Conjuratio contra tonitrua, fulmina et tempestates 87-92 Rituale Franciscanum Alia conjuratio ad fugandus tempestates 90-110 Benedictio candelarum extra diem Purificationis B. V. M. 110-111 Rituale Franciscanum Benedictio domus ne comburat ne igne 112 Benedictio Armentorum, Equorum, Bonum, et Ovium etc. 112-115 Benedictio tempora pestis Animalium 116 Rituale Franciscanum Benedictio Salis quod datur animalibus 116-117 Rituale Franciscanum Benedictio Maleficiati 117-121 Rituale Franciscanum Benedictio annuli ordinarii 122 Rituale Franciscanum Benedictio Infantis et pueribus 122-123 Rituale Franciscanum Benedictio S. S. Nominis Jesu 123-124 Rituale Franciscanum Benedictio Imaginis B. V. Mariae 124-127 Rituale Franciscanum Benedictio Imaginis Dei, B. V. et Sanctorum 128-129 Rituale Franciscanum Benedictio Coronae Rosarii 129-130 Rituale Franciscanum Benedictio nova Crucis Trabalis 132-133 Rituale Franciscanum Benedictio Crucis pectoralis 134-135 Rituale Franciscanum Benedictio Cilicii 135 Rituale Franciscanum Benedictio Scapularis B. V. Mariae 136-137 Rituale Franciscanum Benedictio Chorda vel Chordam S. P. Francisci pro Chordigeris 137-139 Rituale Franciscanum Benedictio Infirmis 139-142 Rituale Franciscanum Benedictio acqua ad sanandos languores, tumores et plagas infirmi 142-144 Rituale Franciscanum A rontást rejtő, azt magukban hordozó anyagok, tárgyak, helyszínek, fogyasztási és érzékelési módok alábbi hosszadalmas listája pedig szintén megfelel a ráolvasások és az archaikus imák halmozó felsorolásainak 1186 : Az Úr Jézus Krisztus szabadítson meg téged minden kötéstől, téteménytől és rontástól, amit a gonosz szellemek hatalma és ereje okozott neked, hogy ne árthasson neked, sem a levegőben, sem ólomban, sem ezüstben, sem aranyban, sem valamiféle pamut-, selyem-, vagy lenfonalban, sem halott vagy élő ember, vagy földön vagy levegőben, vízben élő állat csontjában, se könyvben vagy papírban, vagy akár vesszőben, valami fában, sem valamiféle igében, sem fűben, hajban, kőben, tollban, gyapjúban, szalmában, sem bármely teremtményben, zsidók, pogányok, eretnekek vagy keresztények sírjában, és ugyanígy sem a szántóföldön, a szőlőben, a kertben, a mezőn, a ligetben vagy a hegyekben, a hegygerincen vagy a völgyekben, a barlangokban, a forrásokban, vagy ezeken kívül, és akkor sem [ha jönne] keletről, vagy nyugatról, vagy északról, vagy délről, vagy [ha ott lenne az] öltözetben, övben, az útkereszteződésben vagy a házban, a házon belül, a falban, az ágyban, fent vagy lent, az otthoni dolgokban, a (virág)ágyásban, a fában, az emésztőgödörben vagy a ciszternában, a mélységekben, az erdőben, a magányos üregekben, a sivatagban, a tengerben vagy az iszapban, vagy szoborban, vagy fémből-fából készült abroncsban, vagy ízületekben, vagy tűzben elégetve, vagy elfogyasztva ételben, italban, vagy érintés, hallás, látás útján, vagy lett légyen bármiféle helyen, bármilyen módon elkészítve. 1187
Marian shrines were always the sites of miraculous healings and spectacular apparitions. Nowadays, they have also become the crystallisation points of the New Age phenomena. Several studies have already pointed out this trend with regard to popular pilgrimage destinations. As far as the Hungarian Marian shrines are concerned, none of them have been systematically examined from this perspective. This chapter aims to provide a deeper in- sight of how a Marian shrine is being re-orchestrated as a specific ‘power place’ in the context of alternative spiritualities, such as New Age religiosity or ethno-paganism at one Marian shrine at Máriagyűd. From the wide-ranging New Age phenomena and religious practices that the author observed during the past decades at Máriagyűd, she chose the prominent example of an esoteric group called Magyar MAGok [Hungarian Seeds], which deals with diverse religious and healing activities. Their programmes include sha- manic drumming sessions, tours to ‘sacred sites’ in Hungary and the Carpathian Basin (mostly Romania), weekend meditations, esoteric workshops, readings on the history and culture of the ancient Hungarians, such as direct kinship between the Hungarians and the Huns, or the identification of the Ancient Hungarians with the Scythians, or the Hungarian origins of the Christian Father God. In accordance with the millennial narrative, they use the elements of the alternative history of the Hungarians as well as other motifs which recall UFO-religions and ET-spiritualities, and last but not least, the idea of healing and cleansing as the basic means leading to universal well-being. The description of their unique rituals and other religious practices is followed by an analysis of the discourse on the contested authority of the shrine. The author of the chapter focuses on the role of the Virgin Mary within their discourse. She found it interesting that Mary is connected with the so-called Boldogasszony (literally [Blessed Woman]), which is a special Hungarian denomination of the Virgin Mary and, at the same time, the alleged goddess of the ancient Hungarians. ‘Boldogasszony’ has been used as a synonym for the Blessed Virgin Mary since the Middle Ages (cf. Madas 2002). The quest for a lost epic and a missing mythology of the Hungarians, which was inspired by national romanticism, resulted in the term gaining an ethnic taste by the end of the 19th century. ‘Boldogasszony’ was the most emblematic female figure of the pantheon in the re-invented Ancient Hungarian religion – the Mother Goddess (Kálmány 1885). With regard to its contemporary use, ‘Boldogasszony’ is also interpreted as the Hungarian equivalent of the Goddess (Bowman 2009), and is also considered Mother Earth (Gaia) and the galactic patroness of all Hungarians par excellence. The author put the manifold interpretations of the Virgin Mary's figure in the centre of attention, highlighting the Catholic Church's standpoint on the emergence of New Age spirituality at Catholic devotional places.
This article presents the initial stages and the planned further developments of a research on Hungarian curative charms against fright illness. Based on a rich and interesting database of healing and curative folk beliefs, rituals and texts, the research aims at exploring the charms and the charming rituals from the perspective of medical anthropology. The analysis is focused on the phenomenon of fright-illness (ijedtség) and its verbal magical treatment, on the basis of emic perceptions. While this research will develop and progress, the current article gives a general introduction to the Hungarian terminology on fright-illness in comparison to similar culture-bound syndromes in Central Europe, and also introduces the most prominent of the charms, in Hungarian with English translation.
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