By Gabor Klaniczay, Eva Pocs
The authors-recognized historians, ethnologists, folklorists coming from 4 continents-present the most recent learn findings at the courting, coexistence and conflicts of renowned trust structures, Judeo-Christian mythology and demonology in medieval and sleek Europe. the current quantity makes a speciality of the divergence among Western and japanese evolution, at the diversified dating of realized demonology to renowned trust platforms within the components of Europe. It discusses the clash of saints, healers, seers, shamans with the representatives of evil; the detailed functionality of escorting, retaining, owning, harming and therapeutic spirits; the position of the useless, the ghosts, of pre-Christian, Jewish and Christian spirit-world, the antagonism of the satan and the saint.
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Extra info for Christian Demonology And Popular Mythology (Demons, Spirits, Witches, vol. 2) (v. 2)
There are fortunately several concrete examples where we have some knowledge about the specific persons who can be regarded as magicians. Starting with the relatively well-known cases, we can mention the famous case of Conrad Kyeser, the German mercenary captain, trained physician and engineer, who—living in exile in Bohemia after 1402— wrote the Bellifortis, a treatise on magical warfare (Eamon 1994, pp. 68– 71; Kyeser 1967). Kyeser was not a nobleman, he was born of burgher parents, he got university education, and his profession was originally medicine.
116– 17; Bolte 1903, pp. 296–98), and rex Amalricus (formerly called Experi mentarius) (Burnett 1977; Brini Savorelli 1959; Bolte 1903, pp. 298–99). In this context, the term “geomancy” has nothing to do with earth. As is well-known, the tradition of magic, from Varro and Isidore onwards, throughout the Middle Ages, makes geomancy correspond to divination by the element of earth. In this case, however, it refers to a divination in which, by marking down a number of points, and then connecting them by lines, a set of figures is obtained which serves as a key to obscure tables.
Did they add their own inventions to the field of magic, or were they mere followers of the Western practice, importing its manuals? Did they belong to the local “clerical underworld”? Were they trained in Polish, Czech, or Hungarian universities? Did they possess such handbooks for use or out of pure curiosity? To put it in a general way: what was the place of the necromantic books on their shelves? A great deal of manuscripts in Central European libraries are to be examined before we can provide sufficient answers to these questions.
Christian Demonology And Popular Mythology (Demons, Spirits, Witches, vol. 2) (v. 2) by Gabor Klaniczay, Eva Pocs