Witchcraft in Europe 400-1700: A Documentary History (2nd ed.), edited by Alan Charles Kors and Edward Peters

One of my side interests in history is the history of witchcraft persecutions in Europe and North America. I have a few other books that I may end up re-reading and reviewing, but at the moment they don’t quite justify a separate category for this blog. Perhaps they will, one day.

Witchcraft in Europe 400-1700: A Documentary History (2nd ed.), edited by Alan Charles Kors and Edward Peters

The first edition of Witchcraft in Europe was a collection of translated primary sources dating from A.D. 1100 to 1600, the span of time which saw the rise of executions for heresy and witchcraft by Europe’s church-based inquisitors and secular authorities. The second edition greatly expands on the first one, including not only new documents from a wider range of sources but also relevant bibliographical citations from contemporary historical scholarship on the witch-craze. And the result is a very hefty volume, chock-full of snippets from both religious and secular authors — all of which form an interesting picture of how the ‘authorities’ regarded the strange phenomenon of ordinary men and women who appeared to be in league with the Devil.

The texts one might expect to find in a book like this are, of course, included. There is a long set of passages from Heinrich Kramer and Jacob Sprenger’s Malleus Maleficarum (The Hammer of Witches), one of the ‘classic’ instructional texts used by the authorities who presided over the trials. Other familiar works, like Cotton Mather’s ‘A Discourse on Witches’ and Nicholas Remy’s Demonaltry present contemporary opinions on witches and their practices, often in lurid detail. There are accounts of trials and confessions and executions, extensive scholarly debates on what exactly constituted ‘witchcraft’ and what distinguished witches from heretics, and several illustrations of paintings and woodblock prints that show popular conceptions of the diabolical pacts made by fallen women. Yet Witchcraft in Europe also shows the other side of the argument, with selections from works like Johann Weyer’s De praestigiis daemonum (On the Illusions of the Demons), Reginald Scot’s Discoverie of Witchcraft and Fredrich Spee’s Cautio criminalis, which illustrate the strong doubts and misgivings that more than a few individuals had about whether witches even existed. And conveniently, every single text in the book has a short editorial passage before it that explains the context of the text and gives some useful biographical or historical information about its author.

I know that this book is used as a base text in many university courses that spend some time discussing witchcraft, and it’s fairly easy to see why. As a comprehensive selection of texts, I can’t think of a better individual book. If Witchcraft in Europe ever goes into a third edition, I have a feeling I’ll probably end up buying it as well.

The Closing of the Western Mind: The Rise of Faith and the Fall of Reason by Charles Freeman

I have to admit, I picked up this book because of its title. It sounded oddly provocative, and I wanted to see if it would be a polemic thinly disgused as a historical study. (It happens far more often than you might think, believe me.)

The Closing of the Western Mind: The Rise of Faith and the Fall of Reason by Charles Freeman

The basic premise of Charles Freeman’s book might not go over so well with those of the Christian faith. He claims that the early Christian church played a pivotal role in stifling many of the intellectual traditions that had developed over the centuries, beginning with the ancient Greeks. The Greek gods seemed to operate at a distance from humanity, allowing the separation of faith and belief from reason and the scientific method. This degree of separation, and the Greeks’ attempts to make sense of it, gave rise to many crucial developments in mathematics, astronomy, philosophy and other rigorously intellectual disciplines. But as Christianity grew from a small cult following into a greater religious (and later political) movement, the early Christian leaders did their best to paper over the cracks in their doctrine by stifling dissent and debate, imposing a religious orthodoxy that helped to crush the practice of free and open philosophical debate that had been inherited from the Greek world. The attempt to hammer out a comprehensive religious doctrine from a mishmash of conflicting sources is the central narrative of Freeman’s book, and it’s fairly clear that while he understands why events happened as they did, he isn’t entirely happy about it.

Truthfully, I almost don’t feel qualified to pass judgement on this book. There is a lot of information here, covering nearly a millennia of history (and ancient history, at that). What is more, my knowledge of Christianity and basic Christian doctrine is general at best — and decidedly based in a nonreligious perspective. I feel as if I don’t have enough background knowledge to go through and challenge some of the points Freeman has made in his book even if I wanted to. But I did find his historical work fairly convincing, particularly with regard to the development of Christianity from its roots as an offshoot of the variations on Judaism found during the Second Temple period. I was also pleasantly surprised by his organisation and writing style, and then when I started getting into the meat of the book the sheer amount of information crammed into the pages caught me and held me fast. Fortunately for other less-informed readers such as myself, Freeman has given his audience a slew of excellent footnotes to go through and form their own conclusions. I think I may have to do some further digging on my own.

Meditations by Marcus Aurelius

First, a bit of introduction to Penguin Books’ ‘Great Ideas’ series. Penguin selected twelve writers whose works span the ages of Western civilisation (from Roman philosopher Seneca the Younger to English journalist George Orwell), and printed special editions of each author’s best known work or a representative sample of the same. I’ve picked up a few of them, and here are my thoughts on one of the first volumes in the series.

Meditations by Marcus Aurelius

From around 160 to 180 CE, Roman philosopher-emperor Marcus Aurelius spent much of his time engaged in military campaigns and skirmishes against various people on the edges of the Roman empire. While on these campaigns, he began to write down his thoughts on ways in which he could improve his life and his way of thinking. His Meditations are regarded as classic examples of Stoic philosophy and spirituality, with a focus on moderation and self-reliance. In modern times, the word ’stoic’ has taken on a somewhat negative quality — to be ’stoic’ is to be dour and joyless and fatalistic, possessed of a stiff upper-lip and a squared jaw and an immobile brow. But the Meditations present a far more agreeable face of Stoic philosophy, emphasising balance and inner peace and common sense…and a rather refreshing belief in the power of human reason.

It’s true that the Mediations repeat the same general ideas many times over, slightly reworded each time. Yet these reflections compiled over the course of many years, and each different way of looking at an idea is a reflection of Marcus Aurelius’s thoughts at the time. It makes more sense to read a few pages at a time, or a few thoughts at a time, and come back later and read a little more. The Meditations are a fine introduction to Stoic philosophy and to the works of one of the most enduring philosophers of Roman times, and in a slim and compact volume they’re nice and portable, perfect for picking up when you have a few moments to spare — much in the same way as Marcus Aurelius wrote them down.