of the confrontation — a real war, which, according to the authors of the demonological treatises of the 15th–17th centuries, literally unfolded on their eyes between secular European rulers and the devil, who, as it seemed to them, created his earthly kingdom and inhabited it with his own subjects. The author examines in detail the topic of the personal responsibility of the sovereign himself and of his judicial officials in the extermination of the witch sects and in the maintaining public order, developed by the authors of the demonological treatises in the Alpine region, in the Duchy of Burgundy, in the French Kingdom, in Scotland and in England: especially in the tractates of Claude Tholosan, Jean Tinctor, Pierre Mamoris, Jean Bodin and James Stuart. She is also studying the problem of the possible assistance that ordinary citizens could provide to the ruler in this matter by participating in the procedure of "watching" described in detail in the English demonological pamphlets and in the manuals for judges.

Finally, the third part of the book is devoted to the problem of recognition of a true witch, whose image was gradually created by the authors of the demonological treatises, by the judges, the doctors and the artists of the 15th–17th centuries. Three chapters are devoted, respectively, to the moral foundations of witch-hunting, which were based on the biblical story of Judas Iscariot, to the physiognomy of witches and sorcerers, as well as to their physiological differences, which, according to the demonologists of the 15th–17th centuries, allow to judge with confidence about the criminal craft of these people and successfully resist it.

In conclusion, the author reflects on the question of the usefulness of witchcraft, as it was imagined by the authors of the Late Middle Ages and early Modern times. It seems that this usefulness consisted not only in the awareness of greatness of God, who allows the existence of the devil, his demons and his minions and uses them to punish the earthly sinners. The concept of malicious witchcraft was also useful, according to the authors of the demonological treatises and the judges, because it allowed them to understand better the limits and the possibilities of the secular power, its main tasks for maintaining the peace and public order in their countries.

Примечания

1

Chiffoleau J. Dire l'indicible. Remarques sur la cathégorie du nefandum du XIIe au XVe siècle // AESC. 1990. № 2. P. 289–324.

2

Подробнее о начавшемся во второй половине XIII в. переходе светского суда от обвинительной процедуры (accusatio) к инквизиционной см.: Fraher R.M. IV Laterans Revolution in Criminal Procedure: the Birth of inquisitio, the End of Ordeals and Innocent Ill's Vision of Ecclesiastical Politics // Studia in honorem eminentissimi cardinalis Alphonsi M. Stickler / A cura di R.J. Castillo Lara. Roma, 1992. P. 97–111; Théry J. Fama: l'opinion publique comme preuve judiciaire. Aperçu sur la révolution médiévale de l'inquisitoire (XIIe–XIVe s.) // La preuve en justice, de l'Antiquité à nos jours / Sous la dir. de B. Lemesle. Rennes, 2003. P. 119–147. Ha русском языке см.: Тогоева О.И. Поиски «правды» в средневековом уголовном суде // Право в средневековом мире — 2008 / Под ред. И.И. Варьяш, Е.А. Поповой. М., 2008. С. 182–195; Она же. Когда преступник — свинья. «Дурные обычаи» и неписаные правила средневекового правосудия // Многоликая софистика: нелегитимная аргументация в интеллектуальной культуре Европы Средних веков и раннего Нового времени / Отв. ред. П.В. Соколов. М., 2015. С. 403–436.

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Carbasse J.-M. Histoire du droit pénal et de la justice criminelle. P., 2014. P. 342–345.

4

Chiffoleau J. Op. cit. P. 292. См. также: Idem. Les justices du pape. Délinquance et criminalité dans la région d'Avignon au XIVe siècle. P. 1984.

5

Так, Бернар якобы во всеуслышанье заявлял, что папа римский Бонифаций VIII является «воплощением дьявола», а короля Людовика IX Святого (1226–1270) ни в коем случае не следовало канонизировать, поскольку после смерти он угодил прямиком в ад: Vidal J.-M. Bernard Saisset, éveque de Pamiers (1232–1311) // Revue des sciences religieuses. 1926. T. 6. P. 177–198, 371–393.

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Denton J.H. Bernard Saisset and the Franco-papal Rift of December 1301 // Revue d'histoire ecclésiastique. 2007. T. 102 (2). P. 399–427; Théry J. Alio scoppio del conflitto tra Bonifacio e Filippo il Bello: l'affare Saisset // I poteri universali e la fondazione dello Studium Urbis. Il pontefice Bonifacio VIII dalla U nam sanctam allô schiaffo di Anagni. Roma, 2008. P. 21–68; Idem. Le pionnier de la théocratie royale. Guillaume de Nogaret et les conflits de Philippe le Bel avec la papauté // Guillaume de Nogaret. Un Languedocien au service de la monarchie capétienne. Nîmes, 2012. P. 101–128.

7

Boniface VIII en procès: articles d'accusation et dépositions des témoins (1303–1311)/ Ed. par J. Coste. Rome, 1995. P. 911–923. См. также: Schmidt T. Der Bonifaz-Prozess. Verfahren der Papstanklage in der Zeit Bonifaz'VIII und Clemens'V. Köln; Wien, 1989.

8

Полный список статей обвинения на процессе см.: Барбер М. Процесс тамплиеров / Пер. И.А. Тогоевой. М., 1998. С. 413–418.

9

Список «ужасных злодеяний и святотатств» (enormia et nephanda) Гишара см. в: Rigault A. Le procès de Guichard, éveque de Troyes (1308–1313). P., 1896. P. 269–270. Подробнее о процессе см.: Provost A. On the Margins of the Templars' Trial: The Case of Bishop Guichard of Troyes // The Debate on the Trial of the Templars (1307–1314) / Ed. by J. Burgtorf, P.F. Crawford, H.J. Nicholson. L.; N.Y., 2016. P. 117–127.

10

Confessions et jugements de criminels au Parlement de Paris (1319–1350) / Ed. par M. Langlois et Y. Lanhers. P., 1971. P. 29–32.

11

Collard F. La