For all that demonology was a major part of many theological systems, the topic has re-ceived relatively little serious attention. The claims made by demonological discourse havingbeen conclusively discredited in the European Enlightenment, it is as if the topic had beendrained of all but antiquarian interest. While mild curiosity about the benighted beliefs ofdistant others may still be permitted, until recently most research remained distanced, con-descending, and superficial, as if reflecting residual anxiety that the foolishness of thesebeliefs might be contagious or—a less magical construction of the same dynamic—thatshowing too much interest in such things might damage one's reputation.'
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