Malleus maleficarum pdf gratis

Continue English Wikipedia Author: See Wikipedia author Of the Year of the First Publication: 1487 Translation: Unknown License: CC BY-SA 4.0 Edition: Digital Edition Notes: Translation Seems Based on the 1669 Edition Last Edition: January 17, 2018 Front pageSpecific detailsDiomaGenricus Institoris - Malleus Malefikarum - Hammer of the - Hammer of the Witch - Heinrich Kramer Year of first publication: 1487 Translation: Unknown License : CC BY-SA 4.0 Edition: Digital Edition Notes: Translation Seems Based on Edition 1669 Last Edition : January 17, 2018 Henrik Institoris English The (with Latin, Hammer of witches, or Hexenhammer in German) is one of the most famous medieval treatises about witches. It was first written in 1486 by Heinrich Kramer (and Jacob Sprenger?), and was first published in Germany in 1487. Its main purpose was to challenge all the arguments against and to instruct magistrates on how to identify, interrogate and convict witches. 1485, Innsbruck, Austria, 48 women and two men are accused of pursuing adultery lovers using spells to cause them illness or death, that is, in practice witchcraft. Heinrich Kramer, the inquisition envoy takes command of the court and pursues a woman with more charges based on questions about her sexual practices under demonic possession, insisting that adultery is the way of entry and an unambiguous sign of the devil. The lawyer, who is a local bishop, confronts the Inquisitor, accusing him of inappropriate and misconduct, and demands that the charge be overturned, eventually leaving the city. Thus is born the desire to take revenge on Istitoris, whose real name is Heinrich Kramer. From this defeat to the year of its publication, 1487, Institoris, besieged in Tyrol, began to write a book where he mixed the experience of his life in a witch hunt with everything that reaches his hands and serves to prove that witches exist, that they exist, that they must be eradicated: necromance and fortune-telling, spells, kidnapping and sacrificing, calling for natural disasters, witches flying to reunite with their demonic lovers and help the lark. The book in question was called the Hammer of the Witch, which, with its original 256 pages written in Latin, with a total of 30,000 copies and during the sixteenth and seventeenth centuries, served as the supreme guide to the recognition of witches, their heresies and the art of judging, torturing and killing them. Institoris managed to take advantage of both the recent appearance of the johannes Gutenberg printing press and the growing chaos in the Catholic Church, which will end, among things, in Protestant reform. The book was printed in the spring of 1487 in Speyer, a village in Germany with an initial circulation of 150 copies, which were mostly sold to universities, bookstores, clergy and other influential personalities, the book spread very quickly throughout Europe and received practical and intensive application to bring to a campfire or gallows or, in short, to the grave, between 40,000 and 60,000 witchcraft practices mostly women. Although in the mid-14th century europe already had references to witch hunts, before the advent of malleus Maleficarum there was no consensus on witchcraft and, in any case, these hunts were conducted to eradicate pagan witchcraft; climate challenge, plant healing and other similar practices. From their publication witches (especially women) went from pagans to satanic heretics. The book is divided into three parts: 1. Philosophical argument showing that witches exist: it establishes a theological explanation of the phenomenon of witchcraft and its extraordinary forces, which is based on the power of the allowed by God. 2. A guide for the clergy to know how to recognize witchcraft: it is mostly devoted to long and fantastic descriptions (taken from the accused of witchcraft) that the relationship between the demon and the witches, like the various powers and crimes they commit. 3. Legal guidance, practical guidance on indictment, prosecution and death penalty for witchcraft: designed specifically for non-special courts, which are supposed to be more inexperienced in this matter, on how to prosecute witches. Institoris was convinced that witches are more and more and that Satan's influence in Europe is growing. That women were guided by weakness and lust, that they resorted to to cause storms or to make animals or humans sterile or die, and that they were the most likely accomplices to any crime. They could be feared because they were a sign that God was so disgusted with witches that he allowed the Devil to help them in their heresy. Malle Malefikarum's intention was for Institoris to carry out an order coming directly from the Bible about the pursuit of magic, in particular from the book Exodus, 22, 17, which he sentenced: You will not leave the sorceress alive. Many of the accused of witchcraft were healers, peasants or begging, and after invasive interrogations torture was the quickest way to get them to confess. It appears that in 1484 Instistoris was preparing for a trip to Rome as the authorities did not cooperate with their particular hunt He took the money to convince the church and therefore get the approval of the bull book and everything that is said in it. The bull in question is called Summis Desiderantes, also known as Bula Bruja and traditionally the War Song of Hell, directed, according to the pontiff, at the remeaning errors that the Court of The Holy Office made around witchcraft processes, warning of witches what they are and what they are doing, and where he is authorized to officially hunt down Institoris and his collaborator, Professor Jakob Spreger of the University of Cologne The funny thing is that the papal bull never mentions anything about the book and is dated 3 years before the book is published. Although it appeared at the beginning of the printed book, it can rightly be said to be false because it refers to Kramer and Sprenger power as inquisitors in some lands in Germany rather than the creation of Malleus Maleficarum. The Catholic Encyclopedia says that Bula Innocence has not accepted anything new. His direct meaning was simply to ratify the powers already granted by Institoris and Sprenger to deal with people of all classes and with all forms of crime (e.g. witchcraft and heres), and he asked the Bishop of Strasbourg to provide the Inquisitors with all possible support. So Instistoris treated the bull as if it were an endorsement of his book, but it is not. However, the inclusion of the bull certainly gives the impression that Malleus Maleficarum was approved by Pope Innocent VIII. Thus, Instistoris ensured the effectiveness of his book by imitating a papal permit that was not so and which gave the work a formality that, if it did not exist, would have caused its hijacking in the printing press. The book, in most copies, is signed by Institoris and Jacob Sprenger. Although Sprenger doubts to do more than preface or literary adviser or even have anything to do with the book. Rather, it is believed that the true and sole author took advantage of the teacher's popularity to distribute the book. Since Istisoris was also a member of the Dominican Order and inquisitors of the Catholic Church, he presented Malleus Maleficarum to the University of theological Faculty of the University of Cologne on May 9, 1487 in search of his approval. This statement is a critical review without which the book will not succeed. Is it various professors of the theological faculty, but in the review the notary claims to have not been present in such an assertion, and it is known that some of the signatories either did not approve of it or did not even read it, so, again, it is believed that the cunning Instistoris forged it, as the usual means he was able to achieve it. The general consensus is that Instistoris took Malleus Maleficarum to the University of Cologne to apply for approval, but was rejected. Tradition has it that Istostoris forged a document included in his work, that he and Sprenger parted on bad terms, and that Istostoris was convicted by the Inquisition in 1490. Apparently, Insistoris did not receive the support of the most important inquisitive theologians in Cologne and that they condemned the book for recommending unethical and illegal practices, as well as incompatible with the Catholic doctrine of demonology. Thus, TheIstoris' claims that four teachers accepted his text could have been tampered with. He was convicted by the Inquisition in 1490. In 1495 Instistoris was invited to Venice to teach the public that were very popular. In 1500 he was given the authority to act against Valdens and the scoundrels. Although the general consensus is that the Catholic Church banned the book in 1490, placing it in the Librorum Prohibitorum index, the first index was issued in 1559 under the direction of Pope Paul IV. Whether it is true or not, the fact is that the work has never been officially banned by the Catholic Church. Maleus Maleficarum became a de facto guide for witch hunters and inquisitors throughout medieval Europe. Between 1487 and 1520, it was published 13 times, and between 1574 and 1669 it was re-published 16 times. The work is intended to carry out an internal crusade during the Christian Empire and collects the Inquisitor experience of the previous two centuries, being a combination of political-criminal, procedural and criminal aspects of high offensive content. The authors ask the reader, in the name of God, not to seek demonstrations when the simple probability is sufficient, concluding that this is true, as much as is said in regards to experience, whether personal, or external references. The wisdom of the editors comes from the Inquisitorial exercise, and this comes from the confessions of all the witches who were burned at the stake. Generally in Malleus Maleficarum the author collects stories from his own experience and also from previous authors. Perhaps just his popularity of success in that he knew how to simplify the amenable theological discussions angels, power and divine science, etc., reaching a complex account, solving (and solving) issues that aroused general curiosity, all imbued with horrible stories about the powers and crimes of witches. Thus, the most delusional stories received under torture from unfortunate people who had the misfortune to be accused are considered irrefutable proof of their main thesis: (a) no one should dare to deny the existence and power of witches, for it is heresy; b) Through these forces, they commit most and most serious crimes and harm humanity; (c) They must therefore be subjected to harsh and relentless persecution by the civil and church authorities. Influence During the fifteenth century the Inquisition devoted itself to burning more heretics than witches, and when feudal states were organized as independent monarchies of the Pope, punitive power was shifted from the Inquisition to the lay judges of these monarchies, who continued the task of the Church to burn witches until the eighteenth century. The effects of Malleus Maleficarum have spread far beyond Germany, causing great influence in France and Italy, and to a lesser extent in England. It is difficult to estimate the number of women burned like witches. The crime of witchcraft took its final form in France, mainly thanks to the work of De Demonomani de Sorcerers, published in Paris in 1580, which determines that witches and witches are guilty of fifteen crimes: the apostate of God; Curse of His and blasphemy; to pay tribute to the devil by adore and sacrificing them in his honor; Dedicate children to it; Kill them before they are baptized; to consecrate them to Satan in the womb; Propaganda of the sect; swear in the name of the devil in a badge of honor; Make incest; kill their peers and young children to make coercion; eat human flesh and drink blood by digging up the dead; kill, through poisons and sortilegio; Kill cattle; cause infertility in the fields and famine in countries; carnal copulation with the devil. Two years later, Pirre Gregoire publishes Syntaxes artis mirabilis, a treatise in which he wrote civil and church witchcraft laws and the news of a witch hunt held in Languedoc, where four hundred sorcerers and witches were burned in 1577. But those who had just profiled the crime of witchcraft were three civilian judges. The first, Nicolas Remy, published in Lyon in 1595 by his work Daemonolatreiae libri tres, where he recounts his experience as a magistrate in the Duchy of Lorraine, who for fifteen years he operated there, between 1576 and 1591, was burned by about nine hundred people accused of that Or witches. The second was Henri Boguet, the judge of the city of Saint-Claude, who wrote in 1602 his Discours ex'crable des Sorciers, a book in which he recounts his speech in the Jura area, and in which he described how he discovered sorcerers looking for characteristic features in their bodies or heads, which he ordered to shave, and those who did not hesitate to use torture to confess. The third judge was Pierre de Lancre, who had about eighty witches burned in Labour, in the French Basque country, and whose speech had its effect across the border with the famous witch trials of zugarramurdi, and who also published his experience in two very famous books, Tableau de l'inconstance des mauvais anges et d'd'gos (1612) and Du'd'gos (1612) and Du'd'gos (1612) and Du'd'gos (1612) and Du'd'gos (1612) and Duil-ge(1612) and Duil-ge(1612) and Duil-ge(1612) and Duil-ge(1612) and Duil-ge.7. Traffickers from other parts of Europe have also contributed to the definition of the crime of witchcraft. Highlights include Flemish Peter Binsfeld, who in 1591 published Tractatus de confessionibus maleficorum et sagarum; Castile Martin del Rio with his Disquisitionimum magicarum libri sex published in 1599; and Milanese with his compendium maleficarum, published in 1608, where he described eleven formulas or ceremonies before the oaths of Satan necessary to participate in the thirst; it also provides detailed descriptions of sexual relations between men and succubuses and women with incubuses; he also established a demon classification inspired by the previous work of Miguel Psillo (9th century). IX). malleus maleficarum pdf gratis. malleus maleficarum descargar libro gratis. malleus maleficarum pdf español gratis. descargar gratis malleus maleficarum pdf

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