An Ethiopian Magical Manuscript at the University Library of Cluj, Romania (BCU, MS 681)

Abstract

The University Library of Cluj (Biblioteca Centrala Universitara) owns important number of incunabula, early printed books, and (mainly Western) manuscripts, all included in Gheorghe Sion special collections department. The card catalogue of collection labels MS 68 1 as a Coptic but no further information is offered. Upon examination of manuscript, we were able to ascertain that codex was in fact Ethiopian book of magic. The book is written on thick vellum of a small, square format (75 ? 70 mm, text: 50 ? 55 mm). According to Siegbert Uhlig, main authority on Ethiopian palaeography and codicology, this is smallest book size in that culture.1 Small book sizes dominate in Uhligs periods VI and VII, spanning eighteenth, nineteenth, and twentieth centuries. However, square formats tend to disappear after eighteenth century,2 which makes it possible that our manuscript belongs to that period. Moreover, according to Stefan Strelcyn and David Appleyard, most surviving Ethiopian magical texts fall into period stretching precisely from eighteenth to twentieth century.3 The codex amounts to 53 unnumbered folios, bound into irregular groupings, as follows4: I2+1 (first fol. blank), 26-46, 5 6102 (lacks last two fols.), 76, 84-94, 106. The pages exhibit visible drypoint ruling and prickings in margins. The text layout varies between one (fols. 2r, 4r-53v) and two columns (fol. 3rv); fol. 2r accommodates 17 lines of text; fols. 3r-53v mainly 12, but sometimes 10-11 lines. The only color in manuscript is red of rubrics; The binding of manuscript consists of two bare wooden boards (78 ? 70 mm), tooled with a geometric pattern (Figure 2). The cover decoration has a hatched frame, inside of which is drawn X-form- Sergew Hable Selassie's pattern nr 5.6 The book has been preserved together with its leather case (mahdar, Figure 3).7 The carrying case is of a simple type, as it does not contain inner and outer box. The book's decoration is extremely modest. The only ink drawing in manuscript occupies fol. 2v (Figure 4), and belongs to one of most frequent types of illustration in magical scrolls and books.8 According to best survey of literature, this type of drawing has generally been described as a in eight-pointed star. 9 Some scholars believe that this magical figure represents a net to catch demons, the secret king, leader of all demons,10 or an eight-pointed star with face of Satan.11 A more plausible interpretation posits a friendly figure, such as a Cherub or even God's face.12 We are tempted to interpret drawing as a Cherub, or indeed as a stylized Theophany icon, both equally frequent in Ethiopian art.13 The apotropaic representation of icons would in any case be in keeping with nature of Ethiopian magical syncretism. Magical writings in Ethiopian culture appear mainly in form of scrolls, produced by healing dabtaras14 in size of person they meant to protect. However, dabtaras also owned sourcebooks from which they copied magical drawings, prayers, and formulas onto personalized scrolls. However, such sourcebooks (carnets de dabtara according to Strelcyn)15 containing magical prayers (maftdhe sdray) are generally thicker than Cluj, BCU MS 681. The manuscript contains magical spells and prayers, as follows: 1. 2r. Magical spells. Many letters are illegible. Written later than rest of manuscript, by hand A. In Name of Father, Son and Holy Spirit, one God. …