By Gabor Klaniczay, Eva Pocs
This can be the 1st quantity of a chain of 3, containing eleven essays of altogether forty three articles in response to the themes of the interdisciplinary convention hung on this subject in Budapest in 1999. The authors - well-known historians, ethnologists, folklorists coming from four continents - current the newest study findings of a tremendous region of common human psychological reports and methods and easy religious-ethnological innovations. the current quantity specializes in the matter of verbal exchange with the opposite international: the phenomenon of spirit ownership and its altering old interpretations, the imaginary schemes elaborated for giving money owed of the trips to the opposite international, for speaking with the useless, and eventually the ancient archetypes of this sort of non secular manifestation - trance prophecy, divination, and shamanism.
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Extra info for Communicating with the Spirits: Christian Demonology and Popular Mythology (Demons, Spirits and Witches)
D’Étienne de Bourbon. Paris. Little, A. G. (1907). Liber Exemplorum ad Usum Pradicantium. Aberdeen. Onians, R. B. (1951). The Origins of European Thought. Cambridge. Pouchelle, Marie-Christine (1990). The Body and Surgery in the Middle Ages. English trans. R. Morris. New Brunswick, NJ. , (1974). The Letters of Abelard and Heloise. London. Rubin, Miri (1991). Corpus Christi: The Eucharist in Late Medieval Culture. Cambridge. BREATH, HEART, GUTS: THE BODY AND SPIRITS IN THE MIDDLE AGES 39 Schmitt, Jean-Claude (1989).
26 COMMUNICATING WITH THE SPIRITS These representations of shamanistic old ladies, of women mystics, and of female demoniacs collectively construct the surfaces of female bodies as particularly open to spiritual egressions and ingressions. The idea of the open female body is a sort of cultural “common sense,”2 an idea often taken for granted, but occasionally expressed directly. According to the mystic and medical writer Hildegard of Bingen, for example, female physiology is pierced with “openings, windows, and wind-passages” (quoted in Pouchelle, 1990, p.
Two famous twelfth-century thinkers: Adelard of Bath, and William of Conches have been often quoted for their statements of naturalistic position. The following assertion of William of Conches, in his Philosophia, well illustrates the position of the natural philosopher practicing his own science but recognizing the principles of religion: Therefore we tell that we seek the rational principle in everything, if possible. 13 We saw the same attitude followed by Witelo in his accepting the doctrine of the fallen angels on the premise of faith, exclusively, even though he considered it unacceptable in the light of his philosophical knowledge.