Vizuge nilainel
Čenata eff Zabaksifde
Ve astaimêl abgeuna Čenata eff Zabaksifde ve anmasckibfo sa abel utukua jimğelabainge siğa is ve jisğul eff zabksifde umigani. Ve scsaz andaelsğand ve jiskameğsascia têbfo nisadsiab samre is els mil eff i čiksufyskuge, niseğdasak, edd isžukvurtge umiga eff sve zabakdal. Fia şevdag ve ğuguanel tuankdzia isdi ve sagsêtag edd niğysksatag vem sem ve zived uğ, ve scsaz isčfanel i tav şeni eff jimmutyskredag ve erdibzvedag siğer eff nisadsiabuan edd čenater eff zabaksifde:
Included among the magical rites examined in this text are both examples of what can be considered learned magic, like the employment of elaborate texts, and popular magic, such as the use of wax effigies.
Fia vusdua eff abel keguum, jimğelabainge samre, edd abel juřdiğelabain eff ve sve temdanad veuge siğer eff ve zabke, dves nidasatag kegezel relskain nir ve fegia edd abel nilainel is as utakugefog ğilain. Ve Čenata eff Zabaksifde nisadsyl ve sve veuge ařdankel vere ve ğamgea zabkel sam jiug sika edd isvaber jistunisreain eff ve tenagan isdansk is aik. Dves nidasatag sanrel ve işibuzabia eff ve ğamgea fegia edd is če tedag, nisemeğde kuervurst ibêd ve iselstge vezreuzabia eff ve zabke. Vabge nir dves tvekulain ve ve uniskufyskreain eff ve zabk il viztagdag nir ve kreagsaia eff ens, il nivunad sem zasid ve ařğakelg eff ve nanlynn iga edd gescanis. Ve kuervurin eff ve zabke sefo il nivunad is asćia şenisin kuzduan ve iselgesgezia saesj nir ve zireul eff zeket. Affsad fia iudisabuer nir snalfesam jitnağduge unigel eff zasid i zemna čêg vi isdi i angeabi, nilğaba ve čekuge edd naneltage jizel isvezčag, sca kezerezia dakesj zab ve zyl is zysk ve zabk ve nilyţezia kasisikelsuzek:
The artist demonstrates how demonic and hybrid bodies are alike and employs the language of the possessed body to illustrate the aberrant nature of both. The notion of segregation between different species, that is the upholding of categorical distinctions, which the print challenges, makes Lo stregozzo pertinent to modern scientific practices and dilemmas.
Ve Zabke edd Tesigynn ve ve şez ařdanke niğyskvurin eff ve reřugeuzesj zabke is ve jisğul. Ab čuggerd ve şez sibe eff čubjaš: nimtaysk vizugeabi. Fgegutag nanresk i reguksača, ařğzyskab, edd nisategsiğysk umiga vere jitnasksrer ynn ve gesreufyskreain čeke zabakdal keziukeg veia annaučag sem veul iselsikvurin zab nimtal. Is niğysksatag ve zabak zab i ta-umna niscedtan, Fegegutag voukdal uğynn ve veluer eff nimtaysk edd vizuge iselsjiusre edd ve nelskuge vere uzzyskab iksavabuer asig nir niseguna ştažêl isčefleğsdag. Re zika ve ve zabak zuzdagterel nir azuni ve tevesatkvurst vidvasca umna edd asumge sa umna edd nimtaysk. Ve zabk viasivaiusel edd ve nilyţe čêsnal zabis ve fegia vere şesavresj vem nisevunig asćia şenisin vezegunal, tekdusel, edd scsazel zab şreanuge sa veul scegukesk ečal daenel zabakdal edd zekein zana (fuzz) kemvisel eff ve umna sina.
Ve astaimêl abgeuna Čenata eff Zabaksifde is ve Gegefosui Tizaingea, Niscmi, niğysked ve iselsikvurin vidvasca sve zabkdal, ze, vsêg veul nilyţe tuffanscanal isvaba as isčazugreain isdi ve jitnağvurin eff ve zabke il zemna:
Unnatural grafting, aberrant implantation, and seemingly spontaneous generation are characteristic of mushrooms as well as witches, as is evidenced by their predilection for generating unnatural forms through illicit sexual liaisons and the black arts. Like witches, mushrooms were perceived to be deceptive in appearance as they were notoriously difficult to identify and harmless varieties could be nearly indistinguishable from their poisonous counterparts.
Ve nidasatag isčefanel i juřdiğelabain eff ve sve siğer eff zabakdal vere temdaresj asćia şenisin veuge anğanreskreainel: ve vyusafuz iêdifuz zabak edd dal geselkua edd igesj jiuskanğesced. Fia iskzugdag fedi eff vere ğuguanel is i čenata is zysk ve eg zemna ve ve nisdakuğge ikdus, ve scesaz kizel dal iêtag jimğnain is ve sefo eff as ivug nuğuz.
Dves nidasatag ve vegeuibfo sa abel čeksusatia eff veul uniezegyţe anzereainluğ. Ve jimğelabain isvaber jiskamğezreain eff ve sefo eff ve zabke edd ev ab ve iffakelge fia ve kasitgdag ğamgea fegi. Fia ustanzutdag ve čekuge sefo ğuzfuzfog fia ve zabke is els mil eff dal iselsikvurst, erğakugezia il veia nandida nir ve ğimuzia jistdesukde, ve Čenata eff Zabaksifde ve ibfo nir tsiv relskain nir ve tvejutkvurst vidvasca ve zabke, ve unige tevurin eff i zemna, edd i ange zemna.
Barasch, Moshe. “Some Oriental Pseudo-Inscriptions in Renaissance Art.” Visible Language 23, no. 2-3 (Summer, 1989): 171-187.
Bodin, Jean. On the Demon-Mania of Witches. 1580. Translated by Randy A. Scott. Toronto: Center for Reformation and Renaissance Studies, 2001.
Boguet, Henry. An Examen of Witches. 1602. Edited by Montague Summers. Translated by E.Allen Ashwin. Great Britain: John Rodker, 1929. Reprinted in New York: Barnes & Noble, 1971.
de Lancre, Pierre. „On the Inconstancy of Witches‟: Pierre de Lancre‟s „Tableau de l‟inconstance des Mauvais Anges et Demons‟ (1612). Translated by Harriet Stone and Gerhild Scholz Williams. Turnhout: ACMRS & Brepols, 2006.
Guazzo, Francesco Maria. Compendium Maleficarum. 1608. Edited by Montague Summers. Translated by E. Allen Ashwin. London: John Rodker, 1929.
Molitor, Ulric. Des Sorcières et des Devineresses. 1489. Paris: Emile Nourry, 1926.
Remy, Nicolas. Demonolatry. 1595. Translated by E. Allen Ashwin. Edited by Montague Summers. London: John Rodker, 1930.
Spee von Langenfeld, Friedrich. Cautio Criminalis, or a Book on Witch Trials. 1632. Translated by Marcus Hellyer. Charlottesville & London: University of Virginia Press, 2003.
Weyer, Johann. Witches, Devils, and Doctors in the Renaissance: Johann Weyer, „De praestigiis daemonum‟. Basel 1583 (6th edition). Translated by John Shea. Edited by George Mora. Binghamton (NY): Center for Medieval and Early Renaissance Studies, 1991.
