By Gabor Klaniczay, Eva Pocs
The authors-recognized historians, ethnologists, folklorists coming from 4 continents-present the newest examine findings at the dating, coexistence and conflicts of renowned trust structures, Judeo-Christian mythology and demonology in medieval and sleek Europe. the current quantity specializes in the divergence among Western and jap evolution, at the assorted courting of discovered demonology to well known trust platforms within the components of Europe. It discusses the clash of saints, healers, seers, shamans with the representatives of evil; the certain functionality of escorting, conserving, owning, harming and therapeutic spirits; the function of the lifeless, the ghosts, of pre-Christian, Jewish and Christian spirit-world, the antagonism of the satan and the saint.
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Additional info for Christian Demonology And Popular Mythology (Demons, Spirits, Witches, vol. 2) (v. 2)
Only in some exceptional cases are we able to give precise answers to these questions, and to identify the specific persons, but we can at least identify the social strata to which they may be related. This genre obviously belongs to written culture, and presumably to clerical culture. Kieckhefer employs the expression “clerical underworld” when referring to the group of the users, while others attribute this demonic practice generally to the low clergy (Bylina 1990, pp. 301–13). Referring to R.
180–194. Demons in Krakow, and Image Magic in a Magical Handbook 39 14 Examples for real geomancy can be also found in Krakow: BJ 805 f. 405r-409v; BJ 839 f. 23rb-36vb, Liber de Geomantia, tr. Hugo de Santalla; Dresd N 100 f. 203. For the difference between geomantic treatises and the sortes literature, see Charmasson 1980, p. 222. 15 121v: “si vis habere scripturas in aliquam corporis parte invisibilem”; “si vis in die scripturas invisibiles nocte vero visibiles habere”; see also Friedman 1998.
73r–77r: Introductio in chiromantiam; f. 77v–128r Calendarium Cyclicum. Csapodi 1984, p. 24; 1981, pp. 121–27; Unterkircher 1976; vol. 4, p. 189; Markowski 1990, p. 320; Birkenmajer 1926, pp. 232–36). , Marienwerder was a student at the Krakow University when Gaszowiec and Grzymala were professors) Marienwerder’s biographer makes it likely that there was a connection between them (Birkenmajer 1926, pp. 129–34). We have therefore a group of university persons related in some ways to handbooks containing magical practices.