The Malleus Maleficarum: Rationalism vs. Superstition?
The Malleus Maleficarum (1486) by Henry Institoris and Jacques Sprenger was written in order to help inquisitors identify, persecute, and prosecute witches. The book is well-known but not studied as much as one could think, and is sometimes confused with another treatise written in 1669, which inclu...
| Main Author: | |
|---|---|
| Format: | Electronic Article |
| Language: | English |
| Check availability: | HBZ Gateway |
| Interlibrary Loan: | Interlibrary Loan for the Fachinformationsdienste (Specialized Information Services in Germany) |
| Published: |
2020
|
| In: |
Cultural and religious studies
Year: 2020, Volume: 8, Issue: 11, Pages: 618-627 |
| Further subjects: | B
Rationalism
B Superstition B Inquisition B Religion B Witch |
| Online Access: |
Volltext (lizenzpflichtig) Volltext (lizenzpflichtig) |
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| 520 | |a The Malleus Maleficarum (1486) by Henry Institoris and Jacques Sprenger was written in order to help inquisitors identify, persecute, and prosecute witches. The book is well-known but not studied as much as one could think, and is sometimes confused with another treatise written in 1669, which includes works by demonologists, such as Jean Nider, Bernard Basin, and Bartolomeo de Spina. This can be explained by the fact that several successive editions were published, which changed the essence of the first essay, until the 17th century. My argument is that the first edition was paradoxical and not as strict as one could imagine. The book was a "bible" for the inquisition about the subjugation of witches, but in the same way, the book seemed to be far too rationalistic when confronted with satanism and superstition. Indeed, we believe that the thesis of the Malleus Maleficarum was also a new way of conceiving of knowledge, fighting against superstition by using the tools of early rationalism at the end of the 15th century. The witches’ knowledge that is investigated in the book is confronted with theology, as well as with reason. There is significant evidence of the writers’ rationalistic view about occultism and belief. | ||
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