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witchcraft continued
Willem de Blécourt and Owen Davies

for her chapter on Finnish witchcraft. Retribution in cases of bewitchment ‘tended to assume the form of counter-sorcery rather than physical violence’. There was ‘no need’ to cause bodily harm. Elsewhere, folklore material does occasionally reveal violent unwitchments, but the bulk, however, show non-violent reactions. This material concerns not so much narratives, stories with a clear structure such as fairy tales, but

in Witchcraft Continued
Carmen Mangion

was relatable to a British audience. 68 Texts like Bride of a King are rarely found in convent archives as they are typically ephemeral to the archive collections but this book was catalogued in the archives of the Sisters of Mercy in Handsworth. 69 The annotation on the front cover suggests teaching sisters lent the book to fourth-form students in their schools, so young girls aged thirteen or fourteen. It also appeared in another form, as a serial in the Catholic Pictorial , a weekly Catholic newspaper. Here, it was advertised as ‘The True Fairy Tale – The

in Catholic nuns and sisters in a secular age
Elizabeth Macfarlane

prolific authors. ‘Fairy tales of monasticism’ were read by many as an extended autobiography of the Newman set: Newman’s Lives of the English Saints 257 a pastiche life was published of Saint Oldooman, an Anglican clergyman whose ludicrous medievalism and asceticism created social disorder and derision of the Church, but whose oblivious ‘triumphant sect’ established a monastic community with a rule of irrationality at Littlebitmore.83 Just as seriously for an age that prized truth-­telling almost above all else, the series sat uneasily between scholarship and

in Making and remaking saints in nineteenth-century Britain
Christopher Tyerman

not solely military and defensive purposes; that earlier interpretations had been coloured by their advocates’ personal attitudes towards colonisation in general. Ellenblum draws comparisons with Latin emigration and settlement in southern Europe. This is far from a return to the Rey–Madelin fairy tale. Communities were divided by religion; Franks did not settle in predominantly Muslim rural areas. Militarisation increased as the political balance shifted against the Franks in the generation before Hattin. It is however a root and branch rejection of the Prawer

in The Debate on the Crusades
Simon Schama

invoking the government of the 1990s as a kind of dual monarchy: the famous ‘Billary Years’. That claim is further reinforced by positioning herself as the provider of solidly tangible things – universal health care, for example, and other forms of government undeluded by metaphysics. A day or so later the Clintons operating in reverse – with Bill as bad cop and Hillary as smiley-face went still further – the President characterising Obama’s claims to have always opposed the war as fantasy – ‘a fairy tale’ – and Hillary herself asserting that while Martin Luther King

in Religion and rights
Cara Delay

read, wrote Hanrahan, mothers could influence them through story-telling. ‘Stories from the Bible, from the lives of saints, Irish history, legend, and fairy tale, will all come to her aid …’ she argued.55 Like other contemporaries, Hanrahan linked religion and nationalism with motherhood, claiming that mothers had a duty to instil both in their sons and daughters.56 In the 1920s and 1930s, Catholic motherhood became an adjunct to the new nation, and religious authorities continued to dominate the discourse on motherhood and Irishness. In November 1922, Rev. J. S

in Irish women and the creation of modern Catholicism, 1850–1950
Abstract only
Jill Fitzgerald

you his journey rightly, entirely from the beginning, what his origins may be’.] This command to uncover the devil’s origins does not appear in the Passio S. Iulianae or the Acta . 45 Cynewulf’s modification makes Juliana’s endeavour to expose the demon’s ‘æþelu’ (origins) a divinely sanctioned act of recovery; narration thus becomes part of the process of expelling the demon from her presence. Scholars have observed that this episode modulates between a variety of genres, ranging from penitentials to fairy tales. Allen Frantzen has argued that the poem

in Rebel angels
Marie Lennersand and Linda Oja

a source of amusement. They were cited as nuggets of entertainment in literature Responses to witchcraft in Sweden 71 describing Swedish natural history and popular culture and even in official church records. An attitude of irony and ridicule – sometimes combined with a distanced scholarly interest – was common. Beliefs and customs were variously referred to as trifles, lies, fancies, nonsense and fairy-tales.35 They were collected and studied within a proto-folkloristic tradition, but when such collections were published it was essential to emphasise how they

in Beyond the witch trials
Goodnight ballads in Eastward Ho
Jacqueline Wylde

sharpest satirical sting at those who are seduced by forms, conventions, and style, all but ignoring content (a sin of which all of its characters are somewhat guilty). Alexander Leggatt makes this point when he notes that ‘the parody of the prodigal story becomes simply the vehicle for a deeper satire on those who see life in terms of theatrical conventions’.32 He cites Gertrude, who wants her life to proceed as a rags-​to-​riches fairy tale, and Touchstone, who wants his workshop to emulate the plays that he has seen, casting Golding as the theatrical citizen-​hero and

in Forms of faith
Abstract only
Janet Hamilton, Bernard Hamilton, and Yuri Stoyanov

terrible wolf in sheep’s clothing who skilfully pretended to be virtuous and so deceived many, Sergius the enemy of the cross of Christ, the voice of impiety, the insulter of the mother of God and of all the saints, Sergius the arch-adversary of the apostles of Christ, who hated the prophets and turned his back on holy scripture, wandering away into lies and fairy-tales; Sergius the hater of Christ, the

in Christian dualist heresies in the Byzantine world c. 650–c. 1450