By Jonathan Roper (eds.)

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Extra info for Charms and Charming in Europe

Example text

For Pentikiänen, as for most researchers on such informants, the informant’s state of mind was one of ‘double-belief’, in which the two strands of Christian and nonChristian belief existed in tension. He cites this incantation as one example of the sort that Takalo knew: Virgin Mary mater, Dear mother merciful, I let my stock out to the forest, my cattle to the groves, my sheep to the pastures, my horses to the elk hills, I set you to tend my stock. Tend Virgin Mary mater, Look after my cattle and tend!

98. 3. Urzsula Lehr, ‘In the Range of Demonological Beliefs’, in Mare Kõiva and Kai Vassiljeva (eds), Folk Belief Today (Tartu: Institute of the Estonian Language and Estonian Literature Museum, 1995), pp. 263–9. The quote is from p. 268. 4. Eve Levin, ‘Lay Religious Identity in Medieval Russia: the Evidence of the Novgorod Birchbark Documents’, General Linguistics 35 (1997), pp. 131–55. 5. Levin, ‘Lay Religious Identity in Medieval Russia’, p. 153. 6. Levin, ‘Lay Religious Identity in Medieval Russia’, pp.

In fact, although two other copies, and two fragments, of the ‘receptary’ in the Trinity College manuscript are known, this is the only one with the intruded English-language charm. This, then, is very probably a case of written transmission, but transmission of a small item copied arbitrarily and in isolation. To go back to roughly the same apparent date as that of the copy in MS Digby 2 (close to 1300), there is a distinctly different version in MS Digby 69 in the same library. 6v: 3. Iesu crist wes in erþe istunge; Sone wes þet wrd te heuene ysprunge.

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