One of the most intriguing, and disturbing, aspects of history is that most people in early modern Europe believed in the reality and dangers of witchcraft. Most historians have described the witchcraft phenomenon as one of tremendous violence. In France, dozens of books, pamphets and tracts, depicting witchcraft as the most horrible of crimes, were published and widely distributed. Yet, in his new book, The Crime of Crimes: Demonology and Politics in France, 1560-1620, Jonathan Pearl shows that France carried out relatively few executions for witchcraft. Through careful research he shows that a zealous Catholic faction identified the Protestant rebels as traitors and heretics in league with the devil and clamoured for the political and legal establishment to exterminate these enemies of humanity. But the courts were dominated by moderate Catholics whose political views were in sharp contrast to those of the zealots and, as a result, the demonologists failed to ignite a major witch-craze in France. Very few studies have taken such a careful and penetrating look at demonology in France. The Crime of Crimes: Demonology and Politics in France, 1560-1620 sheds new light on an important period in the history of witchcraft and will be welcomed by scholars and laypersons alike.
One of the most intriguing, and disturbing, aspects of history is that most people in early modern Europe believed in the reality and dangers of witchcraft. Most historians have described the witchcraft phenomenon as one of tremendous violence. In France, dozens of books, pamphets and tracts, depicting witchcraft as the most horrible of crimes, were published and widely distributed. Yet, in his new book, The Crime of Crimes: Demonology and Politics in France, 1560-1620, Jonathan Pearl shows that France carried out relatively few executions for witchcraft. Through careful research he shows that a zealous Catholic faction identified the Protestant rebels as traitors and heretics in league with the devil and clamoured for the political and legal establishment to exterminate these enemies of humanity. But the courts were dominated by moderate Catholics whose political views were in sharp contrast to those of the zealots and, as a result, the demonologists failed to ignite a major witch-craze in France. Very few studies have taken such a careful and penetrating look at demonology in France. The Crime of Crimes: Demonology and Politics in France, 1560-1620 sheds new light on an important period in the history of witchcraft and will be welcomed by scholars and laypersons alike.
In recent years, the rituals and beliefs associated with the end of life and the commemoration of the dead have increasingly been identified as of critical importance in understanding the social and cultural impact of the Reformation. The associated processes of dying, death and burial inevitably generated heightened emotion and a strong concern for religious propriety: the ways in which funerary customs were accepted, rejected, modified and contested can therefore grant us a powerful insight into the religious and social mindset of individuals, communities, Churches and even nation states in the post-reformation period. This collection provides an historiographical overview of recent work on dying, death and burial in Reformation and Counter-Reformation Europe and draws together ten essays from historians, literary scholars, musicologists and others working at the cutting edge of research in this area. As well as an interdisciplinary perspective, it also offers a broad geographical and confessional context, ranging across Catholic and Protestant Europe, from Scotland, England and the Holy Roman Empire to France, Spain and Ireland. The essays update and augment the body of literature on dying, death and disposal with recent case studies, pointing to future directions in the field. The volume is organised so that its contents move dynamically across the rites of passage, from dying to death, burial and the afterlife. The importance of spiritual care and preparation of the dying is one theme that emerges from this work, extending our knowledge of Catholic ars moriendi into Protestant Britain. Mourning and commemoration; the fate of the soul and its post-mortem management; the political uses of the dead and their resting places, emerge as further prominent themes in this new research. Providing contrasts and comparisons across different European regions and across Catholic and Protestant regions, the collection contributes to and extends the existing literature on this important historiographical theme.
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