The Malleus Maleficarum is one of the best-known treatises dealing with the problem of what to do with witches. Written in 1487 by a Dominican inquisitor, Heinrich Institoris, following his failure to prosecute a number of women for witchcraft, it is in many ways a highly personal document, full of frustration at official complacency in the face of a spiritual threat, as well as being a practical guide for law-officers who have to deal with a cunning, dangerous enemy. Combining theological discussion, illustrative anecdotes and useful advice for those involved in suppressing witchcraft, the treatise's influence on witchcraft studies has been extensive. The only previous translation into English, that by Montague Summers in 1928, is full of inaccuracies. It is written in a style almost unreadable nowadays, and is unfortunately coloured by Institoris's personal agenda. This new edited translation, with an introductory essay setting witchcraft, Institoris and the Malleus into clear English, corrects Summers' mistakes and offers an unvarnished version of what Institoris actually wrote. It will undoubtedly become the standard translation of this controversial late medieval text.
comments in the
visitors’ log book. Nature, apparently untouched and undisturbed
by the holidaymaker’s presence, is all around.
St Winifred’s Well encapsulates many of the paradoxical
elements that cluster together in environmentalist thinking and
ecocriticism alike and epitomises my own interests in bringing
current green literary criticism to bear on latemedievaltexts. The
cottage occupies a geographical, environmental and commercial
position made up of many of the contradictions inherent in our
human relations with the
Some Middle English narratives juxtapose representations of hunting and histories of aristocratic loss. The Book of the Duchess and Sir Gawain and the Green Knight redirect anxieties about the contingency and precariousness of lordly advantage in a world that sometimes seems to be ruled by Fortune. Though produced in different formal traditions and different circumstances, the two poems display comparable features of a broader sense of ‘seigneurial poetics’ in late medieval texts.
The Malleus Maleficarum is one of the best-known treatises dealing with the problem of what to do with witches. It was written in 1487 by a Dominican inquisitor, Heinrich Institoris, following his failure to prosecute a number of women for witchcraft, it is in many ways a highly personal document, full of frustration at official complacency in the face of a spiritual threat, as well as being a practical guide for law-officers who have to deal with a cunning, dangerous enemy. Combining theological discussion, illustrative anecdotes, and useful advice for those involved in suppressing witchcraft, its influence on witchcraft studies has been extensive. The only previous translation into English, that by Montague Summers produced in 1928, is full of inaccuracies. It is written in a style almost unreadable nowadays, and is unfortunately coloured by his personal agenda. This new edited translation, with an introductory essay setting witchcraft, Institoris, and the Malleus into clear, readable English, corrects Summers’ mistakes and offers a lean, unvarnished version of what Institoris actually wrote. It will undoubtedly become the standard translation of this important and controversial late-medieval text.
This collection explores how concepts of intellectual or learning disability evolved from a range of influences, gradually developing from earlier and decidedly distinct concepts, including ‘idiocy’ and ‘folly’, which were themselves generated by very specific social and intellectual environments. With essays extending across legal, educational, literary, religious, philosophical, and psychiatric histories, this collection maintains a rigorous distinction between historical and contemporary concepts in demonstrating how intellectual disability and related notions were products of the prevailing social, cultural, and intellectual environments in which they took form, and themselves performed important functions within these environments. Focusing on British and European material from the middle ages to the late nineteenth century, this collection asks ‘How and why did these concepts form?’ ‘How did they connect with one another?’ and ‘What historical circumstances contributed to building these connections?’ While the emphasis is on conceptual history or a history of ideas, these essays also address the consequences of these defining forces for the people who found themselves enclosed by the shifting definitional field.
This book explores whether early modern people cared about their health, and what
did it mean to lead a healthy life in Italy and England. According to the
Galenic-Hippocratic tradition, 'preservative' medicine was one of the
three central pillars of the physician's art. Through a range of textual
evidence, images and material artefacts, the book documents the profound impact
which ideas about healthy living had on daily practices as well as on
intellectual life and the material world in Italy and England. Staying healthy
and health conservation was understood as depending on the careful management of
the six 'Non-Naturals': the air one breathed, food and drink,
excretions, sleep, exercise and repose, and the 'passions of the
soul'. The book provides fresh evidence about the centrality of the
Non-Naturals in relation to groups whose health has not yet been investigated in
works about prevention: babies, women and convalescents. Pregnancy constituted a
frequent physical state for many women of the early modern European aristocracy.
The emphasis on motion and rest, cleansing the body, and improving the mental
and spiritual states made a difference for the aristocratic woman's success
in the trade of frequent pregnancy and childbirth. Preventive advice was not
undifferentiated, nor simply articulated by individual complexion. Examining the
roles of the Non-Naturals, the book provides a more holistic view of
convalescent care. It also deals with the paradoxical nature of perceptions
about the Neapolitan environment and the way in which its airs were seen to
affect human bodies and health.
categories of the sacred and the secular. The pivotal element is
time: literary categories coordinate narrative time, the temporal
structure of the world, and heavenly timelessness. Examples in
which secular and religious time are thus negotiated can be found
in love lyric, romance (Sir Gawain and the Green Knight), dream
vision (Pearl) – and, perhaps most poignantly, in texts that specifically engage with sanctity. We, as readers and scholars, are invited
to mobilise the meaning of latemedievaltexts about sanctity as
performances of the literary. As contributors, we
various early and latemedievaltexts and, developing this
analysis, interrogate the distinctions and contradictions between
historicist analysis and the logic of periodisation. My reading also
takes account of the translation history of The Ruin. While a great
deal of work has been done in the past few years on the creative
histories of Old English literature, The Ruin has largely escaped
critics’ attention and the work that has been done has focused on
poetic and literary translation and appropriation.33 By examining
the two dominant strands of this history side by
Christian poetry, and latemedievaltexts from Scandinavia are primarily connected through the impact of a fixed ‘Germanic’ culture on north-western Europe throughout the Middle Ages.
This line of thought is not limited to German-speaking archaeology. Furthermore, it has not been replaced following the criticism of the term ‘Germanic’ and the concept of an early medieval Germanic identity which has developed since the 1980s.
, seductresses, and deceivers).
The persistence with which conduct texts for women deploy the language of habit in their references to virtuous customs , thewis , and, as in Pecock, disposicions , suggests the extent to which women were encouraged to be perfectly shamefast inside and out. This language requires and repays close attention, which uncovers the uneasy relationship between habit and the description and depiction of female shamefastness in latermedievaltexts. At the same time, as my second epigraph