presens Dies	-	Latin	Time, festivity, celebration	Describes the martyrdom of Saint Catherine, including her dispute with philosophers and the miracle of oil flowing from her tomb. [354]
Supp. XXII	Hac in die mentes pie	-	Latin	Faith, piety, celebration	Narrates the story of Saint Catherine, her faith, her dispute with Maxentius, and her martyrdom. [355]
Supp. XXIII	Cantus Ioseph ab Arimathia	-	Latin	Religion, burial of Christ, faith	A song of Joseph of Arimathea asking Pilate for permission to bury Jesus. [356]
Supp. XXIV	Cum iubilo iubilemus virgini Marie	-	Latin	Joy, devotion, Mary	Prayers and invocations to Mary. [357]
Supp. XXV	Tempore completorii traditus est Dominus	-	Latin	Passion of Christ, betrayal, night	Reflections on the time of Christ’s Passion. [358]
Supp. XXVI	Incipit exemplum apparitionis Domini	-	Latin	Resurrection, miracle, sacred theatre	Describes the appearance of Jesus to the disciples on the road to Emmaus and to Thomas. [359]
Supp. XXVIa	Hoc finito producatur mater Domini	-	Latin	Mary, sacred theatre, devotion	Describes the appearance of Jesus to the disciples on the road to Emmaus and to Thomas. [360]

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281. "Carmina potoria 187-200".
282. "Carmina potoria 187-200".
283. "Carmina potoria 187-200".
284. "Carmina potoria 187-200".
285. "Carmina potoria 187-200".
286. "Carmina potoria 187-200".
287. "Carmina potoria 187-200".
288. "Carmina potoria 187-200".
289. "Carmina potoria 187-200".
290. "Carmina potoria 187-200".
291. "Carmina potoria 187-200".
292. "Carmina potoria 187-200".
293. "Carmina potoria 187-200".
294. "Carmina potoria 201-226".
295. "Carmina potoria 201-226".
296. "Carmina potoria 201-226".
297. "Carmina potoria 201-226".
298. "Carmina potoria 201-226".
299. "Carmina potoria 201-226".
300. "Carmina potoria 201-226".
301. "Carmina potoria 201-226".
302. "Carmina potoria 201-226".
303. "Carmina potoria 201-226".
304. "Carmina potoria 201-226".
305. "Carmina potoria 201-226".
306. "Carmina potoria 201-226".
307. "Carmina potoria 201-226".
308. "Carmina potoria 201-226".
309. "Carmina potoria 201-226".
310. "Carmina potoria 201-226".
311. "Carmina potoria 201-226".
312. "Carmina potoria 201-226".
313. "Carmina potoria 201-226".
314. "Carmina potoria 201-226".
315. "Carmina potoria 201-226".
316. "Carmina potoria 201-226".
317. "Carmina potoria 201-226".
318. "Carmina potoria 201-226".
319. "Carmina potoria 201-226".
320. "Carmina potoria 201-226".
321. "Carmina potoria 201-226".
322. "Carmina potoria 201-226".
323. "Carmina potoria 201-226".
324. "Ludi 227".
325. "Ludi 228".
326. "Ludi 227".
327. "Ludi 228".
328. "Ludi 227".
329. "Ludi 228".
330. "Supplementum 1-15".
331. "Supplementum 16-26a".
332. "Supplementum 1-15".
333. "Supplementum 16-26a".
334. "Supplementum 1-15".
335. "Supplementum 1-15".
336. "Supplementum 1-15".
337. "Supplementum 1-15".
338. "Supplementum 1-15".
339. "Supplementum 1-15".
340. "Supplementum 1-15".
341. "Supplementum 1-15".
342. "Supplementum 1-15".
343. "Supplementum 1-15".
344. "Supplementum 1-15".
345. "Supplementum 1-15".
346. "Supplementum 1-15".
347. "Supplementum 1-15".
348. "Supplementum 1-15".
349. "Supplementum 16-26a".
350. "Supplementum 16-26a".
351. "Supplementum 16-26a".
352. "Supplementum 16-26a".
353. "Supplementum 16-26a".
354. "Supplementum 16-26a".
355. "Supplementum 16-26a".
356. "Supplementum 16-26a".
357. "Supplementum 16-26a".
358. "Supplementum 16-26a".
359. "Supplementum 16-26a".
360. "Supplementum 16-26a".

Sources

• Schmeller, Johann Andreas (1847). Beurer Lieder oder Lieder aus Benediktbeuern (in German).
• Rossi, Piervittorio (2006) [1989]. Carmina Burana. Testo latino a fronte (in Italian) (8 ed.). Milano: Tascabili Bompiani. ISBN   88-452-5307-4.

External links

• "Carmina Burana" (in Latin).

• Catholicism portal
• Middle Ages portal
• Classical music portal