Fiża zad dimesulabi eşazi rajzi
11š-13š ronkoj Evropaj
Language and Exorcistic Rites in 11th-13th Century Europe
Rajzi omizabuć tisk u zizi skle nomčezi zizi mi bird seh kikbil lijdim. Rajidizi zgel Desih, davu tzastaloşa obor ib ik jizi ivjidi zgel oklona rak, omizabuć bird seh dilijčnaj zgel jos gel ivjidi zgelodkole kekanezi kiksaj. Je kovakolosjik juelikoju jimo dizizkazazi ovo avisk seh azih karnaj atoz kekim: lijdim kojvib zgel birać red biz kode atoz frurasto zizi bisa ije sekadu zizi jezirakasa ijij:
Among the healing practices of the saints, exorcism, no doubt, was the most strenuous and time-consuming. Although hagiographers hardly ever mention any failed incidents of exorcism, for obvious reasons, they frequently describe the vigorous resistance of the demon. Demon rarely left the possessed body on the saint’s first order. When it happened, however, the saint himself might have taken it as a surprise.
Sometimes the victims were possessed by more than just one demon. In this case the ritual might have become very complicated and long: when one demon had been expelled and another one was being exorcised, then the first sometimes returned and the ritual had to be started all over again. In the medieval times the presence of the demon in the body was depicted often very figuratively: the demon was almost tangible foreign matter. During many exorcistic rituals the demon was hunted around in the possessed body until it exited through the victim’s mouth or rectum.
Iz dlozdo zizi valijvzi, datjud judu lameşi zizi birac (bo) izjdezim tagdesusenzim zizi dimesuj. Rajzi Judu zizi La. Lošav, sesnazana bivazi ik Linedode (iznaj rajzi 373), zisregel bird nadunaj šitżisk stanualbe biroje ik Biligel skjukoradvosro. Okvsode Alnide (rajzi nok 420) jkesvza medu smisezi zizi dimesuj rajzi jizi "Boo biračo Skegiro" zad nirakizi, Stalij dukokar dumo (iznaj rajzi 604) rajzi jizi "Izakiko" ekmomać omtagde lameşi zizi dimesuj, dabizi ob kanij smome rajzi amron jkovakolosjik zad altazilok juelikoja.
Ċitavikobikizi, dimesuj lijtutom ik birać seh kotnina biz dedmirek dimesuj. Daji jimeskzi denaj bimizi junkojkobić utanu zgel dilijsa bji bisozi (junkojkobić alvjgel zizi dimesuj), mi bird tojeb azna birok lizi dedmirek stobst (Larena bande). Rajzi ko kvadele ob loles skle dedekemirekzi zizi dedmirek dimesuj rajzi Jikozi Kudtask Iko:
In medieval times the relations between the saints and demons were often depicted as very personal: each saint had his own demon with whom he constantly contended. A very well known topos in hagiographic literature is demon’s unwillingness to leave the body of the possessed before a certain saint is summoned. Hagiographers attached great importance to demon’s such preference: this is a supernatural evidence of a certain saint’s authority over the forces of evil.
Rajzi Kudtask Ikoza dimesulabi esnokzi obor gelalkelo fruonerdes zizi mi birda juda. Ko deslogel esnoc keti dirorsro seh gadikost ik nih kovakoloskist (La. Linedode, Okvsode Alnide, La. dukokar dumo, nk.); 12š ronkoj atades mi lukogel rajzi ovenzi zad nijemjuc zizi ekmomač dimesulabi esnokji. Atoz mi bird kikbil zizi azilok gosizi omrad mi cekole birok mi aze. Bire seh biz če rajzi mi islinimdasv zgel izbiru zad denuć utroj. Dimesuj, nobni, altosb mi kode azor gekrekasa ziškiš atoz mi bird: lastizi im enaj ik azna suz dimesuj jelinaj gel ċetagrad tagim rajzi jizi “kadui”.
Aksa dindo zad tokogel de jeb zgel lukosena bijizi suz esnoć seh obnij semeš di: okronudan lijtuter kivlijb zgel loljgel jizi nuom (Larena nua) zad jaduizvjidi.
Kijnjke iz SAINTS AND THE DEMONIACS: EXORCISTIC RITES IN MEDIEVAL
EUROPE (11th – 13th CENTURY) kij Marek Tamm, Folkore, Zb. 23 – 2004.
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