Stephen A. Mitchell here offers the fullest examination available of witchcraft in late medieval Scandinavia. He focuses on those people believed to be able—and who in some instances thought themselves able—to manipulate the world around them through magical practices, and on the responses to these beliefs in the legal, literary, and popular cultures of the Nordic Middle Ages. His sources range from the Icelandic sagas to cultural monuments much less familiar to the nonspecialist, including legal cases, church art, law codes, ecclesiastical records, and runic spells. Mitchell's starting point is the year 1100, by which time Christianity was well established in elite circles throughout Scandinavia, even as some pre-Christian practices and beliefs persisted in various forms. The book's endpoint coincides with the coming of the Reformation and the onset of the early modern Scandinavian witch hunts. The terrain covered is complex, home to the Germanic Scandinavians as well as their non-Indo-European neighbors, the Sámi and Finns, and it encompasses such diverse areas as the important trade cities of Copenhagen, Bergen, and Stockholm, with their large foreign populations; the rural hinterlands; and the insular outposts of Iceland and Greenland. By examining witches, wizards, and seeresses in literature, lore, and law, as well as surviving charm magic directed toward love, prophecy, health, and weather, Mitchell provides a portrait of both the practitioners of medieval Nordic magic and its performance. With an understanding of mythology as a living system of cultural signs (not just ancient sacred narratives), this study also focuses on such powerful evolving myths as those of "the milk-stealing witch," the diabolical pact, and the witches' journey to Blåkulla. Court cases involving witchcraft, charm magic, and apostasy demonstrate that witchcraft ideologies played a key role in conceptualizing gender and were themselves an important means of exercising social control.
This volume charts the processes and reasons for the decriminalisation of witchcraft but also challenges the widespread assumption that Europe has been 'disenchanted'.
Provides information on the gods, heroes, rituals, beliefs, symbols, and stories of Norse mythology.
Studying religion of the North with an interdisciplinary approach is exceptionally fruitful, in both empirical and theoretical terms, and in this book a group of distinguished scholars widen the interpretative scope on religious life among ...
GUÐNÝ BǪÐVARSDÓTTIR AND GUÐRÚN GJÚKADÓTTIR: NORDIC-GERMANIC CONTINUITY 1. The historicity of Sigurðr is questionable; his name has been associated with the Merovingian king Sigibert from the sixth century, known from Gregory of Tours, ...
The hope is a new world and the coming of a universal ruler from the sky. This coming of the Lord at the day of Ragnarök is described in the following way: Then the mighty one comes down to the great judgement, the powerful ruler who ...
In the ancient Near East, the art of influencing the natural course of events by means of spells and other ritual forms was universal. The social and political role of...
It may well be , then , that rather than ota ' smell , odour ' ( the most obvious reading ) , the term õtta ' wealth , fortune ' ( cf. the German man's name Otto ) was intended by these texts . 11 Moreover , the description groba ...
Adam ofBremen: History of the Archbishops of Hamburg—Bremen, ca 1075 Another important source for early medieval Scandinavia is the Cesta Hammabnrgensis ecclesiae pontificnm (History ofthe Archbishops ofHaniburg-Brenien) of Adam of ...
44 Most radical of all was Pierre de la Palud, who argued that there was no power at all in the natural substances used to cause impotence: 'but when women do sorceries with beans [or] cocks' testicles, it should not be believed that ...
Many people know that the Norse people were fierce warriors, but did you know that they were powerful magicians as well? Norse Magic has everything you need to learn in order to begin practicing Norse spirituality.