Index

Animals

demons appear as 54, 81, 115, 217-219 in magic 51, 124, 142-144, 147, 159, 161-163, 263, 298-299, 301, 303, 309, 321, 33²

Angels 62, 93, 113-114, 117, 131, 139-140, 146-147, 149, 171, 180-183, 192, 213, 225, 272, 294, 300, 328, 398, 402-403, 414

Astrology 56, 187-188, 196, 258-261, 283, 292-293, 297-302, 307, 314-321, 323-325, 327, 332-334, 379

Childbirth 74, 87-89, 104, 147, 403, 418

Children 49, 73, 84, 88-89, 93, 95-96, 163, 166, 221, 263, 267-269, 303, 344-345, 348, 351-352, 403

Common cold 66

Deafness 59

Demonology

Christian 176-179, 181-188, 201-202, 225, 304-305, 377, 383, 385, 389, 396-403, 408-411

Hellenistic 179-181, 304-308, 317-318, 321 Islamic 321-322, 327-328

Jewish 82-86, 112-114, 119, 126-128, 180 Demons

Appearance 55, 64, 71, 77-78, 92-93, 106-107, 115-116, 193, 205-206

Associated with particular places 28, 55, 67-71, 123-124, 306, 417

Definition and terminology 5, 24-29, 53-58, 63-64, 74-76, 82, 182, 412-414

Nature of 1-2, 19-20, 23, 64, 107, 113-114, 120-121, 225, 183, 368, 371, 416

Origins of 82-84, 128, 180-181, 202, 417 Position in Cosmos 1-2, 54-56, 181, 306-308, 327-328, 414

Dreams 135-136, 161-162, 164-173, 190, 212, 383

Earache 117

Epilepsy 44, 49, 52, 55-56, 256, 266-270, 303, 342, 348, 351, 353-354, 365, 415-416

Evil eye 117, 164, 335, 398, 403

Exorcism 20-23, 30, 55, 86-89, 98, 101-102, 125, 131, 220-221, 226, 242, 348, 350, 353, 360-362, 364, 372, 413

Fever 41-52, 87-89, 99, 274, 302, 311

Genizah 95, 113, 148-149, 162 Ghosts 33, 38, 54, 67, 93, 168, 244-245,

299-300, 305-306, 310, 414

Headache 52, 55-56, 99, 117, 327 House, protection from demons 66-71, 74, 103, 116, 124, 165-166, 298, 417

Hysteria 365

Illness

as divine punishment 55-58, 129, 220, 229, 240-241, 330, 346-347, 350, 353, 369-370

as test 2

Illusions, demonic 185-187, 206-208 244-247, 265, 268, 285-286, 344-345, 366, 371, 382-383

Incubus 246-248, 250 Infertility 85

Insomnia 140-143, 147-148, 158-159, 164,

170

Magic, as cause of illness 32, 52, 67, 118, 129-130, 135-174, 265, 294-295, 301-302, 319, 321, 327-329, 360

Mania 240, 274, 277, 365

Melancholy 243-244, 273-290, 319,

365-366, 373, 416

Mental illness 52, 76, 85, 87, 118, 126, 140, 147, 170, 190-191, 207-208, 210-212, 235-253, 283, 287-288, 294-295, 301-302, 311, 327, 339-354, 365-366, 372-374, 415-416; see also Mania, Melancholy, Possession.

Miracles 4, 236-237, 249-251, 253, 364, 372, 339-356, 364, 372, 399-402, 406-407, 410; see also Saints

Night 91-92, 106-107, 124-125, 165-167, 214,

265, 299-300, 306, 310

Pain 67, 118

Paralysis 49, 52, 73

Passover 93-95

Plague 58, 85, 90-91, 94, 169, 329-331

Possession 1, 7, 101-102, 106, 177, 184-185, 187,

190, 215-224, 238-242, 252, 268-269, 285-286, 310, 340-341, 343-354, 359-37, 376-377, 379, 413, 415

Pregnancy 98, 100-101, 104, 168

Saints 3, 217, 220-221, 226, 238-252, 339, 341-352

Scrofula 405-407

Skin Diseases 52, 56

Sleep 88, 99, 134-172, 300

Stroke 169

Suffocation 245-246

Sunstroke 91

Tooth pain 48-49, 88, 405

Tumours 303

Vertigo 67

Wasting illness 99

Witchcraft, early modern 7, 289, 360, 362,

364, 366, 376-393, 396, 414, 417

Wounds 58-59, 410

Cuneiform Sources

Akkadische und sumerische Keilschrifttexte

ASKT 11 VII 88-89

Assyrian and Babylonian Letters

127 49ⁿ52

Book of the Gates 54ns

Steine als Schutz- und Heilmittel

Exodus

7:14-10:29 96

12:1-14 93-94

12:14 94

12:21-23 93-94

12:23 93

12:42 92

15:26 117-118

23:21 115

34:7 ⁸7> 9⁸

Leviticus

12:2-4 98

Numbers

6:23-27 85Ï15

14:18 98

22-24 402Ï16

Deuteronomy

2:24-25 211

28 86Ï15

^Judg^es

9:23 82

1 Samuel

16:14 82,129

16:14-23 3,4Ï5

16:23 82

17:47 211

2 Samuel

24:10-17 91Ï40

1 Kmgs

5:¹3 ¹⁰5

Isaiah

50:11 116

Zechariah

3:2 95

Psalms

8:4 183Ï32

22:4 213

70:2 214

78:49 93

91 90-91,106

91:7 121H20

91:11 116

96:5 190n60

106:5 185

116:6 116

Proverbs

6:4 146n33

6:10 146n33

Job 62,386

1:6-12 94n57

1:12 129

2:6 129

6:4 91n39

33:15 146n33

Ecclesiastes

9:11 386

Daniel

2:29 167n83

4 110,239n17

4:2 167n83

4:25^-34 353

7:7-8 106

Ezra 83n9

Nehemiah 83n9

Dead Sea Scrolls and Other Ancient Jewish Inscriptions

cd (Damascus 9, 89

Document)

16:3-4 94n55 (See also 4Q266

and 4Q272)

1QS (Community Rule) 109n38

1Q20 (1QapGen) 8-9, 83n9, 85, 100-101

4Q196-4Q199 81n1, 107

(4QTob^a-d ar)

95,

Patristic and Early Christian Sources

Acts of John 178, 184, 191Ï61

Ascension of Isaiah 178, 184, 191Ï62

Athanasius of Alexandria

Against the

Heathen 10, 194, 201-206, 208

Letter to Marcellinus 10, 193, 209

Life of Antony 2, 10, 192-195, 201-202,

204-210, 213-214, 226, 230

On Luke 10:22 and

Matthew 11:27 203

On the Incarnation 202ÏÏ60 & 62

Athenagoras of Athens

Embassy for the

Christians 175-176, 179-182,

185-187, 190-191

On the Resurrection

of the Body 175

Augustine of Hippo

Confessions 223n28

The City of God 239nn17-18,304n40,

305n44

The Happy Life 266n36

Basil of Caesarea Homily on the

First Psalm 4

Clement of Alexandria

Stromata 179Ï13,187Ï48

Epistle of Barnabas

Erma's Shepard

Eusebius of Caesarea

Ecclesiastical History

Preparationfor the Gospel

178

10, 178, 184, 189, 191

176Ï4

182Ï25

Evagrius of Pontus

Chapters on Prayer 212-213

Heb.

Testament of Solomon 105

Cambridge University Library

PT Eruvin26.c 106

pt Pesahim 9:2 i05n26

Philo of Alexandria

On Punishments i83n34

On the Giants i8in23

Pirkei Avot i39ni3

Sefer Adam i39ni2, i4oni6

Sefer ha-Razim 9, I35, I38-I50, I58,

i6o-i6i, I63, i6yn83,

I70-I7I, I74

Sifre to Deuteronomy i25n27

Targum Pseudo­

Jonathan I80

Tosefta ii3

Zohar ii9

Arabic Sources (including Medieval)

Abu Ma'shar

Kitab al-Madkhal

al-kabtr 3i4-3i7,332ni08

Abu Sa'id Ibn Bakhtishu'

Ris ala ft al-tibb 324

'All ibn Rabban al-Tabari

Firdaws al-hikmah 3I6-3I7,332,

337nni4i-i42

al-Buni

Lata'if al-isharat 327n84

al-Buni (pseudo)

Shams al-ma'arf al-kubra 326-327,336ni36

Shams al-ma'arf wa latajf al-'awarif 326-327, 333, 336

Tarttb al-da'wat 328-329,333-334

al-Razi

al-Kitab al-Hawt

ft tibb 276,28ini8

Ibn Hajar al-'Asqalani

Badhl al-ma'un ft fadl al-taUn 33I

Ibn 'Imran

Maqalaft al-malthuliya 276n7, 277, 279-283

Ibn al-Jazzar

Zad al-musafir 350

Ibn Qayyim al-Jawziyah

Miftah dar al-sa'ada 334-335

al-Tibb al-nabawt 330-331,335-336,

338ni44

Ibn Ridwan

Risalaft daf ' madarr al-abdan 330n95

Ibn Sina

Kitab al-Qanun

ft al-tibb 275n6, 276, 277n8, 324

Kitab al-Shifa‘ 325

Ibn Taymiyah

al-Quwa al-khafiyyah 334

al-Kindi

al-Ibana 'an sujud 3i8

al-Majusi

al-Kitab al-Malakt 3i6-3i7, 323, 34ini0

Qusta ibn Luqa

Kitab ft al-'amal bi-al-kura al-nujumiyya 26i

Maqalahft ishtirak al-tabai 267n40

Risalaft al-farq baina al-ruh wa al-nafs 322-323

Bernard of Gordon

Lilium medicine 276n7,286-287

Medieval Sources

Felix

Vita Sancti

Guthlaci

Auctore Felice 210ni03, 213ni22

Gregory the Great

Vita sancti

Benedicti 2ionio3

Goscelin of Saint-Bertin (Goscelin of

Canterbury)

Miracula S. Ivonis 24in25, 242, 244n40

Gratian

Decretum 353

Munich Manual of Demonic Magic (Bavarian State Library,

Munich, clm 849) 294-295

Peter of Spain

Thesaurus Pauperum 4T7

Philip, prior of St Frideswide's

Miracula S. Frideswidae 242,244n38

Picatrix - see Ghayat al-hakm

Pseudo-Albertus Magnus

Experimenta 293

Pseudo-Aristotle

Lapidarium Aristotelis 266-267

Pseudo-Aristotle

Secretum secretorum 283n2i, 293

Pseudo-Ptolemy

Opus imaginum 296,310-311

Pseudo-Thebit (Thabit ibn Qurrah)

De proprietatibus quarundam stellarum 296

Reginald of Durham

Life of St Godric 241-242,246n48

rGyudbzhi (Four Tantras) 412

Thomas Aquinas

Summa contra gentiles 289

Thomas of Monmouth

Miraculi Sancti

Willelmi Martyris Norwicensis/Vita et passio Willelmi

Norwicensis 238-241, 248, 347

William of Auvergne

De legibus 283n21

De universo 284n25,285

William of Canterbury

Miracula Sancti

Thomae 245-246, 248, 339

342n16, 345-351, 354-355

Vita Sancti Thomae 342012

Early Modern Sources

Anon.

A true and most

Dreadfull 37on35

Archivo Historico Nacional

A.H.N. 89, exp. 15 403nni8-20, 404

A.H.N.

4iinn38-4i

Adams

The blacke devil 374

Argentine

De praestigiis 377

Azpilcueta

Manual 408-409

Bee and Denison

The most wonderful 359n2

Benivieni

De abditis 384n38

Binsfeld

Tractatus 389n49

Bodin

Demonomanie 383n35

Boissard

Tractatus 3891150

Burton

The Anatomy 373-374,377n7

Cardano

De Subtilitate 378010

Castanega

Tratado 399,403

Cesalpino

Daemonum 376

Ciruelo

Reprobacion 399-400, 403, 408

Clowes

A Briefe 378

11 Where possible, both figures will be referred to primarily by their own native terminology, with a similar logic to the argument presented by Rangar Cline in his work on angels in

6 Robert D.

13 Stol has rightly observed that “medical texts never give ummu as a diagnosis because the word is too general”—see Stol, “Fevers”, p. 3. On the other hand, the medical rubrics use this term as an illness-name: summa amela ummu ibassu “If somebody has been seized

19 Prescriptions against ud.da tab = seta hamit “he is inflamed with heat-radiance” (bam 393 obv. 23-26 and rev. 22-25 etc.). Prescriptions against ud.da kur = seta kasid “he has been overcome by heat-radiance” (amt 14 7 // amt 44 6+amt 45 1 col. I 1-14 // bam 66 rev. 4-25’ etc.). Prescriptions against ud.da sa.sa = seta summur “struggling with heat radiance” (amt 45,6 + 23 5 + 48 1 + 48 3 + 78 3 i 1-33’ // amt 44 6+amt 45 1 ii 1-2 etc.). Prescriptions against tab ud.da = himit seti “burning of heat-radiance” (bam 171 rev. 19-21 etc.). Prescription against ud.da gig = seta maris “he is ill with heat-radiance” and ud.da diri = seta malt “he is full of heat-radiance” (bam 52 rev 12-22 // bam 88 rev. 1-9 etc.).

20 “Fire” is one of the personified or demonised diseases. It “descends from the sky” or “from the mountain” and “eats the flesh” and “consumes the bone” of the patient. See Nathan Wassermann, “Between Magic and Medicine—Apropos of an Old Babylonian Therapeutic Text against kurdrum disease,” in Disease in Babylonia, eds. Markham J. Geller and Irving L. Finkel (Leiden, 2007), pp. 40-53. Stol discusses isdtutu “fires” and ummu “heat”, used interchangeably in a group of Middle Babylonian letters from Nippur—Stol, “Fevers”, pp. 2-3. In some incantations from Egypt, the term “fire” was similarly used as metaphor for fever—seeJoris F. Borghouts, Ancient Egyptian Magical Texts (Leiden,

¹97^{* 1)}, p. 52.

21 Only in an amulet list—see Anais Schuster-Brandis, Steine als Schutz- und Heilmittel. Untersuchung zu ihrer Verwendung in der Beschworungskunst Mesopotamiens im 1. Jt. v. Chr. (Münster, 2008), p. 129 (no. 109).

22 Stol translates these two terms as “shivering fever” and “cold shiver”, which he interprets as the two forms of stadiumfrigoris preceding the stadium caloris—see Stol, “Fevers”, p. 19.

23 See Henry Stadhouders, “The Pharmacopoeial Handbook Sammu sikinsu—An Edition,” Le Journal des Medecines Cuneformes 18 (2011), pp. 1-55.

24 See Schuster-Brandis, Steine, pp. 131-132 (no. 116).

25 amt 14,7:7-8 etc.

42 Based on the translation of Kocher: “seine oberen Korperpartien kalt, die un[te]ren (jedoch bis in) seine Gebeine (hinein) glühend heiß sind)”—see Franz Kocher, “Ein Text medizinischen Inhalts aus dem neubabylonischen Grab,” in Uruk. Die Gräber, eds. Rainer

M. Boehmer, Friedhelm Pedde, and Beate Salje (Mainz, 1995), p. 213. According to the

52 Farber, “Lamastu”, pp. 139-142, with references to earlier literature. The close connec­tion between ummu and the Lamastu demon occurs in a medical commentary from Hellenistic Uruk: ^ddim.me: um-mu [dumu.m]i ^d60 : me : um-mu “Lamastu is fever (and) daughter of Anu. me means fever” (SpTU I 27 obv. 25). Two prescriptions from bm 42272,

15 It is worth noting that some texts that were later canonised were used for apotropaic purposes even before the Exile, e.g. the Priestly blessing of Num 6:23-27 was used in the Ketef Hinnom silver amulets—general apotropaic texts without the mention of any spe­cial danger; see Gabriel Barkay et al., “The Amulets from Ketef Hinnom: A New Edition and Evaluation”, Bulletin of the American Schools of Oriental Research 334 (2004), pp. 41-71. The background for the use of amuletic texts is well illustrated by the list of blessings and

19 Philip Alexander thinks that 4Q560 has preserved the “remnants of a recipe book con­taining the texts of amulets, which a professional magician would have copied out and

23 See Joe Zias, “The Cemeteries of Qumran and Celibacy: Confusion Laid to Rest?” Dead Sea Discoveries 7 (2000), 220-253; Susan G. Sheridan et al., “Anthropological Analysis of the Humain Remains: The French Collection,” in Khirbet Qumran et ‘Ain Feshkha. Etudes d’anthropologie, de physique et de chimie, ii, ed. J.-B. Humbert and J. Gunneweg, Novum Testamentum et Orbis Antiquus. Series Archeologica 3 (Fribourg, 2003), pp. 129-169. Tomb A in cemetery North (today destroyed) and tomb 7 in the western part of an align­ment of graves in the northern sector of the main cemetery may contain female skeletons. However, the woman of tomb 7 does not seem to have been buried according to usual practice. More recently excavated, the resting places of female bodies have been found in the eastern extremity of the central promontory. On two occasions it seems to have constituted a reburial (BE2a and BE2b). Despite the limited graves excavated (around 60 of 1200), it is possible that the Qumran cemeteries are exclusively composed of male graves. Tombs T7 and BE2a, BE2b—both reburials performed a short time after death— are located at the margins of the main cemetery. These tombs are contemporary with

4 Since the Hebrew Bible referred to dreams as divine messages, even the rabbis could not completely deny the authority of the oneiric experience as a medium between God and man, concluding that “dreams are one sixtieth of prophecy” (bBerakhot, 57b). On dreams in the Hebrew Bible, see Ruth Fidler, Dreams Speak Falsely?Dream Theophanies in the Bible: Their Place in Ancient Israelite Faith and Tradition (Jerusalem, 2005) [Heb.]; on dreams in the Babylonian Talmud, see Philip S. Alexander, “Bavli Berakhot 55a-57b: The Talmudic Dream

15 The count is according to Margalioth, SepherHa-Razim; if we count separately the differ­ent applications of certain recipes, in which some alterations are required, the total num­ber of recipes is thirty-eight. The seventh firmament does not contain magical recipes.

25 The expression “1’D’D mN HNT N^W “which never saw light," might refer to either an embryo or a puppy born dead. The “embryo of a dog" is mentioned in pgm IV.2441-2621 (vv. 2578-79), an incantation also aimed at sending dreams and accomplishing dream rev­elations, and in pgm IV.2622-2707 (vv. 2645-46), a spell for “protection, attraction, send­ing dreams, causing sickness, producing dream visions and removing enemies,"—see Hans

28 For pgm vii.396-404 and pgm vii.429-58, see Karl Preisendanz et al., eds., Papyri Graecae Magicae, Die Griechischen Zauberpapyri (Leipzig, 1928-1931), vol. 2, respectively,

40 See Mastrocinque, “Le defixiones’,’ pp. 58-59. On circus magic, see Florent Heintz, “Circus Curses and their Archaeological Contexts,” Journal of Roman Archaeology 11 (1998),

69 For an introduction to the bib, see James A. Montgomery, Aramaic Incantation Texts from Nippur (Philadelphia, 1913), pp. 7-116; Cyrus H. Gordon, Adventures in the Nearest East (London 1957), pp. 160-174; Naveh and Shaked, Amulets and Magic Bowls, pp. 19-21; Shaul Shaked, “Magical Bowls and Incantation Texts: How to Get Rid of Demons and Pests” [Heb.], Qadmoniot 129 (2005), 2-13; Bohak, AncientJewish Magic, pp. 183-194. The

17 Athenagoras, Legatio, 23.4: Πρώτος Θαλής διαιρεί ώς οί τά εκείνου άκριβούντες μνημονεύοσιν εις θεόν εις δαίμονας εις ήροας. Αλλά θεόν μέν τόν νούν τού κόσμου άγει, δαίμονας δέ ούσίας νοεί ψυχικάς καί ήρωας τάς κεχωρισμένας ψυχάς τών άνθρώπων, άγαθούς μέν άγαθάς, κακούς

13 I will not, for instance, investigate Hippocratic medical theory in this paper, nor Judeo- Christian ideas about the healing qualities of music. For a good summary of the develop­ment of humoral theory, see Jacques Jouanna, “The Legacy of the Hippocratic Treatise The Nature of Man: the Theory of the Four Humours,” in Greek Medicine from Hippocrates to

117 Praktikos 55, 56 and 64. Joest, “Acedia and Apatheia ii,” p. 280, argues that anaSeta con­sists in “the harmonious cooperation of the parts of the soul, each of which is function­ing according to its own nature”. This suggests that the Evagrian conception of apatheia was influenced by Platonic as well as Stoic philosophy (see above). Praktikos 89 specifies that the virtue that promotes harmony and concord between parts of the soul is justice.

37 Constantine’s De Melancholia may have been better known on the Continent: there is an example of a suicidal cleric suffering from a depressive form of melancholia in the twelfth­century De Miraculis Sancte Marie de Rupe Amatoris, ed. Edmond Albe, Les Miracles de Notre-Dame de Rocamadour au xiie siecle (Toulouse, 1996), p. 202. For the transmission

1 The copy now in Madird, San Lorenzo de El Escorial, h.I.15, is a beautifully illuminated man­uscript produced in the Castilian royal scriptorium in the 1270s. For the debate surround­ing the date of production of this manuscript, see A.J. Cardenas-Rotunno, ‘El Lapidario Alfonsi: la fecha problematica del codice escurialiense h.I.15’, in Actas delxiii Congreso de la Asociacion International de Hispanistas (Madrid 6-11Julio 1998), ed. by F. Sevilla Arroyo and C. Alvar Ezquerra (Madrid, Castalia, 2000) I, pp. 81-87. The copies now in Madrid, San Lorenzo de El Escorial, &-II-16 and Madrid, Biblioteca Nacional, 1197 are reproductions in paper of the thirteenth-century Escorial ms h.I.15. While the Escorial ms &-II-16 has no use of deco­rations or rubrication, the manuscript in the Biblioteca Nacional de Espana, 1197, includes detailed copies of many of the miniatures and illustrations present in the Escorial ms h.I.15. Furthermore, it provides additional images by the sixteenth-century illustrator that comple­ment some of the gaps left in the unfinished thirteenth-century copy of the Lapidario. For additional information on the transmission and illustration of this version of the Lapidario,

© KONINKLIJKE BRILL NV, LEIDEN, 2017 | DOI 10.1163/9789004338548_015

5 The text of this fourth lapidary is written in a different hand to the previous three; the deco­ration is also different. The treatise includes no miniatures or diagrams, and, even though space has been left for initials, these were never completed. The text is attributed in the manuscript to the Arab scholar Mahomat Aben Quich and the way in which the stones are presented here is significantly different to that of the first three lapidaries in the manuscript. The stones in this lapidary are organised in alphabetical order, even though the order of the letters does not follow the Latin, modern Arabic or Greek alphabets, although it may follow older forms of the Arabic alphabet—Diman and Winget, Lapidario, p. xxi. The description of the first stone, ‘anxoniz', is significantly larger than the rest, and the text also presents some

17 The lapidary texts assembled in the ms h.I.15 are unique in the way they associate mate­rial borrowed from Dioscorides’ De materia medica with astrological principles. Other lapidaries belonging to the Latin tradition do not openly associate the properties of the stones with the influence of celestial bodies. At most, they provide an indication of the appropriate astrological moment to harness the particular properties of any given stones—see N. Weill-Parot, Les ‘images astrologiques’ au Moyen Age et a la Renaissance:

31 Dela piedra que fuye del uino. Del ueyntiun grado del signo de tauro es la piedra que fuye del uino....Et a tal uertud que el que la trae consigo nol acaesce la ymagination aque

39 The texts that will be considered here include: the lapidary attributed to Pseudo­Aristotle—V. Rose, ‘Aristoteles De lapidibus und Arnoldus Saxo’, eitschrift für deutsches

2 The first critical edition of this epistle is Epistola de reprobacione nigromantice ficcionis (De improbatione maleficiorum), ed. Sebastià Giralt, Arnaldi de Villanova Opera Medica Omnia (avomo), 7.1 (Barcelona 2005), whose text I am citing here by line (l.). On its

© KONINKLIJKE BRILL NV, LEIDEN, 2017 | DOI 10.1163/9789004338548_016

8 “Et signa eius principii sunt timor, dubitatio, cogitatio falsa in una re sola, et in omnibus aliis dispositionibus suis erit sanus. Et species opinionum eorum sunt infinite [...]. Et morantur cum his accidentibus per aliquod tempus, et postea fortificantur omnia accidentia melan­colie”, Oeuvres de Rufus dEphese, eds. Charles Daremberg and Ch. Emile Ruelle (Paris, 1879),

10 The treatise by Ibn ‘Imran has been edited by Garbers including its Arabic text with a German translation and Constantine’s Latin version (cited above, in note 7). There is also

32 Cf. “Timor de re non timenda, cogitatio de re non cogitanda. [...]. Vident enim ante oculos formas terribiles et timorosas nigras et similia. [...] Videbat nigros homines”

42 On the relationship established between melancholy and witchcraft and the devil in Medieval and especially Early Modern Times, see Jole Agrimi—Chiara Crisciani, “Savoir medical et anthropologie religieuse. Les representations et les fonctions de la vetula (XIII^e-XIV^e siecle)”, Annales. Economies, societes, civilisations 48/5 (1993), 1281-1308; DanielleJacquart, “De la science a la magie: le cas d’Antonio Guainerio, medecin ital­ien du XV^å siecle”, Litterature, medecine et societe, 9 (1988), 137-156; Roger Bartra, Cultura y melancolia. Las enfermedades del alma en la Espana del siglo de oro (Barcelona, 2001), pp. 49-63; Christopher Baxter, “Jean Bodin’s De la demonomanie des sorciers: the Logic of Persecution”, in The Damned Art. Essays in the Literature of Witchcraft, ed. Sidney Anglo (London—Boston, 1977), pp. 76-105; Stuart Clark, Thinking with Demons. The Idea of Witchcraft in Early Modern Europe (Oxford, 1997), pp. 179-213; H. C. Erik Midelfort, “Sin, Melancholy, Obsession: Insanity and Culture in Sixteenth-century Germany”, in Understanding Popular Culture. Europefom the Middle Ages to the Nineteenth Century, ed. S. L. Kaplan (Berlin, 1984), pp. 113-145;Jack L. Evans, “Witchcraft, Demonology and Renaissance Psichiatry”, Medical Journal of Australia 53/23 (1966); Oskar Diethelm, “The Medical Teaching of Demonology in the 17th and 18th Centuries”, Journal of the History of the Behavioral Sciences 6/1 (1970), 3-15; Thomas J. Schoeneman, “The Role of mental Illness in the European Witch Hunts of the Sixteenth and Seventeenth Centuries: an Assesment”,

38 According to Lucentini and Perrone Compagni (I testi e i codici, pp. 59-61), both fol. 26r (and the first part of fol. 26v, as one may assume) and fols. 42V-43V in bncf ii.iii.214 belong to De imaginibus sive annulis septem planetarum. There is, however, a possibility

107 Emilie Savage-Smith, “Introduction,” in Magic and Divination in Early Islam, pp. xix-xx; Pormann and Savage-Smith, Medieval Islamic Medicine, p. 145; Judith Wilcox and John M.

14 There is a difficulty in identifying the immediate context of the witch trials alluded to in A Discovery. One passage especially seems to refer to the recent Northampton trial at the end of chap. 8: “It is lastly obiected, that certaine witches lately dyingfor sorcerie, haue confessed themselues to haue bewitched this gentlewoman.” (p. 69, my italics). It is fur­ther confirmed in the opening of chap. 9: “The mention of witchcraft doth now occasion the remembrance in the next place of a sort of practitioners...” (p. 71). Yet the Stationers’ Register dates the book to 23 June 1612, that is a month before the Northampton trial took place, while no other witches had been hanged since 1606. One possible conclusion is that William Jones had indeed entered a copy of the treatise on the 23rd of June which was then revised before being printed later in the year. Another witchcraft pamphlet of 1613 presents the same incongruity between the Stationers’ Register date and that of the

38 The Triall, chap. ii, p. 17. Antonio Benivieni (1443-1502), was a Florentine physician, author of De abditis nonnullis ae mirandis morborum (1507); Jacques Houllier (1498-1562), in Latin Jacobus Stempanus Hollerius, was a French physician born in Etampes, and Cotta quotes from his Singulares aliquot authors obseruationes, chap. xxi, in De morbis internis

48 Stuart Clark showed that there was no such thing as a demonologist, neither as an aca­demic position, nor as a recognized status (Thinking with Demons, Oxford, 1997). Yet even