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Github Repository for this project, with metadata and Jeckyll in progress.

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A project to generate a free and simple digital collection site using GitHub Pages given: a CSV of collection metadata a folder of JPEG images or PDF documents Gather your digital objects together and create your metadata using the CollectionBuilder-GH Metadata Template.

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Bibliography for Witches in Theatre, shared as .txt file for sustainability

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Timeline, shared as .txt file for sustainability

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﻿TIMELINE OF WITCHCRAFT AS CRIME


50s
Paul communicated to the Christian community in Corinth: ‘what pagans sacrifice, they sacrifice to demons and not to God. I do not want you to be partners with demons.’” (Routledge, 47)
720-30s?
Pope Gregory II outlawed persecuting those accused of witchcraft
900s
the canon Episcopi, first recorded in the early tenth-century legal collection of Regino of Prum, which orders bishops to ‘labor with all their strength to eradicate the pernicious art of sorcery and witchcraft … invented by the devil, entirely from their districts.” (Routledge, 49)
1022
Orleans accusations of heretics who used the bodies of children to form magical potions; these are among the first in western Europe to be burned
1075
Citizens of Cologne threw a suspected witch from the city wall
1128
Citizens of Ghent had an alleged “enchantress” disemboweled
1100-1200s
Cathars as Heretics in southern France and northern Italy
1208
        Albigensian Crusade declared by Pope Innocent III 
1227
        Pope Gregory IX commissioned Konrad von Marburg to pursue heretics in Germany
1228
First known jurisdiction to employ torture in this way in the medieval West was the Italian commune of Verona 
1233
Pope Gregory IX commissioned inquisitors to pursue heretics; the Inquisition took hold in Italy, Spain, southern France and the Rhineland but not Scandinavia or the British Isles
1228-1249
William of Auvergne, a theologian and bishop of Paris, was an important figure in scholastic demonology
1250s
A case in point was the Spain of King Alfonso X. The frequency of divination, necromancy, and other "black arts" in his thirteenth-century kingdom prompted Alfonso X to define occult activities and to attach suitable warnings against and punishments for their practitioners. These regulations were contained in his voluminous compendium of Gothic laws known as Las Siete Partidas. In Tide 23, Law 1 of the last Partida, we read: Divination means the same thing as assuming the power of God in order to find out things which are to come. There are two kinds of divination; the first is that which is accomplished by the aid of astronomy, which is one of the seven liberal arts; and this, according to the law, is not forbidden to be practiced by those who are masters and understand it thoroughly; for the reason that the conclusions and estimates derived from this art are ascertained by the natural course of the planets and other stars, and are taken from the books of Ptolemy and other learned men, who diligently cultivated the science. Others, however, who do not understand it, should not work by means of it, but they should endeavor to study and master the works of learned men. The second kind of divination is that practiced by fortune-tellers, soothsayers and magicians who investigate omens caused by the flights of birds, by sneezing and by words called proverbs; or by those who cast lots, or gaze in water, or in crystal, or in a mirror, or in the blade of a sword, or in any other bright object; or who make images of metal, or any other substance whatsoever; or practice divination on the head of a dead man, or that of an animal, or in the palm of a child, or that of a virgin. We forbid impostors of this kind and all others like them to live in our dominions, or to practice any of these things here, because they are wicked and deceitful persons, and great evils result to the country from their acts; and we also forbid anyone to dare to entertain them in their houses or conceal them.  The second law of the same Tide contains the definition of necromancy and related subjects: What is called necromantia, in Latin, is the strange art of calling up evil spirits, and for the reason that great injury happens to the country from the acts of men who engage in it, and especially because those who believe in them and ask for information on this subject suffer many accidents through fear caused by their going about at night looking for things of this kind in strange places, so that some of them die or become insane, or lose their minds; we therefore forbid that anyone shall dare to practice or make use of such wickedness as this, because it is something by which God is grieved and great harm results from it to men. Moreover, we forbid anyone to dare to make images of wax or metal, or any other figures to cause men to fall in love with women, or to put an end to the affection which persons entertain towards one another. We also forbid anyone to be so bold as to administer herbs or beverages to any man or woman to render them enamoured, because it sometimes happens that such beverages cause the death of those who take them and they contract very serious diseases with which they are afflicted for life. The reach of the definitions indicates the widespread practice of these black arts and speaks for the necessity of strong regulatory laws. Alfonso completed the treatise by setting strict punishments for these crimes, which offended God and man; if convicted by the testimony of wit-nesses or by their own confessions, the accused were to die, and any (Lima, 6)
1252 or 1256?
        Pope Innocent IV approved torture as a means to identify heretics Ad extirpanda
1274
Thomas Aquinas’ Summa contra gentile and Summa theologiae became the basis of almost all subsequent theological demonological analysis of magical operations; provided intellectual framework for opposition to demonic magic
1258
Pope Alexander IV issued the bull Quod super nonullis which distinguishes between heresy and ‘divination and sorcery’ and ordered papal inquisitors to avoid investigating charges of divination and sorcery unless they “clearly savored of manifest heresy” (Battling Demons, 35)
1307
Trials of the Knights Templar for harmful magic and conspiracy.
1308
French King Philip IV brought charges against Bishop Guichard of Troyes 
1310
Lucifer and Luciferians are heard of for the first time in Austria between 1310 and 1315. “Baphomet, a corruption of Mahomet (Mohammed)--the idol the Templars were alleged to have worshipped and made idols of. (196)
1314
More charges against royal chamberlain Enguerran o f Marigny for trying to kill the king
1316 
Mahaut of Artois was accused of using magic to rekindle the affections of king Philip V, for her daughter, Queen Jeanne of Burgundy. 
1316-1334
Pope John XXII’s papacy saw the ecclesiastical condemnation of sorcery as demonic and therefore heretical; 1317 he issued Ad nostrum and Cum de quibusdam mulieribus, decrees which established Free Spirits and beguines and beghards as an “abominable sect” and beghards as women who “debate and preach about the highest Trinity and the divine essence, and assert opinions contrary to the Catholic faith concerning articles of faith and ecclesiastical sacraments.” (Battling Demons, 65) Instigated investigations in Avignon, where the papacy resided, and across France and Italy
1320
Pope John XXII ordered inquisitors in Toulouse and Carcassonne to proceed against all sorcerers who ‘make sacrifices to demons or adore them, or do homage to them by giving them as a sign a written pact or other token, or who make binding pacts with them.” (Battling Demons 35) Convened a special commission of theologians and canon lawyers to consider what kind of demonic crimes were considered heresy.  Leads to considersations of “fellowships” and “pacts” with the demonic magic.


Bernard Gui, operating in Toulouse, wrote Practica inquisitionsis which covers the procedures for trying a case involving demonic magic
1326
Pope John XXII issued the bull Super illius specula which formally proclaimed those who traffic with demons to be outside the church and condemned as heretical the invocation of demons.  Nicolau Eymerich’s Directorium “he meant the basic legal and theological principles he elucidated to apply to the sort of women (and to a lesser extent men) who would become the main victims of witch trials; he described women as “perfidious and faithless and deviate from the right way” and therefore “they must be considered heretics.” (Routledge, 54)  Lays the foundation for any kind of magic being in league with Satan.
1331
Pope John XXII, at King Philip VI request, investigates magicians at court for conspiracies
1398
The theory that witchcraft involved a pact with the Devil was confirmed at no less a center of learning than the University of Paris's Sorbonne.


1436
Johannes Nider, a German Dominican theologian and religious reformer, wrote Formicarius (printed in 1475)
1437
Pope Eugenius IV wrote to all papal inquisitors about conspiratorial cults headed by Satan;Johannes Nider’s Formicarius (The Anthill), published also in 1437, the notion that anyone involved in black magic must, by definition, have made a pact with Satan
1484
Pope Innocent VIII issues the papal bull Summis desiderantes affectibus, supporting Kramer’s investigations of magicians and witches; the bull was written at the request of Kramer who had been refused support for his work by the local ecclesiastical authorities. 
1487
Dominican monks Jakob Sprenger and Heinrich Kramer’s Malleus Maleficarum, the Hammer of Witches
1489
Ulrch Molitor’s On Female Witches and Seers; of particular interest since it includes the woodcut prints, including flying on pitchforks and animal familiars
1590
        Henri Boguet Discours des sorciers
1597
King James I’s Daemonology 
1583
        Elsa Plainacher burned as a witch in Vienna
1590
Bailiff  David Seaten claimed his young maid was a witch and he decided to prove it.
1602
Henri Bouget Examine of Witches, a manual based on his experience as a judge trying witches
1608
William Perkins’ Discourse of the Damned Art of Witchcraft looks to Circe and the Sirens of Homer’s Odyssey as witches
1612
        Execution of women for witchcraft in Northampton
1613
        Mary Sutton “swimming” the witch
1647
Matthew Hopkins, The Discovery of Witches outlines his witch hunting methods
1656
La Margaritona, in Madrid, at the age of 88 she was arrested, exhibited publicly, and sentenced to death as a witch
1928 
Montague Summers translates the Malleus Maleficarum into English; He writes on Witches, Werewolves, and Vampires–Furthers and deepens misogyny 
1951
Witchcraft laws were repealed in Britain

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Agnes Finnie of Edinburgh flips the narrative in 1644-45, declaring that she is indeed a witch. How do we take this statement?

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Memorialization is a method of activism. As we memorialize we turn to response as well.

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Positioning James I and his translation of the Malleus Maleficarum within the literary tradition.

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Understanding the language used in the exhibition

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Pardon: (n.) the action of forgiving or being forgiven for an error or offense.
Exoneration: (n.) the action of officially absolving someone from blame; vindication.

What is the distinction? A pardon is a method through which an executive authority legally forgives someone for a crime, and reinstates rights lost post-conviction. Pardons are different than exonerations; they are not an acknowledgement of wrongful conviction. Exonerations acknowledge that the conviction itself was in fact wrongful.

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Graphic historical overview of witch trials in Scotland.

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As we organized a historical review of the witch trials in Scotland, we discovered a concurrent movement in the state of Connecticut to pardon the people accused and tried of witchcraft there.