Emotions in the History of Witchcraft by Laura Kounine, Michael Ostling

By Laura Kounine, Michael Ostling

Bringing jointly best historians, anthropologists, and religionists, this quantity examines the unbridled passions of witchcraft from the center a long time to the current. Witchcraft is an intensely emotional crime, rooted within the trust that envy and spite could cause disease or maybe demise. Witch-trials in flip are emotionally pushed by way of the grief of alleged sufferers and by means of the fears of magistrates and demonologists.
With examples starting from Russia to New England, Germany to Cameroon, chapters disguise the illustration of emotional witches in demonology and paintings; the gendering of witchcraft as lady envy or male rage; witchcraft as a sort of bullying and witchcraft accusation as a kind of treatment; love magic and demon-lovers; and the affective memorialization of the “Burning instances” between modern Pagan feminists. Wide-ranging and methodologically different, the e-book is suitable for students of witchcraft, gender, and feelings; for graduate or undergraduate classes, and for the normal reader.

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Furthermore, not one of the saints, except for the monk [sic] Francis, bore on his body the marks of the wounds of the Passion of the son of God like another sister [Lucia Brocadelli]—wounds that are renewed every Friday in her saintly body, until blood flows from them. … The prayers of such holy persons are known and trusted before God. 52 The tone of this letter makes it clear that the Bohemian Brethren jeered at Institoris’s overt attempts to propagate the fame of the Italian holy women in Moravia.

1431), Nider (1380–1438) expressed an acute concern over the problem of discerning genuine mystical experiences from those that originated in diabolic fraud. 19 According to Nider, women’s weak nature renders them more susceptible to the exploitation of astute men who lead them astray; it also 22 T. HERZIG turns some of them into deceivers. He pointed specifically to fraudulent women’s reliance on visible bodily proofs of their contact with the divine, in order to convince their devotees of the authenticity of their apparitions.

36. The protocol of Institoris’s proceedings against Molitoris was published in Koeniger, Inquisitionsprozess, 5–57. See also Schröder, ‘Tägliche Laienkommunion’, 609–29. See Cegna, ‘I valdesi di Moravia’, 392–95; Müller, ‘Bohemian Brethren’, vol. 2, 214; Audisio, Waldensian Dissent, 73–6; Cameron, Waldenses, 148–50. , 226–31. Augustinus Moravus, who issued a tract against the Bohemian Brethren, also associated them with the Waldensians: Moravus, Tractatus de secta waldensium [1500], sig. a 2r.

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