Joanna Stafford, our intrepid ex-Dominican super sleuth is at it again. This time, she’s hurled straight into the midst of plotting and deception at Henry VIII’s court.
This project documents and analyzes the gendered transformation of magical figures occurring in Arthurian romance in England from the twelfth to the sixteenth centuries.
Here are some spooky medieval books for you to celebrate with over Halloween!
A diverse yet distinctive group of magical amulets has periodically attracted the attention of scholars from Renaissance times to the present. The amulets take many forms, including engraved gems and cameos, enamel pendants, die-struck bronze tokens, cast or engraved pendants of gold, silver, bronze, and lead, and rings of silver and bronze.
This thesis focuses on the significance of blood and the perception of the body in both learned and popular culture in order to investigate problems of identity and social exclusion in early modern Europe.
Offers a brief explanation on the foundations of medieval astrology. Astrology reveals itself as a complex body of knowledge, with specific rules and methods. Its principles were based on the natural movement of the celestial bodies: the rising and setting of the Sun, the sequence of the seasons, the phases of the Moon.
Little by little, out of the old conviction —pagan and Christian— of evil interference in atmospheric phenomena evolved the belief that some people may use malign sorcery to set off whirlwinds hail, frosts, floods and other destructive weather events.
Werewolves, Lycanthropes or Man-Wolves appear in many German, French and Scandinavian stories. Nowadays there exists an image of these creatures, which combines almost all the aspects of the werewolf-myths around the world, that was brought to us by Hollywood.
It is this humanity in a monster that helps to show why these draugar fascinate us so much. The “others” that exist outside the boundaries of society: the weird old ladies that people label as evil witches, the misshapen, the “freaks” that Tod Browning made famous are funhouse mirror images of ourselves.
Within the orbit of witchcraft, what is the relationship between sexuality, heresy, and diabolism?
Hidden in the manuscripts of illicit magic we may ﬁnd a hitherto untreated practical literature of dream divination…this literature sets out to provoke speciﬁc kinds of dreams.
This was the deviant burial, which had been buried (or reburied) intact along with a further leg and lower arm bone…Without speculating wildly on the implications of the iron studs, it is known that treatment of this sort was accorded to bodies which had died unnaturally or when there was some reason to fear the supernatural’.
Some spooktacular reads to celebrate Medieval Halloween!
People learned how to “tie up a portion of lightning” only recently. We have no information aboutany experiments of medieval scientists with lightnings, and even the fundamental dictionary of thehistory of science by Mayerhöfer is silent about it.
At the same time, however, their differing responses to the remedy attest both to the variation of beekeeping practices and the multivalence of Wið Ymbe itself. The fact that two beekeepers interviewed within two days and two hundred miles of each other can respond differently to the charm’s advice on swarms suggests that we reevaluate unilateral assertions regarding what the text might have meant across the hundreds of years that we now know as the Anglo-Saxon period.
Although Joan’s trial took place in France and The Malleus Maleficarum was published in Germany, they are suitable for comparison because this text became the definitive manual for witchcraft inquisitors across Europe.
This paper will elucidate the importance of the interdependency among maleficium, gender, heresy and church doctrine in the cauldron of witch fears which bubbled forth in the late middle ages and boiled over in the early modern world.
Bearing in mind this distinction, we must be aware of the fact that, in the context of the Christian religion, we are dealing with the fundamental concept of a double life—the life of the body and the life of the soul; and consequently with a double death—the death of the body and the death of the soul.
Central to the aims of this thesis is the question “how did Porete „fit‟ the religious landscape of her period?” A seeming obstacle to this pursuit are claims from within the scholarship that Porete did not „fit‟ at all, but was, rather, as an aberration amidst other female mystics of the period.
It will be seen below that many of the legendary happenings on which belief in the curative powers of saints was based were ridiculously improbable or impossible.
This thesis examines the questions raised by Darrell‘s exorcisms and the ways in which they were shaped by relations of power. I hope that it will shed new light on the ways in which people formed their religious and ideological identities in this pivotal period in English history.
No one knew the risks and rewards of magic better than Agrippa. His notorious handbook, De occulta philosophia, circulated in manuscript by 1510, though it was printed only in 1533, over the complaints of Dominican inquisitors.
Events of 1524 in China and Europe in response to the planetary phenomenon offer insights into the divergent Chinese and Western responses to such “millennial” events.
William believed that a demonic conspiracy existed to deceive humans into false worship, and his concerns led him to precisely define the capabilities of demons according to the latest scientific views of spirits, to characterize opinions with which he disagreed as demonic lies and to label their holders as demonic dupes.