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Crash Course European History, Witchcraft: Crash Course European History #10 (2)

Witchcraft: Crash Course European History #10 (2)

The hangman then applied torture at the direction of a council of examiners.

Knowing the accused person's body intimately, he came to know it better by observing and

noting the kinds of torture and the victim's reaction to each type.

Then as now, many tortured people would make false confessions, which in turn often led

to execution.

The widespread torture and execution are horrifying, and they speak to how profoundly afraid people

were of the devil and his influence.

In 1587, the story of Faust, a scholar who sells his soul to the devil, was first published.

And its themes were relevant to popular and high culture.

Because if a /scholar/ would sell his soul to the devil, who could be immune?

It was common knowledge that the devil was a trickster and a supreme illusionist, cloaked

in all kinds of magic that was difficult to detect or to separate from the normal, good

magic of the unseen world.

So in towns and cities, councils examined suspects often over a period of years, with

interrogations interspersed with torture and deliberations.

They would examine a suspect's words, the stories she told, and the contradictions within

those stories.

They tried to discern who was in league with the devil and who was simply mentally disturbed

or a helpful healer or, you know, a victim of torture.

And these councils of notable men always had the last word, leading some historians to

believe that in times of difficulty and disorder, like the sixteenth and seventeenth centuries,

men asserted control.

Other historians point to the concentrated focus on women and conclude that the accused

were the most vulnerable and often the most disrespected in society.

Moreover, women such as lying-in-nurses dealt with the most intimate matters of human existence,

especially new life, which was then fraught with danger--around half of all infants born

died before their fifth birthday, many in the first few days of life, and childbirth

was among the greatest threats to women's lives.

Finally, others point out that women were the main victims because religious scripture

referred to the female body as the most impure and most vulnerable to evil.

Being seen as the most unclean, they were also seen as the most like the devil--tricksters

and agents of disorder.

The Witches' Hammer makes this comparison explicit many, many times.

But no matter what conclusions you draw, it's important to understand that sexism isn't

just, like, bad in the abstract.

It is a system of power that oppresses people, and in these cases, many times kills them.

Between 1700 and 1750, the persecution of witches diminished, as the tide started to

turn against the practice.

French courts ordered the arrest of witch-hunters and the release of suspected witches.

In 1682, a French royal decree treated witchcraft as a fraud.

Perhaps the state had taken seriously Michel de Montaigne's pronouncement from a century

earlier—almost unique at the time, by the way: “it is taking one's conjectures rather

seriously to roast someone alive for them.”

By 1700, people had a more positive view of the divine and had relaxed their view that

the Devil's hand was at work in everyday life or in natural disasters.

Although some religious authorities might still see misfortune as the work of the Devil,

others had a better understanding that there were scientific laws behind the operations

of nature.

More than that, the worst of the multifaceted religious and political turmoil was over and

questions of political order seemed less menacing.

We'll discuss how these new understandings came about in the next few episodes.

Thanks for watching.

I'll see you then.

Witchcraft: Crash Course European History #10 (2) جادوگری|دوره|دوره|| sorcellerie|||| Witchcraft|||| brujería|Curso||| Hexerei: Crashkurs Europäische Geschichte #10 (2) Brujería: Crash Course European History #10 (2) Stregoneria: Corso accelerato di storia europea #10 (2) 魔術クラッシュコースヨーロッパ史第10回 (2) Bruxaria: Curso Rápido de História Europeia #10 (2) Колдовство: Краткий курс европейской истории #10 (2) Cadılık: Crash Course Avrupa Tarihi #10 (2) 巫术：欧洲历史速成班#10 (2) 巫術：歐洲歷史速成班#10 (2)

The hangman then applied torture at the direction of a council of examiners. le|bourreau||||||||||| |hangman|||torture||||||council||reviewers |verdugo||aplicó|||||||consejo||

Knowing the accused person's body intimately, he came to know it better by observing and |||||thoroughly||||||||watching closely| Conociendo||||||||||||||

noting the kinds of torture and the victim's reaction to each type. ||||شکنجه||||||| |||||||victim's||||

Then as now, many tortured people would make false confessions, which in turn often led ||||tortured|||||statements of guilt||||| ||||||||||||a su vez|| 当時も今も、拷問を受けた人々の多くが虚偽の自白をし、それがしばしば

to execution. |execution

The widespread torture and execution are horrifying, and they speak to how profoundly afraid people |گسترده|شکنجه||اعدام||ترسناک||||||به طرز عمیقی|ترسیده| |widespread|||||horrifying||||||profoundly|| |generalizada|||||||||||||

were of the devil and his influence. |||devil|||

In 1587, the story of Faust, a scholar who sells his soul to the devil, was first published. ||||Faust legend||scholar||||||||||published ||||Faust||erudito||||||||||

And its themes were relevant to popular and high culture. ||||pertinent||||| ||||relevantes||||| そして、そのテーマは大衆文化とハイカルチャーに関連していた。

Because if a /scholar/ would sell his soul to the devil, who could be immune? |||عالم||||||||||| ||||||||||||||immune

It was common knowledge that the devil was a trickster and a supreme illusionist, cloaked |||||||||menteur|||||revêtu |||||||||deceiver|||supreme|master of deception|disguised |||||||||embaucador|||||enmascarado

in all kinds of magic that was difficult to detect or to separate from the normal, good |||||||||detect||||||| あらゆる種類の魔法の中で、発見するのが難しかったり、通常の良い魔法から切り離すのが難しかったりした。

magic of the unseen world. |||unseen| |||invisible|

So in towns and cities, councils examined suspects often over a period of years, with ||towns|||councils|examined|suspects||||||| |||||los concejos||sospechosos|||||||

interrogations interspersed with torture and deliberations. допросы||||| questioning sessions|mixed with||||discussions |intercaladas||||deliberaciones بازجویی‌ها|مخلوط شده||||مذاکرات

They would examine a suspect's words, the stories she told, and the contradictions within ||||||||||||противоречия| ||examine||suspect||||||||inconsistencies| 彼らは容疑者の言葉、彼女が語ったストーリー、そしてその中の矛盾を検証する。

those stories.

They tried to discern who was in league with the devil and who was simply mentally disturbed |||разобрать||||||||||||| |||determine||||||||||||mentally|mentally ill |||||||||||||||mentalmente|perturbado ||||||||||شیطان||||||

or a helpful healer or, you know, a victim of torture. |||شفا دهنده|||||||شکنجه |||healer|||||victim|| ||útil|||||||| あるいは役に立つヒーラー、あるいは拷問の被害者。

And these councils of notable men always had the last word, leading some historians to ||||notable|||||||||| |||||||||||llevando|||

believe that in times of difficulty and disorder, like the sixteenth and seventeenth centuries, |||||||disorder|||sixteenth||seventeenth|

men asserted control. |claimed| |afirmaron|

Other historians point to the concentrated focus on women and conclude that the accused 他の歴史家は、女性への集中的なフォーカスを指摘し、被告人は次のように結論づけている。

were the most vulnerable and often the most disrespected in society. |||at risk|||||not valued||

Moreover, women such as lying-in-nurses dealt with the most intimate matters of human existence, furthermore||||lying||nurses|dealt||||personal|||| |mujeres|||mentirosas|||||||íntimos|asuntos|||existencia さらに、臥床看護婦のような女性は、人間存在の最も親密な問題を扱っていた、 Além disso, as mulheres, como as enfermeiras, ocupavam-se dos assuntos mais íntimos da existência humana,

especially new life, which was then fraught with danger--around half of all infants born ||||||подвергалось|||||||| ||||||filled||danger|||||babies| especialmente||||||cargada|||||||infantes|

died before their fifth birthday, many in the first few days of life, and childbirth ||||birthday||||||||||childbirth ||||||||||||||el parto

was among the greatest threats to women's lives. ||||threats||| |entre|||||| は、女性の生活にとって最大の脅威のひとつであった。

Finally, others point out that women were the main victims because religious scripture ||||||||||||писание |||||||||victims|||texts of faith ||señalan||||||||||escritura ||||||||||||کتاب مقدس

referred to the female body as the most impure and most vulnerable to evil. ||||||||unclean||||| ||||||||impura|||||

Being seen as the most unclean, they were also seen as the most like the devil--tricksters |||||most dirty|||||||||||deceivers |||||más impuros||||||||||| 最も汚れているとみなされ、最も悪魔に似ているとみなされた。

and agents of disorder. |agents||

The Witches' Hammer makes this comparison explicit many, many times. |||||comparison|clear||| ||Martillo|||comparación||||

But no matter what conclusions you draw, it's important to understand that sexism isn't ||||conclusions||draw||||||sexism| しかし、どのような結論を導き出すにせよ、性差別は次のようなものではないことを理解することが重要だ。

just, like, bad in the abstract. |||||general sense

It is a system of power that oppresses people, and in these cases, many times kills them. |||||||угнетает||||||||| |||||||oppresses|||||||||

Between 1700 and 1750, the persecution of witches diminished, as the tide started to |||преследование|||||||| |||witch hunts|||decreased significantly|||trend|| |||||||||marea|| |||آزار||جادوگران|کاهش یافت|||جزر و مد||

turn against the practice. giro|||

French courts ordered the arrest of witch-hunters and the release of suspected witches. |courts|ordered||arrest|||hunters|||release||suspected| franceses||ordenaron||||||||liberación||| フランスの裁判所は、魔女狩りをしていた者の逮捕と、魔女と疑われた者の釈放を命じた。

In 1682, a French royal decree treated witchcraft as a fraud. ||||указ||||| ||||official order|treated||||deception |||||consideró||||

Perhaps the state had taken seriously Michel de Montaigne's pronouncement from a century |||||||||изречение||| ||||||Michel||Montaigne's|statement|||

earlier—almost unique at the time, by the way: “it is taking one's conjectures rather |||||||||||||предположения| |||||||||||||theories| ところで、当時としてはほとんどユニークなことだった："それはむしろ、自分の推測を鵜呑みにすることである。

seriously to roast someone alive for them.” ||criticize harshly||||

By 1700, people had a more positive view of the divine and had relaxed their view that |||||||||الهی|||رها کرده بودند||| |||||||||godly entity||||||

the Devil's hand was at work in everyday life or in natural disasters. |Devil's|||||||||||disasters 悪魔の手は日常生活や自然災害の中に働いていた。

Although some religious authorities might still see misfortune as the work of the Devil, 宗教的権威の中には、災難を悪魔の仕業と見なす者もまだいるかもしれないが、

others had a better understanding that there were scientific laws behind the operations ||||درک||||||||

of nature.

More than that, the worst of the multifaceted religious and political turmoil was over and |||||||многостороннего||||смятение||| more|||||||multifaceted||||upheaval||| |||||||||||tumulto|||

questions of political order seemed less menacing. ||||||угрожающими ||||||threatening ||||||amenazantes

We'll discuss how these new understandings came about in the next few episodes. |||||understandings||||||| こうした新たな理解がどのようにして生まれたかについては、次回のエピソードで触れよう。

Thanks for watching.

I'll see you then.