By Lyndal Roper
"[A] really good piece of investigative history."—The Guardian
"This bold and refined e-book is testomony not just to Roper's ability in excavating tales from the German records, but in addition to her mind's eye and resolution in analyzing among the strains of examinations and confessions. . . . Compelling, brave and inspirational."—Malcolm Gaskill, Journal of the historic Association
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Additional info for Witch Craze: Terror and Fantasy in Baroque Germany
Example text
The Juliusspital itself was built on the site of the Jewish cemetery, despite the vigorous protests of the Jewish community. An oil painting of 1611 shows the bishop attending the baptism of three Jewish converts in the chapel of the hospital dedicated to St Kilian, patron saint of the diocese. ‘Christian charity’, we might say, was to be confined to the body of Christians. Indeed, in this case the institutionalization of charity rested not only on forcibly dispossessing the Jews, who were viewed as enemies of the Gospel, but obliterating the traces of their community's past and their collective dead.
It must have seemed as if Würzburg's authorities were being confronted with the overwhelming, urgent needs of a rural world suffering hunger, disease and death. They were the ‘European Indians’, as one Spanish Catholic theologian put it, linking the campaign to convert the inhabitants of the New World with the attempt to Christianize Europe's own rural masses. Ironically, the witch craze in Würzburg, far from being an expression of authoritarian rulers riding rough-shod over their cowed populace, was at first an attempt by officials to take seriously peasant fears concerning sick cows, outbreaks of hail, mysterious insects and various diseases.
But the town lay in the middle of the Ries plain, where there were territories ruled by several lords, principal amongst them the counts of Öttingen: Ludwig XV had become Lutheran but his son Friedrich took the lineage of Öttingen-Wallerstein back to Catholicism, leaving the family divided ever after. There were Jewish communities in the Ries, though the town's own Jews had been banished at the beginning of the sixteenth century. Monastic institutions like Kaisheim Abbey or the Teutonic order still retained houses in the city to deal with their tenants in the Ries, a substantial Catholic presence in the Lutheran town.
