1

SUMMA DÆMONICA BIBLIOGRAFIA

TEMATICON
VOL.1, NR.7/ DECEMBRIE 2018

BESTIAR

BEDDARD 2016 (7SDB2018); CIOANCĂ 2017c (7SDB2018); GUILEY 2005 (7SDB2018); ROTMAN 2014
(7SDB2018); SHYOVITZ 2014 (7SDB2018); SPOTO 2013 (7SDB2018); SUSETIYO 2012 (7SDB2018)

DEMONOLOGIA BASMICĂ

BYSTRICKY 2015 (7SDB2018); CIOANCĂ 2013 (7SDB2018); CIOANCĂ 2014 (7SDB2018); CIOANCĂ 2014a
(7SDB2018); CIOANCĂ 2015 (7SDB2018); CIOANCĂ 2016 (7SDB2018); CIOANCĂ 2017 (7SDB2018);
CIOANCĂ 2017a (7SDB2018); CIOANCĂ 2017b (7SDB2018); CIOANCĂ 2017d (7SDB2018); CIOANCĂ 2017e
(7SDB2018); CIOANCĂ 2018 (7SDB2018); CIOANCĂ 2018b (7SDB2018)

DEMONOLOGIA CATOLICĂ

HERZIG 2008 (7SDB2018); HERZIG 2016 (7SDB2018); HERZIG 2016b (7SDB2018); CLAUDIA 2018
(7SDB2018); SPOTO 2012 (7SDB2018)

DEMONOLOGIA IUDAICĂ

HUSS 2004 (7SDB2018)

EXORCISMUL

DIESTE 2014 (7SDB2018); DUNI 2003 (7SDB2018)

MAGIA

BAILEY 2006 (7SDB2018); BOHAC 2009 (7SDB2019); CHAJES 2011 (7SDB2018); CHAJES 2014 (7SDB2018);
CHAJES 2017 (7SDB2018); HERZIG 2011 (7SDB2018); MINNIYAKHMETOVA 2015 (7SDB2018)

POSESIUNEA

FRANKFURTER 2010 (7SDB2018); MĂRCULESCU 2015 (7SDB2018)

VRĂJITORIA

CHAJE 2003 (7SDB2018); CLARE 2016 (7SDB2018); DAVIES 2004 (7SDB2018); DUNI 2016 (7SDB2018);
GARCIA 2012 (7SDB2018); HAINING 1972 (7SDB2018); HERZIG 2003 (7SDB2018); HERZIG 2012 (7SDB2018);
HERZIG 2018 (7SDB2018); OSTLING 2016 (7SDB2018); MĂRCULESCU 2012 (7SDB2018); SABRINA 2001
(7SDB2018); SPOTO 2010 (7SDB2018); SRSIC 2016 (7SDB2018)
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TEMATICON

BESTIAR

BEDDARD 2016 (7SDB2018)

Ryne Beddard
„Lycantheopolitical:
The Sovereign and the Werewolf, or Christ and Sirius Black”, în
Resonance: A Religious Studies Journal, may, 1, 2016,
pp. 1-20. (pdf.)
CIOANCĂ 2017c (7SDB2018)
Costel Cioancă
„Prolegomene la un bestiar mitological basmului fantastic
românesc” (IV). Lupul”/
„Prolegomena in the Fantasticromanian Mythological Bestiary
(IV).The Wolf”, în
Analele Buzăului, vol. IX, Buzău, 2017, pp. 195 – 223. (pdf.)

Abstract Thus, starting from the situations and the

From the start it must be said that the wolf has, at
the imaginary level, a prestigious mythological
file. The certain mythical dimension that he has
gained in time and due to various reasons, the
wolf has led to the birth of some of the most
diverse cultural products. The imaginative
contents (starting from such realities), infinitely
more complex than the nuances, discovered and
mythanalized in this study, developed in time a
number of ideas, beliefs, and myths about this
animal in time. In the present study, continuer of
the mythological bestiary studies already
published about Romanian fairy tale (bear; stag;
snake), we tried to surprise and encompass all the
imagery generated and reserved for the wolf.
mentions from classical mythology, passing
through the area of the mythfolkloric dossier
dedicated to the wolf, we arrived with the
analysis in the fantastic epic fantasy area, the
desideratum being to discover not only the
iconic-symbolic dimension but also the real-
ethnological dimension of this animal. And the
scenarios, myths and the subjective-objective
forms in which we found the wolf in the fantastic
Romanian fairytale (pandant of traditional
beliefs, animal-totem, the presence of magic
lycanthropic rituals, etc.), illustrates once again
the important symbolic and cultural role played
by this animal, with echoes up to the postmodern
times of our day.

GUILEY 2005 (7SDB2018)

Rosemary Ellen Guiley
The Encyclopedia of Vampires, Werewolves, and Other Monsters
Facts On File, Inc., 2005, 369 p. (pdf.)

Foreword vampires do not start out with the intention of

by Jeanne Keyes Youngson, Ph.D. becoming experts. The vampire does, however,
Founder of the Vampire Empire have a way of getting into your bloodstream and
„Of all the creatures in our mythologies and staying there. At least that is what happened to
demonologies, the vampire reigns as the most me many years ago. I did not just wake up one
fascinating. Most people knowledgeable about morning and decide to start the world’s first
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Dracula fan club. It happened over a period of
time—and it certainly has been an incredible
journey. This is how it happened: In the early
1960s, I was an animation filmmaker living in
New York City with my husband, Robert
Youngson, who had won two Oscars for his films
The World of Kids and This Mechanical Age. We
were movie mavens and went as often as time
permitted. Those were the days of Brides of
Dracula, Horror of Dracula, and Dracula,
Prince of Darkness, which I was particularly
drawn to, perhaps because I had loved Stoker’s
Dracula so much. In 1965 I went on my first trip
to Romania and learned firsthand about the
Wallachian voivode, Vlad Tepes. The guide
talked about this national hero nonstop and I, of
course, remembered Harry Ludlam mentioning
him in A Biography of Dracula: The Life Story of
Bram Stoker. I suppose the combination of these
factors was what started me thinking about
starting a Dracula society—which I did as soon
as I got back to New York. The original Count
Dracula Fan Club was born on June 25, 1965,
and, as it turned out, more people than I realized
were as interested in the Prince of Darkness as I
was. Robert had a large office at 1 Fifth Avenue,
and we had a lot of movie get-togethers where we
showed films on his 16-mm projector. One of our
regular guests was Edward Gorey, who later did
the sets and costumes for John Badham’s
Dracula, starring Frank Langella. Gorey always
came laden with gifts and balloons, sometimes
with a bag of his latest books. Both Robert and I
loved his wry humor and wonderful stories about
ballet. He was a real delight and a most
appreciative audience for the movies Bob took
such great care to choose. The Count Dracula Fan
Club was an immediate success, and word about
the society spread like wildfire. We soon had a
long mailing list for our newsletter and almost
from the beginning I heard from people who
asked all kinds of questions about vampires,
wanted to tell me they thought they had become
a vampire, or wanted to know how they could
become one. Sometimes they wanted me to set
them up with other blood-drinkers—as though
the club was some sort of dating service. One
woman wanted to marry a vampire and start her
own dynasty! The letters still come in, many of
them these days from prison inmates who are
desperate for pen pals. And two men on death
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row inquired about becoming vampires so that
they could live on as undeads following
execution. I started collecting Dracula, vampire,
and horror memorabilia in 1965 and continued
amassing a huge collection, which, I hoped, I
could incorporate into a museum when the time
was right (1990, as it turned out). In 1974 Robert
died suddenly and unexpectedly. Actor friends in
London offered me their flat, and I jumped at the
opportunity to live abroad. I had their apartment
on Pall Mall for four years and later sublet a
house in Cambridge, England, for four more
years. I commuted between the United States and
England during this time, which meant I could
have two active club headquarters, one in the
States and one in Britain—the best of all possible
worlds. One of the first things I did once I got to
London was join the British Dracula Society, and
in 1974 I accompanied them on their first trip to
Romania. The journey was, in a way, a turning
point in my life, when I realized that my society
had far more potential than I had originally
thought. Shortly thereafter I gave up filmmaking
and turned my complete attention to running the
Count Dracula Fan Club. Through the years, I
expanded the society, adding new divisions,
which served several niche interests. I gave
interviews, spoke at conferences, and fielded
innumerable media requests. The public’s
appetite for vampires became as insatiable as the
vampires’ own blood lust. By 2000, it was
obvious that the Count Dracula Fan Club had
grown beyond Stoker’s Count and far beyond
being “just” a fan club. Vampires and Dracula
had hit the big time in all respects and had
become a potent force in entertainment, literature
and the performing arts, and as pop icons. I
renamed the society the Vampire Empire at the
turn of this century, a title I thought more
befitting our extensive modus operandi. Along
the way, I have had the privilege of traveling
around the world, and I have met many terrific
people, some of whom have become important
parts of the Vampire Empire and the entire
vampire field as well as close personal friends.
One of these persons is Rosemary Ellen Guiley.
I met Rosemary in 1989, when she contacted me
for her first book on vampires, Vampires Among
Us. Having worked with many writers and
reporters, I was most impressed with Rosemary’s
knowledge, professionalism, and thoroughness
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in research. Vampires Among Us became a must-
read for vampire fans, and I have no doubt that
this encyclopedia will be met with the same
enthusiasm. Rosemary has compiled an
encyclopedia of astonishing scope and depth,
from little-known folklore to arts and
entertainment, to roleplaying in social cultures.
Simply put, the book is fascinating and fun. No
matter where you open it, you will find
something amazing. It is also a substantial
compendium of information, an indispensable
and very accessible tool for anyone who
undertakes research on vampires and
werewolves, whether for academic study, for
books and articles, or for novels and
entertainment.There is always something new to
learn about the vampire and his cousin, the
werewolf. The Encyclopedia of Vampires,
Werewolves, and Other Monsters is a top pick,
an important contribution to this ever-growing
field” (pp. IX-X).

ROTMAN 2014 (7SDB2018)

David Rotman
“Monsters, Metamorphosis, and Intra-Community Conflict in the
Tales of Rabbi Judah the Pious”, în
Das kulturelle Profil der
Schum – Gemeinden – Literatur, Musik, Theater
Karl E. Grözinger (ed),
Wiesbaden: Harrassowitz, 2014, pp. 83–98. (pdf.)
SHYOVITZ 2014 (7SDB2018)
David I. Shyovitz
„Christians and Jews in the
Twelfth-Century Werewolf Renaissance”, în
Journal of the History of Ideas, vol. 75, nr 4. October 2014,
pp. 521-543. (pdf.)
SPOTO 2013 (7SDB2018)
Stephanie Irene Spoto
„Beauty, Eroticism and Monstrosity in Early Modern.
Book Illustrations”, în
Monsters and the Monstrous, vol. 3, nr. 2, 2013,
pp. 97-110. (pdf.)

Abstract in the narrative and conflating issues of

Anxieties surrounding the demonic and female
beauty are connected in sixteenth and
seventeenth century printed illustrations. With
developments in printing methods early modern
readers increasingly demanded images to
accompany texts, and often these illustrations
focused on the monstrous, the exotic, and the
erotic. Edward Topsell’s History of Four-Footed
Beasts and Serpents (1658) and Ulisse
Aldrovandi's Monstrorum Historia (1642) are
copiously illustrated bestiaries which focus on
the sensual and the dangerous aspects of the
monsters, often including evidence of witchcraft
monstrosity with contemporary witchcraft fears.
This article looks at instances such as these
which express the mating of the monstrous and
the beautiful witch in seventeenth century
monster stories, and explores the implications of
this exoticised female and monstrous sexuality,
and the attempts to catalogue, and therefore
manage, it. Attention is given to the figure of
Lilith, the mythical first wife of Adam, whose
depictions in early modern illustrations represent
her as simultaneously beautiful, monstrous, and
dangerous. Her often half-human/half-animal
appearance, coupled with her explicitly

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eroticised present in the images and body, and the animalistic and monstrous nature
accompanying texts, attests to the contemporary of women's desire.
fears surrounding sensual pleasure, the female

SUSETIYO 2012 (7SDB2018)

Puguh Budi Susetiyo
Vampires and Werewolves in the Movies.
Social aspects of their representation
(Teză de master)
Uniwersytet Warszawsk, 2012, 88 p. (pdf.)

Table of contents related to the emerging stories about them in the

INTRODUCTION – 5; CHAPTER I.
MONSTERS IN CULTURE: FOLKLORE AND
HORROR MOVIES – 8; 1.1. HORROR FILMS
AND FOLKLORE TALES – 8; 1.2. VAMPIRES
AND WEREWOLVES IN HOLLYWOOD
CINEMA – 16; 1.3. VAMPIRES AND
WEREWOLVES AS HORROR CREATURES
– 23; 1.4. THE EXCLUSION OF TWILIGHT –
31; CHAPTER II. THE STRUCTURE OF
HORROR MOVIES AND CHARACTERISTIC
OF ITS MONSTERS – 35; 2.1. VAMPIRES
AND WEREWOLVES AS REPETITIVE
CONTEMPORARY HORROR MONSTERS –
35; 2.2. FOUR ESSENTIAL FUNCTIONS OF
THE DEEP STRUCTURE OF THE HORROR
GENRE – 44; 2.3 VAN HELSING AS A
CLASSICAL HORROR MOVIE AND
UNDERWORLD AS A POSTMODERN
HORROR MOVIE – 55; 2.4. VAMPIRES AND
WEREWOLVES AS FANTASTIC
CREATURES – 62; CHAPTER III – 66; THE
ENLIGHTENMENT AND THE
REPRESENTATION OF VAMPIRES AND
WEREWOLVES IN HORROR MOVIES – 66;
3.1. THE INFLUENCE OF
ENLIGHTENMENT IN HORROR MOVIES –
66: 3.2. THE REPRESENTATION AND THE
RELATION OF VAMPIRES AND
WEREWOLVES – 76; CONCLUSION – 83;
BIBLIOGRAPHY – 85; FILMOGRAPHY – 87;
INTERNET SOURCES – 87; LIST OF
FIGURES – 88.
Introduction
„The emergences of movies in which vampires
and werewolves appear together become the
main concern of the writer of this thesis to
discover their relationship and how they are
urban society. The starting point to analyses was
author‟s concern about the cause of presentation
such distant in origin, image, and social role
creatures as vampires and werewolves in the 21st
century movies. E.g. movies such as Van Helsing
(2004), Underworld (2003), Underworld:
Evolution (2006), Underworld: Rise of the
Lycans (2009), Twilight Saga: New Moon
(2009), and Twilight Saga: Eclipse (2010) show
the mentioned creatures together in one
narration. The recent movies such as
Underworld: The Awakening (2012), and
Twilight Saga: Breaking Down I (2012) also
show vampires and werewolves together for they
are the sequels of the previous movies. Those
movies are unique and interesting to be discussed
and analyzed in order to figure out the storyline
in those movies, and the cultural genesis of
vampires and werewolves stories on which the
movies are based on. The relationship between
the emerging stories in the contemporary urban
society and the movies on monsters, vampires
and werewolves, composes the frame for
understanding their cultural sense, and could be
useful for the critical thinking of the audience.
The author of the thesis has done the library and
the online research together with the movies
screening and analysis to get a comprehensive
understanding about the stories of vampires and
werewolves and their representation seen
through social point of view. The main sources
of this thesis were selected by the writer, and
among them are the movies: Van Helsing,
Underworld, Underworld: Evolution, and
Underworld: Rise of the Lycans. They are
selected since they are published in DVD format
in the first decade of the 21st century and
considered having strong stories to represent the

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relationship between vampires and werewolves
in the movies. Theoretical work on the horror
movies was perfectly done by Noël Carrol whose
book The Philosophy Of Horror was used as a
main source for analytical categories of this
thesis. The secondary sources, involving some
book and articles about horror movies, monsters,
film screening, Enlightenment, urban legends,
and sociology, were analyzed together with the
main sources involving some figures from the
movie taken by from reliable online sources. This
process is expected to bring fresh and genuine
research which can offer a contribution to the
society or the film spectators in understanding
the phenomenon of vampires and werewolves as
monsters in the 21st century horror movies. The
structure of this thesis is simple, maim work is
divided into three chapters. The first chapter
exposes the folklore or the urban stories which
relate to the emergence of the horror movies. The
author notes and lists the horror movies in the
Hollywood cinema then extracts some movies
which only show vampires or werewolves since
the main focus of the thesis is movies showing
vampires and werewolves together in a movie.
However, Twilight Saga: New Moon and Eclipse
is excluded from the main analysis with some
reasons explained later. Continually, the
explanation of vampires and werewolves as
horror creatures become a significant part
because of their common presence in the horror
movies. The second chapter mainly discuses the
structure of the horror movies based on the
secondary sources. Vampires and werewolves
are considered as repetitive contemporary horror
monsters and fantastic creatures. Their presence
is supported and influenced by the deep structure
of horror genre. This chapter also draws a simple
exposition that the movie Van Helsing is
considered as a classical horror movie although
it is published in the 21st century; meanwhile
Underworld (film series) is considered as a
postmodern horror movie. Furthermore, the third
chapter briefly analyzes the influence of the
Enlightenment in the horror movies, and the
representation and the relation between vampires
and werewolves in this genre which is done from
sociological perspective. The Enlightenment
creates a lot of possibilities to present the
modernity and the scientific explanation which
will be used to solve the emerging problems in
the horror movies. The relationship and the
representation of vampires and werewolves are
interesting for they do not only emerge as
monsters, but they present a relationship and
significant roles through their appearance and
attributes. Therefore, this thesis looks forward to
fascinate its readers in understanding horror
movies and vampires and werewolves as horror
monsters. Moreover, the author expects the
readers to become more critical in reading and
watching both the historical and the
contemporary horror movies with vampires
and/or werewolves as the monsters. Those
movies do not only offer tension which is one of
the crucial features of horror movies, but also a
lot of meanings that can create more satisfaction
in discovering the real nature of both, the horror
movies and the monsters” (pp. 5-7).

DEMONOLOGIA BASMICĂ

BYSTRICKY 2015 (7SDB2018)

Peter Bystrický
„The image of the werewolf in medieval literature”, în
Historický časopis, vol. 63, nr. 5, 2015, pp. 787-812. (pdf.)

Abstract werewolf was anatomi -cally an ordinary wolf,

The subject of the study is the transformation of but it retained human memory, mind, habits and
humans into wolves in medievalchivalric upbring-ing. People, almost always men, became
romances, rhymed tales (lais), educational wolves either voluntarily with help from magic,
works, Norse sagas, Russianliterature and wolf skin or enchanted objects such as rings, or
Serbian folk songs. The medieval idea of a involuntarily whensomebody cursed or betrayed
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them. In medieval chivalrous literature, the without them they would remain wolves
traitor was always a woman, either a malicious until the end of their lives. Thedetails of
wife or jealous step-mother. One of the transformation into wolves in the Primary
conditions for a werewolf’s return to human form Chronicle, Russian heroic poems (byliny) or
was clothes, a motif alreadyfound in the Serbian folklore are not known, but the
antiquity. Werewolves with cyclical circumstances indicate that this ability was
transformations hid their clothes, because attributed to wizards and heroes.
CIOANCĂ 2013 (7SDB2018)
Costel Cioancă
„Spre o antropologie cosmică?
Premise şi fundamente ale alegerii la nivelul basmului românesc”,
în
Arhivele Olteniei, serie nouă, nr. 27, 2013, pp. 357-366. (pdf.)

Fragment potrivite făgăduieli de mariaj cu o astfel de fiinţă

„În toate basmele, în care avem de-a face cu (semi)divină, dintr-o altă dimensiune (Rozuna,
interdicţia de a privi înapoi, invariabil eroul Doamna Florilor; Zâna Apelor; Raura Lună;
(muritor al) basmului românesc este cel care Fata Brună, cu Faţa Rumenă, cu Cosiţa Groasă
alege să „inoportuneze”, cu dorinţa sa (erotică), etc.). Firesc, după naştere eroul de basm va
un personaj feminin cu o altă natură, substanţă revendica (într-o „anatomie a posedabilului”)
fizică decât a sa, din categoria fiinţelor doar dimensiunea materialului (şi anume:
(semi)divine (zâne), fiind extrem de rare cazurile transformarea acelui „corp de neatins” într-unul
inverse – în care o astfel de fiinţă (semi)divină al trăirii materiale, fizice, erotice), de care este
iniţiază relaţii erotico-maritale cu eroul muritor1. interesat sau capabil eroul. Această potrivită
Mai mult, sunt basme în care existenţa propriu- făgăduială a unui personaj dintr-o altă
zisă a eroului este precedată de o preexistenţă2, dimensiune nu face decât să (re)aducă în discuţie
naşterea fiind posibilă abia după rostirea unei problema hierogamiei” (p. 357).
CIOANCĂ 2014 (7SDB2018)
Costel Cioancă
„Interdicţia de a privi în urmă în basmul românesc:
imaginariile unei interdicţii”/
„The Interdiction to Look Back in Romanian Folktales:
Imageries of an Interdiction”, în
Memoria Ethnologica, an XIV, nr. 50-51, ianuarie-iunie 2014,
pp. 98-105 (pdf.)

Rezumat tradiţional, manifestarea şi reprezentarea

Ficţiunile culturale pe tema imaginarului sunt
numeroase şi diverse ca sens. Un astfel de aspect
al imaginarului poate fi găsit in basmele populare
ale căror structuri figurative se dezvoltă in jurul
mentalităţilor tradiţionale. De aceea, datorită
prezenţei unei prohibiţii in anumite basme (de a
nu privi in urmă) in prezentul studiu am restrans
aria acestui imaginar la un singur aspect
particular. Am incercat astfel să descoperim, din
perspectiva fenomenologiei şi a hermeneutircii,
nu numai funcţia ci şi sensul imaginarului
simbolică a interdicţiei in basmele romaneşti. In
ce măsură am reuşit, rămane de văzut.
Summary
Cultural fictions about the topic of imagery are
numerous and diverse in meaning. One such
aspect of imagery can be found in Romanian
fairytales whose figurative structures develop
around specific traditional mentalities. That is
why, due to the presence of a prohibition in
certain Romanian fairytales (not to look back), in

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the present study we restricted the scope of this traditional imagery, the manifestation and
traditional imagery to a particular aspect.We symbolic representation of interdiction in
have tried thus to discover, from the perspective Romanian fairytales. To what extent we have
of phenomenology and hermeneutics, not only succeeded, it remains to be seen.
the function but also the meaning of the
CIOANCĂ 2014a (7SDB2018)
Costel Cioancă
„Drumul către reuşită.
O (scurtă) privire hermeneutică asupra pădurii din basmul
fantastic românesc”/
„The way to the success.
A (short) hermeneutical looking on the forest from romanian
fantastic tale”, în
Meridian Critic, vol. 23, nr. 2, 2014, pp. 29-36. (pdf.)
CIOANCĂ 2015 (7SDB2018)
Costel Cioancă
„A privi înapoi sau Alteritatea unui interdict al basmului fantastic
românesc.
Câteva consideraţii hermeneutice”/
„To look back or the Alterity of a Romanian fantastic tale interdict.
Some hermeneutic considerations”, în
Buridava. Studii și materiale, vol. XII – 2, Râmnicu Vâlcea,
Editura Offsetcolor, 2015, pp.177-188. (pdf.)

Rezumat
Prezentând o combinaţie de reprezentări şi
afecte, un asemenea subiect de cercetare
presupunea ancorarea într-o anumită ştiinţă a
interpretării textelor. Or, hermeneutica pare cea
mai recomandată pentru acest subiect. Sistemul
ontologic de imagini-text vehiculat de un astfel
de interdict la nivelul imagologiei tradiţionale,
precum şi dinamica creatoare a respectivei
comunităţi, generatoare şi consumatoare şi de
basm fantastic, obligau la o astfel de abordare
hermeneutică. Mai ales că tot contextul
mitofolcloric în care este de regăsit acest interdict
(basm fantastic, medicină magică, exhortaţii
funerare), se mulează perfect pe un imaginar
bogat de mitologie clasică (biblică şi grecească).
Pornind de la aceste considerente generale, am
încercat, în prezentul studiu, să văd care este
traiectul evolutiv al acestui interdict (dinspre mit
înspre basm, dinspre basm între producţii post-
moderne), câtă greutate simbolică mai are acum,
în imaginarul modern.
Abstract
Featuring a combination of representations and
affects, such research subject involved anchoring
a certain science of interpreting texts. Thus,
hermeneutics appears the most suitable topic.
The ontological image-text systems, circulated
by such an interdict at imagology traditional, and
creative dynamics of that community, generating
and consuming and fantastic fairy tale, obliging
such a hermeneutical approach. Especially since
all myth-folkloric context in which it found that
interdict (fairytale; magical medicine; funeral
exhortations), fits perfectly on an imaginary rich
classical mythology (biblical and Greek). Based
on these general considerations, we tried in this
study to see what the evolutionary path of this
interdict (from myth to fairytale, from fairytale to
postmodern product`s), how much symbolic
weight has now, in modern imagery.

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CIOANCĂ 2016 (7SDB2018)

Costel Cioancă
„Hermeneutica obiectelor magice din basmul fantastic românesc
”/
„Hermeneutics of the Magical Objects in the Romanian Fantastic
Tale”, în
Danubius. Muzeul de Istorie, Galați, vol. XXXIV, 2016,
pp. 419-444. (pdf.)

Rezumat sunt căpătate şi folosite, de către cine. Analizarea

Extrem de bogat, eposul popular românesc aduce
în prim plan, prin productele literare
caracteristice, o serie de interesante miteme,
majoritatea fundamentate sau juxtapuse pe
clasice structuri mitologice (îndeosebi
grecoromane, biblice). Rezultat al unor evidente,
continue p(re)luări, imaginarul tradiţional a
dezvoltat, la nivelul basmului fantastic, o
importantă structură imagologică, cu filtre,
reprezentări şi semnificaţii proprii, mai apropiate
nevoii concrete de reuşită, de final fericit. Este şi
cazul prezentului studiu, dedicat obiectelor
magice din basmul fantastic românesc.
Imaginariile specifice unei comunităţi de factură
orală, precum cea românească, generatoare şi/sau
consumatoare şi de basm, transpar cel mai bine
aici, la nivelul basmului fantastic. Astfel, este
decelabilă, chiar foarte uşor!, distorsia sau, după
caz, retorsiunea „coloanei mitemice” originale,
apropiată, de cele mai multe ori printr-o
anastomoză narativă abia camuflată, care face
posibil mitul. Şi, trebuie subliniat acest aspect!,
această apropiere, această resurgenţă mitică este
mult mai evident, mai palpabilă în cazul
obiectelor magice de care eroii basmelor
fantastice româneşti se folosesc întru apropierea
sau reuşita finală a dezideratului lor, oricare ar fi
acela. Practic, din miile de basme pe care le
cuprind antologiile clasice de basme româneşti,
nu cred că este vreun basm în care să nu fie
amintit şi/sau folosit, de erou sau de oponenţii
acestuia, un obiect magic. Chiar cu (pre)iniţierile
unei fiinţe superioare/deja iniţiate, chiar cu
ajutorul explicit acordat de astfel de fiinţe, eroul
basmului fantastic românesc nu ar reuşi să-şi
împlinească traiectul eroico-epic fără ajutorul
unui obiect magic. Pornind de la acest truism, am
încercat, în prezentul studiu, o clasificare a
acestor obiecte magice: am avut în vedere nu
doar substanţa lor magică, ci şi contextul în care
acestor aspecte mi-a permis, ulterior, stabilirea
dinamicii acestor obiecte magice la nivelul
basmului fantastic românesc. Cu alte cuvinte,
pornind de la determinanţii hipertextuali în care
apar aceste obiecte magice, de la variaţiile luate
de apariţia şi/sau folosirea acestor obiecte
magice, am putut stabili funcţiile şi valorile
acestora în cadrul imaginarului tradiţional care
le-a generat (o importanţă deosebită având-o
fondul mitofolcloric în care apar astfel de
obiecte). Cum spuneam, dată fiind certa
apropiere a fondului mitofolcloric de sursele
mitologice, etosul tradiţional a adus în prim
planul unor producte epice, aproape pe
nesimţitelea, unele dintre aceste „subiecte”
mitologice. Era firesc, prin urmare, să (re)aduc în
discuţie, chiar şi frugal, astfel de prezenţe
arhetipale, mai ales acolo unde metafora epicului
tradiţional suprapunea sau se origina în mit. Fără
a insista asupra respectivului mit în sine, am
încercat doar să sugerăm, prin amintirea
episodului de mitologie clasică, de „rezistenţa”
mitică pe care o au unele producte ale epicului
tradiţional (amintită, printre alţii, de M. Eliade,
de G. Durand, de J.J. Wunenburger etc.), şi pe
care basmele fantastice româneşti o colportează
din plin. Totodată, acolo unde a fost cazul, am
surprins şi explicitat diluarea sau transformarea
pe care, din motive proprii, mentalitarul colectiv
a aplicat-o unui asemenea episod de mitologie
clasică. Aceste “motive proprii” se referă doar la
modul în care o comunitate tradiţională, de
sorginte culturală orală, a înţeles să îşi reprezinte
şi semnifice un univers ontologic străin sieşi.
Transmiterea prin tradiţie orală a acestor basme a
dus, în cele din urmă, la un decalc epic în care
imposibilul devine posibil (nu oricând, nu pentru
oricine!), în care reprezentarea conceptuală a
unor abstracţii (gen Spaţiul, Timpul, tărâmul
celălalt, tinereţea veşnică etc.), trebuiau să capete

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greutate ontologică doar în registrul propriu de which the hero would fail in his proposed desire,
înţelegere şi reprezentare mitică. whatever that may be. Therefore, I analyzed the
different situations found in the Romanian
Abstract traditional epic, with the juxtaposition of the
The present study brings to the fore the use and classical mythological sources, just to emphasize
the symbolism of the magical objects in the and/or highlight the route taken by these
Romanian fantastic tale. These are items without mythological motives.
CIOANCĂ 2017 (7SDB2018)
Costel Cioancă
„Calea Solitudinii. Consideraţii despre axiologia corpului
izolat din basmul fantastic românesc”/
„Solitude Way. Considerations about Axiology Body Isolated
from Romanian Fantastic Tale”, în
Memoria Ethnologica, an XVII, nr. 62 – 63, ianuarie - iunie 2017,
pp. 8-27 (pdf.)

Rezumat
Analizarea hermeneutică a unor motive de basm
fantastic românesc precum cel de faţă dezvăluie,
la o privire atentă şi cu o metodă adecvată, nu
doar funcţia, ci şi valoarea imaginarului
tradiţional românesc, deopotrivă generator şi
consumator de basm fantastic. Este un demers de
durată şi dificil, dar este, de asemenea şi foarte
important prin descoperirea şi reactualizarea
intenţionalităţii de conştiinţă pe care o
vehiculează. Asceţii din basmul fantastic
românesc sunt personaje iniţiate, care cunosc nu
doar realităţile vieţii din această lume, ci şi
tainele Lumii şi care, cel mai important!, sunt
dispuse să îl iniţieze pe eroul de basm în aceste
taine, întru reuşita dezideratului final al acestuia.
În prezentul studiu am încercat să descopăr şi să
subliniez câteva aspecte legate de acest motiv. În
primul rând, am vrut să văd care este motivul
pentru care astfel de personaje se substituie
realului social-cotidian şi au ales să vieţuiască
într-un ireal dintr-o altă lume/dimensiune. În al
doilea rând, care sunt caracteristicile imaginative
alocate de creatorul anonim de basm unor astfel
de personaje. Nu în ultimul rând, am vrut să văd
în ce măsură astfel de prezenţe ascetice ale
imaginarului tradiţional vor reordona/revaloriza
moral traiectul eroic al personajului principal. Iar
analiza hermeneutică şi reactualizarea aplicată
acestui motiv nu fac decât să sublinieze, o dată în
plus, dinamica gândirii simbolictradiţionale, în
care totul e gândit, reprezentat şi valorizat cu
sens…
Summary
Analyzing the hermeneutical grounds of the
fantastic Romanian fairytale, like the present
one, reveals at a close look and with a suitable
method not only the function, but also the
traditional Romanian imaginary value, generator
and consumer fairytale fantastic. It is a difficult
and lengthy process, but it is also very important
in detecting and updating intentionality of
consciousness that spreads it. Ascetics of
Romanian fantastic tale are initiated characters
who know not only the realities of life in this
world, but also the secrets of the World and, most
importantly!, are willing to start a heroic tale in
these mysteries, its ultimate desire fully success.
In this study, I attempted to discover and
highlight a few aspects. First, I wanted to see the
reason why these characters replace everyday
social reality and chose to live together in a
surreal from another world/dimension. Secondly,
which are the imaginative features allocated by
the anonymous creator of such characters. Not
least, I wanted to see to what extent such
presences of the imaginary traditional ascetic
will moral reorder/revalued the path of the heroic
main character. And the hermeneutical analysis
and updating it applied this reason, merely to
emphasize, once again, the dynamics of symbolic
traditional thinking, where everything thought,
represented and valued way...

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CIOANCĂ 2017a (7SDB2018)

Costel Cioancă
„Pentru o poetică a imaginarului (II).
Bucătăria şi bucatele basmului fantastic românesc”/
„For a poetic of the imaginary:
cuisine and food in Romanian fairytale”, în
Meridian Critic, vol. 29, nr. 2, 2017, pp. 63-75. (pdf.)

Abstract representations or manifestations and their

Since cuisine is a vehicle for the core values of social, ideological, and cultural contexts in order
any society, the true foundation of identity and to identify possible frameworks / or schemes in
alterity, it is not surprising to find it in many which they are placed and determine to what
Romanian fantastic tales. In the present paper we extent one can speak of adaptations to new
focus on some of the most representative gastronomic socio-cultural realities. It appears
elements of traditional cuisine in our tales and that the gastronomic
discuss the relationship between their textual
CIOANCĂ 2017b (7SDB2018)
Costel Cioancă
„Metensomatoza interdicției de a te uita în urmă în basmul
fantastic românesc”/
„The Metensomatos of the Interdiction to Look Forward at the
Romanian Fairytale”, în
Drobeta. Etnografie, vol. XXVII/ 2017, p. 93–118. (pdf.)

Abstract symbolization. Secondly, through all the factors

The interdiction analized, conditioned and of change involved (social, cultural, ritualic), are
motivating in the same time for the traditional condensed and objectified the operative
mentality, has an extremely important role in the functions of these ethnographic realities in which
Romanian epic fantasy. First, by imposing the the interdiction to look backward appears, giving
ban to look backward at certain moments of crisis them ontological weight. This study attempts to
(existential, social, ritualic) and based on some precisely capture the structure, dynamics and
mythical examples (Lot, Orpheus, Iason), it functions of this prohibition at the level of the
seems trying to order the collective imagination traditional imaginary (fairy tale,
to an archetypal reception, representation and disenchantments, funeral exorcisms)
CIOANCĂ 2017d (7SDB2018)
Costel Cioancă
„Călătoria la iad sau miracolul (in)certitudinii.
Consideraţii despre un motiv eschatologic prezent în basmul
fantastic românesc”/
„Journey to Hell or the Miracle of the (in) Certitudes.
Considerations about an Eschatological Motive in
Romanian Fairytale”, în
Memoria Ethnologica, an XVII, nr. 64 – 65,
iulie – decembrie, 2017, pp. 8-25. (pdf.)

Rezumat

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Dimensiunea trans-mundană a motivului

călătoriei la iad a cuiva, în viaţă fiind şi
pentru un deziderat oarecare, precum şi
omniprezenta relaţie dintre carnal şi non-
carnal, dintre viu şi mort descoperită într-o
asemenea lume, face din acest motiv unul
dintre cele mai seducătoare subiecte de
imagologie tradiţională. Exercitând
deopotrivă un rol spiritual (prin dimensiunea
iniţiatică pe care o presupune o astfel de
călătorie într-o lume/dimensiune rezervată
ne-viilor, celor cu o altă substanţă corporală),
cât şi unul social (prin revelarea dimensiunii
în care vor fi pedepsiţi postum cei fără o
conduită moral-cotidiană), motivul care face
obiectul prezentului studiu pune accentul pe
reducerea formei şi substanţializarea funcţiei
pe care o are o astfel de călătorie. Eroii care
întreprind astfel de călătorii, eroi mitici sau
de epic fantast, iau contact cu
dematerializarea corporală şi cu criza
existenţială pe care o suferă corpul şi sufletul
celor ajunşi, datorită unor filtre sau grile
tradiţionalaxiologice, aici, într-o astfel de
lume/dimensiune. Apoi, prin decriptarea de
către o fiinţă superioară a celor văzute,
încărcat catartic şi cu dezideratul pentru care
descinsese într-o asemenea lume împlinit,
eroul se va reîntoarce în lumea celor vii unde,
firesc, va descărca catartic cele văzute, spre
dreaptă alegere ulterioară… Este ceea ce am
încercat eu să surprind în studiul de faţă, din
perspectivă hermeneutică şi cu accentul pus
pe dimensiunea eschatologică a unei
asemenea călătorii la iad.
Summary
Trans-worldy dimension of the motive of
travelling to hell by someone who is alive and
has specific purpose, as well as the discovery
in such world of the omnipresence relation
between carnal and non-carnal, between alive
and dead, is what it makes from this motive
one of the most seductive themes of
tradionally imagology. Exercising both a
spiritual role (by the initiatory dimension that
assumes such a travel in a world/dimension
of the un-alives, of those with different
material substance) and a social one (by
revealing the dimension of the postume
punishment of those without a moral
conduit), the motive of this study emphasis
the reduction of the form and substantiate the
function of such a travel. The protagonists
who made such travels, mythical heroes or of
fantast epic, experience the body
dematerialization and the existential crisis of
the body and soul of those who arrives,
through filters or tradional axiological filtres,
in such a world/dimension. Then, the
decryption of those seen by a superior being
who is cathartic loaded and with the purpose
of descended in such world completed, the
hero will come back to the world of the
livings where, naturally, will unload, for
righteous choice, those who seen. It is what I
tried to present in this study, from
hermenautical perspective and accentuated
the eschatological dimension of such a travel
to hell.

CIOANCĂ 2017e (7SDB2018)

Costel Cioancă
„Simbolurile intimităţii în basmul fantastic românesc (II).
Sexualitatea eroului”/
„Symbols of Intimacy in the Romanian Fairytale (II):
Sexuality Hero”, în
Terra Sebus. Acta Musei Sabesiensis, vol. 9, 2017,
pp. 417-446. (pdf.)

Abstract The topic of this article is an investigation of

situations and symbolism in Romanian fairy tales

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relating to representations of sexuality and the operational reference within stories, and indeed
body. For various reasons, there has not yet been sexual valorisation can be seen as pivotal to the
a study of this body of work from the perspective whole epic discourse. The article thus attempts to
of academic gender studies. The study of present both the mental structures on which the
anthologies of fairy tales reveals a number of fairy tales’ anonymous authors have represented
interesting examples in which the carnal body and inserted such sexual appetites, and the value
and sexual dimensions represent a true significance of such allusions.
CIOANCĂ 2018 (7SDB2018)
Costel Cioancă
„Simboluri ale intimităţii în basmul fantastic românesc.
Instituţia destinului"/
„Intimacy Symbols in the Romanian Fairy Tale.
The Institution of Destiny”, în
Analele Universităţii de Vest din Timişoara.
Seria ştiinţe filologice, vol. 56, 2018, pp. 101-112. (pdf.)

One of the most ardent desires of man was,
regardless of historical age and culture, to be able
to know the future. It was, if you wish, a
symbolic way by which man wanted to become
intimate with the divinity that entirely ran his
destiny (past, present, future). Starting from
some classical examples, where human destiny is
considered in relation to the predestination
configured at birth by the divine, the present
study attempts to define the notion of destiny in
the Romanian fairy tale. In accordance with
traditional beliefs and practices, I have tried to
discover, analyse and share, thematically and
functionally, the relationship between man and
the implacable laws of destiny, as understood,
represented and valued in the collective
mentality, creator and consumer, at the same
time, of fantastic fairy tales. The figurative
structures under which this notion of destiny
appears in the Romanian fairy tale (Fate, Destiny,
Fortune), with a specialised category of beings
that define the destiny of a newborn (fairy
godmother) are ample and complex, revealing
sometimes a philosophical structure. Given the
oral character of transmission of such epic-
traditional products, it is not only the
conservative nature of preserving the mythical
(not necessarily religious!) content of Fate that
must be pointed out, but also its versatility,
adaptability to new forms of representation,
understanding and valorisation, closer to the
storytelling time, and why not, closer to man.

CIOANCĂ 2018b (7SDB2018)

Costel Cioancă
„Răul de dinaintea Binelui. (III)
Motivul incestului in basmul fantastic romanesc”/
„The Evil before Good.(III).
The Motive of Incest in the Romanian Fairy Tale”, în
Memoria Ethnologica, an XVIII, nr. 66 – 67,
ianuarie – iunie, 2018, pp. 8-25. (pdf.)

Rezumat speculaţii sau produse culturale avand ca

Incestul sau „raportul sexual consimţit, săvarşit
intre rude in linie directă sau intre fraţi şi surori”,
in cele mai multe ţări/culturi interzis prin
normele codului penal, a făcut, de-a lungul
timpului, obiectul a numeroase interdicţii,
leitmotiv astfel de relaţii sexuale inoportune. Iar
existenţa a tot mai multor situaţii/cazuri de incest
şi care, altădată, erau nu doar blamate de
comunitate, ci şi condamnate penal cu
inchisoarea, au determinat, din partea celor

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implicaţi in astfel de relaţii, ample mişcări şi many prohibitions, speculation or cultural

acţionări in justiţie, recent fiind tranşat (favorabil
lor!), la Curtea internaţională de Justiţie, cazul
unor fraţi germani, ajuns cuplu. Pornind de la
exemple mitico-istorice, trecand in revistă şi
principalele producte culturale care au ca
pandant motivul incestului (literatură,
cinematografie), prin prezentul studiu, parte
integrantă a unei preconizate Istorii a răului din
basmul fantastic romanesc, aflată in curs de
redactare, am incercat să surprind, să clasez şi să
analizez cazurile de incest menţionate de
antologiile de basm fantastic romanesc. Accentul
fiind pus, deopotrivă pe dimensiunea
psihopatologică a unor astfel de relaţii sexuale
intre rude foarte apropiate, dar şi pe dimensiunea
simbolică pe care creatorul anonim de basm
fantastic a imprimat-o unor astfel de produse ale
epicului tradiţional.
Summary
The incest or „the consensual sexual relationship
between relatives or between brothers and
sisters” is in most countries/ cultures forbidden
by the law and has been over time the subject of
products having like leitmotif, such inappropriate
sexual relations. The existence of increasing
incidents / cases of incest, which, in the past,
were not only blamed by the community but also
convicted by prison, determined, on the part of
those involved in such relations, extensive
movements and legal actions recently being
favored (in favor of them!) at the International
Court of Justice, the case of a German brothers
who became a couple. Starting from the mytho-
historical example, reviewing the main cultural
products which has like subject the motive of
incest (literature, cinema), with this study who is
an integral part of a expected History of a
Wonder of the Fantastic Romanian Fantasy (who
is in progress), I tried to capture, classify and
analyze the cases of incest mentioned by fantastic
Romanian fairy tales. The accent is placed on the
psychopathological dimension of such sexual
relations between very close relatives, but also on
the symbolic dimension that the anonymous
creator of fantastic fairytale imprinted on such
products of the traditional epic.

DEMONOLOGIA CATOLICĂ

HERZIG 2008 (7SDB2018)

Tamar Herzig
„Heinrich Kramer e la caccia alle streghe in Italia”, în
≪Non lasciar vivere la malefica≫.
Le streghe nei trattati e nei processi (secoli XIV – XVII)
Dinora Corsi e Matteo Duni (a cura di)
Firenze University Press, 2008, pp. 167-196. (pdf.)

HERZIG 2016 (7SDB2018)

Tamar Herzig
„The Hazards of Conversion:
Nuns, Jews, and Demons in Late Renaissance Italy”, în
Church History, vol. 85, nr. 3, September 2016,
pp. 468–501. (pdf.)

Intro 1563). Hence, the monachization of baptized

Female monasticism and the conversion of the Jewish girls acquired a unique symbolic
Jews were both major concerns for the significance. Moreover, during this period cases
ecclesiastical establishment, as well as for Italian of demonic possession were on the rise, and so
ruling elites, after the Council of Trent (1545– were witchcraft accusations. This article explores
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a case from late sixteenth-century Mantua in
which Jewish conversion, female monachization,
demonic possession and witch-hunting all came
into play in a violent drama. Drawing on
unpublished documents as well as on chronicles
and hagiographies, the article elucidates the
mental toll that conversion and monachization
took on the Jewess Luina, who later became
known as Sister Margherita. It delineates her life,
which culminated with her diagnosis as a
demoniac, and analyzes the significance that this
etiology held for the energumen—whose
affliction was attributed to her ongoing contacts
with Jews—and for Mantua’s Jews. The article
argues that the anxiety provoked by suspicions
that a formerly Jewish nun reverted to Judaism
was so profound, that it led to the burning at the
stake of Judith Franchetta, the only Jew ever to
be executed as a witch in the Italian peninsula.

HERZIG 2016b (7SDB2018)

Tamar Herzig
„Fear and Devotion in the Writings of Heinrich Institoris”, în
Emotions in the History of Witchcraft
Ed. Laura Kounine/ Michael Ostling
Col. „Palgrave Studies in the History of Emotions”
Houndmills: Palgrave Macmillan, 2017, pp. 19-35. (pdf.)

DEMONOLOGIA EUROPEANĂ

CLAUDIA 2018 (7SDB2018)

Șoica (Coroiu) Alexandra Claudia
Despre diavol sau „mistica maiestății” răului.
Cu o incursiune în proza românească.
(Teză De Doctorat)
Universitatea „1 Decembrie 1918”, Alba-Iulia, 2018, 227 p. (pdf.)

SPOTO 2012 (7SDB2018)

Stephanie Irene Spoto
The Figure of Lilith and the
Feminine Demonic in Early Modern Literature
(Teză de doctorat)
University of Edinburgh, 2012, 304 p. (pdf.)

Table of Contents – 168; PostSelden. Demonology and Examples

Introduction – 3; Chapter One – 25; Early
Modern Occultism and Continental
Demonology. Chapter Two – 66; The Fear and
the Use of the Demonic in Sixteenth Century
England. Chapter Three – 125; Demonology in
Jacobean Scholarship and Drama. Chapter Four
of Lilith and her Variations in MidSeventeenth
Century Scholarship and Poetry. Chapter Five –
215; Occulting the occult: Milton, Lilith, and
elite demonology. Appendix – 263; Translation
of De Dis Syris [Excerpt]. Works Cited – 266.

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DEMONOLOGIA IUDAICĂ

HUSS 2004 (7SDB2018)

Boaz Huss
„Demonology and Magic in the
Writings of R. Menahem Ziyyoni”, în
Kabbalah:
Journal for the Study of Jewish Mystical Texts, nr. 10, 2004,
pp. 55-72. (pdf.)

EXORCISMUL

DIESTE 2014 (7SDB2018)

Josep Lluís Mateo Dieste
“Spirits are like microbes”:
Islamic revival and the definition of morality in
Moroccan exorcism”, în
Cntemporary Islam, vol. 9, nr. 1, January 2014, pp. 45-63 (pdf.)

Abstract Koranic recitation becomes effective throughout

This article analyses the revitalisation of Islamic a dynamic worldview that reinforces old basic
exorcism in Morocco since the 1990s and how its assumptions about a physical intercourse
practitioners legitimise it as a ritual largely between jnun and humans. At the same time,
adapted to theological orthodoxy. The rhetoric of with the revitalisation of the ritual, many Koranic
these exorcists on spirit possession defines exorcists incorporate new rhetorics to
certain afflictions as an intromission of the genies demonstrate scientifically the materiality of the
(jnun) into the body by physical mechanisms, jnun and their effects on the possessed bodies.
comparable to the processes undertaken by But Moroccan Koranic healers not only rework
microbes. From interviews and observation of definitions of affliction and legitimise the
ritual exorcism of Moroccan faqihs in Tetuan and physical agency of the jnun, they also contribute
Barcelona, I analyse their techniques and the way to define gendered experiences of the body as far
they legitimise them. I conclude that the moral as women are conceived as the favorite and
intervention of religious specialists through weakest victims of the genies.
DUNI 2003 (7SDB2018)
Matteo Duni
„Magia, esorcismi e cultura popolare nel primo cinquecento nei
processi dell`inquisizione modenese”, în
Per in cinquecento religioso italiano. Clero cultura societa, vol. II
„Atti del Convegno internazionale di studi”.
Siena, 27-30 giugno 2001.
A cura di Maurizio Sangalli.
Introduzione di Adriano Prosperi.
Roma. Edizioni dell`Ateneo, 2003, pp. 501-512. (pdf.)

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S . D . B . VOL. 1, NR. 7, DECEMBRIE, 2018

MAGIA

BAILEY 2006 (7SDB2018)

Michael D. Bailey
„The Meanings of Magic”, în
Magic, Ritual, and Witchcraft.
University of Pennsylvania Press.
Summer 2006. pp. 1-23. (pdf.)

Fragment reverberate through much scholarly work on this

„The establishment of a new journal titled Magic, topic. While aspects of these theories remain
Ritual, and Witchcraft begs the question: what do useful, more recent studies have tended to take a
these words mean? In what sense do they much narrower approach, examining the specific
comprise a useful academic category or field of forms that magic, magical rites, or witchcraft
inquiry? The history of magic and the cultural assume and the issues they create in particular
functions it has played and continues to play in periods and within particular societies. This has
many societies have been a focus of scholarship led to laudable focus and precision, yet it has also
for well over one hundred years. Grand stifled communication between scholars working
anthropological and sociological theories in different periods, regions, or disciplines. This
developed mostly in the late nineteenth and early journal is intended to promote such
twentieth centuries offer clear structures, and the communication, and to provide a forum in which
classic definitions of Edward Burnett Taylor, issues common to the study of magic in all
James Frazer, Emile Durkheim, and others still contexts can be raised” (p. 1).
BOHAC 2009 (7SDB2019)
Gideon Bohak
„Prolegomena to the Study of the Jewish Magical Tradition”, în
Currents in Biblical Literature, nr. 8, 2009, pp. 107-150. (pdf.)

Abstract first century. Such a study must both compare the

Recent years have seen a steady rise in the
scholarly interest in Jewishmagic. The present
paper seeks to take stock of what has already
beendone, to explain how further study of Jewish
magical texts and artifactsmight make major
contributions to the study of Judaism as a whole,
andto provide a blueprint for further progress in
this field. Its main claimis that the number of
unedited and even uncharted primary sources
forthe study of Jewish magic is staggering, and
that these sources mustserve as the starting point
for any serious study of the Jewish
magicaltradition from antiquity to the twenty-
Jewish magical texts and practices of each
historical period with those of the
contemporaneous non-Jewish world, and
thustrace processes of cross-cultural contacts and
influences, and comparethe Jewish magical texts
and practices of one period with those ofanother,
so as to detect processes of inner-Jewish
continuity and trans-mission. Finally, such a
study must flesh out the place of magical prac-
tices and practitioners within the Jewish society
of different periods,and within different Jewish
communities.

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S . D . B . VOL. 1, NR. 7, DECEMBRIE, 2018

CHAJES 2011 (7SDB2018)

J.H. Chajes
“Rabbis and Their (In)Famous Magic:
Classical Foundations, Medieval and Early Modern
Reverberations”, în
Jewish Studies at the Crossroads of Anthropology and History:
Authority, Diaspora, Tradition
Ra’anan S. Boustan, et al., eds.
Philadelphia: Penn Press, 2011,
pp. 58-79 (text), 349-358 (note). (pdf.)
CHAJES 2014 (7SDB2018)
J.H. Chajes
„‘Too Holy to Print’:
The Forbidden Books of Jewish Magic”, în
Tablet Magazine, 27 February 2014, pp. 1-9 (pdf.)
CHAJES 2017 (7SDB2018)
J.H. Chajes
„Magic, Mysticism, and Popular Belief in
Jewish Culture (1500-1815)”, în
The Cambridge History of Judaism, vol. 7
„The Early Modern World, 1500-1815” (tema volumului)
Jonathan Karp/ Adam Sudcliffe ed.
Cambridge. Cambridge University Press, 2017,
pp. 475-490. (pdf.)
HERZIG 2011 (7SDB2018)
Tamar Herzig
„The Demons and the Friars:
Illicit Magic and Mendicant Rivalry in Renaissance Bologna”, în
Renaissance Quarterly, vol. 64, nr. 4, Winter 2011,
pp. 1025-1058. (pdf.)

Intro with the inquisitor’s defeat, constituted a critical

In 1473 Pope Sixtus IV instructed the vicar of the
Bishop of Bologna to investigate rumors
concerning Carmelite friars who were preaching
that summoning demons in order to obtain
responses from them was not heretical. Drawing
on newly discovered archival sources, this article
elucidates the circumstances that led the
Franciscan pope to intervene in a conflict
between the Bolognese Carmelites and the
Dominican inquisitor Simone of Novara. It
proposes that the Carmelite af fair, which ended
juncture in the Dominicans’ relations with other
Mendicant orders, and that it shaped inquisitorial
activity in Bologna over the next few decades.
This paper suggests that the aftermath of the
Carmelite affair may also explain why, when the
repression of illicit magic was resumed,
Inquisitor Giovanni Cagnazzo decided to turn a
female necromancer, and not the friars who had
taught her demonic rites, into the main target of
his prosecution.

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S . D . B . VOL. 1, NR. 7, DECEMBRIE, 2018

MINNIYAKHMETOVA 2015 (7SDB2018)

Tatiana Minniyakhmetova/ Kamila Velkoborská (ed.)
The Ritual Year 10.
Magic in Rituals and Rituals in Magic
Innsbruck – Tartu, 2015. 528 p. (pdf.)

Contents Ramšak Mojca (Ljubljana, Slovenia) – 177; The

Foreword – 13; The Ritual Year and Magical
Features. Lyle Emily (Edinburgh, Scotland) –
19; The Cosmic Connections of the Eight Key
Points in the Indo-European Ritual Year.
Gunnell Terry (Reykjavik, Iceland) – 28; The
Background and Nature of the Annual and
Occasional Rituals of the Ásatrúarfélag in
Iceland. Håland Evy Johanne (Bergen, Norway;
Athens, Greece) – 41; Magical Ceremonies
during the Ritual Year of the Greek Farmer.
Mihaylova Katya (Sofia, Bulgaria) – 61; The
Fortune-Telling Customs of Andrzejki and
Katarzynki in the Polish Ritual Year. Gierek
Bożena (Kraków, Poland) – 70; Rituals of the
Easter Period in Poland. Multari Anna (Messina,
Italy) – 83; Coptic Magic and Its Phases.
Lielbārdis Aigars (Riga, Latvia) – 91; Catholic
Saints in the Latvian Calendar. Testa Alessandro
(Pardubice, Czech Republic) – 100; The Re-
Enchantment of Europe: “Traditional”.
Carnivals and the Belief in Propitiatory Magic
(Two Ethnographic Cases from Italy and
Czechia). Mifsud Chircop Marlene (Msida,
Malta) – 110; Good Friday Processions on
Contemporary Malta. Griffin-Kremer Cozette
(Rambouillet, France) – 121; Doing Things
Rightways and Three Times. From Maying
Practices to Standard Procedures. Mag Fhloinn
Billy (Limerick, Ireland) – 130; Sacrificial
Magic and the Twofold Division of the Irish
Ritual Year. Symbolism of Fire, Food, Ritual
Objects and Magical Spaces. Sedakova Irina
(Moscow, Russia) – 141; Magico-Religious
Symbolism of a Candle in the Slavic Calendar
Rituals. Minniyakhmetova Tatiana (Innsbruck,
Austria) – 152; Ritual Fire in the Annual Cycle
of Udmurt Calendar Customs. Wilk Urszula
(Warsaw, Poland) – 162; The Valencian Festival
of Las Fallas as an Example of Symbolic
Violence. Ek-Nilsson Katarina (Uppsala,
Sweden) – 171; Folk Belief and Rituals about
Bread in Sweden. Some Interpretations and
Comparisons with Today’s Hipster Culture.
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Magic of Wine Marketing: Invented Rituals of
Slovene Wine Queens Rychkov Sergey (Kazan,
Russia) – 187; Magic of a Toast. Sánchez
Natalías Celia (Zaragoza, Spain) – 194; Magical
Poppets in the Western Roman Empire: a Case
Study from the Fountain of Anna Perenna. Kuhn
Konrad (Basel, Switzerland) – 203; Relics from
the ‘Lost Valley’ – Discourses on the Magic of
Masks. Shutova Nadezhda (Izhevsk, Russia) –
213; Ritual as a Means of Organizing the
Traditional Udmurt Sacred Space (The late 19th
– early 20th century). Khudyaev Andrey
(Arkhangelsk, Russia) – 220; Magic Ritual and
its Spatial Structure in Archaic Cultures of the
North. Verebélyi Kincső (Budapest, Hungary) –
230; Das Haus als geistiges Kraftfeld.
Innovations in Traditions. Gareis Iris
(Frankfurt on Main, Germany) – 239; Politics
and Magic in the Ritual Year: Case Studies from
Pre-Columbian Peru to the Present. Rancane
Aida (Riga, Latvia) – 248; Motifs of Sacrifice in
the Context of the Present-Day Search for
Spiritual Experience in Latvia: Traditions and
Innovations. Urboniene Skaidre (Vilnius,
Lithuania) – 258, The Destruction of Religious
Monuments in Lithuania in Soviet Times: Stories,
Magic and Beliefs. Divination, Fortune-telling.
Voigt Vilmos (Budapest, Hungary) – 269; Rebus
– Charms – Evil Forces – Magic. Tuczay Christa
Agnes (Vienna, Austria) – 275; Necromancy
from Antiquity to Medieval and Modern Times.
Šaknys Žilvytis (Vilnius, Lithuania) – 286;
Magic or Entertainment? Marriage Divination
and the Ritual Year in Lithuania. Klimova
Ksenia (Moscow, Russia) – 294; Fortune Telling
in the Modern Greek Ritual Year. Vlaskina Nina
(Rostov-on-Don, Russia) – 303; The Types of
Divination Used by the Don Cossacks:
Highlighting Areas of Distribution. Astral
Objects, Plants and Magic in Healing
Strategies. Kõiva Mare, Kuperjanov Andres
(Tartu, Estonia) – 313; The Moon, Astronomic
Objects and Symbolic Rites in Healing
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S . D . B . VOL. 1, NR. 7, DECEMBRIE, 2018
Strategies. Tchoekha Oksana (Moscow, Russia)
– 323; Lunar Magic in the Modern Greek Folk
Tradition. Mishev Georgi (Plovdiv, Bulgaria) –
335; Where Do You Come From, Ash? – I Come
From a Pure Place. Magical Healing Practices
from the Region of the Thracian Cult Center of
Starosel, Plovdiv region, Bulgaria. Ippolitova
Aleksandra (Moscow, Russia) – 346;
Circumscription Ritual in Russian Herbals of the
17th–early 20th Centuries. Sidneva Svetlana
(Moscow, Russia) – 356; The Magic Herbs in the
Modern Greek and Italian Calendar Customs.
Shamanism and Neo-Shamanism, Paganism
and Neo-Paganism, Cults and Wicca in the
Old and New Traditions. Zoric Snjezana
(Seoul, Republic of Korea) – 367; The Magic of
Performance in Korean Shamanic Ritual – gut
Fehlmann Meret (Zurich, Switzerland) – 376;
“The Earth’s Unseen Powers of Growth Need to
be Nourished” – on Images of Seasonal Pagan
Rituals in Popular Culture. Velkoborská Kamila
(Pilsen, Czech Republic) – 384; Magic as
practised by the Brotherhood of Wolves (Czech
Republic). Malita Joanna (Kraków, Poland) –
394; Magic in Everyday Life of Polish Wiccans.
Reasoning of Supernatural: Theory and
Practice. Savickaitė Eglė (Kaunas, Lithuania) –
405; Reasoning Supernatural Experiences:
Rationalism and Intuition. Fournier Laurent
Sébastien (Nantes, France) – 414; The Magic of
Traditional Games: From Anthropological
Theory to Contemporary Case Studies. Zanki
Josip (Zadar, Croatia) – 422; Embodiment and
Gender: Constructing Balkan Masculinities.
Sorcerers, Witches and Magic Practices.
Baiduzh Marina (Tyumen, Russia) – 433;
Constructing the Image of Witch in
Contemporary Russian Mythological Beliefs and
Magical Practices. Betea Raluca (Berlin,
Germany) – 444; Magical Beliefs for Stealing the
Milk of Animals. A Case-study on the Romanian
Villages in Transylvania (18th–19th Centuries).
Dillinger Johannes (Oxford, Great Britain) – 453;
Treasure and Drache. Ritual and Economy in the
Early Modern Period. Sivilova Yana (Sofia,
Bulgaria) – 460; Magic versus Rational
Reasoning in Anecdotal Tale. Magic and
Rituals in Family Tradition. Paukštytė–
Šaknienė Rasa (Vilnius, Lithuania) – 471; Ritual
Year of Godparents and Godchildren in
Contemporary Society in Lithuania Stolyarova
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Guzel (Kazan, Russia) – 479; Danilova Olga
(Yoshkar-Ola, Russia) Magic in the Traditional
Culture of the Russian Population in the Mari
Region. Mykytenko Oksana (Kiev, Ukraine) –
487; Padlock and Key as Attributes of the
Wedding Ceremony: Traditional Symbolism and
Contemporary Magic (on the Material of the
Slavic Tradition). Rychkova Nadezhda (Kazan,
Russia) – 497; Magic as Communication in
Family Rituals of Russians in Tatarstan. Beyond
the Threshold and Magic Value. Pócs Éva
(Budapest, Hungary) – 507; The Living and the
Dead at the Time of the Winter Solstice in
Central Eastern European Beliefs. Stahl Irina
(Bucharest, Romania) – 519; The Nine
Miraculous Graves: Seeking Help from Beyond.
Neubauer-Petzoldt Ruth (Erlangen, Germany) –
532; The Year of Magical Thinking – Rituals and
Magical Thinking in Autobiographical
Literature of Mourning. Analysing Magic in
Rituals and New Field Researches.
Krasheninnikova Yulia (Syktyvkar, Russia) –
547; Magic Beliefs and Practices of Holy
Thursday in the Modern Tradition of the Peasant
Population of the Russian North (based on
materials of the XXI century). Iagafova
Ekaterina, Bondareva Valeria (Samara, Russia) –
557; Traditional Festive Rituals in Modern
Chuvash Culture. Koval-Fuchylo Iryna (Kyiv,
Ukraine) – 568; Ukrainian Calendar Cry: the
Magical Value and Functional Features of the
Tradition. Graden Dorothy Clark (Valparaiso,
USA) – 579; Archaic Magic as Background to
Artistic Inspiration and Interpretation. The
Authors – 583; SIEF Working Group on the
Ritual Year. Inaugural Meeting – 589; The
Conferences – 589; The Publications – 590;
Conference Memories – 592.
Foreword
The SIEF Working Group on the Ritual Year
organized its 10th Annual conference on the 25–
27 September 2014 in Innsbruck, Austria. The
theme of the conference was “Magic in Rituals
and Rituals in Magic”. The conference attracted
scholars from 28 countries and 72 participants
presented their researches on magic and magical
rituals.Magic and magical rituals in the past as
well as today may be observed in formalized and
regularly recurring religious and profane acts, i.e.
in cult and customs. Many of these acts are based
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S . D . B . VOL. 1, NR. 7, DECEMBRIE, 2018
on ancient rituals that were demonized with the
arrival of Christianity. In a number of modern
customs that emerged from early magico-
religious rituals, survivals of the magical basis
are preserved, but these are no longer understood
in their original meaning and are explained by
secondary rationalizations. Apart from the
original magico-religious motivation and
symbolism, today especially the social function
comes to the fore. Modern festive ritual stabilizes
social structure and creates identification with
the community and, furthermore, we can observe
an increasingly aesthetic dimension, especially in
the form of decorative ornaments and costumes,
etc. But the whole richness of magical practice
can be traced in the ritual year from ancient times
till today in all civilizations. The range of the
subject, as shown by the contributions to the
present volume, is very broad, both
geographically and ethnically. Special attention
is paid to the magical rituals performed in the
course of the year and their correlation with
religious ceremonies. Another topic discussed is
the typology of rituals, including their
characteristic features and the reasons for their
performance in particular parts of the year. Some
presentations are devoted to contemporary
magical practice and witchcraft and vegetation
magic as represented in the year cycle and
everyday life. As a rule magic includes spells and
incantations which play the dominant role in
many rituals. Magic is very widespread in the
Neo-Pagan movements, and from the remote past
it has been observed and maintained in
(neo)shamanism and folk beliefs. Nowadays,
new rituals are being invented while archaic
magic is presented as the background, and some
contributors give interpretations of how it
operated in the past and how it was adapted in the
process of creation of the new rituals. Another
viewpoint is offered in the articles which explore
the concept of magic in its relations with human
behaviour in ritual and everyday contexts. A
number of papers offer valuable new field
research materials and their scholarly
interpretation. The conference was organized by
The Institute for History and European
Ethnology of The Leopold-Franzens University
of Innsbruck (Prof. Dr. Leander Petzoldt, Dr. Dr.
Tatiana Minniykhmetova) in collaboration with
S U M M A D ÆM O N I C A B I B L I O G R A F I A : : o f f i c e . g n o s t i c @ g m a i l . c o m
Saga Studio Pilsen, Czech Republic (Dr. Kamila
Velkoborská). It was supported by: The
University of Innsbruck, through the Rector of
the University, Prof. Dr. Dr. hc. mult. Tilmann
Märk; The Office of the Tyrolean Regional
Government, Cultural Department, and The
President of the Tyrolean Government, Dr. Dr.
Herwig van Staa; The Administration of the
Town of Innsbruck; The Tyrolean Wasserkraft
AG (TIWAG) and Dr. Bruno Wallnöfer; The
Innsbrucker Kommunalbetriebe AG and Robert
Scherer; The Russian Centre of the University of
Innsbruck; The Publishing Company Tyrolia;
The Institute for History and European Ethnol-
ogy of The University of Innsbruck and Chairs
Prof. Dr. Margret Friedrich and Prof. Dr. Timo
Heimerdinger. We offer our very warm thanks to
them all. The present volume owes a great deal
to many people. Our special thanks go to the
President of the SIEF Working Group on the
Ritual Year Dr Emily Lyle (from September
2014: Honorary Chairman) and the Secretary
Irina Sedakova (from September 2014: Co-
Chair) for their kindness and continual support in
organizing the conference and preparing this
volume. We would like to thank the team of
English-language editors for their hard work:
Jenny Butler, Molly Carter, Cozette Griffin-
Kremer, John Helsloot, Emily Lyle, Billy Mag
Fhloinn, Neill Martin, Thomas McKean, and
Elisabeth Warner; and Leander Petzoldt, who
edited the article written in German. Without
them this volume would never have come about.
We also wish to express our gratitude to Mare
Kõiva for organizing the printing of the volume
by the publisher of the Estonian Literary
Museum, and to Liisa Vesik for preparing the
layout and making corrections in the proof. Our
thanks go to Yuri Lisovkiy, as ethno-futuristic
artist, who generously granted us the permission
to use his work for the cover. We are also grateful
to Andres Kuperjanov for the design of the cover.
The participants helped to choose the pictures of
the conference and we are grateful to all of them
for this. Last but not least we would like to thank
the authors of the articles and the members of the
Ritual Year working group for helping to make
the conference not only highly inspiring but also
immensely enjoyable. We hope that the present
volume will reflect this” (p. 13-14). The Editor.
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S . D . B . VOL. 1, NR. 7, DECEMBRIE, 2018

POSESIUNEA

FRANKFURTER 2010 (7SDB2018)

David Frankfurter
„Where the Spirits Dwell:
Possession, Christianization, and Saints’ Shrines in
Late Antiquity”, în
HTR, vol. 103, nr. 1, 2010, pp. 27–46. (pdf.)
MĂRCULESCU 2015 (7SDB2018)
Andreea Mărculescu
„Mystery Plays Reloaded.
Performing Demonic Popsession in the Histoire Veritable”
(cap. I), în
French Renaissance and Baroque Drama.
Text, performance and Theory
Edited by Michael Meere.
Newark, University of Delaware Press, 2015, pp. 1-19. (pdf.)
MĂRCULESCU 2015b (7SDB2018)
Andreea Mărculescu
„The Voice of the Possessed in Late Medieval French Theater”, în
Voice and Voicelessness in Medieval Europe
Editors Irit Ruth Kleiman
New York. Palgrave Macmillan, 2015, pp. 139-152. (pdf.)

Abstract 1507), displayed extremely bizarre behavior.

During the Easter ceremony of the year 1491, a
strange event took place in a reformed
Augustinian convent situated near the small town
of Cambrai in northern France. Several of the
nuns residing in the convent, recounts the
Burgundian chronicler Jean Molinet (1435–
They rolled their eyes, jumped in the air, and
spoke in tongues; one sang a song in a hideous
voice. Together with the ecclesiastical authorities
called upon to interpret the case, Molinet
considers that such behavior is the direct result of
the fact that the women were possessed by devils.

VRĂJITORIA

CHAJE 2003 (7SDB2018)

J.H. Chajes
„Jews, Witchcraft, and Magic”, în
Encyclopedia of Witchcraft:
The Western Tradition, vol. 2
R. Golden, Ed.
ABC-CLIO, 2003, pp. 592-595, (pdf.)

CLARE 2016 (7SDB2018)

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S . D . B . VOL. 1, NR. 7, DECEMBRIE, 2018
Lisa Dawn St. Clare
As the Crone Flies:
The Imagery of Women as Flying Witches in Early Modern Europe
(Teză de doctorat)
University of Oklahoma, 2016, 208 p. (pdf.)
Table of Contents
List of Illustrations; Abstract; Introduction – 1;
Chapter One: The Church, Heresy, and the
Question of Flying Witches – 10; Chapter Two:
Waldensian Heresies and Night-Riding Women
– 22; Chapter Three: Nider’s Formicarius (1437-
8) and Heinrich Kramer’s Malleus maleficarum
(1486) – 60; Chapter Four: Flight and
Metamorphosis: Ulrich Molitor’s De lamiis et
pythonicis mulierbus – 77; Chapter Five: Dürer’s
Witch and Its Significance to Witch Iconography
– 92; Chapter Six: Altdorfer’s and Hans Baldung
Grien’s Flying to the Witches’ Sabbath – 115;
Conclusion – 150; Bibliography – 153;
Appendices – 171; List of Illustrations Fig. 1
Unknown Artist, Champion des dames, c. 1451.
Illumination. Ms fr. 12476, fol. 105, Rothschild
466. Bibliothèque Nationale de France, Paris -
192; Fig. 2 Unknown Artist of Flemish School,
Invectives Against the Sect of Waldensians
Frontispiece of the Invectives, 1468.
Illumination. MS Fr 96 f. 1. Bibliothèque
Nationale de France, Paris – 193; Fig. 3.
Unknown Artist, “Metamorphosed Witches”, De
lamiis et pythonicis Mulierbus, 1489. Woodcut.
Quarto Sp. Coll. Ferguson An-y. 34. University
of Glasgow, Scotland – 194; Fig. 4. Albrecht
Dürer, The Witch, 1500. Engraving. British
Museum, London – 195; Fig. 5 Anton Woensam,
The Wise Woman, c. 1525. Schematic woodcut.
Graphische Sammlung Albertina, Vienna – 196;
Fig. 6 Albrecht Altdorfer, Witches Preparing for
the Sabbath Flight, 1506. Chiaroscuro pen
drawing on paper. Cabinet des Dessins, Musée
du Louvre, Paris – 197; Fig. 7 Hans Baldung
Grien (?), Witches, 1517. Woodcut. Division of
Rare and Manuscript Collection, 2B Carl A.
Kroch Library, Cornell University – 198; Fig. 8
Hans Baldung Grien, Witches Preparing for the
Sabbath Flight, 1510. Chiaroscuro woodcut.
Museum of Fine Arts, Boston – 199; Fig. 9 Frans
Francken II, Witches’ Gathering, 1607. Oil on
panel. Kunsthistorisches Museum, Vienna – 200;
Fig. 10 Jacques De Gheyn, Preparations for
S U M M A D ÆM O N I C A B I B L I O G R A F I A : : o f f i c e . g n o s t i c @ g m a i l . c o m
Witches’ Sabbath, N.D. Pen and brown ink,
brown wash. Metropolitan Museum of Art New
York – 201.
Abstract
Early modern European images of women as
flying witches present fantastical scenes that
were initially associated with the Waldensian
heresy. Originally these subjects featured both
men and women but they came increasingly to
depict only women, who were represented in
grotesque and horrific scenes associated with the
Devil and his demons. Women frequently
became the main subject matter of these witch
images because they were consistent with ideas
about women’s wicked and weak nature as taught
by classical philosophers such as Aristotle and
Church Fathers such as Jerome. Throughout the
Middle Ages and into the Renaissance, women
were identified by the Church as being
particularly susceptible to the sin of lust and were
often found guilty of drawing others into their
lives of sin, and only within the confines of a
convent or the patriarchal home were women
considered safe from these impulses. Without
these Christian boundaries women were thought
to be dangerous, which made them perfectly
suited to falling under the spell of the Devil and
becoming the witches that terrorized their
neighbors. These women were increasingly
depicted in prints and paintings beginning in the
fifteenth century. One of the most well-known
images of flying witches from the early modern
period is a small chiaroscuro woodcut entitled
Witches Preparing for the Sabbath Flight by
Hans Baldung Grien from 1510 (Museum of Fine
Arts, Boston). This print is often found in
introductory art history books, where it has
always seemed strikingly out of place among the
other works of the era that include restrained
portraits, idealized altarpieces, and beautiful
landscapes. It is this image that sparked my
interest in this study of flying witches.
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DAVIES 2004 (7SDB2018)

Owen Davies and Willem de Blécourt (ed.)
Beyond the Witch Trials.
Witchcraft and magic in Enlightenment Europe
Manchester University Press and New York, 2004, 224 p. (pdf.)

Contents outlaws. He is currently working on the history

List of contributors – vii; Introduction: beyond
the witch trials (Owen Davies and Willem de
Blécourt) - 1; 1 Marking (dis)order: witchcraft
and the symbolics of hierarchy in late
seventeenth- and early eighteenth-century
(Finland Raisa Maria Toivo) – 9; 2 Pro
exoneratione sua propria coscientia: magic,
witchcraft and Church in early eighteenth-
century (Capua Augusto Ferraiuolo) – 26; 3
From illusion to disenchantment: Feijoo versus
the ‘falsely possessed’ in eighteenth-century
(Spain María Tausiet) – 45; 4 Responses to
witchcraft in late seventeenth- and eighteenth-
century Sweden The aftermath of the witch-hunt
in Dalarna (Marie Lennersand) – 61; The
superstitious other (Linda Oja) – 69; 5 Witchcraft
and magic in eighteenth-century Scotland (Peter
Maxwell-Stuart) – 81; 6 The Devil’s pact: a male
strategy (Soili-Maria Olli) – 100; 7 Public
infidelity and private belief? The discourse of
spirits in Enlightenment Bristol (Jonathan Barry)
– 117; 8 ‘Evil people’: a late eighteenth-century
Dutch witch doctor and his clients (Willem de
Blécourt) – 144; 9 The archaeology of counter-
witchcraft and popular magic (Brian Hoggard) –
167; 10 The dissemination of magical knowledge
in Enlightenment Germany. The supernatural
and the development of print culture (Sabine
Doering-Manteuffel) – 187; Grimoires and the
transmission of magical knowledge (Stephan
Bachter) – 194; Index – 207.
Contributorsibutors
Stephan Bachter has studied folklore, history,
cultural anthropology and educational science at
the universities of Augsburg, Munich and Trento.
In 1997 he obtained his MA in folklore science
at the University of Augsburg with a dissertation
on German travellers to Italy in the eighteenth
century. Since 2000 he has been working at the
University of Munich. He teaches and publishes
on occultism in the modern period, prophecy and
nineteenth- and twentieth-century Bavarian
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of German grimoires.
Jonathan Barry is Senior Lecturer in History
and Head of the School of Historical, Political
and Sociological Studies at the University of
Exeter. He has published widely on urban society
and culture in early modern and eighteenth-
century England. He is co-editor of Witchcraft in
Early Modern Europe (Cambridge, 1996), and is
currently preparing volumes on Witchcraft and
Demonology in South-West England (University
of Exeter Press) and Religion in Bristol c. 1640–
1775 (Redcliffe Press).
Willem de Blécourt is Honorary Research
Fellow at the Huizinga Institute of Cultural
History, Amsterdam. He has written numerous
articles on witchcraft, popular culture and
irregular medicine, published in Dutch, German
and English journals such as Social History,
Medical History and Gender & History. His most
recent book is Het Amazonenleger [The Army of
Amazons] (1999), which deals with irregular
female healers in the Netherlands, 1850–1930.
He is currently writing a book on werewolves to
be published by London and Hambledon Press.
He is also working on a history of witchcraft in
the Netherlands and editing a volume of essays
about witchcraft and the body.
Owen Davies is a Lecturer in History at the
University of Hertfordshire. He has published
numerous articles on the history of witchcraft and
magic in eighteenth- and nineteenthcentury
England and Wales. He is also the author of
Witchcraft, Magic and Culture 1736–1951
(Manchester University Press, 1999), and A
People Bewitched (1999). His most recent book
is Cunning-Folk: Popular Magic in English
History (2003).
Sabine Doering-Manteuffel is Professor of
Folklore at the University of Augsburg. She
previously studied anthropology, folklore,
history and philosophy at the Universities of
Cologne and Bonn. She has been a visiting
researcher in Vienna, Paris and St John’s,
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S . D . B . VOL. 1, NR. 7, DECEMBRIE, 2018
Newfoundland. Between 1987 and 1991 she
helped co-ordinate a major oral history research
project ‘Grenzgeschichten. Berichte aus dem
Niemandsland’, the results of which were
published in 1991. She has published widely on
regional history, oral history, propaganda and the
printing press, neo-paganism and social
movements. Her most recent research project
concerns magic and the Enlightenment.
Augusto Ferraiuolo is a cultural anthropologist
at the Dipartimento di Salute Mentale, Capua,
Italy. He works on narratives, ritual, festival and
religion, connected with identities. His most
recent book, based on work on the Inquisition
records of Capua, is Pro exoneratione sua propria
coscientia. Atti di denuncia per stregoneria nella
Capua del XVI–XVIII secolo (2000).
Brian Hoggard is a history graduate and
independent researcher from Worcester,
England. He has been working on the
archaeology and history of folk magic since
1998. His website on the subject has provoked a
good deal of public interest. He is the author of
Bredon Hill: A Guide to its Archaeology,
History, Folklore and Villages (1999).
Marie Lennersand received her PhD in History
from Uppsala University, and is currently a
researcher at the Dalarna Research Institute in
Falun, Sweden. Her thesis, Rättvisans och
allmogens beskyddare [The Protector of People
and Law], was published in 1999 and concerns
the efforts of the absolutist Swedish rulers of the
late seventeenth and early eighteenth centuries to
prevent corruption among civil servants. Her
other publications deal with legal history, and
especially the ‘legal commissions’ that, among
other things, were appointed for big witch trials.
She is currently working with Linda Oja on a
research project investigating the aftermath of
the witch trials in Dalarna.
Peter Maxwell-Stuart is an honorary lecturer in
the Department of Modern History in the
University of St Andrews. He has recently
published an edited translation of Investigations
into Magic by Martin Del Rio, and Satan’s
Conspiracy, a study of magic and witchcraft in
sixteenth-century Scotland. He is about to
publish a new translation of the Malleus
Maleficarum, and An Abundance of Witches, a
study of the Scottish witch-persecution of 1658–
62.
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Linda Oja received her PhD in History from
Uppsala University for her thesis Varken Gud
eller natur [Neither God nor Nature]. She is
currently a researcher at the Dalarna Research
Institute in Falun, Sweden. Her thesis, published
in 1999, investigated attitudes to witchcraft,
superstition and diabolical pacts amongst
different social groups in late seventeenth- and
eighteenth-century Sweden. Other publications
deal with magic and gender, ecclesiastical
legislation and popular jesting. She is currently
working with Marie Lennersand on the local
consequences of the witch-craze in Dalarna
around 1670.
Soili-Maria Olli is currently finishing her PhD
on blasphemy and Devil’s pacts in earlymodern
Sweden at the Department of Historical Studies,
University of Umeå. She obtained her Masters
degree from Åbo Akademi, Finland, in 1997. Her
academic interests include the Finnish middle
ages, the history of mentalities, and witchcraft
and demonology. Her most recent publication is
‘Drängen Henrich Michelssons Änglasyner.
Demonologiska och medicinska
förklaringsmodeller i tidigmodern tid’, in Hanne
Sanders (ed.), Mellem Gud og Djaevelen.
Religiöse og magiske verdensbilleder i Norden
1500–1800 (2001).
María Tausiet received her PhD from the
University of Zaragoza (Spain) with a
dissertation on Aragonese witchcraft in the
sixteenth century. She has published Ponzoña en
los ojos: Brujería y superstición en Aragón en el
siglo XVI (2000), Los posesos de Tosos (1812–
1814): Brujería y justicia popular en tiempos de
revolución (2002), and has contributed a chapter
to Stuart Clark (ed.), Languages of Witchcraft
(2001). She has also written many articles in
Spanish on subjects related to witchcraft,
superstition and popular religiosity. She is
currently conducting research on alchemy, and
Moorish magic in early modern Spain.
Raisa Maria Toivo is currently completing her
PhD at the Department of History, University of
Tampere, Finland. She is working on the cultural
production and reproduction of social hierarchies
in early-modern peasant society. She is the
author of ‘Agata Pekantytär and Aune
Pertuntytär ca 1676 – A Witchcraft Trial in a
Local Social Context’, in Peter Aronsson,
Solveig Fagerlund, and Jan Samuelsson (eds),
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S . D . B . VOL. 1, NR. 7, DECEMBRIE, 2018
Nätverk i Historisk Forskning – metafor, metod
eller teori (1999). She has also written other
articles on the social history of witchcraft and on
traffic and communication in early modern
Finland.
Introduction: beyond the witch trials
(fragment)
(Owen Davies/ Willem de Blécourt)
The so-called Enlightenment of the eighteenth
century has often been portrayed as a period in
which much of Europe cast off the belief in
witchcraft and magic under the influence of new
philosophies, and advances in science and
medicine. This received wisdom has often led to
the academic dismissal of the continued
relevance of the belief in witchcraft and magic,
not only for the poor and illiterate in society but
also for the educated. This book seeks to counter
this scholarly tendency, by looking 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 will examine 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
DUNI 2016 (7SDB2018)
Matteo Duni
„Doubting Witchcraft:
Theologians, Jurists, Inquisitorsduring the Fifteenth and Sixteenth
Centuries”, în
Studies in Church History, nr. 52, 2016, pp. 203–231. (pdf.)
Abstract
The theory of diabolical witchcraft attracted
serious doubts from its first formulation early in
the fifteenth century. This essay focuses on the
writings of a few lay jurists and lawyers who
rejected the witch-hunters’ claim that witchcraft
was made possible by the Devil’s ability to
operate physically in the world, and argued
instead that such acts as consorting sexually with
demons, or being carried through the air to the
Sabbat, were visions and dreams produced by the
Devil. In this heated debate, both doubters and
believers frequently crossed their respective
disciplinary boundaries as they sought to prove
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‘people’ are often thought to have irrevocably
pulled away from one another. It is too crude and
misleading to portray the Enlightenment as a
period of intellectual and social leaps. It should
rather be seen as a period of subtler renegotiation
between cultures, and a period when the
relationship between private and public beliefs
became more problematic and discrete, and
therefore more difficult for the historian to
detect. The study of witchcraft and magic
provides us with an important means of exploring
these broad changing patterns of social relations
and mentalities, just as it has done much to help
our understanding of social relations in sixteenth-
and seventeenth-century society. Yet the
‘beyond’ in the title of this book refers not only
to the chronological emphasis of its contents, but
is also indicative of the differentmethodological
approaches that can be applied to the last of the
trials, and the variety of sources that can be used
to illuminate our understanding of the continued
relevance of witchcraft once it was
decriminalised. The contributors come from
different academic disciplines, and by borrowing
from literary theory, archaeology and folklore
they move beyond the usual historical
perspectives and sources” (p.1).
their point. The essay analyses the works of
lawyers who confuted the witch-hunters’
interpretation of key biblical passages, using
them to demonstrate that witchcraft was
physically impossible, and that believing
otherwise was unsound from both a legal and a
religious point of view. It argues that their
specific contribution was notable both for its
content, as a particularly radical attack on
demonological theories, and in itself, as an
explicit challenge to ecclesiastical hegemony in
the discourse on metaphysics. It concludes that
their doubts had a significant, if belated, impact
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S . D . B . VOL. 1, NR. 7, DECEMBRIE, 2018

on the Roman Inquisition’s policy vis-à-vis

witchcraft.
GARCIA 2012 (7SDB2018)
Ana Dols García
„Voodoo, Witchcraft and Human Trafficking in Europe”, în
New Issues in Refugee Research. Research Paper, nr. 263,
October, 2012, pp. 1-15. (pdf.)

Introduction advice on how to obtain love and money or

Witchcraft is typically defined as the ability to
harm someone through the use of mystical
power. However, only African witchcraft falls
within the scope of this paper, specifically its
manifestations in Europe. The belief in
witchcraft is not itself problematic but its
practices may be result in human rights
violations. Crimes in the name of witchcraft,
such as the murder and mutilation of albinos in
magic rituals or aggressions against alleged
witches, are examples of the violent
manifestations of the beliefs and practices of
witchcraft in Africa. The growing numbers of
Africans in Europe has led to the proliferation of
marabouts – traditional African priests –offering
HAINING 1972 (7SDB2018)
Peter Haining
The Anatomy of Witchcraft
New York. Taplinger Publishing Company, 1972, 238 p. (pdf.)
achieve success in business, get rid of the evil eye
or heal diseases. Also, in some African
communities children are being accused of
practicing witchcraft and voodoo threats have
become one of the characteristic of African sex
trafficking networks. This paper focuses on
human rights violations linked to African
witchcraft which are occurring in Europe. It is
organized in three sections. The first section
examines threats toward alleged child-witches;
the second examines the misuse of voodoo to
enslave women for sexual purposes; and the third
will look at the mistreatment and sexual abuse of
children or women as part of witchcraft rituals.

Contents Ritual – 133; 5. THE ANCIENT CRAFT IN

INTRODUCTION – 11; 1 . WITCHCRAFT IN EUROPE – 138; 6. WITCHCRAFT BEHIND
BRITAIN – 17; Appendix I: The Initiation of a THE IRON CURTAIN – 164; 7. VOODOO-
Witch – 51; Appendix II: Ritual Magic – 57; 2. BLACK WITCHCRAFT – 181; Appendix: The
THE GROWTH OF BLACK MAGIC – 61; 3. Voodoo Blood Sacrifice – 205; 8. THE REST OF
THE WITCHES OF AMERICA – 96; 4. EVIL THE WORLD – 208; Bibliography – 219;
ON THE COAST – 113; Appendix: The Satanic Acknowledgements – 221.
HERZIG 2003 (7SDB2018)
Tamar Herzig
„The Demons' Reaction to Sodomy:
Witchcraft and Homosexuality in
Gianfrancesco Pico della Mirandola's "Strix"
The Sixteenth Century Journal, vol. 34, nr. 1, Spring, 2003,
pp. 53-72. (pdf.)
Intro
This study draws on theological and
demonological works that discuss demons' reac
tion to sodomy, and concentrates on

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S . D . B . VOL. 1, NR. 7, DECEMBRIE, 2018

Gianfrancesco Pico's 1523 dialogue Strix. While decisive. The article exam ines Pico's original
the medieval theological view stressed the configuration of the relations between sodomy
demons' abhorrence of sodomy and refrainment and witchcraft, and suggests a few possible
from engaging in sodomitical relations, fifteenth- reasons for his decision to challenge the medieval
century demonologists already found it difficult notion.These include the influence of Girolamo
to reconcile such a view with the newly Savonarola's antisodomy campaign, the growing
developed theory of diabolic witchcraft. During emphasis on demonic sex in sixteenth-century
the sixteenth century, the notion of the demons' demonology, and the predominance of men
dis gust at sodomy was radically transformed. among the alleged witches in Mirandolese
This transformation was gradual, but in Strix the witchcraft trials, in which Pico was personally
shift away from the traditional view was already involved.
HERZIG 2012 (7SDB2018)
Tamar Herzig
„Flies, Heretics, and the Gendering of Witchcraft”, în
Magic, Ritual, and Witchcraft, vol. 5, nr. 1, Summer 2010,
pp. 51-80. (pdf.)
HERZIG 2018 (7SDB2018)
Tamar Herzig
„The Santa viva and the Dragon:
Witchcraft and Religion in the Writings of
Gianfrancesco Pico della Mirandola”, în
Scritture, carismi, istituzioni:
Percorsi di vita religiosa in età moderna
Studi per Gabriella Zarri.
Ed. Concetta Bianca/ Anna Scattigno
Rome: Edizioni di Storia e Letteratura, 2018, pp. 139-150. (pdf.)
OSTLING 2016 (7SDB2018)
Michael Ostling
„Babyfat and Belladonna.
Witches’ Ointment and the Contestation of Reality”, în
Magic, Ritual, and Witchcraft. University of Pennsylvania Press.
Summer 2016, pp. 30-72. (pdf.)
MĂRCULESCU 2012 (7SDB2018)
Andreea Mărculescu
„Playing with Witches: Theology, History, and Performance in Jean
Michel’s Mystère de la Passion”, în
The Devil in Society in Pre-Modern Europe
Ed. Richard Raiswell/ Peter Dendle.
Toronto: Centre for Renaissance and Reformation Studies, 2012,
pp. 27-47. (pdf.)

SABRINA 2001 (7SDB2018)

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S . D . B . VOL. 1, NR. 7, DECEMBRIE, 2018

Lady Sabrina
The Witch's Master Grimoire:
An Encyclopedia of Charms, Spells, Formulas, and Magical Rites
The Career Press, Inc., 2001, 221 p. (pdf.)

SPOTO 2010 (7SDB2018)

Stephanie Irene Spoto
„Jacobean Witchcraft and Feminine Power”, în
Pacific Coast Philology, nr. 45, 2010, pp. 53-70. (pdf.)
SRSIC 2016 (7SDB2018)
Elizabeth C. Srsic
On Female Witches and Woodcuts:
Ulrich Molitor’s De lamiis et pythonicis mulieribus
(Teză de master)
The University of Texas at Austin. August 2016, 68 p. (pdf.)

Table of Contents witchcraft prints and drawings: the woodcuts of

List of Figures – viii; Introduction – 1; State of
Research – 10; Chapter One: Gendering
Witchcraft – 13; Chapter Two: The Woodcuts of
De lamiis, Their Sources, and the “Fourth Voice”
– 23; Chapter Three: Hans Baldung and the
Legacy of Molitor’s Woodcuts – 32; Conclusion
– 47; Figures – 50; Bibliography – 56.
Abstract
The present Master’s thesis seeks to develop a
better understanding of two influential series of
Ulrich Molitor’s De lamiis et pythonicis
mulieribus and three of Hans Baldung’s works. I
will begin with a discussion of the role that
gender played during the witch trials and how it
influenced two of the woodcuts in De lamiis.
Following the discussion of gender, I will
examine the remaining De lamiis woodcuts in the
context of the text and other visual sources.
Finally, I will end with three of Hans Baldung’s
witchcraft images, describing how they reflected
and expanded established motifs.

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