116v

[MarcoP]

Marco, Buitzruss's paragraphs are rather crowded and dense but they follow somewhat the same format as some healing charms I posted a while back by another author. You might want to glance at them for comparison (they're near the bottom):

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In speaking generally about healing charms (not just Buitzruss's), they usually start with the malady, include remedies and/or charm words (the plus signs for genuflection are common), and sometimes end with a description of the results. Many of them instruct the person to write down the charm and wear it on the head or arm, or around the neck (probably in a pendant). Some of them include how many days to use the "remedy".

Thank you, JKP. I am rather sure I read your blog post in the past, but rereading it now I appreciated your description of the structure of charms that you included also in your post above. Charms are similar to proper medical recipes in that they start with stating to which condition they apply. And you provide an alternative reading of the first line:

• Albus: “umen[do] putriter” (for wet rot)
  
• David: “vinom purifier” (the “purification” i.e. neutralization of venom, if I understand correctly)
  
• J.K. Petersen "pox leben" or "pox leber"  (pox or the liver)
  

MarcoP: Just noting that "affaran" reads to me as "Czafferan", i.e. saffron.

The next word reads to me as "Czatafferan".

I think they are different words for the same ingredient. The author may have included ingredients from different sources in different languages, not realizing that they were the same herb.

Or perhaps I'm wrong, and there is some variety of saffron known with a prefix in some language.

I feel quite confident on the "saffron" interpretation, though!

Thanks also to you, Chris.
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Your reading is interesting, because saffron is a word that one expects to find in a recipe, rather than in a charm. Even if charms are still rather unpredictable to me
"chyran" seems to me an allusion to "Kyrie" (Greek for "o Lord", common in Christian liturgie): Kyrie would fit with an incantation, together with Adonay, Eloi, Emmanuel etc.
Also, the repetition and alteration Czafferan , Czatafferan is difficult to explain: I think Czatafferan is rather strange in itself. But a repetition like this is very similar to the examples in JKP's post (e.g Abgracula, Abraculauß, Aburacula, Abraculuß).

I think that it's clear that the fourth line of 116v is a fragment of a recipe in German.
I still think that these two points must still find a convincing explanation:

1. What is the recipe for?
   
2. Lines 2 and 3 seem to make part of an incantation; but can incantations mix with recipes as it seems to happen in f116v?