By Max Brückner
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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. Matthäus Merian, Franconian Circle, 1648: this shows most of the territory of the bishopric of Würzburg.
But such was not the case. Not long after the reimposition of Catholicism, Echter presided over a massive witch hunt. This was a man who, like Rémy and Bodin, saw women as especially prey to the Devil's wiles, and who believed that female lust could undermine social and religious order; indeed, could destroy Christendom itself. Title page of Encaenia et Tricenalia Juliana, the commemorative volume to honour Bishop Julius, with copper etchings by Johann Leypolt, 1603. These were only the beginnings of the witch craze in Würzburg.
It meant that the convicted felon had to provide a confession of his or her crimes; and so the criminal had to go a certain way towards agreeing to his or her own execution, or at least, had to appear to be doing so. It was in theory not to be used indiscriminately, but only when there were ‘strong indications’ of the guilt of the accused, including material evidence. 6 Witchcraft confessions often amount to detailed life histories of individuals, their motivation and the reasons for their ‘fall’.