Exploring Necromancy in Renaissance Italy: Political & Military Influence

A Scholarly Critique of Josh Wiest’s "Necromancy and its Influence in the Renaissance"

Introduction

The original article on Necromancy in Renaissance Europe was written by Josh Wiest, a man who lives in North Carolina, and is a bit of a Renaissance man with interests in languages, medieval history, military strategy, and, of course, he is a capable swordsman. Josh has long been passionate about studying the historical dynamics of Renaissance Italy, particularly how military strategy and power dynamics shaped the political and cultural landscape of the time. Roo, who has been friends with Josh for years, not only enjoys discussing history and politics with him but also admires his dedication to the sword arts. When Josh is not delving into historical mysteries, he enjoys spending time with his beautiful wife and child, and has a deep appreciation for science, making him a true Renaissance man in every sense.

If you’d like to learn more about Josh's work and thoughts, you can visit his Substack: The Art of Arms.

Josh's article on Necromancy in Renaissance Italy and its political and military influence can be found here: The Dark Arts of Bologna.

Introduction to the Critique

                     Destroying Demons

Josh Wiest’s article on necromancy in Renaissance Italy and Europe offers a captivating and intellectually stimulating exploration of the occult practices that permeated the political, religious, and military structures of the time. Written by Wiest, who self-identifies as a Renaissance man with broad interests ranging from military history, medieval studies, languages, and swordsmanship, the article provides an interdisciplinary approach that bridges historical analysis and occult studies. The piece provides an insightful analysis of how necromantic practices—specifically demonic invocations—influenced the power dynamics of Renaissance Italy, with a strong focus on the city of Bologna. By offering an exploration of how these rituals intersected with political struggles, military strategy, and religious authority, Wiest presents necromancy as a tool not just for the individual seeking power, but also as a larger societal force within the political and military conflicts of Renaissance Italy.

Wiest’s article is well-researched, drawing on compelling case studies, such as Gentile Budrioli Rimieri, Achille Malvezzi, and Marco Mattei del Gesso, to substantiate his claims. However, while the article raises important points, it suffers from several limitations, including its limited engagement with secondary scholarship, insufficient critical analysis of the ethical dimensions of the period’s confessions and torture practices, and its failure to fully tie occult practices to the military strategies that were central to Renaissance politics. This critique will further examine these elements, offering suggestions for expanding and deepening the article’s academic and thematic breadth.

Theoretical Framework and Thesis

At the heart of Wiest’s article is the thesis that necromancy during the Renaissance was not merely a form of rebellion against Christian orthodoxy but was also deeply entwined with the political and military power structures of the time. Wiest argues that occult practices, including necromancy, were viewed by some as a means of controlling supernatural forces and achieving control over the natural world, thus offering practitioners both individual and political authority (Wiest, 2024). This framework positions necromancy as a tool for social mobility, providing individuals with a means of power that transcended traditional political structures.

While this thesis is compelling, the article does not fully demonstrate the extent to which necromancy influenced military and political events in Renaissance Italy. For example, while Wiest mentions military figures such as Achille Malvezzi, he does not adequately explore how necromantic rituals might have played a more direct role in his military decision-making. The interplay between occultism and military strategy remains underexplored, as does the political utility of occult knowledge in the broader context of Italian city-states. Expanding the focus to include more concrete examples of necromantic rituals used in military campaigns would strengthen Wiest’s argument and offer a more thorough exploration of how occult knowledge might have functioned as an important component of Renaissance political strategy and military warfare.

A broader engagement with secondary scholarship would also help Wiest situate his arguments in relation to existing research on Renaissance occultism and medieval witchcraft. Scholars such as Roper (2004) and Herzig (2011) have discussed the social function of magic and its utility in both securing personal advantage and as a tool for political leverage in early modern Europe. By incorporating these perspectives, Wiest could offer a more nuanced understanding of how necromancy operated within social and political contexts, especially in Bologna, which was a hotspot of political intrigue and religious conflict.

Historical Context and Secondary Scholarship

Wiest’s article does not engage fully with the rich body of secondary scholarship on Renaissance occultism and necromantic practices, an area that has seen considerable academic development in recent years. Scholars like Biller (2005) and Gibson (2018) have written extensively about the role of magic and supernatural practices in Renaissance politics and society. Gibson (2018), for instance, provides a socio-political context for understanding how witchcraft and necromantic rituals were not only forms of personal empowerment but also strategies employed by elites to consolidate political power. The use of magic and the occult, Gibson suggests, was often tied to the legitimation of political power and could serve as a tool for control over both followers and rivals.

Similarly, Roper (2004) examines the social mobility afforded by occult knowledge and its connection to political and military power. Roper’s study of medieval magic shows how necromancy and demonic invocation were frequently employed by individuals seeking advancement in a highly stratified society. These insights could be applied to the case studies Wiest presents, offering a more structured analysis of the relationship between occult practices and social climbing within Renaissance Italy.

Incorporating these scholars into Wiest’s article would offer a more holistic understanding of how necromancy functioned not only as a spiritual practice but also as a political tool, one that could be wielded by those seeking to manipulate both the supernatural and the natural world for their own gain.

Case Studies: Anecdotal Evidence vs. Scholarly Analysis

The case studies presented in Wiest’s article—such as Marco Mattei del Gesso, Achille Malvezzi, and Gentile Budrioli Rimieri—offer an engaging historical narrative. However, these cases are presented more as anecdotes than as detailed scholarly analyses. The historical implications of these cases could be better explored through a more critical lens, engaging with how necromantic practices functioned as tools of power within the political structures of Renaissance Italy.

For example, Gentile Budrioli Rimieri, accused of necromancy and pacts with the devil, is depicted as a woman whose occult practices played a significant role in her eventual execution. Wiest discusses her involvement in healing and her relationship with powerful men, but the article does not explore the political dynamics that led to her trial and execution. Gentile’s execution, occurring in 1498, coincided with widespread political unrest in Bologna. Her ties to the Bentivoglio family—who were involved in political rivalries with both the Papal States and other city-states—could have influenced the charges brought against her. Wiest’s article misses an opportunity to discuss how necromantic accusations were often manipulated for political purposes and used as weapons in political struggles.

Similarly, Achille Malvezzi’s role as a military leader and his possible engagement with necromantic rituals is an important aspect of the article, but it remains underdeveloped. Wiest touches upon Malvezzi’s involvement in military campaigns but does not fully analyze the ways in which necromantic practices might have shaped his military strategies. Necromancy, in this context, could have functioned as a tool for supernatural protection or a ritualistic means of ensuring victory in battle. By expanding the political context surrounding Malvezzi’s necromantic associations, Wiest could offer a deeper understanding of how necromantic practices influenced military and political decisions.

Ethical Considerations and Critical Perspectives

One of the major ethical questions surrounding the practices described in Wiest’s article is the moral responsibility of those who participated in or benefited from the Inquisition’s methods. While the article acknowledges the torture and coercion inherent in the Inquisition, it does not engage deeply with the moral implications of these practices. A critical examination of how the Inquisition utilized torture and confession could lead to a more informed discussion of the ethical and political consequences of Renaissance occult trials.

Conclusion

Josh Wiest’s article on necromancy in Renaissance Italy is an engaging and informative exploration of an often-overlooked aspect of Renaissance culture. The article provides rich historical detail and compelling case studies of individuals involved in necromantic practices, but it is limited in its scholarly engagement and depth of analysis. Wiest’s failure to engage sufficiently with secondary scholarship, as well as the limited exploration of the political and military implications of necromancy, weakens the article’s overall impact.

To strengthen the article, Wiest should consider a more structured approach to the intersection of necromancy and political power, particularly in the military context. Additionally, a more critical analysis of confessions made under torture would offer a deeper understanding of the ethical issues surrounding Inquisitorial trials. Finally, a more thorough engagement with secondary sources would provide a stronger scholarly foundation for the article and help position Wiest’s work within the broader academic discourse on Renaissance occultism.

Overall, Wiest’s article is an important contribution to the study of Renaissance occultism, but it requires further expansion, engagement with secondary literature, and a more critical analysis of its political, military, and ethical dimensions to realize its full potential as a scholarly work.

References

Biller, P. (2005). Medieval heresy: A critical overview. Cambridge University Press.

Gibson, M. (2018). Witchcraft and magic in the Renaissance. Oxford University Press.

Herzig, T. (2011). The demons and the friars: Illicit magic and mendicant rivalry in Renaissance Bologna. Renaissance Quarterly, 64(4), 1025-1058. https://doi.org/10.1086/660033

Roper, L. (2004). Witchcraft and the social order: The politics of magic in early modern England. Oxford University Press.

Wiest, J. (2024). The dark arts of Bologna: Necromancy and its political influence in Renaissance Italy. The Art of Arms. https://theartofarms.substack.com/p/the-dark-arts-of-bologna