Notes

At the beginning of the 13th century, a remarkable literary work was created in Bohemia. In past ages, it was rightfully dubbed the Devil’s
Bible, Codex Gigas, Liber Pergrandis or Gigas Librorum. The first mention of the Devil’s Bible comes from the year 1295, but it is supposed that the manuscript is about
65 years older. The book was owned by a small Benedictine monastery of Podlažice near Chrudim, most likely around
1229. However, no records about its origin, author or reason for writing it have been preserved.

The Largest Manuscript Book of the World The book is unusually large; it is thus no wonder that it was compared to the Seven
Wonders of the World in the Middle Ages. It is about 900 mm tall, 505 mm wide and weighs an awesome 75 kilograms. It contains 312
parchment folios, hence 624 pages. It is reckoned that the skin of about 160 animals was necessary to acquire the writing material.
What is fascinating is the unity of the book, concord of the writing and initial letters, harmony of the overall composition and
individual details; all the texts are still legible even today. All the indications are that it was a life work of one person. Historians estimate
that the scribe in question must have conceivably spent as many as twenty years on such a monumental work.

A Work of the Devil The existence of the book is connected with a legend about the Devil, according to which it was also given its popular name – the Devil’s Bible,
and the very depiction of the devil is its integral part. The legend tells of a monk who once lived in the east of the Czech kingdom, in the monastery of
Podlažice, and was sentenced to be walled up alive for his sinful deed. In order to avoid the punishment, he promised to write the largest book that the world had ever
seen in a single night. Yet already at midnight he realised that he could not finish it in time. Therefore, he called upon the devil for help.
The legend has it that the monk drew the image of the devil into the book out of his gratitude. However, even though he escaped the punishment, his life turned to hell.
Despite the Satanic legend, the Codex was never condemned by the Inquisition but, on the contrary, it became the focus of interest of scholars and
lovers of art and curiosities.

What Does the Manuscript Contain?
The book is written in Latin and contains fourteen texts of different character. The actual text begins with the Bible – the Old Testament, followed by texts
of varying subject matter. One of these is the so-called Penitential – a manual for priests with a list of sins and appropriate ways of atonement. And exactly here,
on page 290 recto, the most extraordinary thing can be found – an almost half-a-metre-tall colour figure of the devil is depicted here. Several pages that follow are
dark and gloomy both in their appearance and in their content. They contain medical incantations to drive out falling sickness, ague or to detect a thief. This chapter
is followed by the most valuable document – The Chronicle of Bohemia (Chronica Bohemorum) by the Dean of the Prague Chapter Cosmas (1045-1125). This copy
is one of the oldest and best. At the very end, there is a list of the days on which Easter would fall over the next few years.

About the Exhibition
The National Library of the Czech Republic, in conjunction with the National Library of Sweden, is preparing an exhibition where the original Devil’s Bible will be presented to the public.
The exhibition will be open to the public on 20th September 2007 and will continue until 9th March 2008. Apart from the original of the rare manuscript itself, the visitor will also have the opportunity to become
better acquainted with the content of this largest mediaeval book and follow its dramatic journey through the centuries. The first place connected with the existence of this manuscript is the monastery in
Podlažice near Chrudim, from which the book travelled to Sedlec near Kutná Hora having been pawned to the Cistercians there. From Sedlec, the pledge was redeemed in 1295 by the abbot Pavel Bavor for
the library of the monastery in Břevnov, where it became an object of interest of the Bishop of Prague Gregory (Řehoř Zajíc of Valdek) and other scholars of that time. In May 1420, Taborites together with
Praguers plundered, burnt and damaged the Břevnov monastery. During the storms of the Hussite Wars, however, the Benedictines of Břevnov took refuge in the fortified monastery in Broumov taking with
them a number of valuable objects, including the Devil’s Bible. The book was vigilantly guarded in the monastery until it passed to the famous collections of Rudolph II. From there at the end of the Thirty
Years’ War, it was carried off as a particularly valued part of the war booty to Sweden. The exhibition will take place in both Baroque Corridors of the Klementinum Gallery, and the loaned
Devil’s Bible will be on display in a new special vault.

The pictures have been used with the kind permission of the National Library of Sweden



Codex Gigas - The Devil's Bible Mystery
This paper was prepared at the Croatian Studies at the University of Zagreb under the guidance of doc. dr. sc.
Branka Grbavac and was submitted to the competition for the Rector's Award in the academic year
2012/2013

Content of the paper
1. Introduction ………………………………………………………………………………… .... 1
2. Content of the Codex ……………………………………………………………………… .... 3
2.1. First page …………………………………………………………… ................. 4
2.2. Bible …………………………………………………………………………… ... 6
2.3. Historical and medical texts ………………………………………………… ..... 7
2.4. Confession and invocation …………………………………………………………… ..... 9
2.5. Heavenly City and the Devil .............................................. ................................................ 11
2.6. Calendar ................................................. .................................................. ............... 16
3. The Legend of the Origin of the Codex ............................................ ............................................. 21
4. Purpose of the Codex .............................................. .................................................. ................. 25
5. Conclusion ............................................... .................................................. ....................... 27
6. Acknowledgments ............................................... .................................................. ........................... 28
7. References .............................................. .................................................. ................ 29
8. Summary ............................................... .................................................. ............................ 31
9. Summary ............................................... .................................................. ........................ 32

1. Introduction
Plague, fires, wars and the Devil himself, a medieval legend associated with the Codex
Gigas, the "Great Book" better known as the "Devil's Bible". Codex Gigas medieval
the manuscript originated in the area of ​​present-day Bohemia in a small Benedictine monastery at
Pad at the beginning of the 13th century. The manuscript consists of 312 parchment sheets made of
veal skin measuring 890 mm high and 490 mm wide, and weighing 75 kilograms.
1
Although
there are codes that are more extensive in number of pages than the Gigas Codex2
, he is because of his weight
received the title of the largest handwritten book in the world.3
The name "Devil's Bible" connects with
the legend according to which the Codex arose as a result of a pact of monks and the Devil.
Although the manuscript is very interesting and worth studying, so far it has not
given enough attention. The manuscript was mostly studied by scientists from the Czech Republic
(Kamil Boldan4
, Zdeněk Uhliř
5
, Dušan Foltyn6
) and Sweden (Carl Nordenfalk7
, Anna
Wolodarski8
), ie. those with whom the manuscript is most historically connected. Great contribution
Manuscript research is also represented by the works of English-speaking scholars
(e.g. Michael Gullick9
). Greater interest in researching and studying the Codex is emerging
after the shooting of Julie Nelson's documentary "Devil's Bible darkest secrets explained" 10
when scientists began researching Codex by newer methods.
11



1
Kamil Boldan, CG: the secrets of the world's largest book (Prague: National Library of the Czech Republic
2007), 17
2
An example of such is the Codex Sinaiticus, a codex written in uncial with a transcript of the Bible in Greek which
contains 730 sheets. (Codex Sinaiticus, "The Importance of the Oldest Bible,"
http://codexsinaiticus.org/en/codex/significance.aspx (27-12-12)) 3
Carl Nordenfalk, “Heaven and Hell in a Bohemian Bible of The Early Thirteenth Century,” The Year 1200: A
symposium, (New York: Metropolitan Museum of Art, 1975), 283,
http://books.google.com/books?id=1RIAeAMUJywC&pg=PA283&lpg=PA283&dq=carl+nordenfalk+heaven+and
+ hell (March 20, 2013) 4
Wrote the book CG: the secrets of the world's largest book, Prague: National Library of the Czech Republic
2007
5
Wrote the chapters "The Phenomenon Called Codex Gigas" and "The Codex Gigas, its Content and Function" in
books of Montenegro: the secrets of the world's largest book, 2007. 6
Wrote the chapter "The Mysteries of the Monastery of 'Saint' Vrbata" in the book CG: the secrets of the world
largest book, 2007. 7
Wrote an article, "Heaven and Hell in a Bohemian Bible of The Early Thirteenth Century," for The Symposium
Year 1200: A symposium, Metropolitan Museum of Art, New York, 1975. 8
Participated in the National Geographic documentary - "Devil's Bible darkest secrets explaind" 9
Participated in the National Geographic documentary - "Devil's Bible darkest secrets explaind" 10 National Geographic, "Tales of the Weird, Codex Gigas",
http://newswatch.nationalgeographic.com/tag/codex-gigas/ (December 4, 2012) 11 Modern forensic analysis of the entire manuscript was used in the research. (Devil's Bible darkest secrets
explaind, directed by Julie Nelson, National Geographic, 2008)



This manuscript is also unknown in Croatian historiography, although there are points of contact with
Croatian territories. Therefore, my goal in this paper is to encourage research into this valuable
medieval manuscript.

2. Codex Contents
Codex Gigas includes a transcript of the Bible (Old and New Testaments), the works of Josephus,
Isidore of Seville, and Cosmas of Prague, medical texts, texts on exorcism and
invocation of spirits, the text of the confession, a calendar for the whole year with an obituary, and a picture of the Devil for
which is thought to be the source of the legend of the origin of the Codex. Inside the book were the Rules
All Benedict, but over time they were taken out of the Codex.
12 Although the code is associated with the Codex
"The Devil's Bible", it does not contain any texts of a heretical or satanic character. Name
He received the "Bible" because it contains the entire transcript of the Bible, 13 and the adjective "devil" was added.
because of the illuminated image of the Devil.
Like most medieval manuscripts created in Europe, the Codex Gigas
it is written in Latin, and the letter corresponds to a later version of the Carolingian minuscule.14 The only one
information about the author of the manuscript is found in the legend itself, which testifies that his name was Hermannus, and
that it belonged to the Benedictine order.15 At one time the manuscript was considered a product of the work
more authors, but recent research by paleographer Michael Gullick has shown how it is
Codex was made by only one person.16 Considering Gullick’s latest research
scholars have assumed that a medieval monk should need a minimum
ten years to write a book of this size.17
Since the content of the Codex is very extensive, the paper will deal with its most important parts as well
those related to the creation of a legend about its origin.

12 Boldan, 2007: 24 13 Kungl. Library / National Library of Sweden, Stockholm, “Codex Gigas”, http://www.kb.se/codexgigas/eng/short/ (14 December 2012) 14 Kungliga Biblioteket - National Library of Sweden, Stockholm, “Codex Gigas - Letter",
http://www.kb.se/codex-gigas/eng/short/script/ (28 December 2012). More about the typeface in Jakov Stipišić,
Auxiliary historical sciences in theory and practice, (Zagreb: Školska knjiga, 1985), 99 15 Boldan, 2007: 19 16 Devil's Bible darkest secrets explaind, directed by Julie Nelson, National Geographic, 2008. 17 Here it must be taken into account that the medieval priests and monks did not spend all their time writing
and transcribing books. The general assumption is that they wrote about four hours a day. (Kungliga Library -
National Library of Sweden, Stockholm, “Codex Gigas - Letter”, http://www.kb.se/codexgigas/eng/Long/description/script/ (17 December 2012)



2.1. First page

The first page of the Codex contains the Greek and Hebrew alphabets, as well as the Glagolitic and Cyrillic alphabets.
In addition, there is a text by Abbot Bavor from Nečtiny, and a prologue to the Pentateuch as a beginning
Bibles.
The text of Abbot Bavor (pictured left)
on a dark brown background) is of great importance for
manuscript, and represents its brief introduction because in
he himself cites the contents of the Codex. It's text
transcribed and translated from Latin and well
shows with what reverence the monks
related to the book. Abbot Bavor counts him among
Seven Wonders of the World: “… magnam petition
librum pergrandem, qui dici potest de septem
mirabilibus mundi propter sui immensitatem,… “18
- „ću I will publish a great book, which is due to its own
exceptional sizes can count among the seven
wonders of the world… “
The greatest value for Croatian territory
represent the alphabet of Glagolitic and Cyrillic which are
located at the bottom of the page, and it is clear that they are
written on a different material from the original
parchment. They are considered to be original
belonged to a list that was lost, and that these clips
were subsequently inserted on the first page.19 Type
the Glagolitic alphabet we find in the Codex is angular, the one
characteristic of Croatian territory. It's known that
Glagolitics from Croatia came to the Czechs in the 14th century
spaces and spread the Glagolitic alphabet there.20


Figure 1 First page of Codex - fol. 1c.

18 Boldan, 2007: 17 19 Kungliga Biblioteket - National Library of Sweden, Stockholm, “Codex Gigas - Alphabet”,
http://www.kb.se/codex-gigas/eng/Long/texter/alphabets/ (23 December 2012) 20 Ibid (30 December 2012)


Czech King Charles IV. had in 1347 built the monastery of Emmaus in Prague in which it was invited
80 Croatian Glagolitic Benedictines.21 Therefore, it can be assumed that it is the alphabet
Glagolitic, which is found in the Codex, most probably formed under the influence of Croatian Glagolitic.

Figure 2 If we compare the Glagolitic letters from the Codex (above) with the text of the Missal of Prince Novak from
14th century (left) and Hrvoje's missal from the 15th century (right), it is clear that the letters are
typology equal.


21 Anica Nazor, Knjiga o hrvatskoj glagoljici, “Ja slovo znajući govorim ...” (Zagreb: Erasmus naklada, 2008),
14



2.2. The Bible
The Codex itself begins with a Bible text containing the Old and New Testaments, but it is important for
note that they do not follow each other. Between the two Testaments are the texts of Joseph
Flavius ​​and Isidore of Seville, and medical texts. The Bible itself is written in a similar form
earlier versions of Aquilina's Bible22. The beginning of the Bible is on the first page (fol. 1c.),
but it does not begin with the "Book of Genesis," but with a prologue to the Pentateuch. The first sheet
The Old Testament is torn and lost, so that the beginning of the Book of Genesis is not seen.23 The New Testament
begins with the letter of St. Jerome to Pope Damasus, and continues with a prologue explaining the number
of the gospel and its symbolism. The very fact that the prologues are in front of the texts of the Bible
it is neither new nor rare. Most Bibles with a Latin translation known as the Vulgate24
it begins with him, but not with the one referring to the Pentateuch, but with the words of St. Jerome who he is
sent in a letter to his pupil Ambrose.25
In the Codex Bible itself, there are also parts that are not the original part of it. That are
stichometry, a method of determining the size of a text by the number of pages or
chapters, and the list of chapters itself. Stychometry is found in Proverbs, and a list of chapters
it is found only in the Gospels.26
The texts of the Covenant were mostly written according to the translation of the Bible of St. Jerome, but it's important
note that in the manuscript there are also tests written in the version of "Vetus latine", 27 and relate
to Revelation, Acts, some parts of the Gospel and the Epistle of St. Paul.28 Although it is
Codex Bible modeled on Aquilina's Bible, an arrangement of the Old and New texts

22 Aquilinus, a native of Sinope at Pontus, translated the Old Testament into Greek in the middle of the 2nd century. His translation
it is characteristic because it translates literally, word for word, manifests fidelity to the letter and adherence to biblical syntax, and
grammars. (Celestin Tomić, Access to the Bible, general introduction to the Holy Scriptures (Zagreb: Provincijalat franjevaca
Conventuals, 1986), 248-249)
23 Kungliga Biblioteket - National Library of Sweden, Stockholm, “Codex Gigas - Bible”,
http://www.kb.se/codex-gigas/eng/Long/texter/medeltida-bibel/sequence (March 5, 2013) 24 The Vulgate means a popular edition, that is, one that is generally known. Sv. Jerome was given the task
from Pope Damasus to critically correct the Latin translation of the Bible and thus make a new translation of the Bible. That translation
today it is known as the Vulgate. (Tomić, 1986: 262) 25Kungliga Biblioteket - National Library of Sweden, Stockholm, "Codex Gigas - Bible",
http://www.kb.se/codex-gigas/eng/Long/texter/medeltida-bibel/sequence (5 March 2013) 26 It should be noted here that the Gospels do not follow a list of chapters (other than Mark's Gospel). List for Lukino
the gospel is identical to that of the manuscript of the Codex Aureus (Kungliga Biblioteket - National Library
Of Sweden, Stockholm, “Codex Gigas - Bible”, http://www.kb.se/codex-gigas/eng/Long/texter/medeltidabibel/tillaggstexter/ (March 14, 2013) 27 27 “Vetus latina” we call everything translations of the Bible that were before the translation of Sts. Jerome, or the Vulgate.
(Tomić, 1986: 259) 28 Kungliga Biblioteket - National Library of Sweden, Stockholm, "Codex Gigas - Bible",
http://www.kb.se/codex-gigas/eng/Long/texter/medeltida-bibel/sequence (March 5, 2013)

the vow is not identical to it. For example, the text of Baruch ben Neriah, a scriptor who worked with Sts.
Jerome, 29 is not typical of Aquilina's Bible, but is still found in the Codex.



2.3. Historical and medical texts
After the Old Testament of fol. 118р. to 239c. the texts of two historians Joseph follow
Flavius ​​and Isidore of Seville.

Josephus was born in Jerusalem in the first half of the first century AD. He's coming
from a priestly family, and grew up in the territory of Palestine. At the age of 26, he traveled to
Rome to secure the release of the Jewish priests. During his stay in Rome,
in the territory of Judea, a great revolt of the Jews against the Roman government broke out. Joseph is immediately at
returning to the country set out to fight the Romans. Because of that, he was captured and turned into
goods. He was a slave until the moment when Emperor Vespasian freed him and gave him his family
name - Flavius. As tensions in the area of ​​Judea did not cease, the Romans besieged
Jerusalem, and Joseph was given the task of persuading the citizens to surrender. It didn’t happen because
the Jews attacked Joseph considering him a traitor. As a peaceful solution to the conflict has not passed,
The Romans conquered Jerusalem by force. After this victory, Joseph received land as a reward
in the territory of Judea and officially became a Roman citizen.
30 His most famous works
he wrote until the end of his life, and among them the "Jewish War" (De Bello Iudaico) stands out,
"Jewish Antiquities" (Antiquitates Iudaicorum), "Against Apion" (Contra Apionem), and "Life
Josephus Flavius. In the Codex on fol. 118r.-200v. find the "Jewish War" and the "Jewish Antiquities."


Little is known about the life of Isidore of Seville. He was born in the middle of the 6th century. Still in the early stages of life
he lost both his parents, and was raised by his brother Leander. Shortly after his brother's death Isidore
he became bishop of Seville, and played a significant role in the life of the Church in the Pyrenees
peninsula.31 He wrote texts of various characters - from historical and theological works to
grammar. His most famous works are "Etymologies", and they represent a kind

29 J. Edward Wright, Baruch ben Neriah, From Biblical Scribe to Apocaliptic Seer (Columbia:University of
South Carolina, 2003.), 1 30 William Whiston, prev., The Complete Works of Flavius Joshephus (London: T. Nelson and sons, Paternoster
Row, 1860.), 1-26 31 Sudjelovao je na koncilima u Sevilli 619. i Toledu 633. godine. (Stephen A. Barney i dr., The Etymologies of
Isidore of Seville, (Cambridge: Cambridge University Press, 2006.), 7

encyclopedia of history. They consist of 20 books written on the basis of various classics and
Christian sources.32 The Codex Gigas does not contain “Etymologies” in its entirety, but is transcribed only
certain parts found on fol. 201r.-239v.33

Of the historical texts of the Codex, the text of the lesser-known author Kosmas still remains
Prague "Chronicle" (fol. 294r.-304v.). Kosmas was a Prague deacon who lived in 11/12. st.
He is considered to be the first known Czech historian.
34 He used in his works
various sources and materials and wrote them down. He most often quoted the works of Virgil, Ovid and
Horace.35 Within them he wrote about Czech legends, and he also wrote down his knowledge and experiences.
One of the legends he described was that of St. Wenceslas, and she was his main source
information.36 His texts are important for the history of the Czech Republic, but since he was directly involved in
various political events, his thoughts are very subjective. For example so in their
works takes a negative attitude towards King Vratislav who ruled at the end of the 11th century.37

Medical texts of the Codex, beginning on fol. 240r., Predominantly comprise works
Constantine of Africa. Constantine was a monk from Monte Cassino, whose family originated with
areas of North Africa. He lived during the 11th century, and is considered to be the first person to
wrote an extensive work of a medical character in Latin called Liber Pantegni.38
It consists of two parts, the first called Theorica and the second Practica, each separately
contains ten books. Liber Pantegni was written based on the work of a famous Persian physicist
Halya Abbasa, Kitab-al-Malik.
39 With this work, Constantine became one of the most important
medieval personalities in the field of medicine, because through him medieval Europe
introduced to Arabic medicine. Along with Liber Pantegni, Constantine also wrote Viaticum and
Megatechn. In the Codex, from Liber Pantegni, there is only Practica. With her, she's still

32 Kungliga Biblioteket - National Library of Sweden, Stockholm, "Codex Gigas - Isidore of Seville",
http://www.kb.se/codex-gigas/eng/Long/texter/isidore/ (March 12, 2013) 33 When compared to other transcripts of the Etymology, it can be seen that only selected
parts of the text, not the whole "Etymology". (Boldan, 2007: 41) 34 Kungliga Biblioteket - National Library of Sweden, Stockholm, “Codex Gigas - Kosmas Praški”,
http://www.kb.se/codex-gigas/eng/Long/texter/cosmas/ (11 March 2013) 35 Same (11 March 2013) 36 Same (11 March 2013) 37 Same March 11, 2013) 38 Charles Burnett, Constantine the African and Ali ibn al-Abbas al Magusi: the Pantegni and related texts
(Leiden: E.J. Brill, 1994), VII
39 Kungliga Biblioteket - National Library of Sweden, Stockholm, "Codex Gigas - Medical Texts",
http://www.kb.se/codex-gigas/eng/Long/texter/medica/ (March 14, 2013)

wrote several smaller texts entitled Liber graduum and Liber de oculis,
40 transcript
the text of Hunayn ibn Isha'q, which speaks of eye diseases.
41

In addition to the aforementioned medical texts of Constantine of Africa, the Codex also contains an earlier one
version of Ars medicinae (The Art of Medicine), a group of texts containing Hippocrates
aphorisms, Isagogu, a text that is an introduction to the work of Ars medicinae, and discussions of pharmacology.42




2.4. Confession and invocation

Texts of confessions and invocations found on fol. 286v.- 293v. the manuscripts are the only ones
written on a colored background.


The text of the confession begins with the monk's address to God, Jesus Christ, the apostles,
to the prophets, and to the saints.
43 After that, violations of religious duty, evil thoughts,
anger, hatred, celibacy violations, various kinds of fornication (and with animals), and all mortal sins.44
Confession ends with a prayer for mercy and forgiveness. The content of the confession suggests that
it refers to a monk who has sinned gravely in word and deed. After the confession he finds himself
the great image of the "Heavenly Jerusalem," that is, the metaphorical depiction of Paradise. In the symbolic
in this sense, confession and the image of the "City of Heaven" represent the confession of sins, and the search for forgiveness
and grace so that a sinful monk could reach Paradise.45


One of the most intriguing parts of the Codex is the invocation text. The text itself consists
is of three invocations and two magical formulas.

40 Same (14 March 2013) 41 Same (14 March 2013) 42 Same (14 March 2013) 43 Kungliga Biblioteket - National Library of Sweden, Stockholm, “Codex Gigas - Confession”,
http://www.kb.se/codex-gigas/eng/Long/texter/Confessions/ (February 20, 2013) 44 Compare: Kungliga Biblioteket - National Library of Sweden, Stockholm, "Codex Gigas - Confession",
http://www.kb.se/codex-gigas/eng/Long/texter/Confessions/ (February 20, 2013) and Kungliga Biblioteket -
National Library of Sweden, Stockholm, "Codex Gigas - Decorations",
http://www.kb.se/codexgigas/eng/Long/description/Decoration/ (February 25, 2013) 45 Devil's Bible darkest secrets explaind, directed by Julie Nelson, National Geographic, 2008.

The first appeal is against a sudden illness:
"Putoni PURPURON DIRANX + + + Ur Mettons CELMAGIS + + + lardon
SOUND CATULON these names I shall you in the name of the Father
Holy Ghost, that Almighty God shall deliver you from this sudden
The disease. "46

„+ Puton purpuron + diranx + celmagis + metton + ardon + lardon + asson catulon + Ova
I give you names in the name of the Father, the Son and the Holy Spirit, that God Almighty may deliver you from this
sudden illness. "


The words "puton purpuron, diranx, celmagi, metton, ardon, lardon, asson catulon" are magical
words expressing the evil that caused the disease, followed by the sign of the cross („… u
the name of the Father, the Son and the Holy Spirit… “) in order to destroy them.47 The next two appeals are against
fever. They are being destroyed by invoking various events from the life of Jesus Christ, and
invoking many saints, apostles, and angels.

The magic formulas of the Codex serve against theft.48 The first formula tells how it can be caught
thief with the help of a special medium - "virgin and the nail of an undefiled boy":
"Experiment with a boy through which a theft.
first Take a virgin. put it in the house of the dark and turn the boy
West waiting for him to deviate eastwards and TB drops of oil. "49

"Experiment with the boy's nails because they show theft. Receive the undefiled first
the boy and laid him in a darkened house, turn the boy's face to the west, and stand to the east
side facing him and paint the boy's nails with TB drops of oil. "

46 Kungliga Biblioteket - National Library of Sweden, Stockholm, “Codex Gigas - Translation of the Invocation”,
http://www.kb.se/codex-gigas/eng/Long/texter/excorsism/Translation-of-the-conjurations/ (19 February 2013) 47 Ibid. (21 February 2013) 48 Magic formulas were were often in use in the Middle Ages, and did not only serve against theft, or evil demons
ghosts (exorcism). In frequent situations, they were used to treat sick people. Wolfsthurn's handbook
was one example where there were magic formulas used for medical purposes. (Richard
Kieckhefer, Magic in the Middle Ages (Cambridge: Cambridge University Press, 1990), 4) 49 Transcription taken from - Kungliga Biblioteket - National Library of Sweden, Stockholm, „Codex Gigas -
Translation of the Invocation ”, http://www.kb.se/codex-gigas/eng/Long/texter/excorsism/Translation-of-the-conjurations/
(March 4, 2013)


The second formula states how we can see in dreams the theft that happened and that on
a way to hold a letter in our left hand, invoke God by his name, and command evil
spirits to go home: 50

"As in a dream that it was a theft." 51
"Give U snovima I saw krađu koja je počinjena."

Invocations for the purpose of connecting with magic have created a negative image of the Codex. Rare
are books that, along with the Bible, contained texts related to exorcism or magic. Regardless
that the magic within this text refers exclusively to the invocation of "good forces" for the purpose of protection,
and not as black magic or necromancy52, it was seen as something bad, something caused
The devil, and certainly influenced the creation of the legend of the origin of the book.53



2.5. Heavenly City and the Devil
The images of the Heavenly Jerusalem and the Devil represent the two most important components of the Codex. They
are the only illustrations in the Codex that occupy almost the entire page, 54 and are found on fol.
289v. и фол.290р. (See Figures 3 and 4).


The image on the left of the Codex is an illustration of the Heavenly City of Jerusalem, by others
in the words of Paradise. On each side of the city are two large, yellow-colored towers.
Each tower at the top has a green platform. The towers are set on a foundation platform
which is painted the same shade of yellow as they are. Inside them is the city itself. It's a city


50 Kungliga Biblioteket - National Library of Sweden, Stockholm, "Codex Gigas - Invocations",
http://www.kb.se/codex-gigas/eng/Long/texter/excorsism/ (4 March 2013) 51 Transcription taken from - Kungliga Biblioteket - National Library of Sweden, Stockholm, „Codex Gigas -
Translation of the Invocation ”, http://www.kb.se/codex-gigas/eng/Long/texter/excorsism/Translation-of-the-conjurations/
(March 4, 2013)
52 Necromancy is a form of demonic magic that medieval scriptors described as invoking magic
demons who would take on the appearance of the dead and thus imitate them or cast spells on specially designated ones
people. (Kieckhefer, 1990: 151-157) 53 In the first half of the Middle Ages, magic was viewed exclusively as demonic. Today there are two branches
magic in which on the one hand there is natural magic that has nothing to do with demons, and magic that is
exclusively associated with demons. Such branching will appear only in the 13th century. with a smaller group of people, it will
spread slowly and slowly to more people. (Kieckhefer, 1990: 11-13) 54 The images cover the part of the page that was otherwise intended for text. They do not extend to the very margins of the Codex.
(Kungliga Biblioteket - National Library of Sweden, Stockholm, "Codex Gigas - Decorations",
http://www.kb.se/codex-gigas/eng/Long/description/Decoration/ February 25, 2013)

divided into ten red city walls. Each wall has a certain number of towers55, and he,
when two large ones are taken into account, it is 21. Above the red walls are the buildings of the city
among which there are mostly churches. In the city itself, six twisted colored plants are painted
green and red above the fifth, sixth and ninth walls. It is important to
note that no people can be found inside the city, which most likely means they are inside
buildings and churches or hiding behind walls.56 A depiction of such a Paradise, where neither men nor angels are seen,
so neither is God himself rare, but not unique. A similar one can be found in Liber floridus, books
Lambert of St. Omer in Ghent.57 Since the image of the Heavenly Jerusalem is close to the text
Of the Book of Revelation, 58 this illustrated city actually represents a vision of the city that the Holy One had
John the Evangelist 59: "And I perceived that the holy city, the new Jerusalem, was coming down from God out of heaven;
equipped like a 'bride adorned' for her husband ... He had large, high walls with
twelve doors,… “60. The image of the city in Codex has no door, so it is not visible in that part
similarity, but only the notion of Paradise as a city is taken into account.

On the right, opposite the Heavenly Jerusalem, is the image of the Devil, which is considered
that is one of the main causes of the Codex legend. The Devil himself is shown inside
identical yellow towers surrounding the Heavenly Jerusalem. This makes it known that and
The devil is in his city, or Hell.61 The illustration of the Devil in the Codex is unique in
to the world.62 The devil, half a meter high, is depicted in a kneeling position with his arms raised.
It completely completes the space of Hell, but does not reach the top of the towers. His body is in human form
without tail, but has four fingers with large red claws on its hands and feet. From clothes to
he has only a white cloth with red dots around his hips. There are red ones on the top of the head
horns, and the head itself is large compared to the body while the face is green and the hair is curly brown. He has small eyes, but big ears. The sharp teeth of those two can be seen from his mouth
long red tongue.63. There are various sources on the basis of which similarities with the image are found

55 The number of smaller towers on the inner walls varies. For example the first wall viewed from the foundation platform
it has three towers, while the last one has five. 56 Kungliga Biblioteket - National Library of Sweden, Stockholm, “Codex Gigas - Decorations”,
http://www.kb.se/codex-gigas/eng/Long/description/Decoration/ (February 25, 2013) 57 Nordenfalk, 1975: 287 58 Between the Book of Revelation and the image of the City of Heaven, there is only the text of the confession (fol 286v. - 289r.) 59 Kungliga Biblioteket - National Library of Sweden, Stockholm, "Codex Gigas - Decorations",
http://www.kb.se/codex-gigas/eng/Long/description/Decoration/ (February 25, 2013) 60 Revelation 21: 2-12 61 In addition to the vision of the city of the evangelist John, there is another person who gave his vision of paradise - Aurelius Augustine
in the work De civitate dei. Augustine says that since the beginning of time there have been two cities - one is the City of Heaven,
the home of angels, and the other is Hell, the home of Lucifer and the fallen angels. Therefore, the towers at Codex represent two cities
which have similarities with the interpretation of Aurelius Augustine. (Nordenfalk, 1975: 286) 62 Devil's Bible darkest secrets explaind, directed by Julie Nelson, National Geographic, 2008. 63 Every part of the Devil's body, even his kneeling position with his arms raised, has its meaning. That position
indicates that he is ready to attack a new victim at any moment. The green color of the face represents envy, the big ears represent


The devil, but it is important to emphasize that none can fully identify with her. One of
these are medical texts on the basis of which the Swedish scientist Carl Nordenfalk emphasized
how the kneeling position of the Devil is connected with the text translated by Constantine of Africa. Namely, in
there is a commentary on the anatomical drawings of the internal organs drawn in the models in
series of five images in a kneeling position. Apart from the position of the body itself, the head of the Devil has a very
similar proportions and shape as model heads64. The only difference is observed in the position of the hands. IN
in anatomical drawings the models have their hands down, while in the Devil in the Codex they are raised.
Similarities in the position of the hands are also visible in one Persian manuscript in which it is depicted
a pregnant woman with her arms outstretched as in the case of the Devil.65 Such a position of the hands and body still appears
and in a manuscript from the monastery in Zwiefalten in Württemberg (Germany), and in a mosaic
baptistery in Florence Cathedral. In the cathedral, the image of the Devil has stronger human characteristics
body than the image in the Codex, but is shown with large red horns similar to those from
Codexa.
66


These images look perfectly painted at first glance, but when viewed more closely,
it is evident that the moves made by the illuminator were unprofessional and unprofessional.67 Illustrations and
the initial letters in the Codex are very nicely illuminated, but they look insufficiently sophisticated.
Therefore, historian Peter Stanford, observing the strokes by which the paintings were drawn, concluded
as they are not the product of a professional illuminator but a self-taught person.68