By J. Roper
Ancient documents of charms, the verbal component of vernacular magic, date again no less than so far as the overdue center a while, and captivating has persisted to be practiced until eventually lately in so much components of Europe. And but, the subject has acquired purely scattered scholarly awareness thus far. through bringing jointly the various top professionals on charms and captivating from Europe and North the US, this booklet goals to rectify this forget, and by means of offering discussions overlaying various sessions and of destinations - from Finland to France, and from Hungary to England - it varieties a necessary reader at the subject.
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131–55. 5. Levin, ‘Lay Religious Identity in Medieval Russia’, p. 153. 6. Levin, ‘Lay Religious Identity in Medieval Russia’, pp. 154–5. 7. On New Testament and early Christian demonological beliefs see, among others, S. Eitrem, Some Notes on the Demonology in the New Testament, 2nd edn (Oslo: Universitatsforlaget, 1966); David Aune, ‘Magic in Early Christianity’, in H. Temporini and W. 2 (1980), pp. 1,507–57; Marvin Meyer and Richard Smith (eds), Ancient Christian Magic: Coptic Texts of Ritual Power (San Francisco: HarperSanFrancisco, 1994); Clinton Arnold, Ephesians: Power and Magic (Cambridge: Cambridge University Press, 1989); and Clinton Arnold, The Colossian Syncretism: the Interface between Christianity and Folk Belief at Colossae (Grand Rapids: Baker, 1996).
Then afterwards the charm, that is given here later, one should sing, ﬁrst in the left ear, then in the right ear, and then above the man’s head. And then go to a maiden and place it on her body, and do so for three days. The victim will soon be well. Here he came in walking in spider form, Had his harness in his hand, he said that you were his steed, He laid his traces on your body, then they began to rise from the land, Soon they came from the land, then the limbs began to cool. Then came in the dwarf’s sister, She put an end to this and swore oaths That never he will hurt the sick one, Nor the one who knows this incantation, Nor the one who can sing this incantation.
Storms, Anglo-Saxon Magic, nos 2 (pp. 140–3), 4 (pp. 154–5), 7 (pp. 166–7), 16 (pp. 216–19) and 9 (pp. 186–91). 4. Storms, Anglo-Saxon Magic, p. 41. The translation is by Storms; it could be challenged at various points, but only by engaging in elaborate textual argument, and with little effect on the overall impression. 5. Storms, Anglo-Saxon Magic, no. 10 (pp. 196–9). The sense of afedan and the precise purpose of some of the incantations in the series are not agreed. 6. Storms, Anglo-Saxon Magic, nos 11–15 (pp.