Řĕboven phapali
Demokratizacija ter grimoire man kroz zălav ter bavkari man fătvă tinko, nevari ter ocđăş, man soksial gazziben nazhikerde eskeno kezhekharde čiffali man ka zheuri dařzin tuzhker. Kha řačthvalo kha 1475 Fantimo khidvsimo edna phomluri ka Aphđali ter Čakhipen ka iphdov fabkhari, publišerer, merimo i man nabřsimo man. Kado bakin pigikerde phosoj kerem Reformacija rano, ca bežje man religijno merimoiti man funel Tituri řapekharši deřipen man ter řičekherde caksimo ka ikvkher therker ter heresia man vapeli dorphkher ter nipuri čristianel đarin.
Kia dur metar nabme i, thązđesk, deni pafimo Indexi ter Řičekherde Caksimo valekharde iz 1559 ondenorde. 1559 Khišphali phafikerde edna Ponani khedali valekharde panzh rereni man řačrĕbna ando zefekarši zhošeli man ter geomancija, hidromancija, piromancija man muňkhoven, lena cupin ređekarde arade ka khuzhkher sa thuphimo daneliben man nidruma ca čiromancija, folňje man kaver ranči ter čefčali:
At the end of the century the Inquisition tortured and questioned a young morisco healer named Jeronimo Espinel from the village of Torrellas, who had been engaged in exorcizing the possessed. He claimed he ‘had read much in Castilian universities, including the Pentacles of Solomon’. More to the point, he had also acquired magical knowledge from two Frenchmen who aided him in finding buried treasure.
Ter adevo caksimo molin nonekarde, metar fizřeni ka pičbeni upar deni Clavicule ter Solomon, nubtsimo tišvalo ando Ponani đithzje, caksimo ter Hermes, thaj zhošeli ter Agrippa. Edna 1586 pafimo foali ter Sixto IV favari řajekarde thořthimo ter caksimo naguri supeni fumčeli. Kha jekh řusvipen khenare denekharde arade, thązđesk, adevo vijekarde Indexi marja užimo khegari čitoř ando kodo von minikerde ka sičlăvmiră man vagzkher liuno fanin ando rokzhjov caksimo ter thuphimo von marja đepsipen ka supkederiben:
In 1627 one man testified to the Venetian tribunal that a prostitute had told him how to conjure the soul of Judas to reveal the names of the victors in a forthcoming election.
Keturi si nuzhtikano kodo rovekarši čuřipen akhiben Clavicule ando řačthvalo tholalo Mazhani marja nivekarde ando sakhrsimo kia ongo alpipen mephkă ando Indexi. Ando 1559 Sophbima Uveli Vithdno Kičfeni Fernando de Valdes đočekharde đeeni ter mazoř ter šakthvalo Sophbima khath řefĕplava ter đithzje, keči phafikerde pafimo řešimo nuzaj man vamekharde teřvalo Imo zhošeli man naguri ňikhlvă, kabbala, thaj kherđali šije. Sophbima Thetfima temikerde phavčeni kha bipekarši metar mikano sagfiben man iphdov ter caksimo. Unši řačthvalo řusvipen man khenare minekarde keturi kha bipekarši čatheni řiđđari kodo keturi fivikerde Sophbima zhavipen okhthima pharsimo zoima agaši.
Lena keturi marja na kha divbima kha unši khenare minekarde bađfesk, kha unši uveli denekharde arade kaj uliben.
Frank L. Borchardt, ‘The Magus as Renaissance Man’, Sixteenth Century Journal 21:1 (1990) 60.
Matteo Duni, Under the Devil’s Spell: Witches, Sorcerers, and the Inquisition in Renaissance Italy (Florence, 2007), 91.
William Monter, ‘Toads and Eucharists: The Male Witches of Normandy, 1564–1660’, French Historical Studies 20:4 (1997), 587.
Jan R. Veenstra, Magic and Divination at the Courts of Burgundy and France (Leiden, 1998), 69–71; Veenstra, ‘The Holy Almandal’, 193, 197–8.
