Abstract
While the legal system adapted to the practicalities of prosecuting witchcraft, intellectual debate was greatly fuelled by the clergy, evident in the enduring portrait of the witch as apostate, blasphemer and handmaiden of the Devil. This image largely emerged in the fifteenth and sixteenth centuries and created a largely stereotypical set of attributes for the witch and ascribed to witchcraft. Descriptions of witchcraft were mainly to be found in demonology, ‘that branch of knowledge which treats of demons, or of beliefs about demons’,1 and although a demon in the ancient Greek sense of δάíμωv was a spirit rather than a devil, the terms demon and devil became almost coterminous. In this study, I shall interpret demonology in its widest possible sense, including drama, agricultural manuals and other works, so my interpretation is closer to what Stephens terms ‘witchcraft theory’.2 This approach reveals the wide range of sources in which the rhetoric of witchcraft constructed differing paradigms of the witch, which can be compared to the details we have seen in the trials. By analysing a broader range of ‘demonography’ we can further dispel the notion that Poland’s witch-hunt was merely an extension of the German phenomenon. Interestingly, in contrast to Hungary, Poland boasted a relatively rich range of demonography.3 I have divided the printed sources into three distinct areas; ecclesiastical, secular and anti-witchcraft discourse.
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Notes
J.A. Simpson and E.S.C. Weiner (eds), Oxford English Dictionary, 2nd edn (Oxford, 1991), ‘demonology’.
W. Stephens, Demon Lovers: Witchcraft, Sex, and the Crisis of Belief (Chicago and London, 2002), p. 9.
L. Pełka, Polska demonologia ludowa (Warsaw, 1987), pp. 13–14
S. Urbańczyk, Religia pogańskich Słowian (Cracow, 1947), p. 8.
L. Słupecki, Slavonic Pagan Sanctuaries (Warsaw, 1994), p. 8.
See the anonymous work, Postąpek. See ‘Devil Books’, in Golden, Encyclopedia, and K. Roos, The Devil in Sixteenth Century German Literature: The Teufelbücher(Frankfurt, 1972).
A. Brückner, ‘Wierzenia religijne i stosunki rodzinne’, in A. Brückner, L. Niederle and K. Kadlec (eds), Początki kultury Słowiańskiej (Cracow, 1912), pp. 155, 158, 160.
Explanations of the history and intricacies of the Devil in the Bible are beyond the scope of this study, but are addressed by, among others, E. Pagels, The Origin of Satan (London, 1996)
P. Stanford, The Devil: A Biography (London, 1996)
G. MassadiÉ, A History of the Devil (New York, 1997)
R. Muchembled, A History of the Devil: From the Middle Ages to the Present (Cambridge, 2003).
A. Vlasto, The Entry of the Slavs into Christendom (Cambridge, 1970), pp. 154–6; Lukowski and Zawadzki, History, p. 6; Brückner, ‘Wierzenia’, p. 158; APP AM Turek, I/30, fo. 9; and Pełka, Demonologia, p. 14.
Ankarloo et al. (eds), Witch Trials, pp. 11, 124. Midelfort suggests that many Calvinists’ providential view of witchcraft coincided with the so-called Little Ice Age. See H.C. Erik Midelfort, ‘Witchcraft and Religion in Sixteenth-Century Germany: The Formation and Consequences of an Orthodoxy’, in B. Levack (ed.), Articles on Witchcraft, Magic and Demonology: The Literature of Witchcraft (12 vols, London, 1992), IV, p. 301. This article was originally published in 1971.
For discussions on demonology, see among others: Ankarloo et al. (eds), Witch Trials; S. Anglo, The Damned Art: Essays in the Literature of Witchcraft(London, 1977)
Clark, Thinking; B. Levack (ed.), New Perspectives on Witchcraft, Magic and Demonology: Demonology, Religion, and Witchcraft (London, 2001)
J. Caro Baroja, ‘Witchcraft and Catholic Theology’, in B. Ankarloo and G. Henningson (eds), Early Modern Witchcraft: Centres and Peripheries (Oxford, 1993), pp. 19–43.
R. Scribner, ‘Ritual and Popular Religion in Catholic Germany at the Time of the Reformation’, Journal of Ecclesiastical History 35 (1984), 47–77.
M. Czechowic, Rozmowy Chrystyjańskie (Cracow, 1575), fo. 194v. He was exiled from Poznań in 1566
M. Krowicki, Obrona nauki prawdziwej (Pinczόw, 1560), fos 119, 72v, 73, 82, 95v
J. Seklucjan, Katechizm prosty dla ludu(Olsztyń, 1948 [1545–46]), fo. F2v.
S. Budny, O przedniejszych wiary (Łosk, 1576), p. 5.
P. Gilowski, Wyktad katechizmu Koscioła chrzesciańskiego z Pism Świętych(Cracow, 1579), pp. 187–9, 64, 161, and fo. 191v.
A. Gdacjusz, ‘Ardens irae divinae ignis’, in K. Kolbuszewski (ed.), Postyllografia polska XVI i XVII wieku (Cracow, 1921 [1644]), pp. 245–7.
James I and VI, Daemonologie (Edinburgh, 1597)
W. Perkins, A Discourse of the Damned Art of Witchcraft (Cambridge, 1610)
H. Holland, A Treatise against Witchcraft (Cambridge, 1590)
J. Stearne, A Confirmation and Discovery of Witch-Craft (London, 1648).
M. Białobrzeski, Katechizm albo wizerunek wiary chrześciańskiej (Cracow, 1567), pp. 245, 220.
J. Bossy, ‘Moral Arithmetic: Seven Sins into Ten Commandments’, in E. Leites (ed.) Conscience and Casuistry in Early Modern Europe (Cambridge, 1988), pp. 214–34.
W. Konopczyński (ed.), Polski Słownik Biograficzny (Cracow, 1935−), s.v. Laterna.
M. Laterna, Harfa duchowna (Cracow, 1585), pp. 113–14, 115–17, 622–4.
A. Tylkowski, Tribunal Sacrum (Warsaw, 1690), fos F2, H3, A5, B5.
M. Nowakowski, Kolęda duchowna (Cracow, 1749), fo. B25 and pp. 116, 121, 391, 62, 65.
M. Rożek, Diabeł w kulturze polskiej: dzieje postaci i motywu (Warsaw, 1993), p. 136.
Skarga also published collections of his sermons to the Sejm, which were extremely critical of many aspects of Polish life, the nobility and confessional issues. The edition used is based on the last to have been prepared by Skarga, published posthumously in 1615. P. Skarga, Żywoty Żwiętych, ed. M. Kozielski (2 vols, Cracow, 1995 [1615]).
Skarga, Żywoty (1995), I, pp. 44–9.
M. Warner, Alone of All Her Sex — The Myth and Cult of the Virgin Mary(London, 2000), pp. 234–5.
Skarga, Żywoty (1995), II, pp. 179–81, 303–14 and I, p. 101.
J.-M. Sallmann, Naples et ses saints à l’âge baroque 1540–1750 (Paris, 1994), pp. 98, 208, 117, 128, 177, 183, 186, 189.
M. Kałowski, Informacya o początkach y dałszym progressie cudnowego mieysca Łagiewnickiego (Kalisz, 1723), pp. 1, 13, 19, 148–51, 120–25, 142–3.
F. Kolert, Krynice cudownych łask Maryi z Jurowickich Gόr wynikaiqce (Nieświez, 1755), fos C, D2.
H.P. Broedel, The Malleus Maleficarum and the Construction of Witchcraft: Theology and Popular Belief (Manchester, 2003), p. 34. He effectively demolishes this argument.
Stephens, Demon Lovers, p. 260; Klaniczay, Transformations, p. 46; and M. Douglas, Purity and Danger: An Analysis of the Concepts of Pollution and Taboo(London, 1985 [1966]), p. 174.
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© 2013 Wanda Wyporska
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Wyporska, W. (2013). Nullus Deus, Sine Diabolo: The Ecclesiastical Witch. In: Witchcraft in Early Modern Poland, 1500–1800. Palgrave Macmillan, London. https://doi.org/10.1057/9781137384218_6
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DOI: https://doi.org/10.1057/9781137384218_6
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