By Gabor Klaniczay, Eva Pocs
The authors-recognized historians, ethnologists, folklorists coming from 4 continents-present the newest examine findings at the courting, coexistence and conflicts of renowned trust structures, Judeo-Christian mythology and demonology in medieval and glossy Europe. the current quantity makes a speciality of the divergence among Western and jap evolution, at the diverse dating of discovered demonology to renowned trust platforms within the components of Europe. It discusses the clash of saints, healers, seers, shamans with the representatives of evil; the precise functionality of escorting, retaining, owning, harming and therapeutic spirits; the position of the lifeless, the ghosts, of pre-Christian, Jewish and Christian spirit-world, the antagonism of the satan and the saint.
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Additional info for Christian Demonology and Popular Mythology (Demons, Spirits, Witches, Vol. 2)
Beziehungen zwischen der Wiener Mathematischen Schule und der Krakauer Astronomischen Schule im Licht der erhaltenen mathematisch-astronomischen Schriften in den Manuscripten der Österreichischen Nationalbiblio thek in Wien und der Jagellonischen Bibliothek in Kraków” Mediaevalia Philosophica Polonorum 18: 133–158. Murray, Alexander. 1978. Reason and Society in the Middle Ages. Oxford: Oxford University Press. Muczkowski, Josephus, ed. 1849. Statuta nec non liber promotionum philosophorum ordinis in universitate studiorum Jagellonica.
111–14). In this story the wall of bronze was the ascetic’s awareness of the power of the cross and the relics that protected him from demons and in turn saved him from the sin of pride. Both the exorcist and the exorcised believed that it was due to divine power mediated by its symbol and the relics which led to the saint’s victory. His belief in the success of the fight being due not to him, but to the powers above made this victory not being reversed into defeat by falling into the sin of vanity.
Some of them are anonymous (Bolte 1903, p. 289), some attributed to Albedatus (Geo mantia) (Thorndike 1923–1958, 2. vol. p. 119; Bolte 1903, pp. 299–300), Socrates Basileus (Prognostica) (Thorndike 1923–1958, 2. vol. pp. 116– 17; Bolte 1903, pp. 296–98), and rex Amalricus (formerly called Experi mentarius) (Burnett 1977; Brini Savorelli 1959; Bolte 1903, pp. 298–99). In this context, the term “geomancy” has nothing to do with earth. As is well-known, the tradition of magic, from Varro and Isidore onwards, throughout the Middle Ages, makes geomancy correspond to divination by the element of earth.