Re: [sig] Re: name help?
- Greetings Jadwiga!
> I have a further question. In most of Western Europe in period, thereWhat about early Inquisition reports? I met some references to cases of "witch-hunt" in the context of "non-christian" healing/ The references were VERY obscure (just name and place, - no quotation source, no exact date sometimes) as they were just an example of witch-hunt hassle in medieval times. Mostly, they were in fiction written on some documentary basis. Thus - is there anything in German, French or Czechish? At least the statue of Liubusha in the heathen temple was mentioned in Russian-language literature on pre-Christian religions of Europe. And the legend of the women-realm (in almost historic times!!!) was also a Czechish heritage.
> really isn't a lot of evidence for the stereotypical matriarchal 'wise
> woman' of Ozark and Appalachian folklore. What there are are a lot of
> female and male 'empirical' healers of various types, who didn't studyYep. Midwives, say, were not so much haunted by the Church in historic times. The "general empiric healers" were, as their means and ways were not so easy to perceive and control. And, afair, there was no general objection against Rybakov's statement that EVERY synonym for "witch-profession" meant a different speciality. Thus, some were forbidden (koldunia, vedma), some were just allowed to be somewhere out of the limelight, as with midwives (can't remember ANY process against a midwife in the sources)(povivalnaya babka, povitukha) or a herbal healer (znakharka, travoznatitsa (??? I am sure only of the male form of the term, Travoznatets, "herb-wise")). The latter was the more complicated case, as herbal-based poisons were also in use.
> medicine through the College of Physicians, the Guild of Surgeons and
> Barbers, or the Guild of Apothecaries. While some midwives treated other
> conditions than obstetrical, and some offered charms for pregnancy, there
> appears to have been a separation between the midwife and the general
> empirical healer.
> However, the remarks the author of the Domostroi makes (which I have beenPlease bring the title of the chapter, it'll be easier to trace it. I am desperately short of time until early June.
> led to believe are typical of 16th century Russian Orthodox polemic) on
> the subject of old women gossiping with the women of the household,The former was tolerated. The latter was persecuted.
> suggest to me that Russian Orthodox priests may have believed in the
> medical/magickal knowledge of old granny women and also have persecuted
> old granny women as a class for this. On the other hand, it is alwaysJust a piece of advice: consult the theses of Stoglavy Sobor (One-Hundred-Chapter-Council) of 1480 (afair). There was a lot about paganism to persecute in Russia in them. I just can't remeber just now (sorry, up to the eyes in translation for the exhibition of erotic and sexual health goods :-) ), if the Sobor gathered to discuss the questions young Ivan IV had set in front of the Church, asking about the poor state of the Church in Russia, or they just had the sitting for themselves, and the Tsar's initiative was only the occasion for that. Anyway, there were the Tsar's questions, "why"-questions about the poor state of churches, great popularity of pagan rites etc, and there were the decisions of the Stoglavy Sobor, that, say, were the first to seriously outlaw the Skomorokhs (extinguished as a guild by tsar Alexey Mikhailovich).
> dangerous to argue from one or two sources (compare the Domostroi, for
> instance, to the Malleus Mallificarium), so I'm wondering if suspicion of
> old women and persecution of such on the basis of practicing medicine and
> distributing charms was in fact a feature of Russian Orthodox culture
> before 1600?
Hope this helps.