The first child-witch in Rothenburg, 1587

to investigate it threatened – albeit usually only fleetingly – to produce verdicts of guilt against alleged witches, and even to foster larger-scale episodes of witch-hunting. This happened for the first time in Rothenburg in 1587, when a six-year-old boy called Hans Gackstatt from the hinterland village of Hilgartshausen, told a tale of nocturnal flight to a witches’ dance which started an investigation of dubious legality and physical severity against his mother and himself from which other inhabitants of Hilgartshausen were not initially entirely safe. The

in Witchcraft narratives in Germany
Elite beliefs about witchcraft and magic

the causing of harm by magical means; the making of pacts with the devil; and the flight to and attendance at witches’ dances, or sabbats. Broadly speaking, Rothenburg’s councillors and their advisers thought that witches really could cause harm by magical means and make pacts with the devil, although they were far less sure about whether sabbats existed in reality or were imaginary delusions. Of most importance to their handling and resolution of witchcraft cases, however, were their doubts about how effectively specific individuals could be proven guilty of any of

in Witchcraft narratives in Germany
The Catholic challenge during the Thirty Years’ War

4 ‘When will the burning start here?’: the Catholic challenge during the Thirty Years’ War The authorities in Rothenburg were spared another problematic encounter with a self-confessed child-witch until 1627, when thirteen-year-old Margaretha Hörber from the hinterland village of Gebsattel began claiming that she had been seduced into witchcraft and taken to witches’ dances by older women. As befitted a teenager, her story was more detailed than that told by six-year-old Hans Gackstatt in 1587, particularly in terms of her descriptions of the witches’ dance and

in Witchcraft narratives in Germany

involve dancing, drumming, and extraordinary efforts on behalf of the saint that resulted in participants achieving alternate states of consciousness. These states played an important role in individual spirituality – one that has sometimes been overlooked by researchers. In my fieldwork, I observed that some individuals were deeply and spiritually attracted to religiosity. These people often became involved in religious

in Witchcraft Continued

fancy dress ‘Variety Race’ and during a period of night duty, Harris persuaded another nurse to cover her duties until 3 a.m. so that she could attend a local English colonists’ dance, leaving at 2 a.m. to complete her duty. It seems she did not even stop to change into civilian clothes, claiming to have proudly worn her nurse’s uniform while indulging in ‘plenty of dancing’ and enjoying herself ‘immensely’ as it ‘was very jolly’.48 During their service in South Africa, nurses recorded their many varied excursions in their personal correspondence. They recorded their

in Colonial caring

appealing idea, but the differences as well as the similarities between minstrels need to be appreciated. A diversity of vernacular terms for minstrels conveyed status differences as well as different performance skills among the entertainers. Some performance genres travelled better than others. Low-status physical performers – acrobats, jugglers and dancers – probably moved more easily between different language and cultural groupings than verbal performers, who might have high status within their own speech communities. Traditions of minstrelsy that gave high prestige

in The spoken word
Open Access (free)

men in readiness to return to battle. Nursing sisters thus created a space for themselves in front-­line duties. The chapter demonstrates that the use of humour to support healing helped to dispel anxieties about impropriety in the ­encounter between young single women and vulnerable male 94 Nursing presence soldiers and to further support nurses’ presence in the masculine world of war. The chapter then examines the morale-­boosting presence of nurses outside the hospital ward as they became dance partners, dinner guests and potential wives for healthy male

in Negotiating nursing

fearful had mostly left the danger areas at an early stage, leaving behind only the mentally more resilient majority.31 Thereafter, people increasingly appear to have simply adjusted to the changed ‘normality’, and settled into its special routines. Vere Hodgson gave several instances of this remarkable adaptation. She recorded a tale told her by a woman with whom she had got into conversation in a café: ‘She was having luncheon in Oxford St. Suddenly a terrific wonk shook the place; all the cups and saucers danced and rattled about the table. The man opposite her said

in Half the battle
Customary society and oral culture in rural England, 1700–1900

garden produce and music bands from the associated clubs and societies. Benefit clubs required an organizational structure of committees, elected representatives, minute books, secretaries and treasurers and were, occasionally, presided over by the local clergyman or publican, but the annual Whitsun procession with its club banners, medals and sashes, local band and club staffs with ornate brass heads or willow wands, followed by dinner and dancing, links it firmly to the oral tradition in which previous rural festivals had been rooted such as the parish Whitsun ale. A

in The spoken word

baker, who are both Christians, whom Jacob will name. Likewise, concerning the nuptials of Moses Moresco, a Jew, during this same Lent, Tonin, son of the Gobbo [hunchback], warder of the ghetto, had occasion to say to Messer Alvise Minotto, who disposes of a wardership of the ghetto, that this Giorgio eats meat and is worse than a Jew.27 When the Jews are holding vigils over new born boys in order to circumcise them he goes along and attends all vigils until daybreak together with the Jews, as is their custom, and when there are feasts and dances he 167 Brian Pullan

in Judicial tribunals in England and Europe, 1200–1700