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Concordia Publishing House, , vol. Edelgard DuBruck and Barbara I. Levack, The Witch-Hunt in Earl JPG 26 Ilse E. Pilgrims chipped off pieces of the crucifix in order to gain a bit of its power and have holy relics, hacking off so much that a new one had to be carved in the thirteenth century. Penguin Books, , p.
On their way from Paris to the Parma courts in Italy, several members of the Gonzales family stopped in Basel. Next, since we can at present disregard the wild men recounted by Pliny and in Solinus, we will consider those whom Peter Martyr discusses. University of Michigan Press, , p. Witches did not need facial hair to make them seem evil, however, for the long, unruly hair on their heads was enough. Here Felix Platter was the city physician, and a professor at the renowened university medical school. Unwanted Hair 49Comparisons with animals or with wild folk were the most common means through which people understood the Gonzales family, but one of the two scientists who examined some of the children put them in a very different framework. As these images were carried around Europe, people were confused by the long dress of the figure on the crucifix, and invented their own stories to explain what this was: Amazons were thought to be muscular, but not hairy. Myth and Metaphor London: Pilgrims chipped off pieces of the crucifix in order to gain a bit of its power and have holy relics, hacking off so much that a new one had to be carved in the thirteenth century. This, instead, is true: Marsilio Publishers, , p. Witches are often shown with animal companions who might be demons in disguise , and their hair blends into that of the animal as they ride goats through the darkness or nuzzle cats. I saw them, with their mother, a nine-year-old boy and a seven-year-old girl, in Basel in , while they were in the process of being sent to Italy, and I made sure to have them portrayed. Loeb Classical Library Cambridge, Mass. After marrying a hairless woman, similar to other women, he had by her some children, hairy as well, who were sent to the Duke of Parma in Flanders. Large and small copies were made, and some of these became associated with miracles as well. Their hair made them less than human, or at least less human. Thus when people saw the children, and particularly when they saw the girls, they may have been reminded of the images of St. But we can understand that this is false, based on the following. In Paris there was one of those men, exceptionally hairy in his whole body, very dear to King Henry II and attending his court, with his whole body covered in long hair, and his face all covered as well, except for a small part under the eyes, with eyebrows and hair on the forehead so long that he had to pull it up to be able to see. Penguin Books, , p. On stained glass windows and drinking cups, wild women held up shields with coats-of-arms, often nursing a baby at the same time. Aldrovandi and most other commentators instead emphasize difference, placing the Gonzaleses in a hierarchy in which humanity was a matter of degree. Novak, The Wild Man Within: Modern and Ancient Perspectives on a Persistent Myth, tr. The historical record of the Holy Face crucifix begins in about , when the cathedral that housed it became an increasingly popular center of pilgrimage.
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