Book contents
- Frontmatter
- Contents
- Acknowledgements
- Contributors
- 1 Introduction: Vernacular religion, generic expressions and the dynamics of belief
- PART I Belief as Practice
- 2 Everyday, fast and feast: Household work and the production of time in pre-modern Russian Orthodox Karelia
- 3 How to make a shrine with your own hands: Local holy places and vernacular religion in Russia
- 4 ‘I make my saints work …’: A Hungarian holy healer's identity reflected in autobiographical stories and folk narratives
- 5 Chronic illness and the negotiation of vernacular religious belief
- PART II Traditions of Narrated Belief
- PART III Relationships between Humans and Others
- PART IV Creation and Maintenance of Community and Identity
- PART V Theoretical Reflections and Manifestations of the Vernacular
- Index
4 - ‘I make my saints work …’: A Hungarian holy healer's identity reflected in autobiographical stories and folk narratives
from PART I - Belief as Practice
- Frontmatter
- Contents
- Acknowledgements
- Contributors
- 1 Introduction: Vernacular religion, generic expressions and the dynamics of belief
- PART I Belief as Practice
- 2 Everyday, fast and feast: Household work and the production of time in pre-modern Russian Orthodox Karelia
- 3 How to make a shrine with your own hands: Local holy places and vernacular religion in Russia
- 4 ‘I make my saints work …’: A Hungarian holy healer's identity reflected in autobiographical stories and folk narratives
- 5 Chronic illness and the negotiation of vernacular religious belief
- PART II Traditions of Narrated Belief
- PART III Relationships between Humans and Others
- PART IV Creation and Maintenance of Community and Identity
- PART V Theoretical Reflections and Manifestations of the Vernacular
- Index
Summary
Introduction
In this paper I introduce the process of creating a healer's self-image by examining the case of a contemporary healer and diviner living in Rádfalva, a village in south Hungary. My inquiry is based on the narrative autobiography of this magical practitioner, named Erzsike, whom I recorded on several occasions. Focusing on the integration of diverse ideologies and traditions of different origin, I highlighted certain events which are interpreted as turning points in the healer's life. Considering the magical services offered by Erzsike the healer and diviner, three major patterns of magical knowledge can be identified. First, by employing magic formulae and wax pouring she diagnoses and heals bewitchment, thus seeming closely related to the folk healers still active until the most recent times in the South Transdanubian area of Hungary. Second, her activity is connected to that of the seers and diviners practising rather more in urban environments, because she reads cards in order to foretell her clients' futures or to reveal facts about their present or past. Third, her use of a certain book to conjure angels and the preparation of angelic amulets can be related to the currently flourishing methods of post-New Age/esoteric angel lore. However, her practice of magic as a whole is completely impregnated with her strong and consciously Christian outlook and mission, thus many features of her image as a healer are similar to those of the ‘living saints’.
- Type
- Chapter
- Information
- Vernacular Religion in Everyday LifeExpressions of Belief, pp. 63 - 92Publisher: Acumen PublishingPrint publication year: 2012