History of Witchcraft and Magic

This article discusses some of the questions which appeared during the author’s research for his final Master’s paper in History at the Faculty of Humanities and Social Sciences, University of Zagreb, under the title “Civil trials and prosecutions a sorcery, heresy and witchcraft in Zagreb during the Early Modern Period”. In the beginning of this report primary goals of complete work are mentioned, so that the questions about Church’s influence on those trials could be put to debate. The timeline is limited on two periods, earlier, from 1380 until 1611, and later, from 1611 until 1758. Furthermore, the author opens discussion about the threshold year of 1611 when The Church Sinode of Trnava was held and the confirmation of conclusions stated at it by the Croatian Diet (with both sources quoted). Also, there is a word about Church influence on events outside of a rostrum which as a consequence had witch persecutions and other superstitions. The German codex, Ferdinandea (1656) is also mentioned. At its peak this report debates the influence of then newly arrived Church order of Jesuits in Zagreb in the year of 1606, and its effects on the 1611 events and later. Finally, it ends with a discussion about civil trials and their connections with the Church as an institution which had great cultural and moral influence on the daily life of Gradec, Kaptol and their surrounding areas, which is also one of topics researched.

Riječ je o intrigantnoj temi namijenjenoj širokom čitateljskom krugu, a odgovara na pitanja u kojoj su mjeri magijske predodžbe, prakse i vjerovanja utjecali i još uvijek utječu na ljudske živote, kulturu i svakidašnjicu. Drugim riječima, knjiga Magija na hrvatskome povijesnom prostoru drži pozornost čitatelja iskrenim i izravnim prijenosom znanja – o magiji. Putovi kojima nas kroz ovu knjigu vodi autor dr. sc. Deniver Vukelić obilježeni su zadivljujućim antropološkim, etnografskim i etnološkim podatcima, uzbudljivim i manje poznatim povijesnim činjenicama, s daškom psihologijske i sociološke misli te pomno odabranim metodama prikaza uvijek zanimljive komparativne religije. Ili, kako piše u predgovoru knjige, autor je pokazao da ni na hrvatskome povijesnom prostoru nema velike razlike između divlje i pitome misli. Knjigu otvara poglavlje pod naslovom Što je magija? jer da bismo čitajući mogli putovati kroz začuđujuće magijske sustave, upoznati razne magijske praktičare, razumjeti magijske prakse i, zapravo, magiju na bilo kojoj razini, autor nam na samom početku nudi definiciju pojma magija. Upućuje nas na to da se značenje onoga što nazivamo magijom mijenjalo tijekom ljudske povijesti i nudi uvid zašto se to događalo. Drugi i glavni dio ove knjige nazvan je Magija na hrvatskome povijesnom prostoru, a sastoji se od četiri veća poglavlja u kojima čitatelji mogu pratiti mnogobrojne magijske fenomene i modele magijskog djelovanja i praksa od prapovijesti do današnjeg doba, a u posljednjem poglavlju čitatelje upoznaje s povijesnim i suvremenim utjecajima slobodnog zidarstva, magijskih sinkretističkih društava, sotonizma, neošamanizma, vještičarstva i Wicce te daje zanimljiv osvrt na masovne magijske popularne kulture 20. i 21. stoljeća. I na kraju, ova nam knjiga ne približava samo znanstvenu, religijsku i magijsku misao istaknutih i cijenjenih povijesnih ličnosti nego i misao i prakse „malog, običnog” čovjeka.

James’s Daemonologie (1597) reflects his personal and political anxieties, emerging in the wake of the North Berwick witch trials, in which he was directly involved. By reshaping continental demonological concepts – especially the diabolical pact and witches’ sabbath – he adapted European stereotypes to a Scottish context. In Daemonologie, witchcraft is framed as religious apostasy and moral subversion, with the sabbath depicted as a blasphemous parody of Christian liturgy. However, his version omits sensational elements like infanticide and cannibalism, focusing on theological concerns. This essay argues that James’s construction of witchcraft was not merely theoretical but a strategic response to contemporary religious and political challenges, bolstering his image as a divinely appointed ruler.

James’s Daemonologie (1597) reflects his personal and political anxieties, emerging in the wake of the North Berwick witch trials, in which he was directly involved. By reshaping continental demonological concepts – especially the diabolical pact and witches’ sabbath – he adapted European stereotypes to a Scottish context. In Daemonologie, witchcraft is framed as religious apostasy and moral subversion, with the sabbath depicted as a blasphemous parody of Christian liturgy. However, his version omits sensational elements like infanticide and cannibalism, focusing on theological concerns. This essay argues that James’s construction of witchcraft was not merely theoretical but a strategic response to contemporary religious and political challenges, bolstering his image as a divinely appointed ruler.

The second volume of Old Norse Folklore explores medieval and early modern Nordic magic and witchcraft, covering syncretism, continuity, survival, and the reconstruction of pagan beliefs and cultic practices in this last area of western Europe to be Christianized. This volume not only considers these issues but also pulls back the curtain on more obscure, yet important, corners of Nordic magico-religious tradition.

In these chapters, Stephen A. Mitchell draws on materials from many different periods of the vast Nordic world, stretching from Greenland to the Baltic, and examines such diverse witnesses as sagas, judicial records, ballads, synodal statutes, runes, proverbs, church murals, leechbooks, and the language used to discuss magic and its actors. Old Norse Folklore addresses how theology helped to shape the Nordic magical world and how language can reveal this world, how magic was used as a practical matter in (and what it meant philosophically to) the medieval Nordic world, and how inherited traditions between and among the historically connected societies of northern Europe impacted cultural developments in late medieval Scandinavia.

https://www.cornellpress.cornell.edu/book/9781501777509/old-norse-folklore/#bookTabs=1

Imagining the Witch: Emotions, Gender, and Selfhood in Early Modern Germany. By Laura Kounine. Oxford University Press. 2018. xi + 279pp. £60.00. This book presents the results of a detailed analysis of a small number of witchcraft trial records in W ürttemberg, in south-western Germany. Laura Kounine has chosen these trials mainly to illustrate various aspects of the suspects' defence strategies. Thus, her main research question is not the broad (and still vital) question: why were witches executed? Rather she asks a narrower, more focused and more original question: how did these suspects defend themselves against the charge of witchcraft? The W ürttemberg magistrates were not panicking over witchcraft at the dates when these cases arose, and investigated them in detail and at length. Several suspects were imprisoned for a year or longer in brutal conditions, but most were not interrogated under torture. When the magistrates questioned these suspects, therefore, their answers were not the coerced fantasies of witches' sabbats that have been studied by Lyndal Roper and others, but more self-exculpatory stories rooted in the social context of the village. W ürttemberg's Lutheran authorities were no friends to witches, but they demanded considerable evidence before they would issue a conviction. Suspects were questioned repeatedly, witnesses were summoned and evidence of demeanour -such as a suspicious face or an inability to shed tears -was scrutinized. In some drawn-out investigations, we see how husbands and other male kinsfolk succeeded in fighting off witchcraft accusations against female suspects. Even a handful of detailed studies like these can bring fresh insights. There are unfortunately no other relevant sources (such as property records) against which the trial records can be cross-checked, but Kounine has still succeeded in excavating some fascinating cases. Kounine is most at home in the W ürttemberg trial records, but in her final chapter she departs from these records and addresses three further topics. First, there is a brief account of gendered images of witchcraft, attempting to trace a changing gender balance, though the number of images analysed is small. Then there is a facile and unnecessary attack on Stuart Clark's analysis of gender in demonology -did Clark really write, without qualification, that male witches were 'literally unthinkable'? Finally there is a discussion of Nicolas Rémy's demonology in German translation, making the interesting point that Rémy attributed emotions of violence and jealousy to the Devil. Of the three concepts in the book's subtitle, 'gender' is by far the most important in Kounine's research findings. The concept of 'emotions' is noticeable in the introduction, where recent historiography on the subject is reviewed at ponderous length, but emotions make only fleeting appearances in the analysis of the actual trials. As for 'selfhood', this appears in a chapter attempting to show that ordinary people in this period did, in fact, have an interior sense of

Jan van de Velde II’s print The Witch (1626) chiefly differentiates itself from earlier iconography of witchcraft in its allusions to Dutch genre painting depicting merry company and tavern scenes. This inspirational source gave rise to the captivating figure of the pipe-smoking devil. While the recreational consumption of tobacco was not infrequently represented in art, The Witch nevertheless stands out as an exceptional, albeit understudied, artwork. Despite the penetration of tobacco smoking into Dutch culture and society, its use did not go uncontested. The present essay seeks to demonstrate that The Witch engages in a critical dialogue with an ideological opposition to tobacco as an opprobrious pursuit, an insidious health hazard, and an ineffectual remedy. From a demonological perspective, the motif of pipe smoking highlights the devil’s infernal affiliations, perverse character, and airy substance.

espanolDurante los anos 1614-1622 se produjo el peor episodio de caza de brujas en Cataluna, con centenares de ejecuciones. Dicho episodio coincide con el apaciguamiento de los otros reinos peninsulares, como consecuencia de la proclamacion por parte de la Inquisicion del edicto de silencio (1614). Aunque la Inquisicion era unica en toda la Monarquia Hispanica, la legislacion catalana, aprobada en su Corte General, definia una realidad juridicopolitica independiente. La encuesta a los obispos catalanes de 1621 planteo dos cuestiones: la posibilidad de un indulto general y la de encargar los procesos sobre brujeria a la Inquisicion de manera privativa. Sus conclusiones dieron lugar a la evocacion de los procesos por parte de la Real Audiencia de Cataluna, o tribunal supremo de caracter civil, lo que supuso el fin de la represion EnglishThe worst episode of the witch hunt in Catalonia occured during the years 1614-1622 and resulted in hundreds of executions. This harsh period of repre...

All material supplied via JYX is protected by copyright and other intellectual property rights, and duplication or sale of all or part of any of the repository collections is not permitted, except that material may be duplicated by you for your research use or educational purposes in electronic or print form. You must obtain permission for any other use. Electronic or print copies may not be offered, whether for sale or otherwise to anyone who is not an authorised user. Magic and Witchcraft in Their Everyday Context : Childhood Memories from the Nineteenth-century Finnish Countryside Stark, Laura

En 1424 el conde de Pallars Arnau Roger IV promulgó, junto con los pro-
hombres del valle de Àneu, una serie de nueve capítulos legales que habían de servir para el buen gobierno y gestión de su territorio. En este texto se incluyó un elemento original que da pie al presente estudio: una serie de instrucciones acerca de qué constituía un delito de brujería y cómo actuar contra este. Fue así cómo las Ordinacions i costums de les Valls d’Àneu1 se convirtieron en uno de los primeros textos de toda Europa que hacían referencia expresa y castigaban la brujería. El objeto de estas páginas no es otro que efectuar un breve análisis de los aspectos esenciales de este texto en clara vinculación con la tipificación de la brujería y su relación con el sistema penal del momento desde una perspectiva jurídica.

In 1424 the Count of Pallars Arnau Roger IV promulgated with the promi-
nent men of the Àneu valley, a series of nine legal chapters that were to serve for the good government and management of their territory. An original element that gives rise to the present study was included in this text: a series of instructions about what constituted a crime of witchcraft and how to act against it. This is how the Ordinacions i costums de les Valls d’Àneu became one of the first texts in all of Europe that made express reference to and punished witchcraft. The purpose of these pages is none other than to carry out a brief analysis of the essential aspects of this text in clear connection with the classification of witchcraft and its relationship with the penal system of its historical moment from a legal perspective.

Storia delle immaginazioni stravaganti del Signor Oufle The subject of censorship of printed images has not received as much attention as that of censorship of texts, at least as far as the historical states of Italy are concerned. The aim of this essay is therefore to contribute to this line of research, starting with the publishing history of Storia delle immaginazioni stravaganti del Signor Oufle, a successful work by Laurent Bordelon first published in France and then translated and published in various countries including the Serenissima, in which a form of self-censorship suggested the removal of images of witches and devils. The article investigates the reasons for this, in the light of the particular cultural and religious context of the time.

This article presents a narrative history of the infamous 1875 trial
of James Haywood. In September this year, Haywood viciously
murdered his neighbour Ann Tennant who he believed to be a
witch; leader of a coven that had terrorised him and his fellow
villagers for years. Taking place in the village of Long Compton—
situated on the Oxfordshire-Warwickshire border—the crime was
covered extensively by the press and depicted as a tragic consequence
of rural superstition. Expert medical opinion attributed
Haywood’s obsession with witchcraft to insanity, derived from
the widespread belief in this phenomenon that seemed to permeate
Long Compton. This article provides the first in-depth study of
the Tennant murder, subsequent inquest, and eventual trial as
represented by the extant newspaper sources. In doing so, it
illustrates the broad spectrum of witchcraft beliefs in Victorian
England and explores how such beliefs were addressed in the
courtroom.

У статті висвітлюються основні факти науково-педагогічної та управлінської діяльності протягом 1932–1974 років викладача фізичних та технічних дисциплін фізико-математичного факультету тодішнього вищого педагогічного навчального закладу м. Кіровограда Олександра Івановича Мініна. Досліджується трудова біографія О.І. Мініна як вправного фізики та «технаря», кваліфікованого педагога, організатора кафедральної роботи

R e a d , Ails a Th e R e-e n vis a gi n g Of Th e P e n dl e Wit c h e s Ori g i n a l Ci t a t i o n R e a d , Ails a (2 0 2 0) T h e R e-e n vis a gi n g Of Th e P e n dl e Wit c h e s. Doc t o r al t h e si s, U niv e r si ty of H u d d e r sfiel d.

Het gegeven van de chronische identiteitscrisis van de psychiatrie vormt het uitgangspunt van deze studie over de opkomst en wording van deze medische specialisatie in Nederland tussen 1870 en 1920. Onze veronderstelling is dat de wortels van deze professionele identiteitsproblematiek in deze periode te vinden zijn en dat deze zichtbaar kunnen worden gemaakt door na te gaan hoe het nieuwe vak psychiatrie in die periode vorm kreeg, hoe het door de beoefenaren ervan werd gelegitimeerd, waar zij werkten, wat hun beroepsdomein omvatte, wat zij deden en met welke moeilijkheden zij zich geconfronteerd zagen. De onderzochte periode, waarin het fundament werd gelegd voor de moderne psychiatrie in Nederland, wordt gemarkeerd door de oprichting van de Nederlandsche Vereeniging voor Psychiatrie (NVP) in 1871 en het jaar 1920, toen enkele belangrijke ontwikkelingen in het vakgebied waren uitgekristalliseerd en de basis was gelegd voor de verdere ontplooiing ervan. In deze periode nam het psychiatrisch werkveld in omvang toe en veranderden de beroepsgroep en het vakgebied van gedaante. De institutionele krankzinnigenzorg is al eeuwen oud, maar pas in de negentiende eeuw groeide deze uit tot een bij uitstek geneeskundig domein en kwam het medische vak dat psychiatrie ging heten, tot ontwikkeling. In Nederland was de oprichting van de NVP in dit opzicht een mijlpaal: voor het eerst organiseerden geneeskundigen die in krankzinnigengestichten werkzaam waren, de gestichtsgeneesheren, zich - en wel onder de noemer psychiatrie. Deze vereniging vormde de aanzet tot de vorming van een nieuw medisch specialisme, vanaf 1896 verenigd met de neurologie. In de laatste twee decennia van de negentiende eeuw vonden ingrijpende veranderingen in de krankzinnigenzorg plaats en begon de expansie van het psychiatrisch-neurologisch werkterrein. Tot ver in de twintigste eeuw zou de zorg voor geesteszieken in krankzinnigengestichten dan wel psychiatrische inrichtingen of ziekenhuizen het omvangrijkste werkveld en het kerndomein van het nieuwe specialisme zijn, maar al aan het eind van de negentiende eeuw begonnen beoefenaars van de psychiatrie en de neurologie hun activiteiten ook op andere terreinen, buiten de muren van het gesticht, te ontplooien. De grenzen van het psychiatrisch beroepsdomein en de daarmee verbonden beroepscompetentie lagen niet vast en verschoven voortdurend. Dit impliceert dat wij het werkveld van de psychiatrie niet op voorhand kunnen definiëren en afbakenen; het gaat ons immers juist om de vorming van dat werkterrein en de veranderingen die het onderging. Ons aangrijpingspunt kan dan ook niet het psychiatrisch domein zijn. Om de ontwikkeling van het psychiatrisch werkveld in kaart te brengen volgen wij de beroepsbeoefenaars op hun diverse werkplekken, dat wil zeggen de geneeskundigen die vanaf 1871 verenigd waren in de NVP en vanaf 1896 in de Nederlandsche Vereeniging voor Psychiatrie en Neurologie (NVPN). Deze medici werden in de negentiende eeuw overigens nog maar sporadisch psychiater genoemd. Zoals gezegd waren zij aanvankelijk werkzaam in krankzinnigengestichten en werden zij als gestichtsgeneesheer of -arts aangeduid. Pas aan het eind van de negentiende eeuw begonnen medici die zich op de universiteiten profileerden als specialisten op het gebied van de psychiatrie de benaming psychiater te gebruiken. Daarnaast werd de term zenuwarts gangbaar als aanduiding voor geneeskundigen die zich in algemene ziekenhuizen, sanatoria, kuur- en herstellingsoorden alsook in poliklinieken en particuliere praktijken toelegden op de behandeling van zowel geestesstoornissen als zenuwkwalen, waaronder ook neurologische en psychosomatische aandoeningen. Zoals uit de veranderde naamgeving van de beroepsvereniging blijkt, bestond er een overlap tussen het werkveld van de psychiatrie en dat van de neurologie. De drie benamingen voor deze gespecialiseerde geneeskundigen, gestichtsgeneesheer of -arts, psychiater en zenuwarts, bestonden tot 1920 (en ook nog in de daarop volgende decennia) naast elkaar. Aangezien de veranderende terminologie de uitbreiding van het beroepsdomein tot op zekere hoogte weerspiegelt en ook om anachronismen te voorkomen, maken wij in ons betoog gebruik van de toenmalige benamingen van de beroepsbeoefenaars. De psychiatrische beroepsgroep zoals we die thans kennen, bestond in de door ons behandelde periode nog niet; de interne eenheid was minder hecht en de afgrenzing ten opzichte van de rest van de geneeskunde was minder scherp. Overigens bestond ook de vrij nieuwe term psychiatrie als aanduiding van het vak en het werkveld naast andere terminologie, zoals krankzinnigenzorg en zenuw- en zielsziekten. De hoofdvraag van deze studie richt zich op de wijze waarop gestichtsartsen, psychiaters en zenuwartsen zich profileerden als een aparte beroepsgroep, hun werkveld vormgaven en hun vak wetenschappelijk en maatschappelijk legitimeerden. Deze vraag zal worden beantwoord door middel van onderzoek naar de cognitieve inhoud van de psychiatrie, de institutionele, juridische en maatschappelijke kaders waarin de beroepsbeoefenaars actief waren, hun professionele strategieën en de patiënten die zij behandelden. De hoofdvraag valt uiteen in de volgende deelvragen: - Wat behelsde het vak psychiatrie, hoe werden de grenzen van zijn werkgebied afgebakend? - Hoe verhielden beroepsbeoefenaren zich tot andere groepen die zich (deels) op hetzelfde werkterrein bewogen? - Met welke problemen en stoornissen hielden deze geneeskundigen zich bezig en hoe definieerden en behandelden zij deze? - Welke patiënten behandelden zij en waar gebeurde dat? - Wat waren hun werkplekken en welke veranderingen traden hierin op? - Wat was de verhouding tussen enerzijds hun concrete werkzaamheden en anderzijds hun theoretische uitgangspunten, hun ambities en het imago dat zij van hun vak uitdroegen? - Wat waren de doelstellingen en activiteiten van de beroepsvereniging en welke invulling gaven gestichtsartsen, psychiaters en zenuwartsen aan de maatschappelijke functie van hun vak? - Met welke moeilijkheden zagen zij zich geconfronteerd in hun streven naar een vergroting van hun werkterrein en maatschappelijke invloed? - Wat was de verhouding tussen enerzijds de psychiatrische beroepsuitoefening en anderzijds de juridische definities van geestesstoornissen, de bestuurlijk-juridische regelgeving omtrent de behandeling daarvan en het meer algemene beeld van geestesziekte in de maatschappij? Op basis van deze vraagstelling staan in ons boek drie met elkaar verbonden thema's centraal: de psychiatrische beroepsvorming, het uitdijende psychiatrische werkveld en de verhouding tussen professionele ambities en de psychiatrische praktijk waarin gestichtsartsen, psychiaters en zenuwartsen patiënten diagnostiseerden en trachtten te behandelen. Het psychiatrisch diagnose- en behandelrepertoire is niet los te zien van de reikwijdte van het domein van psychiatrie en dat kreeg op zijn beurt weer vorm door de invulling die de beroepsuitoefenaars gaven aan hun vak en de mate waarin zij hun professionele ambities wisten te realiseren. In tegenstelling tot de buurlanden is in Nederland nog nauwelijks systematisch en theoretisch onderbouwd onderzoek verricht naar het ontstaan van het psychiatrisch vak en beroep in de negentiende eeuw. Dit boek is bedoeld om deze lacune te vullen en het positioneert zich tussen soortgelijke onderzoeken naar de ontwikkeling van de psychiatrie in met name Duitsland, Frankrijk en Groot-Brittannië.

Dementia paralytica in de Nederlandse psychiatrie (1870-1920) * Cadaver brains and excesses in Baccho and Venere. Dementia paralytica in Dutch psychiatry (1870-1920) This article deals with Dutch psychiatry's involvement with dementia paralytica between 1870 and 1920. The psychiatric interpretation of this disorder, which is caused by syphilis, would vary depending on the institutional and social context wherein it was examined, treated and discussed by physicians. We argue that psychiatric diagnoses and understandings of this disorder in part have a social-cultural basis and can be explained against the backdrop of the professionalization of Dutch psychiatry. First we address what dementia paralytica amounted to and why this disease drew so much attention in the late nineteenth and early twentieth centuries. Next we discuss (1) how psychiatrists variously understood dementia paralytica in asylum practice, which centered on diagnosis, care and treatment, (2) their pathological-anatomical study of the physical causes of this disease, as well as (3) the public debate on its prevalence and causes.

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Ya Abraham Ortelius, el autor de la más importante cosmografía de su tiempo,
hablaba de sí en tanto apasionado “lector” de mapas. De acuerdo con su propuesta,
estos funcionarían no como documentos, sino como relatos con una capacidad
de argumentación, de intriga, de transcurso discursivo y de conclusión
climática. Sin embargo, la lectura de los mismos, al menos en su suerte colonial,
está transitada de peligros, sobre todo si retratan regiones marginales, bordes y
periferias respecto al centro de poder imperial. En alguna de tales ocasiones, sobre
los laterales de la representación ocurren cambios, tropismos, alteraciones y
mixturas que convierten al mapa en un hipertexto con un fuerte carga indicial,
en un sentido menos semiótico que benjaminiano del término y capaz, por tanto,
de ir más allá de su primera condición referencial e ilustrativa. Este artículo se
plantea estudiar la configuración de la América virreinal y de sus márgenes como
un espacio “anómalo” de representación, con la ayuda de un grabado de la ciudad
del Cuzco que ofrece en sus muros extraños anacrónicas citas de una realidad
periférica, heterogénea y en nada exacta.
Palabras clave: mapas, márgenes, indicialidad, poder colonial.

In a few small fishing communities along the coast of Finnmark, in Arctic Norway, more than 90 people were burned at the stake from 1598 to 1692. This is one of the worst cases of witch persecutions in all of Europe in comparison to the relatively small size of the population. The indigenous people of the region, the Sámi people, were considered by the Nordic state authorities as subjects in need of proper integration into the individual realms. Known as The Lapland witches the Sámi got a wide European reputation. The witch trials of the far north are distinctive in a European context because of the elements of Sámi magic.

En su monografía Pilar de llamas, donde se aborda el modo en que la ficción cinematográfica ha abordado el fenómeno inquisitorial desde la aparición del invento de los hermanos Lumiere, Erika Prado Rubio afirmaba: "La Inquisición ha fascinado tanto la imaginación popular como a generaciones de especialistas de múltiples campos: Historia, Derecho, Administración, Filosofía, Teología, etc. Este interés por el fenómeno inquisitorial se ha traducido en el hecho, poco común, de que sobre la Inquisición no solo se puede encontrar una muy abundante producción académica, sino también un abrumador número de obras de ficción en la que los inquisidores y su institución ocupan un lugar privilegiado. Novelas, relatos, cómics, series televisivas, juegos de mesa, juegos de rol, videojuegos, música, óperas, obras de teatro… Prácticamente, no existe una manifestación cultural humana que no haya tocado, de forma más o menos directa al Santo Oficio" 2 . Es posible afirmar, con nulo temor a caer en el error, que el Santo Oficio es la institución jurídica hispánica que ha sido abordada, tratada e incluida con mayor frecuencia en manifestaciones de aquello que, generalmente, denominamos el término "cultura popular" de entre todas las que han poblado la historia hispánica. La fascinación que despiertan los tribunales inquisitoriales no ha menguado con el paso de las décadas ni, ya puestos, con el paso de los siglos. En todo caso, ha ido adoptando nuevas formas y permeando

Цель настоящего исследования — анализ жанровых особенностей анималистики XX в.
как особого, самобытного явления отечественной
художественной культуры. Выделены аспекты,
которые составляют его содержательную основу. Рассмотрены вопросы восприятия животного
человеком, отношения к нему, система взглядов
на мир флоры и фауны, приемы трактовки зверей
и птиц. В совокупности они образуют специфические качества анималистического искусства,
которые в комплексном и целостном виде проявились в XX веке. Актуальность статьи обусловлена
тем, что все чаще происходит переоценка взаимоотношения человека с природой, в силу которой
мировоззренческие черты и система взглядов
художников XX в. приобретают большую значимость (в частности, в историко-художественном
аспекте).
Анималистика, став заметной как жанр уже
в XVIII в., прошла через все искусство XIX столетия,
чтобы в XX в. воплотиться в наиболее характерных, типических чертах в разных видах изобразительного искусства (графике, живописи, скульптуре
и их разновидностях). Не вызывает сомнения тот
факт, что анималистика в ряду других жанров изобразительного искусства представляет самобытный изобразительно-пластический феномен, принципиально отличный от искусства, изображающего
человека. Отмечается, что сложность анималистики заключается в свойствах человеческого восприятия, склонного к субъективной оценке и, соответственно, наделяющего животное человеческими
чертами. Принцип подражания природе, изучение
натуры, которому постоянно следовали художники,
указывал на преодоление субъективного момента
и выступил ведущим в сложении образной концепции
животного.

Cet article est la présentation du procès pour sorcellerie de Regnault Robergeot (décembre 1480-janvier 1481) conduit par la justice temporelle de l’abbaye de Cîteaux, qui détenait cette compétence à Corcelles-lès-Cîteaux. Le document édité, conservé aux Archives départementales de la Côte-d’Or (11 H 450), contient le procès-verbal de l’interrogatoire du sorcier ainsi que la sentence le condamnant à être brûlé vif sur le bûcher. Ce procès, faisant suite à une première procédure (aujourd’hui perdue) menée par l’Inquisition dominicaine, offre un exemple rare de judiciarisation et de condamnation de la sorcellerie diabolique par l’ordre cistercien à la fin du Moyen Âge. Il donne ainsi l’occasion d’observer la circulation, la pénétration et l’adaptation de l’imaginaire du sabbat au cœur de l’ordre de Cîteaux. Il montre également que cette condamnation de la sorcellerie est intimement liée aux transformations de l’espace politique bourguignon à la fin des années 1470 ainsi qu’aux logiques d’affirmation de l’autorité et de la souveraineté du chef de l’Ordre des moines blancs durant l’abbatiat de Jean de Cirey (1476-1503).

This article analyzes the witchcraft trial of Regnault Robergeot, prosecuted between December 1480 and January 1481 by the secular justice of Cîteaux Abbey in Corcelles-lès-Cîteaux. The edited document, preserved at the Departmental Archives of Côte-d’Or in France (11 H 450), includes the transcript of Robergeot’s interrogation and ultimately, his death sentence by burning at the stake. This case, immediately preceded by a now-lost Dominican Inquisition procedure investigating the same matter, is a rare example of the Cistercians’ involvement in prosecuting satanic witchcraft in the late Middle Ages. It reveals the spread and evolution of the concept of the Witches’ Sabbath within the Cistercian Order. Additionally, the trial reflects the political changes in Burgundy during the late 1470s and highlights the efforts of Jean de Cirey, head of the Order of the White Monks (1476-1503), to assert his authority and sovereignty.

This article analyzes the witchcraft trial of Regnault Robergeot, which took place between December 1480 and January 1481 under the secular jurisdiction of Cîteaux Abbey in Corcelles-lès-Cîteaux. The edited document, preserved at the Departmental Archives of Côte-d'Or in France (11 H 450), includes the transcript of Robergeot’s interrogation and ultimately, his death sentence by burning at the stake. This case, preceded by a lost Dominican Inquisition investigation, offers a rare example of Cistercian involvement in prosecuting satanic witchcraft in the late Middle Ages. It reveals the spread and evolution of the concept of the Witches’ Sabbath within the Order of Cistercians. The trial also reflects Burgundy's political changes in the late 1470s and highlights the efforts of Jean de Cirey, head of the Order of the White Monks (1476-1503), to assert his authority and sovereignty.

en 1608. Fue en este contexto que el jesuita Hernando de Solarte realizó una misión en la región de las Cinco Villas, en Navarra, y a raíz de ella dirigió dos cartas al provincial de la Compañía en Valladolid, Gaspar de Vegas, en el mes de enero de 1611 2 . Nuestras fuentes, estas cartas, son dos de muchos documentos producidos intentando dar cuenta de lo que sucedía en esta caza de brujas. La postura que adopta el jesuita respecto al problema es racionalista y escéptica: niega que en la región estén ocurriendo casos de brujería, y sus misivas son una detallada explicación de cómo y por qué llegó a estas conclusiones. Nuestra propuesta consiste en aproximarnos a estas fuentes mediante diversas herramientas tomadas del análisis del discurso y la lingüística, teniendo como objetivo indagar la relación retórica entre el texto y los objetivos del autor al escribirlo y preguntarnos por las estrategias discursivas utilizadas. Combinamos el análisis del texto mismo con una mirada sobre ciertos factores históricos, sociales y culturales que dieron forma a su proceso de producción. Como principales ejes de nuestro trabajo podemos mencionar la historia de las emociones en la temprana edad moderna, la producción epistolar jesuita como género particular y normativizado, y el escepticismo respecto a que hubiera en la práctica casos de brujería, posición que tuvo

The article proposes a review of Michael Ostling’s book "Between the
Devil and the Host. Imagining Witchcraft in Early Modern Poland" concerning  literary and translation studies. In the author’s opinion, the presented monograph, due to its cognitive and comparative merits, is valuable not only for historians, but also for interdisciplinary scholars from the field of humanities.

There has been no in-depth research into witches and witchcraft trials on
Transylvanian Fundus regius for over 50 years. The most recent contributions on the subject either examined the language of the relatively abundant surviving witness testimonies or were content with putting the Transylvanian witchcraft trials in the European mainstream context of the modern era. This paper analyses the published documents of the witchcraft trials of the Sighișoara Seat from the point of view of
“dealing” with evil. Starting from the mentality and the state of the theological debate of the time, it focuses on the historical context and the social environment in order to recognize attitudes and strategies of the actors in the process of dealing with evil within the local community.

The book, The Devil's children was a collection of papers presented at seminars in December 2005 and May 2006 which were edited by Jean La Fontaine; a Professor Emeritus at the London School of  Economics where she taught Anthropology. The book is divided into three parts, the first part examined the meaning of possession while the second part explores possession as a contact with the Divine, and the third part looks at children accused of witchcraft.

When we think of witch trials, we tend to think of the Salem witch trials first and foremost. Yet in Finnmark, 135 people were accused of witchcraft in the 1600's. The majority of these cases took place in Vardø and Vadsø.

I spent a few weeks in Vardø researching the witch trials which took place there.

During the religious renewal and Catholic Reform, Catholic authorities paid greater attention to separating the spheres of illicit folk magic, illicit and licit church-magical patterns. They tried to eradicate or reform the criticized practices. These renewal efforts can also be traced in the Spanish demonological treatises from the 16 th Century. The reform-minded Pedro Ciruelo, great defender of catholic orthodoxy and the Franciscan friar, Martín de Castañega, both formulated the objectionable elements they found in contemporary exorcist rituals. Of the two treatises, Ciruelo's work gained greater popularity. Even a hundred and ten years after its first appearance in 1530, it served as a guideline among clergy to decide where the line was between permitted and prohibited religious practices. Ciruelo's treatise also reveals that in addition to the digressions of the priests authorized to exorcise, the practices of lay exorcists (and the so called "spirit extractors") were also a matter of concern for the Church. Looking at the statistics on superstition trials of the Inquisition of the Court of Barcelona, it is striking that in early modern times repression was more prevalent against man than in other Spanish courts. The proportion of ecclesiastical persons, especially the secular clergy is outstanding among them. In connection with my previous inquisition researches, in this paper I would like to present a trial that took place in 1637. This source documents the exorcist practice of the Catalan Father Pere Amich in Tàrrega. The aim of my paper is to present an ordinary exorcism against maleficium, the unorthodox readings and manuscript texts the Father's ritual. This paper also explain the ritual elements, objects and system of gestures having been used in his healing acts in order to shed more light on the early modern practice of using different manuals and effective texts for exorcism in accordance with the local needs.
This case study helps to understand the stratification and diversity of the texts, the importance of exorcism as ordinary healing act against a dis-ease believed to be of harmful magical origin, their magical elements in the early modern Catalonia, their connections with the Italian exorcismal litera-ture, and last but not least, the possible role of Saint Cyprian's prayer in the exorcism ritual in the north-eastern part of the Iberian Peninsula in the early modern period.

This essay is one of a collection of essays written for the course REL374: Witchcraft and Heresy in Medieval Europe in the Spring of 2021. The course was modeled around category analysis with a particular key category for each module, which you will see in bold in each of the essays. The idea was to analyze the assigned reading with particular attention paid to the key category. The key concepts included Identity, Power + Authority, Body/Bodies, Authenticity and/or Legitimacy, Adaptation and/or Evolution, and the Capitol Riots of January 6th (a genius 11th-hour update to the syllabus as we watched history unfold that semester).

Admittedly, the prose and citations are a bit lacking, as these are my first attempts at academic writing. However, I feel it is important to keep them around to remind myself where I started and how far I have come academically and artistically.

This essay is part of a collection of essays written for the course REL374: Witchcraft and Heresy in Medieval Europe in the Spring of 2021. The course was modeled around category analysis with a particular key category for each week, which you will see in bold in each of the essays. The idea was to analyze the assigned reading with particular attention paid to the key category. The key concepts included Identity, Power + Authority, Body/Bodies, Authenticity and/or Legitimacy, Adaptation and/or Evolution, and the Capitol Riots of January 6th (a genius 11th-hour update to the syllabus as we watched history unfold that semester).

Admittedly, the prose and citations are a bit lacking, as these are my first attempts at academic writing. However, I feel it is important to keep them around to remind myself where I started and how far I have come academically and artistically.