Carlo ginzburg the night battles pdf

Continue Night battles: witchcraft and agricultural cults in the sixteenth and seventeenth centuries The first English-language edition of the book. Written by Carlo GinsburgStranaItaliaLangilan, EnglishSubjectItalian historyHiulio Einaudi, Routledge and Kegan PaulPublication date1966Published in English1983Media typePrint (Hardback and paperback)Pages209 Night Battles: Witchcraft and Agricultural Cults in the sixteenth and seventeenth centuries is a historical study of the Bemanandanti custom of the 16th and 17th century. It was written by the Italian historian Carlo Ginsburg, then of the University of Bologna, and first published by Giulio Einaudi in 1966 under the Italian name I Benandanti: Stregoneria e culti agrari tra Cinquecento e Seicento. It was later translated into English by John and Ann Tedeschi and published by Rutledge and Kegan Paul in 1983 with a new foreword written by historian Eric Hobsbawm. In Night Battles, Ginsburg examines the judicial accounts of those benandante who were interrogated and tried by the Roman Inquisition, using such accounts to obtain evidence of Benandanti's beliefs and practices. They revolved around their nightly visionary journeys, during which they believed that their spirits traveled from their bodies and into the countryside, where they would fight the evil witches who threatened local cultures. Ginsburg continues to study how the Inquisition came to the view of benandanti being witches themselves, and eventually pursue them out of existence. Considering Benandanti a cult of fertility, Ginsburg draws parallels with similar far-sighted traditions in the Alps, as well as in the Baltics, for example, with the Libyan werewolf, as well as with the widespread folklore surrounding wild hunting. In addition, he argues that these late medieval and early modern stories are the surviving remnants of the pan-European, pre-Christian shamanic faith in relation to crop fertility. Academic reviews of the Night's Battles were mixed. Many reviewers argued that there was insufficient evidence that beanandanti represented pre-Christian survival. Despite such criticism, Ginsburg later returned to theories about the shamanic substrate for his 1989 book Ecstasy: The Deciphering of the Sabbath of the Witches, and was accepted by historians such as Shw Pux, Gabor Klanitz, Claude Lecute and Emma Wilby. The background of the nightly visionary tradition of benandanti led the Roman Inquisition to accuse them of being witches, evil Satanists depicted in this 1508 woodcut. In the Archives, Udina Ginsburg came across trial records from the 16th and 17th centuries, which documented the interrogations of several Benandanti and other folk magicians. Historian Martin of Trinity University in San Antonio, Texas, later described the happy find as a kind of discovery that most historians only dream of. Prior to Ginsburg's work, no scientist had researched Benandanti, and those studies that were made from Freeulin folklore - such as G. Marcotti, E. Fabrice Bellavitis, W. Ostermann, A. Lazzarini and G. Vidosi - all used the term Benandante as if it were synonymous with a witch. Ginsburg himself would point out that this was not because of neglect, nor... erroneous analysis but because in the region's recent oral history these two terms have become essentially synonymous. The English translation of Night Battles into English was performed by John and Anne Tedeschi, a couple who had previously produced an English translation for Ginsburg's 1976 book Cheese and Hearts: The Cosmos of Miller's Sixteenth Century. In an interpreter's note to the English edition, they proclaimed that they were very glad to have been able to translate the book, saying that Ginsburg's two works represent only a small part of the best of the new social, cultural and religious history written today by many outstanding Italian scholars. Tedesi further noted that by translating The Night Battles, they decided to adopt the Italian terms benandante and benandanti (single and plural respectively), rather than trying to translate such terms into English. As they noted, the literal translation of these words would be those who go well or virtues, the terms they felt did not reflect the initial resonance of benandanti. They also noted that in their translation they used the term witch more broadly to refer to both men and women, but when the Italian text specifically referred to strega and dragon, they referred to them as a witch and a sorcerer. The English translation included a foreword by the eminent English historian Eric Hobsbawm (1917-2012), in which he argued that the real interest in Ginsburg's extremely interesting book was not to discuss shamanic visionary traditions, but to study how the Roman Catholic Church interfered with traditional peasant practices and deformed them to conform to their own notions of witchcraft. He went on to say that night battles should fascinate and encourage all historians of the people's mind. The synopsis Night battles is divided into four chapters, preceded by Ginsburg's foreword, in which he discusses the various scientific approaches that have been adopted to the study of early modern witchcraft, including the rationalist interpretation of the 18th century and the witch cult hypothesis presented by Margaret Murray. He continues to offer an introduction to benandanti, and then thanks those who him in the production of his research. Part I: Night Battles I'm a Bendante, because I go with others to fight four times a year, that is during Amber Days, at night; I walk unnoticed in spirit, and the body is left behind; we go forward in the service of Christ, and the witches of the devil; We fight each other, we're off with bunches of fennel, and they're with sorghum stalks. Montefalco's record of what Moduko told him, 1580. Ginsburg quote, 1983. The first part of Night Battles is primarily devoted to the accounts of two Benandante, who were interrogated and convicted for it by the Roman Inquisition between 1575 and 1582. These two figures, Paulo Gaspurotto from the village of Iassako and Battista Moduko from Cividale, first came under investigation by the priest Don Bartolomeo Sgabaritz in 1575. Although Sgabarica subsequently abandoned his investigations, in 1580 the case was reopened by the Inquisitor Fra Felice da Montefalco, who interrogated Gaspurotto and Moduko until they admitted that they had been deceived by the devil so that they would not begin their nightly spiritual journeys. In 1581, they were sentenced to six months in prison for her sentence, which was subsequently handed down. Ginsburg then looks into the claims of Gaspurotto and Moduko in more detail, and noted that The Benandanti is a true and correct sect that was united, born with a rut. He continues to study the trances that included beanandanti to embark on their nightly spiritual journeys, discussing whether these visions could have been caused by the use of special psychoactive ointments or epilepsy, ultimately claiming that none of them offered a plausible explanation in light of historical evidence. Ginsburg looks at the agricultural elements of the Bemandanti battles with his satanic adversaries, claiming that their clashes are an agricultural rite that symbolizes the forces of hunger fighting the forces of abundance. He suspected that it was survival from the old rite of fertility that originated in pre-Christian Europe, but which was later Christianized. He then goes on to explore early modern history of aspects of popular belief across Europe that were similar to those of benandanti. In particular, it illuminates the supposed cult of the goddess Diana, which was recorded at the end of the 15th century Byman and the case of the Livonian werewolf, which occurred in 1692. Ginsburg ultimately argued that these disparate visionary traditions were preserved elements of the pan-European agrarian cult that preceded Christianization. Part II: Processions of the Dead In the second part of the Night Battles, Ginsburg draws its attention to those early modern Alpine traditions associated with the night processions of the dead. First he discusses Anne la Rossa's interrogation, the self-confident spirit of the environment, which was brought before the Roman Inquisition to Friuli in 1582, before detailing two similar cases that took place in the same year that Donna Aquilina and Katerina la Gercia. The last of these women claimed that her late husband was a bemandante and that he went to the procession with the dead, but none of them called themselves a bemandante. Ginsburg then looks at Canon Episcopi, a 9th-century document that condemned those women who believed they went to nightly processions with the goddess Diana; The author of Canon claimed that they were deceived by the devil, but Ginsburg claims that this reflects the true popular faith of the time. He links this story to many other European myths surrounding the Wild Hunt or the Furious Horde, and noted that in Central Europe Diana's name was supplanted by the name of Holda or Perkhta. Ginsburg then emphasizes an 11th- century account produced by French Bishop William Auvergne, in which he described the folk beliefs surrounding the female divinity of the name Abundia or Satia, which William believed was a disguised devil. According to William's story, the creature traveled to homes and cellars at night accompanied by his followers, where they ate or drank everything they found; Ginsburg noted parallels with Benandanti's belief that witches would drink all the water in the house. The core of rather consistent and compact beliefs stands out from these disparate and fragmentary evidence - beliefs that, over the course of a century, from 1475 to 1585, could be found in a well-defined area that included Alsace, Wuerttemberg (Heidelberg), Bavaria, Tyrol; and, on the outskirts, Switzerland (the canton of Schwiz)... I seem to have established the existence of a thread linking various pieces of evidence that have been examined so far: the presence of groups of people - usually women - who during Amber's days fainted and remained unconscious for short periods of time during which they claimed their souls had left their bodies to join the processions of the dead (who were almost always at night) presided over the in at least one Selga case). We have also seen that these processions were associated with the old and even more widely scattered myth that is from Wild Hunting. It is these elements that have re-emerged, as we shall see more clearly, in the confessions of a woman of the Friulian Berandanti. Ginsburg, 1966. Ginsburg highlights more evidence of the folk motif of the Wild Hunt in the later medieval testimonies of dominican monk Johannes Nieder. Nader said some women believed they were taken to the monasteries of the goddess Herodias on Amber Days, something that the monk attributed to the deception Continuing his argument, Ginsburg describes the story of Chaplain Matthias von Kemnat, who recorded the persecution of the sect in Heidelberg around 1475. According to Kemnat, the sect contained women who believed they had travelled during Amber's Days and had been more unsmerible on men. Ginsburg then turns his attention to the early 16th century work of Die Emeis, written by the Swiss preacher Johann Geiler von Kaisersberg. In this story, Geiler refers to those people who went on night visits to see Frau Fenus (Venus), including those women who fainted in Amber Days, and who described visiting Heaven after they woke up. In a further search for references to the procession of the dead in Late Medieval and Early Modern Europe, Ginsburg highlights the trial of the weaver Giuliano Verdana in 1489, held in Mantua, and the trial of a woman named Viprat Musin in Burseberg in 1525, during which the defendant claimed to have seen a procession of dead spirits led by a woman. This is followed by a discussion of the case of the German shepherd Chonrad Stocklin, who spoke about the visionary experience in 1587 before being convicted as a witch. On this basis, Ginsburg discussed the existence of Vagant clerics who were recorded as traveling through the Swabian village in 1544, performing folk magic and claiming that they could conjure up the Furious Horde. Ginsburg then discusses the case of Dil Breull, a German sorcerer who was tried in Hesse in 1630; Breull claimed that on the visionary tour he encountered Fraw Holt, who revealed that he was a member of her night strip. Ginsburg then makes comparisons between benandanti and Perchtenlaufen, an alpine ceremony in which two groups of masked peasants fought each other with sticks, one dressed to appear ugly and the other to seem beautiful. Discussing whether traditions associated with the processions of the dead originated in German or Slavic Europe, Ginsburg continues to discuss the importance of kaul in the Beanandanti faith. Part III: Benandanti between the Inquisitors and the Witches in Part III, Ginsburg commented on how uninterested the Inquisition was in The Bemanandti between 1575 and 1619, and noted that the Benandanti were ignored as soon as possible. Their fantasy remained closed in a world of material and emotional needs that the Inquisitors did not understand or even try to understand. He continues to discuss several separate incidents in which they encountered and interacted with the Benandante during this period, opening up discussions on the denunciation and arrest of the self-proclaimed Bemandanti Toffolo di Buri, a shepherd from the village of Pieris, which occurred in 1583. This is followed by a study of 1587 investigating a midwife named Katerina Domenatta, who accused of witchcraft, and who admitted that both her father and dead husband was benandante. From there Ginsburg lays out a series of testimony and records of berandanti that were produced from 1600 to 1629, arguing that by the last end of this period, benandanti were becoming more open in their witches' denunciations and that the Inquisitors increasingly viewed them as public troubles rather than witches themselves. Part IV: Benandanti in Sabbath This section is empty. You can help by adding to it. (January 2012) The arguments of the Bemanandanti and the Inquisitors In Ginsburg's analysis, The Benandanti was a fertility cult whose members were protectors of the crop and fertility of the fields. He noted that by the time the Beanandanti records were published in the late 16th and early 17th centuries, the tradition was still a factual cult of life rather than some fossil superstition of previous centuries. Ginsburg noted that, with the exception of the cases against Gasparutto and Moduko Montefalco in 1581, between 1575 and 1619, no case against the Benandante was brought to an end. He noted that this was not due to the inefficiency of the Inquisitors, as they were effective in suppressing Lutheranism at the same time, but because they were essentially indifferent to the existence of the Benandanti beliefs, viewing them as a small threat to the Orthodox Catholic faith. In his original Italian foreword, Ginsburg noted that historians of early modern witchcraft were accustomed to treating the confessions of accused witches as consequences of torture and suggestive questioning by judges. The pan-European fertility cult Ginsburg claims that the Bemandanti fertility cult was associated with a large set of traditions that were common from Alsace to Hessen and from Bavaria to Switzerland, all of which revolved around the myth of night meetings presided over by the goddess, to varying degrees known as Perkhta, Holda, Abundia, Satia. He also noted that almost identical beliefs could be found in Livonia (present-day Latvia and Estonia) and that because of this geographical spread, it is not too bold to assume that in ancient times these beliefs may have once encompassed much of Central Europe. Attitudes to Margaret Murray's theories in the first half of the 20th century, The English Egyptologist and anthropologist Margaret Murray (1863-1963) published several articles and books circulating a variation of the witch cult hypothesis, in which she argued that the early modern witch trials were an attempt by the Christian authorities to destroy an already existing, pre-Christian religion centered around the veneration of the horned god whom Christians demonized as the devil. Having received some initial support from various historians, her theories have always been controversial, apart from early criticism from experts in the early modern trials of witches and the pre-Christian religion. In the end, her ideas were completely rejected in the academic historical community, although they were accepted by occultists such as Gerald Gardner (1884-1964), who used them as a historical basis in their creation of the modern pagan religion of Vikki. Murray's serious flaws, Murray's thesis, which was rejected by anthropologists and folklorists when he first appeared, ended in victory. What was missing then, and the need persists today, if I am not mistaken, was a comprehensive explanation of popular witchcraft: the thesis of the English scientist, purified from his most daring assertions, seemed plausible where he saw in the saber deformation of the ancient rite of fertility. Carlo Ginsburg, 1983 (1966). The final denial of Murray's Witch-cult theories among academia came in the 1970s, when her ideas were attacked by two British historians, Keith Thomas and Norman Cohn, who highlighted her methodological shortcomings. At the same time, various scholars across Europe and North America - such as Alan MacFarlane, Eric Midelforth, William Monter, Robert Muchembled, Gerhard Schohrmann, Bente Alver and Bengt Ankarloo - began publishing in-depth research into archival records from witch trials, leaving no doubt that those who tried for witchcraft were not the practices of surviving pre-Christian religion. In the original Italian foreword to the book, published in 1966, Ginsburg discussed Murray's work, arguing that while it contained a core of truth, it was completely uncritical containing serious defects. After a complete academic rejection of Murray's theories in the 1970s, Ginsburg tried to clarify the attitude of his work to Murray's theory of The Witch-Cult in his Preface to the English Edition, written in 1982. Here he stated bluntly that Murray, in fact, claimed: a) that witchcraft is rooted in the ancient cult of fertility, and (b) that the vacation described in the trials of witchcraft refers to the assemblies that actually took place. What my work really demonstrated, albeit unintentionally, was just the first point. He went on to acknowledge that while he ultimately rejected her ideas, he repeated that Murray's thesis was a core of truth. Some historians have described Ginsburg's ideas as related to Murray's ideas. Hungarian historian Gabor Clariciaj argued that Ginsburg had reformulated Murray's often fantastical and highly documented thesis of the Witch Sabbath, and thus the publication of I Benandanti in 1966 resumed the debate about relationship between the beliefs of witchcraft and the survival of pagan fertility cults. Similarly, the Romanian historian of religion Mircea Eliade argued that while Ginsburg's presentation of The Benandanti does not confirm Murray's entire thesis, it is a well-documented case of a process through which a popular and archaic secret cult of fertility is transformed into mere magical, or even black-magic, practice under the pressure of the Inquisition. Conversely, other scholars sought to bridge the gap between Murray and Ginsburg's ideas. In 1975, Cohn argued that Ginsburg's discovery had nothing to do with the theories put forward by Murray. Echoing these views, in 1999, the English historian Ronald Hutton argued that Ginsburg's ideas about shamanic fertility cults were in fact pretty opposite to what Murray had suggested. Hutton noted that Ginsburg's argument that the ancient worlds of Gnuti, or operations on inconsequential planes of consciousness, helped create a new set of fantasies in the late Middle Ages was very different from Murray's argument that the organized religion of witches had survived from the pre-Christian era and that saturday's descriptions of witches were reports of real events. After the publication of Ginsburg's hypothesis in Night Battles received mixed reviews. Some scholars found his theories tantalizing, while others expressed much greater skepticism. In the decades that followed, his work had a far greater impact on scholarships in continental Europe than in the United Kingdom or the United States. This is probably due to the fact that since 1970 the tendency to interpret elements of early modern witchcraft as having ancient origins has proved popular among scholars operating in continental Europe, but much less than in the Anglo-American sphere, where scholars were much more interested in understanding these beliefs of witchcraft in their modern contexts, such as their relationship with gender and class relations. The interpretation of Ginsburg's continental European scholarship on the Benandanti tradition will be accepted by various scholars based in continental Europe. He was supported by Eliada. Although the book attracted the attention of many historians studying the early modern beliefs of witchcraft, it was largely ignored by scholars studying shamanism. Anglo-American Scholarship Most scholars in the English-speaking world could not read Italian, meaning that when i Benandanti was first published in 1966, the information it contained remained beyond the reach of most historians studying early modern witchcraft in the United States. In order to learn about benandanti, these scholars therefore relied on an English-language review book produced by witchcraft historian William Monter, who read Italian. Resume Ginsburg's findings were subsequently published in the journal History of Religions by Myrcei Eliade in 1975. In his book The Inner Demons of Europe (1975), the English historian Norman Cohn described I Benandanti as a fascinating book. However, he went on to argue that there was nothing in the source material to substantiate the idea that the Benandanti were the survival of the age-old fertility cult. Ronald Hutton argued that Ginsburg's approach to the Night Battles was heavily Fraserist, based on the theories of the Scottish anthropologist Sir James Fraser (1854-1941), which themselves were widely discredited in the field of anthropology. In The Triumph of the Moon, his 1999 work exploring the development of modern pagan witchcraft, the English historian Ronald Hutton of the University of Bristol claimed that Ginsburg was a world-class historian and a brilliant dissident. Hutton said the Night battles offered an important and enduring contribution to the historical investigation, but Ginsburg's assertion that Benandanti's visionary traditions were survival from pre-Christian practices was an idea based on imperfect material and conceptual foundations. Explaining his reasoning, Hutton noted that dreams obviously do not represent rituals, and common dreams are not a cult before noting that Ginsburg's presumption that what was dreamed of in the sixteenth century actually worked in religious ceremonies dating back to pagan times was entirely the conclusion of his own. He thought this approach was a startling late application of the ritual theory of myth, a discredited anthropological idea associated, in particular, with Jane Ellen Harrison's Cambridge group and Sir James Fraser. See also Ecstasy: Deciphering the Saturday Witch Shaman from Oberstdorf:Chonrad Stochlin and The Ghosts of the Night Dream: As for the boundary between wild nature and civilization between the living and the dead: the perspective of witches and visionaries in early modern cunning people and familiar spirits: Shamanic visionary traditions in early modern British witchcraft, 613-614. Ginsburg 1983. 21st. Tedeschi and Tedeschi 1983. pp. xi-xii. Hobsbawm 1983. pp. ix-x. - Ginsburg 1983. 17-xxii. Ginsburg 1983. page 6. Ginsburg 1983. 1-14. Ginsburg 1983. page 15. Ginsburg 1983. 16-20. Ginsburg 1983. 22-26. Ginsburg 1983. 27-32. Ginsburg 1983. 33-39. Ginsburg 1983. 40-41. Ginsburg 1983. page 54. Ginsburg 1983. 42-43. Ginsburg 1983. 44-45. Ginsburg 1983. 49-51. Ginsburg 1983. 52-53. Ginsburg 1983. page 55. Ginsburg 1983. 56-57. Ginsburg 1983. 57-58. Ginsburg 1983. 58-61. ^ 1983. p. 69-73. Ginsburg 1983, page 74-97. Ginsburg 1983. p. xx. Ginsburg 1983. page 84. Ginsburg 1983. page 71. Ginsburg 1983. p. xvii. Ginsburg 1983. p. xx, 44. Simpson 1994; Sheppard 2013, page 166-169. a b Ginsburg 1983. page 19. a b Hatton 1999, page 362. a b Ginsburg 1983. p. xiii. - Klaniczay 1990, page 132. Eliade 1975, page 156-157. a b Con 1975, page 223. Hatton 1999, page 378. b Martin 1992, page 615. Hatton 2010, page 248; Hatton 2011, page 229. Eliade 1975, page 157. - Klaniczay 1990, page 129. a b Hatton 1999, page 276. Eliade 1975, page 153-158. Hatton 1999, page 377. Hatton 1999, page 278. Hatton 1999, page 277. Cohn bibliography, Norman (1975). The Inner Demons of Europe: a query inspired by the Great Witch Hunt. Sussex and London: Sussex University Press and Heinemann Educational Books. ISBN 978- 0435821838.CS1 maint: ref'harv (link) Eliada, Mircea (1975). Some observations on European witchcraft. History of religions. University of Chicago. 14 (3): 149–172. doi:10.1086/462721.CS1 maint: ref'harv (link) Ginsburg, Carlo (1983) Night battles: witchcraft and agricultural cults in the sixteenth and seventeenth centuries. John and Anne Tedeschi (translators). Baltimore: Johns Hopkins Press. ISBN 978-0801843860.CS1 maint: ref'harv (link) Ginsburg, Carlo (1990). Ecstasy: Transcript for The Sabbath of the Witch. Pantheon. ISBN 978-0394581637. Hatton, Ronald (1999). Triumph of the Moon: The History of Modern Pagan Witchcraft. Oxford and New York: Oxford University Press. ISBN 978-0192854490.CS1 maint: ref'harv (link) Hutton, Ronald (2010). Writing the story of witchcraft: a personal look. Pomegranate: International Journal of Pagan Studies. London: Equinox Publishing. 12 (2): 239–262. doi:10.1558/pome.v12i2.239.CS1 maint: ref'harv (link) Hutton, Ronald (2011). Revisionism and counter-revisionism in pagan history. Pomegranate: International Journal of Pagan Studies. London: Equinox Publishing. 13 (2): 225–256. doi:10.1558/pome.v12i2.239.CS1 maint: ref'harv (link) Klaniczay, Gabor (1990). Using supernatural power: Transforming popular religion into medieval and early modern Europe. Susan Singerman (translator). Princeton: Princeton University Press. ISBN 978-0691073774.CS1 maint: ref'harv (link) Martin, John (1992). Journey into the World of the Dead: the work of Carlo Ginsburg. In the journal Social History. 25 (3): 613–626. doi:10.1353/jsh/25.3.613.CS1 maint: ref'harv (link) Pax, Schwa (1999). Between the living and the dead: the prospect of witches and promes in the early modern era. Budapest: Central European Academic Press. ISBN 978-9639116184.CS1 maint: ref'harv (link) Sheppard, Kathleen L. (2013). In the life of Margaret Alice Murray: a woman's work in archaeology. New York: Lexington Books. ISBN 978-0-7391-7417-3.CS1 maint: ref'harv (link) Jacqueline (1994). Margaret Murray: Who believed her and why?. Folklore. 105: 89–96. doi:10.1080/0015587x.1994.9715877.CS1 maint: ref'harv (link) Wilby, Emma (2005). Tricky folk and familiar spirits: shamanic visionary traditions in early modern British witchcraft and magic. Brighton: Sussex Academic Press. ISBN 978-1845190798.CS1 maint: ref'harv (link) extracted from carlo ginzburg the night battles pdf. the night battles carlo ginzburg summary

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