The Whirling Ecstacy by Aflaki
By Aflaki
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Cohn, Norman (1982). Démonolâtrie et sorcellerie au Moyen Âge. Fantasmes et réalités. Paris. “Êtres fantastiques dans les Alpes. ” (1992). Le Monde alpin et rhodanien 1–4. Foa, Anna (1996). , From Witness to Witchcraft: Jews and Judaism in Medieval Christian Thought. Wiesbaden: Harrasowitz. Gamba, Felicien (1964). “La Sorcière de Saint-Vincent. ” Bulletin de la Société académique, religieuse et scientifique du duché d’ Aoste 41: 283–311. Gauvard, Claude (1999). ” In Finances, pouvoirs et mémoire.
323–27). The figure of Judas became gradually demonized—and in the last centuries of the medieval period this had been extended over the entire Jewish community (Blumenkranz 1966, p. 91; Trachtenberg 1961; Macoby 1992). A brief remark in a witch trial in 1467 in the Valais area adds a revealing point to THE CONCEPT OF THE WITCHES’ SABBATH IN THE ALPINE REGION 23 this association: the Devil who seduced Pierrette Trotta was called Judas and had the appearance of a black man with a hooked nose, wearing a bearskin (Strobino 1996, pp.
1993). , Le sabbat des sorciers, XVe–XVIIIe siècles. S. de Fontenay/Saint-Cloud (4–7 novembre 1992). Grenoble, Jérôme Millon, 23–31. ———. (1999). Between the Living and the Dead. A Perspective on Witches and Seers in the Early Modern Age. Trans. Sz. Rédey and M. Webb. Budapest: Central European University Press. Schmitt, Jean-Claude (1988). , Histoire de la France religieuse 1. Paris, 417–551. ———. (1994). Les revenants: les vivants et les morts dans la société médiévale. Paris: Gallimard. Simonsohn, Shlomo (1989 and 1991).