{"title":"Orality/Literacy","authors":"","doi":"10.7591/cornell/9781501750649.003.0011","DOIUrl":null,"url":null,"abstract":"This chapter studies magical texts. Written texts could cross the literate divide, but even so, charges of possessing magical writing were brought almost exclusively against men. Women do not seem to have participated in the written economy of witchcraft. They did, of course, join in an oral exchange in which men and women avidly contributed. Magical knowledge circulated in a variety of ways: as advice passed down the generations from parents or grandparents; as oral tradition learned from people adept in the art of healing, cursing, or prognostication; or, sometimes, through trial and error. Many of the men who were caught with written spells explained that they had copied them down from the oral dictation of a knowledgeable adept or sorcerer they met on the road. Court scribes also operated at the interface between orality and literacy when they reported the words of spells recited by illiterate witnesses. The chapter then focuses on the modes of literacy and orality that permitted and documented the animated exchange of magical expertise.","PeriodicalId":141287,"journal":{"name":"Witchcraft in Russia and Ukraine, 1000-1900","volume":"1 1","pages":"0"},"PeriodicalIF":0.0000,"publicationDate":"2020-11-15","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":"2","resultStr":null,"platform":"Semanticscholar","paperid":null,"PeriodicalName":"Witchcraft in Russia and Ukraine, 1000-1900","FirstCategoryId":"1085","ListUrlMain":"https://doi.org/10.7591/cornell/9781501750649.003.0011","RegionNum":0,"RegionCategory":null,"ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":null,"EPubDate":"","PubModel":"","JCR":"","JCRName":"","Score":null,"Total":0}
引用次数: 2

Abstract

This chapter studies magical texts. Written texts could cross the literate divide, but even so, charges of possessing magical writing were brought almost exclusively against men. Women do not seem to have participated in the written economy of witchcraft. They did, of course, join in an oral exchange in which men and women avidly contributed. Magical knowledge circulated in a variety of ways: as advice passed down the generations from parents or grandparents; as oral tradition learned from people adept in the art of healing, cursing, or prognostication; or, sometimes, through trial and error. Many of the men who were caught with written spells explained that they had copied them down from the oral dictation of a knowledgeable adept or sorcerer they met on the road. Court scribes also operated at the interface between orality and literacy when they reported the words of spells recited by illiterate witnesses. The chapter then focuses on the modes of literacy and orality that permitted and documented the animated exchange of magical expertise.
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本章研究魔法文本。书面文本可以跨越文化的鸿沟,但即便如此,拥有神奇文字的指控几乎完全是针对男性的。女性似乎并没有参与巫术的书面经济。当然,他们确实参加了一场男女热烈参与的口头交流。魔法知识以各种方式流传:作为父母或祖父母代代相传的建议;从擅长治疗、诅咒或预言的人那里学来的口述传统;或者,有时,通过尝试和错误。许多被抓到有书面咒语的人解释说,他们是从路上遇到的知识渊博的内行或巫师的口述中抄下来的。宫廷文士在报告由不识字的证人背诵的咒语时,也在口头和识字的交界处工作。这一章的重点是文字和口头的模式,允许并记录了魔法专业知识的生动交流。
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