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Beihefte zur Mediaevistik: Band 28 2015

Andrea Grafetstätter / Sieglinde Hartmann / James Ogier (eds.), Islands 2015 · and Cities in Medieval Myth, Literature, and History. Papers Delivered at the International Medieval Congress, Univer-sity of Leeds, in 2005, 2006, and 2007 (2011) Internationale Zeitschrift für interdisziplinäre Mittelalterforschung

Olaf Wagener (Hrsg.), „vmbringt mit starcken turnen, murn“. Ortsbefesti- Band 28 gungen im Mittelalter (2010)

Hiram Kümper (Hrsg.), eLearning & Mediävistik. Mittelalter lehren und lernen im neumedialen Zeitalter (2011)

Olaf Wagener (Hrsg.), Symbole der Macht? Aspekte mittelalterlicher und frühneuzeitlicher Architektur (2012)

N. Peter Joosse, The Physician as a Rebellious Intellectual. The Book of the Two Pieces of Advice or Kitāb al-Naṣīḥatayn by cAbd al-Laṭīf ibn Yūsuf al-Baghdādī (1162–1231) (2013)

Meike Pfefferkorn, Zur Semantik von rike in der Sächsischen Weltchronik. Reden über Herrschaft in der frühen deutschen Chronistik - Transforma- tionen eines politischen Schlüsselwortes (2014)

Eva Spinazzè, La luce nell'architettura sacra: spazio e orientazione nelle chiese del X-XII secolo tra Romandie e Toscana. Including an English summary. Con una introduzione di Xavier Barral i Altet e di Manuela Incerti (2016)

Begründet von Peter Dinzelbacher Herausgegeben von Albrecht Classen LANG MEDIAEVISTIK

MEDI 28-2015 83024-160x230 Br-AM PLE.indd 1 11.04.16 KW 15 16:55 Beihefte zur Mediaevistik: Band 28 2015

Andrea Grafetstätter / Sieglinde Hartmann / James Ogier (eds.), Islands 2015 · and Cities in Medieval Myth, Literature, and History. Papers Delivered at the International Medieval Congress, Univer-sity of Leeds, in 2005, 2006, and 2007 (2011) Internationale Zeitschrift für interdisziplinäre Mittelalterforschung

Olaf Wagener (Hrsg.), „vmbringt mit starcken turnen, murn“. Ortsbefesti- Band 28 gungen im Mittelalter (2010)

Hiram Kümper (Hrsg.), eLearning & Mediävistik. Mittelalter lehren und lernen im neumedialen Zeitalter (2011)

Olaf Wagener (Hrsg.), Symbole der Macht? Aspekte mittelalterlicher und frühneuzeitlicher Architektur (2012)

N. Peter Joosse, The Physician as a Rebellious Intellectual. The Book of the Two Pieces of Advice or Kitāb al-Naṣīḥatayn by cAbd al-Laṭīf ibn Yūsuf al-Baghdādī (1162–1231) (2013)

Meike Pfefferkorn, Zur Semantik von rike in der Sächsischen Weltchronik. Reden über Herrschaft in der frühen deutschen Chronistik - Transforma- tionen eines politischen Schlüsselwortes (2014)

Eva Spinazzè, La luce nell'architettura sacra: spazio e orientazione nelle chiese del X-XII secolo tra Romandie e Toscana. Including an English summary. Con una introduzione di Xavier Barral i Altet e di Manuela Incerti (2016)

Begründet von Peter Dinzelbacher Herausgegeben von Albrecht Classen LANG MEDIAEVISTIK

MEDI 28-2015 83024-160x230 Br-AM PLE.indd 1 11.04.16 KW 15 16:55 Internationale Zeitschrift für interdisziplinäre Mittelalterforschung

Begründet von Peter Dinzelbacher Herausgegeben von Albrecht Classen

Band 28 · 2015 Hl. Leonhard, S. Maria della Carità, Venedig

Auch in Italien fand der heilige Leonhard von Limoges, Patron der Gefangenen und Viehpatron, seine Verehrer. Dieses mit 1377 da- tierte Hochrelief zu Seiten des Eingangs zur (heute profanierten) Kirche S. Maria della Carità am Canal Grande zeigt ihn mit einem byzantinischen Vortragekreuz und eisernen Fesseln als Attributen. Zu seinen Füßen knien zwei Angehörige einer Bruderschaft, „con- fraternita“, die sich als „penitenti“ mit ihren Geißeln abbilden ließen. Ihm gegenüber ist ein gleichzeitig entstandener und in die gleiche Umrahmung gestellter heiliger Christophoros angebracht. Über bei- den Heiligen thront die Jungfrau Maria. (Bild und Text: Peter Dinzelbacher)

ISSN 0934-7453 ISSN-Internet 2199-806X © Peter Lang GmbH Internationaler Verlag der Wissenschaften Frankfurt am Main 2016 Alle Rechte vorbehalten. Peter Lang Edition ist ein Imprint der Peter Lang GmbH. Peter Lang – Frankfurt am Main · Bern · Bruxelles · New York · Oxford · Warszawa · Wien Das Werk einschließlich aller seiner Teile ist urheberrechtlich geschützt. Jede Verwertung außerhalb der engen Grenzen des Urheberrechtsgesetzes ist ohne Zustimmung des Verlages unzulässig und strafbar. Das gilt insbesondere für Vervielfältigungen, Übersetzungen, Mikroverfilmungen und die Einspeicherung und Verarbeitung in elektronischen Systemen. www.peterlang.com Mediaevistik 28 · 2015 1

Inhalt

Aufsätze Herausgegeben von Werner Heinz

Werner Heinz, Eine Festschrift für Albrecht Classen 11 Peter Meister, The Scholar as Poet 15 Andrew Breeze, The Name of King Arthur 23 Connie L. Scarborough, The Disabled and the Monstrous: Examples from Medieval Spain 37 Cristian Bratu, Prologues as Locus Auctoris in Historical Narratives: An Overview from Antiquity to the Middle Ages 47 Penny Simons, Geographies in Aimon de Varennes’ Florimont 67 Sibylle Jefferis, The Influence of the Trojan War Story on theNibelungenlied : Motifs, Characters, Situations 87 Peter Dinzelbacher, „strîtes êre“ – über die Verflechtung von Ehre, Schande, Scham und Aggressivität in der mittelalterlichen Mentalität 99 Christopher R. Clason, A “Courtly” Reading of Natural Metaphors: Animals and Performance in Gottfried’s Tristan 141 Alan V. Murray, Wernher der Gartenaere and the Arthurian Romance: The Intertextuality of Helmbrecht’s Cap 161 Karen Pratt, Adapting the Rose for New Manuscript Contexts: the Case of Poitiers, Bibliothèque Municipale, MS 215 175 William C. McDonald, Red Jews and the Antichrist as the Jewish Messiah: Michel Beheim’s Endicrist (c. 1455). With a Translation 195 Andrew Weeks, Deutsche Mystik und mystisches Deutschtum 217 Winfried Frey, Die versäumte Gelegenheit zur Toleranz gegenüber den Juden: Anselms von Canterbury Cur deus homo. Eine Skizze 233 Birgit Wiedl, ...und kam der jud vor mich ze offens gericht. Juden und (städtische) Gerichtsobrigkeiten im Spätmittelalter 243 Thomas Willard, Beya and Gabricus: Erotic Imagery in German 269 Reinhold Münster, Die Pilger und die Fleischeslust. Zur Ideengeschichte von Erotik, Kunst und 283 Werner Heinz, Heilige Längen: Zu den Maßen des Christus- und des Mariengrabes in Bebenhausen 297 2 Mediaevistik 28 · 2015

Martha Moffitt Peacock, Mirrors of Skill and Renown: Women and Self-Fashioning in Early-Modern Dutch Art 325 Berta Raposo, Der Gegensatz Nord/Süd als Seitenentwurf in der Mittelalterrezeption Friedrich de la Motte Fouqués 353 William McDonald, A Short Introduction to George F. Jones, Eine Kugel kam geflogen 361 George Fenwick Jones, Eine Kugel kam geflogen (A bullet came a-flying.) 363

Rezensionen Herausgegeben von Albrecht Classen

Gesamtes Mittelalter

Aborte im Mittelalter und der Frühen Neuzeit: Bauforschung, Archäologie, Kulturgeschichte, ed. Olaf Wagener (A. CLASSEN) 371 Emily Albu, The Medieval Peutinger Map: Imperial Roman Revival in a German Empire (A. CLASSEN) 372 La Fascination pour Alexandre le Grand dans les littératures européennes (Xe–XVIe siècle): Réinventions d’un mythe, ed. C. Gaullier-Bougassas (R. J. CORMIER) 374 Barbara Stollberg-Rilinger, Tim Neu, Christina Brauner (Hgg.), Alles nur symbo- lisch? Bilanz und Perspektiven der Erforschung symbolischer Kommunikation. Symbolische Kommunikation in der Vormoderne (R. LÜTZELSCHWAB) 376 The Arma Christi in Medieval and Early Modern Material Culture. With a Critical Edition of ‘O Vernicle’, ed. by Lisa H. Cooper and Andrea Denny-Brown (R. SCHMITZ-ESSER) 379 Barlaam und Josaphat: Neue Perspektiven auf ein europäisches Phänomen. Hg. von Constanza Cordoni und Matthias Meyer, unter Mitarbeit von Nina Hable (A. CLASSEN) 380 Georg Scheibelreiter, Wappen im Mittelalter (H. BERWINKEL) 382 Thomas Wozniak, Sebastian Müller, Andreas Meyer (Hg.), Königswege. Festschrift für Hans K. Schulze zum 80. Geburtstag und 50. Promotionsjubiläum (H. BERWINKEL) 384 A Catalogue of Western Book Illumination in the Fitzwilliam Museum and the Cambridge Colleges, Part IV: The British Isles. Volume I: Insular and Anglo-Saxon manuscripts, ed. N. Morgan and S. Panayotova, with the assistance of Rebecca Rushforth (S. BRUCE) 386 Mediaevistik 28 · 2015 3

Daniel O’Sullivan, ed., Chess in the Middle Ages and Early Modern Age. A Fundamental Thought Paradigm of the Premodern World (S. LUCHITSKAYA) 387 Handbook of Medieval Culture: Fundamental Aspects and Conditions of the European Middle Ages. Ed. Albrecht Classen (W. C. JORDAN) 390 Paul M. Cobb, Der Kampf ums Paradies: Eine islamische Geschichte der Kreuzzüge (A. CLASSEN) 392 Alexander Demandt, Der Baum: Eine Kulturgeschichte (A. CLASSEN) 394 Marina Münkler, Antje Sablotny und Matthias Standke, Hgg., Freundschaftszeichen: Gesten, Gaben und Symbole von Freundschaft im Mittelalter (A. CLASSEN) 396 Kerstin Hundahl, Lars Kjær, and Niels Lund, eds. Denmark and Europe in the Middle Ages, c. 1000–1525: Essays in Honour of Professor Michael H. Gelting (L. TRACY) 399 Jan Keupp und Romedio Schmitz-Esser, Hrg., Neue alte Sachlichkeit: Studienbuch Materialität des Mittelalters (A. CLASSEN) 401 Gerhard Karpp, Mittelalterliche Bibelhandschriften am Niederrhein (C. GALLE) 402 Katalog der mittelalterlichen Helmstedter Handschriften der Herzog August Bibliothek Wolfenbüttel, Teil 1: Cod. Guelf. 1 bis 276 Helmst (C. GALLE) 404 Katalog der mittelalterlichen Handschriften in Salzburg. Stiftsbibliothek Mattsee, Archiv der Erzdiözese Salzburg, Salzburger Landesarchiv, Archiv der Stadt Salzburg, Salzburg Museum. Katalogband. Unter Mitarbeit von Beatrix Koll und Susanne Lang bearbeitet von Nikolaus Czifra und Rüdiger Lorenz. Registerband. Bearbeitet von Nikolaus Czifra und Rüdiger Lorenz (J. JEEP) 405 Anne Kirkham and Cordelia Warr, ed., Wounds in the Middle Ages. The History of Medicine in Context (L. TRACY) 407 Christina Mochty-Weltin, Karin Kühtreiber, Thomas Kühtreiber und Alexandra Zehetmayer, Wehrbauten und Adelssitze Niederösterreichs, Bd. 3: Das Viertel unter dem Wienerwald (R. WAGENER) 409 Hiram Kümper, Materialwissenschaft Mediävistik: Eine Einführung in die Historischen Hilfswissenschaften (A. CLASSEN) 411 Erik Kwakkel, Manuscripts of the Latin Classics, 800–1200 (S. BRUCE) 412 Literatur- und Kulturtheorien in der Germanistischen Mediävistik: Ein Handbuch. Hrsg. von Christiane Ackermann und Michael Egerding (A. CLASSEN) 414 Mächtige Frauen? Königinnen und Fürstinnen im europäischen Mittelalter (11.–14. Jahrhundert). Hrsg. von Claudia Zey. Unter Mitarbeit von Sophie Caflisch und Philippe Goridis (A. CLASSEN) 416 4 Mediaevistik 28 · 2015

Matter of Faith: An Interdisciplinary Study of Relics and Relic Veneration in the Medieval Period, ed. by James Robinson and Lloyd de Beer with Anna Harnden (R. SCHMITZ-ESSER) 417 The Meanings of Nudity in Medieval Art, hrsg. von Sherry C. M. Lindquist (R. SCHMITZ-ESSER) 419 Medieval Clothing and Textiles, ed. Robert Netherton and Gale R. Owen-Crocker, with the assistance of Monica L. Wright (A. CLASSEN) 421 The Medieval Way of War: Studies in Medieval Military History in Honor of Bernard S. Bachrach, ed. by Gregory L. Halfond (W. SAYERS) 422 Rudolf Simek, Monster im Mittelalter: Die phantastische Welt der Wundervölker und Fabelwesen (A. CLASSEN) 423 Muslim and Christian Contact in the Middle Ages: A Reader, ed. Jarbel Rodriguez (A. CLASSEN) 428 Jean Passini, The Medieval Jewish Quarter of Toledo (R. CORMIER) 429 Georg Patt, Studien zu den Salzehnten im Mittelalter, 2 Bde. (H. KÜMPER) 430 Polemic: Language as Violence in Medieval and Early Modern Discourse. Eds. Almut Suerbaum, George Southcombe, and Benjamin Thompson (F. ALFIE) 431 Thomas Wozniak, Quedlinburg. Kleine Stadtgeschichte (D. NICHOLAS) 433 Suzanne Reynolds, A Catalogue of the Manuscripts in the Library at Holkham Hall. Volume I. Manuscripts from Italy to 1500. Part I. Shelfmarks 1–399 (R. LÜTZELSCHWAB) 434 Barbara H. Rosenwein, Generations of Feeling: A History of Emotions, 600–1700 (A. CLASSEN) 437 Michael Mitterauer, St. Jakob und der Sternenweg. Mittelalterliche Wurzeln einer großen Wallfahrt (C. GRAFINGER) 439 Robert Bartlett, Why Can the Dead Do Such Great Things? Saints and Worshippers from the Martyrs to the Reformation (S. BRUCE) 441 John Carey, Emma Nic Cárthaigh, and Caitríona Ó Dochartaigh, with a fore- word by Bernard McGinn, The End and Beyond: Medieval Irish Eschatology (E. GARDINER) 442 The Medieval Chronicle IX, ed. Erik Kooper and Sjoerd Levelt (A. CLASSEN) 445 Von achtzehn Wachteln und dem Finkenritter: Deutsche Unsinnsdichtung des Mittelalters und der Frühen Neuzeit. Mittelhochdeutsch / Frühneuhochdeutsch / Neuhochdeutsch. Hrsg., übersetzt und kommentiert von Horst Brunner (A. CLASSEN) 446 Vergessene Texte des Mittelalters, hrsg. von Nathanel Busch und Björn Reich (A. CLASSEN) 448 Mediaevistik 28 · 2015 5

Katie L. Walter, Ed., Reading Skin in Medieval Literature and Culture. The New Middle Ages (J. BARR) 451 Dorothea Weltecke, Ulrich Gotter und Ulrich Rüdiger (Hg.): Religiöse Vielfalt und der Umgang mit Minderheiten. Vergangene und gegenwärtige Erfahrungen (C. SCHOLL) 453 Siegfried Wenzel, Medieval Artes Preaedicandi. A Synthesis of Scholastic Sermon Structure (C. GALLE) 455

Frühmittelalter

Kristján Ahronson, Into the Ocean: Vikings, Irish, and Environmental Change in Iceland and the North (W. SAYERS) 457 Anthologia Latina. Eingeleitet, übersetzt und kommentiert von Wolfgang Fels (A. CLASSEN) 458 The Dating of “Beowulf”: A Reassessment, ed. Leonard Neidorf (A. BREEZE) 460 Luigi Andrea Berto, In Search of the First Venetians: Prosopography of Early Medieval Venice (A. THALLER) 461 Constance Brittain Bouchard, Rewriting Saints and Ancestors. Memory and Forgetting in France, 500–1200 (E. MEGIER) 463 Claire Breay and Bernard Meehan, The St. Cuthbert Gospel: Studies on the Insular Manuscript of the Gospel of John (S. BRUCE) 465 Peter Brown, The Ransom of the Soul: Afterlife and Wealth in Early Western Christianity (S. BRUCE) 467 Michael D. C. Drout, Tradition & Influence in Anglo-Saxon Literature: An Evolutionary, Cognitivist Approach (J. HILL) 468 Ego Trouble: Authors and their Identities in the Early Middle Ages, ed. Richard Corradini, Matthew Gillis, Rosamond McKitterick, and Irene van Renswoude (C. LANDON) 470 Janine Fries-Knoblach and Heiko Steuer, with John Hines (eds.), The Baiuvarii and Thuringi. An Ethnographic Perspective (M. PIERCE) 472 Clemens Gantner, Freunde Roms und Völker der Finsternis. Die päpstliche Konstruktion von Anderen im 8. und 9. Jahrhundert (C. GRAFINGER) 474 Tim Geelhaar, Christianitas: Eine Wortgeschichte von der Spätantike bis zum Mittelalter (E. MEGIER) 475 Die Gumbertusbibel: Goldene Bilderpracht der Romanik. Hrsg. von Anna Pawlik und Michele C. Ferrari (A. CLASSEN) 479 6 Mediaevistik 28 · 2015

Die Kaiserchronik: Eine Auswahl. Mittelhochdeutsch / Neuhochdeutsch. Übersetzt, kommentiert und mit einem Nachwort versehen von Mathias Herweg (A. CLASSEN) 480 Katalog der lateinischen Handschriften der Bayerischen Staatsbibliothek München. Die Handschriften aus Regensburg. Band 4. Clm 14401–14540. Neu beschrieben von Friedrich Helmer und Julie Knödler unter Mitarbeit von Günter Glauche (J. JEEP) 481 Arnulf Krause, Lexikon der germanischen Mythologie und Heldensage (W SCHÄFKE) 483 Derek Krueger, Liturgical Subjects: Christian Ritual, Biblical Narrative, and the Formation of Self in Byzantium (V. MARINIS) 486 Natalie Maag, Alemannische Minuskel (744–846 n. Chr.) Frühe Schriftkultur im Bodenseeraum und Voralpenland (J. JEEP) 487 Richard Marsden, The Cambridge Old English Reader (A. CLASSEN) 489 Valerie L. Garver and Owen M. Phelan, ed., Rome and Religion in the Medieval World: Studies in Honor of Thomas F.X. Noble (S. BRUCE) 490 Otfrid von Weißenburg, Evangelienbuch. Aus dem Althochdeutschen übertragen und mit einer Einführung, Anmerkungen und einer Auswahlbibliographie versehen von Heiko Hartmann (A. CLASSEN) 491 Michael Philip Penn, Envisioning Islam: Syriac Christians and the Early Muslim World. Divinations: Rereading Late Antique Religion (S. BOYD) 493 The Old English Martyrology: Edition, Translation and Commentary, ed. Christine Rauer (S. GODLOVE) 495 Markus Schiegg, Frühmittelalterliche Glossen. Ein Beitrag zur Funktionalität und Kontextualität mittelalterlicher Schriftlichkeit (J. JEEP) 497 Juan Signes Codoñer, The Emperor Theophilos and the East, 829–842 (W. TREADGOLD) 500 Victoria Zimmerl-Panagl, Lukas J. Dorfbauer and Clemens Weidmann, ed., Edition und Erforschung lateinischer patristischer Texte: 150 Jahre CSEL: Festschrift für Kurt Smolak zum 70 (S. BRUCE) 502 Anders Winroth, The Age of the Vikings (A. SAUCKEL) 503

Hochmittelalter

Aelred de Rievaulx, Sermons. La Collection de Reading (C. GALLE) 507 Hartmann von Aue, Der arme Heinrich. Mittelhochdeutsch/Neuhochdeutsch. Hrsg., übersetzt und kommentiert von Nathanael Busch und Jürgen Wolf (A. CLASSEN) 509 Mediaevistik 28 · 2015 7

Philippe Buc, Holy War, Martyrdom, and Terror: Christianity, Violence, and the West (E. KUEHN) 510 Lothar Voetz, Der Codex Manesse. Die berühmteste Liederhandschrift des Mittelalters (A. CLASSEN) 512 Helge Eilers, Studien zu Sprache und Stil in alt- und mittelhochdeutscher Literatur (M. PIERCE) 513 Heiko Hartmann, Einführung in das Werk Wolframs von Eschenbach (A. CLASSEN) 515 Joachim Heinzle, Traditionelles Erzählen. Beiträge zum Verständnis von Nibelungensage und Nibelungenlied (M. PIERCE) 516 Eduard Hlawitschka, Die Ahnen der hochmittelalterlichen deutschen Könige und Kaiser und ihrer Gemahlinnen (A. WOLF) 518 Mirabilia Urbis Romae: Die Wunderwerke der Stadt Rom. Einleitung, Übersetzung und Kommentar von Gerlinde Huber-Rebenich, Martin Wallraff, Katharina Heyden und Thomas Krönung (A. CLASSEN) 523 Jan-Dirk Müller, Das Nibelungenlied. 4. neu bearbeitete und erweiterte Aufl. (A. CLASSEN) 524 Rupert T. Pickens, Perceval and Gawain in Dark Mirrors: Reflection and Reflexivity in Chrétien de Troyes’s Conte del Graal (A. CLASSEN) 525 Christine Putzo, Konrad Fleck, ‘Flore und Blanscheflur’ (A. CLASSEN) 526 The Romance of Tristran by Beroul and Beroul II: A Diplomatic Edition and a Critical Edition by Barbara N. Sargent-Baur (A. CLASSEN) 529 Larissa Schuler-Lang, Wildes Erzählen – Erzählen vom Wilden: Parzival, Busant und Wolfdietrich D. (A. CLASSEN) 530 Solomon ibn Abirol (Avicebron), The Font of Life (Fons Vitae). Trans. from the Latin with an Introduction by John A. Laumakis (A. CLASSEN) 531 Die jüngere Translatio s. Dionysii Areopagitae, hg. von Veronika Lukas (R. LÜTZELSCHWAB) 532 Verena Türck, Beherrschter Raum und anerkannte Herrschaft (H. BERWINKEL) 535 John Tzetzes, Allegories of the Iliad. Translated by Adam J. Goldwyn and Dimitra Kokkini (R. CORMIER) 537 Bernardus Silvestris, Poetic Works, .ed. and trans. by Winthrop Wetherbee (R. CORMIER) 538 Chris Wickham, Sleepwalking into a New World: The Emergence of the Italian City Communes in the Twelfth Century (F. ALFIE) 540 Wigamur, ed. and trans. by Joseph M. Sullivan (A. CLASSEN) 542 8 Mediaevistik 28 · 2015

The Histories of a Medieval German City, Worms, c. 1000-c. 1300. Translation and Commentary. Trans. by David S. Bachrach (A. CLASSEN) 543 Roland Zingg, Die Briefsammlungen der Erzbischöfe von Canterbury, 1070–1170 (M. WITZLEB) 545 Christopher Tyerman, The Practices of Crusading. Image and Action from the Eleventh to the Sixteenth Centuries (S. LUCHITSKAYA) 547

Spätmittelalter

Die Augsburger Cantiones-Sammlung. Hrsg., übersetzt und kommentiert von Michael Callsen (A. CLASSEN) 551 Steven Bednarski. A Poisoned Past: The Life and Times of Margarida de Portu, a Fourteenth-Century Accused Poisoner (W. PFEFFER) 551 John Page’s “The Siege of Rouen”, ed. Joanna Bellis (A. BREEZE) 554 Vasil Bivolarov, Inquisitoren-Handbücher (A. KOBAYASHI) 555 Undine Brückner, Dorothea von Hof: “Das buoch der götlichen liebe und summe der tugent” (A. CLASSEN) 559 The Book of Gladness / The Livre de Leesce, trans. annotated, and with an Introduction by Linda Burke (A. CLASSEN) 561 Gisela Drossbach und Gerhard Wolf (Hrsg.), Caritas im Schatten von Sankt Peter (P. DINZELBACHER) 561 Christine de Pizan, Le Livre des epistres du debat sus le Rommant de la Rose (A. CLASSEN) 562 The Complete Harley 2253 Manuscript. Vol. 2 and 3. Ed. and trans. by Susanna Fein with David Raybin and Jan Ziolkowski (A. CLASSEN) 564 Der Stricker, Daniel von dem Blühenden Tal. 3., überarbeitete Aufl. Hg. von Michael Resler (A. CLASSEN) 565 Death, Torture and the Broken Body in European Art, 1300–1650, ed. John R. Decker and Mitzi Kirkland-Ives (A. CLASSEN) 566 Deutsches Literatur-Lexikon: Das Mittelalter. Hrsg. von Wolfgang Achnitz (A. CLASSEN) 568 Clayton J. Drees, Bishop Richard Fox of Winchester (R. LÜTZELSCHWAB) 570 Nikolaus Andreas Egel, Die Welt im Übergang. Der diskursive, subjektive und skeptische Charakter der Mappamondo des Fra Mauro (R. SCHMITZ-ESSER) 572 Arnold Esch, Die Lebenswelt des europäischen Spätmittelalters: Kleine Schicksale selbst erzählt in Schreiben an den Papst (A. CLASSEN) 574 Mediaevistik 28 · 2015 9

Everyday Objects. Medieval and Early Modern Material Culture and its Meanings, hrsg. von Tara Hamling und Catherine Richardson (R. SCHMITZ-ESSER) 576 Claire Fanger, Rewriting Magic: An Exegesis of the Visionary Autobiography of a Fourteenth-Century French Monk (T. WILLARD) 577 Geoffrey Chaucer, Troilus and Criseyde in Modern Verse. Trans., with Notes, by Joseph Glaser (A. CLASSEN) 579 Ursula Gießmann, Der letzte Gegenpast: Felix V.: Studien zu Herrschaftspraxis und Legitimationsstrategien (1434–1451) (A. CLASSEN) 580 Bernd-Ulrich Hergemöller, Prager Köpfe von Karl IV (A. CLASSEN) 582 Die Inschriften des Landkreises Hildesheim, bearb. von Christine Wulf (R. SCHMITZ-ESSER) 583 Ulrike Jenni, Maria Theisen, Mitteleuropäische Schulen IV (ca. 1380–1400) (J. JEEP) 584 Douglas Kelly, Machaut and the Medieval Apprenticeship Tradition: Truth, Fiction and Poetic Craft (U. SMILANSKY) 587 Sari Kivistö, The Vices of Learning: Morality and Knowledge at Early Modern Universities (E. KUEHN) 590 Die Bibliothek Herzog Johann Albrechts I. von Mecklenburg (1525–1576), beschrieben von Nilüfer Krüger (H. KÜMPER) 591 Maximilians Ruhmeswerk: Künste und Wissenschaften im Umkreis Kaiser Maximilians I. Hrsg. von Jan-Dirk Müller und Hans-Joachim Ziegeler (A. CLASSEN) 592 A Middle English Medical Remedy Book Edited from Glasgow University Library MS Hunter 185, ed. Francisco Alonso Almeida (A. BREEZE) 594 „Mit schönen figuren“ Buchkunst im deutschen Südwesten. Eine Ausstellung der Universitätsbibliothek Heidelberg und der Württembergischen Landesbibliothek Stuttgart. Hg. von Maria Effinger und Kerstin Losert mit Beiträgen von Margit Krenn, Wolfgang Metzger und Karin Zimmermann (J. JEEP) 596 Nils Bock. Die Herolde im römisch-deutschen Reich (D. NICHOLAS) 598 Christina Normore, A Feast for the Eyes: Art, Performance & the Late Medieval Banquet (A. RUSSAKOFF) 600 Oton de Granson, Poems. Ed. and trans. by Peter Nicholson and Joan Grenier- Winther (A. CLASSEN) 602 Sophie Page, Magic in the Cloister: Pious Motives, Illicit Interests, and Occult Approaches to the Medieval Universe (S. BRUCE) 604 Passional. Buch I: Marienleben. Buch II: Apostellegenden. Hrsg. von Annegret Haase, Martin Schubert und Jürgen Wolf (A. CLASSEN) 605 10 Mediaevistik 28 · 2015

Paurnfeindts Fechtbuch aus dem Jahr 1516, hg. von Matthias Johannes Bauer (A. CLASSEN) 607 Pedro Martínez García, El cara a cara con el otro: la visión de lo ajeno a fines de la Edad Media y comienzos de la Edad Moderna a través del viaje (A. CLASSEN) 608 Perceforest. Sixième partie. Edition critique par Gilles Roussineau (A. CLASSEN) 610 Coriolano Cippico, The Deeds of Commander Pietro Mocenigo in Three Books. Introduction, translation and notes by Kiril Petkov (A. THALLER) 611 The Works of the “Gawain” Poet: “Pearl”, “Cleanness”, “Patience”, “Sir Gawain and the Green Knight”, ed. Ad Putter and Myra Stokes (A. BREEZE) 613 Wolfgang Riehle, The Secret Within. Hermits, Recluses, and Spiritual Outsiders in Medieval England (J. LUDWIKOWSKA) 615 Rosengarten. Hrsg. von Elisabeth Lienert, Sonja Kerth und Svenja Nierentz. Teilband I: Einleitung, ‘Rosengarten ‘ A. Teilband II: ‘Rosengarten’ DP. Teilband III: ‘Rosengarten’ C, ‘Rosengarten’ F, ‘Niederdeutscher Rosengarten, Verzeichnisse (A. CLASSEN) 617 Alexander Markus Schilling, Mögliches, Unwahrscheinliches, Fabelhaftes: Die “Historia trium regum” des Johannes von Hildesheim und ihre orientalischen Quellen (D. RIEDEL) 618 Sebastian Brant, Indices zu Tugent Spyl und Narrenschiff. Hrsg. von Frédéric Hartweg und Wolfgang Putschke (A. CLASSEN) 620 Gabriele Signori, ed., Prekäre Ökonomien: Schulden in Spätmittelalter und Früher Neuzeit (H. KÜMPER) 621 Charlotte A. Stanford, Commemorating the Dead in Late Medieval Strasbourg: The Cathedral’s Book of Donors and Its Use (1320–1521) (A. CLASSEN) 624 Supplications from England and Wales in the Registers of the Apostolic Penitentiary 1410–1503, volume II: 1464–1492, vol. III: 1492–1503 ed. by P. D. Clark-P.N.R. Zutshi (C. GRAFINGER) 625 Volker Stamm, Grundbesitz in einer spätmittelalterlichen Marktgemeinde: Land und Leute in Gries bei Bozen Vierteljahrschrift für Sozial- und Wirtschaftsgeschichte (A. RAFFEINER) 627 Horst Rupp, Hrsg., Der Waltensburger Meister in seiner Zeit (A. CLASSEN) 629 Rainer Welle, ... vnd mit der rechten faust ein mordstuck. Baumanns Fecht- und Ringkampfhandschrift. Edition und Kommentierung der anonymen Fecht- und Ringkampfhandschrift Cod. I.6.4o2 der UB Augsburg aus den Beständen der Öttingen-Wallersteinischen Bibliothek (A. CLASSEN) 631 William Langland, Piers Plowman: A Modern Verse Translation, trans. Peter Sutton (A. CLASSEN) 632 Der Wunderer, hrsg. von Florian Kragl (A. CLASSEN) 634 10.3726/83024_269 Mediaevistik 28 · 2015 269

Thomas Willard

Beya and Gabricus: Erotic Imagery in German Alchemy

Abstract. The first printed text of German alchemy, Rosarium Philosophorum (published in 1550, but written one to two centuries earlier) has an account of the incestuous union of a brother and sister named Gabricus and Beya. In the alchemical allegory, they represent body and spirit, respectively, and their union produces the soul that holds them together. At the University of Arizona, where he has taught for most of his professional career, Al- brecht Classen has won many teaching awards. He has the reputation of being able to keep large undergraduate classes focused on a topic that he cares about deeply, even if the stu- dents are not planning to major in the Humanities, let alone in German. Part of his secret seems to be that he learned early on the wisdom of the American adage “sex sells.” Rather than offer a course in “The Romance Genre in Medieval Literature” he created “Eroticism and Love in the Middle Ages.” He even compiled the textbook (Classen 2008a). Albrecht’s scholarship has dealt with all aspects of the subject, notably in his translation of erotic tales from medieval Germany (Classen 2008) and his edition of scholarly essays on love in the Middle Ages and Renaissance (Classen 2009). He has even compiled a bib- liographic survey of work in the area (Classen 2011). Given this passion for Eros, it seems only appropriate to turn to an aspect of erotic imagery from his chosen era in Germanic lit- erature. Were I to seek the general appeal that he has aroused with undergraduates, I might call my contribution to the birthday symposium “Incest in the Lab.” More honestly, I shall discuss a pair of figures in late medieval and early modern alchemy, with special reference to the first book of alchemy to be printed partly in German. In 1550, the Frankfurt printer Cyriacus Jacobus released what is sometimes said to be the first published anthology of alchemical texts De( Alchimia Opuscula). The distinction should actually go to the Nuremberg printer Johann Petreius (ca. 1497–1550), who re- leased a collection of eleven Latin tracts in 1541 (In Hoc Volumina). However, Jacobus was the first to print an alchemical text in the vernacular, and it has proved a very important one in the history of alchemy. His collection had two volumes, of which the first included nine Latin works never printed before, while the second was devoted entirely to a long work written in Latin and German, sometime in the previous century or two. This text, Rosarium Philosophorum (“The Philosophers’ Rose Garden” or “The Philosophers’ Ro- sary”),1 is actually an anthology of sayings by famous writers, gathered around the central theme of the hieros gamos or sacred wedding (Voss 1990). In dedicating the volumes to Prince Otto-Henry, the Elector Palatinate (1502–1559), Jacobus recalled the medical uses 270 Mediaevistik 28 · 2015 of alchemy made by to heal the worst ailments, including gout, from which the stout prince probably suffered (De Alchemica Opuscula *2r).2 The Rosarium Philosophorum of 1550 is only one of many “rosaries” (rosarii) of the late Middle Ages. A book of the same name, attributed to Arnauldus de Villanova, though probably not compiled by the famous physician of that name (1235–1313), follows the reprinting of the 1550 text in the first major anthology of alchemical texts, first published in 1593. The 1550 text is larger by far and more profusely illustrated. Indeed, it draws on three separate manuscript streams: a collection of sayings culled from various texts of Latin alchemy dating back to the thirteenth century; a poem in German about the union of opposites, perhaps written to organize the sayings; and a set of twenty illustrations collect- ed and created to accompany the poem.3 The poem describes the union of masculine and feminine principles called Sol and Luna (Sun and Moon; Principe 74–78). Following the fifth woodcut, which shows the “Coniunctio sive Coitus” (conjunction or coitus), there are four lines of the German poem: O Luna durch meyn umbgeben / und susse mynne / Wirstu schön / starck / und gewaltig als ich byn. O Sol / du bist uber alle liecht zu erkennen / So befarffstu doch mein als der han der hennen. (Rosarium 46)4 [O Moon, with my embraces and sweet kisses, You are made as lovely, strong, and powerful as I. O Sun, you are recognized above all light, But need me as the rooster needs the hen.] There follows a speech revealed to one Arisleus in a vision (“Arisleus in Visione”): Coniunge ergo filium tuum Gabricum dilectorem tibi in omnibus filijs tuis cum sua sorore Beya quae est puella fulgida, suauis et tenera. Gabricus est masculus et Beua foemina, quae ipsi dat omne quod ex ipsa est. (Rosarium 46–47) [Marry your son Gabricus, dearest to you of all your sons, to his sister Beya, who is a gleaming, smooth, and tender girl. Gabricus is male and Beya female, giving him all she has.] Arisleus is among the speakers in the (“Assembly of Philosophers”), an alchemical anthology written in Arabic ca. 900 and translated into Latin in the twelfth century (Ferguson 1906: vol. 2, 478). In the first printed edition of theTurba , he is said to have gathered the various philosophers in a Pythagorean synod (Turba 1593: 1). In other editions, he is said to have been a student or son of Pythagoras and the “disciple of disci- ples” of Trismegistus (genitus Pythagorae, discipulus ex discipulis Hermetis gra- tia triplicis; Turba 1660: 1). The quotation in the Rosarium comes from the first of seven stages in a longer enigma related to the Turba and sometimes printed in conjunction with it (Ænigma ex Visione 148; cf. Duval 1983). In the full enigma, a king asks Arisleus about a tree that the assembly of philosophers has discussed, the tree of the immortals. Unsatisfied with the answer he gets, the king asks Arisleus what good his art is. The philosopher finally says, bring me your son and his sister Beya. When the king asks suspiciously, “Why do you want Beya,” Arisleus responds that Mediaevistik 28 · 2015 271 there can be no generation without her. The incredulous king asks whether it is possible for a brother to marry his sister, and the canny philosopher answers that Adam did and that, by the way, there will be grandsons and granddaughters for the king as well as future kings and queens. Then king then acquiesces, but he asks the philosopher to hasten once he learns that Gabricus and Beya must be incarcerated in a glass house. That will not be possible, he is told; indeed, torture will be inflicted on the son and daughter, who must be cast into a sea of intense heat. The vision is of course an allegory. The glass house is the alchemical vessel or alembic, while the hot sea is the bain-marie of heated water. Scholars have noted that the name Gabricus resembles the Arabic word for sulfur (kibrīt) while Beya means white in Arabic (Ruska 1930).5 We should not forget the philosophers’ tree (arbor philosophorum) that the king wanted to possess – the wonderful tree (arbor mirifica) discussed in the Turba (1593: 129),6 but we must wait for an explanation. All eyes are now on the royal pair. In the commentary that follows in the Rosarium, Beya and Gabricus are called the white woman (candida mulier) and red man or husband (rubeus maritus), respectively. Mercury and sulfur, the white and red metals, are treated as paired principles in Arabic alchemy,7 the principles from which all other metals emerge. Their father is the First Matter (materia prima), and their union is not only licit but essential in the alchemical process. From their union a son is born who is quite unlike the parents. However, the union is fruitless unless the sulfur is pure. In the perfect conjunction, Beya becomes all womb and Gabricus all phallus. She takes him entirely inside herself and, in what seems a metaphorical orgasm, splits him into many identical parts. The conjunction occurs, missionary position, in what looks like a small pool of water (Fig. 1). However, the next woodcut, which depicts the “conception or putrefaction,” shows that the water is contained in a rectangular bath, apparently cut in stone (Rosarium 55). At this point, the two bodies have merged: two legs, two arms, and two heads. They are also dead, putrefied at the climax of the first work of alchemy, known as the black work or : Hye ligen könig und könnigen dot / Die sele scheyde sich mit grosser not. (Rosarium 55) [Here king and queen lie dead; the soul severs itself with sadness.] The next woodcut depicts the “extraction of the soul” (animae extractio), shown as a na- ked infant rising up into the clouds with hands raised in prayer (Rosarium 64). As another member of the assembly has stated, the soul is both Sun and Moon (anima est sol et luna; Rosarium 39). Because all matter is alive in the animistic world of the alchemists, it neces- sarily has a soul. With the soul’s departure, the body decomposes. Now begins the second work of alchemy, known as the white work or and in- volving a continual feeding (cibatio) of the decomposed substance. First there is the wash- ing (ablutio) of the dead body and spirit, shown in the following woodcut as rain comes down from the clouds into which the soul has disappeared (Rosarium 77). Then comes the 272 Mediaevistik 28 · 2015

“jubilation of the soul or birth or sublimation” (animae iubilatio seu Ortus seu Sublimatio), as the soul flies down from heaven: Hie scwingt sich die seele hernidder / Und erquickt den gereinigten leychnam wider. (Rosarium 85) [Here the soul descends from above And revives the purified body.] There are further steps, too many to mention all of them here.8 A noble queen (edele key- serin) is born and speaks as Venus (Rosarium 95–97). Then a king emerges and the couple grows wings during the fermentation (Rosarium 107). In the final work of alchemy, known as the red work or , Sun and Moon die again, the king drowned in mercury and the queen incinerated. The soul again ascends into the clouds, this time in the form of a mature female (Rosarium 133). Finally, after it descends, the couple emerges regally dressed as the winged alchemical hermaphrodite (Rosarium 156). The new king and queen speak versi- fied enigmas about their individual identities and significance. The woodcut is rich in imagery. It shows much of the alchemical bestiary: it has the lion, the pelican, the serpents, all under control.9 It also shows, on the king’s right, the miracu- lous tree about which the old king asked in the vision of Arisleus. It is a tree of the seven metals, crowned with the gold of the philosophers. The new king speaks a versified riddle about his identity, to which the new queen adds one about hers. In light of their claims to power and fecundity, the old king who challenged Arisleus in the vision should not be too distressed to have been displaced. At least he is not subjected to the ritual beheading awarded to the old king and queen in “The Chemical Wedding of Christian Rosencreutz” (Andreae 1616), an allegory that derives much of its symbolism from the Rosarium. Beya and Gabricus disappear after they are united in the alchemical vessel, or rather they are assimilated into the larger pair of Sol and Luna, Sun and Moon. The king in the enigma does not lose a son and daughter, but acquires the fruit of the fabulous alchemical tree. He has long since acquired the “philosophers’ theriac,” a protection against poisons of all sorts (Visio 1593: 150). Arisleus says near the end of the enigma, “Therefore rejoice, King, you are given life incorruptible” (Gratularis igitur Regi vitam tui ministrari incorruptibilem; Visio 1593: 153). The two woodcuts reproduced at the end of this essay, representing the “Conjunction or Coitus” and the “Show of Perfections,” introduce Beya and Gabricus and bring their story to a close. However, there is a larger story, of which theirs is only a part. The first three woodcuts in the series show the first matter prima( materia) as a chaos or sea, represented in a fountain of different streams from which the solar and lunar properties emerge. The last three show the philosophers’ stone (lapis philosophorum) as it completes the redemption of the material world; the final woodcut depitcs Christ the King triumphantly rising from the tomb. In between are two series of seven woodcuts each; the first shows the lesser work of alchemy (opus minor), while the second represents the great work (opus maior).10 In both, there is a conjunction followed by the death of the old body and spirit; the creation of a new soul; the feeding of the dead body and spirit; and the emergence of the perfected work, first Mediaevistik 28 · 2015 273 in the work of Luna, then in that of Sol. Thus each of the two woodcuts shown at end of this article has a parallel, the first in the “fermentation” as a higher coitus and the second in the emergence of an unclothed hermaphrodite. The unclad hermaphrodite which ends the opus minor is called the noble queen (edele keyserin). The more glorious hermaphrodite at the end of the opus maior is first of all a noble king ehren( / Keyn), who now joins the noble queen. It is interesting that the symbolism of Beya and Gabricus reverses the usual alchemical associations of male and female.11 More typically, as is stated a few pages earlier in the Ro- sarium, mercury represents the male and the spirit, while its opposite represents the female and the body, and the product of their conjunction represents the soul that holds body and spirit together (Rosarium 39).12 Association of mercury with the feminine is not unusual; indeed, the water of mercury is often called “virgin’s milk” (lac virginis). However, asso- ciation of the feminine with the spirit, or the masculine with the body, is far less common. An explanation of this unusual condition is not far to find. Putrefaction is usually said to be the first stage of the alchemical work, also called the black work or nigredo: the decomposition of the old matter that prepares for the birth of the new, the death that must precede rebirth. In the Rosarium, it leads to the “extraction of the soul or impregnation” The verse here reads: Hye teylen sich die vier element! Aus dem leib scheydt sich die sele behendt. (Rosarium 64) [Here the four elements part ways, while the soul nimbly frees itself from the body.] This “body” is the merged body of Gabricus and Beya, otherwise known as Sol and Luna, with two arms, two legs, and two heads. Alive it would be known as the rebis (“two things” in one). But now it is dead, the spirit having left it; all life now resides in the infant soul. There follow the separate stages of what is known collectively as the “white work” or albedo, in which the soul descends into the body while the spirit ascends and returns. The result, the “red work” or rubedo, brings “revivification” and leads to the perfection of the true hermaphrodite, both king and queen, Sun and Moon. In that final stage (Fig. 2), Gabri- cus is both the Sun King and the crown of a tree of metals. In the last century, historians of chemistry have identified important parallels for the Vision of Arisleus. The American chemist C. A. Browne (1870–1947) drew attention to a Byzantine rhetorician named Archelaos who, in the eighth century C. E., used the language of alchemy as a metaphor for spiritual regeneration. He translated a poem in which the soul calls to the dead body, saying “by signs and not by words”: “Arise from Hades’ dismal pit! / Cast forth from thee the darkness and gloom” (Browne 1946: 135). He drew attention to a closely parallel passage in a speech attributed to the alchemist Cleopatra, described as “the apostrophe, or imaginary address, of the soul of mercury to the dead body of copper lying in its hold” (Browne 1948: 23). In that speech, the body, soul, and spirit “were all united in love and had become one.” 274 Mediaevistik 28 · 2015

Meanwhile, the German chemist Wilhelm Ganzenmüller (1882–1955) discussed an al- chemical manuscript of the late fifteenth century, the “Liber Florum Gaberti,” aflorilegium or anthology of alchemical information gathered by a man who identifies himself as the otherwise unknown Gabertus of Athens. It contains directions for preparing the red and white elixers and other flowers of the art, gathered in travels and travails after nothing came of his book study, and it ends with a poem (metra) about finding the true Sol and Luna. Gebertus promises, for example, Invenies vere lunam solem retinere / Et luna venerem complectit atque iunonem (“You will find that Luna retains the Sun, and Luna includes both Venus and Juno”; Ganzenmüller 1956: 278). The parallels to the Rosarium and the Visio Arislei are interesting, but become even more so when one sees the full title of the manu- script, in the Bayerische Staatsbibliothek. For it purports to be the summary of one “Master Archelaos” (“Geberti liber”). Ganzenmüller noted a possible connection between Gabertus and Pope Sylvester II, a renowned scientist under his earlier name Gabertus of Aurillac (Ganzenmüller 1956: 286). The attribution would have to be pseudonymous, as Sylvester died well before the study of Arabic alchemy in the West. Indeed, although Sylvester did study Arabic science in Spain, the book of Gabertus shows more influence of Latin books on alchemy than of Byzantine or Arabic sources. Perhaps the important point is that the alchemical master from Athens is a Christian, with the biblical Greek name Archelaos,13 and that he has an appropriately Trinitarian view of the alchemical work. More recently, the Egyptian chemist Hamed Abdel-reheem Ead has confirmed that Archelaos was mentioned in writings about alchemy by al-Kindi and others: He is considered as the disciple of Anaxagoras and the teacher of Socrates. He should not be confused with his Byzantine namesake, author of an alchemic poem of 336 verses. The Arabs consider him as the author of Turba philosophorum (Mu.shafal aljama’a) and attribute to him the Risalat madd al-ba hr dhat al-ru’ya, a text which had been revealed in a vision about the tide and which was translated into Latin with the title Visio Arislei. This text is introduced as the continuation of Turba philosophorum. (Ead n. d.) Thanks to the prominent reference in the Rosarium, the names of Beya and Gabricus be- came standard substitutes for mercury and sulfur, respectively. used their names as code for the chemical conjunction or vinculum (Newton 1680s: 90).14 , a physician with literary talent, wrote several riddles or enigmas concerning the figures of Beia and Gabricus. In the second enigma, Sheba asks Solomon whether sky can be made from earth as well as the earth from sky, and he answers by referring to the mutuality of Gabricus and Beia (Maier 1620: 10). In enigma 114, Sheba asks, “What type of commerce did Venus have with Mars?” Solomon responds that it was the same as Beia had with Gabricus or Harmonia with Cadmus (Maier 1620: 89). Later, in the same text he extends the comparison to Thisbe and Pyramus (Maier 1620: 246). Maier’s contemporary, the alchemical editor Nicolas Barnaud, used the story of Gabricus and Beya to gloss the line “Vita mihi mors est, morior si coepero nasci” (“Life’s death to me; I die as I am born”; Barnaud 1659: 788).15 The eighteenth-century mythographer, Pernety presented these in- terconnected glosses: Mediaevistik 28 · 2015 275

GABERTIN. Partie fixe de la matiere du grand oeuvre; la volatile se nommeBeja. GABRICUS. Soufre des Philosophes. GABERIUS. Même chose que Gabertin. (Pernety 1787: 179; see xii) [GABERTIN. Fixed part of the matter of the great work; the volatile is name Beya. GABRICUS. Sulfur of the Philosophers. GABERIUS. The same as Gabertin.] In the preface, Pernety cites the Rosarium to support his assertion that the Philosophers’ Stone is a living thing, with a body, soul, and spirit (Pernety 1787: xii). No one, however, paid more attention to the couple than the Swiss psychologist C. G. Jung. When Jung took an active interest in alchemy in 1927, his first purchase was a six- teenth-century anthology that included the Rosarium. Struck by the texts’s combination of technical terminology and suggestive woodcuts, he started making a lexicon very much as Newton had done.16 Unlike Newton, however, he was not interested in making chemical experiments but in finding historical support for his psychological ideas. In his first and most famous book about alchemy, he offered the thesis that Gabricus “represents the dom- ineering conscious mind which, in the course of coming to terms with the unconscious, is swallowed up by it” (Jung 1944: 417). Later on, he wrote a whole book on the Rosarium’s treatment of the alchemical process, suggesting that the archetypal images of incest, sacred marriage, and the divine child reappeared in psychoanalysis with its emphasis on infantile sexuality and the family romance, “while the coniunctio was rediscovered in the trans- ference neurosis” (Jung 1966: 156). Using the method he called amplification, he found analogies for the Rosarium’s treatment of Beya and Gabricus in texts ranging from the fourth-century visions of the Zosimos, the Byzantine alchemist, to “The Knight’s Tale” by the English poet Geoffrey Chaucer (Jung 1967: 57–103; 93). And he referred repeatedly to this royal couple in his last major book, which studied “psychic opposites in alchemy.” Commenting on “the regeneration of the king” in the “Cantilena” of the English alchemist George Ripley, he found parallels connecting Beya and Gabricus even to the myth of Isis and Osiris (Jung 1970: 283–310). Thanks to Jung, many others have taken interest in the story of Beya and her brother Ga- bricus. The cover art of Leonard Cohen’s 1974 albumn “New Skin for the Old Ceremony” used a colored illustration of the winged couple mating in the stage known as the ferment (Cohen 1974).17 Meanwhile, the protagonist of Lindsay Clarke’s 1989 novel The Chemical Wedding gets a necessary insight into the relation of alchemical students from an earlier time, as well as contemporaries of his own, when he turns to the Rosarium Philosophorum and quotations from the poem of Sol and Luna, the red husband and white woman (Clarke 1989: 319–37). 276 Mediaevistik 28 · 2015

Works Cited

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Fig. 1. e Conjunction or Coitus (Conjunctio sive Coitus) from Wikimedia Commons. 280 Mediaevistik 28 · 2015

Fig 2. e Presenting of Perfection (Perfectionis ostensio) from Wikimedia Commons. Mediaevistik 28 · 2015 281

Endnoten

1 Rosarium 1550. I have compared the reprint in Artis Auriferae, vol. 2, and have used the page numbers assigned in the facsimile edition prepared by the late Joachim Telle (1992). For a re- view of this landmark edition, see Willard 1994. 2 Jacobus refers to “Theophrastus Transsylvanus,” using the given name of Paracelsus and desig- nating a largely undeveloped region and the gods of a region, not in Transylvania, but east of the Elector’s Heidelberg. For the Elector’s patronage of Paracelsians, see Bodenstein 1567. 3 Several of the illustrations also appear in an alchemical text of the early fifteenth century,Das Buch der heiligen Dreifaltigkeit; see Ganzenmüller 1956: 231–72. The Trinitarian approach in- fluenced Paracelsus and his followers; see Gantenbein 2012: 145. 4 Translations are mine unless noted otherwise. A complete English translation, made in the eigh- teenth century with hand-colored illustrations is available in McLean 1980. Illustrations from this remarkable text, Glasgow University Library MS Ferguson 210, may be viewed at http://special.lib.gla.ac.uk/exhibns/month/april2009.html (last consulted 5 Jan. 2015) 5 Compare the Arabic name of Casablanca (ed-Dar al-Biḍa). 6 “O quam mirifica est arbor illa, quae suus fructus animam in corpus iuuenile transfundit, & pa- trem in filium convertit.” This remarkable statement (sententia 44) is attributed to Balgus, a phi- losopher for whom no identification is available; it appears as sermo 58 inTurba 1660: 43–44. For more on the statement, see Duval 1983: 56, note 46. The tree of life is a potent biblical sym- bol from Genesis 2:9 to Revelation 22:2, while “fruit-bearing trees” have esoteric significance in the gnostic Revelation of Adam, in the Nag Hamadi Library, where they signify the illuminated children of Seth, the archetypal “luminary” (Layton 1987: 59). 7 The sulfur-mercury theory is associated especially with Jābir ibn Hayyān (flourit 800 C.E.), the writer known as Geber in Latin alchemy. 8 For further details, see McLean 1980: 117–25, Voss 1990, and Jung 1954. 9 For details about such images, see Abraham1998. 10 This arrangement is suggested in McLean, 1980, 126, and again in Voss 1990. 11 The oddity is noted in Duval 1983. 12 “[C]orpus est venus in foemina, spiritus est Mercurius est masculus, anima est sol et luna.” The statement is attributed to a speaker named Malchamech, who seems to appear nowhere else in the literature of Latin alchemy. 13 The name is rendered Archeleus in the Vulgate (Matt. 2: 22), where it belongs to a son of Herod the Great. 14 For photographs and transcriptions of Newton’s notebook manuscript, see The Chymistry of Isaac Newton, http://webapp1.dlib.indiana.edu/newton/mss/norm/ALCH00200 (last consulted 29 Dec. 2014). 15 For a discussion of the poem with commentary, see Willard 2001. 16 On the origins of Jung’s interest in alchemy, see Willard 2012: 424–30. 17 Rosarium Philosophorum, 107. There are more than a dozen illustrated manuscripts from the sixteenth century, some of them hand-colored.