Co-transmission of Gregorius
The following graph shows the manuscript tradition of Gregorius, and the co-transmission present in the multiple-text manuscripts.
The starting point for the graph is explained in the paper by Fernández Riva / Millet 2022. The data was taken from the Handschriftencensus, the manuscripts were provided with siglae corresponding to Gregorius, and the titles of the texts were partly simplified. The data was then processed with the software Gephi, the single text was selected (Gregorius), the path of connections reduced to 2 steps (text – manuscript – co-transmitted text). After this, the data was transformed into a graph using the filter 'ForceAtlas 2' and the result manually adjusted to avoid overlapping of the nodes. The position of each manuscript in the graph is determined by the software and based on the proximity or distance between these texts in the full database of the Handschriftencensus; consequently, the graph does not pretend to show a logic order.
The graph shows on the one hand that the extant fully preserved manuscripts never contain only the Gregorius. Probably the text was too short, but the existence of further reasons cannot be excluded.
On the other hand, the graph shows that Hartmann's text is mostly transmitted together with other religious texts. The majority of codices place Gregorius together with other legends, vitae, prayers and homilies; these are manuscripts B,G,J,K and the fragments L,T. Certainly, some of the texts in these manuscripts are not religious, like the love-letter and the greetings to a woman in manuscript A, the cooking recipies and the Sibylle in manuscript K or the Rossarzneibuch in manuscript G. But in general the picture is very clear. Even manuscript A confirms this tendency when it places the Gregorius beside Karl der Große by Der Stricker, which probably was the basis of the codex. As Stricker's text was probably understood by contemporary reciepients as a religious work (the author calls his protagonist a holy man in the prologue [v. 100] and sante Karle in the last line), the combination of these two texts in the Codex can be understood as collection of stories about saints who had a secular life; the greetings to women only fill empty pages. Only manuscript E shows a greater variety in content: it contains the Schwabenspiegel, Wirnt von Grafenberg's Wigalois and Seifrits Alexander; but this codex is a composite manuscript made of three previously separate parts, and Gregorius belongs to part II only with the Alexander. The latter combination deserves further research.
Finaly, the graph shows that there are no coincidences in co-transmitted texts around Gregorius.
