Western Civilization: Volume B: 1300 to 1815, 8th Edition
Page 41
The mark having been probed by the officer, in the presence of Doctor Bouchain, it was adjudged by the aforesaid doctor and officer truly to be the mark of the devil.
Being more tightly stretched upon the torture-rack, urged to maintain her confessions.
—Said that it was true that she is a witch and that she would maintain what she had said.
Asked how long she has been in subjugation to the devil.
—Answers that it was twenty years ago that the devil appeared to her, being in her lodgings in the form of a man dressed in a little cow-hide and black breeches.…
Verdict
July 9, 1652. In the light of the interrogations, answers and investigations made into the charge against Suzanne Gaudry, … seeing by her own confessions that she is said to have made a pact with the devil, received the mark from him, … and that following this, she had renounced God, Lent, and baptism and had let herself be known carnally by him, in which she received satisfaction. Also, seeing that she is said to have been a part of nocturnal carols and dances.
For expiation of which the advice of the undersigned is that the office of Rieux can legitimately condemn the aforesaid Suzanne Gaudry to death, tying her to a gallows, and strangling her to death, then burning her body and burying it here in the environs of the woods.
Why were women, particularly older women, especially vulnerable to accusations of witchcraft? What “proofs” are offered here that Suzanne Gaudry had consorted with the devil? What does this account tell us about the spread of witchcraft accusations in the seventeenth century?
* * *
That women should be the chief victims of witchcraft trials was hardly accidental. Nicholas Rémy, a witchcraft judge in France in the 1590s, found it “not unreasonable that this scum of humanity [witches] should be drawn chiefly from the feminine sex.” To another judge, it came as no surprise that witches would confess to sexual experiences with Satan: “The Devil uses them so, because he knows that women love carnal pleasures, and he means to bind them to his allegiance by such agreeable provocations.”1 Of course, witch hunters were not the only ones who held women in such low esteem. Most theologians, lawyers, and philosophers in early modern Europe believed in the natural inferiority of women and thus would have found it plausible that women would be more susceptible to witchcraft.
DECLINE By the mid-seventeenth century, the witchcraft hysteria began to subside. The destruction caused by the religious wars had forced people to accept at least a grudging toleration, tempering religious passions. Moreover, as governments began to stabilize after the period of crisis, fewer magistrates were willing to accept the unsettling and divisive conditions generated by the trials of witches. Finally, by the turn of the eighteenth century, more and more educated people were questioning traditional attitudes toward religion and finding it contrary to reason to believe in the old view of a world haunted by evil spirits.
The Thirty Years’ War
Although many Europeans responded to the upheavals of the second half of the sixteenth century with a desire for peace and order, the first fifty years of the seventeenth century continued to be plagued by crises. A devastating war that affected much of Europe and rebellions seemingly everywhere protracted the atmosphere of disorder and violence.
BACKGROUND TO THE WAR Religion, especially the struggle between militant Catholicism and militant Calvinism, played an important role in the outbreak of the Thirty Years’ War (1618–1648), often called the “last of the religious wars.” As the war progressed, however, it became increasingly clear that secular, dynastic-nationalist considerations were far more important. Although much of the fighting in the Thirty Years’ War took place in the Germanic lands of the Holy Roman Empire, it became a Europe-wide struggle (see Map 15.1). In fact, some historians view it as part of a larger conflict for European leadership between the Bourbon dynasty of France and the Habsburg dynasties of Spain and the Holy Roman Empire and date it from 1609 to 1659.
The Peace of Augsburg in 1555 had brought an end to religious warfare between German Catholics and Lutherans. Religion, however, continued to play a divisive role in German life as Lutherans and Catholics persisted in vying for control of various principalities. In addition, although the treaty had not recognized the rights of Calvinists, a number of German states had adopted Calvinism as their state church. At the beginning of the seventeenth century, the Calvinist ruler of the Palatinate, the Elector Palatine Frederick IV, assumed the leadership in forming a league of German Protestant states called the Protestant Union. To counteract it, the Catholic League of German states was organized by Duke Maximilian of the south German state of Bavaria. By 1609, then, Germany was dividing into two armed camps in anticipation of religious war.
The religious division was exacerbated by a constitutional issue. The desire of the Habsburg emperors to consolidate their authority in the Holy Roman Empire was resisted by the princes, who fought for their “German liberties,” their constitutional rights and prerogatives as individual rulers. To pursue their policies, the Habsburg emperors looked to Spain (ruled by another branch of the family) for assistance while the princes turned to the enemies of Spain, especially France, for help against the emperors. The divisions in the Holy Roman Empire and Europe made it almost inevitable that if war did erupt, it would be widespread and difficult to stop.
THE BOHEMIAN PHASE Historians have traditionally divided the Thirty Years’ War into four major phases. The Bohemian phase (1618–1625) began in one of the Habsburgs’ own territories. In 1617, the Bohemian Estates (primarily the nobles) accepted the Habsburg Archduke Ferdinand as their king but soon found themselves unhappy with their choice. Though many of the nobles were Calvinists, Ferdinand was a devout Catholic who began a process of re-Catholicizing Bohemia and strengthening royal power. The Protestant nobles rebelled against Ferdinand in May 1618 and proclaimed their resistance by throwing two of the Habsburg governors and a secretary out of the window of the royal castle in Prague, the seat of Bohemian government. The Catholic side claimed that their seemingly miraculous escape from death in the 70-foot fall from the castle was due to the intercession of the Virgin Mary, while Protestants pointed out that they fell into a manure pile. The Bohemian rebels now seized control of Bohemia, deposed Ferdinand, and elected as his replacement the Protestant ruler of the Palatinate, Elector Frederick V, who was also the head of the Protestant Union.
Ferdinand, who in the meantime had been elected Holy Roman Emperor, refused to accept his deposition. Realizing that the election of Frederick V, if allowed to stand, could upset the balance of religious and political power in central Europe and give the Protestant forces greater control of the Holy Roman Empire, Ferdinand sought the aid of the imposing forces of Duke Maximilian of Bavaria and the Catholic League. With their help, the imperial forces defeated Frederick and the Bohemian nobles at the Battle of White Mountain outside Prague on November 8, 1620. Spanish troops took advantage of Frederick’s predicament by invading the Palatinate and conquering it by the end of 1622. The unfortunate Frederick fled into exile in the United Provinces. The Spanish took control of the western part of the Palatinate (to gain the access route from Italy to the Netherlands that they had wanted), and Maximilian of Bavaria took the rest of the territory. Reestablished as king of Bohemia, Emperor Ferdinand declared Bohemia a hereditary Habsburg possession, confiscated the land of the Protestant nobles, and established Catholicism as the sole religion. The Spanish renewed their attack on the Dutch, and the forces of Catholicism seemed on the road to victory. But the war was far from over.
MAP 15.1 The Thirty Years’ War. The conflict began in the German states as Europe’s major powers backed either the northern Protestant Union or the southern Catholic League. As the war progressed, religion receded in importance, replaced by a dynastic struggle between the French Bourbons and the Spanish and Austrian Habsburgs.
Compare this map with Map 13.2. Which countries engaged in the war were predominantly Protestant, which were pr
edominantly Catholic, and which were mixed?
View an animated version of this map or related maps on the CourseMate website.
* * *
THE DANISH PHASE The second phase of the war, the Danish phase (1625–1629), began when King Christian IV of Denmark (1588–1648), a Lutheran, intervened on behalf of the Protestant cause by leading an army into northern Germany. Christian had made an anti-Habsburg and anti-Catholic alliance with the United Provinces and England. He also wanted, however, to gain possession of some Catholic territories in northern Germany to benefit his family.
In the meantime, Ferdinand had gained a new commander for the imperial forces in Albrecht von Wallenstein (AWL-brekht fun VAHL-en-shtyn). A brilliant and enigmatic commander, Wallenstein was a Bohemian nobleman who had taken advantage of Ferdinand’s victory to become the country’s wealthiest landowner. Wallenstein’s forces defeated a Protestant army at Dessau and then continued to operate in northern Germany. The forces of Christian IV, despite substantial aid from their allies, were defeated in 1626 by an army of the Catholic League under Count Tilly and then suffered an even more devastating loss to Wallenstein’s forces the following year. Wallenstein now occupied parts of northern Germany, including the Baltic ports of Hamburg, Lübeck, and Bremen. Christian IV’s defeat meant the end of Danish supremacy in the Baltic.
After the success of the imperial armies, Emperor Ferdinand II was at the height of his power and took this opportunity to issue the Edict of Restitution in March 1629. His proclamation prohibited Calvinist worship and restored to the Catholic Church all property taken by Protestant princes or cities during the past seventy-five years. But this sudden growth in the power of the Habsburg emperor frightened many German princes, who feared for their independent status and reacted by forcing the emperor to dismiss Wallenstein.
THE SWEDISH PHASE The Swedish phase (1630–1635) marked the entry of Gustavus Adolphus (goo-STAY-vus uh-DAHL-fuss), king of Sweden (1611–1632), into the war. Gustavus Adolphus was responsible for reviving Sweden and transforming it into a great Baltic power. A military genius, he brought a disciplined and well-equipped Swedish army to northern Germany. He was also a devout Lutheran who felt compelled to aid his coreligionists in Germany.
Gustavus’s army swept the imperial forces out of the north and moved into the heart of Germany. In desperation, the imperial side recalled Wallenstein, who was given command of the imperial army that met Gustavus’s troops near Leipzig. At the Battle of Lützen (LOOT-sun) (1632), the Swedish forces prevailed but paid a high price for the victory when the Swedish king was killed in the battle. Although the Swedish forces remained in Germany, they proved much less effective. Despite the loss of Wallenstein, who was assassinated in 1634 on the orders of Emperor Ferdinand, the imperial army decisively defeated the Swedes at the Battle of N; ördlingen at the end of 1634 and drove them out of southern Germany. This imperial victory guaranteed that southern Germany would remain Catholic. The emperor used this opportunity to make peace with the German princes by agreeing to annul the Edict of Restitution of 1629. But peace failed to come to war-weary Germany. The Swedes wished to continue, while the French, under the direction of Cardinal Riche-lieu (REESH-uh-lyoo), the chief minister of King Louis XIII, entered the war directly, beginning the fourth and final phase of the war, the Franco-Swedish phase (1635– 1648).
THE FRANCO-SWEDISH PHASE By this time, religious issues were losing their significance. The Catholic French were now supporting the Protestant Swedes against the Catholic Habsburgs of Germany and Spain. The Battle of Rocroi (roh-KRWAH) in 1643 proved decisive as the French beat the Spanish and brought an end to Spanish military greatness. The French then moved on to victories over the imperialist-Bavarian armies in southern Germany. By this time, all parties were ready for peace, and after five years of protracted negotiations, the war in Germany was officially ended by the Peace of Westphalia in 1648. The war between France and Spain, however, continued until the Peace of the Pyrenees in 1659. By that time, Spain had become a second-class power, and France had emerged as the dominant nation in Europe.
* * *
CHRONOLOGY The Thirty Years’ War
* * *
Protestant Union
1608
Catholic League
1609
Election of Habsburg Archduke Ferdinand as king of Bohemia
1617
Bohemian revolt against Ferdinand
1618
Bohemian phase
1618–1625
Battle of White Mountain
1620
Spanish conquest of Palatinate
1622
Danish phase
1625–1629
Edict of Restitution
1629
Swedish phase
1630–1635
Battle of Lützen
1632
Battle of Nördlingen
1634
Franco-Swedish phase
1635–1648
Battle of Rocroi
1643
Peace of Westphalia
1648
Peace of the Pyrenees
1659
* * *
OUTCOMES OF THE WAR What were the results of what one historian has called a “basically meaningless conflict”? The Peace of Westphalia ensured that all German states, including the Calvinist ones, were free to determine their own religion. Territorially, France gained parts of western Germany, part of Alsace, and the three cities of Metz, Toul, and Verdun, giving the French control of the Franco-German border area. While Sweden and the German states of Brandenburg and Bavaria gained some territory in Germany, the Austrian Habsburgs did not really lose any but did see their authority as rulers of Germany further diminished. The more than three hundred states that made up the Holy Roman Empire were recognized as virtually independent, since each received the power to conduct its own foreign policy. The Habsburg emperor had been reduced to a figurehead in the Holy Roman Empire. The Peace of Westphalia also made it clear that religion and politics were now separate. The pope was completely ignored in all decisions at Westphalia, and political motives became the guiding forces in public affairs as religion moved closer to becoming primarily a matter of personal conviction and individual choice. Some historians also argue that the Peace of Westphalia marks the beginning of a modern international order in which sovereign states began to operate as equals within a secular framework.
The Thirty Years’ War: Soldiers Plundering a Village. This 1660 painting shows a group of soldiers running amok and plundering a German village. This scene was typical of many that occurred during the Thirty Years’ War, especially in Germany, where the war caused enormous destruction.
Deutsches Historisches Museum, Berlin//© DHM/The Bridgeman Art Library
The economic and social effects of the Thirty Years’ War on Germany are still debated. Some areas of Germany were completely devastated, but others remained relatively untouched and even experienced economic growth. The most recent work pictures a damaged economy and a population decline of 15 to 20 percent in the Holy Roman Empire. Although historians may debate the degree of devastation, many people in Germany would have understood this description by a traveler journeying along the Main River in 1636:
[We] came to a wretched little village called Neukirchen, which we found quite uninhabited yet with one house on fire. Here, since it was now late, we were obliged to stay all night, for the nearest town was four miles away; but we spent that night walking up and down with guns in our hands, and listening fearfully to the sound of shots in the woods around us.… Early next morning, His Excellency went to inspect the church and found it had been plundered and that the pictures and the altar had been desecrated. In the churchyard we saw a dead body, scraped out of the grave, while outside the churchyard we found another dead body.2
The Thirty Years’ War was undoubtedly the most destructive conflict Europeans had yet experienced.
A Military Revolution?
By
the seventeenth century, war played an increasingly important role in European affairs. Military power was considered essential to a ruler’s reputation and power; thus, the pressure to build an effective military machine was intense. Some historians believe that the changes that occurred in the science of warfare between 1560 and 1660 warrant the title of military revolution.
Medieval warfare, with its mounted knights and supplementary archers, had been transformed in the Renaissance by the employment of infantry armed with pikes and halberds and arranged in massed rectangles known as squadrons or battalions. The use of firearms required adjustments to the size and shape of the massed infantry and made the cavalry less effective.
* * *
The Face of War in the Seventeenth Century
We have a firsthand account of the face of war in Germany from a picaresque novel called Simplicius Simplicissimus, written by Jakob von Grimmelshausen. The author’s experiences as a soldier in the Thirty Years’ War give his descriptions of the effect of the war on ordinary people a certain vividness and reality. This selection describes the fate of a peasant farm, an experience all too familiar to thousands of German peasants between 1618 and 1648.
Jakob von Grimmelshausen, Simplicius Simplicissimus
The first thing these horsemen did in the nice back rooms of the house was to put in their horses. Then everyone took up a special job, one having to do with death and destruction. Although some began butchering, heating water, and rendering lard, as if to prepare for a banquet, others raced through the house, ransacking upstairs and down; not even the privy chamber was safe, as if the golden fleece of Jason might be hidden there. Still others bundled up big packs of cloth, household goods, and clothes, as if they wanted to hold a rummage sale somewhere. What they did not intend to take along they broke and spoiled. Some ran their swords into the hay and straw, as if there hadn’t been hogs enough to stick. Some shook the feathers out of beds and put bacon slabs, hams, and other stuff in the ticking, as if they might sleep better on these. Others knocked down the hearth and broke the windows, as if announcing an everlasting summer. They flattened out copper and pewter dishes and baled the ruined goods. They burned up bedsteads, tables, chairs, and benches, though there were yards and yards of dry firewood outside the kitchen. Jars and crocks, pots and casseroles all were broken, either because they preferred their meat broiled or because they thought they’d eat only one meal with us. In the barn, the hired girl was handled so roughly that she was unable to walk away, I am ashamed to report. They stretched the hired man out flat on the ground, stuck a wooden wedge in his mouth to keep it open, and emptied a milk bucket full of stinking manure drippings down his throat; they called it a Swedish cocktail. He didn’t relish it and made a very wry face. By this means they forced him to take a raiding party to some other place where they carried off men and cattle and brought them to our farm. Among those were my father, mother, and Ursula [sister].