Abstract

Abstract:Although belief narratives and charms are regarded as two different folklore genres with different modes of transmission, performance and function, they are both in a constant dialectical relationship, yielding mutual feedback. One of the main forms of this interactive relationship concerns the etiology of a dis-ease (construction of a dis-order, i.e. belief narratives) and its therapeutic treatment (restoration of order, i.e. charms). This relationship between the cause of diseases and their treatment is clearly reflected in a Christian content belief narrative closely associated with incantations used to heal abdominal diseases. The basic personage embodying this belief narrative – registered in many and different areas of Greece – is the figure of a monk or Christ himself, who, often disguised as a beggar, is hosted by a family. Violations of both religious norms associated with fasting and social ethics connected with accepted behaviour towards a guest have as a result the manifestation of an abdominal disease, which eventually the monk or Christ treats using an incantation. This article shows that the parallel analysis of legends and charms, where possible, is necessary since it can provide useful information, not only on the ways by which the charm text is produced and reproduced, but also on the position and status of the genre in the context of a wider folk religious system. Furthermore, it could contribute to the understanding of the charm text, without which the knowledge of the belief narrative is often incomprehensible, if not nonsensical.

Highlights

  • Belief narratives or, according to Bascom (Bascom 1965:4), legends and charms, constitute two different folklore genres with distinctive characteristics, ways of transmission, performance and function. The study of their relation is usually unexplored by researchers of both genres and is partially focused on one category of charms; narrative charms, known as historiolae

  • The role and the function of the guest are explicitly clarified in the legends where he appears, as a monk, but often in the form of a poor man or a beggar, identified with Christ: “Μια φορά πέρασε ο Χριστός και έκανε το Ζητιάνο” (Megara, Vlachou 1959:549) [Christ once came by as a beggar]

  • The comprehension and legibility of the incantations examined in this paper would not be satisfactory without the knowledge of corresponding belief narrative to which they are closely connected

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Summary

Introduction

Belief narratives or, according to Bascom (Bascom 1965:4), legends and charms, constitute two different folklore genres with distinctive characteristics, ways of transmission, performance and function. The belief narrative, which allows the decoding of the obscure and illegible parts of the charm, is encountered in different areas of Greece: Cyprus (Ionas 2007:Α:42), Athens (Politis 1931:70), Lefkada,19 Paros (Stellas 2004:41–42), Megara (Vlachou 1959:548–549), Cyprus (Loukas 1974:54–55; Philippou 1912–1913:530), Ksirohori (Rousias 1912–1913:49), Crete (Anagnostakis 1932–1933:4; Politis 1931:71 note, Lenakakis 2007:117).20 The number of this particular narrative, inadequate, is indicative of its popularity and lets us study the relationship between charm and legend.

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