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Pope Innocent VIII (1484-1492) and the Summis Desiderantes Affectibus
Portland State University PDXScholar Malleus Maleficarum and asciculusF Malleus Maleficarum Temporum (1490) 2020 Pope Innocent VIII (1484-1492) and the Summis desiderantes affectibus Maral Deyrmenjian Follow this and additional works at: https://pdxscholar.library.pdx.edu/mmft_malleus Part of the European History Commons, History of Christianity Commons, Medieval History Commons, and the Medieval Studies Commons Let us know how access to this document benefits ou.y Recommended Citation Deyrmenjian, Maral, "Pope Innocent VIII (1484-1492) and the Summis desiderantes affectibus" (2020). Malleus Maleficarum. 1. https://pdxscholar.library.pdx.edu/mmft_malleus/1 This Book is brought to you for free and open access. It has been accepted for inclusion in Malleus Maleficarum by an authorized administrator of PDXScholar. Please contact us if we can make this document more accessible: [email protected]. Maral Deyrmenjian Spring, 2020 Pope Innocent VIII (1484-1492) and the Summis desiderantes affectibus At the end of the fifteenth century, Dominican friars were authorized to persecute practitioners of certain local customs which were perceived to be witchcraft in the mountains of Northern Italy.1 A landmark in the chronology of these witch-hunts was the papal bull of 1484, or the Summis desiderantes affectibus, and its inclusion in Heinrich Kramer’s witch-hunting codex, the Malleus Maleficarum. While neither the pope nor the papal bull were significantly influential on their own, the extraordinary popularity of Kramer’s Malleus draws attention to them. Pope Innocent VIII, born Giovanni Battista Cibó, was born in Genoa in 1432 into a Roman senatorial family.2 Cibó did not intend to become a member of the clergy and, in fact, fathered two illegitimate children: Franceschetto and Teodorina. -
(Paper) -- Hunting Power Through Witch Hunts in Early Modern Scotland
Portland State University PDXScholar Young Historians Conference Young Historians Conference 2021 May 19th, 2:45 PM - 4:00 PM Session 2: Panel 1: Presenter 3 (Paper) -- Hunting Power through Witch Hunts in Early Modern Scotland Devika D. Narendra Portland State University Follow this and additional works at: https://pdxscholar.library.pdx.edu/younghistorians Part of the History Commons Let us know how access to this document benefits ou.y Narendra, Devika D., "Session 2: Panel 1: Presenter 3 (Paper) -- Hunting Power through Witch Hunts in Early Modern Scotland" (2021). Young Historians Conference. 16. https://pdxscholar.library.pdx.edu/younghistorians/2021/papers/16 This Event is brought to you for free and open access. It has been accepted for inclusion in Young Historians Conference by an authorized administrator of PDXScholar. Please contact us if we can make this document more accessible: [email protected]. Narendra 2 “Be ane great storme: it wes feared that the Queine wes in danger upone the seas,”1 read King James VI of Scotland in a letter from Lord Dingwal. 2 The festivities celebrating his recent marriage would have to wait, King James VI needed to ensure his new wife, Queen Anne, would arrive safely in Scotland. King James VI stayed at the Seton House, watching the sea every day for approximately seventeen days, but the Queen did not come. 3 The king would have to retrieve her himself. The sea threw the king’s boat back and forth and rendered him fully powerless against the waves. The King and Queen were lucky to have survived their journey, one of Queen Anne’s gentlewomen, Jean Kennedy, having drowned in the same storm.4 Upon returning to Scotland, King James VI immediately ordered all of the accused witches of the North Berwick witch hunt to be brought to him, believing that the witches caused the dangerous sailing conditions, intending to kill him.5 To protect himself, he tortured and executed witches, prosecuting them for both witchcraft and conspiring against the King. -
Witches, Saints, and Heretics: Heinrich Kramer's Ties with Italian
Witches, Saints, and Heretics: Heinrich Kramer’s Ties with Italian Women Mystics Tamar Herzig Magic, Ritual, and Witchcraft, Volume 1, Number 1, Summer 2006, pp. 24-55 (Article) Published by University of Pennsylvania Press DOI: https://doi.org/10.1353/mrw.0.0038 For additional information about this article https://muse.jhu.edu/article/236417 [ This content has been declared free to read by the pubisher during the COVID-19 pandemic. ] Witches, Saints, and Heretics Heinrich Kramer’s Ties with Italian Women Mystics TAMAR HERZIG Hebrew University of Jerusalem In the late Middle Ages, mystical sainthood was often defined as antithetical to diabolic witchcraft. Whereas the saintly female mystic was revered as an emblem of piety, her mirror-image, the witch, was believed to be the em- bodiment of evil, who deliberately inverted orthodox religion by engaging in diabolic rites. Historians exploring the relationship between the category of ‘‘saint’’ and that of ‘‘witch’’ have pointed to the very fine line that usually separated the two in the premodern era.1 Several studies have also lately un- Earlier versions were presented at the 2005 Sixteenth Century Studies Conference and at the Institute for Research in the Humanities, University of Wisconsin– Madison. I thank Jodi Bilinkoff, Lawrence Buck, Caroline Bynum, Miri Eliav- Feldon, Yaacov Herzig, Michael Heyd, Maiju Lehmijoki-Gardner, Erik Midelfort, Saskia Polackova, Diane Purkiss, Anne Schutte, Martha Skeeters, Moshe Sluhovsky, Gary Waite, and Charles Zika for their comments and suggestions. I am particularly grateful to E. Ann Matter and the Yad Hanadiv Foundation for enabling me to com- plete the research for this essay as a Visiting Scholar at the University of Pennsylvania. -
Summis Desiderantes Affectibus
14-15th C. Early 14th C. Sorcery Trials at French court & in Avignon 15th C. First Witch Trials – “combined” image of witch I. New elements in witch trials: Switzerland 1420-1430's 1428 VALAIS (Swiss Canton) large group trial by Bishop of Sion executes over 100 for maleficium and diabolism. 1438 Lausanne, Neuchatel (Switzerland) full description of Sabbath: "Synagogues of Satan" or VAUDERIE (term from Waldensians) includes collective apostasy "From Christ to Devil" signs of allegiance to demon: Devil's mark, intercourse with devil, infant sacrifice flying to Sabbath: distance as "reality factor" 1459--ARRAS, Burgundy (France) 34 tried, 12 burned escalation of trial from individual to group through torture mass trials conducted by Inquisitor and Bishop intervention of secular ruler: Duke of Burgundy stops trial accused nobleman appeals to PARLEMENT OF PARIS (royal appeals court) 1491 -- posthumous rehabilitation of victims 15TH CENTURY WITCH THEORY AND WITCH HUNTING The "New Crime" of Witchcraft in 15th century Fusion of: Secular crime of maleficium with Spiritual crime of apostasy (devil worship) Fusion of: Popular image of the witch as malefica with Learned theory of witchcraft as diabolism or devil worship WITCH HUNTING in 15th C. Germany by Heinrich KRAMER AND Jakob SPRENGER 1481-1486 38 executed in German Rhineland 1484: Papal bull of Innocent VIII (“witch bull”) SUMMIS DESIDERANTES AFFECTIBUS (Desiring with supreme ardor) authorizes Dominican Inquisitors Kramer and Sprenger to stamp out witchcraft (maleficium) and devil worship Note gender of nouns: Maleficarum, Maleficas = feminine due to “a” Title: Hammer of Witches, Subtitle: Witches and their heresy, so they may be crushed by this most powerful weapon. -
Clerical Conceptions of Magic and the Stereotype of the Female Witch
Clerical Conceptions of Magic and the Stereotype of the Female Witch Matthew Alexander Moebius, author Dr. Kimberly Rivers, History, faculty adviser Matthew Alexander Moebius graduated from UW Oshkosh in May 2011 with a degree in history. His interest in medieval Europe as a primary field of study emerged from a longstanding interest in European folklore and mythology, and was developed under the guidance of Dr. Kimberly Rivers. His research focus in the field of medieval magic and occultism began to take shape during his work for the European History Seminar in spring 2011. Dr. Kimberly Rivers is an associate professor and the department chair of history at UW Oshkosh. She received her Ph.D. from the University of Toronto in 1995, and her research interests are in late-medieval intellectual history, and memory and mnemonics in late-medieval preaching and religious devotion. Abstract Working from the foundation laid by leading historians of medieval witchcraft — most notably Richard Kieckhefer, Norman Cohn, Michael Bailey, and Hans Peter Broedel — this study examines the conceptual development of a predominantly feminine witchcraft stereotype as understood within the perceptions of the educated clerical elite. The theories of these historians, each approaching the study of witchcraft in different ways and addressing mostly separate aspects of the phenomenon, are reconciled with one another and tied together in hitherto unarticulated ways to form a single, cohesive narrative of the emergence of the idea of the exclusively female witch. The gradual evolution of clerical conceptions of magic shifted in the later Middle Ages from a masculine conception to a more gender-neutral one, opening the door to feminization. -
Biblical Authority in the Malleus Maleficarum: Sacred Text in Support of a Radical Agenda
The Dulia et Latria Journal, Vol. 1 (2008) 81 Biblical Authority in the Malleus maleficarum: Sacred Text in Support of a Radical Agenda By David Porreca Abstract The authors of the Malleus maleficarum rely extensively on earlier authorities in building their case for the uprooting and elimination of the ‘heresy of the sorceresses.’ In going about their task, they intentionally distort the established Dominican tradition of biblical commentary as it was embodied in the works of Thomas Aquinas. This distortion is apparent through a comparison of the use of biblical quotations in the Malleus maleficarum and the commentaries on those same passages found in Aquinas’ works. Keywords Malleus maleficarum, Johann Sprenger, Heinrich Kramer, Henricus Institoris, biblical commentaries, Dominican order, Thomas Aquinas The Malleus maleficarum (i.e., The Hammer of the Witches) presents itself as a handbook for those entrusted with the elimination of a Satanic form of heresy called the ‘heresy of the sorceresses.’1 It was written in 1486 and published the following year, with 28 editions following in the next two centuries.2 Although it is far from unique in its focus on the elimination of witchcraft, it is widely recognized An earlier version of this paper was presented on 12 May 2007 at the 42nd Annual International Congress for Medieval Studies, Western Michigan University, Kalamazoo, MI. 1 Some activities commonly attributed to the mostly female adherents of this heresy were apostasy, murder (especially of babies), the use of malevolent magic, devil-worship, sexual relations with demons, and attending (through magical flight) ceremonies presided over by Satan himself. -
Heinrich Kramer/Institoris and the Czech Lands. with a Special Focus on the Activities of Institoris in Olomouc in 1499–1505
e-Rhizome, 2019; Vol. 1(1), 23–59 ISSN 2571-242X https://doi.org/10.5507/rh.2019.002 Heinrich Kramer/Institoris and the Czech Lands. With a Special Focus on the Activities of Institoris in Olomouc in 1499–1505 Petr Kreuz Prague City Archives Abstract In the last years of his life the author of the Hammer of Witches (Malleus Maleficarum), the Black (Dominican) friar Heinrich Kramer-Institoris held the office of papal inquisitor for the Bohemian (Czech) Lands. This period of his life is closely connected with his stay in the Olomouc diocese, specifically in the city of Olomouc (germ. Olmütz). Institoris was installed as inquisitor for the Bohemian Lands already in January 1499 by Pope Alexander VI, evidently at the instigation of the bishop of Olomouc Stanislav (Stanislaus) Thurzo. Institoris held the aforementioned office from 1499 until the end of his lifetime. The date of his death is traditionally quoted as the year 1505. Keywords Heinrich Kramer/Institoris, Olomouc, Unity of Brethren, inquisitor, Konrad Baumgarten, book printing Contact address Doc. PhDr. Petr Kreuz, Dr., Archiv hlavního města Prahy, Archivní 6, 149 00 Praha 4, Czech Republic e-mail: [email protected] There has been, if not intensive, at least relatively thorough interest within Czech linguistic Church historiograhy in the twentieth century to Institoris’ activities in Olomouc. The focus has been initially on his tractates against the Bohemian (Moravian) Brethren Clypeus and Adversus as well as to his public disputes with representatives of the (then de iure il- -
Malleus Maleficarum : Hammer of the Witches Pdf, Epub, Ebook
MALLEUS MALEFICARUM : HAMMER OF THE WITCHES PDF, EPUB, EBOOK Heinrich Kramer | 238 pages | 26 Aug 2015 | Createspace Independent Publishing Platform | 9781517066406 | English | none Malleus Maleficarum : Hammer of the Witches PDF Book One concern was about witnesses. Summer's Dream. It was a foundation for treating witchcraft not as a superstition, but as a dangerous and heretical practice of associating with the Devil — and therefore, a great danger to society and to the church. Torquemada oversaw the murder of some 3, — 5, individuals, primarily Jews and Muslims. Free PDF. Now available in a single volume, this key text is at last accessible to students and scholars of medieval history and literature. It is true that both in the Greek and in the earlier Roman cults, worships often directly derived from secret and sombre sources, ancient gods, or rather demons, had their awful superstitions and their horrid rites, powers whom men dreaded but out of very terror placated; fanes men loathed but within whose shadowed portals they bent and bowed the knee perforce in trembling fear. Add your thoughts here Although widely consulted, it was never given the official imprimatur of the Catholic church. How much hair was shaved varied. This would produce more cases to investigate. If she did drown or was successfully burned, while that might be a sign of her innocence, she was not alive to enjoy the exoneration. Douay: Wizards thou shalt not suffer to live. Should the accused be informed of who had testified against them? Therefore such claims are dubious, at best. By Nicole Kimball. Many of their sources of "evidence" for the weakness or wickedness of wives are, with unintentional irony, pagan writers like Socrates, Cicero , and Homer. -
Catholics Vs Witches ©
Catholics vs witches © Normally, when we use the phrase, Catholic taste, we mean that someone has a wide-ranging or universal interest, but here the phrase has a double meaning, because this text takes a look at the Roman Catholic Church and its quest for medieval world domination. But it’s not a general rant against the Vatican – what is covered (briefly) is an overview of the strange history of papal decisions, the inquisitions and the looking-glass world of Catholic dogma in medieval Europe and, in particular, some of the effects on witches. Before starting, it is worth saying that many pagans either have Roman Catholic influences in their backgrounds or still have friends/ family within that faith. This article is intended as a historical review and not an anti-Catholic polemic. Pagans have now been admitted to Interfaith UK and it is our tolerance of other faiths that is our strength. OK, sermon over – so onwards and upwards. World domination? Did you know that the month of June represents an important date in the history of papal pronouncements, as it is the anniversary of the Treaty of Tordesillas in June 1494? Tord-what? Briefly, Pope Alexander VI divided the world between the Catholic nations of Spain and Portugal, with consequences that still affect us in 2018. It could be said that the whole problem started with Columbus, but this is too simplistic. The real issue lay in the rivalry between the fiercely Catholic countries of Spain and Portugal, both of which were major trading powers in medieval Europe and this idea of trade extended to new territories. -
The Malleus Maleficarum and the Witch-Hunts in Early Modern Europe
i A War on Women? The Malleus Maleficarum and the Witch-Hunts in Early Modern Europe by Morgan L. Stringer A thesis submitted to the faculty of The University of Mississippi in partial fulfillment of the requirements of the Sally McDonnell Barksdale Honors College. Oxford May 2015 Approved by Advisor: Dr. Jeffrey R. Watt Reader: Dr. Marc H. Lerner Reader: Dr. Debra Brown Young ii © 2015 Morgan Lindsey Stringer ALL RIGHTS RESERVED iii ABSTRACT This thesis explores the topic of gender and witchcraft, specifically why women were so heavily represented in witchcraft trials. The demonology text, The Malleus Maleficarum was analyzed. Several other demonological texts were also analyzed and then compared to one another regarding their statements about women, men, and witchcraft. Then historiography pertaining to gender and witchcraft were analyzed and critiqued. The Malleus Maleficarum contains a high degree of misogyny, but it presents an extreme misogynistic view that is not present in other demonology texts. The argument that the Early Modern European Witch-Hunts were a war on women fails to account for these texts’ lack of extreme misogyny and other aspects of the witch- hunts, such as the men, who were accused of witchcraft. Early Modern European witch-hunts were not a war on women. Western European witchcraft beliefs made it more likely that a woman would be accused of witchcraft. iv TABLE OF CONTENTS INTRODUCTION...........................................................................................................................1 -
From the Editors Michael D
From the Editors Michael D. Bailey, Brian P. Copenhaver Magic, Ritual, and Witchcraft, Volume 1, Number 1, Summer 2006, pp. v-viii (Article) Published by University of Pennsylvania Press DOI: https://doi.org/10.1353/mrw.0.0066 For additional information about this article https://muse.jhu.edu/article/236415 [ This content has been declared free to read by the pubisher during the COVID-19 pandemic. ] να ιλσ α μ ν κα μαγε α ψυν τρη1 From the Editors The word ‘‘magic’’ covers a great deal of ground, encompassing or closely connecting with a number of theories, beliefs, practices, and technologies that include witchcraft, astrology, divination, demonology, alchemy, ritual, theurgy, Cabala, theosophy, spiritualism, numerology, and other related top- ics. For more than two millennia, many of these have also been objects of study for scholars working in the Western academic tradition. Pliny the Elder (23–79 CE) opened the thirtieth book of his massive encyclopedia with a history of magic. Proclus (410–85), the last of the great Neoplatonists, joined his predecessors in seeking philosophical foundations for magic, astrology, and theurgy. Isidore of Seville (600–36), Pliny’s Christian successor, included a section ‘‘On Magicians’’ in his encyclopedia, which was constantly imitated in the later medieval centuries. In our own day, Lynn Thorndike described this early material in a Columbia dissertation that paved the way for his mon- umental History of Magic and Experimental Science (1923–58), which recapitu- lates the first thirteen centuries of a story that ends in the seventeenth century. The sheer density of information in Thorndike’s later volumes reflects pro- fuse publication on his subject once printing was invented in the fifteenth century, and the flood has never slowed. -
The Science of Witchcraft Kiel Koehler
The Science of Witchcraft Kiel Koehler On December 9th, 1484, Pope Innocent VIII issued a papal bull reiterating the authority of the Catholic Church on the matter of witchcraft. The Pope spoke with a heavy heart; news from northern Germany had brought “bitter sorrow” to him and his colleagues. Men and women in the provinces of Mainz, Cologne, Salzburg, and Bremen had “abandoned themselves to devils, incubi and succubi” and by the spells and incantations of the demoniac had engaged in horrific acts of murder, abortion, and violent destruction, sparing not even the livestock and produce of the earth (Kramer and Sprenger 1:1)1. Witchcraft was a delicate issue in the Christian community: acknowledging that some individuals acted on behalf of the demoniac required belief in demons themselves, and this belief often straddled thin line between orthodoxy and heresy. Pope Innocent VIII sought to amend the situation by granting legal inquisitional rights to Heinrich Kramer and Jacob Sprenger, two Dominican professors of theology. The papal bull of Innocent VIII gave Kramer and Sprenger official authority to “apply potent remedies to prevent the disease of heresy” in north Germany. As the pope wrote, “We [the Church] decree and enjoin the aforesaid Inquisitors to be empowered to proceed to the just correction, imprisonment, and punishment of any persons” (Kramer and Sprenger 1:1). The written word would prove to be the greatest weapon against naysayers and heretics: in 1486, Kramer and Sprenger drafted the three-part manual Malleus Maleficarum( The Hammer of Witches), in order to fully demonstrate Chrestomathy: Annual Review of Undergraduate Research, School of Humanities and Social Sciences, School of Languages, Cultures, and World Affairs, College of Charleston Volume 9 (2010): 129-42 © 2010 by the College of Charleston, Charleston SC 29424, USA.