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© The Editor(s) (if applicable) and The Author(s) 2017
D. Bellingradt and B.-C. Otto, Magical Manuscripts in Early Modern Europe,
New Directions in Book History, DOI 10.1007/978-3-319-59525-2
APPENDIX A: THE CATALOGUS RARIORUM
MANUSCRIPTORUM
This chapter provides a critical, annotated edition of the 1710 sell-
ing catalogue (Appendix A), and four images of the original print run
(Appendix B).
In the following we combine aspects of a critical bibliography and
a classical edition of written media. The book trade catalogue of 1710
(‘CATALOGUS RARIORUM MANUSCRIPTORUM’) is edited in
terms of its content, and enriched with bibliographical details and brief
content analyses of all available manuscripts.
Abbreviations
CM Cod. mag.
UL Leipzig University Library
SLUB Saxon State and University Library Dresden
VD 16 Verzeichnis der im deutschen Sprachraum erschienenen Drucke
des 16. Jahrhunderts [www.vd16.de]
VD 17 Verzeichnis der im deutschen Sprachraum erschienenen Drucke
des 17. Jahrhunderts [www.vd17.de]
Further references are cited in the entries and the bibliography.
Notes on Entries The manuscript titles of the 1710 catalogue are listed
in their original order, following the numbering and spelling of the cata-
logue. Each entry provides the following elements: I. Title of manuscript
in semi-diplomatic transcription style (according to the catalogue—rst
entry—and the title page of the manuscript—second entry)1; II. Format
74 APPENDIX A: THE CATALOGUS RARIORUM MANUSCRIPTORUM
and number of paper leaves; III. Drawing(s) included2; IV. Ascribed
Authorship3; V. Language(s) of title and content4; VI. Additional titles
included in the manuscript5; VII. Notes. In cases where there are no
details available, the element is left out. The titles are given in full with
spelling, capitalization and punctuation exactly as they appear in the
catalogue and on the title page of the manuscript. Nota bene: the title
provided in the manuscript (following the digitized versions of the man-
uscripts provided by the Leipzig University Library) may differ from the
catalogue’s title. The notes (VII) will include a brief content analysis of
each manuscript, and further useful or relevant information.
Notes on Content analyses (Bernd-Christian Otto) The content
analyses of the manuscripts (in entry VII) will focus on identifying basic
textual or ritual genres and structures, including potential templates,
rather than individual details or recipe patterns (only shorter texts allow
for highlighting ritual details). If possible, dynamics of later transmis-
sion and impact are addressed. All indicated page numbers refer to the
numeration in the digitized versions of the manuscripts provided by the
university library of Leipzig, abbreviated as ‘i.’ (image). Inevitably, some
technical terminology is used to describe textual contents: many manu-
scripts of the Leipzig collection are replete with ‘voces magicae’ (‘words
of power’), character sequences that have no apparent semantic mean-
ing and/or syntactic structure, but which come with an aura of a hidden
signié—they may, for instance, refer to angel or demon names—and of
enhanced ritual efcacy (see on ‘voces magicae’, whose roots lie in antiq-
uity, Flint 1999, 46–51 and passim). In a similar vein, ‘charactêres’ are
omnipresent in the Leipzig collection: in contrast to ‘voces magicae’,
these are letters or signs written in mysterious, unknown or illegible
script; similar to ‘voces magicae’, they may have a hidden signié and are
believed to provide enhanced ritual efcacy (see on ‘charactêres’, whose
roots again lie in antiquity, Gordon 2014). ‘Conjuring spirits’ is one
of the most important sub-disciplines of ‘learned magic’ and forms the
focus of more than half of the manuscripts of the Leipzig collection (on
some of its texts and ritual mechanics see, exemplarily, Fanger 1998 and
2012). Two important sub-techniques of the art of ‘conjuring spirits’
are (1) the use of ‘sigils’: these are sophisticated circular or rectangular
arrangements of drawings, ‘voces magicae’ and/or ‘charactêres’, which
may be inscribed onto paper, parchment, amulets or rings, and sewn into
one’s clothes or held in one’s hand during the conjuration procedure
APPENDIX A: THE CATALOGUS RARIORUM MANUSCRIPTORUM 75
(on some late medieval examples see Grévin/Véronèse 2004); and (2)
the use of ‘ritual circles’ drawn on the ground, often equipped with
‘voces magicae’ (typically in Latin, Greek and/or Hebrew script) and/
or ‘charactêres’ (on ‘ritual circles’ see Kieckhefer 1998, 170–86). Finally,
some of the manuscripts display ‘kabbalistic’ contents: ‘kabbalah’ here
refers to an early modern Christian tradition of pseudo-Jewish lore,
which is characterized by angelological speculations and/or angel con-
jurations, the importance and ritual use of powerful words (‘voces magi-
cae’), numerological speculations, and/or the idea of God’s gradual
creation of the world (usually in ten emanations called ‘Sephirot’). See
on the history of ‘Christian kabbalah’, extensively, Schmidt-Biggemann
2012–2015.
CATALOGUS RARIORUM MANUSCRIPTORUM
No. 1
I. G Roschedelii immerwehrender Magischer Calender
VII. This catalogue entry is missing in the Leipzig archive, but it may
have been a scribal version of Johann Baptist Großschedel’s Calendarium
Naturale Magicum Perpetuum (rst publ. Frankfurt 1619/1620), which
has been edited uncritically by MacLean 1994. On the history of the
Calendarium see Gilly 2005. A contemporaneous (and possibly related)
scribal version can be found in Dresden (Ms. SLUB, N 112).
No. 2
I. Magia universalis divina angelica und diabolica
Complete title of manuscript: Die alleredelste und allerhöchste Kunst und
Wißenschafft, das ist: MAGIA UNIversalis Divina Angelica ac Diabolica
Scientia mali non est malum; sed usus, vel portius abusus [UL: CM 16,
fols. 1–86]
II. 179 leaves (4°) [rst title: 86 leaves; second title: 93 leaves]
III. yes
V. German/Latin (title), German/Latin (content of rst title); German/
Latin/Hebrew (content of second title)
VI. Folget ein schöner und lustiger Process des Melani Monachi von
Beschwerung mancherley Geister (see below, entry No. 3)
VII. Manuscript title with reference “Num. 2”
CM 16 is one of the most extensive manuscripts of the Leipzig col-
lection. It is devoted to the art of ‘conjuring spirits’ and comprises
76 APPENDIX A: THE CATALOGUS RARIORUM MANUSCRIPTORUM
ve chapters (i. 7–8: 1st ch.: ‘of divine visions’ [‘Gesichte’]; 2nd ch.:
‘knowledge of angels’ [‘himmlische Geister’: i. 55f.]; 3rd ch.: ‘knowl-
edge of aerial spirits’; 4th ch.: ‘knowledge of terrestrial spirits’; 5th
ch.: ‘knowledge of the great name of God’). Its most important com-
ponents are a treatise on the 99 names of God (i. 24–50) in the rst
chapter which resembles medieval Islamic lore (see on the 99 names of
God in Islam, e.g., Aḥmad ibn a-Būnī’s Kitāb Šams al-Maʾārif al-Kubra,
ed. Coullaut Cordero 2009; prayers to these 99 names are repeated sev-
eral times throughout the manuscript: see i. 75–88, 138–147); a list of
angels ascribed to the seven planets in the second chapter (i. 55–65); and
portions of the Sworn Book of Honorius (Liber Iuratus Honorii) in the
third, fourth and fth chapters (for a critical edition of this late medi-
eval ritual text see Hedegård 2002). The manuscript provides various
drawings of ritual circles (i. 98, 112, 164–5; the so-called ‘sigillum dei’
or ‘Sigillum Dei Æmeth‘ is to be found on i. 175, here called ‘Sigillum
Salomonis’), which may be derived from the re-narration of the Sworn
Book of Honorius in Berengarius Ganellus’ Summa Sacre Magicae (an
extensive mid-fourteenth century Latin compilation of ‘learned magic’
that survives in Ms. Kassel 4° astron. 3), of which a late sixteenth century
German translation survives in Ms. Staatsbibliothek Berlin Germ. fol.
903. See on this textual relationship Veenstra 2012.
No. 3
I. Melani monachi Processe von Beschwerung mancherley Geister
Complete title of manuscript: Folget ein schöner und lustiger Process des
Melani Monachi von Beschwerung mancherley Geister [UL: CM 16, fols.
87–179]
II. 93 leaves (4°)
III. yes
IV. Melanius / Roger Bacon
V. German (title and content)
VII. Manuscript title with reference “Num. 3” (see i. 177)
This text is devoted to the art of ‘conjuring spirits’ and ascribed to
Melanius, a pupil of Johannes Trithemius (1462–1516). However, it
provides a German translation of Ps.-Bacon’s De nigromancia (uncriti-
cally edited Macdonald 1988), which survives in various English man-
uscripts from the sixteenth century onwards (e.g., Ms. Sloane 3885,
36674). The text includes numerous drawings of spirits (i. 269, 281),
and ritual circles and devices (e.g., i. 216, 252, 276, 285, 298, etc.),
APPENDIX A: THE CATALOGUS RARIORUM MANUSCRIPTORUM 77
which are clearly related to the manuscript versions edited in Macdonald
1988. CM 16 provides the only German translation of this text known
so far and indeed refers to an English template ascribed to Roger Bacon
in its foreword (i. 180).
No. 4
I. Ein Tractat wie man ein Buch consecriren und bereiten soll die Geister
dadurch zu beschweren
Complete title of manuscript: Jezund folget hernach ein Werck, wie man
ein Buch consecriren und bereiten soll, zu der consecration der Geister [UL:
CM 18]
II. 145 leaves (4°)
III. yes
V. German (title and content)
VII. Manuscript title with reference “Num. 4”
CM 18 comprises two parts. The rst part (i. 5–88) outlines a lengthy
procedure for consecrating the ritual book which may be related to an
earlier Latin work entitled Liber consecrationum as well as the corre-
sponding version in entry No. 95 (CM 20); a much shorter Latin Liber
consecrationum survives in Ms. Munich Clm 849 (ed. Kieckhefer 1998,
see therein pp. 256–76; see on further Latin versions Klaassen 2013,
237). The rst part of the text also provides lists of angels ascribed to
diurnal or nocturnal hours, weekdays, or the seven planets and outlines
their conjuration (i. 63–88), including a drawing of the ritual circle
(i. 88). The second part includes a lenghty treatise on the ‘letters and
names Semaphoras’ (i. 89–290).
No. 5
I. Abrahami eines Sohnes Simonis, Praxis cabalæ albæ, i. e. die wahre
Practica von der alten und Göttlichen Magia
Complete title of manuscript: CABALA MYSTICA Ægyptiorum et Patriarcharum
daß ist daß Buch der wahren alten und göttlichen MAGIA geschrieben von
ABRAHAM den Sohn Simonis an seinen jüngern Sohn Lamech [UL: CM 15]
II. 232 leaves (4°)
IV. Abraham von Worms
V. German/Latin (title), German (content)
VII. Manuscript title with crossed out reference “Num. 5”
78 APPENDIX A: THE CATALOGUS RARIORUM MANUSCRIPTORUM
This is a scribal version of the text Abramelin ascribed to (Ps.-)
Abraham von Worms (b. ca. 1362?). One of the earliest manu-
script witnesses, which stems from the early seventeenth cen-
tury (1608?), is Ms. Wolfenbüttel, Codex Guelbus 47.13 Aug.
4°, incorporated (among other manuscript versions) in Dehn 2001
and Dehn 2015. A rst printing of the German text was pub-
lished in 1725 by Peter Hammer (Cologne), presumably based
on the Wolfenbüttel manuscript; a surviving Aramaic version
(Ms. Bodleian Opp. 594) seems to have been translated from a German
template in the eighteenth century (see Scholem 1974, 186). Apart from
a ‘biography’ of Abrahamn von Worms (rst chapter), and some shorter
recipes (second chapter), the text outlines a lengthy ritual performance—
of some 18 months (see i. 207)—for acquiring one’s ‘guardian angel’
(third chapter). The fourth and last chapter provides 251 (5x5) letter
squares for a vast range of ritual goals (i. 377–465). The text has been
highly inuential from the late nineteenth century onwards as in 1898
one of the leading gures of the Hermetic Order of the Golden Dawn,
Samuel MacGregor Mathers (1854–1918), published an English transla-
tion of the text, based on a corrupted French translation of the German
original (see Mathers 1898). Mathers’ version served as an inspirational
source for Aleister Crowley’s Liber Samekh (see Crowley 1929, Appendix
IV) and thereby remained crucial to practitioners of the 20th and 21st
centuries.
No. 6
I. Abrahami Judæi Wormensis Cabala, so er seinem andern Sohn Joseph auf
Pergament geschrieben hinterlassen
Complete title of manuscript: TRANSLATION eines kleinen Ebreyschen
Pergamen Büchleins in teutscher Sprache [UL: CM 17]
II. 171 leaves (4°)
III. yes
IV. Elijah
V. German (title); German/Hebrew (content)
VII. Manuscript title with reference “Num. 6”
We have assigned CM 17 to No. 6 in the ‘catalogus’ (following the
numeration on the title page), even though the catalogue title points to
another version of the text Abramelin (see above entry), whereas CM 17
really hosts a different text coming under a different title (‘translation of
a small Hebrew parchment booklet in German language’). Whatever the
APPENDIX A: THE CATALOGUS RARIORUM MANUSCRIPTORUM 79
reason for this confusion may have been, the text is an extremely lengthy
manual of the ‘kabbalistic’ art that has been translated from a (Hebrew?)
template called ‘Cabala of the prophet Elias’ (see i. 17). Divided into six
chapters, it provides a large variety of short recipes for all sorts of rit-
ual goals, wherein the ritual focus lies on uttering or writing efcacious
words (voces magicae); in the sixth chapter a variety of rectangular word
squares with Hebrew letters are depicted. An extensive table of contents
can be found at the end of the manuscript (i. 226–234). Most pages of
the manuscript are equipped with a broad margin, where commentaries,
biblical references, and, in some cases, Hebrew spellings of voces magi-
cae are provided.
No. 7
I. AlbertiMagniNegromantiæ,oder schwartzen Kunst-Buches erster Theil,
welcher handelt von allen Zubereitungen, so bey der Operation vorkommen,
und ohne dieses nicht kan exerciretwerden
Complete title of manuscript: Alberti Magni NEGROMANTIA
oder Schwarzen Kunstbuches erster Theil. Welcher handelt von alle
Zubereitungen, so bey der Operation vorkom(m)en, und ohne dieses nicht
kan exerciret werden [UL: CM 2]
II. 49 leaves (4°)
III. yes
IV. Albertus Magnus / Solomon
V. German/Latin (title and content)
VII. Manuscript title with crossed reference “Num. 7”; the manuscript is
part of a 2-volume text that includes entries No. 7 and No. 8
This is the rst part of an abbreviated German version of the Clavicula
Salomonis. There is still no scholarly edition of the Clavicula Salomonis,
but an uncritical edition, based on several Latin, French and English
manuscript versions can be found on the internet (see Peterson 2005).
The version in CM 2 is divided into two books of 15 and 20 chapters,
respectively; it provides no planetary circles (as other versions in the
Leipzig collection do), but has a strong focus on charactêres (called
‘Character’ in the text: see i. 11–14), which inhabit large parts of the sec-
ond book (see below, entry No. 8 = CM 3). An image of the ritual circle
is provided at the end of the rst book (i. 96), and some of the prayers
are kept in Latin. The version belongs, according to Robert Mathiesen’s
typologization of the Clavicula Salomonis genre, to group [OT1] (see
Mathiesen 2007, 4).
80 APPENDIX A: THE CATALOGUS RARIORUM MANUSCRIPTORUM
No. 8
I. Alberti Magni schwartzen Kunst - Buches anderer Theil welcher handelt
von würcklicher Stellung der Geister auch nur bloss durch Lesung
Complete title of manuscript: Alberti Magni NEGROMANTIÆ, oder
Schwarzen Kunstbuches anderer Theil. Welcher handelt von würcklicher
Stellung der Geister, auch nur bloß durch Lesung [UL: CM 3]
II. 28 leaves (4°)
IV. Albertus Magnus / Solomon
V. German/Latin (title and content)
VII. Volume 2 of catalogue’s No. 7.; Manuscript title with reference
“Num. 8”
This is the second part (i.e., the second book) of the Clavicula Salomonis
version mentioned in the previous entry.
No. 9
I. Joh. Wahle eines Venetianers hinterlassene Nachrichten von denen Gold-
Gruben und Schätzen, Schlesiens, Vogtlandes und anderer Gegenden
Teutschlanden, wo solche zu nden und anzutreffen
Complete title of manuscript: JOHANNIS WAHLE eines Venetianers
und anderer. Altæ Urkunden und Nachrichtungen, Wo hin und wieder
in Römischen Reiche, Gold= und Silber=Ertze, Goldkörner, Wäschwerck,
Seiffen Werck. etc. zu nden seyen sollen [UL: CM 8]
II. 104 leaves (4°)
IV. Johannes Wähle
V. German (title and content)
VII. Manuscript title with reference “Num. 9”
CM 8 is devoted to the practice of ‘treasure hunting’ in German-
speaking regions. There are numerous earlier (Arabic, Latin, English)
texts of the ‘treasure hunting’ genre which, however, provide informa-
tion on different geographical regions. The text catalogues hundreds of
German treasure sites, devoid of any geographical or logical order. While
the bulk of the text provides information on directions and locations,
there are only a few short ritual recipes, which focus on alchemy and/
or astrology (see, e.g., i. 140f). As these are mostly based on the manip-
ulation of material artefacts and do not display conjuration techniques,
the text deviates from most other ‘treasure hunting’ manuscripts in the
Leipzig collection, where ‘conjuring spirits’ plays a pivotal role. One of
the earliest Latin witnesses of the ‘treasure hunting’ genre can be found
in the afore-mentioned Ms. Munich Clm 849 (ed. Kieckhefer 1998, see
APPENDIX A: THE CATALOGUS RARIORUM MANUSCRIPTORUM 81
foremost No. 34 = pp. 291ff; see also Klaassen 1998, 21–4). An English
manual from the seventeenth century (based on Ms. Sloane 3824) has
been uncritically edited in Rankine 2009. See on the early modern ‘treas-
ure hunting’ business Dillinger 2011.
No. 10
I. Clavis Claviculæ Salomonis s. Philosophiæ Pneumaticæ
Complete title of manuscript: CLAVIS Claviculæ Salomonis seu Philosophiæ
Pneumaticæ [UL: CM 68]
II. 21 leaves (4°)
III. yes
IV. Solomon
V. Latin (title), German/Latin (content)
VII. Manuscript title with reference “Num. 10”
CM 68 host a scribal copy of a previously printed text entitled
Claviculae Salomonis, seu Philosophia Pneumatica, Das ist: Heptameron
Der Magischen Elementen Petri de Abano Philosophi (ca. 1700: Andreas
Luppius?). It is thus an amalgamation of an abbreviated German ver-
sion of the Latin Heptameron (rst publ. 1576) enriched with mate-
rial from the Luppius-printing Arbatel De Magia Veterum (1686; see
for a digitized version: http://nbn-resolving.de/urn:nbn:de:bvb:355-
ubr06638-2; last access March 6, 2017). There is a facsimile edition of
this text (Bilngen 1971) and the only surviving copy of the original
print-run is today hosted in the Karlsruher Institut für Technologie (Ms.
I A 12). The manuscript provides drawings of two ritual circles, along-
side a short Latin prayer (i. 42–3).
No. 11
I. Almodel Salomonis von den 12. Chören der Engel in den überhimmlis-
chen Wassern
Complete title of manuscript: ALMODEL SALAMONIS von den XII
Chören der Engel in den Überhim(m)lischen Waßern Gen: 1. Gott scheidet
das Waßer unter der Vesten von den Waßer über der Vesten [UL: CM 60]
II. 30 leaves (4°)
III. yes
IV. Solomon
V. German/Latin (title and content)
VII. Manuscript title with reference “Num. 11”
82 APPENDIX A: THE CATALOGUS RARIORUM MANUSCRIPTORUM
This is a German translation of a late medieval ritual text that had been
translated from Arabic into Latin as Almandal around the year 1230 (see
Pingree 1994). It outlines the fabrication of a portable altar and vari-
ous recipes for ‘conjuring spirits’ (the image of the altar can be found on
i. 26); see on the Arabic-Latin translation the critical edition Véronèse
2012; for some substantial changes in German translations which were
often entitled, as in the case of CM 60, Almadel or Almodel Salomonis,
see Veenstra 2002 (on the crucial shift from demonology to angelology
see Otto 2016, 210, footnote 231). The Latin title Almandal refers to
Arabic ‘al-mandal’, which in turn reects the Sanskrit term ‘mandala’,
thus meaning ‘circle’. CM 60 includes numerous Latin commentaries in
its margins.
No. 12
I. Praxis CabalisticaAstronomiæ aureæ solaris vel supernaturalis i.e.
die göldene Wunder-Kunst aller Heiligen,oder der göldene Schlüssel die
himmlische Portas oder Fenster des Himmels zu eröffnen, item wie die
Blumen des Paradieses und die Frucht des güldenen Baumes zu brechen
Complete title of manuscript: Praxis Cabalistica Astronomiæ aureæ sola-
ris vel supernaturalis. Die güldene Wunder Kunst aller Heiligen oder. Der
güldene Schlüßel die him(m)l. Portas oder Fenster des Himels zu eröffnen.
Item wie die Blumen des Paradieses, und die Früchte des güldenen Baumes
zu brechen [UL: CM 70]
II. 44 leaves (4°)
V. Latin/German (title and content)
VII. Manuscript title with reference “Num. 12”
This text, written half in Latin, half in German (the text shifts into
German on i. 46), describes a set of prayers and ritual techniques
that aim at ascending through the seven heavens in order to achieve
divine union and acquire miraculous abilities. Due to the absence of
‘Solomonic’ narrative and ritual patterns and its rather pious charac-
ter, the text seems to reect discourses on Christian ‘kabbalah’, pre-
nineteenth century ‘theosophy’, or Rosicrucianism. Ritual procedures
for ascending through the heavens can already be found in late ancient
Coptic manuscripts (see, exemplarily, Meyer/Smith 1994, No. 39 =
pp. 66–70). There is one further manuscript in the Leipzig collection
that outlines such techniques: see entry No. 23 (CM 69).
APPENDIX A: THE CATALOGUS RARIORUM MANUSCRIPTORUM 83
No. 13
I. Speculum Salomonis, sive Sphæra universæ Sapientiæ & Scientiæ
Complete title of manuscript: SPECULUM SALAMONIS sive SPHÆRA
VNIVERSÆ SAPIENTIÆ ET SCIENTIÆ [UL: CM 78]
II. 24 leaves (4°)
III. yes
IV. Solomon
V. Latin (title), German/Latin (content)
VII. Manuscript title with reference “Num. 13”
This text provides a manual for fabricating a divinatory mirror; various
short descriptions of how to create such mirrors can already be found in
the afore-mentioned Ms. Munich Clm 849 (see Kieckhefer 1998, No.
18 & 19 = pp. 236–38), which may be historically related to the Leipzig
version, as both refer to the spirit ‘oron’. The manuscript provides
numerous drawings of the mirror and its necessary inscriptions (e.g.,
i. 17, 19, 21–3, etc.), and a Latin commentator has provided alternative
charactêres in the margins of some pages.
No. 14
I. Liber Razielis Angeli, Adamo pœnitenti post lapsum a Deo missus,per
quem possit intelligere, scire & agnoscere omnia mirablilia quæ facta sunt
& fuerunt,& sunt facienda, item omnes Potestates quæ sunt in cœlis & ter-
ris aquis, abyssis, item cœlos corumque angelos ministros & virtutes
Complete title of manuscript: LIBER RAZIELIS ANGELI Adamo
pœnitenti post lapsum a DEO missus Per quem possit intelligere, scire et
cognoscere omnia mirabilia, quæ facta sunt et fuerunt, et sunt facienda,
it. omnes Potestates quæ sunt in cœlis et terris, aquis, abyssis. it. cœlos
corumq(ue) Angelos, ministros et virtutes etc. [UL: CM 40]
II. 69 leaves (4°)
III. yes
IV. Raziel
V. Latin (title and content)
VII. Manuscript title with reference “Num. 14”
This is a Latin version of one of the oldest Jewish texts of ‘learned
magic’, the Sepher ha-Razim (dating varies between the second and
eighth century CE). The Sepher ha-Razim had been translated from a
Hebrew (and/or Latin) template into Old Castilian in Toledo in 1259,
84 APPENDIX A: THE CATALOGUS RARIORUM MANUSCRIPTORUM
and at that time embedded within the seven-volume compendium Liber
Razielis (a complete fteenth century copy survives in Ms. Halle 14 B
36, fols. 5r–130v). However, Latin and vernacular versions of the Sepher
ha-Razim have often been transmitted independently as Sefer Rasiel
or Liber Razielis. In the original Hebrew version, over 700 angels are
assigned to the seven heavens, alongside numerous recipes for their rit-
ual instrumentalization; see for an edition of the Hebrew text (together
with a German translation and a Latin manuscript transcript) Rebiger/
Schäfer 2009.
No. 15
I. Semiphoras & Schemhamphoras Salomonis Regis
Complete title of manuscript: SEMIPHORAS und SCHEMHAMPHORAS.
SALAMONIS REGIS [UL: CM 79]
II. 43 leaves (4°)
IV. Solomon
V. Latin/German (title), German (content)
VII. Manuscript title without reference of the catalogue number
This text speculates on the ‘name of God’, which is in Hebrew some-
times called Shemhamphorasch (Hebr. ha-Shem ha-mefôrash: ‘the com-
plete / real name of God’). One of the earliest European texts that
attests this motif is the late medieval ritual text Liber Iuratus Honorii
(see above, entry No. 2 = CM16), where the Shemhamphorasch appears
in a circular sigil as a sequence of 72 Hebrew characters (see Hedegård
2002, 131). CM 79 hosts a scribal copy of a text that was printed
under the same title in 1686 by Andreas Luppius in Wesel (see VD17
32:682570C). It discusses different versions of the Shemhamphorash
(here interpreted as groups of angel names—the text is replete with voces
magicae), which have accumulated over the centuries; a short survey of
the text can be found in Veenstra 2012, 169–70.
No. 16
I. Rehencatrici totius Indiæ Regis Apollonii discipuli Ars Cabalistica Sacræ
Philosophiæ
Complete title of manuscript: REHENCATRICI, Totius Indiæ Regis
APOLLONII DSCIPuli, ARS CABALISTICA, SACRÆ PHILOOPHIÆ
[UL: CM 19]
II. 72 leaves (4°)
III. yes
APPENDIX A: THE CATALOGUS RARIORUM MANUSCRIPTORUM 85
IV. Apollonius of Tyana / Solomon
V. Latin (title and content)
VII. Manuscript title with reference “N. 16”
This is a Latin version of the Clavicula Salomonis ascribed to
‘Behencatrus’ (or ‘Rehencatricus’), an alleged pupil of the ancient ‘sage’
Apollonius of Tyana. Parts of the manuscript may be related to a Latin
template entitled Liber Behencasin, which had already been mentioned by
Johannes Trithemius (1462–1516) in his Antipalus Maleciorum (com-
posed around 1508, rst publ. 1555; for an edition of this early mod-
ern list of ‘learned magic’ books see Zambelli 2007, 101–112: the liber
Behencasin is mentioned on p. 109) and which had already provided sig-
ils ascribed to the seven planets (a Latin text entitled Behencatri viri sapi-
entis et regis in India can be found in Ms. Gent university library 1021
A, fol. 59v–62r). Due to its focus on planetary sigils, CM 19 differs from
the Clavicula Salomonis version in the above entries No. 7 and 8 (CM 2
and 3). In Mathiesen’s typologization of the Clavicula Salomonis genre
(Mathiesen 2007), it thus belongs to the [OT2] text group, even though
it is divided into three books entitled “De Instrumentis Invisibilibus” (i.
9f), “De Visibilibus Instrument [sic!]” (i. 42f), and “De Invocationibus
Spirituum sive de praxi totius operis” (i. 103f). Apart from numerous
planetary sigils, the manuscript provides drawings of the ritual circle (i.
123) and ritual devices such as knives, staffs, and swords (i. 125–26).
Further manuscripts of the Leipzig collection that depict planetary sigils
are entries Nos. 29 (CM 72), 54 (CM 4), 55 (CM 5), 69 (CM 39), 70
(CM 93), 71 (CM 94), 72 (CM 38), and 73 (CM 92).
No. 17
I. Clavicula Salomonis Filii David Latina
Complete title of manuscript: CLAVICULA SALOMONIS FILII
DAVID [UL: CM 85]
II. 30 leaves (4°)
IV. Solomon
V. Latin (title and content)
VII. Manuscript title with reference “Num. 17”
This version of the Clavicula Salomonis corresponds to a similar ver-
sion in Ms. Duveen 388 (University of Wisconsin-Madison, Memorial
Library), which has been uncritically edited in Peterson 2010. CM 85
thus hosts a scribal copy of the rst printed edition of the Clavicula
Salomonis, which had been published around 1700 under the title
86 APPENDIX A: THE CATALOGUS RARIORUM MANUSCRIPTORUM
Clavicula Salomonis Filii David Latina, presumably by Andreas Luppius
in Wesel. The manuscript includes no drawings, only a set of char-
actêres (i. 50), and a table of contents is provided at the end of the text
(i. 63–64). Following Mathiesen’s typologization (Mathiesen 2007), it
belongs to the [OT1] text group.
No. 18
I. Schemhamphoras Jacobi
Complete title of manuscript: SCHEMHAMPHORAS JACOB [UL: CM 59]
II. 4 leaves (4°)
IV. Jacob
V. German
VII. Inner sleeve of rst leave with reference “Num. 18”
CM 59 provides a table with 72 angel names assigned to German
psalms, based on the Latin list in Johannes Reuchlin’s De verbo mirico
(rst publ. 1494). Reuchlin seems to have been the rst Latin author
to draw a connection between psalms and angel names and has already
referred to the list as ‘Jacob’s ladder’, a formulation which is picked
up in this manuscript’s title as well as a prayer at the end of the text (i.
12); the angel names are derived from Exodus 14, 19–21 (see Schmidt-
Biggemann 2012 [Vol. 1: 15. und 16. Jahrhundert], 155).
No. 19
I. Geomantia Psalmorum, i.e. ein schön Cabalistisches und Geomantisches
Kunst-Stück mit 3. Würffeln aus etlichen Psalmen Davids colligiret,durch
welches man allerhand zukünfftige Dinge so man zu wissen begehret gar
natürlicher Weise erforschen und erfahren kan
Complete title of manuscript: GEOMANTIA PSALMORUM Ein schön
Cabalistisches und Geomantisches Kunst=Stück mit 3. würfeln und etli-
chen Psalmen. Davids colligiret durch welches man allerhand zukünft-
ige dinge so man zu wißen begehert, gar natürlicher weise erforschen, und
erfahren kann. Ψ. 199. No. 24. deine zeugnüße sind meiner Raths Ernthe
[UL: CM 87]
II. 10 leaves (4°)
III. yes
IV. David
V. German/Latin (title and content)
VII. Manuscript title with reference “Num. 19”
APPENDIX A: THE CATALOGUS RARIORUM MANUSCRIPTORUM 87
This text outlines a divinatory technique based on 54 German psalms,
three dice and a ‘tabulam mundam’ (depicted on i. 21); while the psalms
are written in German, the instructions are given in Latin (i. 21–22).
No. 20
I. Gebete und Antwort die Wahrheit von Gott zu erlangen,durch unter-
schiedeneLoss, aus dem Buche der Heimligkeit genommen
Complete title of manuscript: [yitšaret] Meine Zeit stehet in der
Handt des Herren. Ψ. 31. v 16. Gebethe und Antwort, die Wahrheit von
Gott zuerlangen, durch sonderliche unterschiedene Loß aus dem Buche der
Heimligkeit, welches mit seiner hand geschrieben genommen. H. R. M. D.
[UL: CM 89]
II. 23 leaves (4°)
III. yes
V. German/Hebrew (title), German (content)
VII. Manuscript title with reference “Num. 20”
This text provides a divinatory technique based on prayers, dice, and
‘lots’ (pre-formulated answers). After some initial prayers and prepara-
tions, the rules of the divinatory technique are outlined in four steps (i.
17–24). Thereafter follow a large number of pre-formulated answers,
whose numbering partly resembles that in the above entry No. 19 (CM
87). The text provides a lengthy apology and justication of the tech-
nique, thereby referring to Augustine of Hippo (i. 37–8) who is indeed
known to have engaged in Bibliomancy. The ‘Buche der Heimlichkeit’
mentioned in the title may refer to one of the many early modern ver-
sions of the Liber Secretorum or Secretum Secretorum (see Forster 2006).
No. 21
I. Geniosophia i. e. Tr. magico theosophicus dass einem sein Engel erscheine,
und verborgene Dinge offenbare und lehre
Complete title of manuscript: GENIO=SOPHIA i. e. Tractatus
Magico=Theosophicus Daß Einen sein Engel erscheine und verborgene
dinge offenbahre und lehre, colligiret von einen, deßen Symbolum Alles mit
meinem Engel [UL: CM 53]
II. 10 leaves (4°)
III. yes
V. German/Latin (title and content)
VII. Manuscript title with reference “Num. 21”
88 APPENDIX A: THE CATALOGUS RARIORUM MANUSCRIPTORUM
This text outlines a series of prayers for acquiring one’s personal angel or
‘familiar spirit’ (here called ‘guter genius’: see i. 8) which may facilitate
one’s life with its divinatory and miraculous abilities. While the introduc-
tion to the ritual is in German, the ritual prescriptions, including a set
of angelic prayers (beginning on i. 11), are written in Latin. We are not
aware of a Latin template bearing the title Geniosophia, but Latin texts
aiming at acquiring a ‘familiar spirit’ can be found as early as the mid-
thirteenth century (see Page 2007 and 2011).
No. 22
I. Historia Naturæ & Genesis cum Antrophia, i. e.Natur-Bibel undNatur-
Postilla
Complete title of manuscript: HISTORIA NATURÆ et Genesis cum
Antrophia i. e. NATUR BIBEL und NATUR Postilla [UL: CM 84]
II. 36 leaves (4°)
III. yes
V. German/Latin (title and content)
VII. Manuscript title with reference “Num. 22”
This text, apparently a German translation of an unknown Latin template,
rst outlines the creation and inherent structure of the world in 78 short
paragraphs and thereby makes use of technical terminology from alchemic
and kabbalistic discourses. Thereafter follow a hundred-some (3x3) tables
of correspondences which display all sorts of numbers, letters, signs, voces
magicae, geomantic constellations, names, herbs, theological concepts or
biblical phrases. These tables may have been used for divinatory purposes,
even though rules of their application are not to be found in the text.
No. 23
I. Magia Naturalis, wie solche nach Inuenz der Sterne zu practiciren
Complete title of manuscript: Magia Naturalis wie solche nach Inuentz
der Sterne zu practicieren [UL: CM 69]
II. 27 leaves (4°)
III. yes
V. German/Latin (title), German/Hebrew (content)
VII. Manuscript title with reference “Num. 23”
‘Magia naturalis’, as outlined in our introduction, meant many different
things in early modern Europe. The foreword of CM 69 suggests, in fact,
a broad understanding of the category, covering, among other arts, astrol-
ogy, angelology, kabbalah, and ‘conjuring spirits’ (Solomon is referred to
APPENDIX A: THE CATALOGUS RARIORUM MANUSCRIPTORUM 89
on i. 11). However, the text really outlines a ritual procedure for spiritual
ascension towards God, or self-deication, whereby the practitioner achieves
miraculous abilities and thus the full potential of ‘magia naturalis’. After
an outline of some ritual prerequisites (e.g., i. 13: ‘one shall love and trust
God wholeheartedly’; i. 15: ‘know thyself’—‘Erkenne Dich Selbst’) and an
astrological table (i. 14), the text provides lengthy theological and/or the-
oretical explanations of the ascension procedure, wherein particular impor-
tance is ascribed to the name of Jesus Christ (i. 19–20). Only in its nal part
(i. 37f) do we encounter ritual prescriptions, among them lengthy pre-for-
mulated prayers with voces magicae (some of them in Hebrew: i. 42, 44).
Interestingly, the text identies the Christian motif of ‘Jacob’s ladder’ (i. 41)
with the ‘Gnostic’ or Neoplatonic motif of ascending through the ‘seven
heavens’ (i.e., the planets: i. 38–40, 44–45). Two cryptic drawings (equipped
with Hebrew letters) exemplify the procedure (i. 41, 54) and relate, it is
claimed (i. 40), to John Dee’s Monas Hieroglyphica (rst publ. 1564).
No. 24
I. Der warhafftige und endliche Process, welcher Gestalt ein Spiegel soll
zugerichtet werden, darinnen man durch Würckung dess Gestirns alles das-
jenige mag sehen, was der Mensch, auf welchen solcher gerichtet wird, zu
wissen begehret, und unter den Horizont, da er gemacht, geschehen ist.
Complete title of manuscript: Der wahrhafte u. endl. Process welcher
Gestalt ein Spiegel soll zugerichtet werden, darinnen man durch würck-
ung des Gestirns, alles dasjenigen sehen mag, waß der Mensch auf welchen
solcher gerichtet wird zu wißen begehret, und unter den Horizonte da er
gemacht, geschehen ist. [UL: CM 90]
II. 8 leaves (4°)
III. yes
V. German (title), German/Latin (content)
VII. Manuscript title with reference “Num. 24”
CM 90 outlines a procedure for fabricating a divinatory mirror. The rec-
ipe makes frequent use of technical terminology from astrological and
alchemical discourse and resembles the recipe in entry No. 13 (CM 78),
but is much less elaborated.
No. 25
I. Vera atque brevis descriptio Virgulæ Mercurialis, eamque modus præ-
parandi, pro ut eam invenit, atque ejus ministerio multos thesauros detegit.
R. P. Bernhardus J. S. Ord.S. Francisci. Prag.1532
90 APPENDIX A: THE CATALOGUS RARIORUM MANUSCRIPTORUM
Complete title of manuscript: Vera atq brevis Descriptio Virgulæ
Mercurialis, eamq(ue) modus præparandi, pro ut eam invenit atq(ue) ejus
ministerio multos thesauros detegit R. P. Bernhardus J. S. Ord. S. Francisci.
Praga 1532 [UL: CM 91]
II. 4 leaves (4°)
III. yes
IV. R. P. Bernhardus
V. Latin (title and content)
VII. Manuscript title with reference “Num. 25”
This short recipe for fabricating a divining rod, here called ‘Virgulæ
Mercurialis’, is ascribed to a Franciscan named R. P. Bernhardus (?). The
manual includes a short conjuration of the seven planetary spirits and
provides their names and charactêres (i. 9), including a drawing of the
rod (i. 10).
No. 26
I. Arcanum von Besprechung der guten Geister aus denen Schrifften
Sophnat Paneach extrahiret und verteutschet, nebst einer Vorrede und
Capitel von der Virgula Mercuriali
Complete title of manuscript: ARCANUM Von Besprechung der guten
Geister aus denen Schrifften SOPHNAT PAANEACH extrahiret und ver-
teudschet von Chacham Ælahuth Nebst einer feinen Vorrede des Ubersetzers
und Einen Capitre von der Virgula Mercuriali etc: [UL: CM 54]
II. 16 leaves (4°)
III. yes
IV. Josef
V. German/Latin (title and content)
VII. Manuscript title with reference “Num. 26”
This text claims, in its lenghty ‘praefatio’ (i. 5–8), to be translated from a
(Latin?) template with the title Sophnat Paaneach, which refers, in Latin
spelling, to the Hebrew title given to Josef by the Egyptian pharao in
Genesis 41, 45. During the late eighteenth century, Sophnat Paaneach
also functioned as the designation of the seventh initiatory grade of
a German Freemason order named “Afrikanische Bauherren” (see
Runkel 1931 [vol. 2], 72). CM 54 is divided into three parts, whereby
the rst two outline a procedure for conjuring seven planetary spirits
(their names are given on i. 18, with variations on i. 19), and the third
chapter provides instructions for fabricating a divining rod (‘Virgulae
Mercurialis’: drawing on i. 29), two circular sigils (i. 30, 31), and a
APPENDIX A: THE CATALOGUS RARIORUM MANUSCRIPTORUM 91
divinatory mirror (drawing on i. 34). All chapter headings and most
technical terms are written in Latin.
No. 27
I. Warhafftige Zubereitung des so genannten Cinguli Salomonis oder
Salomonischen Schlange, nebst darzugehörigen Sigillen und Ringen, welche
man zu allen Beschwerungen der Schätze und wieder alle böse Geister als
ein Schirm gebrauchen kan
Complete title of manuscript: Wahrhaffte Zubereitung des so genandten
Cinguli Salomonis oder Salomonischen Schlange. Nebst darzugehörigen
Sigillen und Ringen welche wir zu allen Beschwerungen der Schätze, und
wieder alle böse Geister als ein Schirm gebraucht haben. [UL: CM 133]
II. 6 leaves (4°)
III. yes
IV. Solomon
V. German (title and content)
VII. Manuscript title with reference “Num. 27”
CM 133 outlines the fabrication of ritual cloth, namely, of a ‘Solomonic’
belt (‘cingulum Salomonis’), three sigils, and a ring. This outt, it is
claimed, protects during the art of ‘conjuring spirits’ and moreover helps
in acquiring love and friendship. The text provides drawings of the belt
inscribed with charactêres and a snake (i. 9), of the sigils (i. 10–13) and
the ring (i. 13), whereby the rst two sigils are to be attached to the belt
with a red thread, and the other two sigils are to be worn on the chest,
while the ring is to be carried on the right thumb (see i. 8). Such belts
were apparently used in Freemason milieus of the eighteenth century
(see for instance the family archive Harrach, signature AT-OeStA/AVA
FA Harrach, Karton V 10; cf. Seitschek 2012).
No. 28
I. Beschreibung des von denen 7. Meistern undPhilosophis entsponnenen
Globi oder verborgenenFünde oder Kugelwercks,wie dasselbe soll gemacht
werden
Complete title of manuscript: Beschreibung des Von denen Sieben Meistern
u. Philsophis entsponnen Globi oder verborgenen Finde oder Kugelwercks
wie daßelbe soll gemacht werden [UL: CM 56]
II. 6 leaves (4°)
III. yes
V. German (title), German/Latin (content)
92 APPENDIX A: THE CATALOGUS RARIORUM MANUSCRIPTORUM
VII. Manuscript title with reference “Num. 28”
This text outlines the fabrication of a powerful ‘Globi philosophia
occulta’ (i. 9), a spherical amulet inscribed with a complex sigil (images
on i. 14), which may be used for at least 10 different purposes, among
them divination, protection, and invisibility (see i. 7–8). The introduc-
tory narrative ascribes said ‘Kugelwerck’ to Alexander the Great who had
beneted from its powers during his conquest of Persia. The text seems
to be translated from a Latin template, as some technical terminology
and conjuration formulae are kept in Latin.
No. 29
I. Alberti M. Tr. von den 12. himmlischen Zeichen und ihren Sigillis,
item von den 12. himmlischen Zeichen und ihren Characteribus, und
denn von den 7.Planeten, ihren magischen Ringen samt ihren grossen
Heimlichkeiten, Kräfften, Tugenden und Nutzen, und letztlich von denen
Speculis magicis mit zugehörigen Instrumenten und Sigillen nebst dessen
hohen Gebrauch.
Complete title of manuscript: ALBERTI MAGNI Tractatus Von den 12.
him(m)lischen zeichen, und ihren Sigillis Von den 12. himlischen zeichen u.
ihren Characteribus und den Von den 7. Planeten ihren Magischen Ringen
samt Ihren großen Heimligkeiten, Kräften Tugenden und Nutzen letzlich
Von denen Speculis magicis mit zugehörigen Instrumenten und Sigillen
nebst deßen hohen Gebrauch Omnia ad Laudem Dei [UL: CM 72]
II. 23 leaves (4°)
III. yes
IV. Albertus Magnus
V. German/Latin (title), German (content)
VII. Manuscript title with reference “Num. 29”
CM 72 is all about planetary sigils, rings, and mirrors. Johannes
Trithemius in his Antipalus Maleciorum (see above, entry No. 16 =
CM 19) had already mentioned a number of Latin texts devoted to zodi-
acal or planetary sigils ascribed to Hermes (Trismegistus), Appolonius
of Tyana, Ptolemy, Geber (Jābir ibn Hayyān), or Arnaldus de Villanova.
The origin of this genre is thus most likely Arabic. This Germanized
version is divided into four chapters and rst provides 24 neatly drawn
circular sigils inscribed with charactêres, pentagrams, and voces magi-
cae—two for each of the 12 zodiacal signs (i. 8–19). Thereafter follow
drawings of twelve ‘himmlische Zeichen’ (‘heavenly signs’), which are
replete with charactêres and accompanied by short ritual prescriptions
APPENDIX A: THE CATALOGUS RARIORUM MANUSCRIPTORUM 93
(i. 20–22). The text also outlines the fabrication of seven planetary rings
(i. 23–29), which may be used for all sorts of purposes (such as dispel-
ling bad spirits—the Saturn ring—, or becoming invincible—the Mars
ring) and describes their consecration, which is done via lengthy prayers
uttered in a ritual circle (drawing on i. 34). A fourth and last chapter
is devoted to the fabrication of two divinatory mirrors, a ‘male’ and a
‘female’ one, which are to be inscribed with two sophisticated sigils (see
i. 44, 46).
No. 30
I. Magia Amatoriaz i.e. natürliche und übernatürliche Geheimnüsse und
Experimente die Liebe zu erwecken.
Complete title of manuscript: MAGIA AMATORIA, das ist Natürliche
und übernatürliche Geheimnüße und Experimente die Liebe zu erwecken
[UL: CM 135]
II. 7 leaves (4°)
V. German/Latin (title and content)
VII. Manuscript title with reference “Num. 30”
The following seven entries (Nos. 30–36) correspond with regard to
handwriting, structure and argumentation (all are inspired by a threefold
differentiation of ‘magia naturalis’, ‘magia supernaturalis’, and ‘magia dia-
bolica’—which could be derived from Paracelsus). CM 135 provides reci-
pes for ‘Liebe und Freundschaft’ (‘love and friendship’: i. 5) and seems to
have been translated from a Latin template. Due to its differentiation of
‘magia naturalis’, ‘magia supernaturalis’, and ‘magia diabolica’, the text is
divided into three chapters. The difference between these three catego-
ries is that the rst set of ‘experiments’ is based on the manipulation of
herbs and other material artefacts, whereas the second and the third sets
are based on prayers to angels and demons, respectively (the latter include
‘Beelzebub’: i. 15).
No. 31
I. Pallium magicum i.e. experimente sich unsichtbar zu machen.
Complete title of manuscript: MAGIA INVISIBILItatis. i. e. Geheimnüße
sich unsichtbar zu machen. [UL: CM 131]
II. 6 leaves (4°)
V. German/Latin (title), German (content)
VII. Manuscript title with reference “Num. 31”
94 APPENDIX A: THE CATALOGUS RARIORUM MANUSCRIPTORUM
This text outlines various ‘Geheimnüße sich unsichtbar zu Machen’,
i.e. procedures for becoming invisible. Similar to the above entry, it is
divided into three sections and provides recipes based on ‘natural’,
‘supernatural’, and ‘diabolic magic’; accordingly, the procedures in the
rst section work by manipulating material artefacts (e.g., take an egg
laid on Holy Thursday and bury it in dung for nine days; after excavat-
ing it you will nd a stone which, worn on the body, grants you invis-
ibility: i. 6), while the second section works through a prayer to ‘Adonai
Jah Zebaoth’ (i. 10), and the third through invoking ‘Beelzebub’ in the
name of Jesus Christ (i. 11).
No. 32
I. Magia Venatoria i. e. Geheimnüsse der Jæger, gewiß zu schiessen, item einem
einen Weydemann zu machen, solchen wiederum zu helffen, gewisse freye Shüsse
zu haben, das Wild zu bannen, nebst unterschiedenen andern Geheimnüssen.
Complete title of manuscript: MAGIA VENATORIA das ist Geheimnüße
der Jäger, gewiß zu schießen, it. einen weydeman zu machen, solchen
wiederumb zu helffen, gewiße frey Schüße zu haben, das wild zu bannen etc.
[UL: CM 132]
II. 18 leaves (4°)
III. yes
V. German/Latin (title), German (content)
VII. Manuscript title with reference “Num. 32”
This text outlines 17 ‘Geheimnüße der Jäger’ in total, i.e. recipes for suc-
cess during hunting. Similar to the above two texts, it provides recipes
based on ‘natural’, ‘supernatural’, and ‘diabolic magic’ for most chapters,
which promise great hunting advantages such as shooting with guaran-
teed accuracy (ch. 1), shooting with a pistol from a distance of 150 feet
(ch. 9), shooting without the necessity of standing still (ch. 11), or cap-
turing a rabbit which is difcult to catch (ch. 14). German hunters of the
early eighteenth century who didn’t want to resort to ‘learned magic’
might have consulted Hans Friedrich Wilhelm von Fleming’s much more
voluminous (700–page) Der Vollkommene Teutsche Jäger (1719) with its
state-of-the-art hunting knowledge.
No. 33
I. Magia militaris i.e. natürliche und übernatürliche Geheimnüsse sich
feste zu machen, die rechte Passauer Kunst, feste wiederum aufzuthun,
Reuter ins Feld zu machen, Kugeln abzuweisen, Stücke zu versagen, daß
APPENDIX A: THE CATALOGUS RARIORUM MANUSCRIPTORUM 95
wenn du mit deiner Klinge deines Gegners anrührest, solche muß zusprin-
gen, nebst unterschiedenen Cabalistischen Geheimnüssen vor alle Feinde,
eine belagerte Stadt vor seinen Feinden zu beschützen, daß er solche nicht
kan bestürmen noch einnehmen, seine Feinde in der Schlacht zu überwin-
den, daß ein Kriegs-Heer sich in die Flucht zertrenne, eine belagerte Stadt
zu infortuniren, &c.
Complete title of manuscript: MAGIA MILITARIS. das ist Natürliche
und übernatürlichE Geheimnüße sich feste zu machen, die rechte Passauer
Kunst; feste wieder auf zuthun, Reuter ins Feld zu machen, Kugeln abzu-
weisen, Stücke zu versagen, daß wenn du mit deiner Klinge deines Gegners
anrührest, solche muß zuspringen nebst unterschiedenen Cabbalistischen
Geheimnüßen, vor alle Feinde, eine belagerte Stadt vor seinen Feinden zu
beschützen, daß er solche nicht kan bestürmen noch einnehmen, seine Feinde
in der Slacht Schlacht zu überwinden, daß ein Krieges Heer sich in die
Flucht zertrenne, eine belagerte Stadt zu infortuniren. [UL: CM 134]
II. 12 leaves (4°)
III. yes
V. German/Latin (title), German/Latin (content)
VII. Manuscript title with reference “Num. 33”
This text provides ‘Natürliche und übernatürliche Geheimnüße sich
feste zu machen’, i.e. it outlines ritual procedures for becoming invul-
nerable, alongside further recipes for military purposes. It is divided
into seven ‘tracts’ (the last tract on ‘different cabalistic experiments’ is
sub-divided into a further six chapters), and provides different ‘natural’
and ‘supernatural’ recipes in most chapters. While the focus of the text
lies on ‘Festmachen’ and also the ‘Festgemachte wieder aufzuthun’ (i.e.
becoming vulnerable again: i. 14), there are also recipes for fabricating a
‘Thephrasti magical sword’ that dispels all enemies (i. 19), overcoming
one’s enemies, or conquering a city. A contemporaneous German desig-
nation for such practices was ‘Passauer Kunst’ since Johannes Staricius’
Helden-Schatz (rst publ. 1615), a widely read collection of ritual recipes
for military purposes that could be seen as a side-product of the early
modern discourse on ‘magia naturalis’. Interestingly, CM 134 provides
images of apotropaic sigils which are mentioned but missing in Staricius’
Helden-Schatz and which, worn on the body, provide immunity against
gunshot wounds (see i. 12 and 13). Similar recipes for military purposes
can be found in entries No. 103 (CM 119) and 127 (CM 125).
96 APPENDIX A: THE CATALOGUS RARIORUM MANUSCRIPTORUM
No. 34
I. Magia Odii i. e. Gheimnüsse unter 2. liebenden Personen Feindschafft zu
ervvecken, item unterschiedene Secreta daß einem die Feinde nicht schaden
kœnnen, item Feinde vvie sie zu erkennen, und vvie solche magischer Weise
zu lædiren.
Complete title of manuscript: MAGIA ODII ie. Geheimnüße unter 2.
liebenden Personen Feindschaft zu erwecken. [UL: CM 99]
II. 6 leaves (4°)
V. German/Latin (title and content)
VII. Manuscript title with reference “Num. 34”
This text is divided into two parts and provides, in a rst section, recipes
for evoking hatred among two persons based on ‘magia naturalis’. The
second section deals with ‘remediis odii’—i.e., remedies against hatred—,
inspired by ‘magia naturalis’ and ‘magia divina’. There are no recipes
based on ‘magia diabolica’ in this text. It begins with a personal fore-
word where the ‘kind reader’ (i. 5) is informed that the ‘previous tract’
has addressed love (the author most likely refers to the above entry No.
30 = CM 135), thus indicating a presumed original order of this group
of texts.
No. 35
I. Magia Captivorum i. e. Geheimnüsse Gefangene zu erledigen
Complete title of manuscript: MAGIA CAPTIVORUM i. e. Geheimnüße
Gefangene zu eredigen [UL: CM 98]
II. 4 leaves (4°)
V. German/Latin (title and content)
VII. Manuscript title with reference “Num. 35”
This text differs in hand-writing and narrative structure from the above
ve tracts, but seems nonetheless related. It provides a few simple recipes
for freeing prisoners, e.g., by ritually unlocking their handcuffs, chains or
doors. In the light of the above distinction between ‘magia naturalis’ and
‘magia divina’, all recipes in this text seem to be devoted to ‘magia divina’
due to their use of charactêres, angel names and further voces magicae
(including Latin prayers). The last page provides, in a different hand-writ-
ing, a recipe for freeing a prisoner inspired ‘ex magia naturali’ (i. 9).
APPENDIX A: THE CATALOGUS RARIORUM MANUSCRIPTORUM 97
No. 36
I. Magia claustra aperiendi i.e. Etliche Experimenta Schlœsser aufzu-
machen
Complete title of manuscript: MAGIA CLAUSTRA APERIENDI i. e.
Etliche Experimenta Schlößer aufzumachen [UL: CM 88]
II. 4 leaves (4°)
V. German/Latin (title and content)
VII. Manuscript title with reference “Num. 36”
After a short note on the astrological timeframe for the ritual (i. 4), this
‘tractatus’ provides recipes for opening locks (‘Schlößer aufzumachen’).
Even though the text seems to belong to the above group of tracts,
there is no distinction applied between ‘magia naturalis’ and ‘magia
divina’, and the recipes seem to apply a rather unsystematic mixture of
techniques, which focus on the manipulation of ritual artefacts, but also
include voces magicae and charactêres.
No. 37
I. Salomonis Filii David Beschvverungen der Olympischen Geister.
Complete title of manuscript: SALOMONIS Filii David Beschwerungen
der Olympischen Geister. [UL: CM 55]
II. 9 leaves (4°)
III. yes
IV. Solomon
V. German/Latin (title), German/Latin/Hebrew (content)
VII. Manuscript title with reference “Num. 37”
This is an abbreviated German translation of the text Arbatel de magia
veterum, which was rst published in Latin in 1575 by Peter Berna
(in Basel). CM 55 is most likely derived from the rst printed German
Arbatel version that had been published by Andreas Luppius in 1686
(see entry No. 10 = CM 68). It provides an annotated list of the names
and properties of seven ‘Olympic spiritis’, here called ‘ARATRON’,
‘BETHOR’, ‘PHALEG’, ‘OCH’, ‘HAGITH’, ‘GABIEL’, and ‘PHUL’
(i. 5–9), as well as pre-formulated prayers (which include Latin and
Hebrew passages) and a large sigil (two-page drawing on i. 18–19) for
their conjuration. For an uncritical edition of the full Arbatel (namely, of
the English translation provided by Robert Turner as an appendix to his
1655 edition of the alleged fourth book of Agrippa of Nettesheim’s De
occulta philosophia) see Peterson 2009.
98 APPENDIX A: THE CATALOGUS RARIORUM MANUSCRIPTORUM
No. 38
I. Wahrer Proceß einen dienstbaren Geist in Glase und Ringe einzuschliessen.
Complete title of manuscript: Wahrer Process Den dienstbaren Geist in
Glase und Ringe einzuschließen, wie ein Priester zu Grätz practiciret [UL:
CM 86]
II. 6 leaves (4°)
III. yes
V. German (title and content)
VII. Manuscript title with reference “Num. 38”
This treatise outlines a ritual procedure for ‘enclosing’ (‘einschließen’) a
spirit into a glass or a ring. It rst outlines the preparation of a golden or
silver ring (drawing on i. 6), and a glass or glass bottle (drawings on i. 7
and 8), each inscribed with charactêres and the names of archangels. The
procedure is to take place on the evening of the third day of Pentecost
in a quiet and secret location, and works by means of prayers, fumiga-
tions, consecrations, a ritual circle drawn to the ground and on paper
or parchment (drawing on i. 13), and, nally, a short conjuration of the
‘masters of all spirits Astharot, Beelzebub, Sathan and Lucifer’ (i. 11).
Interestingly, the text here refers to stronger conjurations taken from the
‘large Clavicula Salomonis’ (i. 12) in case the spirits do not obey and
appear. If they do, they will deliver another spirit which may be incarcer-
ated into the glass or ring by means of the same conjuration formula.
The glass or ring is to be sealed with a ‘cap’ (‘Deckel’: i. 12) and the
encapsulated spirit will report ‘all past, present and future things’ (i. 13).
The Leipzig collection hosts another three texts that outline techniques
for imprisoning spirits (compare entries No. 65 [CM 116], 88 [CM
105] and 99 [CM 121].
No. 39
I. Die Teufels-Peitsche i. e. mæchtige und kræfftige Beschvverungen die
bœsen Geister aus denbesessenen Menschen zu vertreiben, von den Schætzen
zu verjagen, &c.
Complete title of manuscript: Die Teufels Peitsche daß ist Mächtige und
Kräftige Beschwerungen, die bösen Geister aus denen beseßenen, Menschen
zu vertreiben, von den Schätzen zu verjagen, und die Unheimlichen Örter
von ihnen zu befreien, auch dieselben an einen gewißen Orth auf eine
gewiße Zeit zu bannen. [UL: CM 7]
II. 79 leaves (4°)
III. yes
APPENDIX A: THE CATALOGUS RARIORUM MANUSCRIPTORUM 99
IV. Girolamo Menghi (?)
V. German (title), German/Latin (content)
VII. Manuscript title with reference “Num. 39”
This is a German translation of one of the many exorcist manuals that
circulated in early modern Europe. Its title ‘Teufelspeitsche’ seems to
resemble the (Latin) works of the Franciscan monk Girolamo Menghi
(1529–1609), foremost his Flagellum Daemonum (rst publ. 1576,
Bologna; also Frankfurt 1706) and his Fustis Daemonum (rst publ.
Bologna 1584, also Frankfurt 1708) which circulated all over Europe
(see Probst 2008). Of course, Menghi’s manuals were not only used
for exorcistic rituals, but also for other purposes such as treasure hunt-
ing or curing impotency (Davies 2009, 59). Likely for these reasons,
they were added to the papal Index in 1709, i.e. shortly before the
sale of the Leipzig collection. In German speaking regions, the title
‘Teufelspeitsche’ was also used to denote amulets or leaves inscribed
with Christian iconography and voces magicae, which were used for apo-
tropaic or healing purposes (see Jacoby 1927/28).
As expected, the ‘exorcistic’ procedures outlined in CM 7 are more
or less similar to those outlined in most ‘conjuring spirits’ texts of the
Leipzig collection. Both text genres correspond with respect to ritual
techniques—the Teufelspeitsche makes extensive use of pre-formulated
prayers replete with voces magicae, or of fumigations and prescribed
timeframes—and with regard to ritual goals—consider, for instance, the
last recipe for summoning a spirit whenever the ‘exorcist deems that it is
time to make use of it’ (i. 159); the text also provides numerous recipes
for conjuring the four elements (earth, water, air, and re). Apparently,
early modern discourses on ‘exorcism’ and ‘learned magic’ were largely
intertwined and produced very similar ritual texts; the same observation
is made in the recent edition of an exorcistic manuscript from Munich
(Chave-Mahir/Véronèse 2015).
No. 40
I. Tr. de arte Phytonica.
Complete title of manuscript: TRACTATVS de ARTE PHYTONICA.
[UL: CM 97]
II. 5 leaves (4°)
V. Latin (title), German (content)
VII. Manuscript title with reference “Num. 40”
100 APPENDIX A: THE CATALOGUS RARIORUM MANUSCRIPTORUM
This treatise introduces the ‘phytonic’ art, which allows for knowing
the future through invoking a spirit into a skull (‘phyton’ may refer to
the Greek word ‘plant’, but plants or herbs play no decisive role in this
ritual). The ritual includes numerous steps, such as fasting; preparing a
dagger made of steel and the horn of a ram inscribed with the names of
the three patriarchs Abraham, Isac, and Jacob; and going to remote run-
ning water and washing one’s body and clothes for three days in a row.
Thereafter one takes a ‘dead head’ (i.e. the skull of someone ‘who has
long died, and made clean of all esh and lth’: i. 5), bathes it with holy
water, inscribes—with the dagger—four voces magicae onto the skull (i.
6/7: ‘Cortornifer, Forfornifer, Angerion, Cornigerion’), draws a ritual
circle of nine cubits and utters a lengthy invocation to the four above-
mentioned spirits. After the third or fourth repetition, the spirit(s) will
enter the skull and ‘give an answer to everything’ (i. 8). Thereafter one
is to release the spirit with another formula. The second half of the text
does not provide an ‘explanation’ (i. 9: ‘Erklärung’), but indeed a differ-
ent version of the same ritual with different voces magicae.
No. 41
I. Alberti Magni Cabala nigra, das ist: 8. grosser Welt Geister Beschvverung.
Complete title of manuscript: Alberti Magni CABALA NIGRA, daß ist
Acht großer Welt Geister Beschwerungen, Nestorats zur Liebe, Paymon zur
Unsichtbarkeit, Waran zum Schätzen, Oziel verborgene Dinge zu offen-
bahren, auch der Menschen Gedancken, Pergo alles Lebendige zu töden,
Mephistophilis Weißheit und großen Verstand zu wege zu bringen, Rago
alles zu vergifften, Megog Bäume, Bluhmen, und Kräuter, Vögel, Regen
und Schnee zu wege zu bringen [UL: CM 76]
II. 21 leaves (4°)
III. yes
IV. Albertus Magnus
V. German/Latin (title and content)
VII. Manuscript title with reference “Num. 41”
This treatise addresses the ‘exorcist’ (i. 7 and passim) and outlines con-
juration procedures for eight different spirits, which are responsible
for eight different ritual goals (‘Nestorat’: love; ‘Paymon’: invisibility;
‘Waran’: treasure; ‘Oziel’: divination; ‘Pergo’: killing all things alive;
‘Mephistophilis’: wisdom and knowledge; ‘Rago’: poison; ‘Megog’:
bringing about trees, owers, herbs, birds, rain or snow). Each proce-
dure works with prescribed timeframes, ritual circles, sigils inscribed with
APPENDIX A: THE CATALOGUS RARIORUM MANUSCRIPTORUM 101
charactêres (drawings can be found on i. 13, 16, 19, 28–30, and 43),
and, of course, lengthy conjurations (which are partly written in Latin).
No. 42
I. Oxingium de citatione Spirituum.
Complete title of manuscript: Oxingium de Citatione Spirituum. [UL:
CM 75]
II. 23 leaves (4°)
III. yes
V. Latin (title), German/Latin (content)
VII. Manuscript title with reference “Num. 42”
This treatise outlines a 29-step ‘conjuring spirits’ procedure for the pur-
pose of treasure seeking. Interestingly, the 29 steps begin with a note
concerning the relevance of the practitioner’s Christian denomination
(i. 8: it does not matter whether the practitioner is Catholic, Protestant,
or Calvinist, but he is to be pious and perform the Eucharist ‘right and
well’). During the conjuration procedure—which includes the usual ele-
ments (astrological timeframes, bodily preparations, fumigations, ritual
devices, invocations with voces magicae, and a ritual circle)—, a trian-
gle plays a pivotal role. CM 75 provides drawings of the ritual circle
(i. 48/49), and some of the prayers are written in Latin (e.g. i. 30–32).
The text bears some similiarities to other treasure seeking manuscripts
in the Leipzig collection (entries No. 45 and 129 = CM 30 and 102),
which all refer to ‘pigmies’ (see i. 13) that protect the hidden treasure.
No. 43
I. Bischoff Albrechts Geister-Beschvverungen, 20. mæchtige Geister zu cit-
iren.
Complete title of manuscript: Des Bischoffs=Albrechts Geister=Beschwerungen
Zwantzig mächtige Geister zu citiren und zu beruffen, Schätze und anders
mehr von ihnen zu überkommen. [UL: CM 50]
II. 43 leaves (4°)
III. yes
IV. Bishop Abrecht
V. German (title), German/Latin (content)
VII. Manuscript title with reference “Num. 43”
This treatise begins with 16 basic rules for ‘conjuring spirits’ (the main
term used throughout the text is ‘exorcism’), then outlines the appro-
priate days and hours for the conjuration procedure, and provides a
102 APPENDIX A: THE CATALOGUS RARIORUM MANUSCRIPTORUM
drawing of the ritual circle (i. 15). Thereafter follows a detailed descrip-
tion of 20 spirits, their names and responsibilities, their sigils—which
mainly consist of charactêres—, further drawings of ritual circles (i. 26,
61, 77, 82) and a ritual knife (i. 54), and their conjuration and release
formulae. The text was, in all likelihood, translated from Latin, given the
Latin chapter headings and several untranslated prayer sections. Some of
the 20 spirit names correspond to those mentioned in the above entry
No. 41 (CM 76), such as ‘Aziel’ (i. 20), ‘Nestorat’ (i. 36), ‘Paymon’
(i. 38), or ‘Waran’ (i. 61).
No. 44
I. Experimentum cum Spiritu Barone, zu bekommen vvas man verlanget.
Complete title of manuscript: CUM SPIRITU BARONE Experimentum
zu bekommen was man verlanget. quo usus est Pastor quidam in Silesia.
[UL: CM 96]
II. 4 leaves (4°)
III. yes
V. German/Latin (title), German (content)
VII. Manuscript title with reference “Num. 44”
The title of this treatise corresponds to an Italian manuscript of the
Leipzig collection (see entry No. 118 = CM 12), and even though both
texts outline a procedure for conjuring the spirit ‘Baron’, their con-
tents differ substantially. This treatise begins with a peculiar drawing of
a curly-haired gure in a loincloth surrounded by charactêres (i. 5), and
thereafter provides a lengthy formula for conjuring ‘Baron’. Only at the
end of the text we learn that this spirit will answer all questions, procure
all desired things, and yield ‘harmony’ (‘Eintracht’: i. 9) between a man
and a woman.
No. 45
I. J. Fausti Praxis Cabalæ albæ & nigræ &c.
Complete title of manuscript: Praxis CABALÆ ALBÆ et Nigræ Johannis
Fausti Magi Celeberrimi Solche praxin oder Kunst habe ich Christoph
Wagner, nach meines Herrn Tode heraus geben wollen, alß meinen guten
freunden jn specie alß Thomas Wohlhalden, Thomas Hammern, Christoph
Halligern, Casper Moiven, Johann Victore und Johann de Luna, und solch
Geheimnis habe ich in Vertrauen, und Verschwiegenheit zu behalten, über-
schickt und verehren wollen, gedruckt zu Lion den 17. April: Anno 1511.
[UL: CM 30]
APPENDIX A: THE CATALOGUS RARIORUM MANUSCRIPTORUM 103
II. 65 leaves (4°)
III. yes
IV. Johann Georg Faust / Christoph Wagner
V. German/Latin (title and content)
VII. Manuscript title with reference “Num. 45”
With entry No. 45 begins a series of eight German treatises of ‘conjur-
ing spirits’ ascribed to Johann Georg Faust, the man behind the ‘Faust
legend’, and/or his disciple Christoph Wagner. This text is divided into
three parts. The rst part is divided into eight chapters and outlines a
lengthy conjuration procedure for treasure hunting; it provides drawings
of ritual circles, sophisticated sigils (i. 18), numerous charactêres, and
of the spirit ‘Mephistophiles’ who will appear ‘in the shape of a monk’
(i. 23). Similar to the entries No. 42 (CM 75) and 129 (CM 102), the
treasure guarding spirits are called ‘pigmies’ (see i. 38). The second part
is divided into 22 chapters and provides information on potential treas-
ure sites and procedures for fabricating divinatory devices for nding
such sites (such as a ‘metallic divining rod’: i. 56f; a ‘little magical bell’: i.
57f; several ‘magical mirrors’: i. 60f; several ‘cristalls’: i. 85f; and several
sigils). The nal part consists of four chapters, and provides astrological
timeframes as well as drawings of sigils used for releasing the spirits.
No. 46
I. J. Fausti Miracul und Wunder-Buch genannt der Hœllen-Zvvang, &c.
Complete title of manuscript: MIRACUL=und Wunder=Buch aus Dr:
Faustens Schrifften genannt Der HÖLLENZWANG Mit welchen Er die
Geister bezwungen hat, daß Sie Ihn haben bringen müßen Silber, Gold,
Schätze, Edelgesteine, und alles was Er begehret, desgleichen hat er mit
diesem Buche zu Wege gebracht der SpringWurzel und was dergleichen
mehr zu verdenken ist. Gedruckt zu Lyon d. 14. Apr: 1407. [UL: CM 138]
II. 70 leaves (4°)
III. yes
IV. Johann Georg Faust
V. German (title), German/Latin (content)
VII. Manuscript title with reference “Num. 46.” This manuscript is, in
contrast to most other manuscripts of the Leipzig collection, not bound
in coloured paper.
This text belongs to the ‘Höllenzwang’ genre ascribed to ‘Dr. Faust’
and consists of two parts. The rst, much larger, part outlines various
procedures for ‘conjuring spirits’ which ‘shall bring silver, gold, treasure,
104 APPENDIX A: THE CATALOGUS RARIORUM MANUSCRIPTORUM
gemstones, and all what he desires’ (i. 5). This part includes extensive
lists of voces magicae for each spirit (the voces magicae are written in
red alongside abbreviations in cipher language); the text also provides
drawings of sigils ascribed to each spirit as well as four ritual circles (i.
38–41): ‘you can choose the one which you like’ (i. 42). The second,
much smaller, section contains two ‘Experimenta Magica’ (i. 145) for
fabricating a divinatory mirror and a divining rod.
No. 47
I. J. Fausti Practicirter Geister-Zvvang.
Complete title of manuscript: D. J. FAUSTI Practicirter Geister Zwang
wo durch Er die Geister bezwungen, daß Sie seinen willen allen volbringen
müßen Gedruckt zu Passau 1605. [UL: CM 140]
II. 22 leaves (4°)
III. yes
IV. Johann Georg Faust
V. German (title), German/Latin (content)
VII. Manuscript title with crossed reference “Num. 47”.
This is a rather short version of the Faustian ‘Höllenzwang’ genre
(here called ‘Geister-Zwang’), which begins with a poetic curse that
warns the reader to read the text out aloud as ‘the spirit follows the
sounds’ (i. 7). Thereafter ‘Dr. Faust’ reports in rst person how he
became afliated with ‘learned magic’ and outlines his rst experiences
of ‘conjuring spirits’ (i. 9–14). A list of six spirits follows, which pro-
vides their sigils (i. 15–16) and voces magicae; the preparation of the
ritual circle is outlined (double-page drawing on i. 36–37) and conju-
ration formulae for each spirit are given (partly in Latin). Interestingly,
the end of the text cites—with page numbers—from a Clavicula
Salomonis version, thereby providing cipher abbreviations for some of
the voces magicae depicted earlier in the text (compare i. 28–30 and
43–47; similar lists can be found in entries No. 46 and 52 = CM 138
and 22)
No. 48
I. J. Fausti so genannter schvvartzer Mohren-Stern.
Complete title of manuscript: DOCTOR FAUSTENS So genannter
Scwarzer MOHREN-STERN Gedruckt zu London, 1510 [UL: CM 139]
II. 35 leaves (4°)
III. yes
APPENDIX A: THE CATALOGUS RARIORUM MANUSCRIPTORUM 105
IV. Johann Georg Faust
V. German (title), German/Latin (content)
VII. Manuscript title with reference “Num. 48”
This Faustian treatise was ‘reproduced most diligently from his own
manuscripts’ (i. 6). It provides three chapters of different lengths. The
rst chapter outlines the preparation of the practitioner, the ritual circle
(drawing on i. 9), two circular sigils, and various paper leaves inscribed
with charactêres (i. 10, 12). The second part provides seven different
conjuration formulae in total (including alternative ritual circles and
sigils). The text advises the practitioner to browse quickly through the
manuscript and try out different formulae during the procedure as the
spirits are ‘indescribably’ quick and ‘will pretend to jump into the circle
and to tear you apart and to devour you’ (i. 15); the chapter ends with
a release formula and a conclusive prayer. The third chapter (i. 65–74)
provides a recipe for fabricating a divinatory rod.
No. 49
I. J. Fausti Haupt und Kunst-Buch,i.e.aller Cabalisten und vveisenFunda-
mental-Praxis zur Lehre in geheim seinemDienerChristoph Wagnern hin-
terlassen.
Complete title of manuscript: D. Johannis Fausti Haupt und Kunst Buch
das ist Aller Cabbalisten und weisen Fundamental Praxis zu Lehre In
geheim seinen Diener Christoph Wagner hinterlaßen. [UL: CM 23]
II. 43 leaves (4°)
III. yes
IV. Johann Georg Faust / Christoph Wagner
V. German (title), German/Latin (content)
VII. Manuscript title with reference “Num. 49”
This Faustian treatise is divided into two books of 23 and seven chapters,
respectively. It resembles the contents of the Latin Clavicula Salomonis
genre, and the ‘author’ indeed claims to have used the text as a tem-
plate (see i. 10 and 91). The text begins with an interesting ‘rst-person’
premium (i. 9–10), is richly illustrated with numerous drawings of ritual
circles, sigils, and charactêres and provides various tables that indicate
the hourly angels for each weekday. The rst book outlines preparations
and prerequisites for the conjuration procedure (here called ‘the begin-
nings of magic’: i. 10), whereas the second book (i. 55ff) provides seven
chapters with conjuration procedures for ‘seven sidereal spirits’ ascribed
to the seven weekdays (Sunday: ‘Michael’; Monday: ‘Gabriel’; Tuesday:
106 APPENDIX A: THE CATALOGUS RARIORUM MANUSCRIPTORUM
‘Samael’; Wednesday: ‘Raphael’; Thursday: ‘Sachiel’; Friday: ‘Anael’;
Saturday: ‘Cahsiel’).
No. 50
I. J. Fausti Gauckel-Tasche.
Complete title of manuscript: D: Johann Fausten Gauckel Tasch Von aller-
ley unerhörten verborgenen, lüstigen Kunststücken, Geheimnüßen, und
erndungen, dadurch ein Mensch Träume auslegen, weißagen, verschloßene
Thüren öffnen, Potagra vertreiben, Ehrbrecher u. Huren erkennen, fremde
Männer, Weiber und Jungfrauen zur Liebe bringen, sich selbst auff etl.
Ellen größen, unsichtbar, u. Eisern machen, in andere Gestalt verwandeln,
Donner und Blitz erwecken, Schlangen versamlen u. vertreiben Tauben,
Fisch und Vögel mit Händen fangen, Feinde überwinden, und andere
unzehlige ungläULiche, sonderbare, beydes lustige und nützliche Stück
zu Wercke richten kann. Jetzo erstlich aus seinem D: Fausten mit eigener
Hand geschriebenen Original, allen Künstlern zu sonderlichen Gefallen
an Tag gegeben durch M: Johann de Luna, Christoph Wagners gewesenen
Discipel, und den magischen Künsten wohl erfahren. Gedruckt im Jahr,
Anno. 1624. [UL: CM 62]
II. 19 leaves (4°)
IV. Johann Georg Faust / Johann de Luna
V. German (title and content)
VII. Manuscript title with reference “Num. 50”
This Faustian treatise combines a herbarium, i.e. a list of the ‘magical’
effects of selected herbs (in part one) with a lapidarium, i.e. a list of the
‘magical’ effects of selected minerals and stones (in part two). The effects
mentioned here are mostly miraculous, such as opening locked doors,
invisibility, invulnerability, magnifying oneself, transmutation, evoking
thunder and lightning, or attracting and dispelling animals.
No. 51
I. C. VVagneri Cabala Nigra, oder der vvarhafftige Hœllen-Zvvang, &c.
Complete title of manuscript: NIGROMANTIA sive CABALA NIGRA
ET ALBA Doct. JOH. FAUSTI mit allen darzugehörigen Beruff= und
Beschwerungen seines famuli Nahmen Gottfried wagner heraußgegeben,
und zu London gedruckt. Anno 1411. A. 11. April. [UL: CM 6]
II. 82 leaves (4°)
III. yes
IV. Johann Georg Faust / Christoph Wagner
APPENDIX A: THE CATALOGUS RARIORUM MANUSCRIPTORUM 107
V. German/Latin (title and content)
VII. Manuscript title with reference “Num. 51”
Unfortunately, this Faustian treatise has no clear structure with num-
bered chapter headings, but shifts from topic to topic, covering, e.g., the
fabrication of a ritual belt (drawing on i. 17), an extensive list of spirits
with their respective seals (i. 27–42), all sorts of ritual circles (i. 46, 66,
74, 93, 120, 139, 155, 168), conjuration procedures for ‘the IX spirits’
(i. 67–73) or the ‘kings of the four elements’ (i. 109–19), and numerous
‘experimenta’ dedicated to treasure hunting.
No. 52
I. J. Fausti Hœllen-Zvvang i.e.ausführlicher Unterricht vvelcher Gestalt die
Geister zu beschvveren , &c.
Complete title of manuscript: MIRACUL und Wunder Buch aus D.
Faustens Schrifften genandt der Höllen Zwang Mit welchen Er die Geister
bezwungen hat, daß sie ihn haben bringen müßen, Silber, Gold Schätze,
Edelgesteine und alles was er begehert, deßgleichen hat er mit diesen buche
zu wege gebracht die Springwurtzel, und was dergleichen mehr zu erdenken
ist. Gedruckt zu Lion d. 17. April. 1507 [UL: CM 22]
II. 28 leaves (4°)
III. yes
IV. Johann Georg Faust
V. German (title), German/Latin (content)
VII. Manuscript title with reference “Num. 52”
This Faustian Höllenzwang begins with a curse-like warning and an
image of ‘Mephistophiles’ who appears ‘in the shape of a monk’ (i. 11;
compare i. 23 of the above entry No. 45 = CM 30). Thereafter follow
various preparations, astrological timeframes (weekdays and daily hours),
ritual circles (drawings on i. 16–17), and the prayers and sigils neces-
sary for the circles’ consecration. The bulk of the text consists of manu-
als for conjuring two particular spirits (‘Aziel’ and ‘Mephistophiles’),
and includes their sigils as well as extensive lists of voces magicae with
cipher abbreviations. At the end of the manuscript we nd a ‘contract’
with ten bullet points for banning ‘Mephistophiles’ and a release for-
mula. The ‘contract’ includes a passage on acquiring caper spurge
(Euphorbia Lathyris), a plant associated with all sorts of ‘magical’ effects
in early modern times, which is also mentioned in the manuscript’s title
(‘Springwurtzel’).
108 APPENDIX A: THE CATALOGUS RARIORUM MANUSCRIPTORUM
No. 53
I. Tr. Nigromanticus de consecratione Libri Spirituum.
Complete title of manuscript: TRACTATUS NEGROMANTICUS. das
ist ein geheimer Tractat von Beruff und Beschwerungen der Geister und
Könige in den vier Theilen der Welt, und wie man von ihnen alles erhalten
kan was man nur wünschet und verlanget [UL: CM 95]
II. 14 leaves (4°)
III. yes
V. German/Latin (title and content)
VII. Manuscript title with reference “Num. 53”
This text outlines a procedure for conjuring four spirits or ‘kings’
ascribed to the four parts of the day (morning: ‘Belforte’; mid-day:
‘Bambaly’; evening: ‘Cerbiel’; night: unspecied). It begins with a
lengthy confession and several prayers, then outlines the design of the
ritual circle which is, in this case, rectangular (drawing on i. 9), and pro-
vides conjuration formulae for the four ‘kings’ and their ‘messengers’
(‘Bothen’). If these are successfully conjured, they will bring every-
thing the practitioner desires. The second half of the text (i. 21ff) out-
lines an alternative conjuration procedure for an unspecied spirit, which
includes several Latin prayers and another drawing of a ritual circle (i.
25). The text concludes with a procedure for consecrating the ritual
book.
No. 54
I. Clavicola di Salomone Italiana.
Complete title of manuscript: CLAVICULA del SALOMENE Re‘ d’
Ebrei Spiegata dall’ Ebreo in Volgare per Rabi Colorno per ordine di Sua
A. S. il Duca di Mantova in Anno 1453 [UL: CM 4]
II. 87 leaves (4°)
III. yes
IV. Abraham Colorno / Solomon
V. Italian/Latin (title and content)
VII. Manuscript title with reference “Num. 54”
This is a lengthy Italian version of the Clavicula Salomonis, which
belongs to the so-called ‘Colorno-group’ in that it claims to be trans-
lated from Hebrew into Italian by a Rabbi named Abraham Colorno
in 1453 under the directive of A. S. Duce di Mantova (Ludovico III
Gonzaga, Marquis of Mantua?): see on this narrative further Jütte
2015, 85f (ch. 3). The manuscript is divided into two books and richly
APPENDIX A: THE CATALOGUS RARIORUM MANUSCRIPTORUM 109
illustrated with astrological tables (i. 17–19), drawings of ritual devices
(i. 36–37), a large sigil (i. 85), and a ritual circle (i. 157), as well as
numerous charactêres (e.g., i. 60, 63, 70, etc.). Some of the conjurations
are written in Latin, and the text provides 44 planetary sigils at the end
of book one (i. 87–128), thus belonging, in Mathiesen’s typologization
(Mathiesen 2007), to the [OT2] text group.
No. 55
I. Claviula Salomonis Germanica mit vielen Pentaculis.
Complete title of manuscript: CLAVICULA SALOMONIS das ist
Ein Buch von der wahren MAGIA. Bestehendt. In Zwo Partes Worinne
der Völlige Process der Wißenschafft derselben, in gleichen die sämtl.
Præparation oder Zubereitung so wohl seiner selbst als auch derer darzuge-
hörigen Sachen, und Instrumnten gehandelt wirdt, nebst vielen Medailles
oder Pentaculn. [UL: CM 5]
II. 110 leaves (4°)a
III. yes
IV. Solomon
V. German/Latin (title), German (content)
VII. Manuscript title with reference “Num. 55”
This version of the Clavicula Salomonis is divided into two books with
17 and 20 chapters respectively. It is richly illustrated with drawings of
the ritual circle (i. 28), ritual devices (i. 189–90), and a large number of
charactêres (i. 177f, 196f). It provides 44 (colored) planetary sigils at the
end of book one (i. 111–54), thus belonging, in Mathiesen’s typologiza-
tion (Mathiesen 2007), to the [OT2] text group.
No. 56
I. Clavicula Salomonis Expurgata, oder deß Kœnigs Salomonis Schlüssel
vvunderbarlicher Geheimnüsse.
Complete title of manuscript: CLAVICULA SALOMONIS
EXPURGATA oder des Koniges Salomonis Schlüßel wunderbahrlicher
Geheimnüße. [UL: CM 27]
II. 30 leaves (4°)
III. yes
IV. Solomon
V. German/Latin (title), German/Latin/Hebrew (content)
VII. Manuscript title with reference “Num. 56”
110 APPENDIX A: THE CATALOGUS RARIORUM MANUSCRIPTORUM
This is an abbreviated version of the Clavicula Salomonis which belongs,
in Mathiesen’s typologization, to the [Exp.] text group (‘expurgata’ here
means ‘simplied’ and/or ‘rectied’). CM 27 is richly illustrated with
astrological tables, sigils, numerological squares (with Hebrew script)
and charactêres, and provides extensive lists of angel names.
Note: CM1 hosts a very similar version which was apparently not part of
the 1710 sale (it is not bound in colored paper and has no numbering
on its title page). Below its (similar) title, CM1 depicts ‘Anno 1752’ and
‘J.H.H.’ (see i. 5); it also contains an exemplar of the catalogus rariorum
manuscriptorum as an insert to its back cover.
No. 57
I. Psalterium magicum i.e. der Psalter Davids mit seinen natürlichen
magischen und Cabalistischen Inuenzien, &c.
Complete title of manuscript: PSALTERIUM Magicum das ist Der
Psalter Davieds mit seinen Natürlichen Magischen und Cabalistischen
Inuentien, Operationen, Würckungen und Gebrauch beschrieben
durch Phillipum Theophrastum Paracellum unter welches hinterlaßenen
Manuscriptis auch dieses gefunden worden. [UL: CM 9]
II. 48 leaves (4°)
III. yes
IV. Paracelsus/David
V. German/Latin (title and content)
VII. Manuscript title with reference “Num. 57”
This is a ‘magical’ version of the so-called ‘Psalmenkommentar’ of
Theophrastus of Hohenheim (Paracelsus), a text that was presumably
written around 1530, but only survives in manuscript copies from the
late sixteenth century onwards. As with many other writings ascribed to
Paracelsus, the authenticity of the text is disputed. That the present ver-
sion originated from Paracelsian hands is even more unlikely as the 150
‘psalms’ outlined here are in fact short recipes for all sorts of ritual goals
and often intermingled with charactêres that are to be written on paper
or metal lamens, together with short prayers. The text appears to be
translated from a Latin template (see, e.g., i. 10). The Paracelsian com-
mentaries of the Biblical psalms which have survived (psalms 75–150) are
edited in Goldammer 1955–61.
APPENDIX A: THE CATALOGUS RARIORUM MANUSCRIPTORUM 111
No. 58
I. Explicatio 10. Sephirarum divinorum nominum oder Erklærung deß
Cabalistischen Systematis und der allerheiligsten 10. Nahmen Gottes.
Complete title of manuscript: EXPLICATIO SEPHIRARUM. X.
DIVINORUM NOMINUM oder Erklärung des Cabbalistischen
Systematis, und der Allerheyligsten Zehen Nahmen GOTTES Wie solche
unter dem Volcke Gottes in der Kirchen des Alten Testaments gebräuchlich
gewesen und uns in heilicher Schrifft hinterlaßen sind [UL: CM 21]
II. 40 leaves (4°)
III. yes
V. German/Latin (title), German/Latin/Hebrew (content)
VII. Manuscript title with reference “Num. 58”
This is a collage of material derived from Christian Knorr von
Rosenroth’s Kabbala Denudata (rst publ. in two vols. 1684 in
Frankfurt/Main), Rosenroth’s Trium Tabularum Cabbalisticarum
decem Sephirothas sive Numerationes exhibentium descriptio (rst
publ. 1679), and/or related texts from the early modern discourse
on ‘Christian Kabbalah’. The text is divided into 13 chapters, and is
all about the ‘tree of life’ with its 10 ‘Sephirot’ (emanations of God’s
creation of the world), 22 ‘channels or tubes’ (i. 27: ‘Von den 22
Canälen oder Röhren’), the 32 ‘paths of Wisdom’ (i. 65: ‘Fußsteigen
der Weisheit’), or the 50 ‘gates ‘Pforthen’ reported by the Cabalists’ (i.
77). Further chapters focus on efcacious names of God (voces magi-
cae are provided in Latin and Hebrew script: see i. 22–23), angelology
(i. 38–45) and the inherent structure of the world (crucial terminology
is provided in both Hebrew and German: i. 54–58). Particularly note-
worthy are the beautiful foldout drawings of the kabbalistic ‘tree of life’
and the ‘pyramis lucis’ (i. 5–6), which may have been derived from the
second volume of Athanasius Kircher’s Oedipus Aegyptiacus (rst publ.
1652–54).
No. 59
I. Hecatombe oder Hundert Lob-Sprüchevor so viele VVolthaten Gottes alle
Tage zu sprechen.
Complete title of manuscript: HECATOMBE oder Hundert Lob=Sprüch
vor so viele Wohlthaten Gottes alle Tage zu sprechen, wie denn auch der-
gleichen zur Zeit Christi und der Aposteln, unter den Haebreern täglich
112 APPENDIX A: THE CATALOGUS RARIORUM MANUSCRIPTORUM
im gebrauch gewesen von den Edlen Christian Knorr von Rosen Roth in
Teutsche Reimen gesetzt und nach der heiligen Cabala eingerichtet. [UL:
CM 31]
II. 6 leaves (4°)
IV. Christian Knorr von Rosenroth
V. German (title), German/Latin (content)
VII. Manuscript title with reference “Num. 59”
This is the only text of the Leipzig collection that has been edited so
far (Zeller 2013). It contains Knorr von Rosenroth’s poem Hecatombe,
which was originally published in Rosenroth’s Neuer Helicon in 1684
(see von Rosenroth 1684: the Hecatombe is No. 59). The 100-line poem
outlines the creation of the world, the role of Jesus Christ, and some
rules and prerequisites for the true Christian from a kabbalistic view-
point, thus displaying Rosenroth’s idea of a genuinely ‘Christian kabba-
lah’. Interestingly, the Leipzig manuscript provides an additional column
next to the poem text where Latin terms and short commentaries are
provided, thus adding a second and more technical level of interpreta-
tion. Rosmarie Zeller believes that such annotated manuscript versions
of the Hecatombe circulated in clandestine milieus of the late seventeenth
century even before the poem was published—then without annota-
tions—in 1684.
No. 60
I. Das hœchste Geheimnüß daß der Mensch unter der Sonnen haben mag,
i. e. alle verborgene Dinge zu erforschen und zu vvissen durch Urim und
Thumim.
Complete title of manuscript: Das höchste GEHEIMNÜS das der Mensch
unter der Sonnen haben mag I. E. Alle verborgene Dinge zuerforschen und
zu wißen Durch Urim et Thumim. EX CABALA Sacra Mosaica excerp-
tum ad experiundum. [UL: CM 48]
II. 3 leaves (4°)
III. yes
IV. Moses
V. German/Latin (title), German/Hebrew (content)
VII. Manuscript title with reference “Num. 60”
According to Exodus 28, 30 and a few other passages in the Hebrew
Bible, ‘Urim and Thummim’ were two (or more) divinatory stones used
by the Israelite High Priest(s). Even though the original procedure was
already forgotten and speculated upon in the Babylonian Talmud, this
APPENDIX A: THE CATALOGUS RARIORUM MANUSCRIPTORUM 113
manuscript provides a detailed instruction of how to fabricate and use
‘Urim and Thummim’. Interestingly, they are here depicted in the shape
of two golden spoons with Hebrew script on both sides of the scoop
(see i. 4). In the early nineteenth century, ‘Urim and Thummim’ play
a pivotal role during the foundation of Mormonism by Joseph Smith,
who claims to have translated the ‘Golden Plates’ with the aid of a pair
of stones fastened to his breastplate. Today, ‘Urim and Thummim’ are
often translated as ‘light and truth’ (‘lux et veritas’).
No. 61
I. Magia i.e.33. Sigilla JEsu Christi mit ihren VVürckungen.
VII. This catalogue entry is missing in the Leipzig archive.
No. 62
I. Drey Bücher Pelagii von den Offenbarungen, dadurch alle VVeißheit,
und der gantzen VVelt Heimlichkeit von GOtt kœnnen erlanget vverden.
Complete title of manuscript: Drey Bücher Pelagij, Welcher ein Heiliger,
und Einsiedler gewesen ist, Von den Offenbahrungen, Dadurch alle
Weißheit, und der gantzen Welt Heimligkeit von Gott können erlanget
werden. Fundamentum. Bittet, suchet, klopffet an. Ostende Veritatem
JESU Veritas æterna.! [UL: CM 26]
II. 61 leaves (4°) [rst title: 57 leaves; second title: 3 leaves]
IV. Pelagius / Libanius Gallus
V. German/Latin (title), German/Latin (content of rst title), Latin
(content of second title)
VI. Epistola Libanii Galli |: nomine scilicet :| ad amicum et discipulum
Suum Trithemium, de operib(us) Pelagii Eremitæ omnium Magiorum, qui
unquam fuerunt principis.
VII. Manuscript title with reference “N. 62”
The following three entries are ascribed to the Majorcan hermit Pelagius
(d. ca. 1480; see Véronèse 2006); Latin templates of all three texts are
hosted, inter alia, in Paris, Bibliothèque Nationale (Ms. Lat. 7869 and
7486: see Secret 1977, 412). CM 26 comprises two texts. The rst is
a lengthy German treatise on different types of divination and arranged
in the form of a letter adressed to one of Pelagius’ pupils, Libanius
Gallus, about whom we only know that he was an important teacher
of the Benedictine abbot Johannes Trithemius (1462–1516). The
text displays a rather pious character, but provides an interesting list of
‘Teufelskünste’ (‘devil’s arts’: i. 32–35), which includes, apart from the
114 APPENDIX A: THE CATALOGUS RARIORUM MANUSCRIPTORUM
usual suspects, also unexpected arts such as ‘Phytognomia’ (divination by
means of a snake), ‘Metromantia’ (divination by means of old women,
veils and belts), ‘Clydomantia’ (thievery divination by means of holding
the gospel of John and a key), or ‘Pnamantia’ (divination by means of
herbs and trufes). The second text (i. 121–6) is a short letter authored
by Libanius Gallus and addressed to his ‘friend and pupil’ Johannes
Trithemius; it provides the titles, incipits, and short summaries of eight
texts of ‘learned magic’ written by Pelagius.
No. 63
I. Pelagii Eremitæ-Buch von Erkænntnüß und Nahmen seines guten Engels.
Complete title of manuscript: PELAGII ERIMITÆ II Bücher Von
Erkändnüß und Nahmen seines guten Engels x [UL: CM 13]
II. 55 leaves (4°)
IV. Pelagius
V. German/Latin (title), German (content)
VII. Manuscript title with reference “Num. 63”
This text is devoted to angelic divination and divided into two parts.
The rst part comprises 19 chapters and is all about angelology and how
to nd one’s ‘good angel‘ (i. 7: ‘guter Engel’) or ‘holy angel’ (i. 11).
Interestingly, it is argued in chapter 4 (i. 14–16) that we are here deal-
ing with a purely ‘Christian’ art that should not be considered ‘sorcery’
(‘zauberey’). The second part comprises 8 chapters and provides rules
for consecration and a number of prayers for angelic divination. On the
last page we nd a date of composition: the text was allegedly written by
Pelagius on July 10, 1480.
No. 64
I. Pelagii Circulus s. Tabula Veritatis.
Complete title of manuscript: MAGISTRI PELAGII EREMITÆ
in Insula Majoricarum CIRCULUS Seu TABULA VERITATIS
Proscribente eam Discipulo Suo Magistro Libano Gallo. [UL: CM 25]
II. 39 leaves (4°)
III. yes
IV. Pelagius
V. Latin (title), Latin/German (content)
VII. Manuscript title with reference “Num. 64”
CM 25 hosts another text ascribed to Pelagius which, in contrast to the
above two entries, has not been translated into German (apart from a
APPENDIX A: THE CATALOGUS RARIORUM MANUSCRIPTORUM 115
short German ‘nota’ on i. 8). Similar to the above entry No. 62 (CM
26), the text is arranged in the form of a letter to Pelagius’ pupil
Libanius Gallus. It provides a lengthy divination procedure that make
use of two ritual circles drawn onto tables, thus resembling the con-
temporaneous work Almandal (see the above entry No. 11 = CM
60). The rst table is called ‘tabula veritatis’ (i. 7) or ‘circulo veritatis’
(i. 9; a drawing is provided on i. 18) and is ascribed to an angel called
‘ALMIEL’ (i. 17, 19). A short summary of the entire text and ritual pro-
cedure is given in Secret 1977, 412–3.
No. 65
I. Magia Microcosmica.
Complete title of manuscript: MAGIA MICRO-COSMICA. Eccl. 8. v. 8.
Ein Mensch hat nicht Macht über den Geist, dem Geiste zu wehren. Und
hat nicht Macht zur Zeit des Sterbens, und wird nicht loßgelaßen im Streit.
[UL: CM 116]
II. 11 leaves (4°)
V. German/Latin (title and content)
VII. Manuscript title with reference “Num. 65”
This text, which has clearly been translated from a Latin template, claims
that every human being owns a personal ‘birth angel’ (‘Geburthsengel’,
‘Geburthsgeist’: i. 9) or ‘genium’ and outlines a ritual procedure for iso-
lating this angel without harm, locking it into a glass (‘einschließen’: i.
12), and using it for divinatory purposes.
No. 66
I. Franckenbergs Sæphiriel i. e. himmlisches Liecht und magischer
Bericht die Geheimnüsse der Zahlen mit ihren Figuren nach Gœtllicher
Offenbarung und natürlicher Würckung gründlich zu gebrauchen.
Complete title of manuscript: [Safri’el] SÆPHIRIEL das ist ein
HIMLISCHES LICHT und MAGISCHER BERICHT Die Geheimnissen
der Zahlen mit Ihren Figuren nach BIBLISCHER Offenbarung und
NATÜRLICHER Würckung gründlich und erbaulich zu betrachten Esa:
40: z 6. Er führet Sein Heer aus und 4: Esdr: zehlet die Sternen: und kennet-
sie alle mit Nahmen Psl: 14.4: [UL: CM 24]
II. 28 leaves (4°)
III. yes
IV. Abraham von Franckenberg
116 APPENDIX A: THE CATALOGUS RARIORUM MANUSCRIPTORUM
V. German/Hebrew (title), German/Latin/Hebrew (content)
VII. Manuscript title with reference “Num. 66”
CM 24 is ascribed to Abraham von Franckenberg (1593–1652), a
German mystic and esoteric author as well as friend and biographer of
Jacob Böhme. Franckenberg published several works of ‘learned magic’
under his pseudonym Amadeus von Friedleben, the most important
being Raphael oder Artzengel, a treatise devoted to the healing powers
of archangel Raphael and the doctrine of signatures. CM 24 is all about
numerology and richly illustrated with all sorts of tables, drawings, and
diagrams. It is divided into 12 chapters; each chapter discusses various
issues and numerological calculations related to the number of the respec-
tive chapter. The text may have been translated from a Latin template, as
the annotations in some of the tables reveal. A numerological treatise of
Franckenberg is currently unheard of, thus making it likely that this is a
pseudepigraphic reference.
No. 67
I. Franckenbergs Oculus Siderius oder neuerœffnetes Stern-Liecht und
Fern-Gesicht,&c.
Complete title of manuscript: OCULUS SIDERIUS oder Neu eröffnetes
Stern=licht und Fern=gesicht zu gründlicher Erkündigung der unbe-
glaubten Relationen, Von Bewegung der Erdkugel und der eigentlichen
gestalt, dieser sichtbaren Weld: Wie auch zu höherem Erkäntnüs GOTTES
und seiner WUNDER [UL: CM 14]
II. 76 leaves (4°)
III. yes
IV. Abraham von Franckenberg
V. German/Latin (title and content)
VII. Manuscript title with reference “Num. 67”
This is an accurate hand-written copy of Abraham of Franckenberg’s
Oculus Siderius, an astronomical treatise that was rst published in
Danzig in 1647 (the manuscript contains a date of composition—1643:
see i. 16). A copy of the original print-run is available online: VD17
14:080814P; last access March 6, 2017). The text frequently shifts
from German into Latin and vice versa, and is mainly an apology of
Copernican astronomy—here interpreted as ‘philosophia perennis’—,
inspired by Giordano Bruno’s de innumerabilibus, immensu et ing-
urabili (rst publ. Frankfurt/Main 1591). See for a detailed analysis
Schmidt-Biggemann 2013 (Vol. II: 1600–1660), 235–57.
APPENDIX A: THE CATALOGUS RARIORUM MANUSCRIPTORUM 117
No. 68
I. Ars Paulina alias notoria dicta cumFiguris.
Complete title of manuscript: ARS PAULINA alias NOTORIA dicta.
[UL: CM 124]
II. 9 leaves (4°)
III. yes
IV. Paul
V. Latin (title and content)
VII. Manuscript title with reference “Num. 68”
This is not the Solomonic ‘Ars Paulina’ known as part three of the
Lemegeton Clavicula Salomonis (see for an uncritical edition Peterson
2001: the text provides a list of 24 ‘hourly angels’ and sigils for their
ritual instrumentalization). Instead, CM 124 hosts an abbreviated and
somewhat ‘Christianized’ version of the late medieval ritual text Ars
Notoria, here called ‘ars memorativa’ (i. 5; on the Ars Notoria see the
critical edition Véronèse 2007). Accordingly, it provides four contem-
plative drawings or ‘notae’ (see i. 9, 12, 15, 18), which revolve around
the motif of the Trinity (pater-spiritus-lius). The text may be related to
entry No. 110 (CM 109), which provides similar drawings of Trinity sig-
ils.
No. 69
I. Theophrasti liber de Septem Stellis & eorum Characteribus, & Spiritibus.
Complete title of manuscript: LIBER De Septem Stellis Dr. Philippi
Theophrasti Paracelsi ab Hohenheim eigener Hand abgeschrieben zu
Saltzburg Ao. 1570. [UL: CM 39]
II. 11 leaves (4°)
III. yes
IV. Paracelsus
V. German/Latin (title and content)
VII. Manuscript title with reference “69” In contrast to most other
manuscripts of the Leipzig collection, CM 39 is not bound in coloured
paper, but provides a title page (i. 1).
This is one of several texts devoted to planetary sigils in the Leipzig
collection (see also above, entry No. 29, and the following entries).
After a short introduction (where Paracelsus speaks directly to the
reader), it provides the sigils of the seven planets, whose spirits are here
named ‘Belas’, ‘Draco Major’, ‘Malmahot’, ‘Tulmachur’ (‘alii dicunt
Ulmahor’), ‘Salmahat’, ‘Pulathos’ and ‘Tolmor’ (i. 8–20). Paracelsus is
118 APPENDIX A: THE CATALOGUS RARIORUM MANUSCRIPTORUM
indeed known to have endorsed and experimented with celestial sigils:
see, for instance, the (Ps.-?) Paracelsian treatise Archidoxis Magica (for
a Facsimile reprint of Robert Turner’s English translation [1656] see
Skinner 2004). In fact, a Liber de septem stellis was ascribed to Paracelsus
as early as 1582 (see Kühlmann 2013, 508). A shorter version of this
text seems to have survived in Ms. SLUB Dresden N 119, fols. 8–11. In
contrast to the following entries, the sigils in CM 39 are rather abstract
and resemble charactêres.
No. 70
I. Starcker Harnisch der 7. Planeten in ihren 7. Siegeln und 7. Metallen.
Complete title of manuscript: Starcker Harnisch der sieben Planeten in
ihren sieben Sigillis und 7. Metallen. [UL: CM 93]
II. 6 leaves (4°)
III. yes
V. German (title and content)
VII. Manuscript title with reference “Num. 70”
CM 93 is divided into three parts and provides, in a rst chapter (i. 5–9),
10 circular planetary sigils (with three alternative versions), which include
gures and names (Saturn: ‘Oriphiel’; Jupiter: ‘Zachariel’ / alternative
version: ‘Satoviel’; Mars: ‘Samael’; Sun: ‘Michael’; Venus: ‘Hagiel’ /
alternative version: ‘Hagith’; Mercury: ‘Raphael’; Moon: ‘Gabriel’). The
second chapter outlines their qualities (i. 9–12); the third chapter their
ascribed angels, charactêres, and metals (i. 12–13).
No. 71
I. Absonderliche Zubereitung der7.Siegel der 7. Planeten nebst dessen
Gebrauch, vvelches Geheimnüß das vollkommenste ist unter allen Geheimnüssen
unter der Sonnen.
Complete title of manuscript: Absonderliche Zubereitung der 7. Siegel der
sieben Planeten Nebst deßen Gebrauch, welches Geheimnüß das vollkom-
menste ist unter allen Geheimnüßen unter der Sonnen. [UL: CM 94]
II. 10 leaves (4°)
III. yes
V. German (title and content)
VII. Manuscript title with reference “Num. 71.” There are several cop-
perplate prints applied with glue to the manuscript.
APPENDIX A: THE CATALOGUS RARIORUM MANUSCRIPTORUM 119
This text is divided into seven chapters and provides, after a brief intro-
duction, 14 circular planetary sigils (apart from charactêres, pentagrams,
and other illustrations, the front sigil includes a gure, the back sigil a
numerological square). Interestingly, the sigils have been cut out from a
different—apparently printed—text, and glued into the manuscript.
No. 72
I. Regis Salomonis 7. Sigilla Planetarum.
Complete title of manuscript: Regis Salomonis Septem Sigilla Planetarum.
[UL: CM 38]
II. 9 leaves (4°)
III. yes
IV. Solomon
V. Latin (title), German (content)
VII. Manuscript title with reference “Num. 72”
CM 38 provides 14 circular planetary sigils, alongside notes on their
preparation and use. The sigils display charactêres and voces magicae on
the front side, and a gure and name on the back side.
No. 73
I. Trithemii 7. Sigilla Planetarum.
Complete title of manuscript: Trithemij Septem Sigilla Planetarum. [UL:
CM 92]
II. 5 leaves (4°)
III. yes
IV. Johannes Trithemius
V. Latin (title), German (content)
VII. Manuscript title with reference “Num. 73 a”
This text provides 14 circular planetary sigils, and short descriptions of
their use. The sigils display rather abstract motifs which resemble char-
actêres; the planet name is depicted on the front side, and the name of
the planetary spirit on the back side.
Note: CM 37, which was not part of the 1710 sale (it is not listed in
the catalogue), hosts another Latin version of the ‘planetary sigils’ sub-
genre which bears the title Tr. de Constructione et usu septem Sigillorum
Planetarum, Ægyptiorum. Apparently, it was considered to be related to
entry No. 73, as someone wrote “No. 73. b” on its title page. However,
it is a distinct Latin version, which provides longer explanations, and
seven circular planetary sigils with numerological squares.
120 APPENDIX A: THE CATALOGUS RARIORUM MANUSCRIPTORUM
No. 74
I. I’ Anello de invisibilita e modo de havesto per mello di Spiriti in forma
tre puite formose.
Complete title of manuscript: L’ ANELLO d’ INVISIBILtà o modo d’
haverlo per mezzo di Spiriti in forma di tre Putte formose. [UL: CM 36]
II. 4 leaves (4°)
III. yes
V. Italian (title), Italian/Latin (content)
VII. Manuscript title with reference “Num. 74”
This text outlines the fabrication of a golden ‘invisibility ring’. The man-
ual includes three Latin invocations and provides a circular sigil that is to
be inscribed onto the ring (i. 9), which includes the vox magica ‘AGLA’.
No. 75
I. Anelli negromantici del Salomone Re, &c.
Complete title of manuscript: ANNELLI NEGROMANTICI DEL
SALOMONE Re de Ebrei Secondo l’ originale che si conserva fra i mano-
scritti segreti di Bibliotheca di Vaticano RÕMA. [UL: CM 35]
II. 7 leaves (4°)
III. yes
IV. Solomon
V. Italian (title), Italian/Latin (content)
VII. Manuscript title with reference “Num. 75 a”. CM 35 is not bound
in coloured paper, but in a hard cover with golden ornaments.
CM 35 provides manuals for the fabrication of 14 ‘necromantic rings’ for
different purposes, among them invisibility (i. 6: ‘per andare a vendersi
invisibile ad ogni persona’), love (i. 7: ‘Per farsi amare da qualsivoglia
femina’), healing (i. 9: ‘per guarire ogni sorte de inrmita di febre’), or
lulling someone to sleep (i. 12: ‘Per fare dormire una Persona quanto ti
piace’). An initial conjuration formula is written in Latin (i. 5–6), and
each recipe comes with a 3-dimensional drawing of the ring with its
inscriptions (usually a vox magica or angel name with charactêres).
Note: CM 34, which was not part of the 1710 sale (it is not listed in the
catalogue), hosts another German version of the ‘magical ring’ sub-genre
that bears the title PETRI DE ABANO Quatuor Annuli SALOMONIS
wodurch einer all Sprachen kan reden, alle Schätze nden, bey iederman
angenehm ist, auch sich unsichtbar und unüberwündlich machen kann.
Apparently, the manuscript was considered to be related to No. 75, as
someone wrote “No. 75.b” on the title page of the manuscript. It is,
APPENDIX A: THE CATALOGUS RARIORUM MANUSCRIPTORUM 121
however, a distinct version, which provides recipes for fabricating four
different rings (inscribed with the names Sun, Jupiter, Venus, and Mars,
respectively, alongside charactêres and further voces magicae; see i. 6)
which may be used for all sorts of purposes (such as invisibility, love,
treasure, speaking all languages, invulnerability). At the end of the text,
alternative charactêres are provided, as well as a ritual circle (i. 12). The
author here refers to the ‘Clavicula Salomonis’ for further details (i. 12).
No. 76
I. Misterio di pretre Sculpite e vero anelli magici naturali de Salomone Re,
&c.
Complete title of manuscript: MISTERIO DI PIETRE SCULPITE o vero
Anelli Magici Naturali de Salomone Re d’ ebrei secondo l’ originale che si
conserva frai manoscritti rari di Bibliotheca di Vaticano. [UL: CM 33]
II. 10 leaves (4°)
III. yes
IV. Petrus de Abano
V. Italian (title and content)
VII. Manuscript title with reference “Num. 76”
CM 33 hosts another text devoted to the ‘magical ring’ sub-genre—the rings
are here indeed called ‘Anelli Magici’ (i. 5). It provides recipes for the fabrica-
tion of 30 rings in total, which cover a wide range of purposes such as gain-
ing the local ruler’s affection (i. 7: ‘Anello del Sole per il Favore de Principi
vel havere conessi amicita’), protection against spirits (i. 11: ‘Anello Saturnino
per resistere, essere obedito et defendersi da Spiriti), or becoming rich (i. 15:
‘Anello di Mercurio per essere obedito de Spiriti et aquistare richezze’).
No. 77
I. Præparatio Speculi Salomonis insignis & sigillium Josuæ
Complete title of manuscript: SPECULUM SALOMONIS insigne
ex Electro Magico. das ist Eine gewiße Art und Weise, wie das wahre
SPECULUM SALOMONIS ex electro, zu allen was man in der Welt zu
wißen begehrt, sey zu machen. H. SIGILLI JOSUÆ Præparatio Ex electro
magico cum usu. [UL: CM 32]
II. 11 leaves (4°)
III. yes
IV. Solomon / Josua
V. Latin/German (title), German (content)
VII. Manuscript title with reference “Num. 77”
122 APPENDIX A: THE CATALOGUS RARIORUM MANUSCRIPTORUM
This text outlines a series of complex and time-consuming instructions for the
fabrication of three ‘magical mirrors’ (i. 21: ‘Speculi Magici’). The text is very
technical, imbued with astrological abbreviations, and provides, after a seven-
step introduction, several drawings with voces magicae and charactêres, which
should be drawn on parchment or paper and burnt for purifying the neces-
sary metals (i. 7–9), or inscribed onto the mirrors (i. 12, 15–18). The rst
mirror allows for knowing everything that is spoken anywhere (i. 12); the sec-
ond mirror allows for knowing the inner desires and feelings of someone (i.
16); the third mirror reveals ‘great secrets’ (i. 18: ‘große Geheimniße’). The
inscriptions of the rst mirror include the vox magica ‘FLORON’, thus paral-
leling the recipe in entry No. 13 (CM 78). On the last two pages (i. 22–3)
we nd a different recipe entiteled Sigilli Josuae, which provides drawings of
a complex two-sided sigil, alongside notes for its fabrication; its purpose: vic-
tory over one’s enemies (i. 22: ‘Sieg über alle seine Feinde’).
No. 78
I. Zvvœlff Signa Cœlestia corumque Sigilla magica.
Complete title of manuscript: Bereitung der zwölf himmlischen Zeichen
Ihrer Siegel nebst deren großen Nutz und Gebrauch [UL: CM 128]
II. 18 leaves (4°)
III. yes
V. German (title), German/Latin (content)
VII. Manuscript title with reference “Num. 78”
This text provides circular drawings of 48 sigils in total, four for each of
the twelve zodiacal signs. The rst sigil usually includes a numerological
square, the second a drawing, and the third and forth sigils display voces
magicae and charactêres. The text includes brief descriptions of the nec-
essary metals, the fabrication procedures, and the amulets’ different pur-
poses, which are outlined only rudimentarily. On the last page we nd a
short Latin note concerning the necessity to use complete and correct
magical recipes.
No. 79
I. Astrologia brevis oder Erklærung der Planeten und Aspecten, &c.
Complete title of manuscript: ASTROLOGIA BREVIS oder Kurtze
Erklährung derer Planeten, Aspecten mit anzeigung derer dinge, so ihrer
qualität unterworffen sind. [UL: CM 107]
II. 21 leaves (4°)
V. Latin/German (title), German (content)
APPENDIX A: THE CATALOGUS RARIORUM MANUSCRIPTORUM 123
VII. Manuscript title with reference “Num. 79”
This astrological treatise begins with an overview of the properties and
qualities of the planets and then (i. 17f) provides brief explanations for a
large number of astrological aspects (conjunctions).
No. 80
I. Ein seltzame vor ungenhœrte Practica Peter Creutzers , darinn
angezeiget vvorden die Neigung und Iniessung der Sternen
VVürcklichkeit aller Stunden Tages und Nachts.
Complete title of manuscript: Eine seltzsame vor ungehörte Practica.
Peter Creutzers, in Zeiten des hochberühmten Astronomi Meyster Johann
Lichtenbergers Discipels, darin angezeiget werden die Neygungen und
Einießung der Sterne aller Stunden Tags u. Nachts, darnach der Mensch
zu thun und zu laßen, u. in guten und bößen sich zu richten hat. [CM 80]
II. 6 leaves (4°)
IV. Peter Creutzer
V. German (title and content)
VII. Manuscript title with reference “Num. 80”
This is a scribal copy of a previously printed work that was published in
1529 under the title Ejn seltzam vor ungehörte Practica Peter Creutzers inn
zeitten des hochberümbten Astronopmi meyster Johan Liechtenbergers discipels
(VD16: C 5810). The text belongs to the early modern German genre of
‘Planetenbuch’ (‘planet-book’); it assigns the 24 hours of the day to each
of the seven planets and indicates what can be achieved during these ‘plan-
etary hours’ through prayers to God. Peter Creutzer, a German astrolo-
ger of the sixteenth century, was a pupil of Johannes Lichtenberger (ca.
1426–1503) and published numerous astrological treatises, among them
another Planeten Büchlein, Wie man eines jeden Menschen Art, Natur und
Complexion, nach dem er under eim Planeten und Zeichen geboren ist, erk-
ennen soll (Straßburg, ca. 1555; a digitized copy of this text can be found
online: VD16: C 5821).
No. 81
I. Segreti varii mirabili & provari per me Gioann Mateo Peccatrice.
Complete title of manuscript: Segreti varii mirabili et provati per me
Gioann Mateo Peccatrice Spagniolo nel Anno 1538 [UL: CM 51]
II. 10 leaves (4°)
III. yes
124 APPENDIX A: THE CATALOGUS RARIORUM MANUSCRIPTORUM
IV. Gioann Mateo Peccatrice
V. Italian (title), Italian/Latin (content)
VII. Manuscript title with reference “Num. 81”
This text outlines short rituals for a range of purposes, such as nding a
lover, receiving luck, gathering money, or healing wounds or fever. The
ritual techniques include the manipulation of material ingredients, the
use of sigils or charactêres (i. 8, 13), and short conjurations (written in
Latin)—in one case, notably, of Lucifer (i. 12). They are numbered on
the margins, amounting to 27 in total.
No. 82
I. Magia de furto i.e.unterschiedene Geheimnüsse seine Sachen vor Dieben
zu vervvahren, Diebe zu bannen daß sie den Diebstahl müssen vvieder
bringen,auch solche auf unterschiedene Art zu peinigen und zu lædiren.
Complete title of manuscript: MAGIA DE FURTO das ist Unterschiedene
Geheimnüße, Seine Sachen vor dieben zu verwahren, diebe zu bannen, daß
sie den diebstahl müßen wiederbringen, auch solche auf unterschiedene art
zu peinigen und zu lædiren. [UL: CM 66]
II. 18 leaves (4°)
III. yes
V. German/Latin (title and content)
VII. Manuscript title with reference “Num. 82”
CM 66 is all about protecting one’s goods from thieves, regaining sto-
len goods, and punishing or torturing thieves by different procedures.
These include the use of protective prayers, sigils and charactêres (see i.
33), various types of divination, and the construction of a sophisticated
gurine of the thief (i. 34). The technical terminology used throughout
the text reveals that the text has been translated from Latin, and a Latin
reader has indeed amended lengthy commentaries—which include alter-
native recipes—in the margins of some pages (see, e.g., i. 19–20). Some
of the recipes in this book resemble prescriptions in the nineteenth cen-
tury German compilation Romanusbüchlein.
No. 83
I. Magia Visionum i.e.vvie man Visiones und Gesichter haben soll, in
Crystallen, Spiegeln, Metallen VVasser, Baum-Oele, nicht allein verborgene
Dinge zu erfahren und verborgene Schætze auszuforschen, sondern auch
insgemein alles vvas vorgehen und vorgenommen vvird, ja alle verborgene
Heimlichkeiten zu sehen und zu erkennen.
APPENDIX A: THE CATALOGUS RARIORUM MANUSCRIPTORUM 125
Complete title of manuscript: MAGIA. VISIONUM. d. i. wie man
VISIONES u. Gesichter haben soll in Crystallen, Spiegeln, Metallen Waßer,
Baum=Oele nicht allein verlohrne Sachen zu erfahren und verborgne Schätze
auszuforschen; sondern auch insgemein Alles was vorgehet, u. vorgenom(m)en
wird, ja alle verborgene Heimlichkeiten zu sehen u. zu erkennen. Joel. 3. Eure
Jünglinge sollen Gesichte sehen. [UL: CM 63]
II. 35 leaves (4°)
III. yes
V. German/Latin (title and content)
VII. Manuscript title with reference “Num. 83”
This text is devoted to ‘Magia visionum’, i.e. ritual techniques for receiv-
ing visions of lost, stolen, distant or secret things. The preferred divinatory
device is a mirror or crystal, but the text also outlines procedures that make
use of a young boy or girl, a fountain, or an invoked angel. A substantial
part of the text is devoted to consecrations and benedictions which, in the
second half of the text, are partly written in Latin. The manuscript provides
drawings of a ritual circle (i. 61) and a divinatory mirror (i. 65).
No. 84
I. Claves Cabalisticæ quibus juxta mysticum numerorum sensum de dig-
nitatibus, valetudine inrmi,amore, conjugis, furto,divitiis, & rerum
aliarum futurarum eventu verum judicium ferre & un us cujuscunque
hominis Genium sive sit bonus sive malus, invenire possimus.
Complete title of manuscript: CABBALA NUMEROSA CLAVES seu
CABBALISTICÆ. Quibus, juxta mysticum numerorum sensum, de dig-
nitatibus, valetudine in rma, amore, coniugiis, furto, divitiis, et rerum
aliorum futurarum eventu versu latino verum indicium ferre possim(us).
Sap: II. v. 22. Deus omnia ordinavit mensura numero et pondere x. [UL:
CM 64]
II. 25 leaves (4°)
V. Latin (title), German/Latin (content)
VII. Manuscript title with reference “Num. 84”
CM 64 outlines a numerological system for a divinatory inquiry-
response technique. We are not aware of a Latin template bearing the
title CABBALA NUMEROSA CLAVES seu CABBALISTICÆ, but the
manuscript provides further traces of a Latin template, such as a Latin list
of divinatory topics (i. 23). ‘Caballa’ here refers to the reciprocal assign-
ment of numbers and letters (the relation is mapped on the bottom of i.
13), and the procedure works through posing a question and calculating
126 APPENDIX A: THE CATALOGUS RARIORUM MANUSCRIPTORUM
the numerological value of its word-components (eventually represented
by their rst or last letter) in a manner much too complicated to be out-
lined here. After an explanation of the calculation procedure, the text
provides a large number of numerological tables (i. 24–53), which are
divided into 15 main themes.
No. 85
I. Liber Naturæ, das ist, das Buch der Natur undVVissenschaft aller ver-
gangenen Dinge.
Complete title of manuscript: Liber Naturæ et Scientia Rerum præteri-
tarum. [UL: CM 58]
II. 11 leaves (4°)
III. yes
V. Latin (title), German (content)
VII. Manuscript title with reference “Num. 85”
This divinatory text outlines the fabrication of seven rectangular numer-
ological sigils ascribed to the seven planets. During pre-dened astrologi-
cal timeframes, the sigils are to be drawn on leaves (i. 10: ‘Blätter’), and
issues such as the ‘secrets of the potentates’ (i. 12), the ‘powers of sor-
cery’ (i. 16), or ‘theft, murder, adultery’ (i. 20) are revealed by looking
‘into’ (or simply at) the sigils.
No. 86
I. Processus Matrimonii cum Nymphis.
Complete title of manuscript: PROCESSUS MATRIMONII CUM
NYMPHIS [UL: CM 44]
II. 7 leaves (4°)
V. Latin (title), German (content)
VII. Manuscript title with reference “Num. 86”
This peculiar text outlines how to ‘marry’ an elemental being, a ‘nymph’.
The idea goes back to the ctional French story Comte de Gabalis, which
was rst published anonymously in 1670 but authored by Nicolas-
Pierre-Henri de Montfaucon de Villars (1635–1673). The story takes
place in an Rosicrucian milieu and discusses, as one of its main motifs,
the possibility of receiving ‘supreme wisdom’ and ‘spiritual rebirth’ by
marrying an elemental being. The fourfold distinction of salamanders
(re), nymphs (water), sylphs (air), and gnomes (earth) goes back to a
(Pseudo-) Paracelsian treatise entitled Liber de nymphis, sylphis, pygmaeis
et salamandris et de caeteris spiritibus (rst publ. Basel 1590), but the idea
APPENDIX A: THE CATALOGUS RARIORUM MANUSCRIPTORUM 127
of ‘marrying elements’ was popularized by de Villar’s Comte de Gabalis,
which was widely read after its publication (see Hanegraaff 2012, 222–
27, for further details). It is surprising that, only a few decades after the
publication of Comte de Gabalis, we encounter a German manual on how
one can actually put the idea into practice. Until now it has been assumed
that such practices emerged in the late nineteenth century only, with the
Hermetic Brotherhood of Luxor as one of its rst recipe-holders (see for
their ritual procedure Godwin/Chanel/Deveney 1995, 107–120).
As this is an interesting nding, the ritual mechanics outlined in this
treatise shall be summarized in greater detail: choose a new, clean room;
equip it with a new bed, mattress, pillow, table, armchair or chair and
fumigate frankincense and myrrh for several days. On the rst Friday of
a new moon fast until the ‘stars are in the sky’ (i. 5); wear a new skirt,
pants, socks, shoes and hat, and go to the room at ten o’clock in the
evening without telling anyone. Fumigate the room and equip the table
with plates, bread, vases and glasses with fresh fountain water as well
as a ‘pentaculum veneris’ (i. 6). Thereafter follows a series of prayers
to be uttered while sitting on a chair in front of the door (where ‘the
spirits [Geister] shall enter’: i. 7) which include several series of voces
magicae written in red ink. After the last invocation one hears a ‘noise’
(‘Geräusche’: i. 9) and is to lay down on the bed, while three ‘dames’
(‘Weibsbilder’: 9) of ‘angellike beauty’ (‘englischer Schönheit’: i. 9–10)
will enter the room, greet you and laugh pleasantly while sitting down
on the bed. Do not say a word and they will begin playing with cards
and dice. The two dames that lose the game will mournfully leave the
room, whereas the winning dame will ask ‘why have you called me?’ (i.
10). You are to answer: ‘Most beautiful and noble being, I have called
you to know your name, feast upon your beauty, and enjoy your wisdom’
(i. 10). A marriage proposal in the light of ‘your and my creator’ fol-
lows, accompanied by an oath of faithfulness (‘touching no other earthly
creature’: i. 11), further ceremonial formulations, and nally drinking
the fountain water and eating the bread. The ‘dame’ reveals her name,
promises to serve you, make you happy, rich, and ‘big’ (i. 13), but also
threatens that you will be the most miserable human being on earth if
you break your oath. As a token of the marriage, she gives you a precious
piece of jewellery, her ‘virtuous love’ (i. 13), she embraces you, takes you
by the hand and accompanies you to bed. You will experience ‘lust and
delight’ which you may never have with any mortal being (i. 14). She
will also teach all the arts and sciences, help in ‘word and deed’ (i. 14)
128 APPENDIX A: THE CATALOGUS RARIORUM MANUSCRIPTORUM
and make you and your kin rich. The text concludes with a short indica-
tion of how to release this auspicious entity.
No. 87
I. Salomonis Trismosini Cabbala.
Complete title of manuscript: SALOMONIS TRISMOSINI CABALA
[UL: CM 57]
II. 11 leaves (4°)
III. yes
IV. Solomon
V. Latin (title), German/Latin (content)
VII. Manuscript title with reference “Num. 87”
CM 57 appears to be translated from a Latin template and outlines the
fabrication of four astrological amulets, here called ‘Magitten’. After a
short introduction, the text outlines the required metals and astrological
timeframes, provides the drawings and charactêres to be inscribed onto
the amulets (i. 9/10), and describes their purposes (among them ‘know-
ing something fast’: i. 13; ‘learning secret arts’: i. 14; ‘explore all lan-
guages’: i. 17; ‘get food and drinks delivered over 1000 miles’). The nal
section, which partly shifts into Latin, outlines a divinatory technique
that makes use of different images and charactêres (i. 21–3), which are to
be drawn onto the practitioner’s left hand with black ink.
No. 88
I. Processus verus Spiritum familiarem invitrum includendi.
Complete title of manuscript: Processus Verus Spiritum Familiarem in
vi=trum includendi. [UL: CM 105]
II. 3 leaves (4°)
III. yes
V. Latin (title), German (content)
VII. Manuscript title with reference “Num. 88”
This text outlines another procedure for banning one’s ‘familiar spirit’
into a glass. The ritual lasts three weeks and consists of drawing a rit-
ual circle, whereby two lampstands are put on the outer margins, and a
glass into the middle (drawing on i. 7). One is to cut a piece out of the
glass of one of the room’s windows, so that the spirit can throw a stone
through the hole upon its arrival. A short invocation traps the spirit into
the glass, which may bring ‘10000 kronen’ (i. 7) a day.
APPENDIX A: THE CATALOGUS RARIORUM MANUSCRIPTORUM 129
No. 89
I. Kurtze Betrachtung von der Geistlichen und natürlichen Cabbala.
Complete title of manuscript: Kurtze Betrachtung von der Geistlichen und
natürlichen Cabala dem hochverständigen Urtheil des fürtrefichen Senioris
der Rosianischen Gesellschafft über geben von A. Gottlob: B. [UL: CM 52]
II. 15 leaves (4°)
IV. Adam Gottlob Berlich
V. German (title and content)
VII. Manuscript title with reference “Num. 89”
This seems to be an original treatise authored by Adam Gottlob Berlich
(b. 1662), a fairly unknown Paracelsian medic from Dresden. It is
divided into two parts. The rst half outlines what it means to be a true
Christian from a Cabbalistic viewpoint, discusses hierarchies of angels,
gives tentative remarks on their invocation, and argues that ‘the founda-
tion of all miraculous effects is the true belief in Christ’ (i. 16); the sec-
ond part outlines 24 characteristics and effects of demons (‘Teufel’), thus
allowing for a proper differentiation between ‘black and white, supernat-
ural and unnatural things and powers’ (i. 31).
No. 90
I. Hermetis Hebræi Geheimnüsse von denen Stunden des Tages und der
Nacht, vvie auch von denen magischen Bildern und Figuren, so in den-
enselben zu machen und vvie damit zu operiren
Complete title of manuscript: HERMETIS HEBRÆI. Geheimnüße von
Denen Stunden des Tages und der Nacht wie auch von Denen Magischen
Bildern und Figuren so in derselben zu machen und wie darmit zu oper-
iren [UL: CM 29]
II. 50 leaves (4°)
III. yes
V. German/Latin (title), German (content)
VII. Manuscript title with reference “Num. 90”
This texts discusses the ‘secrets of the Hebrews’ and is divided into three
parts. After some introductory remarks, the rst part lists the spirits of
the 28 mansions of the moon (their names are written in red: i. 10–23);
the second part outlines ritual procedures for each of the 24 h of the day,
which include astrological timeframes, amulets with charactêres (e.g., i.
24, 36, 39, 41, etc.), material artefacts, and short invocations; the third
section provides seven numerological seals (i. 87–104) which increase in
complexity.
130 APPENDIX A: THE CATALOGUS RARIORUM MANUSCRIPTORUM
No. 91
I. Kabala Mosaica s. revolutio alphabetaria Kabalistica Hebræo-Latin
concinna
Complete title of manuscript: Kabala Mosaica seu Revolutio Alphabetaria
Kabalistica Hebræo-Latina concinna. [UL: CM 28]
II. 63 leaves (4°)
IV. Moses
V. Latin (title), Latin/Hebrew (content)
VII. Manuscript title with reference “Num. 91”
CM 28 outlines the mechanics of ‘Kabbalah Mosaica’, which here refers
to a sophisticated system of numerology, i.e. a procedure for calculating
letters into numbers, or of ‘Revolutio Alphabetaria’ (literally ‘circulation
of the alphabet’: i. 7). The text provides all sorts of correlatory tables in
both Latin and Hebrew (e.g., i. 14–5, 28–32, 85–130), and numerous
examples of the calculation procedure.
No. 92
I. Figura di SS. Trinitate per di cui mezzo di sanno Le cosse Segrete.
Complete title of manuscript: FIGURA di S.S. TRINITA per di cui
mezzo di sanno le cosse Segrete [UL: CM 106]
II. 4 leaves (4°)
III. yes
V. Italian (title and content)
VII. Manuscript title with reference “Num. 92”
This text outlines a divinatory procedure for ‘knowing secret things’
(i. 5). One is to draw two images onto two sides of a paper amulet (i.
4–5), add what one wishes to know, utter some prayers (i. 7–9) and put
the amulet under one’s head while asleep. The Trinity image (i. 4) very
much resembles the one in entry No. 68 (CM 124: see therein i. 15).
No. 93
I. Clavicola di Salomone tradatti della lingua hebraica, &c.
Complete title of manuscript: CLAVICOLA DI SALOmone Tradatti
dalla lingua hebraica dal dotissimo Mathematico Melchiore d’ Egypto. Il
qual dopo haverli provati li divolgo [UL: CM 71]
II. 11 leaves (4°)
III. yes
IV. Solomon
V. Italian (title), Italian/Latin (content)
APPENDIX A: THE CATALOGUS RARIORUM MANUSCRIPTORUM 131
VII. Manuscript title with reference “Num. 93”
Despite its catchy title, this text is a collection of 11 shorter ‘experi-
menta magica’ (i. 5), thus lacking the length, structure and systematic
approach of the Clavicula Salomonis genre. The ritual mechanics include
basic astrological calculations, Latin invocations with voces magicae, the
manipulation of material artefacts, and the use of amulets with char-
actêres (drawings on i. 6, 11, 20); the ritual goals include invisibility,
love, or divination. The nal recipe is about fabricating a divinatory mir-
ror, which resembles the one in entry No. 122 (CM 45).
No. 94
I. M. Busini Philosophiæ arcana physica quibus metalla & thesauri in terra
latentes inveniri nullo negotio possunt
Complete title of manuscript: PHILOSOPHIÆ Arcana Physica quib(us)
mediantib(us) metalla et thesauri in terra latentes nullo negotio inveniri
possunt, producta a Michaele Busino, è Societ: Jesu. [UL: CM 74]
II. 13 leaves (4°)
III. yes
IV. Michael Businus
V. Latin (title), Latin/German (content)
VII. Manuscript title with reference “Num. 94”
This text, allegedly authored by a Jesuit named Michaele Busino (appar-
ently a German, given various German parentheses throughout the text: see
i. 20), outlines a ritual procedure subsumed under the headings ‘philoso-
phia’ or ‘physica’. Said procedure is completely based on ‘logical’ and
‘rational’ principles (i. 5: ‘Haec Philosophiae […] veniit ex principiis logicis
ad normam sana rationis’); accordingly, it can be demarcated from ‘magia
daemonica’ (i. 6) and other ‘artes superstitiosas’ (i. 7), but instead aligned
with ‘magia naturalis’ and ‘Cabbala’. The procedure consists of fabricating
two ritual devices—a rectangular mirror and a divining rod (drawings on
i. 14, 18)—following metallurgic and astrological rules. The last chapters
provide astrological timeframes for performing the divinatory art (i. 21)
and outline the planetary effects.
No. 95
I. Liber Consecrationum & Conjurationum rerum omnium probatissimus
& antiquissimus, alias Flos orum dictus
Complete title of manuscript: LIBER Consecrationum et Conjurationum
probatissimus alias FLORUM FLOS dictus [UL: CM 20]
132 APPENDIX A: THE CATALOGUS RARIORUM MANUSCRIPTORUM
II. 54 leaves (4°)
III. yes
V. Latin (title), German/Latin (content)
VII. Manuscript title with reference “Num. 95”
This text begins with prayers to God and the Holy Spirit. After a brief
hierarchy of ‘angels’ which begins with Lucifer, Beelzebub, and Sathanas
(i. 12–13), the text provides an extensive list of spirits which, it is
claimed (on i. 36), is taken from De ofciis daemonum (this annotated
demon list served as the main template of Johann Weyer’s inuential
Pseudomonarchia daemonum, rst publ. 1577; the presumably earliest
manuscript witness can be found in the early fteenth century Ms. Coxe
25, fols. 173–87). The manual for the conjuration procedure (which
begins on i. 36) is divided into numerous sub-chapters which outline the
consecration of the ritual book (i. 45f.), a lengthy series of prayers and
voces magicae (i. 72f.), and provide drawings of ritual circles (i. 91–92)
as well as various tables that correlate the hours of the day, the days of
the week, and the planets (i. 94–96). The text concludes with some prac-
tical notes on the art of ‘conjuring spirits’.
No. 96
I. Verum Chaldaicum Vinculum, s. Cingulum Salomonis a Sybillis,
Cabalistis & negromanticis jam in veteri Testamento apud Hebræos a
Magis usitatum, pro infallibili solutione, vinculatione , & alligatione con-
tra omnes Spiritus , &c.
Complete title of manuscript: MIRACULA NATURÆ das ist Beschreibung
etlicher göttlichen Sigillen wie auch des Schlangen Gürthels dadurch viele und
große Dinge gewürckt werden [UL: CM 11]
II. 8 leaves (4°)
III. yes
V. German/Latin (title), German (content)
VII. Manuscript title with reference “Num. 96”
CM 11 provides drawings of seven circular sigils in total, which are to be
painted on double paper or virgin parchment, and sewn into the inner
lining of one’s jacket (i. 9–10: sigil A onto the right breast, sigil B onto
the left breast, sigils 3 and 4 below the shoulders, etc.). The text also
outlines the fabrication of a ‘snake belt’, but irritatingly fails to depict its
necessary charactêres. The end of the text outlines 18 effects of the sigil-
belt-combination, among them protection from thunderstorms, health,
happiness, economic success, receiving what one wishes from rulers, or
protection from heartpain and violent death (i. 12–15).
APPENDIX A: THE CATALOGUS RARIORUM MANUSCRIPTORUM 133
No. 97
I. Experimentum,vvie man eines verstorbenen Menschen Geist zu sich citiren
solle , daß er komme,mit einem rede und Antvvort gebe vvas man ihn fraget
Complete title of manuscript: EXPERIMENTUM MAGICUM. Wie
man eines verstorbenen Menchen Geist zu sich citiren solle, daß er kom(m)e
und mit einen rede, und antwort gebe waß man Ihn fraget [UL: CM 123]
II. 7 leaves (4°)
V. German/Latin (title), German (content)
VII. Manuscript title with reference “Num. 97”
This text outlines a ritual procedure for evoking the spirit of a deceased
person for divinatory purposes (etymologically, this is the original meaning
of ‘necromancy’). The ritual takes place at a graveyard or similar location
(where the deceased have been buried), and consists of excavating, fumigat-
ing, and baptising one of the bones (‘Gebeine’) of the deceased with conse-
crated water, uttering lengthy prayers with voces magicae—which form the
bulk of the text (i. 5–16)—and inscribing some of these onto the bone.
No. 98
I. Experimentum Negromanticum von 3. Reitern
Complete title of manuscript: EXPERIMENTUM MAGICUM mit 3.
Soldaten Fortunati Beutel zu überkommen [UL: CM 122]
II. 6 leaves (4°)
III. yes
V. German/Latin (title), German (content)
VII. Manuscript title with reference “Num. 98”
This text outlines a conjuration procedure that makes use of a ritual
circle (drawing on i. 13), a sword (‘Degen’), a parchment or paper
inscribed with voces magicae (i. 5), and lengthy invocations (i. 6–12).
It is to be performed in a forest and aims at conjuring three ‘soldiers’
who will deliver three bags full of ‘Thaler […] and Gold’ (i. 12). The
text concludes with a short formula for releasing the spirits (i. 14:
‘Beurlaubung’).
No. 99
I. Eine Vision in einen Glaß die lœbliche Philosophie und Primam mate-
riam zu lernen
Complete title of manuscript: PROCESSVS MAGICVS Eine Vision in
einem Glaß die löbliche Philosophie und Primum materiam zu bannen
[UL: CM 121]
II. 4 leaves (4°)
134 APPENDIX A: THE CATALOGUS RARIORUM MANUSCRIPTORUM
V. German/Latin (title), German (content)
VII. Manuscript title with reference “Num. 99”
CM 121 outlines a procedure for invoking an angel into a crystal glass.
The procedure, which requires a ‘pious and God-fearing friend’ (i. 5),
includes a lengthy prayer, the shattering of an egg (which has been laid
on a Thursday), and the pouring of the egg white into a glass of water.
An angel will appear in the glass and shine in four colours, indicating the
alchemical ‘prima materia’ (i. 9–10), and answer your questions.
No. 100
I. Ein kurtzes aber sehr nützliches Büchlein, so von vielen in VVerck und
in der That erfahren , in vvelchen man nicht allein alle vorstehende
Gevvinn, Schaden, Glück, VViderstand und anders so ein Mensch zu vvis-
sen begehret , erfahren , sondern nechst GOtt auch aller Menschen VVunsch
und Gedancken sich in Handel und Gevverbe darnach habende zu richten
erœffnet vvird, erfunden und an Tag gebracht
Complete title of manuscript: Ein kurtzes aber sehr nützliches Loß
Büchlein so von vielen in Werck und in der That erfahren, in welchen man
nicht allein alle vorstehende Gewinn, Schäden, Glück, wiederfand und
anders so ein Mensch zu wißen begehret, erfahren, sondern auch nechst
Gott aller Menschen wünsche und Gedancken, sich in Handel und Gewerb
darnach habende zu richten, eröfnet wird, erfunden und an Tag gebracht
[UL: CM 73]
II. 11 leaves (4°)
V. German (title and content)
VII. Manuscript title with reference “Num. 100”
This text outlines a divination procedure that makes use of three dice,
17 pre-formulated questions, and 17 tables which provide short answers
to each question (i. 8–24). The text provides a short introduction to
the procedure (i. 5–6), and a table for calculating the results (i. 7). The
questions include crucial issues such as ‘If one shall live short or long’, ‘If
one shall receive a son or daughter’, ‘If one shall receive win or loss’, or
‘If one carries love for you or not’ (i. 6).
No. 101
I. Tabula Smaragdina Hermetis
Complete title of manuscript: TABULA HERMETIS, SMARAGDINA,
cum duobus Chracteribus et Sigillis wieder alle Zauberey und Hexerey
Unterschiedene Wunder zu würcken [UL: CM 120]
APPENDIX A: THE CATALOGUS RARIORUM MANUSCRIPTORUM 135
II. 5 leaves (4°)
III. yes
V. German/Latin (title and content)
VII. Manuscript title with reference “Num. 101 et. 102”. CM 120
apparently includes two entries, even though these clearly belong
together and have been written by the same hand.
CM 120 does not include the famous Tabula Smaragdina, but two reci-
pes for fabricating apotropaic sigils. The rst recipe (= entry No. 101: i.
5–8) revolves around a circular drawing of the so-called ‘Sator Square’
(i. 5). The Sator Square is a ve-word Latin palindrome (‘sator arepo
tenet opera rotas’) whose roots lie in Roman antiquity; its translation
is still largely disputed. On the Sator Square see, extensively, Hofmann
1979. This version is to be inscribed onto a golden amulet and worn
around the neck on ‘bare skin’; its function is to protect from ‘sorcery
and witchcraft’ (i. 7: ‘hexerey und zaubery’). The manuscript provides
another recipe with drawings of two further sigils (= entry No. 102: i.
9–11), which have a similar effect.
No. 102
See entry No. 101.
No. 103
I. Character defensivus oder der AraberKunst sich feste zu machen
Complete title of manuscript: CHARACTER DEFENSIVUS oder Der
Araber Kunst sich feste zu machen [UL: CM 119]
II. 2 leaves (4°)
III. yes
V. German/Latin (title), German (content)
VII. Manuscript title with reference “Num. 103”
This text provides a drawing of a circular sigil with voces magicae (i.
5), which is to be inscribed onto an iron amulet under the inuence of
Mars, pressed into a piece of bread or a consecrated host, and buried for
24 h. The recipe is clearly related to the so-called ‘Passauer Kunst’ (see
entries No. 33 [CM 134] and No. 127 [CM 125]) as the sigil protects
in war and skirmish (i. 6: ‘Scharmützel’) by making one’s body ‘solid’
(‘feste’).
136 APPENDIX A: THE CATALOGUS RARIORUM MANUSCRIPTORUM
No. 104
I. Pentaculum das Gevvitter zu stillen
Complete title of manuscript: Ein herrliches Pentaculum das Gewitter zu
stillen [UL: CM 117]
II. 2 leaves (4°)
III. yes
V. German/Latin (title), German (content)
VII. Manuscript title with reference “Num. 104”
This text provides a drawing of a circular ‘pentaculum’ (i. 5) which,
drawn into water, makes a thunderstorm move into the direction one is
facing. The four voces magicae depicted on the second page (i. 6) pro-
tect—if kept in one’s house—from thunderstorms.
No. 105
I. Hermoginis und Virgilii experimentum auf dem Mantel zu fahren
Complete title of manuscript: HERMOGENIS und VIRGILII
Experimentum auf den Mantel zu fahren [UL: CM 130]
II. 6 leaves (4°)
III. yes
IV. Hermes / Virgil
V. German/Latin (title), German (content)
VII. Manuscript title with reference “Num. 105”
This text outlines a procedure for ying or ‘driving’ (‘fahren’) on a jacket
(‘Mantel’) in order to cover long distances (i. 5: ‘Thousand Miles’) in a
short time and without damaging body or soul. The procedure involves
the help of companions, choosing a remote spot or forest, sewing a
parchment inscribed with charactêres into a jacket (these are depicted
on i. 13), drawing a ritual circle, placing and stretching the coat within
the circle, sitting down on the coat (including all companions: i. 6), and
uttering a short invocation of the three ‘princes’ Sathalaron, Larathon,
and Barbaroth (i. 7). Upon their arrival, they shall be invited onto the
coat, the companions shall close their eyes, and the coat shall y to the
predetermined destination. Thereafter one is to thank the ‘noblest and
serene princes’ for their obedience (i. 10). The text concludes with a
release formula.
APPENDIX A: THE CATALOGUS RARIORUM MANUSCRIPTORUM 137
No. 106
I. Aliud experimentum in der Lufft zu fahren
Complete title of manuscript: EXPERIMENTUM In der Luft zu fahren
[UL: CM 115]
II. 2 leaves (4°)
III. yes
V. German/Latin (title), German (content)
VII. Manuscript title with reference “Num. 106”
This text outlines a procedure for fabricating seven-league boots in order
to ‘drive through the air’ (i. 4). One is to buy new shoes, inscribe some
charactêres and voces magicae onto leaden soles (drawings on i. 5), put
the soles into the shoes and cover them with another pair of leather
soles. There are no further prayers or ritual steps necessary: these miracu-
lous shoes will simply take one wherever one wishes.
No. 107
I. Experimentum einem mit dem Bocke zu holen
Complete title of manuscript: EXPERIMENTUM Einen auf den bocke zu
holen [UL: CM 114]
II. 3 leaves (4°)
III. yes
V. German/Latin (title), German (content)
VII. Manuscript title with reference “Num. 107”
CM 107 provides a manual for making ‘Beelzebub’ appear in the shape
of a ram, who will ‘bring you what you want to have’ (i. 5) and answer
your questions. The ritual consists of choosing a spot on a bifurcation,
meadow or forest, drawing a ritual circle (see i. 7) and uttering a short
invocation with voces magicae. The ritual may be repeated three times,
in case Beelzebub should not appear. When the ram has delivered eve-
rything and left, one is to cross oneself, obliterate the circle with the left
foot, and go home ‘in the name of God’ (i. 7).
No. 108
I. Zvvey Pentacula das Gevvitter zu stillen
Complete title of manuscript: EXPERIMNTUM, das donner wetter
zu stillen zu vertreiben und zu wenden wohin man will mit folgenden
Pentaculo [UL: CM 113 ]
II. 4 leaves (4°)
III. yes
138 APPENDIX A: THE CATALOGUS RARIORUM MANUSCRIPTORUM
V. German/Latin (title), German (content)
VII. Manuscript title with reference “Num. 108”
This text outlines a procedure for fabricating a two-sided sigil (i. 5:
‘Pentacul’) made of silver and gold and inscribed with voces magicae
(drawings on i. 8 and 9). One is to take the sigil into the right hand,
direct it towards a storm, and utter a short prayer (i. 6–7)—the sigil will
‘take the strength, violence, and power from the storm’ (i. 5).
No. 109
I. Præparatio Tabulæ Trinitatis
Complete title of manuscript: PRAEPARATIO TABULÆ TRINITATIS
[UL: CM 108]
II. 3 leaves (4°)
III. yes
V. Latin (title), German (content)
VII. Manuscript title with reference “Num. 109”
This text provides a ‘tabula trinitatis’ (i. 5), which is to be inscribed onto
a golden plate in the night of the Holy Trinity. If one holds it in one’s
right hand, the ‘angel who protects your body’ (i. 6: ‘der deines Leibes
Hüter ist’) will appear, answer your questions, and make you blissful and
popular among ‘rulers and all human beings’ (i. 6).
No. 110
I. Sigilla Trinitatis, e.g. Dei Patris, Filii & Spiritus S.
Complete title of manuscript: SIGILLA TRINITATIS [UL: CM 109]
II. 3 leaves (4°)
III. yes
V. Latin (title and content)
VII. Manuscript title with reference “Num. 110”
CM 109 provides drawings of three ‘trinity sigils’ (i. 5–7) equipped with
voces magicae and pentagrams. The rst sigil is ascribed to the Father,
the second to the Son, and the third to the Holy Spirit. The manuscript
lacks any further textual or ritual prescriptions.
No. 111
I. Zubereitung eines Pentaculi durch dessen Krafft die Juden durchs Meer
passiret
Complete title of manuscript: PENTACULUM durch deßen Krafft man
eilends über das Meer und See fahren kan [UL: CM 110 ]
APPENDIX A: THE CATALOGUS RARIORUM MANUSCRIPTORUM 139
II. 3 leaves (4°)
III. yes
V. German/Latin (title), German/Hebrew (content)
VII. Manuscript title with reference “Num. 111”
This text provides a drawing of a rectangular sigil with Hebrew script (i.
7) that is to be written on virgin parchment. It helps ships to cross the
sea in a short time and with no risk of damage. Upon entering the ship,
one is to hold the sigil in one’s right hand, silently utter an invocation of
archangel Gabriel, and hide the sigil in a secret spot on the ship. Upon
one’s arrival, one is to retrieve the sigil and store it at a clean location.
No. 112
I. Rota Vitæ & Mortis
Complete title of manuscript: ROTA VITÆ ET MORTIS [UL: CM 129]
II. 3 leaves (4°)
III. yes
V. Latin (title and content)
VII. Manuscript title with reference “Num. 112”
This text provides a circular sigil named ‘rota vitae et mortis’ or ‘sphaera
biantis’, which allows for guring out if someone shall live or die. It
works through a simple calculation procedure (depending on the num-
ber of letters in one’s name, the hour, day, month, and year, etc.) which,
applied to the ‘rota’, results in an outcome of either ‘A’ (live) or ‘B’
(die). The exact same ‘rota’ is depicted and described (polemically) in
Kircher 1665, 233f.
No. 113
I. Zvvey Türckische Sigilla
Complete title of manuscript: 2. Türkische Sigilla sambt deren bereitung
[UL: CM 126]
II. 3 leaves (4°)
III. yes
V. German/Latin (title and content)
VII. Manuscript title with reference “Num. 113”
This text provides two ‘Turkish’ sigils (which include Arabic letters and
‘words’—the copist was neither procient in Arabic nor Turkish), alongside
Latin prescriptions of their fabrication. The rst sigil is to be made for repel-
ling bad spirits (even though a German parenthesis reads ‘through which […]
the Jews have passed through the sea’: i. 6); the second for attracting love.
140 APPENDIX A: THE CATALOGUS RARIORUM MANUSCRIPTORUM
No. 114
I. Der General-Schlüssel von allen VVissenschafften und Geheimnüssen Trithemy
Complete title of manuscript: der General=Schlüßel zu allen Wißenschaften
und Geheimnüßen TRITHEMII des Apts zu Spanheim [UL: CM 118]
II. 7 leaves (4°)
III. yes
IV. Johannes Trithemius
V. German (title), German/Latin (content)
VII. Manuscript title with reference “Num. 114”
CM 118 provides, after a short foreword (i. 5–6), an overview of the
powers and characteristics of the seven planets, and twelve basic rules
for the ‘operation’ (i. 9–11). Therafter follows an ‘experimentum’ for
attracting love between a man and a woman (i. 12–16). It works by pre-
paring a ‘philtrum’, i.e., a potation which is to be mixed with a hexago-
nal sigil drawn on parchment and inscribed with the vox magica ‘Anael’.
One is to write one’s name and the name of the desired person to the
left and right of said vox magica (an example is provided on i. 16, using
Cæsar and Julia). While preparing the philtrum one is to utter a short
Latin prayer (i. 13), and the nal mixture should be burnt and drunk for
the ‘health of those whose love you demand’ (i. 15).
No. 115
I. ThemaNativitatis Cabalisticum
Complete title of manuscript: THEMA NATIVITATIS CABBA listicum
[UL: CM 104]
II. 4 leaves (4°)
III. yes
V. Latin (title), German (content)
VII. Manuscript title with reference “Num. 115”
This text provides four numerological squares (3x3) ascribed to Saturn
(i. 3–5). According to the text, such squares allow for accurate predic-
tions (here subsumed under the heading ‘cabalistice und geomantice
judiciren’: i. 7), as they are based on exact calculation rules, which are
outlined in the second half of the text (i. 5–9).
No. 116
I. Problema Summum mathematicum & Cabalisticum
APPENDIX A: THE CATALOGUS RARIORUM MANUSCRIPTORUM 141
Complete title of manuscript: PROBLEMA SUMMUM MATHEMATICUM
CABALAISTICUM. daß ist Ein wegweiseer zur geheimen Theosophischen
Cabalæ und Mathematic, dieselbe waß sie sey erklärende [UL: CM 81]
II. 17 leaves (4°)
V. German/Latin (title and content)
VII. Manuscript title with reference “Num. 116”
This text outlines ‘Cabala’, here understood as the art of ‘sealed signs,
words, and numbers’ (i. 5). Due to a large number of technical terms
written in Latin, it is most likely a translation of a Latin template. The
art is divided into ve sub-disciplines: (1) ‘Geometria S. Proportia
Numeralis’; (2) ‘Notariacon, alias Notaricon’; (3) ‘Combinatio Literaria’;
(4) ‘Commutatio Literaria’; (5) ‘Supputatio’ (see i. 6). The features, cal-
culation rules, and functions of these sub-disciplines are outlined and
illustrated by exemplary calcuations or correlation tables (i. 6–18). The
second half of the text, which comprises a further 18 pages (i. 18–36),
provides numerous ‘exempla’ of the aforementioned rules. This part of
the manuscript may have functioned as some sort of workbook, as numer-
ous calculations have been crossed through and amended in-between
the lines or on the margins. It may also have been written over a longer
period of time, given the qualities of different inks used throughout.
No. 117
I. Rogerius Baco de Secretissimis naturæ mysteriis Supercœlestibus
Complete title of manuscript: ROGERII BACONIS de Secretissimis
Naturæ Mysteriis Supercœlestibus Manuscriptum, h.e. Tractatus de Lapichis
Philosophici Præparatione et Virtutibus ejus Supercœlestibus. Secretus et
reconditus [UL: CM 67]
II. 7 leaves (4°)
III. yes
IV. Roger Bacon
V. Latin (title), German (content)
VII. Manuscript title with reference “Num. 117”
This text outlines a lengthy alchemical procedure for producing ‘heav-
enly stones’ in which the ‘stars of the heaven have concentrated all their
powers’ (i. 10–11). These stones may be used for different purposes,
among them healing, repelling one’s enemies, protection, or knowing
‘divine secrets and revelations’ (i. 5). The latter is realized through a div-
inatory technique which consists of placing the stones in front of four
142 APPENDIX A: THE CATALOGUS RARIORUM MANUSCRIPTORUM
different astrological ‘tables’ (‘Tabellen’, depicted on i. 16) and uttering
short prayers.
No. 118
I. L’ esperimento de Spinto Barone per chiamarlo e legarto
Complete title of manuscript: L’ ESPERIMENTO DEL SPIRITO
BARONE per chiamarlo e legarlo [UL: CM 12]
II. 8 leaves (4°)
III. yes
V. Italian (title), Italian/Latin (content)
VII. Manuscript title with reference “118”
CM 12 outlines a conjuration procedure for the spirit ‘Barone’ (see also
entry No. 44 = CM 96). Its ritual mechanics include a ritual circle (draw-
ing on i. 7), fumigations, ritual artefacts (among them a vase and the ‘brain
of a cock’: i. 10), and lengthy conjurations which are partly written in
Latin. As soon as ‘Barone’ appears, he will full one’s wishes, answer one’s
questions, and perform the tasks one commands. Interestingly, if ‘Barone’
is disobedient, one can place him in a ‘carafe’, seal it with ‘virgin wax’ and
roast it while uttering another Latin prayer (i. 12–13): then ‘Barone’ will
certainly obey! He may be called anytime thereafter ‘per su nome’ (i. 15).
No. 119
I. Oraculum Oneiromanticum, das ist 2. curieuse Experimenta in den
Schlaf zu sehen vvas du verlangest
Complete title of manuscript: ORACULUM ONEIROMANTICUM, daß ist,
2. Curieuse Experimenta, in den Schlaff zu erfahren waß du wilst [UL: CM 41]
II. 4 leaves (4°)
III. yes
IV. Paracelsus
V. German/Latin (title), German (content)
VII. Manuscript title with reference “Num. 119”
This text, ascribed to Paracelsus in its rst headline (i. 5), outlines two
procedures for dream divination. The rst recipe works by fabricating a
special ink (made of saffron and other ingredients) and a special quill,
and by writing down the name of God (‘Tetragrammaton’), one’s own
name, and one’s desire on virgin parchment at a specied time while
uttering a short German prayer; one is to stick the parchment into one’s
right ear, utter another prayer, and go to sleep. The second recipe, appar-
ently written by a different hand, provides a pre-arranged set of voces
APPENDIX A: THE CATALOGUS RARIORUM MANUSCRIPTORUM 143
magicae (i. 8) to be written on a slip of paper, alongside one’s query;
after a short prayer, the slip is to be put under one’s head while asleep.
No. 120
I. Il Segreti di Salmi di Davide
Complete title of manuscript: I SEGRETI di SALMI di DAVIDE [UL:
CM 42]
II. 7 leaves (4°)
III. yes
IV. David
V. Italian (title), Italian/Latin (content)
VII. Manuscript title with reference “120”
This is a collection of 22 short Italian recipes, all of which work through
writing a biblical psalm and a cluster of charactêres onto different writ-
ing materials. The particular psalm and charactêres used depend on the
ritual goals, which include the facilitation of childbirth or abortion,
healing, love, killing one’s enemies, or receiving whatever one wishes.
Interestingly, the last recipe against ‘bad fever’ (i. 15–16), which works
through uttering a short Latin prayer and writing down the vox magica
‘ABRACADABRA’ in the so-called ‘Schwindeschema’ (‘fading scheme’),
goes all the way back to Roman antiquity, rst attested in chapter 51 of
Quintus Serenus’ Liber Medicinalis (see Önnerfors 1991, 25f., 62).
No. 121
I. Segreto magico di Scorpione o Mavaron per castigar inemici assenti
Complete title of manuscript: SEGRETO MAGICO di SCORPIONE O
MAVARON per castigar i nemici assenti [UL: CM 43]
II. 3 leaves (4°)
III. yes
V. Italian (title and content)
VII. Manuscript title with reference “121”
This text provides a circular sigil (ascribed to Scorpio with its alternative
name ‘Mavaron’: i. 7) to be written on virgin paper on a Saturday, along-
side Psalm 109 and the name of an ‘absent enemy’ (i. 5) to be chastised
or killed. The ritual mechanics also include the fabrication of a wax g-
ure, prayers and fumigations.
144 APPENDIX A: THE CATALOGUS RARIORUM MANUSCRIPTORUM
No. 122
I. Lo pechio magico per Visioni & Risposle varie
Complete title of manuscript: LO SPECCHIO MAGICO PER VISIONI
et Risposte varie [UL: CM 45]
II. 3 leaves (4°)
III. yes
V. Italian (title), Italian/Latin (content)
VII. Manuscript title with reference “122”
This is a recipe for fabricating a divinatory mirror ascribed to the spirit
‘Horosiel Princeps Scientarum’. The procedure involves the use of a
table equipped with either a mirror or a crystal glass, astrological calcula-
tions, the use of a large rectangular sigil inscribed with voces magicae,
hexagrams, and charactêres (drawing on i. 6), and a short Latin invoca-
tion of ‘Horosiel Princeps Scientarum’ (i. 7), to be repeated 21 times. A
similar ritual is outlined in entry No. 93 (CM 71).
No. 123
I. Il velo & Invisibilta o Fegreto mirabile per andar in qualsivoglia luogo
invisibile
Complete title of manuscript: IL VELO d’ INVISIBILTA o SEGRETO
MIRABILE Per andar in qualsivoglia luogo invisibile [UL: CM 46]
II. 2 leaves (4°)
III. yes
V. Italian (title and content)
VII. Manuscript title with reference “123”
CM 46 hosts a fascinating short recipe for receiving an invisibility coat.
One is to fabricate dough by chewing wheat ower and mixing it with
well water in a ‘new earthenware vase’ (i. 5), go to a gallows, chop its
wood, make a re and bake the mixture. Once it is baked, one is to
engrave a circular drawing onto a piece of wood, taken from the gallows,
which includes the words ‘Pane—pizza’ (drawing on i. 5). If one inserts
this piece of wood into the pizza and utters ‘Candur, Candur, Candur’,
a ‘black man’ (i. 6: ‘huomo nero’) will appear and deliver the coat—but
one is to make sure to give him the bread rst.
No. 124
I. Magia Cereorum; tre imagini magiæ 1. de Amore 2. d’ Odio,3.
Impiagar il nemico
APPENDIX A: THE CATALOGUS RARIORUM MANUSCRIPTORUM 145
Complete title of manuscript: MAGIA CEREORUM. TRE IMAGINI
MAGICE 1. d’ Amore. 2. d’ Odio. 3. Impiagar il Nemico [UL: CM 47]
II. 3 leaves (4°)
III. yes
V. Italian/Latin (title and content)
VII. Manuscript title with reference “124”
This text provides three short recipes for love, chastising an enemy,
and tearing lovers apart. All work through the use of astrological cal-
culations, fumigations, gurines made from virgin wax and inscribed
with voces magicae or charactêres (drawing on i. 7), and short Latin
conjurations.
No. 125
I. Ein hohes Geheimnüß Gottes durch einen guten Engel in Schlaf
Complete title of manuscript: Ein Hohes Geheimnis GOTTES durch einen
gutten Engel in Schlaff [UL: CM 111]
II. 4 leaves (4°)
III. yes
V. German (title and content)
VII. Manuscript title with reference “125”
This is a recipe for receiving a divine vision in one’s sleep. The bulk of
the text consists of lengthy prayers to God, to be uttered on one’s knees
in front of a crucix, alone in one’s room, on a Saturday night during
full moon. When going to bed, one is to place a sophisticated circular
sigil under one’s head (drawing on i. 10).
No. 126
I. Einen Magischen Ducaten oder vvas vor Schlag oder Sorten man haben
vvill,(nur daß der vverth nicht über 2. Rthl. austrage) zu machen, vvelchen
man des Tages dreymahl ausgeben und vervvechseln kan, und er sich alle-
mahl vvieder einndet
Complete title of manuscript: Einen Magischen Ducaten, oder was vor
Schlag oder Sorten man haben will |: nur daß der werth über 2 thlr nicht
außtrage :| zumachen, welchen man des Tages 3 mahl außgeben und verwech-
seln kan, und er sich doch allemahl wieder einndet, dabey aber derjenige so
ihn einwechselt keinen Schaden hat, sondern er wird eben dergleichen Müntze
|: wie er eingewechselt :| in seinen behältnüs nden [UL: CM 112]
II. 3 leaves (4°)
V. German (title and content)
146 APPENDIX A: THE CATALOGUS RARIORUM MANUSCRIPTORUM
VII. Manuscript title with reference “126”
This text outlines a procedure for fabricating a silver or golden coin
which duplicates itself up to three times a day upon purchasing some-
thing, thereby returning into one’s purse. It works by fumigating an
unused gold or silver coin (which is to be placed under a yellow or white
canopy made of taffeta) for 30 days while remaining chaste and clean.
Therafter one impregnates mint into the coin while uttering a short con-
juration to a spirit ‘in the name Zardia’ (i. 5) at a specied time, depend-
ing on the weekday (a table is provided on i. 6).
No. 127
I. Character defensivus oder die grosse Arabische kunst vor Festigkeit
Complete title of manuscript: CHARACTER DEFENSIVUS oder Die
größe Arabische Kunst vor Festigkeit [UL: CM 125]
II. 2 leaves (4°)
III. yes
V. German/Latin (title), German (content)
VII. Manuscript title with reference “127”
This recipe belongs to the so-called ‘Passauer Kunst’ and provides two
drawings of circular sigils (i. 5) which are to be drawn or pressed onto a
piece of bread (i. 4: ‘aufs Brod gedrückt’) under the inuence of Mars.
The bread is to be eaten before sunrise: it grants invulnerability against
shooting, cannons, and stabbing.
No. 128
I. Kurtze Zubereitung eines martialischen magischen Spiegels
Complete title of manuscript: Kurtze Zubereitung Eines Martialischen
Magischen Spiegels [UL: CM 103]
II. 2 leaves (4°)
III. yes
V. German (title and content)
VII. Manuscript title with reference “128”
This text outlines a recipe for fabricating a divinatory mirror that shows
everything someone has already done or is yet to experience until the
end of his or her life. It is made of steel during the rst hour of the night
or day, inscribed with charactêres on its back side (drawings on i. 4 and
5), and slathered with a portion of salvia which the respective person has
kept under his or her arms.
APPENDIX A: THE CATALOGUS RARIORUM MANUSCRIPTORUM 147
No. 129
I. Magia Pigmeorum oder Bericht vvie der Mensch von den Berg mænchen
vvelche bey denen verborgenen Schætzen oder Bergvvercken hüten, auf alles
vvas man fraget darauf Antvvort bekommen, und die verborgenen Schætze
oder Bergvvercke erlangen kœnne
Complete title of manuscript: MAGIA PIGMEORUM oder Bericht wie Der
Mensch von den Berg=Mänchen welche bey denen verborgenen Schätzen oder
Bergwercken hütten, auf alles was man fraget darauf Antwort bekommen,
und die verborgene Schätze oder Bergwercke erlangen könne [UL: CM 102]
II. 3 leaves (4°)
V. German/Latin (title), German (content)
VII. Manuscript title with reference “129”
CM 102 provides an outdoor recipe for conjuring ‘princes’ (i. 6) which
protect hidden treasures (the title reads ‘Berg-Mänchen’—‘mountain
pigmies’—but this formulation is not found in the text). The ritual works
through placing a new table with chairs, meals and beverages at a secret
location where one expects hidden treasure, e.g. in a mine (‘Bergwerk’: i.
5). Persuaded by means of animal sacrice, fumigations, conjurations and
a shared meal, the ‘princes’ will bring gold and silver, herbal remedies,
‘wild animals’ (i. 7), and answer questions: ‘Summa Summarum: they do
what one demands’ (i. 7).
No. 130
I. Magia Imaginum
Complete title of manuscript: MAGIA IMMAGINUM [UL: CM 101]
II. 6 leaves (4°)
III. yes
V. Latin (title), German/Latin (content)
VII. Manuscript title with reference “NUM. 130”
This text provides four short recipes: one for making someone ‘cursed,
despised, or stinky among the people’ (i. 5), two for love, and one for
divination. All make use of a wax gure (‘imaginum’). The text was most
certainly translated from Latin, indicated, for instance, by the divinatory
‘prayer card’ (‘Gebethzettel’: drawing on i. 10) described in the last rec-
ipe.
No. 131
I. Oraculum Crystallomanticum S. Crystallomantia dabey eine absonderli-
che Art die Schætze zu erforschen und zu nden
148 APPENDIX A: THE CATALOGUS RARIORUM MANUSCRIPTORUM
Complete title of manuscript: ORACULUM CRYSTALLOMANTICUM
Seu CRYSTALLOMANTIA dabey Eine absonderliche Arth die Schätze zu
erforschen und zu nden. zu Prage 1563 [UL: CM 127]
II. 21 leaves (4°)
III. yes
V. German/Latin (title and content)
VII. Manuscript title with reference “131”
This text outlines a divination procedure for nding treasure that makes
use of a crystal sphere and a child or maiden. The bulk of the text con-
sists of lengthy prayer sections (which include voces magicae and Latin
parentheses) that are used for consecrating and sanctifying the child,
the ritual devices, and the operator and, in the second half of the text,
for conjuring the spirits that guard the treasures. The text provides sev-
eral sets of charactêres and pentagrams (i. 33, 35, 38) used for ban-
ning the spirits. On the nal page a scribe has placed the date ‘May 14,
1563’ (i. 44).
No. 132
I. Zvvey sonderbahre Arten verborgene Sachen zu erfahren
Complete title of manuscript: Zwey sonderbahre Arthen verborgene Sachen
zuerfahren [UL: CM 100]
II. 3 leaves (4°)
III. yes
V. German (title and content)
VII. Manuscript title with reference “132”
This text provides two divinatory techniques that make use of the Bible
(Bibliomancy). The rst recipe works, after a short prayer, by opening
the Bible on a random page and browsing forward by means of a par-
ticular calculation (one is to move on seven pages, take the 7th word in
the 8th row of the 7th chapter, and count forward eight letters of the
8th word, etc.) until one nds the ‘correct’ chapter which ‘will give an
answer to your request’ (i. 7). The second recipe is simpler in that one is
to open the Bible on a random page and take the rst letter of the rst
word on the left page: the text provides a pre-formulated answer for each
of the 26 letters (i. 7–8).
No. 133
I. Kurtze Anleitung oder Unterricht von der vvahren Magia
APPENDIX A: THE CATALOGUS RARIORUM MANUSCRIPTORUM 149
Complete title of manuscript: Kurtze anleitung oder Unterricht von der
wahren MAGIA [UL: CM 49]
II. 7 leaves (4°)
III. yes
V. German (title and content)
VII. Manuscript title with reference “133”
This ‘short manual or lesson of the true magic’ (title) is all about nd-
ing the correct astrological moment for performing an ‘experiment’.
Accordingly, the text assigns the seven planets to the weekdays and daily
hours (a table is provided on i. 6), to different ritual goals and tech-
niques (love, hate, invisibility, money, divination, etc.) and to different
constellations of the planets and the signs of the zodiac. The text begins
with an interesting claim: ‘The key or beginning of all magic is rst to
fear God, to honour Him wholeheartedly, and to worship Him with
great devotion in all our acts and incipiencies’ (i. 5).
No. 134
I. ExperimentaMagico magnetica,i.e.unterschiedene Magnetische und
Sympathetische Curen vieler Kranckheiten
Complete title of manuscript: EXPERIMENTA Magico Magnetica daß ist
Unterschiedene Magnetische oder Sympathetische Curen. Der Vornehmsten
Kranckheiten so sonst auff gemeine art sich nicht wollen curiren laßen. col-
ligiret von S. S. M. D [UL: CM 10]
II. 42 leaves (4°)
IV. S. S. M. D (?)
V. German/Latin (title and content)
VII. Manuscript title with reference “134”
This text deals with ‘magnetic cures’, i.e. medical procedures that make
use of lodestones and other ‘sympathetic’ effects, thus healing diseases
that are incurable by ‘regular means’ (‘gemeine Art’: i. 7). Most likely,
such procedures go back to Paracelsus who was one of the rst European
medics to recommend lodestones in healing procedures (Paracelsus
is indeed mentioned on i. 84). An inspirational source of CM 10 may
have been Johan Baptista van Helmont’s (1580–1644) De magnetica
vulnerum curatione (rst publ. 1610 in Paris) that was translated into
German by Christian Knorr von Rosenroth in 1683 (see Dilg/Rudolph
1993, 50). CM 10 is divided into 10 chapters and goes through all
sorts of diseases, injuries and magnetic cures, including a recipe for the
‘weapon salve’ (i. 78–82) which heals a wound by being applied to the
150 APPENDIX A: THE CATALOGUS RARIORUM MANUSCRIPTORUM
weapon that caused it. The text is replete with technical terms written
in Latin, and an index is provided at the end (i. 85–87), whose chapter
headings are also written in the margins.
No. 135
I. Theophr. Paracelsi Chymisches medicinisches vade mecum
Complete title of manuscript: THEOPHRASTI PARACELSI
CHYMISCHES und MEDICINISCHES VADEMECUM In welchen
offenbahr gelehret wird 1. die Universal Medicin auf Menschen und Metalle,
zum andern die Particular Tincturen, und 3tens unterschiedene Haupt
Medicamenta, wie auch Sympathetische Arcana zubereiten [UL: CM 82]
II. 11 leaves (4°)
IV. Paracelsus
V. German/Latin (title and content)
VII. Manuscript title with reference “Num: 135”
This Paracelsian ‘vademecum’ or handbook provides three chapters
(‘Traktätlein’). The rst outlines a procedure for fabricating a ‘Universal
medicine’, i.e. a red tincture which allows for healing ‘all unlethal dis-
eases’ (i. 8). The second chapter instructs how to fabricate six different
tinctures, based on planetary conjunctions, while the third chapter pro-
vides recipes for eight different drugs against diseases of the head.
No. 136
I. Curieuses Roß Artzney Büchlein
VII. This catalogue entry is missing in the Leipzig archive.
No. 137
I. Ausführliche Beschreibung des Lacken
VII. This catalogue entry is missing in the Leipzig archive.
No. 138
I. VVie man alle geringe VVeine durch Kunst der Natur verbessern und
dero Kraft gedoppelt verstærcken kan
VII. This catalogue entry is missing in the Leipzig archive.
No. 139
I. Artzney Buch für alle Gebrechen vor Zauberey der alten Huren und
Hexen zugebrauchen
Complete title of manuscript: Von gründlicher Heylung der zauberischen
Schäden und vergifften Ascendenten Zustandt [UL: CM 83]
APPENDIX A: THE CATALOGUS RARIORUM MANUSCRIPTORUM 151
II. 22 leaves (4°)
III. yes
V. German (title and content)
VII. Manuscript title with reference “139”
This text outlines procedures for healing damages and diseases that arise
from ‘sorcery’ (‘zauberey’) or ‘witchcraft’ (‘hexerey’). Interestingly, most
procedures work by purely herbal means (i.e., by salves or tinctures). Only at
the end of the text we encounter recipes that make use of prayers and voces
magicae or charactêres inscribed onto forks (i. 42) or sigils (i. 46). In early
modern Europe, recipe-collections against the effects of ‘sorcery’/’witchcraft’
were often appended to exorcist handbooks (see, e.g., the third part of
Menghi’s Flagellum daemonum, rst publ. 1576, Bologna; cf. Probst 2008).
No. 140
I. Magia Cryptographica das ist: unterschiedene Magische Alphabete, vvo-
durch man den Sinn der alten VVweisen in ihren verborgenen Schrifften
entdecken kan
Complete title of manuscript: Magia Cryptographica S. Tractatus de
Modio occulte scribendi. das ist Unterschiedene Magische Alphabete, wo
durch man den Sinn der alten weisen, in ihren verborgenen Schriften
entdecken kann [UL: CM 65]
II. 10 leaves (4°)
V. Latin/German (title), Latin (content)
VII. Manuscript title with reference “140”
CM 65 provides 65 alphabets of charactêres and other unusual or non-
semantic signs that are to be found in texts of ‘learned magic’. Each alpha-
bet comes with a Latin heading and a transcription of the respective sounds,
but there are no further commentaries whatsoever. A contemporaneous
German manuscript of ‘learned magic’ completely written in a charactêres
script is Ms. Kassel 8° Ms. astron. 7 (online available—URL: http://orka.
bibliothek.uni-kassel.de/viewer/image/1374150101659/1/; last access
March 13, 2017), ed. and transl. Pfeil/Lüdemann 2016. A similar but
smaller collection of four alphabets of charactêres can be found in Agrippa
of Nettesheim’s De occulta philosophia, book 3, chapters 29–30.
153
© The Editor(s) (if applicable) and The Author(s) 2017
D. Bellingradt and B.-C. Otto, Magical Manuscripts in Early Modern Europe,
New Directions in Book History, DOI 10.1007/978-3-319-59525-2
APPENDIX B: IMAGES OF THE ORIGINAL
CATALOGUE (1710)
154 APPENDIX B: IMAGES OF THE ORIGINAL CATALOGUE (1710)
APPENDIX B: IMAGES OF THE ORIGINAL CATALOGUE (1710) 155
156 APPENDIX B: IMAGES OF THE ORIGINAL CATALOGUE (1710)
APPENDIX B: IMAGES OF THE ORIGINAL CATALOGUE (1710) 157
NOTES
1. Rules of semi-diplomatic transcription: The information of the titles is
transcribed in the form and order in which it is presented in the source
(including capitalization, punctuation, and spacing); letters, diacritics, and
symbols are transcribed as they appear. Abbreviations are expanded to their
full form where necessary (suspensions of German such as the ~ above the
letter ‘m‘, meaning a doubling of ‘m‘ into ‘mm‘, marked as ‘(m)‘; contrac-
tions of Latin such as the left out ‘us‘, signalled by a hyphen at the end of
a word, marked as ‘(us)‘; and the symbol ⌉ at the end of a word indicating
the enclitic -que (and) is marked as ‘(que)‘.
2. Small non-semantic units such as ornaments, icons or ‘charactêres’ will not
be counted as drawings.
3. An ‘author’ is only mentioned in element IV when referred to on the title
page of the manuscript, independent of his ctional, mythical, or appar-
ently pseudepigraphical character.
4. Languages will only be mentioned in element V when they are used to
build complete sentences. If texts include only chapter headings or few
technical terms in a second language, we will not classify these as mixed
texts; if, however, entire paragraphs, for example conjuration formulae, are
written in a second language, both languages will be mentioned in element
V, wherein the predominant language is mentioned rst.
5. Element VI will only include texts that occupy an additional title page
within the manuscript and clearly stem from a different author, text, or
template; different recipes or ‘experimenta magica’ will not count as addi-
tional titles.
159
© The Editor(s) (if applicable) and The Author(s) 2017
D. Bellingradt and B.-C. Otto, Magical Manuscripts in Early Modern Europe,
New Directions in Book History, DOI 10.1007/978-3-319-59525-2
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