Theology and popular belief

The Malleus Maleficarum is one of the best-known treatises dealing with the problem of what to do with witches. Written in 1487 by a Dominican inquisitor, Heinrich Institoris, following his failure to prosecute a number of women for witchcraft, it is in many ways a highly personal document, full of frustration at official complacency in the face of a spiritual threat, as well as being a practical guide for law-officers who have to deal with a cunning, dangerous enemy. Combining theological discussion, illustrative anecdotes and useful advice for those involved in suppressing witchcraft, the treatise's influence on witchcraft studies has been extensive. The only previous translation into English, that by Montague Summers in 1928, is full of inaccuracies. It is written in a style almost unreadable nowadays, and is unfortunately coloured by Institoris's personal agenda. This new edited translation, with an introductory essay setting witchcraft, Institoris and the Malleus into clear English, corrects Summers' mistakes and offers an unvarnished version of what Institoris actually wrote. It will undoubtedly become the standard translation of this controversial late medieval text.

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-dimensional view of this treatise, citing it almost exclusively to illustrate the inherent misogyny of witch-hunting. Indeed, very few other treatises are ever cited; thus, in many studies, the Malleus maleficarum has come to represent ‘the’ demonological position on women and witches. It is, therefore, an appropriate starting point for an examination of attitudes toward gender and witchcraft. The Latin word

in Male witches in early modern Europe
Feijoo versus the ‘falsely possessed’ in eighteenth-century Spain

examples. When Feijoo wrote his treatise on the falsely possessed, a significant work was being disseminated with the express approval of the Benedictine: El mundo engañado por los falsos médicos The world deceived by false doctors. It was a 1729 Spanish version of a work by Giussepe Gazola, a doctor from Verona.24 The author of the translation was none other than the very learned Gregorio Mayans y Siscar with whom Feijoo had started a correspondence in 1728.25 In one of his letters, Mayans encouraged the cleric to carry on his work of 48 Beyond the witch trials

in Beyond the witch trials
The ends of incompletion

‘compleat’ as a title-word for these treatises of self-improvement emphasises an early modern link between concepts of completion and the attainment of idealised levels of ability in praxis. From the vantage point of dictionary record, then, the ‘complete’ of The Compleat Horseman aligns adjectival allusion to a highly practised ‘end’ with on-going practice. This is not to

in Making and unmaking in early modern English drama
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Security, mobility, liberals, and Christians

the biblical world In Bünting’s Itinerarium security and mobility relate through the biblical portrayal of the world in which humans (must) live. The world, therefore, is conceived as the creation of a creator, called God, who pre-arranged and pre-determined this. Accordingly, Bünting’s treatise relates security and mobility to a world in which humans (must) live together with other

in Security/ Mobility
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acclaimed 1870 treatise, that on intervention ‘there are almost as many different opinions as there are authors. Some admit it, approving intervention; others condemn it, repudiating it; for some it has become a right, others add the idea of duty; others see nothing else but a simple fact, a brutal fact, which has its place in history’. 2 The situation remained the same well into the twentieth century. As Percy Winfield put it in the early 1920s, ‘[t]he subject of intervention

in Humanitarian intervention in the long nineteenth century
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Demonological descriptions of male witches

account of the complexity of early modern learned theories about witches. The sources for this discussion are demonological treatises published in the fifteenth, sixteenth and seventeenth centuries. The body of witchcraft literature is much too large to permit a complete survey; there is, however, a smaller group of works that could be considered canonical, at least from the perspective of contemporary scholarship. This

in Male witches in early modern Europe
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Contested categories

witches modeled after notions of heresy or night-flying women. Perhaps as important, though, was Institoris and Sprenger’s explicit claim to the status of authority combined with the ready availability of their text.The authors of witch-treatises were men with an acute sensitivity to the value of textual authority, yet prior to 1500, authoritative texts on witchcraft were not widely available.There are virtually no references to contemporary texts on witchcraft in fifteenth-century witch-treatises, except to Nider’s Formicarius, which was not, in any case, really a

in The Malleus Maleficarum and the construction of witchcraft

humanitarian intervention, this in the mid-1870s. 22 Arntz’s thesis was presented in a letter he sent to Rolin-Jaequemyns, which the latter published in the Revue . 23 But most commentators in the second part of the nineteenth and today regard Wheaton as the initiator of the concept, on the basis of the following statement, made a few years after the end of the Greek independence struggle, in his 1836 treatise: 24 The interference of the

in Humanitarian intervention in the long nineteenth century
A view from the British Trials collection

in the criminal courts and spread from there into civil litigation. Notes This chapter is a revised version of the introduction and Part IV of T. P. Gallanis, ‘The rise of modern evidence law’, Iowa Law Review 84: 3 (1999), 499–560, which received the Selden Society’s David Yale Prize for 1999. The present article was prepared while the author was a Mellon Fellow at the Institute for Advanced Study, Princeton, and he thanks the Andrew W. Mellon Foundation and the Institute for Advanced Study for their support of his research. 1 J. B. Thayer, A Preliminary Treatise

in Domestic and international trials, 1700–2000