Codex Gigas
University of ZagrebCroatian study
Ivan Badanjak
Codex Gigas - The Devil's Bible Mystery
Zagreb, 2013
This paper was prepared at the Croatian Studies at the University of Zagreb under the guidance of doc. dr. sc. Branka Grbavac and was submitted to the competition for the Rector's Award in the academic year 2012/2013.
Content of the paper 1. Introduction ………………………………………………………………………………… .... 1 2. Content of the Codex ……………………………………………………………………… .... 3 2.1. First page …………………………………………………………… ................. 4 2.2. Bible …………………………………………………………………………… ... 6 2.3. Historical and medical texts ………………………………………………… ..... 7 2.4. Confession and invocation …………………………………………………………… ..... 9 2.5. Heavenly City and the Devil .............................................. ................................................ 11 2.6. Calendar ................................................. .................................................. ............... 16 3. The Legend of the Origin of the Codex ............................................ ............................................. 21 4. Purpose of the Codex ........................................... .................................................. ................. 25 5. Conclusion ............................................... .................................................. ....................... 27 6. Acknowledgments ............................................... .................................................. ........................... 28 7. References .............................................. .................................................. ................ 29 8. Summary ............................................... .................................................. ............................ 31 9. Summary ............................................... .................................................. ........................ 32
1. Introduction Plague, fires, wars and the Devil himself, a medieval legend associated with the Codex Gigas, the "Great Book" better known as the "Devil's Bible". Codex Gigas medieval the manuscript originated in the area of present-day Bohemia in a small Benedictine monastery at Pad at the beginning of the 13th century. The manuscript consists of 312 parchment sheets made of calfskin measuring 890 mm high and 490 mm wide, and weighing 75 kilograms. 1 Although there are codes that are more extensive in number than Codex Gigas2 , he is because of his weight received the title of the largest handwritten book in the world.3 The name "Devil's Bible" connects with the legend according to which the Codex arose as a result of a pact of monks and the Devil. Although the manuscript is very interesting and worth studying, so far it has not given enough attention. The manuscript was mostly studied by scientists from the Czech Republic (Kamil Boldan4 , Zdeněk Uhliř 5 , Dušan Foltyn6 ) and Sweden (Carl Nordenfalk7 , Anna Wolodarski8 ), ie. those with whom the manuscript is most historically connected. Great contribution Manuscript research is also represented by the works of English-speaking scholars (e.g. Michael Gullick9 ). Greater interest in researching and studying the Codex is emerging after the filming of Julie Nelson's documentary "Devil's Bible darkest secrets explained" 10 when scientists began researching Codex by newer methods.
1 Kamil Boldan, CG: the secrets of the world's largest book (Prague: National Library of the Czech Republic 2007), 17 2 An example of such is the Codex Sinaiticus, a codex written in uncial with a transcript of the Bible in Greek which contains 730 sheets. (Codex Sinaiticus, "The Importance of the Oldest Bible," http://codexsinaiticus.org/en/codex/significance.aspx (27-12-12)) 3 Carl Nordenfalk, “Heaven and Hell in a Bohemian Bible of The Early Thirteenth Century,” The Year 1200: A symposium, (New York: Metropolitan Museum of Art, 1975), 283, http://books.google.com/books?id=1RIAeAMUJywC&pg=PA283&lpg=PA283&dq=carl+nordenfalk+heaven+and + hell (March 20, 2013) 4 Wrote the book CG: the secrets of the world's largest book, Prague: National Library of the Czech Republic 2007 5 Wrote the chapters "The Phenomenon Called Codex Gigas" and "The Codex Gigas, its Content and Function" in books of Montenegro: the secrets of the world's largest book, 2007. 6 Wrote the chapter "The Mysteries of the Monastery of 'Saint' Vrbata" in the book CG: the secrets of the world largest book, 2007. 7 Wrote an article, "Heaven and Hell in a Bohemian Bible of The Early Thirteenth Century," for the symposium The Year 1200: A symposium, Metropolitan Museum of Art, New York, 1975. 8 Participated in the National Geographic documentary - "Devil's Bible darkest secrets explaind" 9 Participated in the National Geographic documentary - "Devil's Bible darkest secrets explaind" 10 National Geographic, "Tales of the Weird, Codex Gigas", http://newswatch.nationalgeographic.com/tag/codex-gigas/ (December 4, 2012) 11 Modern forensic analysis of the entire manuscript was used in the research. (Devil's Bible darkest secrets explaind, directed by Julie Nelson, National Geographic, 2008
This manuscript is also unknown in Croatian historiography, although there are points of contact with Croatian territories. Therefore, my goal in this paper is to encourage the exploration of this valuable medieval manuscript.
2. Codex Contents The Codex Gigas includes a transcript of the Bible (Old and New Testaments), the works of Josephus, Isidore of Seville, and Cosmas of Prague, medical texts, texts on exorcism and invocation of spirits, the text of the confession, a calendar for the whole year with an obituary, and a picture of the Devil for which is thought to be the source of the legend of the origin of the Codex. Inside the book were the Rules st. Benedict, but over time they were taken out of the Codex. 12 Although the name is associated with the Codex "The Devil's Bible", it does not contain any texts of a heretical or satanic character. Name He received the "Bible" because it contains the entire transcript of the Bible, 13 and the adjective "devil" was added. due to the illuminated image of the Devil. Like most medieval manuscripts created in Europe, the Codex Gigas it is written in Latin, and the letter corresponds to a later version of the Carolingian minuscule.14 The only one information about the author of the manuscript is found in the legend itself, which testifies that his name was Hermannus, and that it belonged to the Benedictine order.15 At one time the manuscript was considered a product of the work more authors, but recent research by paleographer Michael Gullick has shown how it is Codex was made by only one person.16 Considering Gullick’s latest research scholars have assumed that one medieval monk would need a minimum ten years to write a book of this size.17 Since the content of the Codex is very extensive, the paper will deal with its most important parts as well those related to the creation of a legend about its origin.
12 Boldan, 2007: 24 13 Kungl. Library / National Library of Sweden, Stockholm, “Codex Gigas”, http://www.kb.se/codexgigas/eng/short/ (14 December 2012) 14 Kungliga Biblioteket - National Library of Sweden, Stockholm, “Codex Gigas - Letter", http://www.kb.se/codex-gigas/eng/short/script/ (28 December 2012). More about the typeface in Jakov Stipišić, Auxiliary historical sciences in theory and practice, (Zagreb: Školska knjiga, 1985), 99 15 Boldan, 2007: 19 16 Devil's Bible darkest secrets explaind, directed by Julie Nelson, National Geographic, 2008. 17 Here it must be taken into account that the medieval priests and monks did not spend all their time writing and transcribing books. The general assumption is that they wrote about four hours a day. (Kungliga Library - National Library of Sweden, Stockholm, “Codex Gigas - Letter”, http://www.kb.se/codexgigas/eng/Long/description/script/ (17 December 2012)
2.1. First page The first page of the Codex contains the Greek and Hebrew alphabets, as well as the Glagolitic and Cyrillic alphabets. In addition, there is the text of Abbot Bavor from Nečtiny, and the prologue to the Pentateuch as a beginning The Bible. The text of Abbot Bavor (in the picture on the left is on a dark brown background) is of great importance for manuscript, and represents its brief introduction because in he himself cites the contents of the Codex. It's text transcribed and translated from Latin and well shows with what reverence the monks related to the book. Abbot Bavor counts him among The Seven Wonders of the World: “gn magnam petition librum pergrandem, qui dici potest de septem mirabilibus mundi propter sui immensitatem,… “18 - „ću I will publish a great book, which is due to its own exceptional sizes can count among the seven wonders of the world… “ The greatest value for Croatian territory represent the alphabet of Glagolitic and Cyrillic which are located at the bottom of the page, and it is clear that they are written on a different material from the original parchments. They are considered to be original belonged to a list that was lost, and that these clips were subsequently inserted on the first page.19 Type the Glagolitic we find in the Codex is angular, the one characteristic of Croatian territory. It's known that Glagolitics from Croatia came to the Czechs in the 14th century spaces and spread the Glagolitic alphabet there.20 Figure 1 Codex first page - fol. 1c. 18 Boldan, 2007: 17 19 Kungliga Biblioteket - National Library of Sweden, Stockholm, “Codex Gigas - Alphabet”, http://www.kb.se/codex-gigas/eng/Long/texter/alphabets/ (23 December 2012) 20 Same (30 December 2012)
Czech King Charles IV. had in 1347 built the monastery of Emmaus in Prague in which it was invited 80 Croatian Glagolitic Benedictines.21 Therefore, it can be assumed that the alphabet Glagolitic, which is found in the Codex, most likely formed under the influence of Croatian Glagolitic.
Figure 2 If we compare the Glagolitic letters from the Codex (above) with the text of the Missal of Prince Novak from 14th century (left) and Hrvoje's missal from the 15th century (right), it is clear that the letters are typology equal. 21 Anica Nazor, Knjiga o hrvatskoj glagoljici, “Ja slovo znajući govorim ...” (Zagreb: Erasmus naklada, 2008), 14
2.2. The Bible The Codex itself begins with a Bible text containing the Old and New Testaments, but it is important for note that they do not follow each other. Between the two Testaments are the texts of Joseph Flavius and Isidore of Seville, and medical texts. The Bible itself is written in a similar form earlier versions of Aquilina's Bible22. The beginning of the Bible is on the first page (fol. 1c.), but it does not begin with the Book of Genesis, but with a prologue to the Pentateuch. The first sheet The Old Testament is torn and lost, so that the beginning of the Book of Genesis is not seen.23 The New Testament begins with the letter of St. Jerome to Pope Damasus, and continues with a prologue explaining the number of the gospel and its symbolism. The very fact that the prologues are in front of the texts of the Bible it is neither new nor rare. Most Bibles with a Latin translation known as the Vulgate24 it begins with him, but not with the one referring to the Pentateuch, but with the words of St. Jerome who he is sent in a letter to his pupil Ambrose.25 In the Codex Bible itself, there are also parts that are not the original part of it. That are stichometry, a method by which the size of a text is determined by the number of pages or chapters, and the list of chapters itself. Stychometry is found in Proverbs, and a list of chapters it is found only in the Gospels.26 The texts of the Covenant are mostly written according to the translation of the Bible of St. Jerome, but it's important note that in the manuscript there are also tests written in the version of "Vetus latine", 27 and relate to Revelation, Acts, some parts of the Gospel and the Epistle of St. Paul.28 Although it is Codex Bible modeled on Aquilin's Bible, an arrangement of the Old and New texts.
22 Aquilinus, a native of Sinope at Pontus, translated the Old Testament into Greek in the middle of the 2nd century. His translation it is characteristic because it translates literally, word for word, manifests fidelity to the letter and adherence to biblical syntax, and grammars. (Celestin Tomić, Access to the Bible, general introduction to the Holy Scriptures (Zagreb: Provincijalat franjevaca Conventuals, 1986), 248-249) 23 Kungliga Biblioteket - National Library of Sweden, Stockholm, “Codex Gigas - Bible”, http://www.kb.se/codex-gigas/eng/Long/texter/medeltida-bibel/sequence (March 5, 2013) 24 The Vulgate means a popular edition, that is, one that is generally known. Sv. Jerome was given the task from Pope Damasus to critically correct the Latin translation of the Bible and thus make a new translation of the Bible. That translation today it is known as the Vulgate. (Tomić, 1986: 262) 25Kungliga Biblioteket - National Library of Sweden, Stockholm, "Codex Gigas - Bible", http://www.kb.se/codex-gigas/eng/Long/texter/medeltida-bibel/sequence (5 March 2013) 26 It should be noted here that the Gospels do not follow a list of chapters (other than Mark's Gospel). List for Lukino the gospel is identical to that of the manuscript of the Codex Aureus (Kungliga Biblioteket - National Library Sweden, Stockholm, "Codex Gigas - Bible", http://www.kb.se/codex-gigas/eng/Long/texter/medeltidabibel/tillaggstexter/ (March 14, 2013) 27 27 "Vetus latina" we call everything translations of the Bible that were before the translation of Sts. Jerome, or the Vulgate. (Tomić, 1986: 259) 28 Kungliga Biblioteket - National Library of Sweden, Stockholm, "Codex Gigas - Bible", http://www.kb.se/codex-gigas/eng/Long/texter/medeltida-bibel/sequence (March 5, 2013)
the vow is not identical with it. For example, the text of Baruch ben Neriah, a scriptor who worked with Sts. Jerome, 29 is not typical of Aquilina's Bible, but is still found in the Codex.
2.3. Historical and medical texts After the Old Testament of fol. 118р. to 239c. followed by the texts of two historians Joseph Flavius and Isidore of Seville. Josephus was born in Jerusalem in the first half of the first century AD. He's coming from a priestly family, and grew up in the territory of Palestine. At the age of 26, he traveled to Rome to secure the release of the Jewish priests. During his stay in Rome, in the territory of Judea, a great revolt of the Jews against the Roman government broke out. Joseph is immediately at returning to the country set out to fight the Romans. Because of that, he was captured and turned into goods. He was a slave until the moment when Emperor Vespasian freed him and gave him his family name - Flavius. As tensions in the area of Judea did not cease, the Romans besieged Jerusalem, and Joseph was given the task of persuading the citizens to surrender. It didn’t happen because the Jews attacked Joseph considering him a traitor. As a peaceful solution to the conflict has not passed, The Romans conquered Jerusalem by force. After this victory, Joseph received the land as a reward in the territory of Judea and officially became a Roman citizen. 30 His most famous works he wrote until the end of his life, and among them the "Jewish War" (De Bello Iudaico) stands out, "Jewish Antiquities" (Antiquitates Iudaicorum), "Against Apion" (Contra Apionem), and "Life Josephus Flavius. In the Codex on fol. 118r.-200v. find the "Jewish War" and the "Jewish Antiquities." Little is known about the life of Isidore of Seville. He was born in the middle of the 6th century. Still in the early stages of life he lost both his parents, and was raised by his brother Leander. Shortly after his brother's death Isidore he became bishop of Seville, and played a significant role in the life of the Church in the Pyrenees peninsula.31 He wrote texts of various characters - from historical and theological works to grammar. His most famous works are "Etymologies", and they represent a kind
29 J. Edward Wright, Baruch ben Neriah, From Biblical Scribe to Apocaliptic Seer (Columbia:University of South Carolina, 2003.), 1 30 William Whiston, prev., The Complete Works of Flavius Joshephus (London: T. Nelson and sons, Paternoster Row, 1860.), 1-26 31 Sudjelovao je na koncilima u Sevilli 619. i Toledu 633. godine. (Stephen A. Barney i dr., The Etymologies of Isidore of Seville, (Cambridge: Cambridge University Press, 2006.), 7
encyclopedia of history. They consist of 20 books written based on various classics and Christian sources.32 The Codex Gigas does not contain “Etymologies” in its entirety, but is transcribed only certain parts found on fol. 201r.-239v.33 Of the historical texts of the Codex, the text of the lesser-known author Kosmas still remains Prague "Chronicle" (fol. 294r.-304v.). Kosmas was a Prague deacon who lived in 11/12. st. He is considered the first known Czech historian. 34 In his works he used various sources and materials and wrote them down. He most often quoted the works of Virgil, Ovid and Horace.35 Within them he wrote about Czech legends, and he also wrote down his knowledge and experiences. One of the legends he described was that of St. Wenceslas, and she was his main source information.36 His texts are important for the history of the Czech Republic, but since he was directly involved in various political events, his thoughts are very subjective. For example so in their works takes a negative attitude towards King Vratislav who ruled at the end of the 11th century.37 Medical texts of the Codex, beginning at fol. 240r., Predominantly comprise works Constantine of Africa. Constantine was a monk from Monte Cassino, whose family originated with areas of North Africa. He lived during the 11th century, and is considered to be the first person to wrote an extensive work of a medical character in Latin called Liber Pantegni.38 It consists of two parts, the first called Theorica and the second Practica, each separately contains ten books. Liber Pantegni was written based on the work of a famous Persian physicist Halya Abbasa, Kitab-al-Malik. 39 With this work, Constantine became one of the most important medieval personalities in the field of medicine, because through him medieval Europe introduced to Arabic medicine. Along with Liber Pantegni, Constantine also wrote Viaticum and Megatechn. In the Codex, from Liber Pantegni, there is only Practica. With her, she's still
wrote several smaller texts entitled Liber graduum and Liber de oculis, 40 transcript of the text of Hunayn ibn Isha'q, which speaks of eye diseases. 41 In addition to the aforementioned medical texts of Constantine of Africa, the Codex also contains an earlier one version of Ars medicinae (The Art of Medicine), a group of texts containing Hippocrates aphorisms, Isagogu, a text that is an introduction to the work of Ars medicinae, and discussions of pharmacology.42
2.4. Confession and invocation Texts of confessions and invocations found on fol. 286v.- 293v. the manuscripts are the only ones written on a colored background. The text of the confession begins with the monk's address to God, Jesus Christ, the apostles, to the prophets, and to the saints. 43 After that, violations of religious duty, evil thoughts, anger, hatred, celibacy violations, various kinds of fornication (and with animals), and all mortal sins.44 Confession ends with a prayer for mercy and forgiveness. The content of the confession suggests that it refers to a monk who has sinned gravely in word and deed. After the confession he finds himself the great image of the "Heavenly Jerusalem," that is, the metaphorical depiction of Paradise. In the symbolic in this sense, confession and the image of the "City of Heaven" represent the confession of sins, and the search for forgiveness and grace so that a sinful monk could reach Paradise.45 One of the most intriguing parts of the Codex is the invocation text. The text itself consists is of three invocations and two magical formulas.
The first appeal is against a sudden illness: „+ PUTON PURPURON + DIRANX + CELMAGIS + METTON + ARDON + LARDON + ASSON CATULON + HEC NOMINA DABI TIBI IN NOMINE PATRIS ET FILII ET SPIRITUS SANCTI UT DEUS OMNIPOTENS LIBERET TE AB ISTO REPENTINO MORBO. ”46 „+ Puton purpuron + diranx + celmagis + metton + ardon + lardon + asson catulon + Ova I give you names in the name of the Father, the Son and the Holy Spirit, that God Almighty may deliver you from this sudden illness. " The words "puton purpuron, diranx, celmagi, metton, ardon, lardon, asson catulon" are magical words expressing the evil that caused the disease, followed by the sign of the cross („… u the name of the Father, the Son and the Holy Spirit… “) in order to destroy them.47 The next two appeals are against fever. They are being destroyed by invoking various events from the life of Jesus Christ, and invoking many saints, apostles, and angels. The magic formulas of the Codex serve against theft.48 The first formula tells how it can be caught thief with the help of a special medium - "virgin and the nail of an undefiled boy": „EXPERIMENTUM IN UNGUE PUERI PER QUOD UIDETUR FURTUM. Primo accipias puerum uirginem inpollutum. et pones eum indomo tenebrosa et uersa facie pueri ad occidentem stabis contra eum ad orientem ueersus et tinguetis unguem pueri TB guttis olei. “49 "Experiment with the boy's nails because they show theft. Receive the undefiled first the boy and laid him in a darkened house, turn the boy's face to the west, and stand to the east side with his face facing him and paint the boy's nails with TB drops of oil. "
The second formula states how we can see in dreams the theft that happened and that on a way to hold a letter in our left hand, invoke God by his name, and command evil spirits to go home: 50 "Ut in somniis uideas furtum quod factum est." 51 "To dream of a theft being committed." Invocations for the purpose of connecting with magic have created a negative image of the Codex. Rare are books that, along with the Bible, contained texts related to exorcism or magic. Regardless that the magic within this text refers exclusively to the invocation of "good forces" for the purpose of protection, and not as black magic or necromancy52, it was seen as something bad, something caused The devil, and certainly influenced the creation of the legend of the origin of the book.53
2.5. Heavenly City and the Devil The images of the Heavenly Jerusalem and the Devil represent the two most important components of the Codex. They are the only illustrations in the Codex that occupy almost the entire page, 54 and are found on fol. 289v. and fol.290r. (See Figures 3 and 4). The image on the left of the Codex is an illustration of the Heavenly City of Jerusalem, by others in the words of Paradise. On each side of the city are two large, yellow-colored towers. Each tower at the top has a green platform. The towers are set on a foundation platform which is painted the same shade of yellow as they are. Inside them is the city itself. It's a city divided into ten red city walls. Each wall has a certain number of towers55, and he,when two large ones are taken into account, it is 21. Above the red walls are the buildings of the city among which there are mostly churches. In the town itself, six twisted colored plants are painted green and red above the fifth, sixth and ninth walls. It is important to note that no people can be found inside the city, which most likely means they are inside buildings and churches or hiding behind walls.56 A representation of such a Paradise, where neither men nor angels are seen, so neither is God himself rare, but not unique. A similar one can be found in Liber floridus, books Lambert of St. Omer in Ghent.57 Since the image of the Heavenly Jerusalem is close to the text Of the Book of Revelation, 58 this illustrated city actually represents a vision of the city that the Holy One had John the Evangelist 59: "And I perceived that the holy city, the new Jerusalem, was coming down from God out of heaven; equipped like a 'bride adorned' for her husband ... He had large, high walls with twelve doors,… “60. The image of the city in Codex has no door, so it is not visible in that part similarity, but only the notion of Paradise as a city is taken into account. On the right, opposite the Heavenly Jerusalem, is the image of the Devil, which is considered that is one of the main causes of the Codex legend. The Devil himself is shown inside identical yellow towers surrounding the Heavenly Jerusalem. This makes it known that and The devil is in his city, that is, Hell.61 The illustration of the Devil in the Codex is unique in to the world.62 The devil, half a meter high, is depicted in a kneeling position with his arms raised. It completely completes the space of Hell, but does not reach the top of the towers. His body is human without tail, but has four fingers with large red claws on its hands and feet. From clothes to he has only a white cloth with red dots around his hips. There are red ones on the top of the head horns, and the head itself is large compared to the body while the face is green and the hair is curly brown. He has small eyes, but big ears. The sharp teeth of those two can be seen from his mouth long red tongue.63. There are various sources on the basis of which similarities with the image are found The devil, but it is important to emphasize that none can fully identify with her. One ofthese are medical texts on the basis of which the Swedish scientist Carl Nordenfalk emphasized how the kneeling position of the Devil is connected with the text translated by Constantine of Africa. Namely, in there is a commentary on the anatomical drawings of the internal organs drawn in the models in series of five images in a kneeling position. Apart from the position of the body itself, the head of the Devil has a very similar proportions and shape as model heads64. The only difference is observed in the position of the hands. IN in anatomical drawings the models have their hands down, while in the Devil in the Codex they are raised. Similarities in the position of the hands are also visible in one Persian manuscript in which it is depicted a pregnant woman with her arms outstretched as in the case of the Devil.65 Such a position of the hands and body still appears and in a manuscript from the monastery in Zwiefalten in Württemberg (Germany), and in a mosaic baptistery in Florence Cathedral. In the cathedral, the image of the Devil has stronger human characteristics body than the image in the Codex, but is shown with large red horns similar to those from Codex. 66 These images look perfectly painted at first glance, but when viewed more closely, it is evident that the moves made by the illuminator were unprofessional and unprofessional.67 Illustrations and the initial letters in the Codex are very nicely illuminated, but they look insufficiently sophisticated. Therefore, historian Peter Stanford, observing the strokes by which the paintings were drawn, concluded as they are not the product of a professional illuminator but of a self-taught person.68
2.6. Calendar One of the more important elements of the Codex is its calendar, which consists of 12 months. That to better explain the very role of the calendar in the manuscript the transcription of the month would be used January. (See Figure 5 and transcription). The dating of the day in the calendar is based on the dating taken from the Romans (mos Romanus). By this the days of the month are dated by counting how far they are from one of the three orientation days - Kalenda, Nona and Ida.69In general, dating and the division of time into certain units, was based on the motion of celestial bodies. This included the Sun, the Earth and The Moon.70 The Moon was important to the Codex calendar. The Roman calendar consisted of three elements (kalenda, nona and ida). Calendars make up the first day in month and are marked with the abbreviation "KL". None is the fifth day in all months except March, May, July and October when they are the seventh day. In the Codex, they are abbreviated as "N". goes fall on the 13th day of the month, except in March, May, July and October, when they fall on the 15th In the manuscript is abbreviated "ID". The day before Kalend was called "pridie Kalendas", and the same valid for None and Ide ("pridie Nonas" and "pridie Idus"). Numbers written in gold (from I to XIX) mark the beginning of the date of the new month, and thus that part of the calendar served for study of the lunar cycle.71 To the right of the golden numbers are the so-called Litterae Hebdomadales72, the letters used along with the numbers to calculate the date Easter.73 What is noticed in the calendar is the dating by feasts. Every day a different number of saints are recorded. For example, in January we celebrate the feast of St. Ivana Chrysostom (Iohannus episcopus Chrysostomus) falling on the 27th day of the month, then martyr Anthony, which is celebrated on the 17th day. Along with the saints are the names of various popes. That's right the feast of Pope Marcellus is celebrated on the 16th, and of Pope Melciadis on the 10th day of the month. Along with the usual ones festivals, the calendar also lists the festivals of local Czech saints who are mostly celebrated in the area (Example - St. Wenceslas, or St. Wenceslas). On every page
of the calendar there are words that introduce the Mass, and next to them stand musical records. Their function it is not entirely clear, but is thought to have been used for Sunday Masses.74 An important item of the calendar is the obituary, ie. list of deceased members of the parish community or some of the more important persons of that period. It is a rare occurrence that there is an obituary in the calendar as well is therefore very important in this manuscript. After the list of saints, for each day minuscule (in small letters) the names of the deceased are written. For example, Milon, Neroda, Vlastena recorded are January 5th. Every day of the month there is a certain number of deceased who are subsequently enrolled after the saints.75 The obituary itself played an important role in the later Czech medieval history. Inside fol. 305v.-311р. 1,539 names were recorded. Along with some names, the social one is also inscribed the status of that person.76 An example is the Zpitigneus dux77 recorded on 29 January. It should be noted as the obituary itself did not form the original part of the manuscript but belonged to an unknown elder the manuscript from which it was also copied.78
January Moon has 31 days 30 3 first of January CIRCUMCISION AND THE basille Odiloni CONFESSORIS 1 Pribizlauus. Marquart. Blasius. Jscizlaus. Voyteh. Mark. Sobotka. Jana. B 4 NONES OF OCTOBER OF ST STEPHEN PROTOHEREMITE 3 Voyteh. Crasson. Jscizlaua. Marek. Plugaua 11 100 3 October, St. Genevieve IOHANIS APOSTOLi MARY 3 John. Janus. Krassota. John. Bozelze. Perhta. 500 2 St. Innocent on October 3 Adam canon. Ianek. Bribizlaua. Radosti. Cernicus. 19 E NONES simeonis MARTYR THELESPORI PAPE vigilli Gregory brother. Hual. Mödl. Paulec. Milon. Nerodia. Vlastena. Deuula. Bozehna. 8 F 8 IDES OF THE EPIPHANY Predmir. Preduoy. Virus priest. Hotezlau. Piuone. Gamliel G 7 IDES Luciani martyrdom clerus cleric DEACON (yes!) Karel. Milega. Stan. Dobremil. Ianik. Bolehna. Gelenium. A 6 IDES SEVERINI OF THE BISHOP AND THE 16 CONFESSORIS Dobremil. Gosteg. Nerad. Dragouen. Quetana. Voyzlaua. 5 B 5 IDES Ivliana and Basilissa MARTYRIUM Frum. Vecek. Modlibog. 100 4 PAVLI IDES OF INITIAL heremitis melciadis PAPE 3 Brecizlawus leader. Perarc count. Vitek. D. Free. Rask. 13 500 3 IDES Peter, Severus, LEVICII Neusir. 2 E 2 IDES Satĭra martiras Archadie martyrdom Groznata. Wratizlaus leader. Vbizlaua. Agnes. Petrusse. Otto soldier. Crnata. F on October Epiphany HYLARII OF Antony dean. Sdezlaus. Quetana. Bratrumila. 10 G 19 January FELICIS PRESBITERI 3 Arnolti. Mogek. Oldrih. Quassena. A 18 KALENDS MAVRI Abba Macarius Srstena. Boguza. Dobrouest. Siznaua. 18 B 17 KALENDS MARCELII PAPE 3 Miley. TRACE. Hualac. Gostac. Krecota. Zuoybog. Dlugomil. Mizlek.
7 100 16 KALENDS ANTONII MARTYRII 3 vstal. Peter. Drasco. Lutsse. Pribizlauec. Cuben. Jurik. Marena. Milohna. 500 15 KALENDS BEFORE THE VIRGIN AND MARTYR Vladizlaus leader. Sdezlaua. Vracen. Quassen. Bilec. Voyzlaua. 15 E 14 KALENDS GERMANICI Potentianam MARTYR MARTYR Roman priest and monk. Polek. Ruthardt priest. and a monk. Fabian and Sebastian, MARTYRDOM, Fridericus 4 C 13 KALENDAS Abbot. John. Milic count. G 12 KALENDS Virgin and Martyr Agnes Zbizlaus. Iacta. Mileysi. Poorly. Bogunka. Iacta. 12 A 11 KALENDAS Vincent, martyr Vrban. D. Free. SEN Sdaua. Zoreni. Quetana. Nedelka. Jurene. Radouan. 1 B 10 KALENDS Emerentiane VIRGIN AND MARTYR Jane. Trebao. Perhta. Batel. Vecek. 100 9 KALENDS TIMOTHEI APOSTOLi 3 Milosta it. n. Malec. Nauoy count. Vlassin. Bogusse. Thomik. Anna. 9 500 8 KALENDS beating PAVLI APOSTOLI Pilunk count. Bolemil. Dobka. Strezizlaua. Vracena. E 7 KALENDS policarpus OF Radozlauus. Haia. Mark. Radohna. Mass monk. Vratiuoy. Mutissek. Rihoc. 17 F 6 KALENDS Bishop John Chrysostom Boguzlauus count. Petrecere. Martin. Zudka. Gostsa. Seber. Malice. Vecka. 6 G 5 3 KALENDS AGNETIS Second, Ben. Vratisir. Vrati. Otronia. Zpitigneus leader. Protiuoy. A 3 KALENDS bishop Valerius 3 BDA. Suecek priest. 14 B 3 KALENDS ypoliti martyrdom MATHIE OF ALDEGVNDIS Mary Gregory priest. Janik. Gostek. Sdizlaua. Dobrena. 100 2 KALENDS spilling through martyrdom and martyrdom of watching BISHOP James is a priest. Liudmila. Bolehna
3. The legend of the origin of the Codex The legend of the origin of the Codex is linked to the monk Hermannus who was convicted of by his Benedictine brethren for the grievous sin he had committed. He should have been for punishment alive walled up. So he tried to make a deal with his brothers, promising to one night write a book that will celebrate the entire Benedictine order, and in return he will not be punished. His brothers agreed to the settlement and he began to write. Around midnight Hermannus realized that he would fail to write a book and that death was getting closer and closer to him. That's why he decided to ask for help from the Devil which manifested itself through the fact that the Devil promised him help in writing books, and in return asked for his soul. The devil agreed and helped the monk finish book and as a thank you Hermannus drew a large picture of the Devil within the book itself. On such way, he escaped the death penalty and in addition made a book of enormous size.80 No matter what the legend describes how the Codex came into being, it can’t be said that it did then either created. The legend has been created for centuries and has been influenced by many factors. So I will try to explain what real events influenced the Codex and create the very legend of it. Before the Codex was moved to Prague, it was located in the monastery in Podlažice near the so-called black Benedictines81 where it most probably originated.82 This monastery at the end of the 13th century. hit are economic difficulties, and the Benedictines sold it to the monastery of the "gray monks" 83 u I'll sit down. Codex did not stay with the latter for long, and at the beginning of the 14th century. returned back to monastery in Podlažice. At the end of the 13th century, the area of the Czech lands was hit by a severe plague. They died tens of thousands of people, and the Codex was blamed for all the evil caused by the plague. 84 In the second half of the 16th century, more precisely in 1575, Rudolf II. (1552-1612), emperor of the Holy Roman Empire, be crowned King of Bohemia. He was a ruler who is believed to have been more concerned with science and by occult research than he reigned. Michel de Nostradame (Nostradamus), French writer and astrologer, mid-16th century. for Rudolf he made a horoscope in which he is predicted the death of Rudolf's father Maximilian II. and his ascension to the throne of the Holy Roman
Empires. That prophecy was the initiator of Rudolf's obsession with the occult. 85 Since he was an avid collector, he owned a collection of works of art better known as Rudolphinische Art and beauty room. It contained a large number of paintings, decorations, and large objects values.86 As he was fascinated by the occult, he tried to come up with any book that associated with it. That is why in 1594 he borrowed the Codex Gigas himself, and so did he became part of Rudolf’s collection.87 Rudolf’s obsession with the occult after research Codex just got stronger. He hired many translators to deal with the book, and so did he spent a lot of time finding and discovering the secrets of the Codex and its images of the Devil, which is resulted in the end of his reign Rudolf completely lost his mind. He became paranoid, and was unable to stay in power. Since he had no male heir, he was replaced by his brother Matthias.88 Very soon after his departure from the throne, Rudolf II. died, and is on the Thirty Years' War (1618-1648) began in Europe 89. In the middle of that war, Sweden had the most success and spread to the middle of Europe. In a military raid, the Swedes entered Threshold and robbed him. Along with a large amount of stolen loot, they took the Codex with them Gigas who has remained in Sweden since then.90 The Codex Mystery it continues in Sweden as well. Namely, on May 7, 1697, a fire broke out in the Royal Castle in Stockholm, which also covered the premises of his library. One third of the library burned down books, mostly of a medical nature.91 Along with them, the fire engulfed the Codex itself Gigas, and the image of the Devil that was in it. The painting did not burn but remained on it alone a black soot print as proof that she was caught in the fire. Aside from the facts that speak to the bad events that happened to the people who came in contact with the Codex, it is interesting to look at those of a theological and palaeographic character. For example, the question arises as to why a monk in a codex, which contains Scripture, he also painted a picture of the Devil. Nowhere in the world are there manuscripts and books in which together with biblical texts we can find a picture of the Devil.92 This fact certainly contributed
realizing that Satan was also involved in the emergence of the Codex. The position of the picture itself is also interesting The devil that is next to the image of the Heavenly Jerusalem. The researchers came to the conclusion that the picture Heavenly Jerusalem and the Devil are found opposite each other for the reason that the Codex closes, one gets the impression that these images depict the struggle between good and evil.93 Looking at the text from the palaeographic side, it is noticed that it contains almost none linguistic and written errors. It is also interesting how the words are written very correctly and neatly and one gets the impression that the manuscript was written with the help of a machine or something supernatural and not human hands.94 It is known that monks constantly wrote and transcribed books and that after someone time well rehearsed writing, but it is hard to believe that one person without any mistakes can write a book of this size.95
All the mentioned events - the economic difficulties of the monastery in which the Codex was located, great plague, wars, robberies, fires, Rudolf's loss of reason, perfection of letters and pictures The Devils created a legend that made Codex notorious throughout its history. For all these events people blamed on the book, that is, the Devil who created it according to legend. Picture The devil began to doubt the involvement of the supernatural, and other events only strengthened her. While these facts give the impression that the legend is real, they can still be to some extent to kill. It is true that bad things happened near the book, but it must be borne in mind that it did the medieval period was very turbulent, and that diseases, wars, and robberies were everyday.96 Codex himself cannot be blamed for Rudolf's obsession. He is even earlier than that came in contact with the manuscript was fascinated by the occult, so the Codex could only amplify his obsession. It is not uncommon for a man to obsessively engage in something and become himself mentally unstable. In psychology, there is a term "prophecy that is in itself achieves ”. It occurs when we expect something good or bad to happen, and we do it we begin to behave so that our expectations are met. This usually happens unconsciously, without of our conscious influence.97 It can be assumed that this fact influenced Rudolf. Since he deeply believed in supernatural and occult things, it is possible that he unconsciously expected it bad events, which caused the loss of reason. Therefore, it can be assumed that the loss of reason cannot be caused by Codex or any other subject, but that it is Rudolf himself, on an unconscious level, created a situation that eventually led to the complete
loss of common sense. The fire in Stockholm Castle was large and engulfed the Codex, causing awe at the image of the Devil which remained almost undamaged. Still, it has to keep in mind that the servants in the castle managed to save the codex in time, so the fire did not even could do more damage. 98
4. Purpose of the Codex Observing all the characteristics of the manuscript, from its size to its weight, and all his parts, the question arises as to why the Codex was written and whether it was ever used. Flipping through the transparencies shows that it is difficult to read. The reason for this is not an illegible handwriting, but lowercase letters on a 890 x 490 mm diameter page. 99 Zdeněk Uhliř the best described Codex as “a book without natural readers.” 100 But regardless of the problems related to reading it is evident that the Codex was also used. On several of its pages it can be see that the Latin word nota is written in the margins (from lat. nota bene) 101. Since they are in he found the Rules of St. Benedict (subsequently extracted) and the Bible, it can be assumed that these parts were often used for prayer and Mass purposes102. Texts by Josephus and Isidore Seville's texts were well known, and were often transcribed and read. Then, there are the medical texts that were probably used in cases of disease treatment.103 Jaroslav Kolar put forward the thesis that the Codex is an artifact with a double symmetric by a composition that revolves around the Old and New Testaments.104 On the one hand, there is the Old Testament and with it the texts of Josephus, Isidore of Seville and medical texts, and on the other hand The New Testament and with it the text of confession and invocation, images of the Heavenly Jerusalem and the Devil, Kosmas, and a calendar with an obituary. Zdeněk Uhliř put forward two theories about the purpose of using Codex. The first tells how the Codex used as well as books of magic and alchemy. This theory is supported by the fact that within the manuscript find texts on magic and exorcism. 105 The second theory suggests that the Codex should not be laughed at look at it as a book used for study and research, it already needs to be viewed from perspectives of book lovers. According to her, books are a kind of artifact and they are on them exclusively appreciates the aesthetic appearance. They should be aesthetically beautiful and decorated, create curiosity, be private, intimate and unique. Codex Gigas in this case satisfies all the conditions.106 I therefore, the purpose of the Codex lies in its aesthetic meaning. However, of all the allegations of Z. Uhliř considers that one allegation cannot be said to refer to the Codex, which is that it is private and intimate. According to him, it is hard to believe that such a great book was written with the aim of be private, and especially intimate, 107 taking into account the fact that the books are in the middle century wrote in order to be used by a larger number of people. But this theory is not necessarily accurate. Inside the Codex is a detailed text of the confession. The text is very private and intimate108 and would be difficult was to say that it was made for someone who did not belong to the Benedictine order of the person who made it written. The confessions in it are described in great detail and contain the sins of the priest sinned by thought, and with every sin written he accuses and blames himself. After the text Confession contains a picture of the Heavenly Jerusalem, which together with him very likely metaphorically depicts the path of a monk (sinner) to Paradise. On the other hand, they are in the Codex texts on exorcism, and magical formulas that protected a person from evil. It is possible for them assume that they also served as the author of the manuscript. Therefore, all of the above indicates that it is a code originated as a monk’s penance.109 Since little is generally known about the Codex and its purpose, not all theories about it can be in fully justify, but equally neither refute. Until finding a stronger proof no it can be known with certainty why it was created and for what purposes it was used.
5. Conclusion Codex Gigas, The Devil's Bible, perhaps one of the most mysterious manuscripts ever written, it has attracted attention since the Middle Ages. He created with his greatness and legend is a significant impression in the history of the peoples who possessed it. Whether that impression is positive or not negative, it affected people’s lives and built the story that surrounded the manuscript. His the texts are of a different character and each part played an important role, and most of them are still in use from the period of antiquity. These texts have been translated for centuries and much is already known about them, but within the Codex there are texts that are unique, that do not appear in any of them another manuscript. Some of them have not yet been transcribed or translated, so they provide possibility of further research and study. The legend that binds in Codex, and which has been created for centuries, has contributed the most to the importance the manuscript itself, rather than its contents. When all the facts and evidence related to Codex to assume is that supernatural powers also influenced its emergence, but with from a scientific point of view this seems impossible. The manuscript is huge, almost perfectly written, but as unique as it may seem, it is much more likely to have been made by a human hand than The devil. It is difficult to fathom the reasons that led one monk to write a code of such dimension since the manuscript does not contain information about the person who wrote it. It's possible to assume that it was his penance or perhaps simply his wish. Yet everything remains only on assumptions until the moment when evidence will be found that will provide a more detailed picture about what was going on inside the monastery itself where the largest handwritten book was written Worldwide.
6. Thanks I thank the mentor doc. dr. sc. Branka Grbavac for her help and patience in making it of this paper. I thank her for patiently listening to all my theories and conclusions, and for being helped in a lot more ways than I expected. My heartfelt thanks to Dr. sc. Zrinka Pešordi Vardić, Ph.D. Marko Jerković for helping with reading and correcting the work. I would also like to thank Dr. sc. Franjo Šanjek, Ph.D. Darijo Tokić, and professor Ana Boban at help with finding literature. And finally, I would like to thank my family and friends for being we were a constant moral support.
7. References 1. Boldan, Kamil. CG: the secrets of the world's largest book. Prague: National Library of the Czech Republic, 2007. 2. Codex Sinaiticus. "The Importance of the Oldest Bible." http://codexsinaiticus.org/en/codex/significance.aspx (May 1, 2013) 3. Nordenfalk, Carl. „Heaven and Hell in a Bohemian Bible of The Early Thirteenth Century ". The Year 1200: A symposium. New York: Metropolitan Museum of Art, 1975. http://books.google.hr/books?id=1RIAeAMUJywC&pg=PA283&lpg=PA283&dq=carl+norde nfalk + heaven + and + hell 4. National Geographic. Tales of the Weird, Codex Gigas. http://newswatch.nationalgeographic.com/tag/codex-gigas/ (May 1, 2013) 4. Stipišić, Jakov. Auxiliary historical sciences in theory and practice. Zagreb: Školska knjiga, In 1985. 6. Devil's Bible darkest secrets explaind. directed by Julie Nelson. National Geographic, 2008. 7. Kungliga Biblioteket - National Library of Sweden, Stockholm. Codex Gigas. http://www.kb.se/codex-gigas/eng/ (May 1, 2013) 7. Nazor, Anica. A book on the Croatian Glagolitic alphabet, "I know the letter knowingly ...". Zagreb: Erasmus edition, 2008 8. Tomić, Celestin. Access to the Bible, a general introduction to Scripture. Zagreb: Provincijalat franjevaca Conventuals, 1986. 10. Wright, J. Edward. Baruch ben Neriah, From Biblical Scribe to Apocaliptic Seer. Columbia: University of South Carolina, 2003. 11. Whiston, William, prev. The Complete Works of Flavius Joshephus. London: T. Nelson and sons, Paternoster Row, 1860. 12. Barney, Stephen A. et al. The Etymologies of Isidore of Seville Cambridge: Cambridge University Press, 2006. 12. Burnett, Charles. Constantine the African and Ali ibn al-Abbas al Magusi: the Pantegni and related texts. Leiden: E.J. Brill, 1994. 13. Kieckhefer, Richard. Magic in the Middle Ages. Cambridge: Cambridge University Press, In 1990. 15. The Bible. Zagreb: Kršćanska sadašnjost, 2006. 15. Miličević, Marina. Roman calendar. Zagreb: Latina et Graeca, 1990. 29
16. Helferich, Tryntje. The Thirty Years War: A Documentary History. Indianapolis: Hackett Publishing Company, Inc., 2009. 17. Rijavec, Majda. Miracles do happen though, the psychology of positive thinking. third edition, Zagreb: IEP, 2000.
Ivan Badanjak Codex Gigas - The Devil's Bible Mystery Abstract Codex Gigas is a medieval manuscript created in the early 13th century in the Czech lands. Due to the large dimensions of the pages and the weight of 75 kg, it received the title of the largest handwritten books in the world. The codex contains a transcript of the entire Bible, historical and medical texts, a calendar with an obituary, and large illuminated images. According to legend, it is believed to have originated during one night after the scriptor sold his soul to the Devil. That's why he got the manuscript the name "Devil's Bible." Since the legend has been created for centuries, this paper will talk about how are and why different events influenced its emergence, questions will be answered as to why it is Codex written and has ever been used. Within the work is also a transcription of the moon January, made for the purpose of clarifying the role of the calendar itself and its obituary. Work shows the connection between the Czech and Croatian areas, which is evident from the alphabets the Glagolitic alphabet found within the manuscript itself. Since little is known about Codex, this paper it was written with the aim of encouraging further scientific research of this valuable manuscript. Keywords: Codex Gigas, Middle Ages, Czech Republic, Sweden, cultural history
Ivan Badanjak Codex Gigas – Mystery of „The Devil's Bible“ Summary Codex Gigas is medieval manuscript originated from the early 13th century in Bohemian region. Due to the large dimensions of its pages and weight of 165 pounds (75 kg), it got the title of the largest hand-written book in the world. It contains a whole copy of the Bible, historical and medical texts, calendar with necrology and large illuminated images. According to the legend, manuscript was written during one single night, after writer sold his soul to the Devil. Because of that, manuscript got the name „The Devil's Bible“. Regarding the fact that the legend has been created for centuries, in this article author will show how and why different events affected it and try to answer the question for what purpose the Codex was written and was it ever used. In the article author gave the transcription of the calendar, e.g of the month January, and the explanation of its use. The article shows relationship between the regions of Bohemia and Croatia, which can be seen in glagolitic alphabet, which is inserted into the manuscript. Since little is known about the Codex, this article will provide information that will encourage further research of this valuable manuscript. Key words: Codex Gigas, the Middle Ages,, Bohemia, Sweden, cultural history
Ivan Badanjak
Codex Gigas - The Devil's Bible Mystery
Zagreb, 2013
This paper was prepared at the Croatian Studies at the University of Zagreb under the guidance of doc. dr. sc. Branka Grbavac and was submitted to the competition for the Rector's Award in the academic year 2012/2013.
Content of the paper 1. Introduction ………………………………………………………………………………… .... 1 2. Content of the Codex ……………………………………………………………………… .... 3 2.1. First page …………………………………………………………… ................. 4 2.2. Bible …………………………………………………………………………… ... 6 2.3. Historical and medical texts ………………………………………………… ..... 7 2.4. Confession and invocation …………………………………………………………… ..... 9 2.5. Heavenly City and the Devil .............................................. ................................................ 11 2.6. Calendar ................................................. .................................................. ............... 16 3. The Legend of the Origin of the Codex ............................................ ............................................. 21 4. Purpose of the Codex ........................................... .................................................. ................. 25 5. Conclusion ............................................... .................................................. ....................... 27 6. Acknowledgments ............................................... .................................................. ........................... 28 7. References .............................................. .................................................. ................ 29 8. Summary ............................................... .................................................. ............................ 31 9. Summary ............................................... .................................................. ........................ 32
1. Introduction Plague, fires, wars and the Devil himself, a medieval legend associated with the Codex Gigas, the "Great Book" better known as the "Devil's Bible". Codex Gigas medieval the manuscript originated in the area of present-day Bohemia in a small Benedictine monastery at Pad at the beginning of the 13th century. The manuscript consists of 312 parchment sheets made of calfskin measuring 890 mm high and 490 mm wide, and weighing 75 kilograms. 1 Although there are codes that are more extensive in number than Codex Gigas2 , he is because of his weight received the title of the largest handwritten book in the world.3 The name "Devil's Bible" connects with the legend according to which the Codex arose as a result of a pact of monks and the Devil. Although the manuscript is very interesting and worth studying, so far it has not given enough attention. The manuscript was mostly studied by scientists from the Czech Republic (Kamil Boldan4 , Zdeněk Uhliř 5 , Dušan Foltyn6 ) and Sweden (Carl Nordenfalk7 , Anna Wolodarski8 ), ie. those with whom the manuscript is most historically connected. Great contribution Manuscript research is also represented by the works of English-speaking scholars (e.g. Michael Gullick9 ). Greater interest in researching and studying the Codex is emerging after the filming of Julie Nelson's documentary "Devil's Bible darkest secrets explained" 10 when scientists began researching Codex by newer methods.
1 Kamil Boldan, CG: the secrets of the world's largest book (Prague: National Library of the Czech Republic 2007), 17 2 An example of such is the Codex Sinaiticus, a codex written in uncial with a transcript of the Bible in Greek which contains 730 sheets. (Codex Sinaiticus, "The Importance of the Oldest Bible," http://codexsinaiticus.org/en/codex/significance.aspx (27-12-12)) 3 Carl Nordenfalk, “Heaven and Hell in a Bohemian Bible of The Early Thirteenth Century,” The Year 1200: A symposium, (New York: Metropolitan Museum of Art, 1975), 283, http://books.google.com/books?id=1RIAeAMUJywC&pg=PA283&lpg=PA283&dq=carl+nordenfalk+heaven+and + hell (March 20, 2013) 4 Wrote the book CG: the secrets of the world's largest book, Prague: National Library of the Czech Republic 2007 5 Wrote the chapters "The Phenomenon Called Codex Gigas" and "The Codex Gigas, its Content and Function" in books of Montenegro: the secrets of the world's largest book, 2007. 6 Wrote the chapter "The Mysteries of the Monastery of 'Saint' Vrbata" in the book CG: the secrets of the world largest book, 2007. 7 Wrote an article, "Heaven and Hell in a Bohemian Bible of The Early Thirteenth Century," for the symposium The Year 1200: A symposium, Metropolitan Museum of Art, New York, 1975. 8 Participated in the National Geographic documentary - "Devil's Bible darkest secrets explaind" 9 Participated in the National Geographic documentary - "Devil's Bible darkest secrets explaind" 10 National Geographic, "Tales of the Weird, Codex Gigas", http://newswatch.nationalgeographic.com/tag/codex-gigas/ (December 4, 2012) 11 Modern forensic analysis of the entire manuscript was used in the research. (Devil's Bible darkest secrets explaind, directed by Julie Nelson, National Geographic, 2008
This manuscript is also unknown in Croatian historiography, although there are points of contact with Croatian territories. Therefore, my goal in this paper is to encourage the exploration of this valuable medieval manuscript.
2. Codex Contents The Codex Gigas includes a transcript of the Bible (Old and New Testaments), the works of Josephus, Isidore of Seville, and Cosmas of Prague, medical texts, texts on exorcism and invocation of spirits, the text of the confession, a calendar for the whole year with an obituary, and a picture of the Devil for which is thought to be the source of the legend of the origin of the Codex. Inside the book were the Rules st. Benedict, but over time they were taken out of the Codex. 12 Although the name is associated with the Codex "The Devil's Bible", it does not contain any texts of a heretical or satanic character. Name He received the "Bible" because it contains the entire transcript of the Bible, 13 and the adjective "devil" was added. due to the illuminated image of the Devil. Like most medieval manuscripts created in Europe, the Codex Gigas it is written in Latin, and the letter corresponds to a later version of the Carolingian minuscule.14 The only one information about the author of the manuscript is found in the legend itself, which testifies that his name was Hermannus, and that it belonged to the Benedictine order.15 At one time the manuscript was considered a product of the work more authors, but recent research by paleographer Michael Gullick has shown how it is Codex was made by only one person.16 Considering Gullick’s latest research scholars have assumed that one medieval monk would need a minimum ten years to write a book of this size.17 Since the content of the Codex is very extensive, the paper will deal with its most important parts as well those related to the creation of a legend about its origin.
12 Boldan, 2007: 24 13 Kungl. Library / National Library of Sweden, Stockholm, “Codex Gigas”, http://www.kb.se/codexgigas/eng/short/ (14 December 2012) 14 Kungliga Biblioteket - National Library of Sweden, Stockholm, “Codex Gigas - Letter", http://www.kb.se/codex-gigas/eng/short/script/ (28 December 2012). More about the typeface in Jakov Stipišić, Auxiliary historical sciences in theory and practice, (Zagreb: Školska knjiga, 1985), 99 15 Boldan, 2007: 19 16 Devil's Bible darkest secrets explaind, directed by Julie Nelson, National Geographic, 2008. 17 Here it must be taken into account that the medieval priests and monks did not spend all their time writing and transcribing books. The general assumption is that they wrote about four hours a day. (Kungliga Library - National Library of Sweden, Stockholm, “Codex Gigas - Letter”, http://www.kb.se/codexgigas/eng/Long/description/script/ (17 December 2012)
2.1. First page The first page of the Codex contains the Greek and Hebrew alphabets, as well as the Glagolitic and Cyrillic alphabets. In addition, there is the text of Abbot Bavor from Nečtiny, and the prologue to the Pentateuch as a beginning The Bible. The text of Abbot Bavor (in the picture on the left is on a dark brown background) is of great importance for manuscript, and represents its brief introduction because in he himself cites the contents of the Codex. It's text transcribed and translated from Latin and well shows with what reverence the monks related to the book. Abbot Bavor counts him among The Seven Wonders of the World: “gn magnam petition librum pergrandem, qui dici potest de septem mirabilibus mundi propter sui immensitatem,… “18 - „ću I will publish a great book, which is due to its own exceptional sizes can count among the seven wonders of the world… “ The greatest value for Croatian territory represent the alphabet of Glagolitic and Cyrillic which are located at the bottom of the page, and it is clear that they are written on a different material from the original parchments. They are considered to be original belonged to a list that was lost, and that these clips were subsequently inserted on the first page.19 Type the Glagolitic we find in the Codex is angular, the one characteristic of Croatian territory. It's known that Glagolitics from Croatia came to the Czechs in the 14th century spaces and spread the Glagolitic alphabet there.20 Figure 1 Codex first page - fol. 1c. 18 Boldan, 2007: 17 19 Kungliga Biblioteket - National Library of Sweden, Stockholm, “Codex Gigas - Alphabet”, http://www.kb.se/codex-gigas/eng/Long/texter/alphabets/ (23 December 2012) 20 Same (30 December 2012)
Czech King Charles IV. had in 1347 built the monastery of Emmaus in Prague in which it was invited 80 Croatian Glagolitic Benedictines.21 Therefore, it can be assumed that the alphabet Glagolitic, which is found in the Codex, most likely formed under the influence of Croatian Glagolitic.
Figure 2 If we compare the Glagolitic letters from the Codex (above) with the text of the Missal of Prince Novak from 14th century (left) and Hrvoje's missal from the 15th century (right), it is clear that the letters are typology equal. 21 Anica Nazor, Knjiga o hrvatskoj glagoljici, “Ja slovo znajući govorim ...” (Zagreb: Erasmus naklada, 2008), 14
2.2. The Bible The Codex itself begins with a Bible text containing the Old and New Testaments, but it is important for note that they do not follow each other. Between the two Testaments are the texts of Joseph Flavius and Isidore of Seville, and medical texts. The Bible itself is written in a similar form earlier versions of Aquilina's Bible22. The beginning of the Bible is on the first page (fol. 1c.), but it does not begin with the Book of Genesis, but with a prologue to the Pentateuch. The first sheet The Old Testament is torn and lost, so that the beginning of the Book of Genesis is not seen.23 The New Testament begins with the letter of St. Jerome to Pope Damasus, and continues with a prologue explaining the number of the gospel and its symbolism. The very fact that the prologues are in front of the texts of the Bible it is neither new nor rare. Most Bibles with a Latin translation known as the Vulgate24 it begins with him, but not with the one referring to the Pentateuch, but with the words of St. Jerome who he is sent in a letter to his pupil Ambrose.25 In the Codex Bible itself, there are also parts that are not the original part of it. That are stichometry, a method by which the size of a text is determined by the number of pages or chapters, and the list of chapters itself. Stychometry is found in Proverbs, and a list of chapters it is found only in the Gospels.26 The texts of the Covenant are mostly written according to the translation of the Bible of St. Jerome, but it's important note that in the manuscript there are also tests written in the version of "Vetus latine", 27 and relate to Revelation, Acts, some parts of the Gospel and the Epistle of St. Paul.28 Although it is Codex Bible modeled on Aquilin's Bible, an arrangement of the Old and New texts.
22 Aquilinus, a native of Sinope at Pontus, translated the Old Testament into Greek in the middle of the 2nd century. His translation it is characteristic because it translates literally, word for word, manifests fidelity to the letter and adherence to biblical syntax, and grammars. (Celestin Tomić, Access to the Bible, general introduction to the Holy Scriptures (Zagreb: Provincijalat franjevaca Conventuals, 1986), 248-249) 23 Kungliga Biblioteket - National Library of Sweden, Stockholm, “Codex Gigas - Bible”, http://www.kb.se/codex-gigas/eng/Long/texter/medeltida-bibel/sequence (March 5, 2013) 24 The Vulgate means a popular edition, that is, one that is generally known. Sv. Jerome was given the task from Pope Damasus to critically correct the Latin translation of the Bible and thus make a new translation of the Bible. That translation today it is known as the Vulgate. (Tomić, 1986: 262) 25Kungliga Biblioteket - National Library of Sweden, Stockholm, "Codex Gigas - Bible", http://www.kb.se/codex-gigas/eng/Long/texter/medeltida-bibel/sequence (5 March 2013) 26 It should be noted here that the Gospels do not follow a list of chapters (other than Mark's Gospel). List for Lukino the gospel is identical to that of the manuscript of the Codex Aureus (Kungliga Biblioteket - National Library Sweden, Stockholm, "Codex Gigas - Bible", http://www.kb.se/codex-gigas/eng/Long/texter/medeltidabibel/tillaggstexter/ (March 14, 2013) 27 27 "Vetus latina" we call everything translations of the Bible that were before the translation of Sts. Jerome, or the Vulgate. (Tomić, 1986: 259) 28 Kungliga Biblioteket - National Library of Sweden, Stockholm, "Codex Gigas - Bible", http://www.kb.se/codex-gigas/eng/Long/texter/medeltida-bibel/sequence (March 5, 2013)
the vow is not identical with it. For example, the text of Baruch ben Neriah, a scriptor who worked with Sts. Jerome, 29 is not typical of Aquilina's Bible, but is still found in the Codex.
2.3. Historical and medical texts After the Old Testament of fol. 118р. to 239c. followed by the texts of two historians Joseph Flavius and Isidore of Seville. Josephus was born in Jerusalem in the first half of the first century AD. He's coming from a priestly family, and grew up in the territory of Palestine. At the age of 26, he traveled to Rome to secure the release of the Jewish priests. During his stay in Rome, in the territory of Judea, a great revolt of the Jews against the Roman government broke out. Joseph is immediately at returning to the country set out to fight the Romans. Because of that, he was captured and turned into goods. He was a slave until the moment when Emperor Vespasian freed him and gave him his family name - Flavius. As tensions in the area of Judea did not cease, the Romans besieged Jerusalem, and Joseph was given the task of persuading the citizens to surrender. It didn’t happen because the Jews attacked Joseph considering him a traitor. As a peaceful solution to the conflict has not passed, The Romans conquered Jerusalem by force. After this victory, Joseph received the land as a reward in the territory of Judea and officially became a Roman citizen. 30 His most famous works he wrote until the end of his life, and among them the "Jewish War" (De Bello Iudaico) stands out, "Jewish Antiquities" (Antiquitates Iudaicorum), "Against Apion" (Contra Apionem), and "Life Josephus Flavius. In the Codex on fol. 118r.-200v. find the "Jewish War" and the "Jewish Antiquities." Little is known about the life of Isidore of Seville. He was born in the middle of the 6th century. Still in the early stages of life he lost both his parents, and was raised by his brother Leander. Shortly after his brother's death Isidore he became bishop of Seville, and played a significant role in the life of the Church in the Pyrenees peninsula.31 He wrote texts of various characters - from historical and theological works to grammar. His most famous works are "Etymologies", and they represent a kind
29 J. Edward Wright, Baruch ben Neriah, From Biblical Scribe to Apocaliptic Seer (Columbia:University of South Carolina, 2003.), 1 30 William Whiston, prev., The Complete Works of Flavius Joshephus (London: T. Nelson and sons, Paternoster Row, 1860.), 1-26 31 Sudjelovao je na koncilima u Sevilli 619. i Toledu 633. godine. (Stephen A. Barney i dr., The Etymologies of Isidore of Seville, (Cambridge: Cambridge University Press, 2006.), 7
encyclopedia of history. They consist of 20 books written based on various classics and Christian sources.32 The Codex Gigas does not contain “Etymologies” in its entirety, but is transcribed only certain parts found on fol. 201r.-239v.33 Of the historical texts of the Codex, the text of the lesser-known author Kosmas still remains Prague "Chronicle" (fol. 294r.-304v.). Kosmas was a Prague deacon who lived in 11/12. st. He is considered the first known Czech historian. 34 In his works he used various sources and materials and wrote them down. He most often quoted the works of Virgil, Ovid and Horace.35 Within them he wrote about Czech legends, and he also wrote down his knowledge and experiences. One of the legends he described was that of St. Wenceslas, and she was his main source information.36 His texts are important for the history of the Czech Republic, but since he was directly involved in various political events, his thoughts are very subjective. For example so in their works takes a negative attitude towards King Vratislav who ruled at the end of the 11th century.37 Medical texts of the Codex, beginning at fol. 240r., Predominantly comprise works Constantine of Africa. Constantine was a monk from Monte Cassino, whose family originated with areas of North Africa. He lived during the 11th century, and is considered to be the first person to wrote an extensive work of a medical character in Latin called Liber Pantegni.38 It consists of two parts, the first called Theorica and the second Practica, each separately contains ten books. Liber Pantegni was written based on the work of a famous Persian physicist Halya Abbasa, Kitab-al-Malik. 39 With this work, Constantine became one of the most important medieval personalities in the field of medicine, because through him medieval Europe introduced to Arabic medicine. Along with Liber Pantegni, Constantine also wrote Viaticum and Megatechn. In the Codex, from Liber Pantegni, there is only Practica. With her, she's still
wrote several smaller texts entitled Liber graduum and Liber de oculis, 40 transcript of the text of Hunayn ibn Isha'q, which speaks of eye diseases. 41 In addition to the aforementioned medical texts of Constantine of Africa, the Codex also contains an earlier one version of Ars medicinae (The Art of Medicine), a group of texts containing Hippocrates aphorisms, Isagogu, a text that is an introduction to the work of Ars medicinae, and discussions of pharmacology.42
2.4. Confession and invocation Texts of confessions and invocations found on fol. 286v.- 293v. the manuscripts are the only ones written on a colored background. The text of the confession begins with the monk's address to God, Jesus Christ, the apostles, to the prophets, and to the saints. 43 After that, violations of religious duty, evil thoughts, anger, hatred, celibacy violations, various kinds of fornication (and with animals), and all mortal sins.44 Confession ends with a prayer for mercy and forgiveness. The content of the confession suggests that it refers to a monk who has sinned gravely in word and deed. After the confession he finds himself the great image of the "Heavenly Jerusalem," that is, the metaphorical depiction of Paradise. In the symbolic in this sense, confession and the image of the "City of Heaven" represent the confession of sins, and the search for forgiveness and grace so that a sinful monk could reach Paradise.45 One of the most intriguing parts of the Codex is the invocation text. The text itself consists is of three invocations and two magical formulas.
The first appeal is against a sudden illness: „+ PUTON PURPURON + DIRANX + CELMAGIS + METTON + ARDON + LARDON + ASSON CATULON + HEC NOMINA DABI TIBI IN NOMINE PATRIS ET FILII ET SPIRITUS SANCTI UT DEUS OMNIPOTENS LIBERET TE AB ISTO REPENTINO MORBO. ”46 „+ Puton purpuron + diranx + celmagis + metton + ardon + lardon + asson catulon + Ova I give you names in the name of the Father, the Son and the Holy Spirit, that God Almighty may deliver you from this sudden illness. " The words "puton purpuron, diranx, celmagi, metton, ardon, lardon, asson catulon" are magical words expressing the evil that caused the disease, followed by the sign of the cross („… u the name of the Father, the Son and the Holy Spirit… “) in order to destroy them.47 The next two appeals are against fever. They are being destroyed by invoking various events from the life of Jesus Christ, and invoking many saints, apostles, and angels. The magic formulas of the Codex serve against theft.48 The first formula tells how it can be caught thief with the help of a special medium - "virgin and the nail of an undefiled boy": „EXPERIMENTUM IN UNGUE PUERI PER QUOD UIDETUR FURTUM. Primo accipias puerum uirginem inpollutum. et pones eum indomo tenebrosa et uersa facie pueri ad occidentem stabis contra eum ad orientem ueersus et tinguetis unguem pueri TB guttis olei. “49 "Experiment with the boy's nails because they show theft. Receive the undefiled first the boy and laid him in a darkened house, turn the boy's face to the west, and stand to the east side with his face facing him and paint the boy's nails with TB drops of oil. "
The second formula states how we can see in dreams the theft that happened and that on a way to hold a letter in our left hand, invoke God by his name, and command evil spirits to go home: 50 "Ut in somniis uideas furtum quod factum est." 51 "To dream of a theft being committed." Invocations for the purpose of connecting with magic have created a negative image of the Codex. Rare are books that, along with the Bible, contained texts related to exorcism or magic. Regardless that the magic within this text refers exclusively to the invocation of "good forces" for the purpose of protection, and not as black magic or necromancy52, it was seen as something bad, something caused The devil, and certainly influenced the creation of the legend of the origin of the book.53
2.5. Heavenly City and the Devil The images of the Heavenly Jerusalem and the Devil represent the two most important components of the Codex. They are the only illustrations in the Codex that occupy almost the entire page, 54 and are found on fol. 289v. and fol.290r. (See Figures 3 and 4). The image on the left of the Codex is an illustration of the Heavenly City of Jerusalem, by others in the words of Paradise. On each side of the city are two large, yellow-colored towers. Each tower at the top has a green platform. The towers are set on a foundation platform which is painted the same shade of yellow as they are. Inside them is the city itself. It's a city divided into ten red city walls. Each wall has a certain number of towers55, and he,when two large ones are taken into account, it is 21. Above the red walls are the buildings of the city among which there are mostly churches. In the town itself, six twisted colored plants are painted green and red above the fifth, sixth and ninth walls. It is important to note that no people can be found inside the city, which most likely means they are inside buildings and churches or hiding behind walls.56 A representation of such a Paradise, where neither men nor angels are seen, so neither is God himself rare, but not unique. A similar one can be found in Liber floridus, books Lambert of St. Omer in Ghent.57 Since the image of the Heavenly Jerusalem is close to the text Of the Book of Revelation, 58 this illustrated city actually represents a vision of the city that the Holy One had John the Evangelist 59: "And I perceived that the holy city, the new Jerusalem, was coming down from God out of heaven; equipped like a 'bride adorned' for her husband ... He had large, high walls with twelve doors,… “60. The image of the city in Codex has no door, so it is not visible in that part similarity, but only the notion of Paradise as a city is taken into account. On the right, opposite the Heavenly Jerusalem, is the image of the Devil, which is considered that is one of the main causes of the Codex legend. The Devil himself is shown inside identical yellow towers surrounding the Heavenly Jerusalem. This makes it known that and The devil is in his city, that is, Hell.61 The illustration of the Devil in the Codex is unique in to the world.62 The devil, half a meter high, is depicted in a kneeling position with his arms raised. It completely completes the space of Hell, but does not reach the top of the towers. His body is human without tail, but has four fingers with large red claws on its hands and feet. From clothes to he has only a white cloth with red dots around his hips. There are red ones on the top of the head horns, and the head itself is large compared to the body while the face is green and the hair is curly brown. He has small eyes, but big ears. The sharp teeth of those two can be seen from his mouth long red tongue.63. There are various sources on the basis of which similarities with the image are found The devil, but it is important to emphasize that none can fully identify with her. One ofthese are medical texts on the basis of which the Swedish scientist Carl Nordenfalk emphasized how the kneeling position of the Devil is connected with the text translated by Constantine of Africa. Namely, in there is a commentary on the anatomical drawings of the internal organs drawn in the models in series of five images in a kneeling position. Apart from the position of the body itself, the head of the Devil has a very similar proportions and shape as model heads64. The only difference is observed in the position of the hands. IN in anatomical drawings the models have their hands down, while in the Devil in the Codex they are raised. Similarities in the position of the hands are also visible in one Persian manuscript in which it is depicted a pregnant woman with her arms outstretched as in the case of the Devil.65 Such a position of the hands and body still appears and in a manuscript from the monastery in Zwiefalten in Württemberg (Germany), and in a mosaic baptistery in Florence Cathedral. In the cathedral, the image of the Devil has stronger human characteristics body than the image in the Codex, but is shown with large red horns similar to those from Codex. 66 These images look perfectly painted at first glance, but when viewed more closely, it is evident that the moves made by the illuminator were unprofessional and unprofessional.67 Illustrations and the initial letters in the Codex are very nicely illuminated, but they look insufficiently sophisticated. Therefore, historian Peter Stanford, observing the strokes by which the paintings were drawn, concluded as they are not the product of a professional illuminator but of a self-taught person.68
2.6. Calendar One of the more important elements of the Codex is its calendar, which consists of 12 months. That to better explain the very role of the calendar in the manuscript the transcription of the month would be used January. (See Figure 5 and transcription). The dating of the day in the calendar is based on the dating taken from the Romans (mos Romanus). By this the days of the month are dated by counting how far they are from one of the three orientation days - Kalenda, Nona and Ida.69In general, dating and the division of time into certain units, was based on the motion of celestial bodies. This included the Sun, the Earth and The Moon.70 The Moon was important to the Codex calendar. The Roman calendar consisted of three elements (kalenda, nona and ida). Calendars make up the first day in month and are marked with the abbreviation "KL". None is the fifth day in all months except March, May, July and October when they are the seventh day. In the Codex, they are abbreviated as "N". goes fall on the 13th day of the month, except in March, May, July and October, when they fall on the 15th In the manuscript is abbreviated "ID". The day before Kalend was called "pridie Kalendas", and the same valid for None and Ide ("pridie Nonas" and "pridie Idus"). Numbers written in gold (from I to XIX) mark the beginning of the date of the new month, and thus that part of the calendar served for study of the lunar cycle.71 To the right of the golden numbers are the so-called Litterae Hebdomadales72, the letters used along with the numbers to calculate the date Easter.73 What is noticed in the calendar is the dating by feasts. Every day a different number of saints are recorded. For example, in January we celebrate the feast of St. Ivana Chrysostom (Iohannus episcopus Chrysostomus) falling on the 27th day of the month, then martyr Anthony, which is celebrated on the 17th day. Along with the saints are the names of various popes. That's right the feast of Pope Marcellus is celebrated on the 16th, and of Pope Melciadis on the 10th day of the month. Along with the usual ones festivals, the calendar also lists the festivals of local Czech saints who are mostly celebrated in the area (Example - St. Wenceslas, or St. Wenceslas). On every page
of the calendar there are words that introduce the Mass, and next to them stand musical records. Their function it is not entirely clear, but is thought to have been used for Sunday Masses.74 An important item of the calendar is the obituary, ie. list of deceased members of the parish community or some of the more important persons of that period. It is a rare occurrence that there is an obituary in the calendar as well is therefore very important in this manuscript. After the list of saints, for each day minuscule (in small letters) the names of the deceased are written. For example, Milon, Neroda, Vlastena recorded are January 5th. Every day of the month there is a certain number of deceased who are subsequently enrolled after the saints.75 The obituary itself played an important role in the later Czech medieval history. Inside fol. 305v.-311р. 1,539 names were recorded. Along with some names, the social one is also inscribed the status of that person.76 An example is the Zpitigneus dux77 recorded on 29 January. It should be noted as the obituary itself did not form the original part of the manuscript but belonged to an unknown elder the manuscript from which it was also copied.78
January Moon has 31 days 30 3 first of January CIRCUMCISION AND THE basille Odiloni CONFESSORIS 1 Pribizlauus. Marquart. Blasius. Jscizlaus. Voyteh. Mark. Sobotka. Jana. B 4 NONES OF OCTOBER OF ST STEPHEN PROTOHEREMITE 3 Voyteh. Crasson. Jscizlaua. Marek. Plugaua 11 100 3 October, St. Genevieve IOHANIS APOSTOLi MARY 3 John. Janus. Krassota. John. Bozelze. Perhta. 500 2 St. Innocent on October 3 Adam canon. Ianek. Bribizlaua. Radosti. Cernicus. 19 E NONES simeonis MARTYR THELESPORI PAPE vigilli Gregory brother. Hual. Mödl. Paulec. Milon. Nerodia. Vlastena. Deuula. Bozehna. 8 F 8 IDES OF THE EPIPHANY Predmir. Preduoy. Virus priest. Hotezlau. Piuone. Gamliel G 7 IDES Luciani martyrdom clerus cleric DEACON (yes!) Karel. Milega. Stan. Dobremil. Ianik. Bolehna. Gelenium. A 6 IDES SEVERINI OF THE BISHOP AND THE 16 CONFESSORIS Dobremil. Gosteg. Nerad. Dragouen. Quetana. Voyzlaua. 5 B 5 IDES Ivliana and Basilissa MARTYRIUM Frum. Vecek. Modlibog. 100 4 PAVLI IDES OF INITIAL heremitis melciadis PAPE 3 Brecizlawus leader. Perarc count. Vitek. D. Free. Rask. 13 500 3 IDES Peter, Severus, LEVICII Neusir. 2 E 2 IDES Satĭra martiras Archadie martyrdom Groznata. Wratizlaus leader. Vbizlaua. Agnes. Petrusse. Otto soldier. Crnata. F on October Epiphany HYLARII OF Antony dean. Sdezlaus. Quetana. Bratrumila. 10 G 19 January FELICIS PRESBITERI 3 Arnolti. Mogek. Oldrih. Quassena. A 18 KALENDS MAVRI Abba Macarius Srstena. Boguza. Dobrouest. Siznaua. 18 B 17 KALENDS MARCELII PAPE 3 Miley. TRACE. Hualac. Gostac. Krecota. Zuoybog. Dlugomil. Mizlek.
7 100 16 KALENDS ANTONII MARTYRII 3 vstal. Peter. Drasco. Lutsse. Pribizlauec. Cuben. Jurik. Marena. Milohna. 500 15 KALENDS BEFORE THE VIRGIN AND MARTYR Vladizlaus leader. Sdezlaua. Vracen. Quassen. Bilec. Voyzlaua. 15 E 14 KALENDS GERMANICI Potentianam MARTYR MARTYR Roman priest and monk. Polek. Ruthardt priest. and a monk. Fabian and Sebastian, MARTYRDOM, Fridericus 4 C 13 KALENDAS Abbot. John. Milic count. G 12 KALENDS Virgin and Martyr Agnes Zbizlaus. Iacta. Mileysi. Poorly. Bogunka. Iacta. 12 A 11 KALENDAS Vincent, martyr Vrban. D. Free. SEN Sdaua. Zoreni. Quetana. Nedelka. Jurene. Radouan. 1 B 10 KALENDS Emerentiane VIRGIN AND MARTYR Jane. Trebao. Perhta. Batel. Vecek. 100 9 KALENDS TIMOTHEI APOSTOLi 3 Milosta it. n. Malec. Nauoy count. Vlassin. Bogusse. Thomik. Anna. 9 500 8 KALENDS beating PAVLI APOSTOLI Pilunk count. Bolemil. Dobka. Strezizlaua. Vracena. E 7 KALENDS policarpus OF Radozlauus. Haia. Mark. Radohna. Mass monk. Vratiuoy. Mutissek. Rihoc. 17 F 6 KALENDS Bishop John Chrysostom Boguzlauus count. Petrecere. Martin. Zudka. Gostsa. Seber. Malice. Vecka. 6 G 5 3 KALENDS AGNETIS Second, Ben. Vratisir. Vrati. Otronia. Zpitigneus leader. Protiuoy. A 3 KALENDS bishop Valerius 3 BDA. Suecek priest. 14 B 3 KALENDS ypoliti martyrdom MATHIE OF ALDEGVNDIS Mary Gregory priest. Janik. Gostek. Sdizlaua. Dobrena. 100 2 KALENDS spilling through martyrdom and martyrdom of watching BISHOP James is a priest. Liudmila. Bolehna
3. The legend of the origin of the Codex The legend of the origin of the Codex is linked to the monk Hermannus who was convicted of by his Benedictine brethren for the grievous sin he had committed. He should have been for punishment alive walled up. So he tried to make a deal with his brothers, promising to one night write a book that will celebrate the entire Benedictine order, and in return he will not be punished. His brothers agreed to the settlement and he began to write. Around midnight Hermannus realized that he would fail to write a book and that death was getting closer and closer to him. That's why he decided to ask for help from the Devil which manifested itself through the fact that the Devil promised him help in writing books, and in return asked for his soul. The devil agreed and helped the monk finish book and as a thank you Hermannus drew a large picture of the Devil within the book itself. On such way, he escaped the death penalty and in addition made a book of enormous size.80 No matter what the legend describes how the Codex came into being, it can’t be said that it did then either created. The legend has been created for centuries and has been influenced by many factors. So I will try to explain what real events influenced the Codex and create the very legend of it. Before the Codex was moved to Prague, it was located in the monastery in Podlažice near the so-called black Benedictines81 where it most probably originated.82 This monastery at the end of the 13th century. hit are economic difficulties, and the Benedictines sold it to the monastery of the "gray monks" 83 u I'll sit down. Codex did not stay with the latter for long, and at the beginning of the 14th century. returned back to monastery in Podlažice. At the end of the 13th century, the area of the Czech lands was hit by a severe plague. They died tens of thousands of people, and the Codex was blamed for all the evil caused by the plague. 84 In the second half of the 16th century, more precisely in 1575, Rudolf II. (1552-1612), emperor of the Holy Roman Empire, be crowned King of Bohemia. He was a ruler who is believed to have been more concerned with science and by occult research than he reigned. Michel de Nostradame (Nostradamus), French writer and astrologer, mid-16th century. for Rudolf he made a horoscope in which he is predicted the death of Rudolf's father Maximilian II. and his ascension to the throne of the Holy Roman
Empires. That prophecy was the initiator of Rudolf's obsession with the occult. 85 Since he was an avid collector, he owned a collection of works of art better known as Rudolphinische Art and beauty room. It contained a large number of paintings, decorations, and large objects values.86 As he was fascinated by the occult, he tried to come up with any book that associated with it. That is why in 1594 he borrowed the Codex Gigas himself, and so did he became part of Rudolf’s collection.87 Rudolf’s obsession with the occult after research Codex just got stronger. He hired many translators to deal with the book, and so did he spent a lot of time finding and discovering the secrets of the Codex and its images of the Devil, which is resulted in the end of his reign Rudolf completely lost his mind. He became paranoid, and was unable to stay in power. Since he had no male heir, he was replaced by his brother Matthias.88 Very soon after his departure from the throne, Rudolf II. died, and is on the Thirty Years' War (1618-1648) began in Europe 89. In the middle of that war, Sweden had the most success and spread to the middle of Europe. In a military raid, the Swedes entered Threshold and robbed him. Along with a large amount of stolen loot, they took the Codex with them Gigas who has remained in Sweden since then.90 The Codex Mystery it continues in Sweden as well. Namely, on May 7, 1697, a fire broke out in the Royal Castle in Stockholm, which also covered the premises of his library. One third of the library burned down books, mostly of a medical nature.91 Along with them, the fire engulfed the Codex itself Gigas, and the image of the Devil that was in it. The painting did not burn but remained on it alone a black soot print as proof that she was caught in the fire. Aside from the facts that speak to the bad events that happened to the people who came in contact with the Codex, it is interesting to look at those of a theological and palaeographic character. For example, the question arises as to why a monk in a codex, which contains Scripture, he also painted a picture of the Devil. Nowhere in the world are there manuscripts and books in which together with biblical texts we can find a picture of the Devil.92 This fact certainly contributed
realizing that Satan was also involved in the emergence of the Codex. The position of the picture itself is also interesting The devil that is next to the image of the Heavenly Jerusalem. The researchers came to the conclusion that the picture Heavenly Jerusalem and the Devil are found opposite each other for the reason that the Codex closes, one gets the impression that these images depict the struggle between good and evil.93 Looking at the text from the palaeographic side, it is noticed that it contains almost none linguistic and written errors. It is also interesting how the words are written very correctly and neatly and one gets the impression that the manuscript was written with the help of a machine or something supernatural and not human hands.94 It is known that monks constantly wrote and transcribed books and that after someone time well rehearsed writing, but it is hard to believe that one person without any mistakes can write a book of this size.95
All the mentioned events - the economic difficulties of the monastery in which the Codex was located, great plague, wars, robberies, fires, Rudolf's loss of reason, perfection of letters and pictures The Devils created a legend that made Codex notorious throughout its history. For all these events people blamed on the book, that is, the Devil who created it according to legend. Picture The devil began to doubt the involvement of the supernatural, and other events only strengthened her. While these facts give the impression that the legend is real, they can still be to some extent to kill. It is true that bad things happened near the book, but it must be borne in mind that it did the medieval period was very turbulent, and that diseases, wars, and robberies were everyday.96 Codex himself cannot be blamed for Rudolf's obsession. He is even earlier than that came in contact with the manuscript was fascinated by the occult, so the Codex could only amplify his obsession. It is not uncommon for a man to obsessively engage in something and become himself mentally unstable. In psychology, there is a term "prophecy that is in itself achieves ”. It occurs when we expect something good or bad to happen, and we do it we begin to behave so that our expectations are met. This usually happens unconsciously, without of our conscious influence.97 It can be assumed that this fact influenced Rudolf. Since he deeply believed in supernatural and occult things, it is possible that he unconsciously expected it bad events, which caused the loss of reason. Therefore, it can be assumed that the loss of reason cannot be caused by Codex or any other subject, but that it is Rudolf himself, on an unconscious level, created a situation that eventually led to the complete
loss of common sense. The fire in Stockholm Castle was large and engulfed the Codex, causing awe at the image of the Devil which remained almost undamaged. Still, it has to keep in mind that the servants in the castle managed to save the codex in time, so the fire did not even could do more damage. 98
4. Purpose of the Codex Observing all the characteristics of the manuscript, from its size to its weight, and all his parts, the question arises as to why the Codex was written and whether it was ever used. Flipping through the transparencies shows that it is difficult to read. The reason for this is not an illegible handwriting, but lowercase letters on a 890 x 490 mm diameter page. 99 Zdeněk Uhliř the best described Codex as “a book without natural readers.” 100 But regardless of the problems related to reading it is evident that the Codex was also used. On several of its pages it can be see that the Latin word nota is written in the margins (from lat. nota bene) 101. Since they are in he found the Rules of St. Benedict (subsequently extracted) and the Bible, it can be assumed that these parts were often used for prayer and Mass purposes102. Texts by Josephus and Isidore Seville's texts were well known, and were often transcribed and read. Then, there are the medical texts that were probably used in cases of disease treatment.103 Jaroslav Kolar put forward the thesis that the Codex is an artifact with a double symmetric by a composition that revolves around the Old and New Testaments.104 On the one hand, there is the Old Testament and with it the texts of Josephus, Isidore of Seville and medical texts, and on the other hand The New Testament and with it the text of confession and invocation, images of the Heavenly Jerusalem and the Devil, Kosmas, and a calendar with an obituary. Zdeněk Uhliř put forward two theories about the purpose of using Codex. The first tells how the Codex used as well as books of magic and alchemy. This theory is supported by the fact that within the manuscript find texts on magic and exorcism. 105 The second theory suggests that the Codex should not be laughed at look at it as a book used for study and research, it already needs to be viewed from perspectives of book lovers. According to her, books are a kind of artifact and they are on them exclusively appreciates the aesthetic appearance. They should be aesthetically beautiful and decorated, create curiosity, be private, intimate and unique. Codex Gigas in this case satisfies all the conditions.106 I therefore, the purpose of the Codex lies in its aesthetic meaning. However, of all the allegations of Z. Uhliř considers that one allegation cannot be said to refer to the Codex, which is that it is private and intimate. According to him, it is hard to believe that such a great book was written with the aim of be private, and especially intimate, 107 taking into account the fact that the books are in the middle century wrote in order to be used by a larger number of people. But this theory is not necessarily accurate. Inside the Codex is a detailed text of the confession. The text is very private and intimate108 and would be difficult was to say that it was made for someone who did not belong to the Benedictine order of the person who made it written. The confessions in it are described in great detail and contain the sins of the priest sinned by thought, and with every sin written he accuses and blames himself. After the text Confession contains a picture of the Heavenly Jerusalem, which together with him very likely metaphorically depicts the path of a monk (sinner) to Paradise. On the other hand, they are in the Codex texts on exorcism, and magical formulas that protected a person from evil. It is possible for them assume that they also served as the author of the manuscript. Therefore, all of the above indicates that it is a code originated as a monk’s penance.109 Since little is generally known about the Codex and its purpose, not all theories about it can be in fully justify, but equally neither refute. Until finding a stronger proof no it can be known with certainty why it was created and for what purposes it was used.
5. Conclusion Codex Gigas, The Devil's Bible, perhaps one of the most mysterious manuscripts ever written, it has attracted attention since the Middle Ages. He created with his greatness and legend is a significant impression in the history of the peoples who possessed it. Whether that impression is positive or not negative, it affected people’s lives and built the story that surrounded the manuscript. His the texts are of a different character and each part played an important role, and most of them are still in use from the period of antiquity. These texts have been translated for centuries and much is already known about them, but within the Codex there are texts that are unique, that do not appear in any of them another manuscript. Some of them have not yet been transcribed or translated, so they provide possibility of further research and study. The legend that binds in Codex, and which has been created for centuries, has contributed the most to the importance the manuscript itself, rather than its contents. When all the facts and evidence related to Codex to assume is that supernatural powers also influenced its emergence, but with from a scientific point of view this seems impossible. The manuscript is huge, almost perfectly written, but as unique as it may seem, it is much more likely to have been made by a human hand than The devil. It is difficult to fathom the reasons that led one monk to write a code of such dimension since the manuscript does not contain information about the person who wrote it. It's possible to assume that it was his penance or perhaps simply his wish. Yet everything remains only on assumptions until the moment when evidence will be found that will provide a more detailed picture about what was going on inside the monastery itself where the largest handwritten book was written Worldwide.
6. Thanks I thank the mentor doc. dr. sc. Branka Grbavac for her help and patience in making it of this paper. I thank her for patiently listening to all my theories and conclusions, and for being helped in a lot more ways than I expected. My heartfelt thanks to Dr. sc. Zrinka Pešordi Vardić, Ph.D. Marko Jerković for helping with reading and correcting the work. I would also like to thank Dr. sc. Franjo Šanjek, Ph.D. Darijo Tokić, and professor Ana Boban at help with finding literature. And finally, I would like to thank my family and friends for being we were a constant moral support.
7. References 1. Boldan, Kamil. CG: the secrets of the world's largest book. Prague: National Library of the Czech Republic, 2007. 2. Codex Sinaiticus. "The Importance of the Oldest Bible." http://codexsinaiticus.org/en/codex/significance.aspx (May 1, 2013) 3. Nordenfalk, Carl. „Heaven and Hell in a Bohemian Bible of The Early Thirteenth Century ". The Year 1200: A symposium. New York: Metropolitan Museum of Art, 1975. http://books.google.hr/books?id=1RIAeAMUJywC&pg=PA283&lpg=PA283&dq=carl+norde nfalk + heaven + and + hell 4. National Geographic. Tales of the Weird, Codex Gigas. http://newswatch.nationalgeographic.com/tag/codex-gigas/ (May 1, 2013) 4. Stipišić, Jakov. Auxiliary historical sciences in theory and practice. Zagreb: Školska knjiga, In 1985. 6. Devil's Bible darkest secrets explaind. directed by Julie Nelson. National Geographic, 2008. 7. Kungliga Biblioteket - National Library of Sweden, Stockholm. Codex Gigas. http://www.kb.se/codex-gigas/eng/ (May 1, 2013) 7. Nazor, Anica. A book on the Croatian Glagolitic alphabet, "I know the letter knowingly ...". Zagreb: Erasmus edition, 2008 8. Tomić, Celestin. Access to the Bible, a general introduction to Scripture. Zagreb: Provincijalat franjevaca Conventuals, 1986. 10. Wright, J. Edward. Baruch ben Neriah, From Biblical Scribe to Apocaliptic Seer. Columbia: University of South Carolina, 2003. 11. Whiston, William, prev. The Complete Works of Flavius Joshephus. London: T. Nelson and sons, Paternoster Row, 1860. 12. Barney, Stephen A. et al. The Etymologies of Isidore of Seville Cambridge: Cambridge University Press, 2006. 12. Burnett, Charles. Constantine the African and Ali ibn al-Abbas al Magusi: the Pantegni and related texts. Leiden: E.J. Brill, 1994. 13. Kieckhefer, Richard. Magic in the Middle Ages. Cambridge: Cambridge University Press, In 1990. 15. The Bible. Zagreb: Kršćanska sadašnjost, 2006. 15. Miličević, Marina. Roman calendar. Zagreb: Latina et Graeca, 1990. 29
16. Helferich, Tryntje. The Thirty Years War: A Documentary History. Indianapolis: Hackett Publishing Company, Inc., 2009. 17. Rijavec, Majda. Miracles do happen though, the psychology of positive thinking. third edition, Zagreb: IEP, 2000.
Ivan Badanjak Codex Gigas - The Devil's Bible Mystery Abstract Codex Gigas is a medieval manuscript created in the early 13th century in the Czech lands. Due to the large dimensions of the pages and the weight of 75 kg, it received the title of the largest handwritten books in the world. The codex contains a transcript of the entire Bible, historical and medical texts, a calendar with an obituary, and large illuminated images. According to legend, it is believed to have originated during one night after the scriptor sold his soul to the Devil. That's why he got the manuscript the name "Devil's Bible." Since the legend has been created for centuries, this paper will talk about how are and why different events influenced its emergence, questions will be answered as to why it is Codex written and has ever been used. Within the work is also a transcription of the moon January, made for the purpose of clarifying the role of the calendar itself and its obituary. Work shows the connection between the Czech and Croatian areas, which is evident from the alphabets the Glagolitic alphabet found within the manuscript itself. Since little is known about Codex, this paper it was written with the aim of encouraging further scientific research of this valuable manuscript. Keywords: Codex Gigas, Middle Ages, Czech Republic, Sweden, cultural history
Ivan Badanjak Codex Gigas – Mystery of „The Devil's Bible“ Summary Codex Gigas is medieval manuscript originated from the early 13th century in Bohemian region. Due to the large dimensions of its pages and weight of 165 pounds (75 kg), it got the title of the largest hand-written book in the world. It contains a whole copy of the Bible, historical and medical texts, calendar with necrology and large illuminated images. According to the legend, manuscript was written during one single night, after writer sold his soul to the Devil. Because of that, manuscript got the name „The Devil's Bible“. Regarding the fact that the legend has been created for centuries, in this article author will show how and why different events affected it and try to answer the question for what purpose the Codex was written and was it ever used. In the article author gave the transcription of the calendar, e.g of the month January, and the explanation of its use. The article shows relationship between the regions of Bohemia and Croatia, which can be seen in glagolitic alphabet, which is inserted into the manuscript. Since little is known about the Codex, this article will provide information that will encourage further research of this valuable manuscript. Key words: Codex Gigas, the Middle Ages,, Bohemia, Sweden, cultural history
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