By Owen Davies
Past the Witch Trials is a vital quantity at the nature of witchcraft and magic in eu society in the course of the Enlightenment. This leading edge e-book presents the reader with a demanding number of methods and assets of data, in addition to advancing the research of witchcraft into the eighteenth century.The essays hide England, The Netherlands, Spain, Italy, Germany, Scotland, Finland and Sweden, and consider the event of and attitudes in the direction of witchcraft in these international locations. The members come from diverse educational disciplines and circulate past the standard historic views and sources.They emphasize the significance of learning such subject matters because the aftermath of witch trials, the ongoing function of cunning-folk in society, and the character of the witchcraft discourse in numerous social contexts.
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Additional resources for Beyond the witch trials: witchcraft and magic in Enlightenment Europe
27: 53–54v, NAS; Ulvila 11–13 July 1687, Ala-Satakunta II KO a 2: 225–9, NAF; Ulvila 3–4 and 6–7 February 1688, Ala-Satakunta II KO a 3: 58–60, NAF; Ulvila 14–15 September 1700, Ala-Satakunta ja Vehmaa II KO a 14: 757–62, NAF. Nenonen, Noituus, taikuus, pp. 105, 408–9. All Agata’s cases and also Ulvila 19–20 January 1675, Vehmaa ja Ala-Satakunta I KO a 4: 3v–4, NAF. Ulvila 26–27 July 1677. Bielkesamlingen, vol. 27: 64v–65, NAS. Nenonen, Noituus, taikuus, pp. 300–1. Ulvila 19–20 January 1675. Bielkesamlingen, vol.
144–52, 271–307. 43 Pylkkänen, Puoli vuodetta, pp. 315, 330. 44 Marko Nenonen, ‘Noituus ja Idän mies. ), Manaajista maalaisaateliin. Tulkintoja toisesta historian, antropologian ja maantieteen välimaastossa (Helsinki, 1995), p. 138; Anneli Mäkelä, Suvusta Perheeseen – Satakunnan ja Karjalan naisen asema 1500-luvulla (Helsinki, 1989), pp. 87–93, and also p. 115; Pylkkänen, Puoli vuodetta, p. 231. 45 Nenonen, Noituus, taikuus, pp. 366–7. 46 Nenonen, ‘Noituus ja Idän mies’, pp. 143–50. 47 Klaniczay, Uses of Supernatural Power, p.
De nomine, cognomine homo Secularis, seu laici et Monachi? RTA Il Secolaro si chiama Januario Soreca di S. Maria, ma ora in Napoli, et era paggio tempo fa di M. Costanza del Balzo. Il Monaco no lo so. INT. de habitu et forma pred. ti Monachi? RTA Portava l’abito di Santa Caterina, cioè Zoccolate. Era molto vecchio, cioè da 65 anni. Era di faccia brutta e rustica, molto secco, di capelli bianchi e statura giusta. Esso però diceva che era secolare ma s’avea fatto prestare quell’abito. INT. Ac in illis verbis coniurationis ordinavit nomina demonis?