Reviews for Death and property in Siena, 1205-1800

The average rating for Death and property in Siena, 1205-1800 based on 2 reviews is 3 stars.

Review # 1 was written on 2013-09-20 00:00:00 Elzbieta White This book had a bit of an uphill battle against expectations: I've been hearing about it for years before I finally got around to reading it, and I already knew the rather amazing central focus. I also really liked The Cheese and the Worms: The Cosmos of a Sixteenth-century Miller. Night Battles is fascinating. Not so much on a page-to-page level: if anything, it can sometimes get bogged down in individual details there. But it's central conceit is really amazing: it's a study of a group of peasants in Fruili who called themselves benandanti, most easily translated as "do-gooders." These benandanti were "born with the caul" (when a piece of membrane covers the newborn's head), an event which destined them to a period of service as what essentially amounts to an anti-witch. Four times a year during the Ember Days the benandanti would arms themselves with sticks made of fennel and go out into the nearby fields. There, they would 'battle' with witches armed with sorghum sticks. The outcome of the battle would destine the region to a fertile harvest or a period of famine. It's a wild story, one that sounds like it's cribbed from a fantasy novel (but if you go read Guy Gavriel Kay's ) Tigana, you'll find out it's the other way around). There are witches, werewolves, and fortune tellers all over these pages. Ginzburg explores the potential origin of these ideas, but his real focus is in how they were perceived. Much like The Cheese and the Worms, this is a book about how popular religion intersects and interacts with its more highly-educated counterpart. The benandanti were originally met with confusion but at least tentative acceptance: the inquisitors honestly didn't really seem to know what to make of them, and if they seemed like solid Christians and were willing to name some witches, they were often let go. As time progressed, however, Ginzburg traces a subtle trend in inquisitorial questioning, suggesting that the Holy Office made increasing efforts to make these benandanti fit into the pattern that was then easily identifiable as witchcraft. They were repeatedly asked what role the devil had in their gatherings, whether they were supposed to abjure God, and whether infanticide played a role. By the end, the 'night battles' of the benandanti had been assimilated into the idea of the witches's sabbath. It's an undeniably interesting book, as all of Ginzburg's seem to be. It's not always clear or accessible in its presentation, though - Ginzburg's style is to present a mass of case studies, and then comment on them when he feels like it. It's an interesting way to organize a book, but can be a little dizzying.

Review # 2 was written on 2018-10-27 00:00:00 Rene Gonzales 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.