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Zeichentragende Artefakte Im Sakralen Raum Materiale Textkulturen Zeichentragende Artefakte im sakralen Raum Materiale Textkulturen Schriftenreihe des Sonderforschungsbereichs 933 Herausgegeben von Ludger Lieb Wissenschaftlicher Beirat: Jan Christian Gertz, Markus Hilgert, Hanna Liss, Bernd Schneidmüller, Melanie Trede und Christian Witschel Band 20 Zeichentragende Artefakte im sakralen Raum Zwischen Präsenz und UnSichtbarkeit Herausgegeben von Wilfried E. Keil, Sarah Kiyanrad, Christoffer Theis und Laura Willer ISBN 978-3-11-061945-4 e-ISBN (PDF) 978-3-11-061992-8 e-ISBN (EPUB) 978-3-11-061996-6 ISSN 2198-6932 Dieses Werk ist lizenziert unter der Creative Commons Attribution-NonCommercial- NoDerivatives 4.0 International Licence. Weitere Informationen finden Sie unter http://creativecommons.org/licenses/by-nc-nd/4.0/. Library of Congress Control Number: 2018962512 Bibliografische Information der Deutschen Nationalbibliothek Die Deutsche Nationalbibliothek verzeichnet diese Publikation in der Deutschen Nationalbibliografie; detaillierte bibliografische Daten sind im Internet über http://dnb.dnb.de abrufbar. © 2018 Keil et al., publiziert von Walter de Gruyter GmbH, Berlin/Boston Dieses Buch ist als Open-Access-Publikation verfügbar über www.degruyter.com. Einbandabbildung: Delhi, Quṭb-Komplex, Detail der Blendfassade der ersten Moschee, um 1200 (Foto: Daniel Redlinger). Satz: Jessica Dreschert, Berlin Druck und Bindung: CPI books GmbH, Leck www.degruyter.com Vorwort Dieser Band vereint die Beiträge und Ergebnisse einer Tagung, die vom 23.-25. Februar 2015 im Zentrum für Altertumswissenschaften der Ruprecht-Karls-Universität Heidel- berg unter dem Titel „Präsenz und UnSichtbarkeit. Zeichentragende Artefakte im sakralen Raum / Presence and InVisibility. Sign-bearing Artefacts in Sacral Spaces“ stattfand. Organisiert wurde sie von den MitarbeiterInnen des Teilprojekts A03 „Mate- rialität und Präsenz magischer Zeichen zwischen Antike und Mittelalter‟, Sarah Kiyanrad, Laura Willer und Christoffer Theis, sowie des Teilprojekts A05 „Schrift und Schriftzeichen am und im mittelalterlichen Kunstwerk‟, Wilfried E. Keil. Diese Pro- jekte sind Teil des Sonderforschungsbereichs 933 „Materiale Textkulturen – Materia- lität und Präsenz des Geschriebenen in non-typographischen Gesellschaften“. Unser besonderer Dank gilt dem Sonderforschungsbereich 933 mit seinen Spre- chern Prof. Dr. Markus Hilgert (inzwischen Generalsekretär der Kulturstiftung der Länder) und Prof. Dr. Ludger Lieb, für die Möglichkeit, die Tagung durchführen zu können. Gedankt sei Letzterem auch in seiner Funktion als Reihenherausgeber und dem wissenschaftlichen Beirat der Schriftenreihe „Materiale Textkulturen“. Der SFB und die Schriftenreihe werden von der Deutschen Forschungsgemeinschaft finanziert. Jessica Dreschert sagen wir Dank für die Erstellung des Satzes, Simone Wagner und Ursula Egner für die Unterstützung bei der Redaktion und Sebastian Straß- burg für englische Sprachkorrekturen. Für die Hilfe bei der Ausrichtung der Tagung danken wir Ursula Egner, Carolin Fröschle, Hadis Jahani, Yannik Hampf und Karin Meese. Insbesondere bedanken möchten wir uns auch bei allen Vortragenden, ohne deren Beiträge diese anregende Konferenz nicht möglich gewesen wäre. Heidelberg, im Sommer 2018 Wilfried E. Keil, Sarah Kiyanrad, Christoffer Theis und Laura Willer Open Access. © 2018 Wilfried E. Keil, Sarah Kiyanrad, Christoffer Theis, Laura Willer, publiziert von De Gruyter. Dieses Werk ist lizenziert unter der Creative Commons Attribution-NonCommercial-NoDerivatives 4.0 Lizenz. https://doi.org/10.1515/9783110619928-202 Inhalt Vorwort V Wilfried E. Keil, Sarah Kiyanrad, Christoffer Theis und Laura Willer Präsenz, Sichtbarkeit und Unsichtbarkeit von Geschriebenem und Artefakten Zur Einführung des Bandes 1 Pauline Donceel-Voûte The (In)Visible Evil in Sacred Space: Codes, Keys and Clues to Reading Its Image 17 Christoffer Theis Präsenz und (Un-)Sichtbarkeit magischer Grenzen 55 Melanie Augstein Botschaften durch Objekte – Botschaften durch Bilder: Wann und für wen waren Grabbeigaben sichtbar? 71 Sarah Kiyanrad und Laura Willer Von Räubern und Grabesleiden: (un)sichtbarer Schutz durch Amulette in und aus Gräbern 95 Thomas J. Kraus Archäologische Artefakte mit griechischem Psalm 90 in apotropäischer Funktion 121 Gorčin Dizdar Invisibility and Presence in the stećak Stones of Medieval Bosnia: Sacred Meanings of Tombstone Carvings 139 Valeriya Kozlovskaya and Sergey M. Ilyashenkor Tamgas and tamga-like signs from Tanais 167 Farnaz Masoumzadeh Symbolic Space of Writing in Decorative Kufic of Samanid Slipwares 199 Vera-Simone Schulz Schriftgestöber und geritztes Gold. Orientalisierende Inschriften in der toskanischen Tafelmalerei um 1300 215 VIII Inhalt Annick Payne Hieroglyphic Inscriptions: Archaeologies of Sacred Spaces 245 Daniel Redlinger Text, Visualisierung und Erinnerungskultur. Indo-Islamische Bauinschriften als mnemotechnische, sinnstiftende Medien eines kollektiven historischen Denkens 263 Verónica Abenza In the Name of the Queen: Female patron portraits and inscriptions in 11th Century Navarre 285 Anne Kurtze Transparenz und Unsichtbarkeit: Reliquiare und Architektur im mittelalterlichen Frauenstift Essen 309 Johannes Tripps Teilnahme, Erlösung und ewiges Gedenken: Strategien der Sichtbarkeit von Fürbittinschriften auf liturgischen Geräten 329 Autorinnen und Autoren 355 Index 359 Wilfried E. Keil, Sarah Kiyanrad, Christoffer Theis und Laura Willer Präsenz, Sichtbarkeit und Unsichtbarkeit von Geschriebenem und Artefakten Zur Einführung des Bandes Der vorliegende Sammelband vereint die Vorträge und Ergebnisse der Tagung „Prä- senz und UnSichtbarkeit. Zeichentragende Artefakte im sakralen Raum / Presence and InVisibility. Sign-bearing Artefacts in Sacral Spaces“, die vom 23.–25. Februar 2015 an der Ruprecht-Karls-Universität Heidelberg stattfand.1 Am Anfang der Konzep- tion der Tagung stand die Beobachtung, dass wir als Organisatorinnen und Organi- satoren, die in unterschiedlichen Fächern beheimatet sind (Ägyptologie, Europäische Kunstgeschichte, Islamwissenschaft/Iranistik, Papyrologie) in unseren Forschungen an schrifttragenden Artefakten alle mit einem Phänomen konfrontiert waren, das sich mit absichtsvoller ‚Unsichtbarkeit‘, dem bewussten ‚Verbergen‘ von Artefakten und Schrift im religiösen Kontext umschreiben lässt. Hierbei kann es sich z. B. um folgende Artefakte handeln: schrifttragende Amulette, die in Kapseln am Körper getragen werden; inskribierte Gemmen, die Pseudoschrift aufweisen; kurze Inschrif- ten; Namensinschriften; Steinmetzzeichen an Kirchen oder koranische Inschriften in der Architektur, bei denen die Buchstaben bis zur Unkenntlichkeit ineinander ver- schränkt wurden oder die teilweise in großer Höhe eingehauen wurden, sodass sie mit dem bloßen Auge von unten nicht erkennbar und somit auch nicht lesbar sind. Zeichentragende Artefakte sind also in vielen Kulturen immanenter Bestandteil sa kraler Räume, die sie durch ihre Präsenz mitkonstituieren. Im Anschluss an die daraus resultierenden Fragen wurde eine fachlich breit aufgestellte Tagung durchge- führt, auf der die (Un)Sichtbarkeit zeichentragender Artefakte – oder von Geschriebe- nem – im Kontext sakraler Räume in transkultureller Perspektive beleuchtet wurde. Die Beiträge des Bandes beschäftigen sich mit zeichentragenden Artefakten,2 die sowohl mobil als auch immobil sein können,3 von kleinsten Gegenständen bis 1 Die Teilprojekte A03 „Materialität und Präsenz magischer Zeichen zwischen Antike und Mittelal- ter‟ und A05 „Schrift und Schriftzeichen am und im mittelalterlichen Kunstwerk‟ haben die Tagung organisiert. Sie wurde ebenso wie die daraus entstandene Publikation durch den Heidelberger Son- derforschungsbereich 933 „Materiale Textkulturen. Materialität und Präsenz des Geschriebenen in non-typographischen Gesellschaften“ ermöglicht. Der SFB 933 wird durch die Deutsche Forschungs- gemeinschaft finanziert. 2 „Der Begriff ‚Artefakt‘ bezeichnet hier allgemein ein kulturell modifiziertes Objekt, jegliches durch direkte menschliche oder technische Einwirkung entstandene Produkt oder Phänomen einschließlich fester Installationen, wie etwa Bauwerke“ (Hilgert 2010, 87, Anm. 2). Ausführlicher zum Begriff „Arte- fakt‟ vgl. Tsouparopoulou/Meier 2015. 3 Zu mobilen und immobilen Schriftträgern vgl. Theis 2015. Open Access. © 2018 W. E. Keil, S. Kiyanrad, Chr. Theis, L. Willer, publiziert von De Gruyter. Dieses Werk ist lizenziert unter der Creative Commons Attribution-NonCommercial-NoDerivatives 4.0 Lizenz. https://doi.org/10.1515/9783110619928-001 2 Wilfried E. Keil, Sarah Kiyanrad, Christoffer Theis und Laura Willer hin zu ganzen Gebäuden und Felsinschriften in den sakralen Räumen verschiedener Religionen und Kulte im Vorderen Orient und Europa und von prähistorischer Zeit bis zum Mittelalter und stellenweise darüber hinaus. Der Zeichenbegriff referiert auf solche Zeichen, die in irgendeiner Weise eine Kommunikationsabsicht haben, also auf Schriftzeichen und nicht genau zu definierende Zeichen sowie bildhafte Zeichen.4 Sakraler Raum ist nicht nur als rein architektonischer, sondern auch als Kulturraum und sozialer Raum zu verstehen.5 Innerhalb dieses Raums ist die topologische Anord- nung zu berücksichtigen.6 Der religiöse Mensch trennt „seit seiner frühesten Geschichte von der profanen Wirklichkeit Räume ab, die er vom Numinosen erfüllt glaubt. Solche heilige Räume sind Bereiche, in denen sich etwas vom Göttlichen durch eigentümliche Begebenhei- ten oder Objekte zeigt.“7 Also sind in fast allen Religionen Kultstätten bekannt, die als sakrale Räume gelten: ob Tempel, Synagogen,
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