These men and women regarded themselves as professional anti-witches, who (in dream-like states) apparently fought ritual battles against witches and wizards, to protect their villages and harvests. If they won, the harvest would be good, if they lost, there would be famine. The inquisitors tried to fit them into their pre-existing images of the witchesâ�� sabbat. The result of this cultural clash which lasted over a century, was the slow metamorphosis of the benandanti into their enemies â�� the witches. Carlo Ginzburg shows clearly how this transformation of the popular notion of witchcraft was manipulated by the Inquisitors, and disseminated all over Europe and even to the New World. The peasantsâ�� fragmented and confused testimony reaches us with great immediacy, enabling us to identify a level of popular belief which constitutes a valuable witness for the reconstruction of the peasant way of thinking of this age.

    For five hundred years they dominated the lands north of the Alps, before being largely absorbed into the Roman Empire. But Celtic culture survived and achieved a glorious flowering in the post-Roman, early Christian era. Today Celtic influence can be found in arts and crafts, in legends, in place names, and even in languages.In this generously illustrated introduction to the world of the Celts, Simon James charts their way of life from farming to feasting, their wars, their gods, and their superb craftsmanship in metal, wood, and stone. He covers the neglected subject of Celtic life under Roman rule, particularly in Gaul and Britain, and the continuing traditions in Ireland after AD 400, when a Celtic renaissance gave birth to heroic tales, masterpieces of enameled metalwork, and renowned illuminated manuscripts.

    

    It will be used in reference to those countries and districtswhich, in historic times, have been at one time or other mainly of Celticspeech. It does not follow that all the races which spoke a form of theCeltic tongue, a tongue of the Indo-European family, were all of the samestock. Indeed, ethnological and archaeological evidence tends toestablish clearly that, in Gaul and Britain, for example, man had livedfor ages before the introduction of any variety of Aryan or Indo-Europeanspeech, and this was probably the case throughout the whole of Westernand Southern Europe. Further, in the light of comparative philology, ithas now become abundantly clear that the forms of Indo-European speechwhich we call Celtic are most closely related to those of the Italicfamily, of which family Latin is the best known representative. Fromthis it follows that we are to look for the centre of dissemination ofAryan Celtic speech in some district of Europe that could have been thenatural centre of dissemination also for the Italic languages. From thiscommon centre, through conquest and the commercial intercourse whichfollowed it, the tribes which spoke the various forms of Celtic andItalic speech spread into the districts occupied by them in historictimes. The common centre of radiation for Celtic and Italic speech wasprobably in the districts of Noricum and Pannonia, the modern Carniola,Carinthia, etc., and the neighbouring parts of the Danube valley. Theconquering Aryan-speaking Celts and Italians formed a militaryaristocracy, and their success in extending the range of their languageswas largely due to their skill in arms, combined, in all probability,with a talent for administration. This military aristocracy was ofkindred type to that which carried Aryan speech into India and Persia,Armenia and Greece, not to speak of the original speakers of the Teutonicand Slavonic tongues. In view of the necessity of discovering a centre,whence the Indo-European or Aryan languages in general could haveradiated Eastwards, as well as Westwards, the tendency to-day is toregard these tongues as having been spoken originally in some districtbetween the Carpathians and the Steppes, in the form of kindred dialectsof a common speech. Some branches of the tribes which spoke thesedialects penetrated into Central Europe, doubtless along the Danube, and,from the Danube valley, extended their conquests together with theirvarious forms of Aryan speech into Southern and Western Europe. Theproportion of conquerors to conquered was not uniform in all thecountries where they held sway, so that the amount of Aryan blood intheir resultant population varied greatly. In most cases, the familiesof the original conquerors, by their skill in the art of war and acertain instinct of government, succeeded in making their own tongues thedominant media of communication in the lands where they ruled, with theresult that most of the languages of Europe to-day are of the Aryan orIndo-European type. It does not, however, follow necessarily from thisthat the early religious ideas or the artistic civilisation of countriesnow Aryan in speech, came necessarily from the conquerors rather than theconquered. In the last century it was long held that in countries ofAryan speech the essential features of their civilisation, theirreligious ideas, their social institutions, nay, more, their inhabitantsthemselves, were of Aryan origin.

    Folklorist Helene Adeline Guerber brings to life the gods and goddesses, giants and dwarves, and warriors and monsters of these stories in Tales of Norse Mythology. Ranging from the comic to the tragic, these leghends tell of passion, love, friendship, pride, courage, strength, loyalty, and betrayal.

    Evidence of the influence of courtly love in the culture & literature of most of western Europe spans centuries. This unabridged edition of codifies life at Queen Eleanor's court at Poitiers between 1170 & 1174 into 'one of those capital works which reflect the thought of a great epoch, which explain the secret of a civilization.' This translation of a work that may be viewed as didactic, mocking or merely descriptive, preserves the attitudes & practices that were the foundation of a long & significant tradition in English literature.

    Taken down from Gaelic story tellers, these 20 tales fall into two parts: 11 are miscellaneous stories offering Irish versions of the general European fairy tales, and 9 are stories from the Fenian cycle--tales of Fin MacCumhail and his warriors, the Fenians of Erin.The same fairy-tale elements apply to all the stories, however, including battles with giants, dead men who come back to life, people imprisoned in the bodies of animals, a wonderful land of perpetual youth, and heroes with incredible strength. The heroes in the miscellaneous tales tend to be sons of the Kings of Erin, with heroines like Yellow Lily, daughter of the Giant of Loch Léin; Trembling, the Irish Cinderella; the queen of Tubber Tintye; and various princesses who are in danger. The Fenian stories relate some of the adventures of Fin MacCumhail, his sons--Fialan, Oisin, Pogán, and Ceolán; his men--Diarmuid Duivne, Conán Maol MacMorna, the famous Cucúlin, and others; and strangers who are out to help or hurt the Fenians of Erin in such tales as "Fin MacCumhail and the Fenians of Erin in the Castle of Fear Dubh," and "Gilla na Grakin and Fin MacCumhail."Tales of legend and tales of magic, these stories transport us to a world where everything is alive and anything can happen, a world born in a time before literature, and captured in print just as the oral tradition in Ireland was dying out. Considered an essential work in the history of folk-lore, this book is also a collection of fairy tales that have fascinated young and old for hundreds of years. They will continue to fascinate you and your children.Unabridged republication of the 1890 edition, formerly titled Myths and Folk-Lore of Ireland.

    Paradoxically characterized as both barbaric and innocent, the Celts appeal to the modern world as a symbol of a bygone era, a world destroyed by theambition of empire and the spread of Christianity throughout Western Europe. Despite the pervasive cultural and literary influence of the Celts, shockingly little is known of their way of life and beliefs, because very few records of their stories exist. In this book, for the first time, PhilipFreeman brings together the best stories of Celtic mythology.Everyone today knows about the gods and heroes of the ancient Greeks, such as Zeus, Hera, and Hercules, but how many people have heard of the Gaulish god Lugus or the magical Welsh queen Rhiannon or the great Irish warrior C� Chulainn? We still thrill to the story of the Trojan War, but the epicbattles of the Irish T�in B� Cuailgne are known only to a few. And yet those who have read the stories of Celtic myth and legend-among them writers like J. R. R. Tolkien and C. S. Lewis-have been deeply moved and influenced by these amazing tales, for there is nothing in the world quite like them.In these stories a mysterious and invisible realm of gods and spirits exists alongside and sometimes crosses over into our own human world; fierce women warriors battle with kings and heroes, and even the rules of time and space can be suspended. Captured in vivid prose these shadowy figures-gods, goddesses, and heroes-come to life for the modern reader.

    Once upon a time 'Fey' meant both the spirits of the natural world and the nature of those humans that were in touch with that magic in themselves; the seers, the spirit workers, the ones who walked between. This is your guide to finding that Fey magic which sings in your heart. Through this book you will meet your guide, visit faeryland, learn about the beings of the faery worlds and develop your own faery craft to work in harmony with the power and cycles of the earth by unlocking the nature of your Fey spirit. Time for you to become the Fey you truly are.

    Merlin must do something before the king is betrayed, or murdered, or--worst of all--gets married. So Merlin creates a trick: a sword magically placed into a slab of rock that only Arthur can withdraw. Then he lets it be known that whosoever removes the blade will rule all of England, and invites any man who would dare, to try to pull out the sword.But then someone else pulls the sword out first. . . .

    G. Wells' The Time Machine. A lavish feast of exotica brought vividly to life with art commissioned specifically for this volume, The Book of Imaginary Beings will delight readers of classic fantasy as well as Borges' many admirers.

    Is it for children, or for adults? Is it fantasy or a psychological novel? In its great range, it encompasses poetry and farce, comedy and tragedy -and sudden flights of schoolboy humour. White's `footnote to Malory' (his own phrase) resulted in the last major retelling of the story based on Malory's Morte Darthur, and Elisabeth Brewer explores the literary context of White's finest work as wellas considering his aims and achievement in writing it.White's story of Arthur begins with his `enfances', set in an imaginary medieval England, but it is far removed from the conventional historical novel. White was writing in wartime England, a country increasingly absorbed by a need to find an antidote to war. Through the medium of the Arthurian story he found his own voice, his unique contribution to keeping alive the flame of civilisation. Malory's chivalric virtues are rejected in favour of White's own twentieth-century values; the love affair of Lancelot and Guenever is interpreted in terms of modern psychology.The books which eventually made up The Once and Future Kingof 1958 appeared in distinctly different editions. In discussing these, Elisabeth Brewer looks at some of the ways in which White drew on his own personal experience at a deep psychological level, while also incorporating into his story material inspired by his antiquarian pursuits and by his years as a schoolmaster. She completes her study with an account of White's use of historical material, and the relationship of The Once and Future King to the Morte Darthur.ELISABETH BREWER lectured in English at Homerton College, Cambridge. She is the author of books and articles on Chaucer and the Arthurian legends

    But the isle of immortals calls him on a quest as a warrior of the Light...and seals his destiny as the hero of King Arthur's Britain. Framed by historical realism, Gillian Bradshaw expertly weaves convincing magical elements into her fantastic tale of Gwalchmai, the Hawk of May.

    It includes hands-on information for modern celebrations, spells and divination, recipes and crafts, invocations and prayers, and more!Samhain—also known as Halloween—is the final spoke in the wheel of the year. At this time, the harvest has finished and the veil between the worlds is at its thinnest. This guide shows you how to practice the serious work of divination and honoring the dead along with the more light-hearted activities of Halloween.

    Definitive and lively articles focus on the great tales and traditions of the age and includes information on daily and nightly customs andactivities; religious beliefs of the pagan, Christian, Muslim, and Jew; key works of oral and written literature; traditional music and art; holidays and feasts; food and drink; and plants and animals, both real and fantastical.While most books on medieval folklore focus primarily on the West, this unique volume brings together an eclectic range of experts to treat the subject from a global perspective. Especially remarkable are the surveys of the major medieval traditions including Arab-Islamic, Baltic, English, Finno-Ugric, French, Hispanic, Hungarian, Irish, Italian, Jewish, Scandinavian, Scottish, Slavic, and Welsh.For anyone who has ever wanted a path through the tangle of Arthurian legends, or the real lowdown on St. Patrick, or the last word on wolf lore--this is the place to look.The contributors:Ulrich Marzolph -- Arab-IslamicThomas A. DuBois -- BalticJohn McNamara & Carl Lindahl -- EnglishThomas A. DuBois -- Finno-UgricFrancesca Canad� Sautman -- FrenchSamuel G. Armistead -- Hispanic�va P�cs -- HungarianJoseph Falaky Nagy -- IrishGiuseppe C. Di Scipio -- ItalianEli Yassif -- JewishStephen A. Mitchell -- ScandinavianJohn McNamara -- ScottishEve Levin -- SlavicElissa R. Henken & Brynley F. Roberts -- Welsh