NOTES
38 f. Lit. "hay and grass oppressed them."
298. Reading /[=a]ra/ with Grein.
368. The MS. says /h[=i]e/ (they), with change of subject; for the sake of clearness I have kept Andrew as the subject.
424. Reading /sund/ with Grein.
592. Adopting Siever's reading, /r[=e]onigm[=o]de/ (Beitr. X, 506).
656. "another house"; I am at a loss to explain this apparent inconsistency.
713. That there are two images is shown by the Greek.
719. I omit /is/. The passage as it stands is meaningless.
746. Reading /g[=e] mon c[=i]gað/, with Cosijn.
826. Lit. "'Till sleep came o'er them weary of the sea"; but Andrew is already asleep. The line is probably corrupt.
828. Something is apparently missing, though the MS. shows no break. Without attempting an emendation I have supplied: "bade him seek," as completing the obvious sense.
1024. At this point a page is missing in the manuscript. It must have corresponded to the end of Chap. 19 and to Chap. 20 of the Greek, in which Andrew and Matthew exchange short speeches, after which Andrew utters a long tirade against the Devil as the author of this woe. I have omitted lines 1023^b, 1024, and 1025, which are meaningless without what has been lost.
1035. The number of men is uncertain. According to the Greek it is 270, but the Homily says 248. The manuscript reads: "two and a hundred by number, also forty," but l. 1036 is evidently deficient. Wülker emends to /swylce seofontig/. This is unsatisfactory, since the line is metrically deficient, and since, moreover, the regular word for seventy is not /seofontig/, but /hundseofontig/. Without venturing an emendation, I have taken the number 248 from the Homily, as being nearer the manuscript than the 270 of the Greek. This similarity is an additional argument for a common Latin original of the poem and the Homily.
1212. The poet has neglected to mention the circumstance, clearly stated in the Greek, that Andrew was still invisible both to the Devil and to the Mermedonians. This makes clear several passages, i.e., ll. 1203, 1212, 1223 f.
1242. Reading /untw[=e]onde/ with Grein and Cosijn. 1276. I have here omitted two half-lines, of which the sense is very obscure. Grein connects /lifrum/ with Germ. liefern="to coagulate" (cf. Eng. loppered milk), instead of assigning it to /lifer/="liver," but this interpretation is not very satisfactory. See also Cosijn's note (Paul und Braune's Beiträge, XXI, 17).
1338. The Greek explains that God had put the sign of the cross on Andrew's face.
1376. I have here ventured an emendation of my own. The sentence as it stands is without a main verb, and 1377^a is metrically deficient. I would read:—
Hwaet m[=e] [=e]aðe [mæg] ælmihtig God n[=i]ða [generian], se ðe in n[=i]edum [=i]u.
See under /generian/ in Grein's Sprachschalz.
1478 ff. This passage is certainly ambiguous. That /h[=a]liges/ refers to Andrew, and not to God, is shown by the use of /h[=e]/ in 1. 1482.
1493. I follow Grein's emendation, and read /sælwäge/ = "castle wall," although the word is not found elsewhere. If we read sælwange with Wülker, the meaning of /under/ must be greatly stretched. Moreover, the Greek says: "He saw a pillar standing in the midst of the prison."
1508. Reading /geofon/ with Grimm, Kemble, etc., as also in 393 and 1585.
1545. Reading /wadu/ with Kemble and Grein.
1663. Apparently a line or two is missing here, though there is no break in the manuscript. I have translated in brackets Grein's conjectural emendation, as supplying the probable meaning.
1667. I have again translated Grein's emendation.
1681. Reading /t[=i]r[=e]adigra/ with Kemble.