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Magic, witchcraft and Church in early eighteenth-century Capua
Augusto Ferraiuolo

was the concordance of the ordo naturalis with the ordo artificialis: the facts are narrated according to their chronological development, their linear progression. For example: 38 Beyond the witch trials Day 28 September 1710 Sent by Magnificent Vicar of Capua Julius Parente being at the monastery of Capua to accept the written denunciation of Rosana Mattia, daughter of Gaetano, guest of this monastery said she wants to denounce to exonerate her own conscience and after we gave permission she started to denounce the following things.28 Then follows: Sappia V. S

in Beyond the witch trials
Open Access (free)
Susan M. Johns

mermaid, another a roman intaglio.70 The chronological development of the iconography of secular noblewomen’s seals through the twelfth and thirteenth centuries is one of continuity and change, since the standing female figure remained the conventional iconography of the seals of high-status women.71 This suggests that the origins of the conventions of noblewomen’s seals, which Sandy Heslop placed in the thirteenth and fourteenth centuries,72 lie in the twelfth century. Indeed, Chassel found that the twelfth century was similarly crucial for the development of French

in Noblewomen, aristocracy and power in the twelfth-century Anglo-Norman realm