Magical Manuscripts In Early Modern Europe The ...
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Professor Dauverd is accepting both M.A. and Ph.D. students. Recent graduates have worked on Renaissance Italian map making, gender relations in medieval Spain, late medieval race relations in Spain, early modern French religious wars. Current graduate students work on culture and religion in premodern England, Japan, Portugal, and Spain.
During the Middle Ages around 60,000 people died during the early modern witch hunts, and as many as 70 percent of these people were women. Men began to see illiterate women as beings who held the power of sorcery, and witchcraft began to be viewed as satanic. The reason witches were mainly seen as women can be traced back to the Germanic legend of the Alpine witch, which stated that the details of demonology were strictly female. Women in medicine held titles such as healers and midwives, which had connections to witchcraft. With changes in the church came changes in the role of women, which influenced these prosecutions.
What sources did our scribe use when he collected all these alphabets? We do not know exactly, but by the 17th and 18th centuries, the time period when this manuscript was produced, there was a range of useful material on the market. Apart from the numerous manuscripts containing recipes of charms and amulets, and other magical texts such as the Sefer Raziel, there were Hebrew and Latin printed editions, which dealt with this topic.
All of us are exposed to graphic means of communication on a daily basis. Our life seems flooded with lists, tables, charts, diagrams, models, maps, and forms of notation. Although we now take such devices for granted, their role in the codification and transmission of knowledge evolved within historical contexts where they performed particular tasks. The medieval and early modern periods stand as a formative era during which visual structures, both mental and material, increasingly shaped and systematized knowledge. Yet these periods have been sidelined as theorists interested in the epistemic potential of visual strategies have privileged the modern natural sciences. This volume expands the field of research by focusing on the relationship between the arts of memory and modes of graphic mediation through the sixteenth century. Chapters encompass Christian (Greek as well as Latin) production, Jewish (Hebrew) traditions, and the transfer of Arabic learning. The linked essays anthologized here consider the generative power of schemata, cartographic representation, and even the layout of text: more than merely compiling information, visual arrangements formalize abstract concepts, provide grids through which to process data, set in motion analytic operations that give rise to new ideas, and create interpretive frameworks for understanding the world.
This volume takes a broad view of diagrams and visual organisation of textual material and considers marginal illustrations, paratextual additions, images, and lines on scrolls, pages of books or even in the architecture of a church. The book is divided into four parts focusing on different aspects of medieval and early modern visualisations of knowledge. The authors in the first section consider the relationship between diagrams, images and ways of thinking.
This volume demonstrates that the study of diagrams allows us to conceptualise not just what medieval and early modern theologians and scientists thought, but how they thought about these things. Diagrams, images and the organisation of text on the page could be imbued with meditative power and guide a penitent Christian reader through religious observation, or aid the recall of medical treatments, or religious doctrine. This impressive and expansive volume is an important contribution to the current study of diagrams, which sheds light on how different groups and audiences in medieval and early modern Europe have used the relationship of texts and visual material to convey messages and meanings beyond what is written and depicted. These essays break down barriers between text and images and begin to map the complex landscape in between.
The Beinecke Library is one of the most significant sources for European history in North America and contains a rich collection of materials from the classical world to the Renaissance. The collection of Early European Books and Manuscripts encompasses materials produced before 1600 in Western Europe and 1700 in Eastern Europe. The holdings are very strong in Italian Humanist manuscripts in both Italian and Latin. There are a significant number of Greek manuscript and printed books from the Byzantine world. With the acquisition in 2017 of the early English manuscript collection of Toshi Takamiya, the library has become a significant holder of both Middle English manuscripts and Latin manuscripts made in England before 1500.
No single benefactor created the early collections at the Beinecke Library; rather it was built through a steady accretion of materials donated by faculty members, librarians, book collectors, and alumni, with additional purchases being made through groups such as the Yale Library Associates. Thomas E. Marston, 1927, served for many years as curator of medieval and Renaissance literature and donated 235 early manuscripts, as well as numerous incunabula to the collection. In 2017 the holdings were significantly enhanced with the acquisition of the collection of Toshi Takamiya. With a rare combination of scholarly and antiquarian expertise, Professor Emeritus Takamiya of Keio University in Tokyo assembled an unrivaled collection of medieval manuscripts. Held privately in Japan, the collection had been relatively unstudied in the West, and his generous deposit of these manuscripts at the Beinecke Library in 2013 made a significant contribution to medieval scholarship at Yale University and internationally.
As medieval manuscripts generally become increasingly expensive and early medieval manuscripts rarely appear on the market, the library is committed to making well-informed acquisitions that respond to current trends in scholarship and continue to serve Yale students and faculty as well as graduate students and scholars from around the world.
In 2016 the Beinecke Library acquired the remains of the broken manuscripts of book breaker Otto F. Ege, as well as seventy codices he purchased but had not broken. In 2020 we acquired the collection of Stephen Keynes, which was rich in early codices and fragments.
In real life, medieval and early modern Central and Eastern Europe saw power struggles and battles no less dramatic than those of Tyrion Lannister and James Bond. At various periods, Dubrovnik was under the protection of the Byzantine Empire, the Venetian Empire, the Kingdom of Hungary, and the Habsburg Empire. These waxing and waning dynastic and imperial powers commonly intersected with religious divisions. In the Byzantine-controlled and Russian-influenced lands, Eastern Orthodoxy was the majority religion.
Professor Ronald Hutton (Professor of History at University of Bristol, Fellow of the British Academy in Archeology and Early Modern History) is a preeminent historian of religion, magic, and witchcraft across a broad swath of time, from ancient practices through early modern demonology to contemporary instantiations. Over the course of his career, he has joined rigorous historical method and engagement with diverse disciplines, including archeology, folklore, ritual studies, and anthropology. Moreover, his interests in continuities and evolutions in religious categories, worldviews, and practices have put him in productive conversation with contemporary practitioners of new religious movements, including Paganism, Shamanism, and feminist Witchcraft. As the pieces gathered here attest, he is widely appreciated not only for his many historical contributions, but for his active generosity and openness to multiple viewpoints
This article is a case study on the compilation of magical manuscripts in early modern Germany, based on a roll dating from around 1675 (Princeton University Library, CO938, no. 838), which was compiled for a man named Frans Anthoni Büchler. Emphasis is on the process of compilation, using sigils and text copied or adapted from various sources, including printed editions of the Calendarium naturale magicum perpetuum and Enchiridion Leonis Papae. "Compiling Magic" has been written to complement my article "The Magic Serpent: German Amulet Rolls in Time of War and Pestilence," published in the previous issue of Magic, Ritual, and Witchcraft (Spring 2021).
This article addresses Stuart Clark's frequently cited assertion that early-modern demonologists could conceive only of female witches. By keeping to the realm of ideas and early-modern intellectual discourse, as does Clark himself, I suggest that historians are overlooking the subtlety of Clark's position; once this subtlety is recognized, it opens the door to a more nuanced conceptualization of early-modern witchcraft that allows both women and men to be witches even while the witch itself remains female. I will illustrate the utility of considering "witch" as a concept distinct from the person categorized as a witch. In the second part of the essay, I will speculate as to how a person (man or woman) might come to embody the concept of witch. I hypothesize that an invisible female witch body, understood analogously to the early-modern royal body, was what allowed a person to be categorized as a witch.
This essay explores the relationship between medicine and medieval sacramental religion in York's pageant plays linked to the feast of Corpus Christi. The cycle play of Christ's baptism was assigned to the Barber-Surgeon's Guild at both York and Beverly, suggesting links between medicine and the play's subject matter. The York plays both acknowledge and advocate a culture of holy matter through references to charms common in the everyday healing practices of late-medieval England. In doing so, the plays provide us with paraliturgical rituals that cannot easily be dismissed as magic or superstition. Emerging evidence of overlap of prayer and devotional reading, charms, medicine, and devotional objects in the fifteenth century suggests that religious and medical paradigms and practices were thoroughly integrated in late-medieval and early-modern culture. 781b155fdc