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Open Access (free)
Elizabeth Vandiver, Ralph Keen and Thomas D. Frazel

familiar to readers of modern English. I learned to love and admire Cochlaeus’s voice as I worked with his text, and my goal throughout has been to let as much of that voice sound through the English as I possibly could, in the hope that readers will be able to hear in my translation some echo of Cochlaeus’s learned and elegant style, of his complex but lucid sentences, and of the fervor which clearly motivated his writing.

in Luther’s lives
Open Access (free)
Mirrors of French ideals?
Alison Forrestal

represent the dignity of those who hold the first rank in the Hierarchy’. He proceeded then to describe the ecclesiastical hierarchy in straightforwardly Dionysian terms: bishops were ‘vicars of God . . . who burn with love of God, . . . the image of the living God, his lieutenant under heaven . . . Can one conceive anything more eminent?’9 Around the same date, Nicolas Lescalopier, a royal prédicateur, also emphasised the perfection of the episcopal state and the function of bishops to draw others to perfection, through their governmental authority and powers of order

in Fathers, pastors and kings
Hans Peter Broedel

their number is in labor, and dance and sing around this idol.16 Endless stories of this type were available, making the village wise woman, along with shrewish wives and grasping usurers, a stock character in Sunday homilies. Like witches, these wise women combined a reputation for occult powers with a propensity to interfere in the sexual and marital affairs of their neighbors. Jacques de Vitry tells of a young man who was hopelessly in love with a girl who would have nothing to do with him. In desperation, the youth turned for help to a certain old woman, who

in The Malleus Maleficarum and the construction of witchcraft
Sabina Magliocco

great many reports from men about women’s power to bind with potent love spells, but we do not know whether this reflects women’s actual behaviour, or men’s fears and anxieties. More significant still is the absence of ethnographic attention to women’s ecstatic traditions connected to saints’ cults. It was not until the 1970s that women began to enter the ethnological professions in greater numbers, and conduct fieldwork

in Witchcraft Continued
Laura Stark

also the same women who gave them advice about love magic or performed magic for them ‘so that young lovers would stop seeing each other or so that an objectionable daughter-in-law or son-in-law would not come to the farm’. 19 The women of the farm household had to work closely with each other in their various daily tasks, and were therefore greatly concerned about who shared the domestic sphere with them. This explains why

in Witchcraft Continued
Thomas D. Frazel and Ralph Keen

truth, but I declare as true that this very doctrine which sounds out in our Churches is the uninterrupted concord of the Universal Church of God and that prayer and life are governed by the requisite admission of this doctrine. Accordingly [I say] that this is the very doctrine about which the Son of God speaks, If any man loves me, he will keep my word, and my Father will love him, and we shall come to him and build a dwelling in his house. For I am speaking of the highest Doctrine as it is understood and explained in our Churches by the pious and learned. For even

in Luther’s lives
Open Access (free)
The gendering of witchcraft
Lara Apps and Andrew Gow

pre-Christian sources. Their origins can be suspected in ancient magic, love-spells, and the cults of various gods and goddesses; in the religious and magical practices of pre-Christian Europeans of the most varied ethnicities (Celts, Teutons, Slavs, Basques, Etruscans, Latins, Greeks, etc.); in European folklore, perhaps also dating from pre-Christian times, about spirits, fairies, goblins, demons, banshees, imps, elves

in Male witches in early modern Europe
Hans Peter Broedel

range of harmful effects potentially classed as maleficium was extensive, but not unlimited. Malign sorcery was blamed for interference with human and animal sexuality (love magic, magically induced impotence, infertility, and abortions), the theft of milk, crops, wine, and other products, harmful weather magic, and, most seriously, for causing death, disease, or bodily infirmity in man and beast. All of these kinds of harm were once again conveniently enumerated in that catalogue of condemned belief, Burchard’s Corrector. Burchard castigates those women who believed

in The Malleus Maleficarum and the construction of witchcraft
Open Access (free)
French clerical reformers and episcopal status
Alison Forrestal

authority of bishops as a function of their supreme hierarchical rank. Moreover, despite devoting attention to the mediatory role of bishops in justifying their authority over priests, the cardinal did not describe the episcopal office in terms of pastoral paternalism. Olier’s thinking thus ranged more widely than that of Bérulle, for it assigned more prominence to the pastoral role of the bishop and elaborated on the virtues of love, gentleness, strength, wisdom and joy that this responsibility entailed. The notion of the bishop as father did include an element of

in Fathers, pastors and kings
Open Access (free)
The historian and the male witch
Lara Apps and Andrew Gow

Europe,male honour,potency and social credit were based on ability to control ‘their’ women, and that whoredom, adultery and the like were often seen as perilously close to witchcraft – not least because of the implications of love magic. See Susan Dewar Amussen, An Ordered Society: Gender and Class in Early Modern England (Oxford: Blackwell, 1988); Brown, Good Wives ; Elizabeth Foyster, Manhood in

in Male witches in early modern Europe