By Jonathan Roper (eds.)
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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). 8. Arnold, Ephesians, p. 167. 9. Arnold, Colossian Syncretism, pp. 229–30. 10. Rudolf Bultmann, ‘New Testament and Mythology: the Problem of Demythologizing the New Testament Proclamation’, New Testament and Mythology and Other Basic Writings, trans.
An impressive swansong among these seventeenth-century scholarly compilations is seen in MS Oxford, Bodleian Library, Douce 116, pp. 1–365, probably of the third quarter of the century. It mixes medieval charms, little changed, with similar charms that are freely rewritten, and a vast amount of superstitious and magical lore. I am not aware of anything comparable of much later date. For an account of sixteenth- and seventeenth-century ‘magical healing’ in England, with considerable reference to the records of ecclesiastical courts, see Keith Thomas, Religion and the Decline of Magic, London: Weidenfeld and Nicolson, 1971, pp.
21. 22. 23. 24. 25. incantations in J. K. Bostock, A Handbook on Old High German Literature, 2nd edn, rev. by K. C. King and D. R. McLintock (Oxford: Clarendon Press, 1976), pp. 16–32. My translation from the text in E. ), The Anglo-Saxon Minor Poems, The Anglo-Saxon Poetic Records vol. VI (New York: Columbia University Press, 1942), pp. 121–2. Thomas Butler (ed. ), Monumenta Bulgarica: a Bilingual Anthology of Bulgarian Texts and Translations from the 9th to the 19th Centuries (Ann Arbor: Michigan Slavic Publications, 1996), p.
Charms and Charming in Europe by Jonathan Roper (eds.)