Witchcraft and Inquisition in Early Modern Venice

Seitz, Jonathan

doi:10.1017/cbo9780511894886

Cited by 23 publications

(7 citation statements)

References 142 publications

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“…The mutilation of "criminal" bodies was allowed across Europe, and it would be of great scholarly interest to understand the parallel perceptions that occurred in the early modern believer, e.g., the image of a powerful silver limb of a saint in the church juxtaposed against the sight of a criminal's rotting dismembered arm, leg, or head. However, as we learn from the archival materials, those kinds of punishments were quite rare in the Republic of Venice, at least when compared with other parts of Europe (Seitz 2011;Ostling 2011), and almost entirely absent from the Bay of Kotor. One exception occurred after a victory over the Ottoman army in Perast in 1654.…”

Section: Fragmentation Of the Dead Bodymentioning

confidence: 93%

“Equal Rites”: Fragmenting and Healing Bodies in the Early Modern Bay of Kotor

Ulčar

2019

Religions

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The aim of this paper is to examine the exchange of practices that developed when treating the bodies of ordinary laymen and those of saints. Body parts that had been obtained in unorthodox ways were used in private households in a manner strongly resembling the official methods of relic veneration. Conversely, the church authorities carried out repairs to damaged reliquaries by adopting an approach that mirrored the ways in which common people were healed in their homes (the application of holy images, use of votive gifts, etc.).

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Section: Fragmentation Of the Dead Bodymentioning

confidence: 93%

“Equal Rites”: Fragmenting and Healing Bodies in the Early Modern Bay of Kotor

Ulčar

2019

Religions

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“…762, f. 141v-142r, 183r, f. 190r. 84 Duni 2007;Seitz 2011, 78. 85 O'Neil 2001 86 Andrea Corsini's inquest does not give exact examples of this, but a testimony in the contemporary canonisation inquest of St Filippo Neri includes one such statement.…”

Section: Cure and Communitymentioning

confidence: 99%

Cure, Community, and the Miraculous in Early Modern Florence

Kuuliala

2019

Palgrave Studies in the History of Experience

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Illness and impairment, like bodily and mental deviance, are fundamental aspects of human life and something that each society has to negotiate. 'Health' -or the lack of it -is a social construct, and it has varied from society to society over time. In early modern Europe, health largely referred to one's ability to fulfil one's social role; a 'full cure' in the sense a modern person would understand it was not necessarily even the main expectation of an infirm person. 1 Similarly, the favouring and acceptability of various curative methods and their usage was negotiated within families and communities. Medical pluralism was prevalent: various healing methods -be they based on university-trained medicine, religion, or so-called folk healing practices -were used simultaneously, and their borders overlapped.The medical pluralism of the Renaissance and early modern Europe has been well documented in many types of sources. Among the most fruitful are the witness depositions of canonisation inquiries, which record views on infirmity, healing, and the miraculous.Canonisation processes were initiated by the papacy in the early thirteenth century in order to gain more control of the veneration of saints, and over the following centuries, the procedure was established, strengthened, and renewed. 2 During the inquests, the life, merits, and deeds of a putative saint were investigated, and the records were evaluated by the auditori of the Rota. The witness inquiries were executed following propositions called the articuli.Produced by the procurator of the case, they recorded the saintly candidate's life and miracles, which the witnesses were asked to provide evidence of, and which therefore largely shaped the witness accounts. 3 Furthermore, the witnesses' views were influenced by culturally established ideas about sainthood and miracles. 4 Thus, the testimonies are an 1

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“…13 Jak píše Duni, v době, kdy fungovala benátská inkvizice, v době vrcholného zájmu církve o potírání čarodějnictví, v Benátské republice nebyl odsouzen za čarodějnictví nikdo z více než sta obviněných (Duni 2008, 31). Více viz Seitz (2011 (King 2009, 355). Původní text zní: "Although other works on Cornaro have appeared since the original publication of the Maschietto volume, Maschietto is fundamental to all."…”

Section: Elena Lucrezia Cornarováunclassified

První filozofka s doktorátem: Elena Lucrezia Cornaro Piscopia

Kalnická¹,

Kalnický²

2017

Profil

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Studie analyzuje podmínky a specifika, které vedly k tomu, že v roce 1678 získala na Univerzitě v Padově jako první žena na světě doktorát z filozofie Elena Lucrezia Cornarová. Autoři zpřítomňují širší dobový kontext této výjimečné události. Upozorňují na to, že i navzdory skutečnosti, že univerzity neumožňovaly řádné studium ženám, se Eleně Cornarové získat doktorát podařilo, a to díky souběhu několika okolností, které vytvořily příznivé podmínky pro jeho udělení. Z nich autoři vyzdvihují zejména tradici intelektuálních center na renesančních dvorech na území dnešní Itálie, vedených vzdělanými aristokratkami; rozvoj Benátské republiky v 16. a 17. století, který ovlivnil i postavení žen, zejména z aristokratických rodin; otevřený přístup univerzit, zejména Univerzity v Padově a v Bologni, ke studiu žen. Hlavní pozornost je věnována rodinnému prostředí, životním osudům a studiu Eleny Cornarové. Na závěr jsou zmíněny další filozofky a vědkyně 17. a 18. století.

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Witchcraft and Inquisition in Early Modern Venice

Cited by 23 publications

References 142 publications

“Equal Rites”: Fragmenting and Healing Bodies in the Early Modern Bay of Kotor

“Equal Rites”: Fragmenting and Healing Bodies in the Early Modern Bay of Kotor

Cure, Community, and the Miraculous in Early Modern Florence

První filozofka s doktorátem: Elena Lucrezia Cornaro Piscopia

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