By Gabor Klaniczay, Eva Pocs
The authors-recognized historians, ethnologists, folklorists coming from 4 continents-present the most recent learn findings at the dating, coexistence and conflicts of renowned trust platforms, 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 various courting of discovered demonology to renowned trust structures within the elements of Europe. It discusses the clash of saints, healers, seers, shamans with the representatives of evil; the distinctive functionality of escorting, holding, 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)
1986. Picatrix: the Latin Version of the Ghayat al-hakim. London: The Warburg Institute. ———. 1987. ” In La diffusione delle scienze Islamiche nel Medio Evo Europeo. Rome: Accademia Nazionale dei Lincei, 58–102. ———. 1994. ” In Le scienze alla corte di Federico, II Sciences at the court of Frederick II. Turnhout: Brepols, 39–56. Polski Słownik Biograficzny. [Polish Biographical Lexicon] (1948–1958). Krakow: Polska Akademia Nauk. Repertorium Germanicum. Verzeichnis der in Päpstlichen Registern und Kameralakten vorkommenden Personen.
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. The exceptionally illustrated Bellifortis lists methods of military technology, magical recipes and formulas, and necromantic amulets.
He devoted one of his many sermons (Magistris non inclinavi aurem meam) (BJ 192 f. 104r–106r; BJ 193 f. 118v–121v) to the question of superstitions, magic and advanced Demons in Krakow, and Image Magic in a Magical Handbook 25 some original theological arguments against magic (Kowalczykówna 1979). From other sources written at the time in Krakow (that is confession handbooks and lists of questions to be put at the visitation of the bishop) we find questions about the magical application of pictures, about the use of amulets,8 and about the invocation of demons, which indicates that all these practices were a crucial issue at the time (Kowalczykówna 1979).
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