mc NO 19 2022

manuscript cultures
Hamburg | Centre for the Study of Manuscript Cultures 2749-1021

CENTRE FOR THE

STUDY OF
MANUSCRIPT
CULTURES
 PUBLISHING INFORMATION | MANUSRIPT CULTURES

Publishing Information

Agency: How Manuscripts Affect and Create Social Realities

Edited by Michael Kohs and Sabine Kienitz

Every volume of manuscript cultures has been peer-reviewed and is also openly accessible on CSMC’s website
<https://www.csmc.uni-hamburg.de/publications/mc.html>. We would like to thank the German Research Foundation
(DFG) for its generous support of the Cluster of Excel-lence EXC 2176 ‘Understanding Written Artefacts’, which has
made the printing of this journal volume possible.

Editors Editorial Office

Prof. Dr Michael Friedrich Dr Irina Wandrey
Universität Hamburg Universität Hamburg
Asien-Afrika-Institut Centre for the Study of Manuscript Cultures
Edmund-Siemers-Allee 1 / Flügel Ost Warburgstraße 26
D-20146 Hamburg D-20354 Hamburg
Tel. no. +49 (0)40 42838 7127 Tel. No.: +49 40 42838 - 9420
Fax no. +49 (0)40 42838 4899 Fax No.: +49 40 42838 - 4899
[email protected] [email protected]

Layout
Prof. Dr Jörg H. Quenzer
Miriam Gerdes
Universität Hamburg
Cover
Asien-Afrika-Institut
A ‘letter from Heaven’, ID no. I (33 J) 176/1963, Berlin, Museum of European Cultures (Staatliche
Edmund-Siemers-Allee 1 / Flügel Ost
Museen zu Berlin – Stiftung Preußischer Kulturbesitz, Museum Europäischer Kulturen). Written
D-20146 Hamburg
in Ernstroda near Gotha, Thuringia, and dated 1776. The original sheet of paper was folded once,
Tel. no. +49 (0)40 42838 7203
making four pages. Here we can see p. 1 with the title ‘Himmels=Brief, welchen, Gott selber
Fax no. +49 (0)40 42838 6200
geschrieben’ (‘Letter from Heaven, which God Himself has written’) and page 4. The written
[email protected]
bifolium was then folded four times. Two words were visible on the two outer sides resulting from
this: ‘Gottes Brief’ (‘God’s letter’), shown on p. 4. The upper part of the letter has been cropped
and part of the illumination has been cut off. Photography: Christian Krug.
Translations and Copy-editing
Carl Carter, Amper Translation Service

Print
oeding print, Braunschweig
Printed in Germany

ISSN (Print) 1867-9617

Veganes Druckprodukt ISSN (Online) 2749-1021

www.csmc.uni-hamburg.de © 2022
Centre for the Study of Manuscript Cultures
Universität Hamburg
Warburgstr. 26
20354 Hamburg

manuscript cultures mc NO 19
CONTENTS | AGENCY 1

CONTENTS
INTRODUCTION

2 | Agency: How Manuscripts Affect and Create Social Realities

Michael Kohs and Sabine Kienitz

SECTION I: Manuscripts as Magical Agents

8 | Manuscripts as Magical Agents: A General Outline

Michael Kohs
31 | Paper Wheels with Strings Used for Divination from Sumatra and the Malay Peninsula

Farouk Yahya
55 | Textual Amulets in Context: Was the Early Modern German Manuscript Mscr. Dresd. M 206
Used as a Magical Agent?

Marco Heiles
81 | Can Miniature Qur’ans Be Considered Magical Agents?

Cornelius Berthold
102 | ‘… even the bravest person has his own little superstition. ’ On the Material Nature and Magical
Purpose of Heavenly Letters in the Nineteenth and Twentieth Century
Sabine Kienitz
149 | Malleable Magic: Medieval Arabic Block Printed Amulets and Their Audiences
Karl Schaefer

SECTION II: Manuscripts Shaping Communities

168 | Following a Form: The Transmission Path of a Graphic Artefact in a Compensation Procedure in the Post-war
German Fiscal Administration
Sina Sauer
183 | Customised Manuscripts to Shape a Community of Readers? Overbeck’s Collection of Rental Manuscripts from
Palembang (Indonesia)
Jan van der Putten
195 | Baiben Zhang (Hundred Volumes Zhang): A Scribal Publisher in Nineteenth-century Beijing
Zhenzhen Lu

245 | Contributors

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 HEILES | TEXTUAL AMULETS IN CONTEXT 55

Article

Textual Amulets in Context: Was the Early Modern German

Manuscript Mscr. Dresd. M 206 Used as a Magical Agent?
Marco Heiles | Aachen

The manuscript Mscr. Dresd. M 206 of the Sächsische Lan-

desbibliothek – Staats- und Universitätsbibliothek Dresden
(SLUB) is a paper manuscript in a small quarto format.1 The
main part of the manuscript was written in about 1515 and
contains several texts in the German dialect Thuringian-East
Franconian and in Latin.2 The textual composition of this
part is without precedent in the history of German literature.
Three hands collected here only texts that the majority of the
clerics in this time would classify as superstition or magic:
texts on divination, instructions for ritual magic and a huge
collection of textual amulets.3 This amulet collection, which
an explicit (the last words of a textual unit, from the Latin
explicitus, meaning ‘unrolled’) calls ‘fundamentum Leonis
pape super omnes caracteres’ (‘the fundamental teaching of
Pope Leo about all characteres’),4 is the focus of this study.
What was the function of this collection of amulets? Was it
used as a catalogue for verbal charms or for the production
of textual amulets? Or was this collection meant to give the
book itself apotropaic agency? Was the codex itself used as
a magical agent?

Codicology
The quarto codex Mscr. Dresd. M 206 consists of 136 leaves. It Fig. 1: Dresden, Landesbibliothek, Mscr. Dresd. M. 206, front cover.
measures 155 × 200 × 32 mm. The codex is still preserved in its
sixteenth-century binding (Fig. 1). The boards are pasteboard and covered with white leather, which is decorated with blind
lines and blind stamping.5 The leather covering of the lower
board was left larger to build a fore-edge flap. This flap
1
This paper is based on a detailed manuscript description by Werner
protects the fore edge and covers 5 cm of the upper cover.6
Hoffmann and Marco Heiles: Hoffmann and Heiles 2016. The manuscript
is digitised and available online on the web page of the Sächsische
Landesbibliothek – Staats- und Universitätsbibliothek (SLUB) <http://
digital.slub-dresden.de/id278681387>.

2
SLUB, Mscr. Dresd. M. 206, fols 12r–22v, 32r–134v.

3 5
On the late medieval discourse on superstition and magic cf. Heiles 2021; Similar blind stamping is known from workshops in Saxony. Cf. Hoffmann
Bailey 2019. On the medieval gernres of divination and ritual magic cf. and Heiles 2016.
Rapisarda 2021; Klaassen 2019; Véronèse 2019; Láng 2008, 123–143,
6
162–188. This type of binding is more common in the Islamic world. Cf. Scheper 2015,
115–118. In late mediaeval Germany, top-edge flaps and fore-edge flaps
4
SLUB, Mscr. Dresd. M. 206, fol. 64v. The Word characteres is used here as are known from the Nuremberg Dominican (1433–1522) and Augustinian
a terminus technicus meaning magical signs, magical characters or magical (1464–1526) workshops. Cf. Szirmai 2000, 236; Kyriss 1940, 33, 46;
writing. Bock 1928, Fig. 1.

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 56 HEILES | TEXTUAL AMULETS IN CONTEXT

mon to all the other quires (Fig. 3). So quire three and quires
five to thirteen form the second codicological unit (fol. 12–
22, 32–134). This second unit consists of different kinds of
paper. The fourth quire, added later, is the third codicological
unit. Each unit was written by a different group of scribes.
The first codicological unit was written by three scribal hands.
The main text of this unit is a Latin mass for the Feast of the
Annunciation (Haec est dies, Ps 117,24) on fols 2r–10r. The
rubric of this text by hand 2 tells us in German that this mass
should be said for the protection of life, goods and honour
(Fig. 2).10 The other two mass texts on fol. 1r/v written by hand
1 and on fols 10v–11v by hand 3 were added a short time later .
The second codicological unit was written by three hands in
Thuringian-East Franconian. Hand 4 writes a geomantic book of
sorts on fols 12r–22r, the Dresdener Sandkunst der 16 Richter.11
Hand 5 gives us a collection of magical signs on fol. 32r and a
short instruction on treasure hunting in Latin on fol. 32v.12 All other
texts of this unit were written by hand 6: onomantic and other
divinatory texts on fols 34r–38v, the aforementioned collection of
text amulets on fols 40r–64v, detailed instructions on ritual magic
on fols 65r–111r and further onomantic texts attributed to Nanno
Philosophus on fols 119r–130r. The Dresdener Sandkunst der 16
Richter (Fig. 4) can be used to answer sixteen questions like:
‘Will someone live for a long time or briefly?’, ‘Will someone
Fig. 2: Dresden, Landesbibliothek, Mscr. Dresd. M. 206, fol. 2r, 15.5 × 20.0 cm. come into an inheritance?’ or ‘Will the pregnant woman give
birth to a son or a daughter?’13 The onomantic texts can be
There is a textile strap attached to the flap.7 This strap is the consulted for similar questions, for example, whether an ill
fastening: it can be wrapped around the book two times.8 person will die or recover, or who will win a tournament.14 The
The manuscript is a composite and consists of three
parts or codicological units9 that were produced separately. 10
‘Wer in grossen aͤ ngsten oder noͤ tten sey des leibs des guͦ ts oder der eren,
der lasz im dise mesz sprechen als her nach geschriben stet, das im got ausz
This can be easily deduced from the quire structure and sollichen noͤ tten erloͤ sen woͤ lle’ (‘Whoever is in great fear and distress for
the watermarks. The book block consists of 13 quires. The life, goods or honour, let this Mass be said as it is written in the following,
so that God may deliver him from this distress.’), SLUB, Mscr. Dresd.
first two quires (fols 1–11) are made from paper that can M. 206, fol. 2r. – The orthography has deliberately been simplified in the
be dated to c. 1495/96 (Fig. 2). These form the first codi- transliterated version of the German text, with words generally being written
uniformly in lower case rather than lower and upper as in the original (apart
cological unit. The paper in the following eleven quires from proper nouns and the beginning of a sentence).
(fols 12–134) can be dated to the years around 1515,
11
Cf. Heiles 2018.
but the quire structure is not consistent. The fourth quire
(fols 23–31) separates the third quire into two parts 12
Fol. 32 consists of two leaves that were glued together. The drawing on
the reverse side of the first leaf shines through. It might be the drawing of
(fols 12–22, 32–33). The paper of this inserted quire is not used the Almandal. Cf. Veenstra 2002, Figs 1–3.
in other quires and does not have the foliation numbers com-
13
‘Ab eÿner lange adder kuͦ rcz sal leben. Ab einer ouͦ ch sall erben haben.
Ab das schwanger weib suͦ n ader tochter trage’ (‘Whether someone will
live long or short. Whether someone will inherit something. Whether the
7
The textile strap is a modern reconstruction. pregnant woman will bear a son or a daughter.’), SLUB, Mscr. Dresd. M.
206, fol. 13v. Cf. Heiles 2018. An edition of a similar text is offered by Eis
8
For a description of this type of fastening (Untergesteckter Wickel- 1956, 29–48.
verschluss), which is known from fifteenth-century Germany, cf. Adler 2010,
14
7 (B.V.1.1.1.), 75 (Abb. 4–14 and Abb. 4–15). ‘Jn der figur fÿndet man, war eyn mensch an eynem thag siech wÿrt, ob
er des sichthums sterb adder nitt’ (‘If a person falls ill one day, you will
9
On this concept, cf. Gumbert 2004. find in this diagram whether he dies of the disease or not.’), SLUB, Mscr.

manuscript cultures mc NO 19
 HEILES | TEXTUAL AMULETS IN CONTEXT 57

Fig. 3: Dresden, Landesbibliothek, Mscr. Dresd. M. 206, fols 25v/26r.

texts on ritual magic, in contrast, give detailed instructions for Fundamentum Leonis pape super omnes caracteres
communicating with devils. One of these texts tells the reader The layout of the amuletic texts in Mscr. Dresd. M. 206 is very
how to find treasures with the help of devils and the ghost of characteristic. The text of the fols 40r–64v is divided into 28
King Solomon. The text explains how a virgin boy should be sections by 29 pairs or triplets of magic seals (Fig. 6). Each
used as a medium for scrying, how magic circles are cast with a section contains one to three paragraphs, each beginning
conjured sword and how devils are conjured and forced to help with a lombard initial or red headlines. Werner Hoffmann
(Fig. 5).15 distinguished 43 textual units, but he remarks that the text
The third codicological unit, which was added after the borders couldn’t always be determined with certainty.16 The
first and second unit were brought together and foliated, circular seals are inserted with multi-rayed figures, crosses,
was written by two hands, also in Thuringian-East Franco- holy names, letters and other unknown signs (characteres).
nian, and contains texts and tables on geomancy (Fig. 3). The first pairs of seals on fols 40r–55v are surrounded by Latin
inscriptions,17 the following by coloured circles (Fig. 7).18

Dresd. M. 206, fol. 34r. This text is a German version of The Victorious
and Vanquished. Cf. Burnett 1988. – ‘Hyr nach folget aber ein experiment
Nannonis des vorgnannthen philosophi, do duͦrch dwͦ magst wisszen,
ab czwehn mitteinander szollen kempfenn adder ander ritterspiell
16
treiben, welcher gewynnen adder vorlieren soll’ (‘Here follows Cf. Hoffmann and Heiles 2016, no. 4.14 and nos 4.14.1–4.14.43.
an experiment by the aforementioned philosopher Nanno, from
17
which you can learn which of two who fight with each other or SLUB, Mscr. Dresd. M. 206, fols 40r, 40v, 41r, 42v, 43v, 44v, 45v, 47r, 47v,
play knights’ games will win or lose.’), SLUB, Mscr. Dresd. 49v, 51r, 51v, 52v, 53v, 55r, 55v.
M. 206, fol. 128v.
18
SLUB, Mscr. Dresd. M. 206, fols 56r, 58r, 58v, 59v, 60r, 60v, 61v, 62v, 63v,
15
Cf. SLUB, Mscr. Dresd. M. 206, fols 74r–95v. 64r, 64v.

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58 HEILES | TEXTUAL AMULETS IN CONTEXT

Fig. 4: Dresden, Landesbibliothek, Mscr. Dresd. M. 206, fols 13v/14r.

Some of the inscriptions are (liturgical) invocations19 or (Figs 10 and 11).22 And on two pages there are full-colour
Biblical verses,20 and some inform the reader about the pen drawings glued into the codex. The first one on fol. 45v
agency (Wirkmacht) of the respective seal. The first two seals shows the Crucifixion of Jesus (Fig. 9), the second one on
of the collection, for example, protect the one who looks at fol. 59v the Adoration of the Magi (Fig. 10). In both cases
them against sudden death and trouble (Fig. 8).21 In general, the text next to the drawings refers to the depicted scene.23
there is no recognizable connection between the seals and The title of the compilation is given only in an explicit
the content of the paragraphs following them. But some of on its last page: ‘Finis fundamentum Leonis pape super
the paragraphs are illustrated by pen drawings of a sword omnes caracteres’ (‘End of the fundamental teaching of
(Figs 6 and 7), a cross (Fig. 12), a ruler (Fig. 7) or a hand Pope Leo about all characteres’)24 (Fig. 11). The origin of this
unique entitlement is unclear. Characteres are non-standard
signs with magical power. The term can refer to ‘a strange
and incomprehensible script, astrological signs, symbols
19 without verbal equivalents, or […] long series of ordinary
E.g. ‘In manus tuas, domine, commendo spiritum meum’ (‘Into your
hands, o Lord, I commend my spirit.’) (from the Compline, i.e. the Night
Prayer; cf. also Psalms 30:6, Luke 23:46), SLUB, Mscr. Dresd. M. 206, fol.
22
40v. Cf. <http://cantusindex.org/id/601142> (10 December 2022). SLUB, Mscr. Dresd. M. 206, fols 40v, 43v, 56r, 57r. – SLUB, Mscr. Dresd.
M. 206, fol. 48r. – SLUB, Mscr. Dresd. M. 206, fols 52r, 56r. – SLUB, Mscr.
20
E.g. ‘Consummatum est’ (‘It is finished.’) (John 19:30), SLUB, Mscr. Dresd. M. 206, fols 59v, 64v.
Dresd. M. 206, fol. 40v.
23
SLUB, Mscr. Dresd. M. 206, fols 45v and 59r. There is no text lost. The
21
‘Contra subitaneam mortem hoc signum si inspexeris’ (‘If you will have writer left some blank space for these (or other perhaps now covered)
seen this sign, it [will help] against sudden death.’) and ‘In quacumque die images.
hoc signum videris, sine molestia permanebis’ (‘The day you see this sign, it
24
will last without difficulty.’), both SLUB, Mscr. Dresd. M. 206, fol. 40r. SLUB, Mscr. Dresd. M. 206, fol. 64v.

manuscript cultures mc NO 19
 HEILES | TEXTUAL AMULETS IN CONTEXT 59

Pope Leo I Magnus (440–461), later editions are attributed to

Pope Leo III (795–816) or Leo X (1515–1521). The Pope Leo
in the Fundamentum Leonis pape (Fig. 12) is also Pope Leo III,
who was a contemporary of Charlemagne (742/747–814):

Das ist der brieff den Bapest Leo dem Kunnig Karolo,
Keyszer Karolo magno gab vnde hat dÿ [!] der engel
gottes Sant Gregorio geleret. Alle dy do in streitten
szeÿndt, szolllen [!] szie bey yn tragen. ☩ In der ere der
Heÿligen Feronica. ☩ In der ere des heyligen fron-
leichnams vnde bluts vnszers herren Ihesu Cristi. ☩ In der
ere der gerechtigkeÿt gottes. ☩ Dw einiger fechter meynes
lebens. ☩ Die gerechtigkeyt des herren hat gemacht die
thuͦ gendt vnde eynigkeyt. Die gerechtigkeÿt szeẏ mich
behuthen vnde beschÿrmen in allen thuͦ genden Amen.29

This is the letter Pope Leo gave to King and Emperor

Carolus Magnus and this letter was taught to Saint
George by God’s angel. Everyone who is in combat
should carry them [!] with himself. In the honour of Saint
Veronica. In the honour of the holy Corpus Christi and the
holy blood of our Lord Jesus Christ. In the honour
of God’s righteousness. You sole fighter of my life. The
righteousness of the Lord has made virtue and unity. The
Fig. 5: Dresden, Landesbibliothek, Mscr. Dresd. M. 206, fol. 82 .
v
righteousness shall protect and shelter me in all virtues. Amen.

Latin letters’.25 But it can also stand for ‘magic seal’ or ‘textual Like this Kaiser-Karl-Segen (‘Blessing of Emperor
amulet’.26 In this sense, our extensive collection of magic seals Charles’),30 most of the texts in this collection tell us that
and amuletic texts might be called a ‘fundamental teaching’ of they have the ability, not to say agency, to protect a person
all (or at least plenty of) characteres. The connection to a Pope who carries the text on his body. Phrases like ‘szolllen szie bey
Leo seems arbitrary, since a Pope Leo occurs only in one short yn tragen’ (‘they should carry them with themselves’)31 can be
text of the collection. But in the sixteenth century, another Latin found 21 times.32 These texts effect invincibility, salvation from
collection of amuletic texts connected to a Pope Leo is known. all hardships and affection.33 They protect against all weapons,34
The Leonis papae enchiridion (‘Handbook of Pope Leo’) was
first printed in 1525 in Rome.27 Although the text was listed in
Herzog August Bibliothek <http://diglib.hab.de/drucke/xb-6782/start.htm>
the Index librorum prohibitorum (‘List of prohibited books’), (22 October 2022).
it was frequently reprinted, enriched and translated until the 29
SLUB, Mscr. Dresd. M. 206, fol. 48r.
nineteenth century.28 While the first printing was ascribed to
30
This text type is very common. Cf. Stübe 1932; Hoffmann and Heiles 2016,
no. 4.14.12; Bozoky 2003, 51; Skemer 2006, 202, 295; Holzmann 2001,
25
Skemer 2006, 18. Gordon 2014 offers a detailed analysis of the 264–267; Bischoff 1967, 275–283; Klapper 1907, 36–27. On ‘Charlemagne’s
development of characteres. blessing’ see Sabine Kienitz’ contribution in this volume as well.

26 31
Cf. Skemer 2006, 17–18. SLUB, Mscr. Dresd. M. 206, fol. 48r.

27 32
Cf. Brunet 1820, 337; Jacoby 1930/1931, 566. SLUB, Mscr. Dresd. M. 206, fols 40r, 41r (2×), 42r, 43r, 45r (2×), 46r, 46v,
47v, 48r, 48v, 52r, 56r, 56v (2×), 57v (2×), 59r, 63r, 63v.
28
Cf. Jacoby 1930/1931, 566; Skemer 2006, 98–99; Davies 2009, 34–35, 92,
33
96, 97, 107, 128, 159, 245. There is no direct textual dependence between the Cf. SLUB, Mscr. Dresd. M. 206, fol. 42r.
Enchiridion and the Fundamentum. Cf. the edition Mainz 1633, completely
34
digitised on the website Wolfenbüttel Digital Library (WDB) of the Cf. SLUB, Mscr. Dresd. M. 206, fol. 43r.

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60 HEILES | TEXTUAL AMULETS IN CONTEXT

Fig. 6: Dresden, Landesbibliothek, Mscr. Dresd. M. 206, fols 40v/41r, original size.

manuscript cultures mc NO 19
HEILES | TEXTUAL AMULETS IN CONTEXT 61

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62 HEILES | TEXTUAL AMULETS IN CONTEXT

Fig. 7: Dresden, Landesbibliothek, Mscr. Dresd. M. 206, fols 55v/56r, original size.

manuscript cultures mc NO 19
HEILES | TEXTUAL AMULETS IN CONTEXT 63

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64 HEILES | TEXTUAL AMULETS IN CONTEXT

takes effect if somebody carries the text with him or reads the
texts or hears the text being read.40
The agency of the textual amulets is explained and justi-
fied by a number of historical narratives (historiolae). Al-
ready the first text of the Fundamentum gives ‘the letters,
which the almighty God taught Emperor Constantine, the
son of Queen Helena. He shall write them down and carry
them with him. Whenever he fights against the barbarians, he
will be victorious and win the battle.’ (Fig. 8).41 Other texts are
said to go back to an unnamed angel,42 the archangel Raphael43
or Saint Coloman44 and one even to Jesus Christ himself. This
text is ‘the letter of our Lord Jesus Christ, which he wrote with
his divine hands to King Abgar’.45 Like these, all texts profess
that their agency is based on the power of God. Two texts give
the aforementioned measurements of the holy cross46 and at
least eleven texts use holy names.47 Others are just excerpts or
pericopes from the Gospels: Luke 1:5–17, Luke 3:1–6, John
1:1–14 (Fig. 13) and Mathew 1:1–16.48 But in one way or

40
‘Das szeyn heylige nhamen [!] wer szÿ geschrieben bey im tregt adder
sÿ liest adder horet leszen, deme mag nit geschaden vnde wirt erlediget von
Fig. 8: Dresden, Landesbibliothek, Mscr. Dresd. M. 206, fol. 40r. allen szeynen veÿnden szie szeyn sichtigk adder vnsichtig.’ (‘These are holy
names; whoever carries them written on his person or reads them or hears
them read will suffer no damage and he will be freed from all his enemies,
be they visible or invisible.’), SLUB, Mscr. Dresd. M. 206, fol. 59r.
against every kind of physical or spiritual captivity,35 against
all enemies,36 against the devil, sorcery (‘czouͦ bernis’) and 41
‘Das szeind die buchstaben die gott der almechtigk dem keyszer
Constantino der kuͦ nygin Helena szone gelert hot. Er sol szi schreiben vnde
thunderstorms 37 etcetera. In contrast, there are only three texts die beÿ ym tragen. Wen er szolle streitten widder die barbarischen szo
that take effect in a different way. In the first one, the reader werde er sighafft vnde gewÿn in dem streidt.’ SLUB, Mscr. Dresd. M. 206,
fol. 40r.
needs to pronounce certain holy names.38 In the second one, he
needs to look at the figure of the ‘Measure of the Holy Cross’ 42
Cf. SLUB, Mscr. Dresd. M. 206, fol. 46r.
(Longitudo Corporis Christi) every day (Fig. 7).39 The third text 43
SLUB, Mscr. Dresd. M. 206, fol. 56v.

44
SLUB, Mscr. Dresd. M. 206, fol. 61r. In German literature, Columbanus
is identified with St. Coloman of Stockerau (d. 1012), cf. Jacoby 1927;
Bolte 1904, 435f.; Klapper 1907, 13. Skemer identifies him as St. Columban
(543–615), cf. Skemer 2006, 202–203, 208–209, fig. 81.
35
Cf. SLUB, Mscr. Dresd. M. 206, fol. 45r.
45
‘Hi vaht ahn die epistel vnszers herren Ihesi Cristi, die er mit szeÿnen
36
Cf. SLUB, Mscr. Dresd. M. 206, fol. 46 . r
gotlichen henden geschriben hot dem Konÿge Abagaro’, SLUB, Mscr.
Dresd. M. 206, fol. 47r. For other Abgar amulets, cf. Hoffmann and Heiles
37
Cf. SLUB, Mscr. Dresd. M. 206, fol. 47v. 2016, no. 4.14.11; Skemer 2006, 96–104, 290–291; Brozoky 2003, 50. On
the Abgarbrief in general, cf. Stübe 1927; Jacoby 1941.
38
‘Cum aliquis vadat ad pugnandum dicat ☩ Anthipa ☩ Arabrast ☩ Asta…’
46
(‘When someone goes to fight, he shall say ☩ Anthipa ☩ Arabrast ☩ Asta Cf. SLUB, Mscr. Dresd. M. 206, fols 52r/v, 56r. For the text on fol. 52r, cf.
…’) SLUB, Mscr. Dresd. M. 206, fol. 44r. Boroffka 2017, 89 with transcription in footnote 348. My transcription is
also available online: <https://www.artesliteratur.de/wiki/Länge_Christi>.
39
‘Vnde wer die leng eret vnde szie alle thage ansicht der mag nicht gedoͤ t
47
nach ermordt …’ (‘And whoever honours this length and worships it every day Cf. SLUB, Mscr. Dresd. M. 206, fols 41r, 42v, 43v, 44v, 45v, 48v, 52r, 53v,
cannot be killed or murdered …’), SLUB, Mscr. Dresd. M. 206, fol. 56 r. This 58v, 62r, 63v.
textual amulet belongs to the tradition of the Longitudo Corporis Christi, in
48
which a fraction of the measure of the body of Christ or of the Holy Cross Cf. SLUB, Mscr. Dresd. M. 206, fols 49v–51r (Luke 1:5–17), 51r/v (Luke
is depicted. For the textual history of the Longitudo Corporis Christi, cf. 3:1–6), fol. 54v–55r (John 1:1–14), fol. 62r–63r (Mathew 1:1–16). The Gospel
Boroffka 2017, 77–176; Spilling 2014, 184–217. of Mark is announced in a headline on fol. 60r, but the text itself is missing.

manuscript cultures mc NO 19
HEILES | TEXTUAL AMULETS IN CONTEXT 65

Fig. 9: Dresden, Landesbibliothek, Mscr. Dresd. M. 206, fol. 45v, original size.

mc NO 19 manuscript cultures
66 HEILES | TEXTUAL AMULETS IN CONTEXT

Fig. 10: Dresden, Landesbibliothek, Mscr. Dresd. M. 206, fol. 59v, original size.

manuscript cultures mc NO 19
 HEILES | TEXTUAL AMULETS IN CONTEXT 67

der szie beÿ im ist haben vnd geszuͦ ntheÿt des leÿbes vnde des
lebens der warlicher dor an ist gelouͦ ben. In dem nhamen gottes
vathers vnd des szuͦ hns vnde des heyligen geystes. Amen.49

This is the true benediction against all weapons, ‘• a •

g • c • n • m • c • b • E • p • k • s • p • q • s • Amen in
panna • fameth sol • e • b • c • o • t • y • o • parilis emanuel
by arit • E • est • c • ci •’, that they should not harm your
body, your blood or your limbs. ☩ [drawing of a sword] I
beseech you holy God that you protect me through the
holy characteres and through the holy words, ‘☩ Thobal
☩ gut ☩ guth ☩ gathan’, against all evil of the body and
the soul. Amen. Lord, eternal God, heavenly Father don’t
leave me, because you are a guide of my life, so that I don’t
fall into control of my enemies. And protect me against the
force of my enemies, so that they will not be delighted by
my misery. But give peace to him who carries these words
with him. [Give] peace and salvation to him who has them
with him and [give] health of body and life to him who
truly believes in it. In the name of God, Father, Son and
Holy Spirit. Amen.

Reynhart’s name appears especially in the beginning of the

Fig. 11: Dresden, Landesbibliothek, Mscr. Dresd. M. 206, fol. 64v. collection in almost every text and altogether 18 times.50
Unspecific phrases like ‘der disze wort bey im szey tragen’
another, all texts relate to God, who is often explicitly asked for (‘who carries this word on his person’)51 are used only to
help and protection. specify the terms of the agency of the texts. Other names or
The whole collection is arranged for one person, Reynhard a placeholder for names are never used.
Trugses, who might have written the text, too. Reynhard is the The textual and pictorial composition of our collection is
‘speaker’ of the texts, which often have the form of petitionary very similar to that of single-leaf textual amulets from the
prayers (Fig. 6): thirteenth to the seventeenth century. According to Page ‘the
earliest surviving textual amulets with multiple figures date
Das seyn die waren szegen fuͦr alle waffen, ‘• a • g • c from the thirteenth century and are portable, densely writ-
• n • m • c • b • E • p • k • s • p • q • s • Amen in panna ten objects folded multiple times and intended to be carried
• fameth sol • e • b • c • o • t • y • o • parilis emanuͦ el by on the body.’52 Comparable German-Latin artefacts from the
arit • E • est • c • ci •’, das sie nit mögen dyr geschaden an fifteenth and sixteenth/seventeenth centuries were studied
fleisch an bluthe vnde an allen deynen geliedern ☩ and published by Pogliani 53 and Klapper,54 exemplars
[drawing of a sword] Ich bit dich heyliger got, das duͦ mich
Reÿnhart Truͦgszes behuttest durch die heÿligen karacteres 49
SLUB, Mscr. Dresd. M 206, fols 40v–41r.
vnd duͦ rch die heyligen wort, ‘☩ Thobal ☩ gut ☩ guth ☩
50
Cf. SLUB, Mscr. Dresd. M. 206, fols 40v, 41v, 42r, 42v, 43r, 43v, 44r, 45r,
gathan’, vor allem vbell leÿbs vnd der szelen. Amen. Herre
49v, 51v, 52r, 53v, 57r, 60r (2×), 62r, 64r, 64v.
ewiger gott hymlischer vather nit verlas mich, wan dw bist
51
SLUB, Mscr. Dresd. M. 206, fol. 40v.
eÿn fuͦ rer meynes lebens, das ich nit valle in die angesicht
52
meyner veÿnendt. Vnd behuͤ th mich fur dem gewalt meyner Page 2019, 440.
53
feÿndt, das sie sich nit frewen meÿner trübsal, szunder gib Pogliani 2009.
fried der disze wort bey im szey tragen. Friede vnde heÿl 54
Klapper 1929, 164–167.

mc NO 19 manuscript cultures
68 HEILES | TEXTUAL AMULETS IN CONTEXT

Fig. 12: Dresden, Landesbibliothek, Mscr. Dresd. M. 206 fol. 48r, original size.

manuscript cultures mc NO 19
 HEILES | TEXTUAL AMULETS IN CONTEXT 69

from fourteenth- to seventeenth-century England by and several texts with holy names, also including Hebrew
Skemer.55 Like these, our collection is a ‘concatenation names of God62 and the 72 names of Christ63.
of scriptural quotations, divine names, common prayers, There are no structural differences between the compo-
liturgical formulas, Christian apocrypha, narrative charms sition of the textual amulet for Heinricus and the text
or historiolae, magic seals, word and number squares, for Reynhard Trugses. Both compilations were produced to
characteres (non-standard or magical script), devotional protect one specific person and both tell us that they were
images, crosses and other religious symbols’.56 meant to be carried on the body of this person. But unlike the
The Fundamentum Leonis pape super omnes caracteres amulet for Heinricus, the amuletic texts for Reynhard are just
shares, for example, several texts and features with a Latin one part of a codex. Was the whole codex meant to be carried
parchment amulet of the Staats- und Universitätsbibiothek around? And how does this amulet compilation relate to the
Hamburg (SUBHH) (Figs 14 and 15).57 The textual amulet other texts of the codex?
with the shelf mark Cod. in scrin. 31, Fragm. 19 was produced
in Southern Germany in the first half of the fifteenth century.58 Context
It is a large-format sheet of parchment (66 × 51 cm) with five Although some parts of the codex Mscr. Dresd. M. 206
closely written columns and a frame in which magic seals existed separately for some time, this is not true for the
and depictions of the twelve apostles alternate with texts in amulet compilation. It begins in the middle of a quire and
red and black. The amulet is also illustrated with depictions ends in the middle of another quire. In its codicological unit,
of the Passion, including the Crucifixion of Jesus, and the it is surrounded by texts on divination and ritual magic.
four evangelists. In the centre of the bottom half there is an There is no evidence that the amulets ever existed without
extensive circular diagram of magic seals. The sheet was the other texts of the second codicological unit. In fact,
folded seven times to a format of 33.5 × 9.5 cm. Judging they are not only connected by materiality and the caprice
from the wear on the reverse side of the amulet, it was most of the scribes: the amuletic texts and the texts on ritual
probably worn on the body. It was made to protect a certain magic were written by the same author or translator. The
Heinricus, whose name is marked in red several times and beginning of the Gospel of John is used three times in this
who is the speaker of the petitionary prayers of this amulet. manuscript. On fols 54v–55r it is part of the Fundamentum
Like the Fundamentum, the text includes the beginnings of Leonis pape super omnes caracteres. Here, the text of the
the Gospels of John and Mathew and other biblical texts, the Gospel (John 1:1–14) is framed by the Latin phrases that
heavenly letter from Jesus to King Abgar 59 and the Kaiser- the priest (Inicium sancti ewangelii secuͦ nduͦ m Johannem,
Karl-Segen that Pope Leo gave to Carolus Magnus.60 There ‘The beginning of the Holy Gospel according to John’64) and
are also two versions of the Longitudo Corporis Christi61 the server (Gloria tibi, domine 65 / Deo gracias,66 ‘Glory be
yours, O Lord! / Thanks be to God’) would say when the
priest read the Gospel as the Last Gospel at the end of mass
after the blessings (Fig. 13).67 In this situation, he would
genuflect at the words Et verbum caro factum est (‘And the
55
Skemer 2006, 199–214, 285–304.
Word was made flesh’), which are marked at fol. 55r by its
56
Skemer 2015, 127. Latin wording. The excerpt of the Gospel of John is here
57
SUBHH, Cod. in scrin. 31, Fragm. 19. Digital images of the manuscript
are available in the Internet Archive: <https://archive.org/details/
62
CodScrin0031Fragm19>. ‘Primum nomen domini Hea idem fortis …’, SUBHH, Cod. in scrin. 31,
Fragm. 19, col. 2 and 4. Cf. SLUB, Mscr. Dresd. M. 206, fol. 52r.
58
Cf. Brandis 1972, 83–84. Brandis dates this amulet according to its script.
63
Spilling 2014, 208 dates it to the 14th century without giving reasons. ‘Omnipotens sempiterna maiestas …’, SUBHH, Cod. in scrin. 31,
Fragm. 19, col. 4. Cf. SLUB, Mscr. Dresd. M. 206, fols 48v–49v.
59
‘Beatus es Agabar rex qui me non uidisti …’, SUBHH, Cod. in scrin. 31,
64
Fragm. 19, col. 1. SLUB, Mscr. Dresd. M. 206, fol. 54v.

60 65
‘Epistola quam Leo papa misit fratri suo Karulo regi …’, SUBHH, Cod. SLUB, Mscr. Dresd. M. 206, fol. 54v.
in scrin. 31, Fragm. 19, col. 4.
66
SLUB, Mscr. Dresd. M. 206, fol. 55r.
61
‘Hec linea quatuor’, SUBHH, Cod. in scrin. 31, Fragm. 19, col. 3. Cf.
67
Spilling 2014, 208–210. Cf. Fortescue 1909; Jungmann 1962, 554–559.

mc NO 19 manuscript cultures
70 HEILES | TEXTUAL AMULETS IN CONTEXT

Fig. 13: Dresden, Landesbibliothek, Mscr. Dresd. M. 206, fols 54v/55r, original size.

manuscript cultures mc NO 19
HEILES | TEXTUAL AMULETS IN CONTEXT 71

mc NO 19 manuscript cultures
72 HEILES | TEXTUAL AMULETS IN CONTEXT

Fig. 14: Hamburg, Staats- und Universitätsbibliothek, Cod. in scrin. 31, Fragm. 19, recto, 66.0 × 51.0 cm.

manuscript cultures mc NO 19
HEILES | TEXTUAL AMULETS IN CONTEXT 73

Fig. 15: Hamburg, Staats- und Universitätsbibliothek, Cod. in scrin. 31, Fragm. 19, recto (detail).

mc NO 19 manuscript cultures
 74 HEILES | TEXTUAL AMULETS IN CONTEXT

Fig. 16: Dresden, Landesbibliothek, Mscr. Dresd. M. 206, fols 99v/100r.

inserted as a blessing text and is explicitly meant to give second-person singular imperatives, and the placeholder ‘N’
indulgence to its reader.68 But on fol. 100r/v, the Gospel text is is used instead of the practitioner’s name or the concrete
used in another way (Fig. 16). Here it is part of a conjuration place name of the destination.71 The conjurations have no
of the devils Astarot, Berit and Belczebuͦ b,69 who should be agency until they are spoken in the right ritual, in the centre
banned into a bottle and answer questions to the practitioner of a distinct magic circle and in combination with other
of this magical ritual. The same applies to fol. 109r/v: the text conjuring texts. However, the wording of all three versions
of John is here part of the invoking of Sathan, Belczebuͦ p, of John 1:1–14 is almost the same. All versions derive
Ruffe and Ruͦ bÿn,70 who are supposed to make a coat fly and
transport the practitioner to any place he wants. In these two 71
‘Sprich dissze nachgeschrieben wort vnde preÿt den mantel vff die erden
vnde sprich alszo: “Ich beschwere dich Sathan … Nuͦ beschwer ich euͦ ch alle
instructing texts, the text of the Gospel written down on vier ☩ Belczebuͦ p ☩ Sathan ☩ Ruffe ☩ vnde Ruͦbin, das jr kommet szchnel
paper as has no unmediated agency. It is here integrated in a vnde stille vnde fuͦ ret mich vff disszem mantel gehn N adder wo hÿn ich will
haben … Alszo szolt jr mich N fuͦren vnde leÿtten vff disszem Mantell …”
handbook on ritual magic. Here the reader is addressed with Vnde sprich fuͦ nff pater noster vnde fuͦ nff auͦ e Maria vnde setze dich evff den
mantell. Vnde wie du dich szetczest also bleÿb szitczen vnde kreuͦ tz dich
niecht mehr vnd sprich: “Wolauͦ ff Belczebuͦ p, Sathan, Ruͦffe, Ruͦbin. Das er
68
‘Per istos sermones sancti ewangelii indulgeat nobis dominus noster Luͦ ciper waltt”’ (‘Speak these following words and spread your coat out on
Jhesus Cristus vniuͦ ersa nostra crimina atque delicta’. (‘Through these the earth and speak thusly: “I invoke you, Satan … Now I invoke you all
words of the Holy Gospels, our Lord Jesus Christ gives us indulgence for all four: Beelzebub, Satan, Ruffe and Rubin, that you come swiftly and quietly
our sins and vices’). SLUB, Mscr. Dresd. M. 206, fol. 55r. On the apotropaic to bring me on this coat to N or wherever else I want … So shall you guide
agency of John 1:1–14 cf. Rosenfeld 1962; Ruh 1983. and lead me N on this coat …” And speak five “Our Fathers” and five “Hail
Marys” and sit down on the coat. And when you have sat down, so remain
69
SLUB, Mscr. Dresd. M. 206, fol. 100v. seated and do not make the sign of the cross any more and speak: “Good
health, Beelzebub, Satan, Ruffe, Rubin. Lucifer shall command it.”’), SLUB,
70
SLUB, Mscr. Dresd. M. 206, fol. 109r. Mscr. Dresd. M. 206, fols 108r–110r.

manuscript cultures mc NO 19
 HEILES | TEXTUAL AMULETS IN CONTEXT 75

from the same German template, as the transcription and the The Codex Dresden, Landesbibliothek, Mscr. Dresd. M. 206
variant list in the appendix show. Especially the texts on fols was certainly produced to have (at least) two functions.
54v–55r and 109r–109v are almost identical, while all three On the one hand, it functioned as a manual for divina-
versions differ significantly from other German translations.72 tion and ritual magic. On the other hand, it was meant to
Therefore, both the amulet collection and the collection of be a powerful apotropaic magical agent. Its sheer presence
instructions on ritual magic were most probably composed effected supernatural protection. Despite its 136 leaves,
by the same man and most likely for Reynhard Trugses the codex – 20 centimetres high and just three centimetres
73

and this manuscript. The Fundamentum Leonis pape thick – is still small enough to be carried around by someone
super omnes caracteres was meant from the beginning to on his body. The requirements of travelling might also
be accompanied by other texts with magical agency. Even if explain the extraordinary binding: it spares the usual but
these texts needed to be spoken out in mass 73 or in magical bulky wooden boards and its flap protects even the fore edge
ritual, they are powerful and should possibly potentiate the of the book block against dirt and destruction. In this form,
apotropaic agency of this codex. the codex was a perfect vade mecum offering both advice and
protection in every difficult situation.

72
Cf. Rosenfeld 1962; Schönbach 1904, 124–137.
73
Cf. SLUB, Mscr. Dresd. M. 206, fol. 2r, cited above in note 10.

mc NO 19 manuscript cultures
76 HEILES | TEXTUAL AMULETS IN CONTEXT

APPENDIX

Transcription of the Last Gospel (John 1:1–14) from fols 54v–55r (A), Translation
with textual variants from fols 100r–100v (B) and 109r–109v (C)
1. Inicium sancti ewangelii secuͦ nduͦ m Johannem. Gloria Beginning of the Gospel of John. Glory be to the Lord.
2. tibi, domine.

3. In dem anfang was das wort. Vnd das wort was bey In the beginning was the Word, and the Word was with God,
4. gott. Vnde got was das wort. Das was von anfanck bey and the Word was God. The same was in the beginning with
5. got. Alle dinck szeÿn duͦ rch ohn gemacht vnde ane ohn God. All things were made by him; and without him was not
6. ist nichtes gemacht. Das do gemacht ist in ohm, das any thing made. What was made in him, that was life; and the
7. ist gewest das leben. Vnde das leben was eyn licht der life was the light of men. And the light shineth in darkness;
8. menschen. Vnd das licht hat in der fÿnsternis geleuchtet and the darkness comprehended it not. There was a man sent
9. vnde die fynsternissze hat szeÿn nicht begriffen. Es from God, whose name was John. The same came for a wit-
10. was ein mensch von gotte geszandt, des nhame was ness, to bear witness of the light, that all men might believe
11. Johannes. Der kam in ein geczewgnis, das er geczeuͦgnis through the light. He was not that light, but was sent to bear
12. gebe von dem lichte, vff das alle menschen gelouͦ bten witness of that light. That was the true light, which lighteth
13. durch das liecht. Er was nicht das licht, szuͦ nder das every man that cometh into the world. He was in the world,
14. geczewgnis gebe von dem licht. Es was das ware licht, and the world was made by him, and the world knew him not.
15. das do erleuchtet alle menschen, kommende in dissze He came unto his own, and his own received him not. But
16. weldt. Er ist gewezen in der weldt vnde die weldt ist as many as received him, to them gave he power to become
17. duͦ rch [fol. 55r] ohn geschaffen vnde die weldt hat szeÿn the children of God, even to them that believe on his name:
18. nitt erkant. Er qwam in szeyn eÿgen vnde die szeÿnen Which were born, not of blood, nor of the will of the flesh,
19. haben ohn nicht entpfangen Die ohn aber entpfÿngen, nor of the will of man, but of God. (Et verbum caro factum
20. den gab er gewalt gottes kinder zcw werden. Die do est.) And the Word was made flesh, and dwelt among us, and
21. gelouͦ bten in szeÿnen nhamen, die do nicht waren aus we beheld his glory, the glory as of the only begotten of the
22. deme bluthe, nach auͦ sz dem willen des fleysszes, noch Father, full of grace and truth.
23. aus dem willen des mannes, szuͦ nder auͦ s gott geboren
24. szeẏn. (Et verbuͦm ca ☩ ro factum est.) Vnde das wort
25. ist fleisch worden. Vnde hot in vns gewonet. Vnde wÿr
26. haben geszehen szeÿn ere als die ere des eingeboren
27. von dem vather vol genaden vnd der warheÿ

28. Deo gracias. Per istos sermones sancti ewangelii Thanks be to God. Through these words of the Holy Gospel
29. indulgeat nobis dominus noster Jhesus Cristus our Lord Jesus Christ absolves us for all our sins and vices
30. vniuͦ ersa nostra crimina atque delicta. Amen. Amen.74

74
The English translation is based on the King James Version (KJV) of
the Bible. It was altered in a number of places to correspond better to the
original text in Early New High German.

manuscript cultures mc NO 19
HEILES | TEXTUAL AMULETS IN CONTEXT 77

Variants

1 Inicium … 2 domine: vacat BC.

3 anfang: anfag A, anbegÿn B, anfangk C.
5 Alle: Vnde alle B.
5 ohn1: jen C.
5 gemacht: geschaffen B.
5 ohn2: Jhen C.
6 gemacht: gemacht worden B.
6 Das do gemacht: das gemachet B.
6 ohm: ÿme B, ÿem C.
6 das ... 7 ist: ist B.
8 Vnd das licht … geleuchtet: Vnd das licht hot geleuͦ chtet in der finsternis B.
12 vff das: das B.
12 gelouͦ bten … 13 liecht: duͦ rch ynyn geloͧ bten B.
13 szuͦ nder: szuͦ n= C.
14 Es: Er C.
15 kommende: die di kommen B.
16 Er ist gewezen: Es was B.
16 vnde … 17 geschaffen: vacat B.
17 ohn: Jenen C.
17 szeÿn: es B.
18 erkant: erkennet. Vnde die welt ist duͦ rch ÿnen geschaffen B.
18 qwam: ist kummt B.
18 eÿgen: eÿgenthuͦ m BC.
19 ohn: jnen B, jen C.
19 entpfangen: erkant B.
19 Die … entpfÿngen: Aber die yhnen entpfangen han B.
19 ohn: Jen C.
20 den: das C.
20 gab er: hot er geben B.
22 fleysszes: fleisches BC.
23 szuͦ nder: alleÿne B.
24 szeẏn … est: vacat B.
24 das … 25 fleisch: der szohn gottes ist mensche B.
25 Vnde ... gewonet: vacat B.
27 von dem: des B.
28 Deo … 30 delicta: vacat BC.
30 Amen: vacat C.

mc NO 19 manuscript cultures
78 HEILES | TEXTUAL AMULETS IN CONTEXT

REFERENCES

Manuscripts Bozoky, Edina (2003), Charmes et prières apotropaïques

(Turnhout: Brepols; Typologie des Sources du Moyen Âge
Dresden, Landesbibliothek, Mscr. Dresd. M. 206, <http://
Occidental, 86).
digital.slub-dresden.de/id278681387>.

Brandis, Tilo (1972), Die Codices in scrinio der Staats-

Hamburg, Staats- und Universitätsbibliothek, Cod in
und Universitätsbibliothek Hamburg 1–110; Katalog
scrin. 31, Fragm. 19, <https://archive.org/details/
der Handschriften der Staats- und Universitätsbibliothek
CodScrin0031Fragm19>.
Hamburg, Vol. 7 (Hamburg: Dr. Ernst Hauswedell & Co).

Early prints
Brunet, Jacques Charles (1820), Manuel du libraire et
Enchiridion Leonis Papae serenissimo Imperatori Carolo de l'amateur de livres. Tome II. F–O (Paris: Crapelet).
Magno in munus pretiosum datum. Nuperrime mendis omnibus
purgatum, Mainz 1633, USTC Reference Number: 2087271, Burnett, Charles (1988), ‘The Eadwine psalter and
Exemplar Munich, Bayerische Staatsbibliothek, P. lat. 1377, the western tradition of the onomancy in Pseudo-
<http://www.mdz-nbn-resolving.de/urn/resolver. Aristotle's Secret of secrets’, Archives d’histoire
pl?urn=urn:nbn:de:bvb:12-bsb10743756-1>. doctrinale et littéraire du moyen âge, 55: 143–167.

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Adler, Georg (2010), Handbuch Buchverschluss und Buch- (Oxford: Oxford University Press).
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Mittelalter bis in die Gegenwart (Wiesbaden: Reichert). G. Herbermann et al. (eds), The Catholic Encyclopedia,
Vol. 6 (New York: Robert Appleton Company), 659–663
Bailey, Michael D. (2019), ‘Superstition and Sorcery’, in <https://archive.org/details/07470918.6.emory.edu/page/
Sophie Page and Cathrine Rider (eds), The Routledge Hi- n737>.
story of Medieval Magic (London, New York: Routledge),
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Bischoff, Bernhard (1967), Mittelalterliche Studien: Véronique Dasen and Jean-Michel Spieser (eds), Les
Ausgewählte Aufsätze zur Schriftkunde und Literatur- savoirs magiques et leur transmission de l’Antiquité à la
geschichte, Vol. 2 (Stuttgart: Hiersemann). Renaissance (Florence: SISMEL Ed. del Galluzzo),
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Dominikaners Konrad Forster’, Jahrbuch der Einband- Gumbert, Johann Peter (2004), ‘Codicological Units:
kunst, 2: 14–32. Towards a Terminology for the Stratigraphy of the
Non-Homogeneous Codex’, Segno e testo, 2: 17–42.
Bolte, Johannes (1904), ‘Deutsche Segen des 16. Jahrhun-
derts’, Zeitschrift für Volkskunde, 14: 435–438. Heiles, Marco (2018), Das Losbuch: Manuskriptologie einer
Textsorte des 14. bis 16. Jahrhunderts (Köln, Weimar,
Boroffka, Anna (2017), Die “Länge Christi” in der Wien: Böhlau; Beihefte zum Archiv für Kulturgeschichte, 83).
Malerei: Codifizierung von Authentizität im intermedialen
Diskurs (Bern: Peter Lang; Vestigia Bibliae, 35/36). —— (2021), ‘Late Medieval German Texts on Superstition’,
in Matthias Heiduk, Klaus Herbers and Hans Christian
Lehner (eds), Prognostication in the Medieval World. A
Handbook, Vol. 2 (Berlin, Boston: De Gruyter), 831–840.

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HEILES | TEXTUAL AMULETS IN CONTEXT 79

Hoffmann, Werner J. and Heiles, Marco (2016), Kyriss, Ernst (1940), Nürnberger Klostereinbände der Jahre
‘Mscr.Dresd.M.206. Messtexte, lat. – Sammlung von 1433 bis 1525 (Bamberg: Reindl).
mantischen und magischen Texten, dt.’, in Werner
J. Hoffmann, Die deutschsprachigen mittelalterlichen Láng, Benedek (2008), Unlocked Books. Manuscripts of
Handschriften der Sächsischen Landesbibliothek – Learned Magic in the Medieval Libraries of Central Europe
Staats- und Universitätsbibliothek (SLUB) Dresden. (University Park: Pennsylvania State University Press).
Vorläufige Beschreibungen <http://www.manuscripta-
mediaevalia.de/dokumente/html/obj31604515>. Page, Sophie (2019), ‘Medieval Magical Figures. Between
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