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Zur Funktion mittelalterlicher Kirchenglocken am Beispiel der Stadt Göttingen – Stadtgeschichten</title> <link rel="icon" type="image/png" href="https://web.archive.org/web/20210925053320im_/http://stadthist.hypotheses.org/wp-content/cleo-commons/images/favicon.png"/><link rel="dns-prefetch" href="//web.archive.org/web/20210925053320/https://stadthist.hypotheses.org/"/> <link rel="dns-prefetch" href="//web.archive.org/web/20210925053320/https://fonts.googleapis.com/"/> <link rel="dns-prefetch" href="//web.archive.org/web/20210925053320/https://s.w.org/"/> <link href="https://web.archive.org/web/20210925053320/https://fonts.gstatic.com/" crossorigin rel="preconnect"/> <link rel="alternate" type="application/rss+xml" title="Stadtgeschichten » Feed" href="https://web.archive.org/web/20210925053320/https://stadthist.hypotheses.org/feed"/> <link rel="alternate" type="application/rss+xml" title="Stadtgeschichten » Kommentar-Feed" href="https://web.archive.org/web/20210925053320/https://stadthist.hypotheses.org/comments/feed"/> <link rel="alternate" type="application/rss+xml" title="Stadtgeschichten » „Die Stimme des Lebens“. 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loading="lazy" srcset="https://web.archive.org/web/20210925053320im_/https://stadthist.hypotheses.org/files/2021/08/Goettingen_-_Ansicht_der_Stadt_von_Westen_1585.png 647w, https://web.archive.org/web/20210925053320im_/https://stadthist.hypotheses.org/files/2021/08/Goettingen_-_Ansicht_der_Stadt_von_Westen_1585-300x212.png 300w, https://web.archive.org/web/20210925053320im_/https://stadthist.hypotheses.org/files/2021/08/Goettingen_-_Ansicht_der_Stadt_von_Westen_1585-500x354.png 500w" sizes="100vw"/></div> <div class="site-content-contain"> <div id="content" class="site-content"> <div class="wrap"> <div id="primary" class="content-area"> <main id="main" class="site-main" role="main"> <article id="post-537" class="post-537 post type-post status-publish format-standard has-post-thumbnail hentry category-allgemein category-themen tag-kirchengeschichte tag-mittelalter tag-sound-history"> <header class="entry-header"> <div class="entry-meta"><span class="posted-on"><span class="screen-reader-text">Veröffentlicht am</span> <a href="https://web.archive.org/web/20210925053320/https://stadthist.hypotheses.org/537" rel="bookmark"><time class="entry-date published" datetime="2021-08-30T20:05:34+02:00">30/08/2021</time><time class="updated" datetime="2021-08-30T20:07:18+02:00">30/08/2021</time></a></span><span class="byline"> von <span class="author vcard"><a class="url fn n" href="https://web.archive.org/web/20210925053320/https://stadthist.hypotheses.org/author/borisguebele">borisguebele</a></span></span></div><h1 class="entry-title">„Die Stimme des Lebens“. Zur Funktion mittelalterlicher Kirchenglocken am Beispiel der Stadt Göttingen</h1> </header> <div class="entry-content"> <p>Von <strong>Boris Gübele</strong></p> <hr class="wp-block-separator"/> <p>Was nahm ein Mensch wahr, der vor 600 Jahren durch Göttingen spazierte? Der Geschichtswissenschaft wird zusehends bewusst, dass zu den Sinnen des Menschen nicht nur das Sehen, sondern eben auch das Hören gehört. Die Einwohner und Einwohnerinnen einer mittelalterlichen Stadt sahen ihre Umgebung also nicht nur, sie hörten sie auch. Glockenklänge strukturierten ihren Alltag und sprachen unterschiedliche Personengruppen an. Anhand von Inschriften können die variablen Funktionen mittelalterlicher Glocken aufgezeigt werden.</p> <span id="more-537"></span> <p>Beim Betreten einer mittelalterlichen Stadt würde ein moderner Mensch zahlreiche Eindrücke vermittelt bekommen: Er würde Mauern und Kirchen sehen, allerlei Menschen gegenüberstehen, die ihrem Alltag nachgehen, Gerüche wahrnehmen und nicht zuletzt auch Geräusche hören. Heute, über ein halbes Jahrtausend später, ist hiervon am ehesten noch die Architektur übrig, die zum Teil instand gehalten wird. Abgesehen von archäologischen Funden kann man sich den Alltag einer vormodernen Stadt am ehesten noch über Texte erschließen, die hierüber Auskunft geben. Die Sinneseindrücke früherer Jahrhunderte aber, vor allen Dingen diejenigen, die nicht bildlich dargestellt werden konnten, haben sich verflüchtigt, die Klänge einer mittelalterlichen Umgebung sind schlichtweg verklungen. Erst in den letzten Jahren erkennt die Geschichtswissenschaft allmählich, dass nicht nur das Sehen und Anfassen, sondern eben auch das Hören maßgeblich zu unserer Erfahrung der Welt beiträgt, weshalb auch Geräusche und Klänge untersucht werden müssen, wenn man sich der Vergangenheit annähern will. Für die Erforschung der Vormoderne tut sich hierbei jedoch ein naheliegendes Problem auf: Tonaufzeichnungen sind hier beim besten Willen nicht zu erwarten. Neben der aufwändigen aber durchaus praktizierten Arbeit, den Klang und hier insbesondere den Hall (bzw. den Nachhalleffekt) eines historischen Gebäudes am Computer zu rekonstruieren, können Historikerinnen und Historiker also in erster Linie nur eines versuchen: Texte zu lesen, die Klänge irgendwie thematisieren. Die „Sound History“, so kann man den Forschungszweig bezeichnen, der sich genau hiermit befasst, arbeitet bei ihrer Analyse mit dem Konzept der „Soundscapes“, auf Deutsch zumeist „Lautsphären“. Hiermit meint man das „Ensemble von Geräuschen, das an einem bestimmten Ort zu hören ist“.<sup><a href="#footnote_0_537" id="identifier_0_537" class="footnote-link footnote-identifier-link" title="Jürgen Müller, „The Sound of Silence“. Von der Unhörbarkeit der Vergangenheit zur Geschichte des Hörens, in: Historische Zeitschrift 292 (2011), S. 1-29, hier S. 8.">1</a></sup> Was zeichnete nun aber die Lautsphäre einer mittelalterlichen Stadt aus, welche Geräusche waren charakteristisch? Ein bedeutender Teil einer solchen Klanglandschaft waren die Kirchenglocken, die wir zum Teil natürlich auch heute noch hören können. Für die mittelalterlichen Stadtbewohnerinnen und Stadtbewohner waren sie ein nicht zu unterschätzender Teil des Alltages, überhaupt waren sie eines der wichtigsten Kommunikationsmedien der Zeit. Bereits bei ihrer Herstellung spielte das Hören eine Rolle, denn die Glockengießer hörten, wie sich das geschmolzene Metall in der Hohlform verteilte und wie schnell nachgegossen werden musste.<sup><a href="#footnote_1_537" id="identifier_1_537" class="footnote-link footnote-identifier-link" title="Vgl. Marcus Popplow, Technik im Mittelalter, 2. Aufl. München 2019, S. 37.">2</a></sup> Vor allen Dingen aber schlugen sie von den Kirchtürmen herab, erklangen in der Stadt und weit darüber hinaus, bestimmten, strukturierten und normierten den Tagesablauf. Ursprünglich sollten sie die Menschen zur Messe rufen, doch wurde ihre Signalfunktion im Lauf des Mittelalters ausgeweitet.<sup><a href="#footnote_2_537" id="identifier_2_537" class="footnote-link footnote-identifier-link" title="Vgl. Arnd Reitemeier, Städtische Pfarrkirchen als „Soundzentren“ des Mittelalters, in: Martin Clauss u.a. (Hrsg.), Lautsphären des Mittelalters. Akustische Perspektiven zwischen Lärm und Stille, Köln 2020, S. 291-300, hier S. 292.">3</a></sup> Sie sollten auf Brände aufmerksam machen, vor heranrückenden Feinden ebenso warnen wie vor einem Unwetter.<sup><a href="#footnote_3_537" id="identifier_3_537" class="footnote-link footnote-identifier-link" title="Vgl. ebd.">4</a></sup></p> <figure class="wp-block-image size-large"><img loading="lazy" width="500" height="354" src="https://web.archive.org/web/20210925053320im_/https://stadthist.hypotheses.org/files/2021/08/Goettingen_-_Ansicht_der_Stadt_von_Westen_1585-500x354.png" alt="" class="wp-image-538" srcset="https://web.archive.org/web/20210925053320im_/https://stadthist.hypotheses.org/files/2021/08/Goettingen_-_Ansicht_der_Stadt_von_Westen_1585-500x354.png 500w, https://web.archive.org/web/20210925053320im_/https://stadthist.hypotheses.org/files/2021/08/Goettingen_-_Ansicht_der_Stadt_von_Westen_1585-300x212.png 300w, https://web.archive.org/web/20210925053320im_/https://stadthist.hypotheses.org/files/2021/08/Goettingen_-_Ansicht_der_Stadt_von_Westen_1585.png 647w" sizes="(max-width: 500px) 100vw, 500px"/><figcaption>Abb. 1: Göttingen – Ansicht der Stadt von Westen (1585); Wikimedia Commons.</figcaption></figure> <p>Zu einer mittelalterlichen Großstadt gehörte also eine umfangreiche und auch differenzierte „Glockenkulisse“, eine solche Lautsphäre wurde durch zahlreiche Glockensignale regelrecht dominiert.<sup><a href="#footnote_4_537" id="identifier_4_537" class="footnote-link footnote-identifier-link" title="Vgl. Gerhard Dohrn-van Rossum, Campanile und Minarett. Konflikte in städtischen Lautsphären seit dem Mittelalter, in: ebd., S. 237-270, hier S. 240.">5</a></sup> So manche Kirche verfügte über mehr als eine Glocke, die auch noch eigene Namen trugen, welche ihre jeweilige Funktion charakterisierten: Sturmglocke, Predigtglocke, Mittagsglocke, Ratsglocke und schließlich auch die Uhrenglocke, die mit einer Uhr gekoppelt war und die Zeit angab.<sup><a href="#footnote_5_537" id="identifier_5_537" class="footnote-link footnote-identifier-link" title="Vgl. Reitemeier, Städtische Pfarrkirchen, S. 292.">6</a></sup> Vom politischen Standpunkt her betrachtet war die „Sturmglocke“ die wichtigste Variante, denn sie kam zum Einsatz, wenn Feuer oder auch Feinde eine Bedrohung für die Gemeinschaft darstellten.<sup><a href="#footnote_6_537" id="identifier_6_537" class="footnote-link footnote-identifier-link" title="Vgl. Gerald Schwedler, Untrügliche Zeichen von Veränderung. Glocken, Gemeinschaftsformierung und spätmittelalterliche Stadtaufstände am Beispiel von Chemnitz und Braunsberg, in: ebd., S. 271-290, hier S. 280.">7</a></sup> Da sie bedeutend war, musste sie auch markant sein: Ihr Klang war von allen anderen Glocken zu unterscheiden, häufig hing sie im Kirchturm oder an Wachtürmen, bisweilen auch am Rathausturm.<sup><a href="#footnote_3_537" id="identifier_7_537" class="footnote-link footnote-identifier-link" title="Vgl. ebd.">4</a></sup> Die Ratsglocke hatte die Funktion, die Mitglieder des Rates der Stadt zum Rathaus zu rufen und zu versammeln, oftmals wurde dieselbe Glocke auch dazu verwendet, an Gerichtstagen zu Gericht zu rufen.<sup><a href="#footnote_7_537" id="identifier_8_537" class="footnote-link footnote-identifier-link" title="Vgl. ebd., S. 281.">8</a></sup> Egal, ob nun tatsächlich unterschiedliche Glocken verwendet wurden, oder dieselben nur verschieden geläutet wurden, offenkundig richteten sich ihre akustischen Signale an verschiedene Gruppen der Einwohnerschaft und waren damit auch Elemente einer sozialen Distinktion der Stadtbevölkerung. Ob man sich von den Klängen, die von Kirch- oder Rathaustürmen herab erschollen, individuell angesprochen fühlen durfte oder nicht, hing somit mit der Position zusammen, die man im Gefüge der Stadt einnahm. Bisweilen scheint es auch vorgekommen zu sein, dass Menschen die Signale bewusst ignorierten, zumindest standen Geldstrafen darauf, wenn man etwa verspätet oder gar nicht zum Rat erschien, oder auf die Sturmglocke nicht reagierte.<sup><a href="#footnote_7_537" id="identifier_9_537" class="footnote-link footnote-identifier-link" title="Vgl. ebd., S. 281.">8</a></sup> Die Glocke selbst kann die Sinne der Menschen auf verschiedene Art und Weise ansprechen, sie kann von vielen gehört, aber nur von wenigen betrachtet werden. Dass auch Letzteres durchaus intendiert war, zeigen zahlreichen Glockeninschriften. Die Glocken erhalten sie, wenn sie gegossen werden und äußern sich dort gewissermaßen selbst, treten als fiktive Sprecher auf.<sup><a href="#footnote_8_537" id="identifier_10_537" class="footnote-link footnote-identifier-link" title="Vgl. Nikolaus Henkel, Vox caelestis. The voice of bell and its “language” and effect in the Middle Ages, in: La voix au Moyen Âge. Le Congrès de la SHMESP (Francfort, 30 mai-2 juin 2019), Paris 2020, S. 141-150, hier S. 145.">9</a></sup></p> <figure class="wp-block-image size-large is-resized"><img loading="lazy" src="https://web.archive.org/web/20210925053320im_/https://stadthist.hypotheses.org/files/2021/08/Abb.1_b-375x500.jpg" alt="" class="wp-image-539" width="385" height="513" srcset="https://web.archive.org/web/20210925053320im_/https://stadthist.hypotheses.org/files/2021/08/Abb.1_b-375x500.jpg 375w, https://web.archive.org/web/20210925053320im_/https://stadthist.hypotheses.org/files/2021/08/Abb.1_b-225x300.jpg 225w, https://web.archive.org/web/20210925053320im_/https://stadthist.hypotheses.org/files/2021/08/Abb.1_b-768x1024.jpg 768w, https://web.archive.org/web/20210925053320im_/https://stadthist.hypotheses.org/files/2021/08/Abb.1_b-1152x1536.jpg 1152w, https://web.archive.org/web/20210925053320im_/https://stadthist.hypotheses.org/files/2021/08/Abb.1_b.jpg 1498w" sizes="(max-width: 385px) 100vw, 385px"/><figcaption>Abb. 2: St. Nikolai, 2021. Foto: Boris Gübele.</figcaption></figure> <p>Im Folgenden wollen wir uns einige solcher Inschriften ansehen, die von mittelalterlichen Glocken der Stadt Göttingen bekannt sind. Zwar wurden Glocken etwa während des Zweiten Weltkrieges häufig eingeschmolzen, um ihr Material in der Rüstungsindustrie verwenden zu können, doch sind uns ihre Inschriften z.T. noch überliefert. So hing etwa in der in ihrer heutigen Form ungefähr 1355 errichteten<sup><a href="#footnote_9_537" id="identifier_11_537" class="footnote-link footnote-identifier-link" title="Vgl. Ines Barchewicz/Steven Reiss, St. Nikolai, in: Jens Reiche/Christian Scholl (Hrsg.), Göttinger Kirchen des Mittelalters, Göttingen 2015, S. 232-265, hier S. 235 f.">10</a></sup> Göttinger St. Nikolaikirche eine heute nicht mehr erhaltene Glocke, die 1402 hergestellt worden war und welche folgende Inschrift aufwies: „Ave Maria, gratia plena, Dominus tecum, benedicta mulieribus, et benedictus fructus ventris tui. […] Defunctos plango, vivos voco, fulmina frango. Vox mea vox vitae, voco vos ad sacra, venite.“ Die Glocke betet also zunächst gewissermaßen selbst das Ave Maria, ehe sie uns etwas über ihre eigene Funktion mitteilt, nämlich: „Ich beklage die Toten, rufe die Lebenden, breche Blitze. Meine Stimme ist die Stimme des Lebens; ich rufe zu den Gottesdiensten, kommt!“<sup><a href="#footnote_10_537" id="identifier_12_537" class="footnote-link footnote-identifier-link" title="DI 19, Stadt Göttingen, Nr. 29† (Werner Arnold), in: www.inschriften.net, urn:nbn:de:0238-di019g001k0002901.">11</a></sup> Offenbar wurde sie als Totenglocke verwendet, sollte aber auch Blitze abwehren können. Neben dem Tod wird ausdrücklich auf das Leben verwiesen, denn die Gläubigen wurden mit ihr zum Gottesdienst gerufen. In derselben Kirche hing eine weitere Glocke, die 1777 zerbarst, und die ebenfalls die Toten beklagte, die Lebenden rief und Blitze brach.<sup><a href="#footnote_11_537" id="identifier_13_537" class="footnote-link footnote-identifier-link" title="DI 19, Stadt Göttingen, Nr. 31† (Werner Arnold), in: www.inschriften.net, urn:nbn:de:0238-di019g001k0003102.">12</a></sup></p> <figure class="wp-block-image size-large is-resized"><img loading="lazy" src="https://web.archive.org/web/20210925053320im_/https://stadthist.hypotheses.org/files/2021/08/Abb.2_b-500x332.jpg" alt="" class="wp-image-540" width="500" height="332" srcset="https://web.archive.org/web/20210925053320im_/https://stadthist.hypotheses.org/files/2021/08/Abb.2_b-500x332.jpg 500w, https://web.archive.org/web/20210925053320im_/https://stadthist.hypotheses.org/files/2021/08/Abb.2_b-300x199.jpg 300w, https://web.archive.org/web/20210925053320im_/https://stadthist.hypotheses.org/files/2021/08/Abb.2_b-768x509.jpg 768w, https://web.archive.org/web/20210925053320im_/https://stadthist.hypotheses.org/files/2021/08/Abb.2_b-1536x1019.jpg 1536w, https://web.archive.org/web/20210925053320im_/https://stadthist.hypotheses.org/files/2021/08/Abb.2_b.jpg 1829w" sizes="(max-width: 500px) 100vw, 500px"/><figcaption>Abb. 3: St. Marien, 2021. Foto: Boris Gübele.</figcaption></figure> <p>Zum Glück noch erhalten ist eine Glocke aus dem Jahr 1359, die in der ältesten noch stehenden Kirche Göttingens hängt, der St. Marienkirche.<sup><a href="#footnote_12_537" id="identifier_14_537" class="footnote-link footnote-identifier-link" title="Vgl. Judith Krüger/Hange Tammen, St. Marien, in: Reiche/Scholl (Hrsg.): Göttinger Kirchen, S. 197-231, hier S. 197">13</a></sup> Sie ist gut datierbar, da sogar der Tag ihrer Herstellung auf ihr vermerkt wurde: „Im Jahre des Herrn 1359, am Tag des heiligen Ulrich“, am vierten Juli also.<sup><a href="#footnote_13_537" id="identifier_15_537" class="footnote-link footnote-identifier-link" title="DI 19, Stadt Göttingen, Nr. 7 (Werner Arnold), in: www.inschriften.net, urn:nbn:de:0238-di019g001k0000709.">14</a></sup> Dann „betet“ auch diese Glocke das Ave Maria, ehe sie, eingeleitet durch ein Kreuzzeichen, zu Christus spricht.<sup><a href="#footnote_14_537" id="identifier_16_537" class="footnote-link footnote-identifier-link" title="Vgl. auch Henkel, Vox caelestis, S. 146.">15</a></sup> Hierbei bittet sie darum, die Stadtbevölkerung vor Blitz, Pest und Hunger zu bewahren, so lange sie erklingt.<sup><a href="#footnote_15_537" id="identifier_17_537" class="footnote-link footnote-identifier-link" title="DI 19, Stadt Göttingen, Nr. 7">16</a></sup> Ihrem Schall wird hier somit eine nicht unerhebliche Macht zugeschrieben, zugleich wird deutlich, wovor sich die Göttinger Bevölkerung in der Mitte des 14. Jahrhunderts besonders fürchtete. Dass hierbei auch die Pest erwähnt wird, überrascht nicht, hatte der Schwarze Tod der Jahre 1348/1349 doch verheerende Folgen in Europa hinterlassen.<sup><a href="#footnote_16_537" id="identifier_18_537" class="footnote-link footnote-identifier-link" title="In den Jahren unmittelbar bevor die Glocke gegossen wurde, suchte die Pest Göttingen heim; vgl. Bärbel Asmus, Die Bevölkerung: Entwicklung und Sozialstruktur, in: Dietrich Denecke/Helga-Maria Kühn (Hrsg.), Göttingen. Geschichte einer Universitätsstadt, Bd. 1, Göttingen 1987, S. 161-198, hier S. 165.">17</a></sup> Blitze waren sogar für die Kirchen selbst gefährlich: Im 15. und 16. Jahrhundert schlugen sie mehrfach in den Turm der Göttinger St. Jacobikirche ein und richteten große Schäden an.<sup><a href="#footnote_17_537" id="identifier_19_537" class="footnote-link footnote-identifier-link" title="Vgl. Klara Wagner/Anna Luisa Walter, St. Jacobi, in: Reiche/Scholl (Hrsg.), Göttinger Kirchen, S. 150-195, hier S. 167 f.">18</a></sup></p> <figure class="wp-block-image size-large is-resized"><img loading="lazy" src="https://web.archive.org/web/20210925053320im_/https://stadthist.hypotheses.org/files/2021/08/Abb.3_b-268x500.jpg" alt="" class="wp-image-542" width="268" height="500" srcset="https://web.archive.org/web/20210925053320im_/https://stadthist.hypotheses.org/files/2021/08/Abb.3_b-268x500.jpg 268w, https://web.archive.org/web/20210925053320im_/https://stadthist.hypotheses.org/files/2021/08/Abb.3_b-161x300.jpg 161w, https://web.archive.org/web/20210925053320im_/https://stadthist.hypotheses.org/files/2021/08/Abb.3_b-768x1433.jpg 768w, https://web.archive.org/web/20210925053320im_/https://stadthist.hypotheses.org/files/2021/08/Abb.3_b-823x1536.jpg 823w, https://web.archive.org/web/20210925053320im_/https://stadthist.hypotheses.org/files/2021/08/Abb.3_b-1098x2048.jpg 1098w, https://web.archive.org/web/20210925053320im_/https://stadthist.hypotheses.org/files/2021/08/Abb.3_b.jpg 1128w" sizes="(max-width: 268px) 100vw, 268px"/><figcaption>Abb. 4: Der Turm von St. Jacobi, 2021. Foto: Boris Gübele.</figcaption></figure> <p>Der Text auf der Glocke ist übrigens nicht singulär, zwei Glocken im Fritzlaer Dom aus den Jahren 1412 sowie 1456 tragen ihn ebenfalls.<sup><a href="#footnote_15_537" id="identifier_20_537" class="footnote-link footnote-identifier-link" title="DI 19, Stadt Göttingen, Nr. 7">16</a></sup> Eine weitere regelrecht beschwörend anmutende Schutzformel befand sich auf einer anderen Glocke aus der St. Marienkirche, die wohl ebenfalls aus dem 14. Jahrhundert stammte, welche jedoch leider 1885 gegen eine neue Glocke in Zahlung gegeben wurde und daher nicht erhalten ist – abgesehen von ihrer Inschrift.<sup><a href="#footnote_18_537" id="identifier_21_537" class="footnote-link footnote-identifier-link" title="DI 19, Stadt Göttingen, Nr. 24† (Werner Arnold), in: www.inschriften.net, urn:nbn:de:0238-di019g001k0002409.">19</a></sup> Sie lautete lediglich „AGLA“, was abgekürzt „Du bist mächtig in Ewigkeit, Herr“ bedeuten soll, und zwar auf Hebräisch.<sup><a href="#footnote_19_537" id="identifier_22_537" class="footnote-link footnote-identifier-link" title="ebd.">20</a></sup> Diese Formel findet sich auf Glocken immer wieder.<sup><a href="#footnote_20_537" id="identifier_23_537" class="footnote-link footnote-identifier-link" title="Vgl. ebd.; vgl. auch K. Düwel, Art. „Glocken-Inschriften“, in: Heinrich Beck u.a. (Hrsg.), Reallexikon der Germanischen Altertumskunde, Bd. 12, Berlin / New York 1998, S. 216-218, hier S. 217">21</a></sup> Dass das Geläut einer Kirche, wie eingangs erwähnt, eine sehr heterogene Funktion hatte, zeigt die Inschrift einer nicht erhaltenen Glocke der St. Albanikirche, die im Jahr 1447 angefertigt worden war: „Ich preise den wahren Gott, rufe das Volk, versammle die Geistlichkeit, beklage die Toten, vertreibe den Feind, schmücke die Feste“.<sup><a href="#footnote_21_537" id="identifier_24_537" class="footnote-link footnote-identifier-link" title="DI 19, Stadt Göttingen, Nr. 40† (Werner Arnold), in: www.inschriften.net, urn:nbn:de:0238-di019g001k0004001.">22</a></sup></p> <figure class="wp-block-image size-large"><img loading="lazy" width="500" height="371" src="https://web.archive.org/web/20210925053320im_/https://stadthist.hypotheses.org/files/2021/08/Abb.4_b-500x371.jpg" alt="" class="wp-image-543" srcset="https://web.archive.org/web/20210925053320im_/https://stadthist.hypotheses.org/files/2021/08/Abb.4_b-500x371.jpg 500w, https://web.archive.org/web/20210925053320im_/https://stadthist.hypotheses.org/files/2021/08/Abb.4_b-300x223.jpg 300w, https://web.archive.org/web/20210925053320im_/https://stadthist.hypotheses.org/files/2021/08/Abb.4_b-768x570.jpg 768w, https://web.archive.org/web/20210925053320im_/https://stadthist.hypotheses.org/files/2021/08/Abb.4_b.jpg 1301w" sizes="(max-width: 500px) 100vw, 500px"/><figcaption>Abb. 5: Die Göttinger St. Albanikirche mit einer Glocke von 1951 im Vordergrund, 2021. Foto: Boris Gübele.</figcaption></figure> <figure class="wp-block-image size-large is-resized"><img loading="lazy" src="https://web.archive.org/web/20210925053320im_/https://stadthist.hypotheses.org/files/2021/08/Abb.5_c-395x500.jpg" alt="" class="wp-image-544" width="395" height="500" srcset="https://web.archive.org/web/20210925053320im_/https://stadthist.hypotheses.org/files/2021/08/Abb.5_c-395x500.jpg 395w, https://web.archive.org/web/20210925053320im_/https://stadthist.hypotheses.org/files/2021/08/Abb.5_c-237x300.jpg 237w, https://web.archive.org/web/20210925053320im_/https://stadthist.hypotheses.org/files/2021/08/Abb.5_c-768x972.jpg 768w, https://web.archive.org/web/20210925053320im_/https://stadthist.hypotheses.org/files/2021/08/Abb.5_c-1214x1536.jpg 1214w, https://web.archive.org/web/20210925053320im_/https://stadthist.hypotheses.org/files/2021/08/Abb.5_c.jpg 1479w" sizes="(max-width: 395px) 100vw, 395px"/><figcaption>Abb. 6: Informationstafel zu den Glocken von St. Albani, 2021. Foto: Boris Gübele.</figcaption></figure> <p>Eine noch vorhandene Glocke von 1464 aus der St. Marienkirche weist eine ganz ähnliche Inschrift auf und zeigt außerdem Christus am Kreuz sowie Maria und Johannes.<sup><a href="#footnote_22_537" id="identifier_25_537" class="footnote-link footnote-identifier-link" title="DI 19, Stadt Göttingen, Nr. 46 (Werner Arnold), in: www.inschriften.net, urn:nbn:de:0238-di019g001k0004609.">23</a></sup> Je nachdem wie sie geläutet wurde, konnte sie sich also an verschiedene Adressaten richten, an Kirchgänger, den Klerus, und, wenn man so will, sogar an den Feind. Ein und dieselbe Glocke hatte offenkundig eine kommunikative sowie auch eine regelrecht beschwörende Funktion, wobei sie der sozialen Distinktion dienen konnte, indem sie sich an verschiedene Gruppen richtete. Zugleich diente sie natürlich dem Gotteslob. Denn letzten Endes vergegenwärtigte ihr Klang Christus, wie die Inschrift einer 1882 umgegossenen und daher nicht mehr existenten Glocke aus der St. Martinskirche in Göttingen-Geismar verdeutlicht: Sie ertönte, während der Anblick des Gesichtes Christi die Gläubigen erfüllte.<sup><a href="#footnote_23_537" id="identifier_26_537" class="footnote-link footnote-identifier-link" title="DI 19, Stadt Göttingen, Nr. 3† (Werner Arnold), in: www.inschriften.net, urn:nbn:de:0238-di019g001k0000307.">24</a></sup>     </p> <p>In ihrer vielfältigen Funktion sind die Göttinger Glocken also durchaus typisch für die europäische Klanglandschaft. Im Detail unterschieden sich die Städte des Kontinents in dieser Hinsicht aber beträchtlich voneinander, so sehr, dass Ortsfremde die jeweiligen Signale zum Teil nicht entschlüsseln konnten. Die Lautsphäre einer Stadt verfügte damit über ihren ganz eigenen „urbanen Code“.<sup><a href="#footnote_24_537" id="identifier_27_537" class="footnote-link footnote-identifier-link" title="Vgl. dazu Dohrn-van Rossum, Campanile und Minarett, S. 241 f.">25</a></sup></p> <p><em>Biographische Notiz</em></p> <p>Boris Gübele ist Wissenschaftlicher Assistent an der Georg-August-Universität Göttingen sowie Betreuer des Diplomatischen Apparates der Universität.</p> <ol class="footnotes"><li id="footnote_0_537" class="footnote">Jürgen Müller, „The Sound of Silence“. Von der Unhörbarkeit der Vergangenheit zur Geschichte des Hörens, in: Historische Zeitschrift 292 (2011), S. 1-29, hier S. 8.<span class="footnote-back-link-wrapper"> [<a href="#identifier_0_537" class="footnote-link footnote-back-link">↩</a>]</span></li><li id="footnote_1_537" class="footnote">Vgl. Marcus Popplow, Technik im Mittelalter, 2. Aufl. München 2019, S. 37.<span class="footnote-back-link-wrapper"> [<a href="#identifier_1_537" class="footnote-link footnote-back-link">↩</a>]</span></li><li id="footnote_2_537" class="footnote">Vgl. Arnd Reitemeier, Städtische Pfarrkirchen als „Soundzentren“ des Mittelalters, in: Martin Clauss u.a. (Hrsg.), Lautsphären des Mittelalters. Akustische Perspektiven zwischen Lärm und Stille, Köln 2020, S. 291-300, hier S. 292.<span class="footnote-back-link-wrapper"> [<a href="#identifier_2_537" class="footnote-link footnote-back-link">↩</a>]</span></li><li id="footnote_3_537" class="footnote">Vgl. ebd.<span class="footnote-back-link-wrapper"> [<a href="#identifier_3_537" class="footnote-link footnote-back-link">↩</a>] [<a href="#identifier_7_537" class="footnote-link footnote-back-link">↩</a>]</span></li><li id="footnote_4_537" class="footnote">Vgl. Gerhard Dohrn-van Rossum, Campanile und Minarett. Konflikte in städtischen Lautsphären seit dem Mittelalter, in: ebd., S. 237-270, hier S. 240.<span class="footnote-back-link-wrapper"> [<a href="#identifier_4_537" class="footnote-link footnote-back-link">↩</a>]</span></li><li id="footnote_5_537" class="footnote">Vgl. Reitemeier, Städtische Pfarrkirchen, S. 292.<span class="footnote-back-link-wrapper"> [<a href="#identifier_5_537" class="footnote-link footnote-back-link">↩</a>]</span></li><li id="footnote_6_537" class="footnote">Vgl. Gerald Schwedler, Untrügliche Zeichen von Veränderung. Glocken, Gemeinschaftsformierung und spätmittelalterliche Stadtaufstände am Beispiel von Chemnitz und Braunsberg, in: ebd., S. 271-290, hier S. 280.<span class="footnote-back-link-wrapper"> [<a href="#identifier_6_537" class="footnote-link footnote-back-link">↩</a>]</span></li><li id="footnote_7_537" class="footnote">Vgl. ebd., S. 281.<span class="footnote-back-link-wrapper"> [<a href="#identifier_8_537" class="footnote-link footnote-back-link">↩</a>] [<a href="#identifier_9_537" class="footnote-link footnote-back-link">↩</a>]</span></li><li id="footnote_8_537" class="footnote">Vgl. Nikolaus Henkel, <em>Vox caelestis</em>. The voice of bell and its “language” and effect in the Middle Ages, in: La voix au Moyen Âge. Le Congrès de la SHMESP (Francfort, 30 mai-2 juin 2019), Paris 2020, S. 141-150, hier S. 145.<span class="footnote-back-link-wrapper"> [<a href="#identifier_10_537" class="footnote-link footnote-back-link">↩</a>]</span></li><li id="footnote_9_537" class="footnote">Vgl. Ines Barchewicz/Steven Reiss, St. Nikolai, in: Jens Reiche/Christian Scholl (Hrsg.), Göttinger Kirchen des Mittelalters, Göttingen 2015, S. 232-265, hier S. 235 f.<span class="footnote-back-link-wrapper"> [<a href="#identifier_11_537" class="footnote-link footnote-back-link">↩</a>]</span></li><li id="footnote_10_537" class="footnote">DI 19, Stadt Göttingen, Nr. 29† (Werner Arnold), in: <a href="https://web.archive.org/web/20210925053320/http://www.inschriften.net/">www.inschriften.net</a>, <a href="https://web.archive.org/web/20210925053320/http://nbn-resolving.de/urn:nbn:de:0238-di019g001k0002901">urn:nbn:de:0238-di019g001k0002901</a>.<span class="footnote-back-link-wrapper"> [<a href="#identifier_12_537" class="footnote-link footnote-back-link">↩</a>]</span></li><li id="footnote_11_537" class="footnote">DI 19, Stadt Göttingen, Nr. 31† (Werner Arnold), in: <a href="https://web.archive.org/web/20210925053320/http://www.inschriften.net/">www.inschriften.net</a>, <a href="https://web.archive.org/web/20210925053320/http://nbn-resolving.de/urn:nbn:de:0238-di019g001k0003102">urn:nbn:de:0238-di019g001k0003102</a>.<span class="footnote-back-link-wrapper"> [<a href="#identifier_13_537" class="footnote-link footnote-back-link">↩</a>]</span></li><li id="footnote_12_537" class="footnote">Vgl. Judith Krüger/Hange Tammen, St. Marien, in: Reiche/Scholl (Hrsg.): Göttinger Kirchen, S. 197-231, hier S. 197<span class="footnote-back-link-wrapper"> [<a href="#identifier_14_537" class="footnote-link footnote-back-link">↩</a>]</span></li><li id="footnote_13_537" class="footnote">DI 19, Stadt Göttingen, Nr. 7 (Werner Arnold), in: <a href="https://web.archive.org/web/20210925053320/http://www.inschriften.net/">www.inschriften.net</a>, <a href="https://web.archive.org/web/20210925053320/http://nbn-resolving.de/urn:nbn:de:0238-di019g001k0000709">urn:nbn:de:0238-di019g001k0000709</a>.<span class="footnote-back-link-wrapper"> [<a href="#identifier_15_537" class="footnote-link footnote-back-link">↩</a>]</span></li><li id="footnote_14_537" class="footnote">Vgl. auch Henkel, <em>Vox caelestis</em>, S. 146.<span class="footnote-back-link-wrapper"> [<a href="#identifier_16_537" class="footnote-link footnote-back-link">↩</a>]</span></li><li id="footnote_15_537" class="footnote">DI 19, Stadt Göttingen, Nr. 7<span class="footnote-back-link-wrapper"> [<a href="#identifier_17_537" class="footnote-link footnote-back-link">↩</a>] [<a href="#identifier_20_537" class="footnote-link footnote-back-link">↩</a>]</span></li><li id="footnote_16_537" class="footnote">In den Jahren unmittelbar bevor die Glocke gegossen wurde, suchte die Pest Göttingen heim; vgl. Bärbel Asmus, Die Bevölkerung: Entwicklung und Sozialstruktur, in: Dietrich Denecke/Helga-Maria Kühn (Hrsg.), Göttingen. Geschichte einer Universitätsstadt, Bd. 1, Göttingen 1987, S. 161-198, hier S. 165. <span class="footnote-back-link-wrapper"> [<a href="#identifier_18_537" class="footnote-link footnote-back-link">↩</a>]</span></li><li id="footnote_17_537" class="footnote">Vgl. Klara Wagner/Anna Luisa Walter, St. Jacobi, in: Reiche/Scholl (Hrsg.), Göttinger Kirchen, S. 150-195, hier S. 167 f.<span class="footnote-back-link-wrapper"> [<a href="#identifier_19_537" class="footnote-link footnote-back-link">↩</a>]</span></li><li id="footnote_18_537" class="footnote">DI 19, Stadt Göttingen, Nr. 24† (Werner Arnold), in: <a href="https://web.archive.org/web/20210925053320/http://www.inschriften.net/">www.inschriften.net</a>, <a href="https://web.archive.org/web/20210925053320/http://nbn-resolving.de/urn:nbn:de:0238-di019g001k0002409">urn:nbn:de:0238-di019g001k0002409</a>.<span class="footnote-back-link-wrapper"> [<a href="#identifier_21_537" class="footnote-link footnote-back-link">↩</a>]</span></li><li id="footnote_19_537" class="footnote">ebd.<span class="footnote-back-link-wrapper"> [<a href="#identifier_22_537" class="footnote-link footnote-back-link">↩</a>]</span></li><li id="footnote_20_537" class="footnote">Vgl. ebd.; vgl. auch K. Düwel, Art. „Glocken-Inschriften“, in: Heinrich Beck u.a. (Hrsg.), Reallexikon der Germanischen Altertumskunde, Bd. 12, Berlin / New York 1998, S. 216-218, hier S. 217<span class="footnote-back-link-wrapper"> [<a href="#identifier_23_537" class="footnote-link footnote-back-link">↩</a>]</span></li><li id="footnote_21_537" class="footnote">DI 19, Stadt Göttingen, Nr. 40† (Werner Arnold), in: <a href="https://web.archive.org/web/20210925053320/http://www.inschriften.net/">www.inschriften.net</a>, <a href="https://web.archive.org/web/20210925053320/http://nbn-resolving.de/urn:nbn:de:0238-di019g001k0004001">urn:nbn:de:0238-di019g001k0004001</a>.<span class="footnote-back-link-wrapper"> [<a href="#identifier_24_537" class="footnote-link footnote-back-link">↩</a>]</span></li><li id="footnote_22_537" class="footnote">DI 19, Stadt Göttingen, Nr. 46 (Werner Arnold), in: <a href="https://web.archive.org/web/20210925053320/http://www.inschriften.net/">www.inschriften.net</a>, <a href="https://web.archive.org/web/20210925053320/http://nbn-resolving.de/urn:nbn:de:0238-di019g001k0004609">urn:nbn:de:0238-di019g001k0004609</a>.<span class="footnote-back-link-wrapper"> [<a href="#identifier_25_537" class="footnote-link footnote-back-link">↩</a>]</span></li><li id="footnote_23_537" class="footnote">DI 19, Stadt Göttingen, Nr. 3† (Werner Arnold), in: <a href="https://web.archive.org/web/20210925053320/http://www.inschriften.net/">www.inschriften.net</a>, <a href="https://web.archive.org/web/20210925053320/http://nbn-resolving.de/urn:nbn:de:0238-di019g001k0000307">urn:nbn:de:0238-di019g001k0000307</a>.<span class="footnote-back-link-wrapper"> [<a href="#identifier_26_537" class="footnote-link footnote-back-link">↩</a>]</span></li><li id="footnote_24_537" class="footnote">Vgl. dazu Dohrn-van Rossum, Campanile und Minarett, S. 241 f.<span class="footnote-back-link-wrapper"> [<a href="#identifier_27_537" class="footnote-link footnote-back-link">↩</a>]</span></li></ol> 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