Sixteenth-Century Religious Reform and the Witch-Hunts

Waite, Gary K.

doi:10.1093/oxfordhb/9780199578160.013.0028

Cited by 2 publications

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“…Archbishop Johann VII von Schönenberg, for example, whose lands in the Holy Roman Empire already subject to his rule ‘did not see particularly intense witch‐hunting activity’, supported the ‘zealous pursuit of witches throughout his archdiocese outside the lands he ruled himself, particularly in areas over which he was trying to extend his authority’ (Whaley, , p. 555). Finding himself ‘Surrounded by larger Protestant territories, the archbishop used popular demands for witch trials to drive out any residual doubts about the verity of Catholic dogma’ (Waite, , p. 502).…”

Section: An Economic Theory Of European Witch Trialsmentioning

confidence: 99%

Witch Trials

Leeson

Russ²

2017

The Economic Journal

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We argue that the great age of European witch trials reflected non‐price competition between the Catholic and Protestant churches for religious market share in confessionally contested parts of Christendom. Analyses of new data covering more than 43,000 people tried for witchcraft across 21 European countries over a period of five‐and‐a‐half centuries and more than 400 early modern European Catholic–Protestant conflicts support our theory. More intense religious‐market contestation led to more intense witch‐trial activity. And compared to religious‐market contestation, the factors that existing hypotheses claim were important for witch‐trial activity – weather, income and state capacity – were not.

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Section: An Economic Theory Of European Witch Trialsmentioning

confidence: 99%

Witch Trials

Leeson

Russ²

2017

The Economic Journal

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“…98 Within the second curtain walls was a mixed space of small agricultural and residential land. 98 Hüppi,Zugerland,84,202. While Zug was the largest urban centre in the Canton during the eighteenth century, it was not the only one. Following the northern shores of the Zugersee to its northwestern tip, the town of Cham faces Zug on the northwest end of the lake (see Figure 3).…”

Section: The World Of the Witchesmentioning

confidence: 99%

“…201 For the ensuing centuries, Reformists of both Catholic and Protestant confessions promoted concepts of religious homogeneity within their respective faiths, sparking "an intense reform agenda combined with anxiety over demonic agency and divine pleasure." 202 Yet in the narratives presented by common people, the effects of the Reformation can be seen much more subtly. 203 In the first day of the trial, August 9, 1737, Katharina Kalbacher outlined the group of people who had been in attendance at the witches' sabbat with her.…”

Section: The Enemy Within: Marginal Places Of Zugmentioning

confidence: 99%

“…142 Michael D. Bailey, Fearful Spirits, Reasoned Follies: The Boundaries of Superstition in Late Medieval Europe (Ithaca: Cornell University Press, 2013), 54. For further exploration of the canon Episcopi, the cult of Diana, and its links to the demonological beliefs of the early modern period, see Ginzburg, Ecstasies, 89-121.143 Bailey, Fearful Spirits, Reasoned Follies,[197][198][199][200][201][202][203][204][205][206][207] Jonathan L. Pearl, introduction to On the Demon Mania of Witches by Jean Bodin (Toronto: Centre for Reformation and Renaissance Studies, 2001), 9-12.…”

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Mapping maleficia: The borders of witchcraft and a woman’s world through the with trials of Zug, Switzerland, 1737-1738

Larsen¹

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This thesis argues that the witch trial of Zug, Switzerland, held between August of 1737 and January of 1738 provides a window into the world and spatial conceptualizations of lower status Catholic women living in eighteenth-century Switzerland. Through the examination of the accounts of the accused, the realities and fantasies held by these women are laid bare in the narratives of witchcraft they constructed, informing their interactions with the world around them. The marginal spaces of the Canton of Zug and the broader Swiss context were the backdrop to localized and broader diabolical concepts of witchcraft. Geographic information systems (GIS) databases and maps of the accused’s worlds as demonstrated through the trial record were created, allowing for the visualization of the records. These maps demonstrate that the boundaries of these women’s worlds were intrinsically tied to their regional Catholic identities, forming the basis of their interactions with the world around them.

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Sixteenth-Century Religious Reform and the Witch-Hunts

Cited by 2 publications

References 0 publications

Witch Trials

Witch Trials

Mapping maleficia: The borders of witchcraft and a woman’s world through the with trials of Zug, Switzerland, 1737-1738

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