By Jonathan Roper (eds.)
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"Como Lázaro vuelto de l. a. tumba" (dijo algún crítico), un antropólogo narra l. a. primera etapa del aprendizaje que lo convertirá en "hombre de conocimientos" bajo l. a. guía de un brujo yaqui. Con diversos medios, don Juan sumerge a su discípulo en una "realidad no ordinaria", tan objetiva como los angeles cotidiana pero totalmente distinta, inexplicable para nuestros esquemas de pensamiento pero no para l. a. sabiduría antigua que el maestro transmite con impecable coherencia lógica y poética.
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Additional resources for Charms and Charming in Europe
The text clearly does not belong to the orthodox Christianity of the Anglo-Saxon Church – and it is apparent from Anglo-Saxon homilists that use of incantations On the Christianity of Incantations 39 was proscribed by the ofﬁcial Church – but it was, nonetheless, a Christian text used by Christians. And, though the charm is part of AngloSaxon folk religion, just as the Old Saxon charms were part of Saxon folk religion, there is no evidence to suggest that the users of these incantations were anything but Christians.
It would be more accurate to say that the incantations in them have not been published. Thomas, Religion and the Decline of Magic, pp. 293–5, indicates the huge extent of the surviving court records and the need for further study of them. Oscar W. Clark, ‘Charms’, Folk-Lore 6, 1895, pp. 202–5; see p. 204. Arrangement into lines is added here. This charm, among others, is ‘from a small manuscript book, belonging to a blacksmith-farrier at Clun, Shropshire . . in a handwriting of the early part of the present [namely, nineteenth] century .
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).