In the thirty-third chapter of Johannes von Tepl's Der Ackermann, God delivers his judgment on the preceding quarrel between a mourning widower and the personified figure of Death.
By the time Johannes von Tepl composed it--probably around the year 1401 he was the head of the Latin school in the town of Saaz in northern Bohemia.
Thus, its language is at least close to the West or Northwest Bohemian dialect that Johannes von Tepl would have used himself, closer, at any rate, than that of any other surviving manuscript or print.
(22-23) As is well known, Johannes von Tepl modeled his Ackermann after a series of earlier texts that served as sources of inspiration for him.
It is more than unlikely that a man as learned and well-read as Johannes von Tepl was not familiar with this exegetical tradition when he modeled chapter 18 after the eighth chapter of the Book of Proverbs.
Johannes von Tepl dedicated this Officium to the Church of St.
This supposed "Christological gap" plays a major part in Hausmann's broader argument that Johannes von Tepl originally intended his text to serve as a persuasive piece in an ongoing religious dialogue between Christian and Jewish communities in fifteenth-century Prague.
According to my reading, it is no longer possible to speak of a "Christological gap" in Johannes von Tepl's little book.
Johannes von Tepl. ' Die deutsche Literatur des Mittelalters: Verfasserlexikon.
Johannes von Tepl. Der Ackerman: Auf Grund der deutschen Uberlieferung und der tschechischen Bearbeitung.
Der Ackermann des Johannes von Tepl und die Ambiguitat historischen Wandels.
A venerable interpretative tradition, associated perhaps most closely with the name of Konrad Burdach, has long seen Johannes von Tepl
's prose dialogue Der Ackermann aus Bohmen (c.1400) as a work of epoch-making importance, representing no less than the first flowering in German of 'modern', Italian-inspired Renaissance Humanism.