[The above is mostly a reading of
the text below, with an occasional aside thrown in for good measure as they
strike me as relevant. I welcome
questions, comments, or concerns about the material contained in this video.]
This book presents an extraordinarily complex set of historical data that even beginning to write about it seems like a daunting task. Making matters short and sweet for the sake of reviewing a book of such scholarship might not be advisable, but that’s what I’ll try to do here.
This book carefully combines an analysis of folklore, popular tradition, and culture. In the Friuli region of Italy, a group known as the “benandanti” (literally “well-farers” or “good walkers” but literally translated here as the “night battlers”) leave their villages on prescribed nights of the year to engage in fights with witches. These men and women who identify themselves as benandanti are born with the caul – that is, a piece of amniotic sac around their necks – and are thereby marked as benandanti from birth. According to them, the purpose of these nighttime adventures were to fight witches who were trying to infect and kill crops; they saw themselves as protectors of the crop. Therefore, they are usually identified as an “agrarian cult.” The origins of this cult are ambiguous, but seem to date back to older German divinity cults, and especially the auspices of the goddess Diana. No matter their origins, this is most important: the benandanti always imagined themselves as warriors for the Christian God, and completely Christian themselves.
The most fascinating part of the book, which by far takes up most of its content, is what happens when this cult meets the Catholic Church in the form of the Inquisition. Over a very long period of time, this interaction slowly turns a very Christian cult into a devilish coven of witches convening at a sabbat fighting against God, and therefore against the Church. Members were called before Church trials and demanded to explain their experiences. Some claimed that the night battles were oneiric visions, while others insinuated that they were quite “real.” Other irregularities were quickly latched onto by the Church, and it was soon turned into, at least in the eyes of the Church, nothing short of witchcraft.
Because Ginzburg spends most of his time showing this careful transformation, the numerous – perhaps a few dozen – case studies presented are all carefully examined, sometimes dropped, picked up later in the text, and then re-examined; this can make the thread of the argument and its most prominent actors difficult to keep straight. Despite Ginzburg’s tight, short presentation, parts of the book can seem repetitive. Of course, this aspect of the book is essential for scholars of the Italian folklore of the time, but it can be more than a little tedious for someone just interested in one of the more seminal texts in the development of what we now call “microhistory.” While this might be difficult for someone with a less-than-scholarly interest in this material, it is nonetheless a careful and very important study that deserves the attention it has garnered.
This book carefully combines an analysis of folklore, popular tradition, and culture. In the Friuli region of Italy, a group known as the “benandanti” (literally “well-farers” or “good walkers” but literally translated here as the “night battlers”) leave their villages on prescribed nights of the year to engage in fights with witches. These men and women who identify themselves as benandanti are born with the caul – that is, a piece of amniotic sac around their necks – and are thereby marked as benandanti from birth. According to them, the purpose of these nighttime adventures were to fight witches who were trying to infect and kill crops; they saw themselves as protectors of the crop. Therefore, they are usually identified as an “agrarian cult.” The origins of this cult are ambiguous, but seem to date back to older German divinity cults, and especially the auspices of the goddess Diana. No matter their origins, this is most important: the benandanti always imagined themselves as warriors for the Christian God, and completely Christian themselves.
The most fascinating part of the book, which by far takes up most of its content, is what happens when this cult meets the Catholic Church in the form of the Inquisition. Over a very long period of time, this interaction slowly turns a very Christian cult into a devilish coven of witches convening at a sabbat fighting against God, and therefore against the Church. Members were called before Church trials and demanded to explain their experiences. Some claimed that the night battles were oneiric visions, while others insinuated that they were quite “real.” Other irregularities were quickly latched onto by the Church, and it was soon turned into, at least in the eyes of the Church, nothing short of witchcraft.
Because Ginzburg spends most of his time showing this careful transformation, the numerous – perhaps a few dozen – case studies presented are all carefully examined, sometimes dropped, picked up later in the text, and then re-examined; this can make the thread of the argument and its most prominent actors difficult to keep straight. Despite Ginzburg’s tight, short presentation, parts of the book can seem repetitive. Of course, this aspect of the book is essential for scholars of the Italian folklore of the time, but it can be more than a little tedious for someone just interested in one of the more seminal texts in the development of what we now call “microhistory.” While this might be difficult for someone with a less-than-scholarly interest in this material, it is nonetheless a careful and very important study that deserves the attention it has garnered.
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