Evening's Empire (New Studies in European History) (47 page)
Read Evening's Empire (New Studies in European History) Online
Authors: Craig Koslofsky
44.
Manfred Wilde,
Die Zauberei- und Hexenprozesse in Kursachsen
(Cologne, Weimar, and Vienna: Böhlau,
2003
), pp. 253–65.
45.
Wolfgang Behringer,
Shaman of Oberstdorf: Chonrad Stoeckhlin and the Phantoms of the Night
, trans. H.C. Erik Midelfort (Charlottesville, VA: University Press of Virginia,
1998
), p. 36.
46.
Carlo Ginzburg,
The Night Battles: Witchcraft and Agrarian Cults in the Sixteenth and Seventeenth Centuries
, trans. John and Anne Tedeschi (London: Routledge & Kegan Paul,
1983
), pp. 1–16, and Behringer,
Shaman
, pp. 91–104.
47.
Richard Bernard,
A guide to grand-iury men diuided into two bookes: in the first, is the authors best aduice to them what to doe, before they bring in a billa vera in cases of witchcraft … In the second, is a treatise touching witches good and bad, how they may be knowne, euicted, condemned, with many particulars
(London: Printed by Felix Kingston,
1627
), p. 115.
48.
Ginzburg,
Night Battles
, chs. 3–4, and Behringer,
Shaman
, pp. 89–118.
49.
See Clark,
Thinking with Demons
, pp. 457–88, and the literature cited there.
50.
George Gifford,
A dialogue concerning [H]witches and witchcrafts
(London: Printed by Iohn Windet for Tobie Cooke and Mihil Hart,
1593
), fo. G(1). See Alan Macfarlane, “A Tudor Anthropologist: George Gifford’s
Discourse and Dialogue
,” in
The Damned Art: Essays in the Literature of Witchcraft
, ed. Sydney Anglo (London: Routledge & Kegan Paul,
1977
), pp. 140–55, and Scott McGinnis, “‘Subtiltie’ Exposed: Pastoral Perspectives on Witch Belief in the Thought of George Gifford,”
Sixteenth Century Journal
33, 3 (
2002
): 665–86.
51.
Malcolm Gaskill, “Witches and Witnesses in Old and New England,” in
Languages of Witchcraft: Narrative, Ideology and Meaning in Early Modern Culture
, ed. Stuart Clark (Basingstoke: Macmillan,
2001
), pp. 55–80, and Rummel,
Bauern, Herren und Hexen
, pp. 284ff.
52.
Bernard,
Guide to grand-iury men
, pp. 235–36.
53.
Eva Labouvie, “Hexenspuk und Hexenabwehr: Volksmagie und volkstümlicher Hexenglaube,” in
Hexenwelten: Magie und Imagination vom 16.–20. Jahrhundert
, ed. Richard van Dülmen (Frankfurt: Fischer Taschenbuch-Verlag,
1987
), pp. 49–93.
54.
See the complete original text,
ibid
., p. 84. Labouvie describes the trial in
Zauberei und Hexenwerk
, pp. 161–65.
55.
Like the demonological works they sometimes illustrated, images of the witches and the sabbath reflected both popular and learned views of the relationship between witchcraft, the Devil, and the night. Representations of individual witches encountering the Devil or practicing
maleficia
were less often set at night; images of the witches’ dance or sabbath either indicate no time of day or are clearly nocturnal. Space does not permit a full review of the rich scholarship on the visual side of early modern witchcraft; see Charles Zika,
The Appearance of Witchcraft: Print and Visual Culture in Sixteenth-Century Europe
(London: Routledge,
2007
), and the literature cited there.
56.
See Virginia Krause, “Confessional Fictions and Demonology in Renaissance France,”
Journal of Medieval and Early Modern Studies
35, 2 (
2005
): 327–48.
57.
Heinrich von Schultheis,
Eine Außführliche Instruction Wie in Inquisition Sachen des grewlichen Lasters der Zauberey gegen Die Zaubere der Göttlichen
Majestät und der Christenheit Feinde ohn gefahr der Unschuldigen zu procediren … In Form eines freundlichen Gesprächs gestelt
(Cologne: bey Hinrich Berchem,
1634
).
58.
Durrant,
Witchcraft, Gender, and Society
, p. 258. Several of the eighty-four items in this Eichstätt interrogatory focus on the connection between sex and the night, for example “On what occasion did she come to know her spouse …? Whether they did not meet together at night and confer with each other alone [before marriage]?” (pp. 256–57, 259).
59.
Richard van Dülmen, “Imaginationen des Teuflischen,” in
Hexenwelten
, ed. van Dülmen, pp. 94–130; here p. 102.
60.
The confession is published with Jürgen Macha,
Deutsche Kanzleisprache in Hexenverhörprotokollen der Frühen Neuzeit
(Berlin and New York: de Gruyter,
2005
) on the enclosed CD-ROM, under “St. Maximin 1587.” For a nearly identical confession from Barbara Erbin of the Alpine village of Oberstdorf (home of Chonrad Stoeckhlin) in 1587, see Behringer,
Shaman
, pp. 107–08.
61.
Elisabeth Biesel, “‘Die Pfeifer seint alle uff den baumen gesessen’: Hexensabbat in der Vorstellungswelt einer ländlichen Bevölkerung,” in
Methoden und Konzepte der historischen Hexenforschung
, ed. Eiden
et al
., pp. 298–302.
62.
“Hat also gebondenn gestanden, vnndt bekendt, eß sei ein Schwartzer man hinder seinem hauß vur Zwolff Jahrn, Zwischent tag vnnd nachtt Zu Ime Kommenn, alß er Seiner hausfrauwen Langwirriger Krankheit halben beschwerdtt, vnnd bekummertt geweßen, derselb hab gesagt, solt nit so Zaghafftt sein, Die Sachenn wurden Zum besten Kommen, derselb hab Ime Zugemuutet, er soll gott Verlaugnenn, vnnd seiner Motter, vnnd Ime Zustendig sein, er habs aber nit gethann.” Macha,
Hexenverhörprotokollen
, enclosed CD-ROM, under “Trier 1591”.
63.
John Linwood Pitts,
Witchcraft and Devil Lore in the Channel Islands
(Guernsey: Guille-Allès Library,
1886
), pp. 33–51.
64.
Macha,
Hexenverhörprotokollen
, enclosed CD-ROM, under “St. Maximin 1587.”
65.
Pitts,
Witchcraft
, p. 22.
66.
As Dülmen has in his “Imaginationen des Teuflischen.” See also Nicole Jacques-Lefèvre and Maxime Préaud, eds.,
Le sabbat des sorciers en Europe (XVe–XVIIIe siècles)
(Grenoble: Éditions Jérôme Millon,
1993
).
67.
Heinrich Institoris and Jacob Sprenger,
Malleus maleficarum
, ed. and trans. Christopher S. Mackay (Cambridge University Press,
2006
),
II
: 63. Daniel Ménager has observed that the
Malleus
“does not establish a relationship between the Sabbath and the night,”
La renaissance et la nuit
, p. 153, n. 5., challenging Jean Delumeau’s association of the witches’ sabbath with the night before the second half of the sixteenth century.
68.
Institoris and Sprenger,
Malleus maleficarum
, ed. and trans. Mackay,
II
: 45.
69.
See Hans Peter Broedel,
The Malleus Maleficarum and the Construction of Witchcraft: Theology and Popular Belief
(Manchester University Press,
2003
), pp. 101–21.
70.
Institoris and Sprenger,
Malleus maleficarum
, ed. and trans. Mackay,
II
: 248, 73–111. Even in this discussion of incubi and succubi, the traditional theme of nocturnal assault predominates over the sense of seduction in the night.
71.
2 Henry VI
, 1.4.19–23. Fitter, “Poetic Nocturne,” refers to this same passage to illustrate a more general point about darkness and evil in early modern literature.
72.
Current scholarship estimates that between 40,000 and 60,000 persons were executed during the sixteenth and seventeenth centuries. See Merry E. Wiesner,
Witchcraft in Early Modern Europe
(Boston: Houghton Mifflin, 2007), p. 1.
73.
Jean Bodin,
On the Demon-Mania of Witches
, trans. Randy A. Scott with an Introduction by Jonathan L. Pearl, Renaissance and Reformation Texts in Translation 7 (Toronto: Centre for Reformation and Renaissance Studies,
1995
), pp. 114–17.
74.
Henry Boguet,
Discours exécrable des sorciers: ensemble leur procez, faits depuis deux ans en ça, en divers endroicts de la France … Seconde édition
(Paris: D. Binet,
1603
), p. 168.
75.
Michael Dalton,
The Countrey Justice
(London: Printed for the Societie of Stationers,
1618
), p. 243.
76.
Behringer,
Shaman
, pp. 23–34.
77.
Boguet,
Discours exécrable des sorciers
, p. 47.
78.
Peter Binsfeld,
Tractat von Bekanntnuss der Zauberer unnd Hexen
, ed. Hiram Kümper (Vienna: Mille Tre Verlag, Schächter,
2004
), p. 218.
79.
Martin Del Rio,
Investigations into Magic
, ed. and trans. P.G. Maxwell-Stuart (Manchester University Press,
2000
), p. 269.
80.
Nicolas Remy,
Demonolatry
, ed. Montague Summers, trans. E.A. Ashwin (London: J. Rodker,
1930
), pp. 54–55.
81.
Pierre de Lancre,
Tableau de l’inconstance des mauvais anges et démons: où il est amplement traité des sorciers et de la sorcellerie
, ed. Nicole Jacques-Lefèvre (Paris: Aubier,
1982
), p. 96.
82.
Clark,
Thinking with Demons
, pp. 11–105. This logic was especially coherent for Protestants, who had largely eliminated regular night-time worship from their traditions. Christians forced by persecution to meet at night used their lived experience to refigure the association of nocturnal gatherings with evil; see below,
chapter 3
.
83.
Bernard,
Guide to grand-iury men
, p. 263.
84.
Clark,
Thinking with Demons
, pp. 134–35.
85.
Pierre Le Loyer,
Discours et histoires des spectres, visions et apparitions des esprits, anges, démons et ames, se monstrans visibles aux hommes: divisez en huict livres … par Pierre Le Loyer
(Paris: Chez Nicolas Buon,
1605
), p. 356: “La nuict & les tenebres sont par eux desirees & cherchees, & Satan leur Prince pour tiltres d’honneur s’appelle Prince des tenebres. C’est le temps où les hommes & leurs corps bien nourris dorment & reposent subjects aux embusches des Diables, enclins à leurs tentations, & faciles à esmouvoir aux sensualitez & defits de la chair.”
86.
John Norden,
A pensiue mans practise Very profitable for all personnes
(London: Printed by Hugh Singleton,
1584
), fo. 13.
87.
Pierre Le Loyer,
IIII
.
livres des spectres, ou apparitions et visions d’esprits, anges et démons se monstrans sensiblement aux hommes
(Angers: G. Nepueu,
1586
), p. 515.
88.
The article by Lyndal Roper, “Witchcraft and the Western Imagination,”
Transactions of the Royal Historical Society
16 (
2006
): 117–41, opens with Ziarnko’s sabbath image and De Lancre’s treatise (pp. 117–19).
89.
Pierre de Lancre,
Tableau de l’inconstance des mauuais anges et démons, ou il est amplement traicté des sorciers & de la sorcellerie
(Paris: Chez Iean Berjon,
1612
), engraving by Jan Ziarnko facing title page, legend “A”. The accused sometimes tried to avoid naming other suspects by claiming it was too dark at the sabbath to recognize anyone else: see van Dülmen, “Imaginationen des Teuflischen,” pp. 114–15.
90.
See Labouvie, “Hexenspuk und Hexenabwehr,” p. 87, on printed and popular representations of the sabbath.
91.
Teresa of Avila,
The Complete Works of St Teresa of Jesus
, 3 vols., trans. and ed. E. Allison Peers (London: Sheed and Ward, 1972–75),
I
: 215–16.
92.
Nashe,
Terrors of the Night
, p. 146.
