Doctors, Folk Medicine And The Inquisition: The Repression by Timothy D. Walker

By Timothy D. Walker

Inquisition trials for sorcery and witchcraft in Portugal reached a overdue crescindo (1715 to 1755). This examine of these occasions specializes in the Inquisition's position in prosecuting and discrediting well known healers (called saludadores or curandeiros), who have been charged with training magical crimes. considerably, those trials coincide with the doorway of university-trained physicians and surgeons into the paid ranks of the Portuguese Inquisition in unheard of numbers. State-licensed clinical practitioners, influenced by way of expert festival mixed with a wish to advertise rationalized "scientific" medication, used their positions in the Holy place of work to start up trials opposed to purveyors of superstitious people treatments. The repression of people therapeutic unearths a clash among discovered clinical tradition and well known therapeutic tradition in Enlightenment-era Portugal. during this infrequent example, the Inquisition functioned as an software of innovative social swap.

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Additional resources for Doctors, Folk Medicine And The Inquisition: The Repression Of Magical Healing In Portugal During The Enlightenment (Medieval and Early Modern Iberian World)

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39 Still, Dedieu spent no time in consideration of brujas as healers. 40 Most categories enumerate negative, harmful acts (maleficia)— a focus on purported acts of maleficia was a common characteristic of witchcraft trials across Europe prior to 1660. These acts became the focus of Dedieu’s analysis. Further, the chronology of magical crimes prosecuted in Toledo varies significantly from that of Portugal. 47%). But 374 of those 428 trials occurred before 1701. The Toledo Inquisition heard only 54 magical crimes cases between 1701 and 1820, an average of one every other year.

Trials involving popular healers were identified either by the charge listed in the trial records index (curas; curandeiro; curandice, benzaduras; saludador) or by the accused’s listed profession XXVIII (Coimbra: Universidade de Coimbra, 1952), pp. ). 72 The argument describing these developments is presented in Chapter III, below. 32 chapter one (curandeiro/curandeira; saludador; benzador/benzadeira; parteira; barbeiro; cirurgião). Trials involving other magical crimes were identified by the various charges listed at the beginning of this chapter.

Na Diocese de Coimbra (1650 –1740) (Coimbra: Minerva, 1992); Araújo, Maria Benedita. Magia, Demónio e Forca Mágica na Tradição Portuguesa (Séculos XVII e XVIII) (Lisbon: Edições Cosmos, 1994); and Francisco Bethencourt, O Imaginário da Magia: feiticeiras, saludadores e nigromantes no seculo XVI (Lisbon: Universidade Nova, 1987). 31 Francisco Bethencourt, “Portugal: A Scrupulous Inquisition,” in Early Modern Witchcraft; Centres and Peripheries, Bengt Ankarloo and Gustav Henningsen, eds. (Oxford: Clarendon Press, 1990), p.

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