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This chapter discusses the extent and nature of witchcraft accusations in nineteenth- and twentieth-century France, and provides a general survey of the published work on the subject for an English audience. The only way of maintaining popular participation was to accommodate folk beliefs, involve people in the manifestation of the supernatural, and promote the practical application of religion. Both historical and ethnographic sources provide ample evidence that people can think in terms of witchcraft without being devoutly religious. In France the paysan under any economic definition ceased to exist by the 1960s, but as a cultural construct it remains a strong, symbolic reality to this day. For Arnold Van Gennep popular beliefs regarding the supernatural were living aspects of current culture, albeit a 'traditional' one at odds with modernity, and to record and measure them required a subtle and systematic method of oral interviewing.
This book looks at aspects of the continuation of witchcraft and magic in Europe from the last of the secular and ecclesiastical trials during the late seventeenth and early eighteenth centuries, through to the nineteenth century. It provides a brief outline of witch trials in late seventeenth- and early eighteenth-century Finland. By the second half of the seventeenth century, as the witch trials reached their climax in Sweden, belief in the interventionist powers of the Devil had become a major preoccupation of the educated classes. Having acknowledged the slight possibility of real possession by the Devil, Benito Feijoo threw himself wholeheartedly into his real objective: to expose the falseness of the majority of the possessed. The book is concerned with accusations of magic, which were formalised as denunciations heard by the Inquisition of the Archdiocese of Capua, a city twelve miles north of Naples, during the first half of the eighteenth century. One aspect of the study of witchcraft and magic, which has not yet been absorbed into the main stream of literature on the subject, is the archaeological record of the subject. As a part of the increasing interest in 'popular' culture, historians have become more conscious of the presence of witchcraft after the witch trials. The aftermath of the major witch trials in Dalarna, Sweden, demonstrates how the authorities began the awkward process of divorcing themselves from popular concerns and beliefs regarding witchcraft.
The study of witchcraft accusations in Europe during the period after the end of the witch trials is still in its infancy. Witches were scratched in England, swum in Germany, beaten in the Netherlands and shot in France. The continued widespread belief in witchcraft and magic in nineteenth- and twentieth-century France has received considerable academic attention. The book discusses the extent and nature of witchcraft accusations in the period and provides a general survey of the published work on the subject for an English audience. It explores the presence of magical elements in everyday life during the modern period in Spain. The book provides a general overview of vernacular magical beliefs and practices in Italy from the time of unification to the present, with particular attention to how these traditions have been studied. By functioning as mechanisms of social ethos and control, narratives of magical harm were assured a place at the very heart of rural Finnish social dynamics into the twentieth century. The book draws upon over 300 narratives recorded in rural Finland in the late nineteenth and early twentieth centuries that provide information concerning the social relations, tensions and strategies that framed sorcery and the counter-magic employed against it. It is concerned with a special form of witchcraft that is practised only amongst Hungarians living in Transylvania.
This introduction presents an overview of the key concepts discussed in the subsequent chapters of this book. The book examines the experience of and attitudes towards witchcraft from both above and below, in an age when the beliefs and 'worldview' of the 'elite' and the 'people' are often thought to have irrevocably pulled away from one another. It suggests that in Sweden and the Netherlands, as in England, the ecclesiastical courts had given up on dealing with popular magic by the early eighteenth century. The book highlights the significant role the Italian Inquisition continued to play in policing 'superstition' during the period. It describes that the parish minister was instrumental in bringing charges against her for practising magic. The book shows that Benito Feijoo's unmasking of the fraud and delusion involved did not lead him to reject completely that some people, albeit a very small number, were truly possessed.
This introduction presents an overview of the key concepts discussed in the subsequent chapters of this book. The book argues that the end of witchcraft may set in when the witchcraft story was replaced by a rational one. It shows that witches were scratched in England, swum in Germany, beaten in the Netherlands and shot in France. The book stresses the replacement of witchcraft by non-witchcraft stories and considers different interpretations of a witchcraft event as competitive. It discusses that in the Netherlands orthodox Protestants reacted more violently to bewitchments than orthodox Catholics. The book typically focuses on French mentalité paysan. It aims to see witchcraft within the context of 'vernacular religion' and to study its 'entire range'. The book provides a very special example of making stories into physical reality in the case of Northern Ireland, where 'evidence' of black magic rituals was fabricated.