Why does an entire society believe that there are witches who must be burned? What roles did the emerging 'state', the professions of clerics and jurists, and the public involved play in each case? And how could this project be completed? From a sociological point of view, the findings of recent international research on witches provide a model of a more general, highly ambivalent, 'pastoral' attitude, according to which a shepherd has to care for the welfare of his flock as well as for its erring sheep.
The first main part describes the clerical initial situation, which developed the 'Dominican' demonological model of witchcraft on the basis of the still dominant magico-religious mentality in the 15th century.
A model, according to the second part of the book, which then in the course of the 16th century in Western Europe increasingly fell into the hands of the not so innocent jurists. From there it developed into a legal witch persecution that realized the early European witch model from the village witch to the mass persecutions to the late child witches.
The third part describes how witch persecutions slowly became less important towards the end of the 17th century as a general witchcraft 'politics' game in the transition from a confessional state to a (court) 'civil service' state.
Why does an entire society believe that there are witches who must be burned? What roles did the emerging 'state', the professions of clerics and jurists, and the public involved play in each case? And how could this project be completed? From a sociological point of view, the findings of recent international research on witches provide a model of a more general, highly ambivalent, 'pastoral' attitude, according to which a shepherd has to care for the welfare of his flock as well as for its erring sheep.
The first main part describes the clerical initial situation, which developed the 'Dominican' demonological model of witchcraft on the basis of the still dominant magico-religious mentality in the 15th century.
A model, according to the second part of the book, which then in the course of the 16th century in Western Europe increasingly fell into the hands of the not so innocent jurists. From there it developed into a legal witch persecution that realized the early European witch model from the village witch to the mass persecutions to the late child witches.
The third part describes how witch persecutions slowly became less important towards the end of the 17th century as a general witchcraft 'politics' game in the transition from a confessional state to a (court) 'civil service' state.
Gender and Political Culture in Early Modern Europe investigates the gendered nature of political culture across early modern Europe by exploring the relationship between gender, power, and political...
Women have engaged in healing from the beginning of history, often within the context of the home. This book studies the role, contributions and challenges faced by women healers in France, Spain,...
This study of male witches addresses incidents of witch-hunting in Britain and Europe, using feminist categories of gender analysis to critique the feminist agenda that mars many studies. Large...
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