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Marie Lennersand and Linda Oja

This chapter is part of a research project directed by the authors, focusing on the major Swedish witch-hunt that took place in the county of Dalarna 1668-1671. In late seventeenth-century Sweden there were several mechanisms for the reintegration of convicted criminals into both the religious and secular community, with the church playing a key role. In the historiography of witchcraft it has been recognised that the background and the relationships between the involved parties in a witch-hunt were determining factors for how things would turn out. A notable example is the Countess Charlotta Taube who was made the very symbol of the Enlightenment struggle against superstitious witch-hunts. The heavily emphasised connection between superstition and the common people in the writings of the eighteenth-century Swedish elite did not reflect reality. Nevertheless, the folklorist-romantics of the late eighteenth century reinforced the stereotypical image of superstition as a 'popular' phenomenon.

in Beyond the witch trials
Peter Maxwell-Stuart

Magic and witchcraft constituted the scenery, and often the script, of everyone's life during the eighteenth century as much as it had ever done in the seventeenth or sixteenth. For the instruments of any attempt to unify Scotland's remarkable diversity were the Law and the St Giles Kirk, and it is a remarkable fact that, London government and commercialising landlord apart, neither appears to have exerted itself overmuch in relation to crimes of magic. The eighteenth century did not look kindly upon either the Episcopal Church, which found itself in disgrace after 1745 because of its alleged support for the Stuart cause or the Presbyterian Kirk, which was more and more plagued by controversy. Compared with the Kirk's intense scrutiny of adulterers and fornicators and her eagerness to punish their sins, the pursuit of witches can sometimes seem almost desultory.

in Beyond the witch trials