Johann Wier

This book deals with a fascinating and original claim in 16th-century Europe. Witches should be cured, not executed. It was the physician and scholar Johann Wier (1515-1588) who challenged the dominant idea. For his defense of witches, more than three centuries later, Sigmund Freud chose to put Wier’s work among the ten books to be read. According to Wier, Satan seduced witches, thus they did not deserve to be executed, but they must be cured for their melancholy. When the witch hunt was rising, Wier was the first to use some of the arguments adopted in the emerging debate on religious tolerance in defence of witches. This is the first overall study of Wier which offers an innovative view of his thought by highlighting Wier’s sources and his attempts to involve theologians, physicians, and philosophers in his fight against cruel witch hunts. Johann Wier: Debating the Devil and Witches situates and explains his claim as a result of a moral and religious path as well as the outcome of his medical experience. The book aims to provide an insightful examination of Wier’s works to read his pleas emphasizing the duty of every good Christian to not abandon anyone who strays from the flock of Christ. For these reasons, Wier was overwhelmed by bitter confutations, such as those of Jean Bodin, but he was also celebrated for his outstanding and prolific heritage for debating religious tolerance.

Livy's Witch-hunts: A Study of Investigations into Veneficium found in Livy

<p>This thesis is an exploration of large scale incidents of veneficium as they are depicted in Livy’s Ab Urbe Condita. Livy’s earlier books include references to four quaestiones de veneficiis, investigations into poisoning, which resulted in the executions of thousands of people. This study attempts to understand what happened while hypothesising why they occurred. Veneficium and its associated words have often been declared ambiguous, referring to poisons, potions, and, eventually, magic. However, this interpretation developed significantly later than the events seen in Livy and is anachronistic. This thesis explores this language and so we can understand what veneficium meant during the quaestiones de veneficiis of the fourth and second centuries BC and in Livy’s own time, and how it evolved to become magical and thus colour modern scholarships. Using this knowledge, we can review and reconsider Livy’s reports to gain a fresh understanding of what actually happened during the quaestiones and how the motifs and themes of these investigations reveal that they were in fact social responses to a period of rapid change to Roman life in the second century BC. This final point is reaffirmed when we engage with interdisciplinary theories from anthropology and sociology. By considering theories and models from these schools we can confidently say that, while venefici were not witches, their persecution was a type of witch-hunt.</p>

Livy's Witch-hunts: A Study of Investigations into Veneficium found in Livy

<p>This thesis is an exploration of large scale incidents of veneficium as they are depicted in Livy’s Ab Urbe Condita. Livy’s earlier books include references to four quaestiones de veneficiis, investigations into poisoning, which resulted in the executions of thousands of people. This study attempts to understand what happened while hypothesising why they occurred. Veneficium and its associated words have often been declared ambiguous, referring to poisons, potions, and, eventually, magic. However, this interpretation developed significantly later than the events seen in Livy and is anachronistic. This thesis explores this language and so we can understand what veneficium meant during the quaestiones de veneficiis of the fourth and second centuries BC and in Livy’s own time, and how it evolved to become magical and thus colour modern scholarships. Using this knowledge, we can review and reconsider Livy’s reports to gain a fresh understanding of what actually happened during the quaestiones and how the motifs and themes of these investigations reveal that they were in fact social responses to a period of rapid change to Roman life in the second century BC. This final point is reaffirmed when we engage with interdisciplinary theories from anthropology and sociology. By considering theories and models from these schools we can confidently say that, while venefici were not witches, their persecution was a type of witch-hunt.</p>

Aristotle’s Mean in Politics and Religion

In this paper, we investigate the political and religious projection of Aristotle’s Doctrine of the Mean. According to Aristotle and his virtue ethics theory, humans succeed the mean when they acknowledge in what they are physically inclined to. If someone knows towards where she is deviating, either in terms of exaggeration or understatement, then she can, at some point, achieve the mean as the end goal of ethical virtue. But what if these moral evaluations refer to collective processes, such as politics, culture and religion? In this case, the notion of “intermediate” could be paralleled with the notion of ‘optimized’. A way of locating the optimized point on the political or cultural public sphere is to acknowledge in what people are politically or culturally inclined to. This seems to be guided by their cultural traditions, political history and aims. In politics and modern democracies, the doctrine may be applied in virtues, such as justice. Excess in the administration of justice causes "witch hunts" and deficiency lawlessness. Respectively, in today’s religious-oriented societies - countries that could be ranked according to their religiosity – where there is little tolerance in their permissible cultural patterns, the application of Aristotle’s mean reveals interesting findings. More specifically, in the case of the virtue of honor, the excess may lead to honor crimes and deficiency to contempt.

Afterword: Documenting Performance across the Medieval/Modern Frontier

As an afterword to the special issue of JMEMS “Performance beyond Drama,” this essay reflects on the complex ways that premodern performances and their embodied actors are captured in, mediated by, or dependent on the texts that we use to study them, and on the special importance of examining this process across a temporal framework—the fifteenth to eighteenth centuries—that challenges the periodizing schema of modernity. In particular, three major systemic changes impacted European performance practices and their documentation during this era: the more widespread availability and manufacture of paper, which made writing easier and reading cheaper, coupled with the introduction of print technology after 1455; the upheaval of the Protestant Reformation and its Catholic counterpart, and the bloody aftermath of religious wars, persecutions, and witch hunts that (re)shaped performance traditions; and the commodification and policing of entertainment through enclosure and regulation. Taken together, this special issue's contributions reveal fascinating convergences and continuities in performance across the medieval/modern frontier, while also showing how some medieval practices were made to conform with postmedieval political and religious projects, thereby obscuring or blurring the evidence for those earlier practices.

After Darkness, Light

About 1560, the Little Ice Age entered a new and brutally cold era, when social strains threatened the survival of social and political orders. The resulting unrest and disaffection took multiple forms, but they especially manifested in one notorious form of social paranoia—namely, the witch-hunts, which now reached their peak in Europe. At the same time, the 1560s witnessed a dramatic religious transformation within Christianity, affecting both its Catholic and Protestant dimensions. The fast-growing Calvinist movement represented a revolutionary current that threatened the near-overnight razing of ancient religious ways. On the other side, reformed and restructured Catholicism became quite as hard-edged and confrontational, equally as much a faith of crisis. The Christian world entered a new and much harsher period of polarization, as revolutionary religious change detonated savage wars.