This masterwork presents 244 representations, symbols, and manuscript pages of devils and death from Ancient Egypt to 1913. Fascinating graphics depict demons, witches and warlocks, the Danse Macabre, Hell and Damnation, the Art of Dying, and more. Includes works by Dürer, Cranach, Holbein, and Rembrandt.

244 representations, symbols, and manuscript pages of devils and death from Ancient Egypt to 1913. Fascinating graphics depict demons, witches, and warlocks, more. Works by Dürer, Cranach, Holbein, Rembrandt, others.

Stories of witchcraft and demonic possession from early modern England through the last official trials in colonial New England. Those possessed by the devil in early modern England usually exhibited a common set of symptoms: fits, vomiting, visions, contortions, speaking in tongues, and an antipathy to prayer. However, it was a matter of interpretation, and sometimes public opinion, if these symptoms were visited upon the victim, or if they came from within. Both early modern England and colonial New England had cases that blurred the line between witchcraft and demonic possession, most famously, the Salem witch trials. While historians acknowledge some similarities in witch trials between the two regions, such as the fact that an overwhelming majority of witches were women, the histories of these cases primarily focus on local contexts and specifics. In so doing, they overlook the ways in which manhood factored into possession and witchcraft cases. Vexed with Devils is a cultural history of witchcraft-possession phenomena that centers on the role of men and patriarchal power. Erika Gasser reveals that witchcraft trials had as much to do with who had power in the community, to impose judgement or to subvert order, as they did with religious belief. She argues that the gendered dynamics of possession and witchcraft demonstrated that contested meanings of manhood played a critical role in the struggle to maintain authority. While all men were not capable of accessing power in the same ways, many of the people involved—those who acted as if they were possessed, men accused of being witches, and men who wrote possession propaganda—invoked manhood as they struggled to advocate for themselves during these perilous times. Gasser ultimately concludes that the decline of possession and witchcraft cases was not merely a product of change over time, but rather an indication of the ways in which patriarchal power endured throughout and beyond the colonial period. Vexed with Devils reexamines an unnerving time and offers a surprising new perspective on our own, using stories and voices which emerge from the records in ways that continue to fascinate and unsettle us.

Previous ed.: New York: Barricade Books, c1996.

This major work offers a new interpretation of the witchcraft beliefs of European intellectuals between the fifteenth and eighteenth centuries, showing how these beliefs fitted rationally with other beliefs of the period and how far the nature of rationality is dependent on its historical context.

On September 20, 1587, Walpurga Hausmännin of Dillingen in southern Germany was burned at the stake as a witch. Although she had confessed to committing a long list of maleficia (deeds of harmful magic), including killing forty—one infants and two mothers in labor, her evil career allegedly began with just one heinous act—sex with a demon. Fornication with demons was a major theme of her trial record, which detailed an almost continuous orgy of sexual excess with her diabolical paramour Federlin "in many divers places, . . . even in the street by night." As Walter Stephens demonstrates in Demon Lovers, it was not Hausmännin or other so-called witches who were obsessive about sex with demons—instead, a number of devout Christians, including trained theologians, displayed an uncanny preoccupation with the topic during the centuries of the "witch craze." Why? To find out, Stephens conducts a detailed investigation of the first and most influential treatises on witchcraft (written between 1430 and 1530), including the infamous Malleus Maleficarum (Hammer of Witches). Far from being credulous fools or mindless misogynists, early writers on witchcraft emerge in Stephens's account as rational but reluctant skeptics, trying desperately to resolve contradictions in Christian thought on God, spirits, and sacraments that had bedeviled theologians for centuries. Proof of the physical existence of demons—for instance, through evidence of their intercourse with mortal witches—would provide strong evidence for the reality of the supernatural, the truth of the Bible, and the existence of God. Early modern witchcraft theory reflected a crisis of belief—a crisis that continues to be expressed today in popular debates over angels, Satanic ritual child abuse, and alien abduction.