[...]was never enough to simply “believe” ='lgc'><='lgc'>==> a ="trms">narrative must be produced that at least partially satisfied the ="trms">demands of evidence='lgc'>}='lgc'>='lgc'>--> ='strcls'>*="trms">interrogation under torture='lgc'> = an experimental form of knowing in crisis='strcls'>*

truth value of a nonsensical confession made sensible ='lgc'>='lgc'>--> human belief, action, and ="trms">social practices

ethnographic style of early French ethnographers ='lgc'>='lgc'>--> ='strcls'>**learning truth from lie='strcls'>** was essential to re="trms">presenting the “primitive” reality in order to ="trms">interpret it in its true picture
="prgrph">-Marcel Griaule's approach to fieldwork='lgc'>: “The crime is the fact, the guilty party the ="trms">interlocutor, and accomplices are all the ="trms">members of this ="trms">society. ='lgc'>[...='lgc'>]the abundance of pieces of evidence serving to convict appear to facilitate the inquest, but in reality they guide it into labyrinths='lgc'>--labyrinths that are often organized. ='lgc'>[...='lgc'>]The inquest must be treated like a strategic operation.”
='lgc'>='lgc'>--> nonsense to be mastered had shifted from the demonic, incredible forces at play for the inquisitor to the misguided tall tales of the native ="trms">interlocutor ='lgc'>[='lgc'>='lgc'>--> same mistake that Federici does in her ="trms">book Caliban and the Witch. Federici, in search of the manifestations of misogyny, aggressively frames the s="trms">cene of a feminist encounter with witch-hunt as a kind of antagonistic trial of ="trms">social organization of the Middle Ages in ="trms">transition to early capitalism... a mode of attention that is equally didactic and forensic as the witch inquisitors='lgc'>]

recognition of the struggle that lay at the heart of raising testimony to the status of the “really real” ='lgc'>--="ppl">Avital='lgc'>='lgc'>--> Griaule aggressively frames the s="trms">cene of ethnographic encounter itself as a kind of antagonistic trial (whereby the ghosts and gods of the natives are forced out of the shadows and made concretely apparent to the senses of the ="trms">anthropologist)
='strcls'>*fieldwork ='lgc'>==> knowl="trms"nttrm="knowledge,Knowledge">edge of hauntings that is itself haunted='strcls'>*

="large lg2" stl="font-size:110%"> ="trms">imaginative result of “I-witnessing”

='strcls'>*paradoxical necessity of an expressive element within an objective test in ="trms">relation to what would other wise be nonsense='strcls'>* is evident in many of the examples of 16th century visual culture ='lgc'>='lgc'>--> ="nms">ajayeb ="trms">bestiary


trial by ordeal
(illustrated in Eduard Fuchs)
the case='lgc'>: if the woman floats she is clearly able to con="trms">travene the ="trms">nature and is therefore a witch or heretic; if she sinks, she has made no such pact with Satan
="prgrph">-procedural expertise ='lgc'>='lgc'>--> trial by water here functions as ='strcls'>*experiment as much as a punishment='strcls'>* designed to reveal an other wise invisible truth

testimony ='lgc'>+ experimental results ='lgc'>+ expert inquisitorial ="trms">interpretation ='lgc'>==> early version of the ‘case study’ (synthesized as evidence in service of accounting for variation that exceeded general laws regarding ="trms">relations and ="trms">phenomenon in the ="trms">world)
="ppl">Baxstrom ='lgc'>+ ="ppl">Meyers

(="nms">ajayeb's) individual cases='lgc'>: an effective strategy in providing analytic (and ="trms">="trms">empirical) purchase for ="trms">phenomenon that were other wise invisible to even the discerning eye of the expert ='lgc'><='lgc'>-- ='strcls'>**to move away from a reliance on ="trms">="trms"nttrm="metaph,metamorph,metabol,metal">metaphysics='strcls'>**


='strcls'>**medicalization of the invisible='strcls'>**

possession
set the ="trms">stage for the explicit medicalization of the mobile invisible forces that experts had been struggling to master, explain, and take ="trms">measures against ='lgc'>='lgc'>--> a new mode that was equally ='strcls'>*didactic and forensic='strcls'>* (as the theological frameworks deployed by inquisitors and the exorcise of demons by Church)

witch="trms">craft, faith healing, and demonic possession
Bibliotheque diabolique ='lgc'>='lgc'>--> case studies to de="trms">monstrate the precariousness of misre="trms">presentation and the consequences of ignorance ='lgc'>~= investigations collected by Charcot and his students in their studies of hysteria
="lsts lst1">•clarifying the link between witch="trms">craft and hysteria

='strcls'>*witch hunting and the exorcism of spirits in the 16th century (='lgc'>='lgc'>--> antiquated forms of inquiry) ='lgc'>~=='qstn'>?! clinical studies of nervous illness in the 19th century ='lgc'>='lgc'>--> conceptual scaf="trms">folding of the emergent ="trms">science='strcls'>*='lgc'>:
="lsts lst1">•fascination with the secondary visible effects of primary invisible forces
="lsts lst1">•long-term labor of ="trms">social ="trms">interpretation that required the mutation of old ="trms">categories and the creation of new ones

='lgc'>==> “witch='lgc'> = misdiagnosed”

epilepsy, the sacred disease, erroneously perceived as resulting from hostile magic
='lgc'>=/= hysteria (hold a special place in the moral ="trms">imaginary)

the special susceptibility of women to witch="trms">craft mirrored the “feminine weakness” as="trms">sociated with the hysteric, exacerbated by low ="trms">social status
="prgrph">-in countless accounts of possession, we find descriptions of demons speaking through the mouths of girls
='lgc'>[="ppl">Baxstrom ='lgc'>+ ="ppl">Meyers ='lgc'>=/= Federici's flat analysis of witch hunt as the tool of subjugation of the local population or of woman by men='lgc'>]

tableau vivant ='lgc'>--into='lgc'>='lgc'>--> tableau clinique ='lgc'>--into='lgc'>='lgc'>--> tableau critique

hysterical reliving of the o="trms"nttrm="righ,rigo,riga,rigi,trig,rign">riginal ="trms">symptom ='lgc'>='lgc'>--> reframed trauma='lgc'>: an attempt to suspend the two temporalities (real and re="trms">imagined) in the same image
='at'>@="frds scrmbld">Hoda

one element of fascination with hysteria was its “look” ='lgc'>='lgc'>--> hysteria's ="trms">aesthetic link to forms of possession

="large lg1" stl="font-size:134%"> possession ='lgc'>='lgc'>--> aneasthesias, amnesias, subconscious acts, ="trms">somnambulisms, fixed ideas

a scaf="trms">folding='lgc'>: conceptually arranged chasm between outer and inner states ='lgc'>==>
="lsts lst1">•exorcists building on the ="trms">techniques of inquisitors and witch hunters ='lgc'>='lgc'>--> possession acts as the bridge across this chasm
="lsts lst1">•="trms">neurologists and psychologists construct the same
='lgc'>--='not'>✕='lgc'>='lgc'>--> (Malinowski's) ="trms">anthropologists='lgc'>: fieldworkers as truth-tellers returning from the dark corners of the real (the witches are no longer explicitly the target of the inquiry)

="nms">Häxan's real object='lgc'>: the specter of sheer nonsense

hunt (even in objective ="trms">scientific mastery) ='lgc'>='lgc'>--> fueled by a desire operationalized in a ="trms">method of being close enough to something to sense it

="display:block;white-space:nowrap;margin-bottom:-1em;overflow:hidden;">...................................

(='qstn'>?every time we have to) show how ='strcls'>*the word (that we are using) relates to meaning='strcls'>*

Christensen makes every effort to ="trms">craft a witch that is real to us ='lgc'>: ="trms">ontological fluidity of a cinematic image ='lgc'>==> “="nms">Häxan='lgc'> = word ='lgc'>+ image ='lgc'>+ thing”

="large lg3" stl="font-size:110%"> metoposcopy='lgc'>: the expression of reasoning was to be found on the face, (dating back to Girolamo Cardano and the Renaissance) the operation of reason as the weaving together of images in the mind ='lgc'>='lgc'>--> a proto-cinematic theory of the ="trms">relation between image and thought if ever there was one

="lsts lst1">•re="trms">spectable scholar indexes himself through his sources
="lsts lst1">•="trms">authoritarian first-person tenor ='lgc'>='lgc'>--> ="trms">instrumentally impersonal tenor
="lsts lst1">•establishing the X as a chapter within a much longer constellation of practices, discourses, traditions, and institutions

Kieckhefer ='lgc'>='lgc'>--> how the long ="trms">history of practical ="trms">natural magic was en="trms">folded into the ="trms">specificity of European witch="trms">craft in the late Middle Ages

Christ in Limbo ='lgc'>='lgc'>--> Christensen's parallel editing ='lgc'>==> moving re="trms">presentation of a terra-centered universe ='lgc'><~~ elaborate ="trms">wonders found in baroque wunderkammer (meticulously assembled by the German elite)

="large lg4" stl="font-size:111%">
Renaissance Hermeticism='lgc'>:
="trms">writings of Hermes Trimesgistus ='lgc'>='lgc'>~=> foundation for='lgc'>:
="lsts lst1">•Ficino's relatively mild ="trms">natural magic
="lsts lst1">•Pico della M="nms">irandola's ="frds scrmbld"nttrm="Christianson">Christian Caba="trms"nttrm="listen,alist,ilist,llist,olist,ylist,ulist">list
="lsts lst1">•Agrippa's ="frds scrmbld"nttrm="Christianson">Christian magus
="lsts lst1">•Tommaso Campanella's (1568–1639) utopian City of the Sun
="lsts lst1">•="ppl">Bruno's full-blown Hermetic–Caba="trms"nttrm="listen,alist,ilist,llist,olist,ylist,ulist">list (through the power of astrology and magic to bypass the Church altogether)
="lsts lst1">•

...rippling effects of the Hermetic–Caba="trms"nttrm="listen,alist,ilist,llist,olist,ylist,ulist">list tradition ='lgc'>='lgc'>-->
="lsts lst1">•scrupulously mathematical astrology of Girolamo Cardano
="lsts lst1">•the ="trms"nttrm="righ,rigo,riga,rigi,trig,rign">rigorously ="trms">="trms">empirical studies of the ="trms">natural ="trms">world ="trms">demanded by ="ppl">Bruno's attempts to operate as a magus
='lgc'>}='lgc'>==> (paved the way for) ="trms">science of ="ppl">Newton and Copernicus ='lgc'>='lgc'>--> a new ="trms">="trms"nttrm="metaph,metamorph,metabol,metal">metaphysics to emerge

attacks on Renaissance magic and the Hermetic–Caba="trms"nttrm="listen,alist,ilist,llist,olist,ylist,ulist">list tradition (that ="trms">authorized witch) ='lgc'>==> anti-witch treatises

(case of Giordano ="ppl">Bruno's execution ='lgc'>='lgc'>--> Hermetic magic and Cabalism) how in the 16th century='lgc'>: “superstition='lgc'> = crime”

="large lg5" stl="font-size:122%">
(Christensen attributing) ='lgc'>='lgc'>--> Hortus deliciarum, a largely cohesive image of hell to a period when the ="trms">nature of hell's location and “topography” was a subject of fierce theological debate
="prgrph">-he strategically ignores debates and alternate conceptions of damnation that existed in the 15th and 16th centuries in Europe

='lgc'>[that which you choose='lgc'>] works to amplify ="trms">affect more than further analysis (='lgc'>='lgc'>--> such as Christensen's attempt to heighten the fiery terror of the s="trms">cene by billowing smoke ='lgc'>==> عام generic explanation)


[...]