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What elements of elite witchcraft beliefs are found in DĦmonologie? Are there any cases where they expand upon or differ from those outlined by Levack?
2. How effective is DĦmonologie as a source for the study of elite views of witchcraft in Scotland in the early modern period? Why is/isnt it a useful source?
Although it may have gone over trials in the past we have to take into consideration that personal experice had great influence and was definetly a biased work by James who had much hatred against witchcraft.
3. What do you think was Jamess purpose in writing DĦmonologies? Why were elites concerned with identifying and persecuting witches?
4. What elements of popular culture came under attack in 16th and 17th century Scotland? Why?
5. What aspects of the trial of Issobell Gowdie offer insights into the popular culture of religion and magic in Scotland?
6. What use might elites make of the statements made in the Gowdies’ trial when they fit into the framework of their own demonology?
There was a gulf between the witch-beliefs held by the educated elite, and those of ordinary folk. The intellectual elite expected confessions of witches’ Sabbaths, night flying and intercourse with the Devil. However, the confessions of men and women accused often included little or nothing of these habits.
The belief in diabolism was a concept of the intellectual elite
King James participated directly in the interrogation and trial of witchcraft suspects. However, while James clearly genuinely