This dissertation examines the demonology of William of Auvergne, to determine why and how he constructed his theories out of contemporary lore about demons and other spirits. William was master of theology in the University of Paris and bishop of Paris from 1228 until his death in 1249, in which position he served as a major advisor to the young Louis IX. In addition to being one of the most politically influential people in the French kingdom, William was one of the greatest thinkers of his generation, producing numerous works of theology, philosophy and science. William's efforts combine an adoption of an Aristotelian "physics" for spiritual entities with an uncompromising reaffirmation of the view that demons are evil, fallen angels. He believed that a demonic conspiracy existed to deceive humans into false worship, and his concerns led him to precisely define the capabilities of demons according to the latest scientific views of spirits, to characterize opinions with which he disagreed as demonic lies and to label their holders as demonic dupes. William's demonology represented a choice between several alternative varied and contradictory conceptions of spirits that circulated among the western European populace. With his demonology, he hoped to help impose an order he considered doctrinally and politically-acceptable onto the turbulence of early thirteenth century France.

Esta pesquisa investiga, através dos documentos da Inquisição de Zaragoza entre 1497 e 1700 as práticas heréticas dos réus homens qualificados por aquele tribunal como supersticiosos, portanto, praticantes de diversos tipos de magia necromancia, curandeirismo, exorcismo entre outras práticas mágicas. Através de objetos mágicos da necromancia, e dos temas pertencentes diversas de suas práticas mágicas, inclusive com o uso de papéis e textos que lhes dão suporte sobretudo a Clavícula Salomonis e o Livro de São Cipriano a magia masculina é construída sobre um campo específico de ação: o da magia material na qual o benefício individual é o único objetivo a ser alcançado. O diabo é não só um revelador dos conflitos entre o bem e o mal, mas também mostra os discursos dos hereges e as pedagogias da Inquisição e da Igreja. / This research investigates, through documents related to the Inquisition of Zaragoza that took place between 1497 and the 1700, the heretical practice of men held guilty by that Court, which considered them as superstitious. Such men were, therefore, practitioners of diverse types of magic necromancy, cunning practices, exorcism among other magical practices. Through the objects of necromancy, and the themes of many different magic practices, including the use of papers and texts that supported them specially the Clavícula Salomonis and the Book of São Cipriano male magic buildt itself on a specific field of action: the material magic in wich individual benefits are the unique aim to be reached. The devil is not just a revealer of conflicts between good and evil, but also shows the discourses of heretics, and the Inquisition and Church pedagogies.

Esta pesquisa investiga, através dos documentos da Inquisição de Zaragoza entre 1497 e 1700 as práticas heréticas dos réus homens qualificados por aquele tribunal como supersticiosos, portanto, praticantes de diversos tipos de magia necromancia, curandeirismo, exorcismo entre outras práticas mágicas. Através de objetos mágicos da necromancia, e dos temas pertencentes diversas de suas práticas mágicas, inclusive com o uso de papéis e textos que lhes dão suporte sobretudo a Clavícula Salomonis e o Livro de São Cipriano a magia masculina é construída sobre um campo específico de ação: o da magia material na qual o benefício individual é o único objetivo a ser alcançado. O diabo é não só um revelador dos conflitos entre o bem e o mal, mas também mostra os discursos dos hereges e as pedagogias da Inquisição e da Igreja. / This research investigates, through documents related to the Inquisition of Zaragoza that took place between 1497 and the 1700, the heretical practice of men held guilty by that Court, which considered them as superstitious. Such men were, therefore, practitioners of diverse types of magic necromancy, cunning practices, exorcism among other magical practices. Through the objects of necromancy, and the themes of many different magic practices, including the use of papers and texts that supported them specially the Clavícula Salomonis and the Book of São Cipriano male magic buildt itself on a specific field of action: the material magic in wich individual benefits are the unique aim to be reached. The devil is not just a revealer of conflicts between good and evil, but also shows the discourses of heretics, and the Inquisition and Church pedagogies.

During late Nordic iron age there were two main cultures in Scandinavia; the Norse and the Sami.  This essay seeks to do two things. Firstly, to determine differences and similarities in how said cultures viewed liminality, that is the border line, or threshold, between two 'areas'. Secondly, to in one text gather and discuss all these areas where liminality played an important role. If not exactly the same a clear similarity is found in how liminality in the landscape was viewed, but the Norse seems to have found more meaning in the liminality of architecture. Both cultures also found one sex preferable before the other concerning magic, but while the Sami favored men, the Norse thought it women's work. Men taking on a woman's role was, among the Norse, found to be both shameful and dangerous, while the Sami of the age seems to have had no such view.  The Norse and Sami saw power in liminality, in various ways, making use of it in burial, religious ritual and magic.

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This thesis examines the relevancy of south-west portals with regards to their potential usage in post-burial ritual activity with particular focus on the deposition of sacrificial offerings. South-west portals are a type of stone constructions found on the edges of mounds and stone settings in eastern central Sweden usually dating to the Viking Age (c. 750-1100 CE). As many as possible of all excavated south-west portals are accounted for. The find materials in south-west portals as well as their accessibility are assessed in accordance with the reasoning that long-term grave cult would result in repeated sacrificial depositions and that the portals would have had to have been accessible for such sacrifices to have been conducted. There is no clear evidence of south-west portals having been used for deliberate sacrificial depositions. Some portals would have been inaccessible and most non-funerary find assemblages were likely non-deliberate or at least nonindicative of repeated sacrifices. South-west portals were likely more relevant in funerary rites of passage or potentially odd instances of necromancy rather than in sacrifices connected to ancestor worship. / Denna avhandling undersöker relevansen av sydvästportar med avseende på deras potentiella användning i rituella aktiviteter efter begravningen med särskilt fokus på deponering av offergåvor. Sydvästportar är en typ av stenkonstruktioner som förekommer på kanterna av högar och stensättningar i östra Mellansverige, vanligtvis daterade till vikingatiden (ca 750-1100 e.v.t.). Så många som möjligt av alla utgrävda sydvästportar redovisas. Fyndmaterialet i sydvästportar samt deras tillgänglighet bedöms utifrån resonemanget att långvarig gravkult skulle resultera i upprepade offerdepositioner och att portarna skulle ha behövt vara tillgängliga för sådana offer att genomföras. Det finns inga tydliga bevis för att sydvästportar har använts för avsiktliga offerdepositioner. Vissa portar skulle ha varit otillgängliga och de fyndmaterialansamlingar som inte var gravar var sannolikt oavsiktliga eller åtminstone icke indikativa på upprepade offerriter. Sydvästportar var sannolikt mer relevanta i begravningsriter eller potentiellt udda fall av nekromanti snarare än i offer kopplade till förfädersdyrkan.

What composes an Evangelical demonology? This dissertation aims to provide a fresh Evangelical demonology, reflecting and systematizing the biblical material on the demonic. To begin the process, Byang Kato’s background and demonology is examined, since Kato himself has a unique relationship to demonic practices by virtue of his upbringing. His demonological efforts are headlined by a booklet on the spirits, and throughout the rest of Kato’s theological output, Satan and his wicked comrades are frequently mentioned. Overall, Kato’s work presents timely contributions for our demonological goals, especially considering the multicultural context. In an increasingly intermingled world, with many backgrounds being represented in multicultural Christian communities, Kato’s demonology is a superior model. Human perceptions concerning the demonic are often inseparable from prevailing cultural attitudes, and the temptation to exalt one’s own culture must be avoided, especially due to the new norm of multicultural churches, para-church organizations, and seminaries. Kato’s demonology gravitates to the biblical material, and thus it delivers both challenges and affirmations to every party. Furthermore, Kato’s writings on the demonic are inherently linked to soteriology. After discerning some of the major themes of Kato’s soteriology, his exclusivism (and how it relates to demonology) is specifically discussed. Since Kato views the world outside of Christ as the dominion of Satan and the demonic, he advocates that one must turn to Christ for redemption. Then an Evangelical demonology itself is constructed. After highlighting particular contributions from Kato, criteria are outlined for the project before launching into the primary content. Demonic activity throughout the Bible is surveyed, and the argument is offered that demons do act as malevolent personal beings intent on instigating evil in the created order. Through this study of the demonic, the assertion that “demonology matters” is presented, as the doctrine of the demonic relates to the reliability of the Bible and the quality of our salvation. A biblical, Evangelical demonology also rises to modern challenges, including skepticism and speculation. Christians are planted on the sure ground of the Scriptures, prepared for the spiritual realities of the world in which we live. / Philosophy, Practical and Systematic Theology / D. Th. (Systematic Theology)