Search This Blog

Sunday, December 5, 2021

Thirty Years' War

From Wikipedia, the free encyclopedia

Thirty Years' War
Part of the European wars of religion
Map showing geographical extent of the Holy Roman Empire in 1600
The Holy Roman Empire in 1600, against modern borders
Date1618 to 1648
Location
Europe, mainly present-day Germany
Result Peace of Westphalia
Territorial
changes
Belligerents
Anti-Imperial alliance: prior to 1635 Imperial alliance prior to 1635
Post-1635 Peace of Prague Post-1635 Peace of Prague
Commanders and leaders
Strength

Maximum Actual

  • 50,000 Swedes 
  • 27,000 Danes (1626) 
  • 70,000–80,000 French
  • 60,000 Dutch 
Maximum Actual
  • 80,000–90,000 Imperial
  • 90,000 Spanish
  • 20,500 Bavarians
  • 20,000 Hungarian light cavalry
Casualties and losses
Combat deaths:
110,000 in Swedish service
80,000 in French service  
30,000 in Danish service 
50,000 other 
Combat deaths
120,000 in Imperial service 
30,000 in Bavarian service 
30,000 other 
Military deaths from disease: 700,000–1,350,000 
Total civilian dead: 3,500,000–6,500,000
Total dead: 4,500,000–8,000,000

The Thirty Years' War was a conflict fought largely within the Holy Roman Empire from 1618 to 1648. Considered one of the most destructive wars in European history, estimates of total deaths caused by the conflict range from 4.5 to 8 million, while some areas of Germany experienced population declines of over 50%. Related conflicts include the Eighty Years' War, the War of the Mantuan Succession, the Franco-Spanish War, and the Portuguese Restoration War

Until the 20th century, historians considered it a continuation of the German religious struggle initiated by the Reformation and ended by the 1555 Peace of Augsburg. This divided the Empire into Lutheran and Catholic states, but over the next 50 years the expansion of Protestantism beyond these boundaries gradually destabilised Imperial authority. While religion was a significant factor in starting the war that followed, it is generally agreed that its scope and extent was driven by the contest for European dominance between Habsburgs in Austria and Spain, and the French House of Bourbon.

The war began in 1618 when Ferdinand II was deposed as King of Bohemia and replaced by Frederick V of the Palatinate. Although the Bohemian Revolt was quickly suppressed, fighting expanded into the Palatinate, whose strategic importance drew in the Dutch Republic and Spain, then engaged in the Eighty Years War. Since ambitious external rulers like Christian IV of Denmark and Gustavus Adolphus of Sweden also held territories within the Empire, what began as an internal dynastic dispute was transformed into a far more destructive European conflict.

The first phase from 1618 until 1635 was primarily a civil war between German members of the Holy Roman Empire, with external powers playing supportive roles. After 1635, the Empire became one theatre in a wider struggle between France, supported by Sweden, and Spain in alliance with Emperor Ferdinand III. This concluded with the 1648 Peace of Westphalia, whose provisions included greater autonomy within the Empire for states like Bavaria and Saxony, as well as acceptance of Dutch independence by Spain. By weakening the Habsburgs relative to France, the conflict altered the European balance of power and set the stage for the wars of Louis XIV.

Structural origins

The 1552 Peace of Passau ended the Schmalkaldic War between Protestants and Catholics in the Holy Roman Empire, while the 1555 Peace of Augsburg tried to prevent future conflict by fixing existing boundaries. Under the principle of cuius regio, eius religio, states were either Lutheran, then the most usual form of Protestantism, or Catholic, based on the religion of their ruler. Other provisions protected substantial religious minorities in cities like Donauwörth and confirmed Lutheran ownership of property taken from the Catholic Church since Passau.

The agreement was undermined by the expansion of Protestantism beyond its 1555 boundaries, into areas previously dominated by Catholicism. An additional source of conflict was the growth of Reformed faiths not recognised by Augsburg, especially Calvinism, a theology viewed with hostility by both Lutherans and Catholics. Finally, religion was increasingly superseded by economic and political objectives; Lutheran Saxony, Denmark-Norway and Sweden competed with each other and Calvinist Brandenburg over the Baltic trade.

Managing these issues was complicated by the fragmented nature of the Empire, which had nearly 1,800 separate entities distributed across Germany, the Low Countries, Northern Italy, as well as Alsace and Franche-Comté in modern France. They ranged in size and importance from the seven Prince-electors who voted for the Holy Roman Emperor, down to Prince-bishoprics and Imperial cities like Hamburg. Each member belonged to a regional assembly or Circle, which focused on defence and taxes and often operated as autonomous bodies. Above these structures was the Imperial Diet, which prior to 1663 assembled on an irregular basis, and served primarily as a forum for discussion, rather than legislation.

Although Emperors were elected, since 1440 the position had been held by a member of the Habsburg family. The largest single landowner within the Empire, they controlled territories containing over eight million subjects, including the Archduchy of Austria, Bohemia and Hungary. The Habsburg emperors also ruled Spain until 1556, when it became a separate entity; Spain retained Imperial interests, including the Duchy of Milan, and while the two branches of the family often co-operated, their objectives did not always align. The Spanish Empire was a global maritime superpower whose possessions included the Spanish Netherlands, Milan, the Kingdom of Naples, the Philippines, and most of the Americas. Austria was a land-based power, whose strategic focus was securing a pre-eminent position in Germany and their eastern border against the Ottoman Empire.

Before Augsburg, unity of religion compensated for lack of strong central authority; once removed, it presented opportunities for those who sought to further weaken it. These included ambitious Imperial states like Lutheran Saxony and Catholic Bavaria, as well as France, confronted by Habsburg lands on its borders to the North, South, and along the Pyrenees. A further complication was that many foreign rulers were also Imperial princes, involving them in its internal disputes; Christian IV of Denmark joined the war in 1625 as Duke of Holstein.

Background: 1556 to 1618

Habsburg possessions in Europe, ca 1700

Disputes occasionally resulted in full-scale conflict like the 1583 to 1588 Cologne War, caused when its ruler converted to Calvinism. More common were events such as the 1606 'Battle of the Flags' in Donauwörth, when riots broke out after the Lutheran majority blocked a Catholic religious procession. Emperor Rudolf approved intervention by the Catholic Maximilian of Bavaria. In return, he was allowed to annex the town and as agreed at Augsburg, the official religion changed from Lutheran to Catholic.

When the Imperial Diet opened in February 1608, both Lutherans and Calvinists united to demand formal re-confirmation of the Augsburg settlement. However, in return the Habsburg heir Archduke Ferdinand required the immediate restoration of all property taken from the Catholic church since 1555, rather than the previous practice whereby court ruling case by case. This threatened all Protestants, paralysed the Diet, and removed the perception of Imperial neutrality.

Loss of faith in central authority meant towns and rulers began strengthening their fortifications and armies; outside travellers often commented on the growing militarisation of Germany in this period. This was taken a stage further in 1608 when Frederick IV, Elector Palatine formed the Protestant Union and Maximilian responded by setting up the Catholic League in July 1609. Both Leagues were primarily designed to support the dynastic ambitions of their leaders, but their creation combined with the 1609 to 1614 War of the Jülich Succession to increase tensions throughout the Empire. Some historians who see the war as primarily a European conflict argue Jülich marks its beginning, with Spain and Austria backing the Catholic candidate, France and the Dutch Republic the Protestant.

The Spanish Road
Purple: Spanish dependencies
Green: Ruled by Austria
Brown: Ruled by Spain

External powers became involved in what was an internal German dispute due to the imminent expiry of the 1609 Twelve Years' Truce, which suspended the Eighty Years War between Spain and the Dutch Republic. Before restarting hostilities, Ambrosio Spinola, commander in the Spanish Netherlands, needed to secure the Spanish Road, an overland route connecting Habsburg possessions in Italy to Flanders. This allowed him to move troops and supplies by road, rather than sea where the Dutch navy was dominant; by 1618, the only part not controlled by Spain ran through the Electoral Palatinate.

Since Emperor Matthias had no surviving children, in July 1617 Philip III of Spain agreed to support Ferdinand's election as king of Bohemia and Hungary. In return, Ferdinand made concessions to Spain in Northern Italy and Alsace, and agreed to support their offensive against the Dutch. Delivering these commitments required his election as Emperor, which was not guaranteed; one alternative was Maximilian of Bavaria, who opposed the increase of Spanish influence in an area he considered his own, and tried to create a coalition with Saxony and the Palatinate to support his candidacy.

A third candidate was the Calvinist Frederick V, Elector Palatine, who succeeded his father in 1610, then in 1613 married Elizabeth Stuart, daughter of James I of England. Four of the electors were Catholic, three Protestant; if this could be changed, it might result in a Protestant Emperor. When Ferdinand was elected king of Bohemia in 1617, he gained control of its electoral vote; however, his conservative Catholicism made him unpopular with the largely Protestant nobility, who were also concerned at the erosion of their rights. In May 1618, these factors combined to bring about the Bohemian Revolt.

Phase I: 1618 to 1635

The Bohemian Revolt

A contemporary woodcut depicts the Third Defenestration of Prague (1618), which marked the beginning of the Bohemian Revolt

The Jesuit educated Ferdinand once claimed he would rather see his lands destroyed than tolerate heresy for a single day. Appointed to rule the Duchy of Styria in 1595, within eighteen months he eliminated Protestantism in what was previously a stronghold of the Reformation. Focused on retaking the Netherlands, the Spanish Habsburgs preferred to avoid antagonising Protestants elsewhere, and recognised the dangers associated with Ferdinand's fervent Catholicism, but accepted the lack of alternatives.

Ferdinand reconfirmed Protestant religious freedoms when elected king of Bohemia in May 1617, but his record in Styria led to the suspicion he was only awaiting a chance to overturn them. These concerns were exacerbated when a series of legal disputes over property were all decided in favour of the Catholic Church. In May 1618, Protestant nobles led by Count Thurn met in Prague Castle with Ferdinand's two Catholic representatives, Vilem Slavata and Jaroslav Borzita. In what became known as the Third Defenestration of Prague, the two men and their secretary Philip Fabricius were thrown out of the castle windows, although all three survived.

Thurn established a Protestant-dominated government in Bohemia, while unrest expanded into Silesia and the Habsburg heartlands of Lower and Upper Austria, where much of the nobility was also Protestant. Losing control of these threatened the entire Habsburg state, while Bohemia was one of the most prosperous areas of the Empire and its electoral vote crucial to ensuring Ferdinand succeeded Matthias as Emperor. The combination meant their recapture was vital for the Austrian Habsburgs but chronic financial weakness left them dependent on Maximilian and Spain for the resources needed to achieve this.

Spanish involvement inevitably drew in the Dutch, and potentially France, although the strongly Catholic Louis XIII faced his own Protestant rebels at home and refused to support them elsewhere. The revolt also provided opportunities for external opponents of the Habsburgs, including the Ottoman Empire and Savoy. Funded by Frederick and the Duke of Savoy, a mercenary army under Ernst von Mansfeld was sent to support the Bohemian rebels. Attempts by Maximilian and John George of Saxony to broker a negotiated solution ended when Matthias died in March 1619, since many believed the loss of his authority and influence had fatally damaged the Habsburgs.

Contemporary painting showing the Battle of White Mountain (1620), where Imperial-Spanish forces under Johann Tserclaes, Count of Tilly won a decisive victory.

By mid-June 1619, the Bohemian army under Thurn was outside Vienna and although Mansfeld's defeat by Imperial forces at Sablat forced him to return to Prague, Ferdinand's position continued to worsen. Gabriel Bethlen, Calvinist Prince of Transylvania, invaded Hungary with Ottoman support, although the Habsburgs persuaded them to avoid direct involvement; this was helped when the Ottomans became involved in the 1620 Polish war, followed by the 1623 to 1639 conflict with Persia.

On 19 August, the Bohemian Estates rescinded Ferdinand's 1617 election as king, and formally offered the crown to Frederick on 26th; two days later, Ferdinand was elected Emperor, making war inevitable if Frederick accepted. With the exception of Christian of Anhalt, his advisors urged him to reject it, as did the Dutch, the Duke of Savoy, and his father-in-law James. 17th century Europe was a highly structured and socially conservative society, and their lack of enthusiasm was due to the implications of removing a legally elected ruler, regardless of religion.

As a result, although Frederick accepted the crown and entered Prague in October 1619, his support gradually eroded over the next few months. In July 1620, the Protestant Union proclaimed its neutrality, while John George of Saxony agreed to back Ferdinand in return for Lusatia, and a promise to safeguard the rights of Lutherans in Bohemia. A combined Imperial-Catholic League army funded by Maximilian and led by Count Tilly pacified Upper and Lower Austria before invading Bohemia, where they defeated Christian of Anhalt at the White Mountain in November 1620. Although the battle was far from decisive, the rebels were demoralised by lack of pay, shortages of supplies, and disease, while the countryside had been devastated by Imperial troops. Frederick fled Bohemia and the revolt collapsed.

The Palatinate Campaign

By abandoning Frederick, the German princes hoped to restrict the dispute to Bohemia, but Maximilian's dynastic ambitions made this impossible. In the October 1619 Treaty of Munich, Ferdinand agreed to transfer the Palatinate's electoral vote to Bavaria and allow him to annex the Upper Palatinate. Many Protestants supported Ferdinand because they objected to deposing the legally elected king of Bohemia, and now opposed Frederick's removal on the same grounds. Doing so turned the conflict into a contest between Imperial authority and "German liberties", while Catholics saw an opportunity to regain lands lost since 1555. The combination destabilised large parts of the Empire.

Maximilian I, Elector of Bavaria whose seizure of the Palatinate expanded the war

The strategic importance of the Palatinate and its proximity to the Spanish Road drew in external powers; in August 1620, the Spanish under Spinola and Córdoba occupied the Lower Palatinate. James I of England responded to this attack on his son-in-law by sending naval forces to threaten Spanish possessions in the Americas and the Mediterranean, and announced he would declare war if Spinola had not withdrawn his troops by spring 1621. These actions were primarily designed to placate his opponents in Parliament, who considered his pro-Spanish policy a betrayal of the Protestant cause. However, Spanish chief minister Olivares correctly interpreted them as an invitation to open negotiations, and in return for an Anglo-Spanish alliance offered to restore Frederick to his Rhineland possessions.

Since Frederick demanded full restitution of his lands and titles, which was incompatible with the Treaty of Munich, hopes of reaching a negotiated peace quickly evaporated. When the Eighty Years War restarted in April 1621, the Dutch provided Frederick military support to regain his lands, along with a mercenary army under Mansfeld paid for with English subsidies. Over the next eighteen months, Spanish and Catholic League forces won a series of victories; by November 1622, they controlled most of the Palatinate, apart from Frankenthal, held by a small English garrison under Sir Horace Vere. The remnants of Mansfeld's army took refuge in the Dutch Republic, as did Frederick; he spent most of his time in The Hague, until his death in November 1632.

At a meeting of the Imperial Diet in February 1623, Ferdinand forced through provisions transferring Frederick's titles, lands, and electoral vote to Maximilian. He did so with support from the Catholic League, despite strong opposition from Protestant members, as well as the Spanish. The Palatinate was clearly lost; in March, James instructed Vere to surrender Frankenthal, while Tilly's victory over Christian of Brunswick at Stadtlohn in August completed military operations. However, Spanish and Dutch involvement in the campaign was a significant step in internationalising the war, while Frederick's removal meant other Protestant princes began discussing armed resistance to preserve their own rights and territories.

Danish intervention (1625–1629)

Thirty Years' War is located in Lower Saxony
Bremen
Bremen
Osnabrück
Osnabrück
Halberstadt
Halberstadt
Lübeck (Duchy of Holstein)
Lübeck (Duchy of Holstein)
Magdeburg
Magdeburg
Hamburg
Hamburg
Lutter
Lutter
Verden
Verden
Kassel
Kassel
Wolfenbüttel
Wolfenbüttel
Key locations, 1625-1629; Lower Saxony

With Saxony dominating the Upper Saxon Circle and Brandenburg the Lower, both kreis had remained neutral during the campaigns in Bohemia and the Palatinate. However, Frederick's deposition in 1623 meant John George of Saxony and the Calvinist George William, Elector of Brandenburg became concerned Ferdinand intended to reclaim formerly Catholic bishoprics currently held by Protestants. These fears seemed confirmed when Tilly restored the Roman Catholic Diocese of Halberstadt in early 1625.

As Duke of Holstein, Christian IV was also a member of the Lower Saxon circle, while Denmark's economy relied on the Baltic trade and tolls from traffic through the Øresund. In 1621, Hamburg accepted Danish 'supervision', while his son Frederick became joint-administrator of Lübeck, Bremen, and Verden; possession ensured Danish control of the Elbe and Weser rivers.

Ferdinand had paid Wallenstein for his support against Frederick with estates confiscated from the Bohemian rebels, and now contracted with him to conquer the north on a similar basis. In May 1625, the Lower Saxony kreis elected Christian their military commander, although not without resistance; Saxony and Brandenburg viewed Denmark and Sweden as competitors, and wanted to avoid either becoming involved in the Empire. Attempts to negotiate a peaceful solution failed as the conflict in Germany became part of the wider struggle between France and their Habsburg rivals in Spain and Austria.

In the June 1624 Treaty of Compiègne, France had agreed to subsidise the Dutch war against Spain for a minimum of three years, while in the December 1625 Treaty of The Hague, the Dutch and English agreed to finance Danish intervention in the Empire. Hoping to create a wider coalition against Ferdinand, the Dutch invited France, Sweden, Savoy, and the Republic of Venice to join, but it was overtaken by events. In early 1626, Cardinal Richelieu, main architect of the alliance, faced a new Huguenot rebellion at home and in the March Treaty of Monzón, France withdrew from Northern Italy, re-opening the Spanish Road.

Contemporary colored engraving showing the Siege of Stralsund, May to 4 August 1628

However, the Dutch and English subsidies enabled Christian to devise an ambitious three part campaign plan; while he led the main force down the Weser, Mansfeld would attack Wallenstein in Magdeburg, supported by forces led by Christian of Brunswick and Maurice of Hesse-Kassel. The advance quickly fell apart; Mansfeld was defeated at Dessau Bridge in April, and when Maurice refused to support him, Christian of Brunswick fell back on Wolfenbüttel, where he died of disease shortly after. The Danes were comprehensively beaten at Lutter in August, and Mansfeld's army dissolved following his death in November.

Many of Christian's German allies, such as Hesse-Kassel and Saxony, had little interest in replacing Imperial domination for Danish, while few of the subsidies agreed in the Treaty of the Hague were ever paid. Charles I of England allowed Christian to recruit up to 9,000 Scottish mercenaries, but they took time to arrive, and while able to slow Wallenstein's advance, were insufficient to stop him. By the end of 1627, Wallenstein occupied Mecklenburg, Pomerania, and Jutland, and began making plans to construct a fleet capable of challenging Danish control of the Baltic. He was supported by Spain, for whom it provided an opportunity to open another front against the Dutch.

In May 1628, his deputy von Arnim besieged Stralsund, the only port with large enough shipbuilding facilities, but this brought Sweden into the war. Gustavus Adolphus despatched several thousand Scots and Swedish troops under Alexander Leslie to Stralsund, who was appointed governor. Von Arnim was forced to lift the siege on 4 August, but three weeks later, Christian suffered another defeat at Wolgast. He began negotiations with Wallenstein, who despite his recent victories was concerned by the prospect of Swedish intervention, and thus anxious to make peace.

Albrecht von Wallenstein achieved great military success for the Empire but his power threatened both Ferdinand and the German princes

With Austrian resources stretched by the outbreak of the War of the Mantuan Succession, Wallenstein persuaded Ferdinand to agree to relatively lenient terms in the June 1629 Treaty of Lübeck. Christian retained his German possessions of Schleswig and Holstein, in return for relinquishing Bremen and Verden, and abandoning support for the German Protestants. While Denmark kept Schleswig and Holstein until 1864, this effectively ended its reign as the predominant Nordic state.

Once again, the methods used to obtain victory explain why the war failed to end. Ferdinand paid Wallenstein by letting him confiscate estates, extort ransoms from towns, and allowing his men to plunder the lands they passed through, regardless of whether they belonged to allies or opponents. Anger at such tactics and his growing power came to a head in early 1628 when Ferdinand deposed the hereditary Duke of Mecklenburg, and appointed Wallenstein in his place. Although opposition to this act united all German princes regardless of religion, Maximilian of Bavaria was compromised by his acquisition of the Palatinate; while Protestants wanted Frederick restored and the position returned to that of 1618, the Catholic League argued only for pre-1627.

Made overconfident by success, in March 1629 Ferdinand passed an Edict of Restitution, which required all lands taken from the Catholic church after 1555 to be returned. While technically legal, politically it was extremely unwise, since doing so would alter nearly every single state boundary in North and Central Germany, deny the existence of Calvinism and restore Catholicism in areas where it had not been a significant presence for nearly a century. Well aware none of the princes involved would agree, Ferdinand used the device of an Imperial edict, once again asserting his right to alter laws without consultation. This new assault on 'German liberties' ensured continuing opposition and undermined his previous success.

Swedish intervention; 1630 to 1634

Richelieu stated his policy was to "arrest the course of Spanish progress", and "protect her neighbours from Spanish oppression". With French resources tied up in Italy, he helped negotiate the September 1629 Truce of Altmark between Sweden and Poland, freeing Gustavus Adolphus to enter the war. Partly a genuine desire to support his Protestant co-religionists, like Christian he also wanted to maximise his share of the Baltic trade that provided much of Sweden's income. Using Stralsund as a bridgehead, in June 1630 nearly 18,000 Swedish troops landed in the Duchy of Pomerania. At the same time, Gustavus signed an alliance with Bogislaw XIV, Duke of Pomerania, securing his interests in Pomerania against the Catholic Polish–Lithuanian Commonwealth, another Baltic competitor linked to Ferdinand by family and religion. As a result, the Poles turned their attention to Russia and into the 1632 to 1634 Smolensk War.

The Lion of the North: Gustavus Adolphus of Sweden, killed at Lützen in 1632

Swedish expectations of widespread German support proved unrealistic and by the end of 1630, their only new ally was the city of Magdeburg, which was besieged by Tilly. Despite the devastation inflicted on their territories by Imperial soldiers, both Saxony and Brandenburg had their own ambitions in Pomerania, which clashed with those of Gustavus; previous experience also showed inviting external powers into the Empire was easier than getting them to leave.

Once again Richelieu used French financial power to reconcile these differences; the 1631 Treaty of Bärwalde provided funds for the Swedes and their Protestant allies, including Saxony and Brandenburg. These payments amounted to 400,000 Reichstaler, or one million livres, per year, plus an additional 120,000 Reichstalers for 1630. Though less than 2% of the total French state budget, it constituted over 25% of the Swedish budget and allowed Gustavus to support an army of 36,000. He won major victories at Breitenfeld in September 1631, then Rain in April 1632, where Tilly was killed.

After Tilly's death, Ferdinand turned once again to Wallenstein; knowing Gustavus was overextended, he marched into Franconia and established himself at Fürth, threatening Swedish supply lines. The largest battle of the war took place in late August, when an assault on the Imperial camp outside the town was bloodily repulsed, arguably the greatest blunder committed by Gustavus during his German campaign. Two months later, the Swedes and Imperialists met at Lützen, both sides suffering heavy casualties; some Swedish units incurred losses of over 60%, while Wallenstein's deputy Pappenheim and Gustavus himself were killed. Fighting continued until dusk when Wallenstein retreated, abandoning his artillery and wounded. Despite their losses, this allowed the Swedes to claim victory, although the result continues to be disputed.

Following the death of Gustavus, Swedish policy was directed by his extremely capable Chancellor Axel Oxenstierna; in April 1633, the Swedes and their German allies formed the Heilbronn League with funding provided by the French and in July their combined forces defeated an Imperial army led by the Bavarian general Bronckhorst-Gronsfeld at Oldendorf. Lützen had severely impacted Wallenstein's prestige, while his domestic opponents claimed he failed to support Bronckhorst-Gronsfeld. Combined with rumours he was preparing to switch sides, Emperor Ferdinand ordered his arrest in February 1634; on 25th, he was assassinated by his own officers in Cheb.

The loss of Wallenstein and his organisation left Emperor Ferdinand reliant on Spain for military support; since their main concern was to re-open the Spanish Road for their campaign against the Dutch, the focus now shifted to the Rhineland and Bavaria. Cardinal-Infante Ferdinand of Austria, newly appointed Governor of the Spanish Netherlands, raised an army of 18,000 in Italy, which met up with an Imperial force of 15,000 at Donauwörth on 2 September 1634. Three days later, they won a decisive victory at Nördlingen which destroyed Swedish power in Southern Germany and led to the defection of their German allies, who now sought to make peace with the Emperor.

Phase II; France joins the war 1635 to 1648

Travellers attacked by soldiers, Vrancx, 1647. Note devastated landscape in background; by the 1640s, shortage of supplies and forage for horses drastically limited military campaigns

However, Nördlingen triggered direct French intervention and the war continued. As well as agreeing new Swedish subsidies, Richelieu hired mercenaries led by Bernhard of Saxe-Weimar for an offensive in the Rhineland and in May 1635 declared war on Spain, beginning the Franco-Spanish War. A few days later, Ferdinand agreed to the Peace of Prague with the German states; he withdrew the Edict while the Heilbronn and Catholic Leagues were replaced by a single Imperial army, although Saxony and Bavaria retained control of their own forces. This is generally seen as the point when the conflict ceased to be primarily a German civil war.

In March 1635, a French force entered the Valtellina, once again cutting the link between Milan and the Empire. In May, their main army of 35,000 invaded the Spanish Netherlands but was forced to retreat in July after suffering 17,000 casualties from disease and desertion. A Spanish offensive in 1636 reached Corbie in Northern France; although it caused panic in Paris, lack of supplies forced them to retreat, and it was not repeated. In the March 1636 Treaty of Wismar, France formally joined the Thirty Years War in alliance with Sweden; a Swedish army under Johan Banér entered Brandenburg and re-established their position in North-East Germany following the Battle of Wittstock on 4 October 1636.

Ferdinand II died in February 1637 and was succeeded by his son Ferdinand III, who faced a deteriorating military position. In March 1638, Bernhard destroyed an Imperial army at Rheinfelden, while his capture of Breisach in December secured French control of Alsace and severed the Spanish Road. In October, von Hatzfeldt defeated a Swedish-English-Palatine force at Vlotho but the main Imperial army under Matthias Gallas abandoned North-East Germany to the Swedes, unable to sustain itself in the devastated area. Banér defeated the Saxons at Chemnitz in April 1639, then entered Bohemia in May. Ferdinand was forced to divert Piccolomini's army from Thionville, effectively ending direct military cooperation with Spain.

Pressure grew on Spanish minister Olivares to make peace, especially after attempts to hire Polish auxiliaries proved unsuccessful. Cutting the Spanish Road had forced Madrid to resupply their armies in Flanders by sea and in October 1639 a large Spanish convoy was destroyed at the Battle of the Downs. Dutch attacks on their possessions in Africa and the Americas caused unrest in Portugal, then part of the Spanish Empire and combined with heavy taxes caused revolts in both Portugal and Catalonia. After the French captured Arras in August 1640 and overran Artois, Olivares argued it was time to accept Dutch independence and prevent further losses in Flanders. The Empire remained a formidable power but could no longer subsidise Ferdinand, impacting his ability to continue the war.

Thirty Years' War is located in Germany
Breitenfeld
Breitenfeld
Wolfenbüttel
Wolfenbüttel
Wittstock
Wittstock
Nördlingen
Nördlingen
Breisach
Breisach
Rheinfelden
Rheinfelden
Zusmarshausen
Zusmarshausen
Münster
Münster
Freiberg
Freiberg
Herbsthausen
Herbsthausen
Vlotho
Vlotho
Osnabrück
Osnabrück
Tuttlingen
Tuttlingen
Hamburg
Hamburg
Prague
Prague
Kempen
Kempen
Leipzig
Leipzig
Thionville
Thionville
Chemnitz
Chemnitz
Germany, 1636 to 1648; key locations

Despite the death of Bernhard, over the next two years the Franco-Swedish alliance won a series of battles in Germany, including Wolfenbüttel in June 1641 and Kempen in January 1642. At Second Breitenfeld in October 1642, Torstenson inflicted almost 10,000 casualties on an Imperial army led by Archduke Leopold Wilhelm of Austria. The Swedes captured Leipzig in December, giving them a significant new base in Germany, and although they failed to take Freiberg in February 1643, the Saxon army was reduced to a few garrisons.

While he accepted military victory was no longer possible, Ferdinand hoped to restrict peace negotiations to members of the Empire, excluding France and Sweden. Richelieu died in December 1642, followed by Louis XIII on 14 May 1643, leaving the five-year-old Louis XIV as king. His successor Cardinal Mazarin continued the same general policy, while French gains in Alsace allowed him to re-focus on the war against Spain in the Netherlands. On 19 May, Condé won a famous victory over the Spanish at Rocroi, although it was less decisive than often assumed.

By now, the devastation inflicted by 25 years of warfare meant all armies spent more time foraging than fighting. This forced them to become smaller and more mobile, with a greater emphasis on cavalry, shortened the campaigning seasons and restricted them to main supply lines. The French also had to rebuild their army in Germany after it was shattered by an Imperial-Bavarian force led by Franz von Mercy at Tuttlingen in November.

Three weeks after Rocroi, Ferdinand invited Sweden and France to attend peace negotiations in the Westphalian towns of Münster and Osnabrück, but talks were delayed when Christian of Denmark blockaded Hamburg and increased toll payments in the Baltic. This severely impacted the Dutch and Swedish economies and in December 1643 the Swedes began the Torstenson War by invading Jutland, with the Dutch providing naval support. Ferdinand pulled together an Imperial army under Gallas to attack the Swedes from the rear, which proved a disastrous decision. Leaving Wrangel to finish the war in Denmark, in May 1644 Torstenson marched into the Empire; Gallas was unable to stop him, while the Danes sued for peace after their defeat at Fehmarn in October 1644.

Ferdinand restarted peace talks in November, but his position worsened when Gallas' army disintegrated; the remnants retreated into Bohemia, where they were scattered by Torstenson at Jankau in March 1645. In May, a Bavarian force under von Mercy destroyed a French detachment at Herbsthausen, before he was defeated and killed at Second Nördlingen in August. With Ferdinand unable to help, John George of Saxony signed a six-month truce with Sweden in September, followed by the March 1646 Treaty of Eulenberg in which he agreed to remain neutral until the end of the war.

This allowed the Swedes, now led by Wrangel, to put pressure on the peace talks by devastating first Westphalia, then Bavaria; by the autumn of 1646, Maximilian was desperate to end the war he was largely responsible for starting. At this point, Olivares publicised secret discussions initiated by Mazarin in early 1646, in which he offered to exchange Catalonia for the Spanish Netherlands; angered by what they viewed as betrayal and concerned by French ambitions in Flanders, the Dutch agreed a truce with Spain in January 1647. Seeking to release French troops and prevent further Swedish gains by neutralising Bavaria, Mazarin negotiated the Truce of Ulm, signed on 14 March 1647 by Bavaria, Cologne, France, and Sweden.

The final battle of the war; Swedish siege of Prague

Turenne, French commander in the Rhineland, was ordered to attack the Spanish Netherlands but the plan fell apart when his mostly German troops mutinied. Bavarian general Johann von Werth declared his loyalty to the Emperor and refused to comply with the truce, forcing Maximilian to do the same. In September, he ordered his army under Bronckhorst-Gronsfeld to link up with the Imperial commander von Holzappel. Outnumbered by a Franco-Swedish army under Wrangel and Turenne, they were defeated at Zusmarshausen in May 1648, while von Holzappel was killed. A rearguard action led by Raimondo Montecuccoli allowed most of the Imperial troops to escape but their retreat allowed Wrangel and Turenne to devastate Bavaria again.

The Swedes sent a second force under von Königsmarck to attack Prague, seizing the castle and Malá Strana district in July. The main objective was to gain as much loot as possible before the war ended; they failed to take the Old Town but captured the Imperial library, along with treasures including the Codex Gigas, now in Stockholm. On 5 November, news arrived that Ferdinand had signed peace treaties with France and Sweden on 24 October, ending the war.

The conflict outside Germany

Northern Italy

Thirty Years' War is located in Northern Italy
Montferrat
Montferrat
Turin
Turin
Mantua
Mantua
Casale
Casale
Milan
Milan
Genoa
Genoa
Pinerolo
Pinerolo
Northern Italy

Northern Italy had been contested by France and the Habsburgs for centuries, since it was vital for control of South-West France, an area with a long history of opposition to the central authorities. While Spain remained the dominant power in Italy, its reliance on long exterior lines of communication was a potential weakness, especially the Spanish Road; this overland route allowed them to move recruits and supplies from the Kingdom of Naples through Lombardy to their army in Flanders. The French sought to disrupt the Road by attacking the Spanish-held Duchy of Milan or blocking the Alpine passes through alliances with the Grisons.

A subsidiary territory of the Duchy of Mantua was Montferrat and its fortress of Casale Monferrato, whose possession allowed the holder to threaten Milan. Its importance meant when the last duke in the direct line died in December 1627, France and Spain backed rival claimants, resulting in the 1628 to 1631 War of the Mantuan Succession. The French-born Duke of Nevers was backed by France and the Republic of Venice, his rival the Duke of Guastalla by Spain, Ferdinand II, Savoy and Tuscany. This minor conflict had a disproportionate impact on the Thirty Years War, since Pope Urban VIII viewed Habsburg expansion in Italy as a threat to the Papal States. The result was to divide the Catholic church, alienate the Pope from Ferdinand II and make it acceptable for France to employ Protestant allies against him.

In March 1629, the French stormed Savoyard positions in the Pas de Suse, lifted the Spanish siege of Casale and captured Pinerolo. The Treaty of Suza then ceded the two fortresses to France and allowed their troops unrestricted passage through Savoyard territory, giving them control over Piedmont and the Alpine passes into Southern France. However, as soon as the main French army withdrew in late 1629, the Spanish and Savoyards besieged Casale once again, while Ferdinand II provided German mercenaries to support a Spanish offensive which routed the main Venetian field army and forced Nevers to abandon Mantua. By October 1630, the French position seemed so precarious their representatives agreed the Treaty of Ratisbon but since the terms effectively destroyed Richelieu's policy of opposing Habsburg expansion, it was never ratified.

Several factors restored the French position in Northern Italy, notably a devastating outbreak of plague; between 1629 and 1631, over 60,000 died in Milan and 46,000 in Venice, with proportionate losses elsewhere. Richelieu took advantage of the diversion of Imperial resources from Germany to fund a Swedish invasion, whose success forced the Spanish-Savoyard alliance to withdraw from Casale and sign the Treaty of Cherasco in April 1631. Nevers was confirmed as Duke of Mantua and although Richelieu's representative, Cardinal Mazarin, agreed to evacuate Pinerolo, it was later secretly returned under an agreement with Victor Amadeus I, Duke of Savoy. With the exception of the 1639 to 1642 Piedmontese Civil War, this secured the French position in Northern Italy for the next twenty years.

Siege and capture of Casale Monferrato by French troops, 1630

After the outbreak of the Franco-Spanish War in 1635, Richelieu supported a renewed offensive by Victor Amadeus against Milan to tie down Spanish resources. These included an unsuccessful attack on Valenza in 1635, plus minor victories at Tornavento and Mombaldone. However, the anti-Habsburg alliance in Northern Italy fell apart when first Charles of Mantua died in September 1637, then Victor Amadeus in October, whose death led to a struggle for control of the Savoyard state between his widow Christine of France and brothers, Thomas and Maurice.

In 1639, their quarrel erupted into open warfare, with France backing Christine and Spain the two brothers, and resulted in the Siege of Turin. One of the most famous military events of the 17th century, at one stage it featured no less than three different armies besieging each other. However, the revolts in Portugal and Catalonia forced the Spanish to cease operations in Italy and the war was settled on terms favourable to Christine and France.

In 1647, a French-backed rebellion succeeded in temporarily overthrowing Spanish rule in Naples. The Spanish quickly crushed the insurrection and restored their rule over all of southern Italy, defeating multiple French expeditionary forces sent to back the rebels. However, it exposed the weakness of Spanish rule in Italy and the alienation of the local elites from Madrid; in 1650, the governor of Milan wrote that as well as widespread dissatisfaction in the south, the only one of the Italian states that could be relied on was the Duchy of Parma.

Catalonia; Reapers' War

Throughout the 1630s, attempts to increase taxes to pay for the costs of the war in the Netherlands led to protests throughout Spanish territories; in 1640, these erupted into open revolts in Portugal and Catalonia, supported by Richelieu as part of his 'war by diversion'. Prompted by France, the rebels proclaimed the Catalan Republic in January 1641. The Madrid government quickly assembled an army of 26,000 men to crush the revolt, and on 23 January, they defeated the Catalans at Martorell. The French now persuaded the Catalan Courts to recognise Louis XIII as Count of Barcelona, and ruler of the Principality of Catalonia.

Three days later, a combined French-Catalan force defeated the Spanish at Montjuïc, a victory which secured Barcelona. However, the rebels soon found the new French administration differed little from the old, turning the war into a three-sided contest between the Franco-Catalan elite, the rural peasantry, and the Spanish. There was little serious fighting after France took control of Perpignan and Roussillon, establishing the modern Franco-Spanish border in the Pyrenees. In 1651, Spain recaptured Barcelona, ending the revolt.

Outside Europe

The Iberian Union; Spain's inability to protect Portuguese interests in the 1602 to 1663 Dutch–Portuguese War was a key factor in the 1640 Portuguese Restoration War

In 1580, Philip II of Spain also became ruler of the Portuguese Empire, creating the Iberian Union; long-standing commercial rivals, the 1602 to 1663 Dutch–Portuguese War was an offshoot of the Dutch fight for independence from Spain. The Portuguese dominated the trans-Atlantic economy known as the Triangular trade, in which slaves were transported from West Africa and Portuguese Angola to work on plantations in Portuguese Brazil, which exported sugar and tobacco to Europe. Known by Dutch historians as the 'Great Design", control of this trade would not only be extremely profitable but also deprive the Spanish of funds needed to finance their war in the Netherlands.

The Dutch West India Company was formed in 1621 to achieve this purpose and a Dutch fleet captured the Brazilian port of Salvador, Bahia in 1624. After it was retaken by the Portuguese in 1625, a second fleet established Dutch Brazil in 1630, which was not returned until 1654. The second part was seizing slave trading hubs in Africa, chiefly Angola and São Tomé; supported by the Kingdom of Kongo, whose position was threatened by Portuguese expansion, the Dutch successfully occupied both in 1641.

Spain's inability or unwillingness to provide protection against these attacks increased Portuguese resentment and were major factors in the outbreak of the Portuguese Restoration War in 1640. Although ultimately expelled from Brazil, Angola and São Tomé, the Dutch retained the Cape of Good Hope, as well as Portuguese trading posts in Malacca, the Malabar Coast, the Moluccas and Ceylon.

Peace of Westphalia (1648)

Holy Roman Empire after the Peace of Westphalia, 1648

What became known as the Peace of Westphalia consisted of three separate agreements; the Peace of Münster between Spain and the Dutch Republic, the Treaty of Osnabrück between the Empire and Sweden, plus the Treaty of Münster between the Empire and France. Preliminary discussions began in 1642 but only became serious in 1646; a total of 109 delegations attended at one time or other, with talks split between Münster and Osnabrück. The Swedes rejected a proposal that Christian of Denmark act as mediator, and the parties finally agreed on Papal Legate Fabio Chigi and the Venetian envoy Alvise Contarini.

The Peace of Münster was the first to be signed on 30 January 1648; it was part of the Westphalia settlement because the Dutch Republic was still technically part of the Spanish Netherlands and thus Imperial territory. The treaty confirmed Dutch independence, although the Imperial Diet did not formally accept that it was no longer part of the Empire until 1728. The Dutch were also given a monopoly over trade conducted through the Scheldt estuary, ensuring the commercial ascendancy of Amsterdam; Antwerp, capital of the Spanish Netherlands and previously the most important port in Northern Europe, would not recover until the late 19th century.

Negotiations with France and Sweden were conducted in conjunction with the Imperial Diet, and were multi-sided discussions involving many of the German states. This resulted in the treaties of Münster and Osnabrück, making peace with France and Sweden respectively. Ferdinand resisted signing until the last possible moment, doing so on 24 October only after a crushing French victory over Spain at Lens, and with Swedish troops on the verge of taking Prague. It has been argued they were a "major turning point in German and European...legal history", because they went beyond normal peace settlements and effected major constitutional and religious changes to the Empire itself.

Key elements of the Peace were provisions confirming the autonomy of states within the Empire, including Ferdinand's acceptance of the supremacy of the Imperial Diet, and those seeking to prevent future religious conflict. Article 5 reconfirmed the Augsburg settlement, established 1624 as the basis, or "Normaljahr", for determining the dominant religion of a state and guaranteed freedom of worship for religious minorities. Article 7 recognised Calvinism as a Reformed faith and removed the ius reformandi, the requirement that if a ruler changed his religion, his subjects had to follow suit. These terms did not apply to the hereditary lands of the Habsburg monarchy, such as Lower and Upper Austria.

Frederick's son Charles I Louis, Elector Palatine, restored by Westphalia

In terms of territorial concessions, Brandenburg-Prussia received Farther Pomerania, and the bishoprics of Magdeburg, Halberstadt, Kammin, and Minden. Frederick's son Charles Louis regained the Lower Palatinate and became the eighth Imperial elector, although Bavaria kept the Upper Palatinate and its electoral vote. Externally, the treaties formally acknowledged the independence of the Dutch Republic and the Swiss Confederacy, effectively autonomous since 1499. In Lorraine, the Three Bishoprics of Metz, Toul and Verdun, occupied by France since 1552, were formally ceded, as were the cities of the Décapole in Alsace, with the exception of Strasbourg and Mulhouse. Sweden received an indemnity of five million thalers, the Imperial territories of Swedish Pomerania, and the Prince-bishoprics of Bremen and Verden, which also gave them a seat in the Imperial Diet.

The Peace was later denounced by Pope Innocent X, who regarded the bishoprics ceded to France and Brandenburg as property of the Catholic church, and thus his to assign. It also disappointed many exiles by accepting Catholicism as the dominant religion in Bohemia, Upper and Lower Austria, all of which were Protestant strongholds prior to 1618. Fighting did not end immediately, since demobilising over 200,000 soldiers was a complex business, and the last Swedish garrison did not leave Germany until 1654. In addition, Mazarin insisted on excluding the Burgundian Circle from the treaty of Münster, allowing France to continue its campaign against Spain in the Low Countries, a war that continued until the 1659 Treaty of the Pyrenees. The political disintegration of the Polish commonwealth led to the 1655 to 1660 Second Northern War with Sweden, which also involved Denmark, Russia and Brandenburg, while two Swedish attempts to impose its control on the port of Bremen failed in 1654 and 1666.

It has been argued the Peace established the principle known as Westphalian sovereignty, the idea of non-interference in domestic affairs by outside powers, although this has since been challenged. The process, or 'Congress' model, was adopted for negotiations at Aix-la-Chapelle in 1668, Nijmegen in 1678, and Ryswick in 1697; unlike the 19th century 'Congress' system, these were to end wars, rather than prevent them, so references to the 'balance of power' can be misleading.

Human and financial cost of the war

Historians often refer to the 'General Crisis' of the mid-17th century, a period of sustained conflict in states such as China, the British Isles, Tsarist Russia and the Holy Roman Empire. In all these areas, war, famine and disease inflicted severe losses on local populations. While the Thirty Years War certainly ranks as one of the worst of these events, 19th century nationalists often increased or exaggerated its impact to illustrate the dangers of a divided Germany. Suggestions of up to 12 million deaths from a population of 18 million are no longer accepted, while claims of material losses are either not supported by contemporary evidence or in some cases exceed prewar tax records.

Population declines within Germany 1618 to 1648
Note; Decline includes factors such as emigration from rural to more secure urban areas and does not equate to Deaths
  33–66%
  > 66%

By modern standards, the number of soldiers involved was relatively low but the conflict has been described as one of the greatest medical catastrophes in history. Battles generally featured armies of around 13,000 to 20,000 each, the largest being Alte Veste in 1632 with a combined 70,000 to 85,000. Estimates of the total deployed by both sides within Germany range from an average of 80,000 to 100,000 from 1618 to 1626, peaking at 250,000 in 1632 and falling to under 160,000 by 1648.

Until the mid-19th century, most soldiers died of disease; historian Peter Wilson, aggregating figures from known battles and sieges, gives a figure for those either killed or wounded in combat as around 450,000. Since experience shows two to three times that number either died or were incapacitated by disease, that would suggest total military casualties ranged from 1.3 to 1.8 million dead or otherwise rendered unfit for service. One estimate by Pitirim Sorokin calculates an upper limit of 2,071,000 military casualties, although his methodology has been widely disputed by others. In general, historians agree the war was an unprecedented mortality disaster and the vast majority of casualties, whether civilian or military, took place after Swedish intervention in 1630.

Based on local records, military action accounted for less than 3% of civilian deaths; the major causes were starvation (12%), bubonic plague (64%), typhus (4%), and dysentery (5%). Although regular outbreaks of disease were common for decades prior to 1618, the conflict greatly accelerated their spread. This was due to the influx of soldiers from foreign countries, the shifting locations of battle fronts, as well as the displacement of rural populations into already crowded cities. This was not restricted to Germany; disease carried by French and Imperial soldiers allegedly sparked the 1629–1631 Italian plague, leading to an estimated 280,000 deaths, the "worst mortality crisis to affect Italy during the Early modern period". Poor harvests throughout the 1630s and repeated plundering of the same areas led to widespread famine; contemporaries record people eating grass, or too weak to accept alms, while instances of cannibalism were common.

Soldiers plundering a farm

The modern consensus is the population of the Holy Roman Empire declined from 18 to 20 million in 1600 to 11–13 million in 1650, and did not regain pre-war levels until 1750. Nearly 50% of these losses appear to have been incurred during the first period of Swedish intervention from 1630 to 1635. The high mortality rate compared to the Wars of the Three Kingdoms in Britain may partly be due to the reliance of all sides on foreign mercenaries, often unpaid and required to live off the land. Lack of a sense of 'shared community' resulted in atrocities such as the destruction of Magdeburg, in turn creating large numbers of refugees who were extremely susceptible to sickness and hunger. While flight saved lives in the short-term, in the long run it often proved catastrophic.

In 1940, agrarian historian Günther Franz published a detailed analysis of regional data from across Germany covering the period from 1618 to 1648. Broadly confirmed by more recent work, he concluded "about 40% of the rural population fell victim to the war and epidemics; in the cities,...33%". These figures can be misleading, since Franz calculated the absolute decline in pre and post-war populations, or 'total demographic loss'. They therefore include factors unrelated to death or disease, such as permanent migration to areas outside the Empire or lower birthrates, a common but less obvious impact of extended warfare. There were also wide regional variations; some areas in Northwest Germany were relatively peaceful after 1630 and experienced almost no population loss, while those of Mecklenburg, Pomerania and Württemberg fell by nearly 50%.

Although some towns may have overstated their losses to avoid taxes, individual records confirm serious declines; from 1620 to 1650, the population of Munich fell from 22,000 to 17,000, that of Augsburg from 48,000 to 21,000. The financial impact is less clear; while the war caused short-term economic dislocation, especially in the period 1618 to 1623, overall it accelerated existing changes in trading patterns. It does not appear to have reversed ongoing macro-economic trends, such as the reduction of price differentials between regional markets, and a greater degree of market integration across Europe. The death toll may have improved living standards for the survivors; one study shows wages in Germany increased by 40% in real terms between 1603 and 1652.

Social and cultural impact

It has been suggested the breakdown of social order caused by the war was often more significant and longer lasting than the immediate damage. The collapse of local government created landless peasants, who banded together to protect themselves from the soldiers of both sides, and led to widespread rebellions in Upper Austria, Bavaria and Brandenburg. Soldiers devastated one area before moving on, leaving large tracts of land empty of people and changing the eco-system. Food shortages were worsened by an explosion in the rodent population; Bavaria was overrun by wolves in the winter of 1638, its crops destroyed by packs of wild pigs the following spring.

A peasant begs for mercy in front of his burning farm; by the 1630s, being caught in the open by soldiers from either side was 'tantamount to a death sentence'

Contemporaries spoke of a 'frenzy of despair' as people sought to make sense of the relentless and often random bloodshed unleashed by the war. Attributed by religious authorities to divine retribution for sin, other attempts to identify a supernatural cause led to a series of Witch-hunts, beginning in Franconia in 1626 and quickly spreading to other parts of Germany. They began in the Bishopric of Würzburg, an area with a history of such events going back to 1616 and now re-ignited by Bishop von Ehrenberg, a devout Catholic eager to assert the church's authority in his territories. By the time he died in 1631, over 900 people from all levels of society had been executed.

The Bamberg witch trials, held in the nearby Bishopric of Bamberg from 1626 to 1631, claimed over one thousand lives; in 1629, 274 died in the Eichstätt witch trials, plus another 50 in the adjacent Duchy of Palatinate-Neuburg. Elsewhere, persecution followed Imperial military success, expanding into Baden and the Palatinate following their reconquest by Tilly, then into the Rhineland. However, the extent to which they were symptomatic of the impact of the conflict on society is debatable, since many took place in areas relatively untouched by the war. Concerned their brutality would discredit the Counter-Reformation, Ferdinand ensured active persecution largely ended by 1630.

Although the war caused immense destruction, it has also been credited with sparking a revival in German literature, including the creation of societies dedicated to "purging of foreign elements" from the German language. One example is Simplicius Simplicissimus, often suggested as one of the earliest examples of the Picaresque novel; written by Hans Jakob Christoffel von Grimmelshausen in 1668, it includes a realistic portrayal of a soldier's life based on his own experiences, many of which are verified by other sources. Other less famous examples include the diaries of Peter Hagendorf, a participant in the Sack of Magdeburg whose description of the everyday brutalities of the war remain compelling.

For German, and to a lesser extent Czech writers, the war continued to be remembered as a defining moment of national trauma, the 18th century poet and playwright Friedrich Schiller being one of many to use it in their work. Variously known as the 'Great German War,' 'Great War' or 'Great Schism', for 19th and early 20th century German nationalists it showed the dangers of a divided Germany and was used to justify the creation of the German Empire in 1871, as well as the Greater Germanic Reich envisaged by the Nazis. Bertolt Brecht used it as the backdrop for his 1939 anti-war play Mother Courage and Her Children, while its enduring cultural resonance is illustrated by the novel Tyll; written by Austro-German author Daniel Kehlmann and also set during the war, it was nominated for the 2020 Booker Prize.

Political consequences

Europe after the Peace of Westphalia, 1648

The Peace reconfirmed "German liberties", ending Habsburg attempts to convert the Holy Roman Empire into a more centralised state similar to Spain. Over the next 50 years, Bavaria, Brandenburg-Prussia, Saxony and others increasingly pursued their own policies, while Sweden gained a permanent foothold in the Empire. Despite these setbacks, the Habsburg lands suffered less from the war than many others and became a far more coherent bloc with the absorption of Bohemia, and restoration of Catholicism throughout their territories.

By laying the foundations of the modern nation state, Westphalia changed the relationship between subjects and their rulers. Previously, many had overlapping, sometimes conflicting, political and religious allegiances; they were now understood to be subject first and foremost to the laws and edicts of their respective state authority, not the claims of any other entity, religious or secular. This made it easier to levy national forces of significant size, loyal to their state and its leader; one lesson learned from Wallenstein and the Swedish invasion was the need for their own permanent armies, and Germany as a whole became a far more militarised society.

The benefits of Westphalia for the Swedes proved short-lived. Unlike French gains which were incorporated into France, Swedish territories remained part of the Empire, and they became members of the Lower and Upper Saxon kreis. While this gave them seats in the Imperial Diet, it also brought them into direct conflict with both Brandenburg-Prussia and Saxony, their competitors in Pomerania. The income from their imperial possessions remained in Germany and did not benefit the kingdom of Sweden; although they retained parts of Swedish Pomerania until 1815, much of it was ceded to Prussia in 1679 and 1720.

Swedish acquisition of Western Pomerania (in blue) was confirmed in 1653

France arguably gained more from the Thirty Years' War than any other power; by 1648, most of Richelieu's objectives had been achieved. These included separation of the Spanish and Austrian Habsburgs, expansion of the French frontier into the Empire, and an end to Spanish military supremacy in Northern Europe. Although the Franco-Spanish conflict continued until 1659, Westphalia allowed Louis XIV of France to begin replacing Spain as the predominant European power.

While differences over religion remained an issue throughout the 17th century, it was the last major war in Continental Europe in which it can be said to be a primary driver; later conflicts were either internal, such as the Camisards revolt in South-Western France, or relatively minor like the 1712 Toggenburg War. It created the outlines of a Europe that persisted until 1815 and beyond; the nation-state of France, the beginnings of a unified Germany and separate Austro-Hungarian bloc, a diminished but still significant Spain, independent smaller states like Denmark, Sweden and Switzerland, along with a Low Countries split between the Dutch Republic and what became Belgium in 1830.

Involvement

Thirty Years War involvement graph.svg

Directly against Emperor

Indirectly against Emperor

Directly for Emperor

Indirectly for Emperor

 

Witch-hunt

From Wikipedia, the free encyclopedia

Burning of three "witches" in Baden, Switzerland (1585), by Johann Jakob Wick

A witch-hunt, or a witch purge, is a search for people who have been labeled witches or a search for evidence of witchcraft. The classical period of witch-hunts in Early Modern Europe and Colonial America took place in the Early Modern period or about 1450 to 1750, spanning the upheavals of the Reformation and the Thirty Years' War, resulting in an estimated 40,000 to 50,000 executions. The last executions of people convicted as witches in Europe took place in the 18th century. In other regions, like Africa and Asia, contemporary witch-hunts have been reported from sub-Saharan Africa and Papua New Guinea, and official legislation against witchcraft is still found in Saudi Arabia and Cameroon today.

In current language, "witch-hunt" metaphorically means an investigation that is usually conducted with much publicity, supposedly to uncover subversive activity, disloyalty, and so on, but with the real purpose of intimidating political opponents. It can also involve elements of moral panic or mass hysteria.

Anthropological causes

The wide distribution of the practice of witch-hunts in geographically and culturally separated societies (Europe, Africa, New Guinea) since the 1960s has triggered interest in the anthropological background of this behaviour. The belief in magic and divination, and attempts to use magic to influence personal well-being (to increase life, win love, etc.) are universal across human cultures.

Belief in witchcraft has been shown to have similarities in societies throughout the world. It presents a framework to explain the occurrence of otherwise random misfortunes such as sickness or death, and the witch sorcerer provides an image of evil. Reports on indigenous practices in the Americas, Asia and Africa collected during the early modern age of exploration have been taken to suggest that not just the belief in witchcraft but also the periodic outbreak of witch-hunts are a human cultural universal.

One study finds that witchcraft beliefs are associated with antisocial attitudes: lower levels of trust, charitable giving and group participation. Another study finds that income shocks (caused by extreme rainfall) lead to a large increase in the murder of "witches" in Tanzania.

History

Ancient Near East

Punishment for malevolent magic is addressed in the earliest law codes which were preserved; in both ancient Egypt and Babylonia, where it played a conspicuous part. The Code of Hammurabi (18th century BC short chronology) prescribes that

If a man has put a spell upon another man and it is not yet justified, he upon whom the spell is laid shall go to the holy river; into the holy river shall he plunge. If the holy river overcomes him and he is drowned, the man who put the spell upon him shall take possession of his house. If the holy river declares him innocent and he remains unharmed the man who laid the spell shall be put to death. He that plunged into the river shall take possession of the house of him who laid the spell upon him.

Classical antiquity

No laws concerning magic survive from Classical Athens. However, cases concerning the harmful effects of pharmaka – an ambiguous term that might mean "poison", "medicine", or "magical drug" – do survive, especially those where the drug caused injury or death. Antiphon's speech "Against the Stepmother for Poisoning" tells of the case of a woman accused of plotting to murder her husband with a pharmakon; a slave had previously been executed for the crime, but the son of the victim claimed that the death had been arranged by his stepmother. The most detailed account of a trial for witchcraft in Classical Greece is the story of Theoris of Lemnos, who was executed along with her children some time before 338 BC, supposedly for casting incantations and using harmful drugs.

In 451 BC, the Twelve Tables of Roman law had provisions against evil incantations and spells intended to damage cereal crops. In 331 BC, 170 women were executed as witches in the context of an epidemic illness. Livy emphasizes that this was a scale of persecution without precedent in Rome.

In 186 BC, the Roman senate issued a decree severely restricting the Bacchanalia, ecstatic rites celebrated in honor of Dionysus. Livy records that this persecution was because "there was nothing wicked, nothing flagitious, that had not been practiced among them". Consequent to the ban, in 184 BC, about 2,000 members of the Bacchus cult were executed, and in 182–180 BC another 3,000 executions took place. Persecution of witches continued in the Roman Empire until the late 4th century AD and abated only after the introduction of Christianity as the Roman state religion in the 390s.

The Lex Cornelia de sicariis et veneficiis promulgated by Lucius Cornelius Sulla in 81 BC became an important source of late medieval and early modern European law on witchcraft. This law banned the trading and possession of harmful drugs and poisons, possession of magical books and other occult paraphernalia. Strabo, Gaius Maecenas and Cassius Dio all reiterate the traditional Roman opposition against sorcery and divination, and Tacitus used the term religio-superstitio to class these outlawed observances. Emperor Augustus strengthened legislation aimed at curbing these practices, for instance in 31 BC, by burning over 2,000 magical books in Rome, except for certain portions of the hallowed Sibylline Books. While Tiberius Claudius was emperor, 45 men and 85 women, who were all suspected of sorcery, were executed.

The Hebrew Bible condemns sorcery. Deuteronomy 18:10–12 states: "No one shall be found among you who makes a son or daughter pass through fire, who practices divination, or is a soothsayer, or an augur, or a sorcerer, or one that casts spells, or who consults ghosts or spirits, or who seeks oracles from the dead. For whoever does these things is abhorrent to the Lord"; and Exodus 22:18 prescribes: "thou shalt not suffer a witch to live". Tales like that of 1 Samuel 28, reporting how Saul "hath cut off those that have familiar spirits, and the wizards, out of the land", suggest that in practice sorcery could at least lead to exile.

In the Judaean Second Temple period, Rabbi Simeon ben Shetach in the 1st century BC is reported to have sentenced to death eighty women who had been charged with witchcraft on a single day in Ashkelon. Later the women's relatives took revenge by bringing false witnesses against Simeon's son and causing him to be executed in turn.

Late antiquity

German author Wilhelm Gottlieb Soldan argued in History of the Witchcraft Trials that philosopher and mathematician Hypatia, murdered by a mob in 415 CE for threatening the influence of Cyril of Alexandria, may have been, in effect, the first famous "witch" punished under Christian authority.

The 6th century AD Getica of Jordanes records a persecution and expulsion of witches among the Goths in a mythical account of the origin of the Huns. The ancient fabled King Filimer is said to have

found among his people certain witches, whom he called in his native tongue Haliurunnae. Suspecting these women, he expelled them from the midst of his race and compelled them to wander in solitary exile afar from his army. There the unclean spirits, who beheld them as they wandered through the wilderness, bestowed their embraces upon them and begat this savage race, which dwelt at first in the swamps, a stunted, foul and puny tribe, scarcely human, and having no language save one which bore but slight resemblance to human speech.

Middle Ages

Christianisation in the Early Middle Ages

The Councils of Elvira (306 AD), Ancyra (314 AD), and Trullo (692 AD) imposed certain ecclesiastical penances for devil-worship. This mild approach represented the view of the Church for many centuries. The general desire of the Catholic Church's clergy to check fanaticism about witchcraft and necromancy is shown in the decrees of the Council of Paderborn, which, in 785 AD, explicitly outlawed condemning people as witches and condemned to death anyone who burnt a witch. The Lombard code of 643 AD states:

Let nobody presume to kill a foreign serving maid or female servant as a witch, for it is not possible, nor ought to be believed by Christian minds.

This conforms to the teachings of the Canon Episcopi of circa 900 AD (alleged to date from 314 AD), which, stated that witchcraft did not exist and that to teach that it was a reality was, itself, false and heterodox teaching. Other examples include an Irish synod in 800 AD, and a sermon by Agobard of Lyons (810 AD).

Burning witches, with others held in Stocks, 14th century

King Kálmán (Coloman) of Hungary, in Decree 57 of his First Legislative Book (published in 1100), banned witch-hunting because he said, "witches do not exist". The "Decretum" of Burchard, Bishop of Worms (about 1020), and especially its 19th book, often known separately as the "Corrector", is another work of great importance. Burchard was writing against the superstitious belief in magical potions, for instance, that may produce impotence or abortion. These were also condemned by several Church Fathers.[30] But he altogether rejected the possibility of many of the alleged powers with which witches were popularly credited. Such, for example, were nocturnal riding through the air, the changing of a person's disposition from love to hate, the control of thunder, rain, and sunshine, the transformation of a man into an animal, the intercourse of incubi and succubi with human beings, and other such superstitions. Not only the attempt to practice such things, but the very belief in their possibility, is treated by Burchard as false and superstitious.

Pope Gregory VII, in 1080, wrote to King Harald III of Denmark forbidding witches to be put to death upon presumption of their having caused storms or failure of crops or pestilence. There were many such efforts to prevent unjust treatment of innocent people. On many occasions, ecclesiastics who spoke with authority did their best to disabuse the people of their superstitious belief in witchcraft. A comparable situation in Russia is suggested in a sermon by Serapion of Vladimir (written in 1274~1275), where the popular superstition of witches causing crop failures is denounced.

Early secular laws against witchcraft include those promulgated by King Athelstan (924–939):

And we have ordained respecting witch-crafts, and lybacs [read lyblac "sorcery"], and morthdaeds ["murder, mortal sin"]: if any one should be thereby killed, and he could not deny it, that he be liable in his life. But if he will deny it, and at threefold ordeal shall be guilty; that he be 120 days in prison: and after that let kindred take him out, and give to the king 120 shillings, and pay the wer to his kindred, and enter into borh for him, that he evermore desist from the like.

In some prosecutions for witchcraft, torture (permitted by the Roman civil law) apparently took place. However, Pope Nicholas I (866 AD), prohibited the use of torture altogether, and a similar decree may be found in the Pseudo-Isidorian Decretals.

Condemnations of witchcraft are nevertheless found in the writings of Saint Augustine and early theologians, who made little distinction between witchcraft and the practices of pagan religions. Many believed witchcraft did not exist in a philosophical sense: Witchcraft was based on illusions and powers of evil, which Augustine likened to darkness, a non-entity representing the absence of light. Augustine and his adherents like Saint Thomas Aquinas nevertheless promulgated elaborate demonologies, including the belief that humans could enter pacts with demons, which became the basis of future witch hunts. Ironically, many clerics of the Middle Ages openly or covertly practiced goetia, believing that as Christ granted his disciples power to command demons, to summon and control demons was not, therefore, a sin.

Whatever the position of individual clerics, witch-hunting seems to have persisted as a cultural phenomenon. Throughout the early medieval period, notable rulers prohibited both witchcraft and pagan religions, often on pain of death. Under Charlemagne, for example, Christians who practiced witchcraft were enslaved by the Church, while those who worshiped the Devil (Germanic gods) were killed outright. Witch-hunting also appears in period literature. According to Snorri Sturluson, King Olaf Trygvasson furthered the Christian conversion of Norway by luring pagan magicians to his hall under false pretenses, barring the doors and burning them alive. Some who escaped were later captured and drowned.

Later Middle Ages

The burning of a woman in Willisau, Switzerland, 1447

The manuals of the Roman Catholic Inquisition remained highly skeptical of witch accusations, although there was sometimes an overlap between accusations of heresy and of witchcraft, particularly when, in the 13th century, the newly formed Inquisition was commissioned to deal with the Cathars of Southern France, whose teachings were charged with including witchcraft and magic. Although it has been proposed that the witch-hunt developed in Europe from the early 14th century, after the Cathars and the Knights Templar were suppressed, this hypothesis has been rejected independently by virtually all academic historians (Cohn 1975; Kieckhefer 1976).

In 1258, Pope Alexander IV declared that Inquisition would not deal with cases of witchcraft unless they were related to heresy. Although Pope John XXII had later authorized the Inquisition to prosecute sorcerers in 1320, inquisitorial courts rarely dealt with witchcraft save incidentally when investigating heterodoxy.

In the case of the Madonna Oriente, the Inquisition of Milan was not sure what to do with two women who, in 1384, confessed to have participated in the society around Signora Oriente or Diana. Through their confessions, both of them conveyed the traditional folk beliefs of white magic. The women were accused again in 1390, and condemned by the inquisitor. They were eventually executed by the secular arm.

In a notorious case in 1425, Hermann II, Count of Celje accused his daughter-in-law Veronika of Desenice of witchcraft – and, though she was acquitted by the court, he had her drowned. The accusations of witchcraft are, in this case, considered to have been a pretext for Hermann to get rid of an "unsuitable match," Veronika being born into the lower nobility and thus "unworthy" of his son.

A Catholic figure who preached against witchcraft was popular Franciscan preacher Bernardino of Siena (1380–1444). Bernardino's sermons reveal both a phenomenon of superstitious practices and an over-reaction against them by the common people. However, it is clear that Bernardino had in mind not merely the use of spells and enchantments and such like fooleries but much more serious crimes, chiefly murder and infanticide. This is clear from his much-quoted sermon of 1427, in which he says:

One of them told and confessed, without any pressure, that she had killed thirty children by bleeding them ... [and] she confessed more, saying she had killed her own son ... Answer me: does it really seem to you that someone who has killed twenty or thirty little children in such a way has done so well that when finally they are accused before the Signoria you should go to their aid and beg mercy for them?

Perhaps the most notorious witch trial in history was the trial of Joan of Arc. Although the trial was politically motivated, and the verdict later overturned, the position of Joan as a woman and an accused witch became significant factors in her execution. Joan's punishment of being burned alive (victims were usually strangled before burning) was reserved solely for witches and heretics, the implication being that a burned body could not be resurrected on Judgment Day.

Transition to the early modern witch-hunts

The Malleus Maleficarum (the 'Hammer of Witches'), published in 1487, accused women of destroying men by planting bitter herbs throughout the field.

The resurgence of witch-hunts at the end of the medieval period, taking place with at least partial support or at least tolerance on the part of the Church, was accompanied with a number of developments in Christian doctrine, for example, the recognition of the existence of witchcraft as a form of Satanic influence and its classification as a heresy. As Renaissance occultism gained traction among the educated classes, the belief in witchcraft, which in the medieval period had been part of the folk religion of the uneducated rural population at best, was incorporated into an increasingly comprehensive theology of Satan as the ultimate source of all maleficium. These doctrinal shifts were completed in the mid-15th century, specifically in the wake of the Council of Basel and centered on the Duchy of Savoy in the western Alps, leading to an early series of witch trials by both secular and ecclesiastical courts in the second half of the 15th century.

In 1484, Pope Innocent VIII issued Summis desiderantes affectibus, a Papal bull authorizing the "correcting, imprisoning, punishing and chastising" of devil-worshippers who have "slain infants", among other crimes. He did so at the request of inquisitor Heinrich Kramer, who had been refused permission by the local bishops in Germany to investigate. However, historians such as Ludwig von Pastor insist that the bull neither allowed anything new, nor was necessarily binding on Catholic consciences. Three years later in 1487, Kramer published the notorious Malleus Maleficarum (lit., 'Hammer against the Evildoers') which, because of the newly invented printing presses, enjoyed a wide readership. The book was soon banned by the Church in 1490, and Kramer was censured. In 1538, the Spanish Inquisition cautioned its members not to believe what the Malleus said, even when it presented apparently firm evidence. It was nevertheless reprinted in 14 editions by 1520 and became unduly influential in the secular courts.

Early Modern Europe and Colonial America

The torture used against accused witches, 1577

The witch trials in Early Modern Europe came in waves and then subsided. There were trials in the 15th and early 16th centuries, but then the witch scare went into decline, before becoming a major issue again and peaking in the 17th century; particularly during the Thirty Years War. What had previously been a belief that some people possessed supernatural abilities (which were sometimes used to protect the people), now became a sign of a pact between the people with supernatural abilities and the devil. To justify the killings, Protestant Christianity and its proxy secular institutions deemed witchcraft as being associated to wild Satanic ritual parties in which there was naked dancing and cannibalistic infanticide. It was also seen as heresy for going against the first of the ten commandments ("You shall have no other gods before me") or as violating majesty, in this case referring to the divine majesty, not the worldly. Further scripture was also frequently cited, especially the Exodus decree that "thou shalt not suffer a witch to live" (Exodus 22:18), which many supported.

Witch-hunts were seen across early modern Europe, but the most significant area of witch-hunting in modern Europe is often considered to be central and southern Germany. Germany was a late starter in terms of the numbers of trials, compared to other regions of Europe. Witch-hunts first appeared in large numbers in southern France and Switzerland during the 14th and 15th centuries. The peak years of witch-hunts in southwest Germany were from 1561 to 1670. The first major persecution in Europe, when witches were caught, tried, convicted, and burned in the imperial lordship of Wiesensteig in southwestern Germany, is recorded in 1563 in a pamphlet called "True and Horrifying Deeds of 63 Witches". Witchcraft persecution spread to all areas of Europe, including Scotland and the northernmost periphery of Europe in northern Norway. Learned European ideas about witchcraft, demonological ideas, strongly influenced the hunt of witches in the North. These witch-hunts were at least partly driven by economic factors since a significant relationship between economic pressure and witch hunting activity can be found for regions such as Bavaria and Scotland.

In Denmark, the burning of witches increased following the reformation of 1536. Christian IV of Denmark, in particular, encouraged this practice, and hundreds of people were convicted of witchcraft and burnt. In the district of Finnmark, northern Norway, severe witchcraft trials took place during the period 1600–1692. A memorial of international format, Steilneset Memorial, has been built to commemorate the victims of the Finnmark witchcraft trials. In England, the Witchcraft Act of 1542 regulated the penalties for witchcraft. In the North Berwick witch trials in Scotland, over 70 people were accused of witchcraft on account of bad weather when James VI of Scotland, who shared the Danish king's interest in witch trials, sailed to Denmark in 1590 to meet his betrothed Anne of Denmark. According to a widely circulated pamphlet, "Newes from Scotland," James VI personally presided over the torture and execution of Doctor Fian. Indeed, James published a witch-hunting manual, Daemonologie, which contains the famous dictum: "Experience daily proves how loath they are to confess without torture." Later, the Pendle witch trials of 1612 joined the ranks of the most famous witch trials in English history.

The Malefizhaus of Bamberg, Germany, where suspected witches were held and interrogated. 1627 engraving.

In England, witch-hunting would reach its apex in 1644 to 1647 due to the efforts of Puritan Matthew Hopkins. Although operating without an official Parliament commission, Hopkins (calling himself Witchfinder General) and his accomplices charged hefty fees to towns during the English Civil War. Hopkins' witch-hunting spree was brief but significant: 300 convictions and deaths are attributed to his work. Hopkins wrote a book on his methods, describing his fortuitous beginnings as a witch-hunter, the methods used to extract confessions, and the tests he employed to test the accused: stripping them naked to find the Witches' mark, the "swimming" test, and pricking the skin. The swimming test, which included throwing a witch, who was strapped to a chair, into a bucket of water to see if she floated, was discontinued in 1645 due to a legal challenge. The 1647 book, The Discovery of Witches, soon became an influential legal text. The book was used in the American colonies as early as May 1647, when Margaret Jones was executed for witchcraft in Massachusetts, the first of 17 people executed for witchcraft in the Colonies from 1647 to 1663.

Witch-hunts began to occur in North America while Hopkins was hunting witches in England. In 1645, forty-six years before the notorious Salem witch trials, Springfield, Massachusetts experienced America's first accusations of witchcraft when husband and wife Hugh and Mary Parsons accused each other of witchcraft. In America's first witch trial, Hugh was found innocent, while Mary was acquitted of witchcraft but she was still sentenced to be hanged as punishment for the death of her child. She died in prison. About eighty people throughout England's Massachusetts Bay Colony were accused of practicing witchcraft; thirteen women and two men were executed in a witch-hunt that occurred throughout New England and lasted from 1645–1663. The Salem witch trials followed in 1692–1693.

Once a case was brought to trial, the prosecutors hunted for accomplices. The use of magic was considered wrong, not because it failed, but because it worked effectively for the wrong reasons. Witchcraft was a normal part of everyday life. Witches were often called for, along with religious ministers, to help the ill or deliver a baby. They held positions of spiritual power in their communities. When something went wrong, no one questioned either the ministers or the power of the witchcraft. Instead, they questioned whether the witch intended to inflict harm or not.

Current scholarly estimates of the number of people who were executed for witchcraft vary from about 40,000 to 50,000. The total number of witch trials in Europe which are known to have ended in executions is around 12,000. Prominent contemporaneous critics of witch-hunts included Gianfrancesco Ponzinibio (fl. 1520), Johannes Wier (1515–1588), Reginald Scot (1538–1599), Cornelius Loos (1546–1595), Anton Praetorius (1560–1613), Alonso Salazar y Frías (1564–1636), Friedrich Spee (1591–1635), and Balthasar Bekker (1634–1698). Among the largest and most notable of these trials were the Trier witch trials (1581–1593), the Fulda witch trials (1603–1606), the Würzburg witch trial (1626–1631) and the Bamberg witch trials (1626–1631).

In addition to known witch trials, witch hunts were often conducted by vigilantes, who may or may not have executed their victims. In Scotland, for example, cattle murrains were blamed on witches, usually peasant women, who were duly punished. A popular method called "scoring above the breath" meant slashing across a woman's forehead in order to remove the power of her magic. This was seen as a kind of emergency procedure which could be performed in absence of judicial authorities.

Execution statistics

An image of suspected witches being hanged in England, published in 1655
 
The Witch Trial by William Powell Frith (1848)

Modern scholarly estimates place the total number of executions for witchcraft in the 300-year period of European witch-hunts in the five digits, mostly at roughly between 40,000 and 60,000 (see table below for details), The majority of those accused were from the lower economic classes in European society, although in rarer cases high-ranking individuals were accused as well. On the basis of this evidence, Scarre and Callow asserted that the "typical witch was the wife or widow of an agricultural labourer or small tenant farmer, and she was well known for a quarrelsome and aggressive nature."

While it appears to be the case that the clear majority of victims in Germany were women, in other parts of Europe the witch-hunts targeted primarily men, thus in Iceland 92% of the accused were men, in Estonia 60%, and in Moscow two-thirds of those accused were male. In Finland, a total of more than 100 death row inmates were roughly equal in both men and women, but all Ålanders sentenced to witchcraft were only women.

At one point during the Würzburg trials of 1629, children made up 60% of those accused, although this had declined to 17% by the end of the year. Rapley (1998) claims that "75 to 80 percent" of a total of "40,000 to 50,000" victims were women. The claim that "millions of witches" (often: "nine million witches") were killed in Europe is spurious, even though it is occasionally found in popular literature, and it is ultimately due to a 1791 pamphlet by Gottfried Christian Voigt.

Approximate statistics on the number of trials for witchcraft and executions in various regions of Europe in the period 1450–1750:
Region Number of trials Number of executions
British Isles ≈5,000 ≈1,500–2,000
Holy Roman Empire (Germany, Netherlands, Switzerland, Lorraine, Austria, Czechia) ≈50,000 ≈25,000–30,000
France ≈3,000 ≈1,000
Scandinavia ≈5,000 ≈1,700–2,000
Central & Eastern Europe (Poland-Lithuania, Hungary and Russia) ≈7,000 ≈2,000
Southern Europe (Spain, Portugal and Italy) ≈10,000 ≈1,000
Total: ≈80,000 ≈35,000

End of European witch-hunts in the 18th century

The drowning of an alleged witch, with Thomas Colley as the incitor

In England and Scotland between 1542 and 1735, a series of Witchcraft Acts enshrined into law the punishment (often with death, sometimes with incarceration) of individuals practising or claiming to practice witchcraft and magic. The last executions for witchcraft in England had taken place in 1682, when Temperance Lloyd, Mary Trembles, and Susanna Edwards were executed at Exeter. In 1711, Joseph Addison published an article in the highly respected The Spectator journal (No. 117) criticizing the irrationality and social injustice in treating elderly and feeble women (dubbed "Moll White") as witches. Jane Wenham was among the last subjects of a typical witch trial in England in 1712, but was pardoned after her conviction and set free. Kate Nevin was hunted for three weeks and eventually suffered death by Faggot and Fire at Monzie in Perthshire, Scotland in 1715. Janet Horne was executed for witchcraft in Scotland in 1727. The final Act of 1735 led to prosecution for fraud rather than witchcraft since it was no longer believed that the individuals had actual supernatural powers or traffic with Satan. The 1735 Act continued to be used until the 1940s to prosecute individuals such as spiritualists and gypsies. The act was finally repealed in 1951.

The last execution of a witch in the Dutch Republic was probably in 1613. In Denmark, this took place in 1693 with the execution of Anna Palles and in Norway the last witch execution was of Johanne Nilsdatter in 1695. In other parts of Europe, the practice died down later. In France the last person to be executed for witchcraft was Louis Debaraz in 1745. In Germany the last death sentence was that of Anna Schwegelin in Kempten in 1775 (although not carried out). The last known official witch-trial was the Doruchów witch trial in Poland in 1783. The result of the trial is questioned by prof. Janusz Tazbir in his book. No reliable sources had been found confirming any executions after the trial. In 1793, two unnamed women were executed in proceedings of dubious legitimacy in Poznań, Poland.

Anna Göldi was executed in Glarus, Switzerland in 1782 and Barbara Zdunk in Prussia in 1811. Both women have been identified as the last women executed for witchcraft in Europe, but in both cases, the official verdict did not mention witchcraft, as this had ceased to be recognized as a criminal offense.

India

There is no documented evidence of witch-hunting in India before 1792. The earliest evidence of witch-hunts in India can be found in the Santhal witch trials in 1792. In the Singhbhum district of the Chhotanagpur division in Company-ruled India, not only were those accused of being witches murdered, but also those related to the accused to ensure that they won't avenge the deaths (Roy Choudhary 1958: 88). The Chhotanagpur region was majorly populated by an adivasi population called the Santhals. The existence of witches was a belief central to the Santhals. Witches were feared and were supposed to be engaged in anti-social activities. They were also supposed to have the power to kill people by feeding on their entrails, and causing fevers in cattle among other evils. Therefore, according to the adivasi population the cure to their disease and sickness was the elimination of these witches who were seen as the cause.

The practice of witch-hunt among Santhals was more brutal than that in Europe. Unlike Europe, where witches were strangulated before being burnt, the santhals forced them "..to eat human excreta and drink blood before throwing them into the flames."

The East India Company (EIC) banned the persecution of witches in Gujarat, Rajasthan and Chhotanagpur in the 1840s–1850s. Despite the ban, very few cases were reported as witch-hunting was not seen as a crime. The Santhals believed that the ban in fact allowed the activities of witches to flourish. Thus, the effect of the ban was contrary to what the EIC had intended. During 1857–58, there was a surge in witch-hunting; coinciding during the period of a major rebellion, which has led some scholars to see the resurgence of the activity as a form of resistance to Company rule.

Modern cases

Monument for the victims of the witch-hunts of 16th- and 17th-century Bernau, Germany by Annelie Grund

Witch-hunts still occur today in societies where belief in magic is prevalent. In most cases, these are instances of lynching and burnings, reported with some regularity from much of Sub-Saharan Africa, from Saudi Arabia and from Papua New Guinea. In addition, there are some countries that have legislation against the practice of sorcery. The only country where witchcraft remains legally punishable by death is Saudi Arabia.

Witch-hunts in modern times are continuously reported by the UNHCR of the UNO as a massive violation of human rights. Most of the accused are women and children but can also be elderly people or marginalised groups of the community such as albinos and the HIV-infected. These victims are often considered burdens to the community, and as a result are often driven out, starved to death, or killed violently, sometimes by their own families in acts of social cleansing. The causes of witch-hunts include poverty, epidemics, social crises and lack of education. The leader of the witch-hunt, often a prominent figure in the community or a "witch doctor", may also gain economic benefit by charging for an exorcism or by selling body parts of the murdered.

India

Some people in India, mostly in villages, have the belief that witchcraft and black magic are effective. On one hand, people may seek advice from witch doctors for health, financial or marital problems. On the other hand, people, especially women, are accused of witchcraft and attacked, occasionally killed. It has been reported that mostly widows or divorcees are targeted to rob them of their property. Reportedly, revered village witch-doctors are paid to brand specific persons as witches, so that they can be killed without repercussions. The existing laws have been considered ineffective in curbing the murders. In June 2013, National Commission for Women (NCW) reported that according to National Crime Records Bureau statistics, 768 women had been murdered for allegedly practising witchcraft since 2008 and announced plans for newer laws.

Recent cases

Between 2001 and 2006, an estimated 300 people were killed in the state of Assam. Between 2005 and 2010, about 35 witchcraft related murders reportedly took place in Odisha's Sundergarh district. In October 2003, three women were branded as witch and humiliated, afterwards they all committed suicide in Kamalpura village in Muzaffarpur district in Bihar. In August 2013, a couple were hacked to death by a group of people in Kokrajhar district in Assam. In September 2013, in the Jashpur district of Chhattisgarh, a woman was murdered and her daughter was raped on the allegation that they were practising black magic.

A 2010 estimate places the number of women killed as witches in India at between 150 and 200 per year, or a total of 2,500 in the period of 1995 to 2009. The lynchings are particularly common in the poor northern states of Jharkhand, Bihar and the central state of Chhattisgarh. Witch hunts are also taking place among the tea garden workers in Jalpaiguri, West Bengal India. The witch hunts in Jalpaiguri are less known, but are motivated by the stress in the tea industry on the lives of the adivasi workers.

In India, labeling a woman as a witch is a common ploy to grab land, settle scores or even to punish her for turning down sexual advances. In a majority of the cases, it is difficult for the accused woman to reach out for help and she is forced to either abandon her home and family or driven to commit suicide. Most cases are not documented because it is difficult for poor and illiterate women to travel from isolated regions to file police reports. Less than 2 percent of those accused of witch-hunting are actually convicted, according to a study by the Free Legal Aid Committee, a group that works with victims in the state of Jharkhand.

Sub-Saharan Africa

In many societies of Sub-Saharan Africa, the fear of witches drives periodic witch-hunts during which specialist witch-finders identify suspects, with death by lynching often the result. Countries particularly affected by this phenomenon include South Africa, Cameroon, the Democratic Republic of the Congo, the Gambia, Ghana, Kenya, Sierra Leone, Tanzania, and Zambia.

Witch-hunts against children were reported by the BBC in 1999 in the Congo and in Tanzania, where the government responded to attacks on women accused of being witches for having red eyes. A lawsuit was launched in 2001 in Ghana, where witch-hunts are also common, by a woman accused of being a witch. Witch-hunts in Africa are often led by relatives seeking the property of the accused victim.

Audrey I. Richards, in the journal Africa, relates in 1935 an instance when a new wave of witchfinders, the Bamucapi, appeared in the villages of the Bemba people of Zambia. They dressed in European clothing, and would summon the headman to prepare a ritual meal for the village. When the villagers arrived they would view them all in a mirror, and claimed they could identify witches with this method. These witches would then have to "yield up his horns"; i.e. give over the horn containers for curses and evil potions to the witch-finders. The bamucapi then made all drink a potion called kucapa which would cause a witch to die and swell up if he ever tried such things again.

The villagers related that the witch-finders were always right because the witches they found were always the people whom the village had feared all along. The bamucapi utilised a mixture of Christian and native religious traditions to account for their powers and said that God (not specifying which God) helped them to prepare their medicine. In addition, all witches who did not attend the meal to be identified would be called to account later on by their master, who had risen from the dead, and who would force the witches by means of drums to go to the graveyard, where they would die. Richards noted that the bamucapi created the sense of danger in the villages by rounding up all the horns in the village, whether they were used for anti-witchcraft charms, potions, snuff or were indeed receptacles of black magic.

The Bemba people believed misfortunes such as wartings, hauntings and famines to be just actions sanctioned by the High-God Lesa. The only agency which caused unjust harm was a witch, who had enormous powers and was hard to detect. After white rule of Africa, beliefs in sorcery and witchcraft grew, possibly because of the social strain caused by new ideas, customs and laws, and also because the courts no longer allowed witches to be tried.

Amongst the Bantu tribes of Southern Africa, the witch smellers were responsible for detecting witches. In parts of Southern Africa, several hundred people have been killed in witch-hunts since 1990.

Cameroon has re-established witchcraft-accusations in courts after its independence in 1967.

It was reported on 21 May 2008 that in Kenya a mob had burnt to death at least 11 people accused of witchcraft.

In March 2009, Amnesty International reported that up to 1,000 people in the Gambia had been abducted by government-sponsored "witch doctors" on charges of witchcraft, and taken to detention centers where they were forced to drink poisonous concoctions. On 21 May 2009, The New York Times reported that the alleged witch-hunting campaign had been sparked by the Gambian President, Yahya Jammeh.

In Sierra Leone, the witch-hunt is an occasion for a sermon by the kɛmamɔi (native Mende witch-finder) on social ethics : "Witchcraft ... takes hold in people's lives when people are less than fully open-hearted. All wickedness is ultimately because people hate each other or are jealous or suspicious or afraid. These emotions and motivations cause people to act antisocially". The response by the populace to the kɛmamɔi is that "they valued his work and would learn the lessons he came to teach them, about social responsibility and cooperation."

South-Central Asia

In India, labeling a woman as a witch is a common ploy to grab land, settle scores or even to punish her for turning down sexual advances. In a majority of the cases, it is difficult for the accused woman to reach out for help and she is forced to either abandon her home and family or driven to commit suicide. Most cases are not documented because it is difficult for poor and illiterate women to travel from isolated regions to file police reports. Less than 2% of those accused of witch-hunting are actually convicted, according to a study by the Free Legal Aid Committee, a group that works with victims in the state of Jharkhand.

A 2010 estimate places the number of women killed as witches in India at between 150 and 200 per year, or a total of 2,500 in the period of 1995 to 2009. The lynchings are particularly common in the poor northern states of Jharkhand, Bihar and the central state of Chhattisgarh. Witch-hunts are also taking place among the tea garden workers in Jalpaiguri, West Bengal India. The witch-hunts in Jalpaiguri are less known, but are motivated by the stress in the tea industry on the lives of the adivasi workers.

Nepal

Witch-hunts in Nepal are common, and are targeted especially against low-caste women. The main causes of witchcraft-related violence include widespread belief in superstition, lack of education, lack of public awareness, illiteracy, caste system, male domination, and economic dependency of women on men. The victims of this form of violence are often beaten, tortured, publicly humiliated, and murdered. Sometimes, the family members of the accused are also assaulted. In 2010, Sarwa Dev Prasad Ojha, minister for women and social welfare, said, "Superstitions are deeply rooted in our society, and the belief in witchcraft is one of the worst forms of this."

Papua New Guinea

Though the practice of "white" magic (such as faith healing) is legal in Papua New Guinea, the 1976 Sorcery Act imposed a penalty of up to 2 years in prison for the practice of "black" magic, until the Act was repealed in 2013. In 2009, the government reports that extrajudicial torture and murder of alleged witches – usually lone women – are spreading from the highland areas to cities as villagers migrate to urban areas. For example, in June 2013, four women were accused of witchcraft because the family "had a 'permanent house' made of wood, and the family had tertiary educations and high social standing". All of the women were tortured and Helen Rumbali was beheaded. Helen Hakena, chairwoman of the North Bougainville Human Rights Committee, said that the accusations started because of economic jealousy born of a mining boom.

Reports by U.N. agencies, Amnesty International, Oxfam and anthropologists show that "attacks on accused sorcerers and witches – sometimes men, but most commonly women – are frequent, ferocious and often fatal." It's estimated about 150 cases of violence and killings are occurring each year in just the province of Simbu in Papua New Guinea alone. Reports indicate this practice of witch-hunting has in some places evolved into "something more malignant, sadistic and voyeuristic." One woman who was attacked by young men from a nearby village "had her genitals burned and fused beyond functional repair by the repeated intrusions of red-hot irons." Few incidents are ever reported, according to the 2012 Law Reform Commission which concluded that they have increased since the 1980s.

Saudi Arabia

Witchcraft or sorcery remains a criminal offense in Saudi Arabia, although the precise nature of the crime is undefined.

The frequency of prosecutions for this in the country as whole is unknown. However, in November 2009, it was reported that 118 people had been arrested in the province of Makkah that year for practicing magic and "using the Book of Allah in a derogatory manner", 74% of them being female. According to Human Rights Watch in 2009, prosecutions for witchcraft and sorcery are proliferating and "Saudi courts are sanctioning a literal witch hunt by the religious police."

In 2006, an illiterate Saudi woman, Fawza Falih, was convicted of practising witchcraft, including casting an impotence spell, and sentenced to death by beheading, after allegedly being beaten and forced to fingerprint a false confession that had not been read to her. After an appeal court had cast doubt on the validity of the death sentence because the confession had been retracted, the lower court reaffirmed the same sentence on a different basis.

In 2007, Mustafa Ibrahim, an Egyptian national, was executed, having been convicted of using sorcery in an attempt to separate a married couple, as well as of adultery and of desecrating the Quran.

Also in 2007, Abdul Hamid Bin Hussain Bin Moustafa al-Fakki, a Sudanese national, was sentenced to death after being convicted of producing a spell that would lead to the reconciliation of a divorced couple.

In 2009, Ali Sibat, a Lebanese television presenter who had been arrested whilst on a pilgrimage in Saudi Arabia, was sentenced to death for witchcraft arising out of his fortune-telling on an Arab satellite channel. His appeal was accepted by one court, but a second in Medina upheld his death sentence again in March 2010, stating that he deserved it as he had publicly practised sorcery in front of millions of viewers for several years. In November 2010, the Supreme Court refused to ratify the death sentence, stating that there was insufficient evidence that his actions had harmed others.

On 12 December 2011, Amina bint Abdulhalim Nassar was beheaded in Al Jawf Province after being convicted of practicing witchcraft and sorcery. Another very similar situation occurred to Muree bin Ali bin Issa al-Asiri and he was beheaded on 19 June 2012 in the Najran Province.

Levant

On 29 and 30 June 2015, militants of the radical Islam terrorist group Islamic State of Iraq and the Levant (ISIL or ISIS) beheaded two couples on accusations of sorcery and using "magic for medicine" in Deir ez-Zor province of the self-proclaimed Islamic State. Earlier on, the ISIL militants beheaded several "magicians" and street illusionists in Syria, Iraq and Libya.

Figurative use of the term

The word 'witch-hunt' can be used as a metaphor for a campaign to ostracise a person or group holding unorthodox political opinions. Specific terms include 'Stalinist witch-hunt' and 'McCarthyite witch-hunt. Cancel culture has been described as "modern-day witch trials". In these cases, Former US President Donald Trump frequently used the term on Twitter, refferring to various investigations and the impeachment proceedings against him as "witch-hunts". During his presidency he used the phrase over 330 times.

Inequality (mathematics)

From Wikipedia, the free encyclopedia https://en.wikipedia.org/wiki/Inequality...