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Folklore Contents Research Articles Tin Vanishing Voleanoes: Fragments of Fourteuth-century lelanic Bikor (Oren Fale “L Would Have Baten You Too": Werewolf Leyes inthe Flemish, Dutch sand Govan dre Willem de Blécourt Chavisonatic Heaters Herian Sol: Av Autopsy of w Mythical Conger of Early Madera Spin Fabiin Alejando Campagne The Retur ofthe Den: Revenant in Flemish Traitonat ant Conte gents Katrien Van Effelterre : it Otoliths and Folklore: A Survey Christopher Joh Dutt ‘Topics, Notes and Comments Poplars” Afro al African lmerint Coprtie Foblae in the Age uf Text-messiging Milleuials Debra Smith A Matern Mumuning Anal Mack Gowers ce United Seoiens Organizations (USO) Shaws Review of Folklore Scholarship Ealnrine Briggs Folklve ser 2006: fues” Report Book Reviews “4 8 a 100 106 ws Foltre 8 (April 20071 4-64 RESEARCH ARTICLE Charismatic Healers on Iberian Soil: ‘An Autopsy of a Mythical Complex of Early Modern Spain Fabidn Algjeadro Campagne Tesla crn is yc he curing of pli, resent eof he mea een gical camps of He tan Penis. The my gail ie is eet font cary The iene es i the oe ern ster fs ton alc usaf Metre i “ee ih iny fo pout ania ata crn elie sms “Saran ese stern Meeranc some eet esi vu cl of he uns ung gi Ts common th ints gti th ssa heer th me carci gi of uno i essen One eb te Heri sandr’ pee ce he ning ft stent cot, ny aa a ‘toe temps af Fring te Hm the mya subject of the sey ne me fe ye oie ti Lutroduction The charismatic healers specialising in the curing of hydrophobia, known as Saludadores, represent one of the most exceptional mythical complexes of the tterian Peningula, Even though the main core of theit legend revolves around canine rabies, the slddores also present other exceptional characterstcs—they toute regarded as masters of fire, highly-regarded clairvoyants and wite-finders. “A shroud of raystery eavelops both the origins of these charismatic healers (Campagne 2002, 37-133) and the mythical complex to which they belong. The iRerature dealing with superstition prior tothe 1500s seems t ignore their myth altogether. No references to it can be found, for example, in the Libra de las “Confesones by the Salamancan Martin Pérez (c. 1312-17), in Saint Vicente Ferrer’s Castilian setmons (1411-12), in Lope de Barrientos's anti-supersition treaties (G14), {I} or even in Martin de Arlés @ Andoslla’s Tctntus exjistssimus de Siperaitiontas (Lyon. 1510) (Aelés 1510; Catedra 1994; Alvarez Lépez 2000; Pérez oa) Im sharp vontiast to this virtwal silence, however, the myth emerges both bruptly and fally-formed in the anti-superstiion discourse of the beginning, af the sixteenth century Both Spanish and foreign writers evoke the specifically Iberian origin of this phenomenon. ta Le wyageur d Europe (Paris, 1672), Albert Jouvin stated that Jihudadres only existed in Spain (Diez Borque 1975, 159). This same point was fmphasised by Benito Jerdnimo Fejéo in the eighteenth century (Feyjoo y (Charismatic Hears on Mera Sit 6 Montenego 1777, vol. 3, 4-5). Actually, the fasion of the components smyth ino» single complex & Keren only In Spain and Tortug Tispanicomerica {South Ameria), whence ‘traveled presumably fom the Teron Peninala (Sancho Grae 1958, 66) Taking al ofthese faces ito sccount itis not sepising thatthe ay of the slid has nly wxcaioal teen the subject of stholny examination. This atl, tector, in dealing with this opi, intend to Fi this gap to some exten The Saludadores: Charismatic Healers on Uberian Suit With the probable exception of Martin ce Castaiegn’s Tata de as supersticiones y Sieoieras (Logrovto, 1529; Buenos Aires, 1997], Podea Cicuela's Reprolwcion de is supersticions y hechcerias (Aleali de Henares, 15807; Msina del Campo, 1551) seems to contain the oldest and most extensive treatment of the slulador complex. lin this work the author identifed six basic characteristics of this charismatic healer. According to Ciruelo, the saludador was popularly believed: te heal or protect men and cattle from canine rabies te heal with their saliva or breath to be relatives of Saint Catherine or Saint Quiteria, from whom they ‘obtained their healing gifts 4. to carry specific macks—the “whee!” of Saint Catherine o the sigh of Saint (Quiteriaon their bodies 5. to be fortune-tellers and claievoyants fs to manipulate pieces of red-hot coal ot iron, wash theie hands with boiling water or ofl, measure a pole of burning iron with barefeet, or enter into & hhot oven with impunity (Ciruolo 1551, XXXVIUr=IXt) Furthermore in open confrontation withthe agent oficial religion they were known to have established some quasi-saccamental procter for ae ple, onsecratng picts of bred that people kept recs “wth mare devotion toa the bread! blessed by the priest on Sundays” (Ciruelo 1551, XXXIX¢). [2] ‘Tis version nf the slididor complex was sean to’ be mali by te introduction of new features, which, over a short petied of time, consite& repertoire lating tats that changed the ster manifestation othe ble tn the Ian se ors crass Salomanca 15) bythe humanist Anon de Terguertnds, ‘hesgitof eievoyance had evolved to become the obvious ecto sucoal ig {Torquemds 1994, vo. 3, 731-2) tabs Dssitoninemugienum (Lavan, 59 Vaid), the Jesuit Marin del Rio mentioned another new tnte-aconding, to popular belief, consecutive seventh-born children wore destined lo becom Silanes (Dei io 159,41) (3 nthe Trbura de superain ndna (Heca 1631, the Aragon priest Gaspar Navaeeo refered to another sil sladnons were also coniened to be with-fnders (Navarro 16, 91), a tet connected With them only during the frst half of the seventeenth centry, and, apparently cenined to Aragoi suldoes Physigalvulnerbity Was apofer of Ue novel features highlighted by Navan (Svar 1631, 951) In the eighteenth Century, the Benaictine monk Bent ferSrimo Feijoo stated in his Teo Chico Unters (Madrid 172610) tht the healing power ofthe slain was to be found in his breath, which ould kil hydrophobic annals (Poyeo y Montenegro a Fabs Algjanto Campagne 17, vol. 3, 9}. By the late seventeenth ventury, the mieszn-scine staged by the fnludatnes had aleeady developed into hyperbolic demonstrations of their Sktaordinary or occult powers (Cirae Estopitn 1942, 3; Pehafiel Ramon 1987, asl Siez and Marset £993, 73) in 16%, for example, several magistrates of the municipal counel of Murein eeporterl thal they saw the sauiador Fulencio Sevilla walking over a fed-hot iron bor with bare fet and licking it with is tongue, with Tmpunity (Flores Arroyuelo 1985, 189), while in 1758 Francisco Gandia, another jpoweful salngor who lived in Oliva (Valencia), was apparently found eating fish Inside a hot oven (Blizquez Miguel 1989, 214). Ts Portugal, the myth of the stsador included features specific to that culture, which enables us to maintain that a specifically Portuguese version ofthe complex ‘isted. In an initial phase, the work of Portuguese sladadores was appacently rected at sick livestock, but was then gradually extended to human patients Theis procedure was usually based on the blessing of water in a bow! by making 9 cross ith salt over il and this water was then sprinkled on the livestock using, a branch of spurge-laucel (Bethencourt 1993, 410) The Portuguese siludadores were ise knawn by the synonymous terms fezadvirs ("blesser”) or beac ("blessed Jan’) (Bethencourt 1987, 35; Paiva 1992, 78). Feom the very beginning, Portuguese aluiatones were thought of 38 witeh-finders (Urey could. identify feticciras ["eorceresses")) and could also undo itgfcia, ‘The benzafeiras or Portuguese siludaiores displayed a eapacity for contact with the sprit world, a trait that did fol apply to their Spanish counterparts; thus dreams and apparitions could Tancton as symbolic investiture in the ease of the Portuguese stludadores (Wethencourt 1987, 62 and 139-40), One such example concerns Pedro Fernandes, 5 bento, who described in detail one such apparition which he claimed he had fxpericneed. On the night of 23 June 1680, he sow a shining light descending from the roof of his house, in which he recognised the figure af San Joo Baptista, who Said to him, “everything that you cure wll be blessed." Before departing, the saint tmurked Fernandes with a sign on bis mouth (Paiva 1992, 212-3). Occasionally, the Vision could include spectacular ecstatic Aight—Dento’Assungao, a child-healer bors in the village of Punla, Diocese of Coimbra, confessed in 1697 that noser Sraiort ("Our Lay"), with ovhoen he chaimed to have conversed three times a week, touk hint on a journey Urrough heaven and hell (Walker 2005, 357-8). In Portugal. asin Spain, there were signs associated with being recognised as a ludedor, but tha vsjor ignowstinn im this repaed oceurred in 17ND. when the Portuguese Martinh Afonso was considered fento because he had exied in his rvother’s womb (Walker 2005, 03-4). nthe nineteenth century, the mythical complex that surrounded the eore of the siulador complex in both Spain and Portugal continued to evolve by bhoveowing new tats from other mythical complexes (Peediguero 2004, 137-8) In this context, local cultural niches also left their mark on the vernacular contiguration of the myth, Thus, inthe midlle ofthe nineteenth century, Joseph Sirven let it be known that in the western Pyrenees, Santa Quiteri had displaced Simtn Cifaina as the familiar spit of local saluiadores (Bloch 1988, 27180). In TS42, Vicente ce la Fuente published the article entitled “La rabia y los sahudadores” in the Seminario Pintoresco Espaviol, in which he described the Attributes of a famous contemporary healer—which included all the classical traits mentioned by Ciruelo’ in the sixteenth century. As in the past, ‘Charismatic Healers om ri St ¥ he stluiadores’ command over fire continued ta amaze eyewitnesses (Blanco 1982, 254). In his novel, El sludatar, fost Selgas y Carrasco describes a igure that has aequiced an unequivocally supernatural dimension due te his extraordinary bility to control Nature (Madeid 1887, 219 According to Selgas y Carrasco, 2 sutudaor could stop storms, and extinguish the most intense fice, just by his Presence (quoted in Flores Arroyuelo 1985, 192), le his Notiia de fs Cosas Memorables de Guipizcos (1868), the Basque historisa Pablo de Gorosabel, underscores the suuladore’ beliet in their imaunity 10 the bites of rabid dogs (Gorosibel 1859, vol. 1, 360). But the mos! exhaustive ninetecnth-centucy synthesis ofthe suludador complex is thal found intive work of ‘he Toledan folkldrist, Eugenio Olavarria y Harte, who states He [he star] krwws by simply looking at he sick pero who is brought hi if he it scully ick wis hyrophabi: [-he remove om the wound, Sy means of Suc, the [seo vrs |. he ge em wn tw Bling the ete sar esr nit ters inthe scan sting then with he bre inthe name of Ga [The sale masa ma bor on Ease Fear esac he heron the pei nea ‘nhieu hed, [Janda evidence hse hes pers cis nave os pte Thaw tines be red his thers womb | Some Um have the pom ose all he Nn ve ey wal na metry om thet overner [ 1 1 ely Ht ha ry posses ec sight |] ad Uy cam Made 3 Bo oy al in te Fm without bring themecves(Chvaeiay Haare 1982, 0-1) The myth, thus, continued to ineveporate new characteristics, some of then clearly attracted from other belief complexes. Olavarria y Huarte's account, for example, includ the alitiona traits ofthe birth ofthe sfladaron Goon! Friday, ‘nu his capacity to see dead people in their graves; both of these cements were fact typical features of another well-known figure of Iberian folklore =the eitors shu in Spanish tradition was thought to have the git of second sight, and was considered capable of finding buried treasure or even underground speings. He was also thought lo have the power of seving the dead (Martiner 1987" 141 Keitt, 3005, 42), In his Emirs pupulanes de Asturias (Oviedo 1891), the physician and folklorist Elaclio Garcia Jove included details of an interview that he carried out with the mother of young saluiador of two and a half years of age. The boy, described as anaemic ond undetnourishes, was a seventh-botn consecutive mate childs and apparently could cure wounds and gashes by simply blowing anthem. lg mother stated thatshe knew that he would have special powers because she ad heard im "ery twice in her womb. The birthmarks on this infant sada were said to coneist ‘of several lines or seaniciccular cuts on the tongue tha, aecoceling to the mothet, formed the word “God” (Callejo and tniesta 2001, 44-6). In the course of the ‘uventicth ventury Catnlonian folklorists found other figures, whoassumed some of he well-ksowvn featumes of the sululaior complex. These included the enterius a persan bornan Saint Catherine's day—who wassaid to have the mark ofa evhee! on his palate and to beable to eure burns; the xuciador—born on Saint judas’ day ‘eho eepnrtedly had a red spot inthe interior of his mowith, and could cure all kinds ‘ofwounds by means of suction; and the seteus—who were the seveath-born male chietren, who apparently coukl manipulate cod-hot iron, fll from great heights without injuring themselves, and who could heal bums and dog: bites (Amaetes 8 abi Algo Compare 1969, vol. 3, M448; Guillamet 1983, 29-32). The safuliador complex was also widespread in Hispanicamerica, During the seventeenth century the Santo Oficio in China condemned wrinas charismatic healers who cartied the marks of crosses on their chests and in their mouths (Toribio Medina 1887, 389). In the eighteenth Century, the legend of thesaliudador was well known incolonial Tucuman, Argentina (Parbetman 2008, 222), Towards the end of the nineteenth century, the sludadares lca flourished in the countryside of the Rio de a Plata region of Argentina (Bacran 1992, val. 1, 34). Daniel Granada, a Spanish ethnographer and philologist living in Montevideo in the 1830s, described a well-known saludador ip the Acgentinian fovince of Entre Rios, whom local people considered to be refeéndd; that is, hue to lead billets (Granada 1896, 390), AL the beginning of the twentieth century ethnographersin Chile cletected belief in the Perspoaz ("wise man”), alocal ‘ariation ofthe fberin sahudaor (Vicuna Cifuentes 1915, 7). ‘Shamanism, the Mythology of the Double, and Possession-systems Ina cecent article, the historian ancl ethnographer Eva Pécs maintained that the various mythical complexes comprising the whole European pantheon can Ultimately be incorporated into three cultural systems: shamanism, the mythology ff the Double, and possession-systems (Pécs 2005, 132). Is it also possible, therefore, to analyse the seludader complex in terms of Poes's classification? Shamans and the saludador From 1970s onwards, “shamanism” became a favourite concept used in nthtopolagical scholarship and in studies ofthe history of religion. Even though itis atcepted that shamanism constitutes an atavistic system, the historical ‘eferencesto this phenomencn, ae, in fact, only afew centures old (Voigt 1984, Lt; Flaherty 1992, 21-42; Hutton 2001, 30-2), Shamanism can be said to have made its compelling entrance into western academic scholarship with the publication in Paris, in 1951, of Miccea Eliace's Le Chamanisme et tes Techniques. Archaiues de IrExtase This work is eegarded as having provided the basis ofa scientific model that would prove to be innmensely influential in the following decades (Blade 1992, 45-71), ‘Even though the parameters set dawn by Eliade’s work continue tobe accepted in many academic circles, ndhropalogists seu! Ivstorans have cae attention to the dangers entailed in the reification of categories, and the raturalisation of theoretical constructions that, atthe end of the day, are unable to satisfactorily Account for the diversity of local cultures (Taussig 1987, 48; Grottanell 1991, 106; Humphrey 1994, 28), One of the most accomplished criticisms of Blade's model ‘was that cated out by the British historian Ronald Hutton. To restore historical ehnographie specificity to the concept, Hutton suggested avery workable ‘definition of shamanism structured around three axes: 1. that Siberian peoples appeared to have specialists who communicated ‘with spirits, and sometimes journeyed in spititworlds, In most of the cases, their performances involved their entry into an allered state of tonaciousness, although there is no firm evidence that this was always loomed necessary. Charismatic Heters ow erie So ” 2. that they communicated with spirits ina dramatic performance which wos witnessed by, and often with the assistance of, those for whom they were working, and that they wore a distinctive costume, or used specialised equipment 3. that they svere believed to be working with spirits in the service of others, li achieve practical results in the objectively perceptible world, and that their most important functions at the time, when records of them were collected, were as healers and diviners (Hutton 2001, 110, Since the publication of Calo Gina's naan (196) a Stre notre (1986), endemic historinns have been attracted to the shomaniste moda, but auanyof emt appes to ave noted th acholaeycitcsm surourding tse arly modeeneligios story. Many loa ants have been weongly decribed as Choistian shamans (Serafin 1980, 4-7, Gentilcore 1992 17122 Salman 1995, 374), and several histrins of eary-madern witchcraft have poste the eisteres ‘of possible links between the socalled witches” sabbath and the shamaniste Complex (Bode 1977, 109-48 Kloniceay 1980, 129-90, Henningsen (89, 207-1 Uehenger 1998, 42-5, 200, 176-39) Given this perspective, ae there, then, any elements in the salads complex that coud be sel o characterise these charioaticReles ac Tberian shamans? Actually it would appear tht three spect traits of the slur comple can ‘egaede as being pel ofthe shamanatic model. These ae: dertion ave te iniiatry dheame and vse, and intarwonb eying, The extraordinary restance to fre an heat dplayd by Sierlanype shamnang ic wel ened {DeMarts 1947, 13-81; Eade 1952 173,24, 266-8 and 287) [3] Bt ths wats ot sulin to chasers the shades Iberian shamans ste iy Conroe sna mre than a peripheral charetenticn te difeent shomanetc ‘modes tht hve been ented While Ede has spied nie cena estes shamanism in is anatysis of the “Fallot the Rasa" conta ovr fies at ae of them Ende 1972193), hn adlton, ag Hutton has pote uti is coment, spporent insensitivity heat teploced in many ethnographic examples of Sharam by an eqivatet lack of sensbt to extreme cla (Hutton 201,97) vbollc ivesttute by mans uf dreams, apparitions, and esta: jourteye can be cosine another point ef contact (ater than complete iden ston) between Siberian shamans sn (brian ladies, As we have alley shown this fostre 3s rever a litncive trait o the Spanish sda 96 l Steams a visions were rested alot exclsiely to the Portuguese hele (Bastos 15,2923; Paiva 1982, 2, Walker 2005, 278) tis ly therfore thatthe Mortuguse its express acl configuration of ths belt aa tat ey inelode some disyaceni atures tha cant be considered cents haraterstes fhe stuator compe. The rang alt hat seems ogee» close lationship between shamans anc sla ee itacwomb crying~even though this characte appears tobe ine itetuction nt the comple, thee ate no cera ates of the situa estos ofthe sitenth std seventeenth cenlutie, The influence of Hispaniamenen tn the le tncoxporaton ot ths feature i) he slr compler should not be disegaededs however In 1688 the cairvaynnt Pal, Inlian ofthe wllage of Aconguys vm colonial Tacuman, maintained that he fo oy Fabin Alejandro Campagne been heard to speak in his mother’s vromb (Farberman 2005, 225) Furthe:more, fone ofthe signs that indicated the birth of a future nee (shaman) among the Cuna Indians of the Isthmus of Panama, was precisely the trait of intra-womb crying (Reverte Coma 1975, 302-3), None of these three characteristics can, therefore, of themselves, sustain ‘dentiication between the Iberian saludndores and Siberian shamans. Moteover, the main features ofthe shamanistie model are absent in the erian complex; that is, that the salnores dit not fal into a state of tance. The nature ofthe sludadores public feats and performances were, therefore, clearly different to those of the Shamans. We will now take «ur analysis one step further ty looking at the ‘mythology of the Double in lberian culture and further afield “The Saludadores ans the Mythology of the Double The idea that a person's soul of vital spirit could momentarily leave his body is found in many traditional eultures. This free soul—the physical or psychic alter go-nivas frequently thought toadope animal form duringits exsomaic trips. The Se circulation of the external soul was believed to take place during eestasies or sleep, but death was also thomght to liberate spiritual doubles (se, for example Lingid 1972) Almgvist 1979). Within this perspective, Claude Lecoutewx has maintained, rightly or wrongly, that the majority ofthe mythical figures of pan European fokiore suchas elves, dwarls, fines, werewolves, revenants, vampires and nightmares, are nothing more but avatars of the ubiquitous figure of the Double (Lecouteu 1992), An even more agchaic complex involving the spirits of the mabr-type can als, according, to Pcs, be considered another example of this phenomenon (ics 1995, 3, 1998, 32-3). However, even though the mythology of Fhe Troe soul has certain close links with the shamanistic model, its ecstatic Journeys awe peivate and individualistic, and do not take place during public fecemnonies (Hutton 2001, 140) ‘Ave thee, then, any specific elemers that enable us to establish some kind of telationship between the siludadar complex and the mytholoyy of the Double? ‘There ace in fort two such traits—bodly marks or signs, and the mythologem of the seventh-born childen-—whieh appear to do just that. Bodily marks or signs ‘haracterised many ofthe individuals who swece thought to have bees born with the ability to liberate their physial and psychic doubles, Each European mythical complex, however, seems to have specific systems of signs, which makes any ‘tempt to ceduce the whole universe of bedily marks or signs to one single type, Frat only unscientific, bt also virhually impossible to achieve. To be born with 3 {ul—that i, with an intact amniotic sac—at the me of birth, However, was the bxlly sign that characteried the distinct avatars of the Double. When a child was to born he was considered destined to enjoy special gifts, such as the power of Slairvayance, healing, second sight, and immurity to ee, water, and wound, To these natural gifts was added the supernatural ability of iberating his physical ot payehic alter ego (elment 1971, 19-65). Inearnations of these mythical traits are the pan Slave lyconthropes and vampires, the Friulan terandal, the Rumanian ‘ig the Secbian moras, an the Slovenian kresrits, amongst thers (Senn 1982.5, 10,64, 66, 111 and 115. Ginzburg 1984, 23, 30-34 and 74; Klaniczay 1990, 134; Ginaburg 1991, 210-11; Pcs 1999, 32), Chvismatie Hester era Sait 5 Iberian suluiadores were also born with bodily macks, although of a differen kind. According to the most popular version of the complex, the saludndar carne into this world bearing the mark of the wheel af Saint Catherine, or the cross uf Saint Quiteria, om his bely- No references to stludadores bora with the amniotic sae have been found so far. And, even though itis teue that immunity to fire, wounals and second sight, were taits attributed to these Tberian healers, the studadores also licked the main characteristic of the avatars oF the Double; that i, the ability to voluntarily liberate their external souls, Nevertheless tis evident that the mythology ofthe Double has influenced the historical evolution of the Mberian legend. In fact, the incorporation of the rythologem of the seventh son can be attributed to that comples. This trait was another of the signs that characterised certain avatars in the mythology of the Double. in many parts of Europe, to be born the filth or seventh consecutive chile ‘of the same sex was considered a sign thatthe child was destined, in the case of ¢ ‘male chile, to become a vampite of werewolf in the future, or a nightmares or Witch in the case ofa female birth (McNally and loreseu 1973, 160, Senn 1982, 111 ant 115; Bastos 1985, 288; Lecouteux 19984, 89). e may be that this interactior betwen the stfadnder complex and the mythology of the seventh son can be attributed to French influence, as on the French side ofthe Pyrenees seventi-bort children were thought of as innate healers. And they were frequentiy said to beat cectain sign, such as the fleur de lis, an theit bodies (Bloch 1988, 2 These distinctions could account for several of the diferentitions that exis betveen the suludadores and the avatars of the Double. ft could explain, for example, the fact that, during the seventeenth and eighleenth ceatucis, nol all Abeviansifudadones were thought of as seventi-born childeen, I could also justi the use of the term saludadar by Jean Baptiste Thiecs in his Trae de superstition (1679), to designate the relatives of Saint Catherine that were not seventh-borr children (Bloch 1988,.280). in addition, i would help to explain why Father Calatayuid in his Opisculos y dociinas prctica (Logeofio 1759), attributed a specia siftfor curing srofula and epilepsy tothe seventh-born son, without relating it to the saludador complex, ot to hydrophobia (Calatayud 1754, vol. 3, 2254). The distinction would also account forthe fact thatin the second half ofthe nineteen? century, Pablo Gorusibel stated that the studndares” gift was hereditary incertae families of the province, “even though those who carry out this office are nol precisely the seventh sons” (Gorosabel 1899, vol. 1, 362). [6] We must alse acknowledge, however, that ia certain circumstances, the overlap between bot! ‘mythologies contributed to the transfoemation of the sludidor into the positive ccunterpart of the werewolf—a classical avatar of the Double complex (Oates 1990, val. 1, 360-3). According to Testo Bragn, for example, the last child in = series nf seven consecutives sons would become a lbishéien (*werewall”) unless he was taken into the custody of lis eldest brother and was baptised with the ame of Boothe same term that was used in Portugal to designate the sildors (Granada 1896, $83; Vaz da Silva 2003, 335-53), The Saludadores wnd the Folk Possession-systems As neither shanianstie systems nor the mythology of the Double seem to be able 'o fully explain the synthesis that constituted the seludador complex, we turn fo! 2 abi Atgjondro Campagne assistance with out task of tracing its development to another mayicoligious Category—fok possession systems ‘Solos such as Chowan Pizzo, David Lederer and Eva Pcs, have discussad the existence of archaic possesion systems that bear no direct relationship to the Loncopl a dabolic pesssion devetoped by Christan demonology (Pizza 18, Sao tees sone 25-89). The fist sitcty in intellectually eeognsing a aeons alk pensession-ystems is tht, tthe majority of eases, they are sere game perfect metaphors of possesion Pes 205, 5) these ESF cheapest spits postess their Vict in 9 variety of ways, rors tg ads oo tera (he nightmarish demens ofthe mays), ting oF ee ering them fo suf Irom al kinds of paralysis or oscar SEC te nny spins of folklore). establishing hierogamie unions with thet Notice that Lazzareli speaks of ‘naturamn Der, instead of vinam naturany (Asclepass 37), 1 Ch, Asclopis 23: deorum genus omnium canfessione manifestum est de mundissima parte naturae esse prognatum signaque eorum sola quasi capita pro omnibus esse" (Nock & Festugiére | 1946] comment that ‘signa’ means “astral forms", which are tke heads without body, while the statues af gods (species deorum) fabricated by man depict the whole body) as 4a 3 Hac certe novitatum novitas nova, | et mirabilibusmaius id omnibus. / naturam quia homo tam repent Det / atque ipsam sapiens fact. Nam sieut Dominus vel Genitor Deus / caclestes ‘generans procteat angeles, / qui rerum species, qui capita omnitas / exemplaria primague: 1 divas sic animas verus homo facit. quod terrae vocitat turba velus deos. | qui gaudent hhomini vivere proximes. J laetanturau® hominis bono, NB: line four I dificult to tanslate (i: ‘and knowing [this], makes i {.e,, the nature of God). se Benesis 25, 5.6 © Super eo enim verbo in Geneseos libro: “deditque Habraamus cuncts quae possederst 'saaco, fis autem concubinarum langius est munera", sic Cabalistae en: rant quia quae fata sunt concubinarum fils fuerunt Scemoth Sesltoma, id est nomina immunditiae, ars Videlicet magica. Quae autem data sunt Isaaco fuerunt quaedam divina secreta, quae Cabalam vocant. Quod nomen nostro tempore apud quosdam cognitum esve cowpit, Eis tamen operat, si unum tantum excipio, omnes panitus latet. NB: it has sometimes been ‘assumed that the ‘one person’ who knows the working of Kabbalah must have been the founder of Christian kabbelah Pico della Mirandola (Secret 1964, 74, who rejects the ‘suggestion because the chronology does not ft, but does not propose an alternative). To me, i seems obvious tat Lazzatelli must have in mind his master Giovanni da Correggio. “© lam vero materia ipsa concentus putor est admodum cosloque simiior quam materia Imedicinae. Est enim aer et hie quidem catens sive tepans, spirans adhue et quodammoda Vivens, suis quibusdam articuis artubusque compositus sicut animal, nec solum motum ferens affectumque practerens, verum etiam signficatum afferens quasi mentom. ut animal quoddam aerium et rationale quodammodo dict posit © On this whole subject, see the balanced discussion in Tamlinson 1989, ch. 4 “9 [Practeres] om home concipit rom aliquam corpoream ymaginatione., ila tes recipit sctualem existentiam secundum speciom in spirit ymaginario (AL-Kindl, 0¢ Radis, cap. V; fed. calveny & Hudry. p. 231). Transition following Tomlinson (1993, 122); ef the lose precisa translation in Couliano 1987, 121 “+ Fabio Paolini, Heblomades (1585): ‘Some people assert that tne feelings and conceptions of ou souls can by the force of the imagination be rendered volatile and corporeal, 30 that, in accordance with their qualiy, they ean be carried Up to certain stars and planets... and. wi ‘come down again to us and wi abey us in whatever we want (queted according to Walker 1956, 136). Hayim Vital (1543-1620), Conceming ine Revolution of Souls a just and pious 36 rman applies himself to the law and prays with attention, from these utterances going forth ftom his mouth, angels and sacred spirits will be created, who will always last and persist (quoted according to Coudert 1978, 72), in contemporary occulist magic, here existe the: peliof ‘that one ean cfeate an entity on the astral plane, by envisioning it and then, through ritual, sactiiee, prayer, and other ac use’ (Merkur 1998). fons, store astral force within the nity, fort ter magical 45 it seoms more than accidental that Lazzaral introduces his mystery of soubmaking as the newest novelty of novelties and a greater miracles than all others’, whereas the Ascleplus merely speaks of the wonderment of all wonders’. Lazzareli's Chrstian hermeticism is now land without precedent, and superior even ta the greatest wonder o! the ancients 46 idel 1988a, 68. The fist to point this out was Gershom Scholem, in his Hebrow Elements of the Cabala and its Symbolism (Jerusalem 1976), Unfortunately. the discussion of Lazzareli found there is omitted in the english version (Scholem 1965). +7 Lam not convinced by Iders suggestions a8 tothe relovance to Lazzarell of the specifically magical part of the golem technique (see del 19883, 68-69) Genesis 12:5. On Jewish-esotarie interpretations of this enigmatic verse, see Scholem 1965, 1701 +9 Quoted according to Ide! 19889, 70. 58 Quoted in Seholem 1965, 188, On such contrasts between the golem and the golden calf, Interpreted as a magically animated stalue, see Scholem’s reference to the anonymous Book of Lite (13th cent) (Scholem 1065, 163)

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