Witches and Neighbours: The Social and Cultural Context of European Witchcraft by Robin Briggs

Author:Robin Briggs [Unknown]
Language: eng
Format: epub
Published: 2008-04-13T05:33:00+00:00

Family Loyalties under Pressure

Witchcraft accusations, on the other hand, were very dangerous when they interacted with families. This was a process on multiple levels. Suspicions and charges originating from outside could generate enormous tension and even dissolve the normal bonds between family members. Differences and disputes which began within families not only left their members far more exposed, but often lay at the root of personal reputations. In other cases quarrels between families were expressed through allegations of witchcraft. Many of the elements of fantasy incorporated in witchcraft beliefs had their origin in the crucial early stages of development, so that patterns of infant- and child-care fed through into some of the more outlandish features of confessions. These are among the most obvious of the ways in which one cannot understand how the nexus of beliefs and practices worked without relating them to the familial context. One commonplace observation too often forgotten is that the closest bonds and the most bitter hostilities are linked, as opposite but inseparable polarities; if the ties of blood bind people together, it is often with a special intensity of mutual hatred. Among the most disconcerting features of close relationships is the way they frequently alternate between opposite poles, and encourage patterns of quarrels and reconciliations. Often they also seem to liberate individuals' ability to express violent feelings they would conceal or sublimate in more external situations. The endless dramas played out on this semi-public stage fed into witchcraft, both directly and through the inner psychic worlds they shaped.

Official doctrines of patriarchy made the husband and father the unquestioned head of the family. Although reality was never so simple, at the legal level wives and children had little chance of acting except with his consent, and under his name. This was particularly important when wives were suspected of witchcraft, rumours began to circulate and neighbours insulted them by calling them witch. Failure to respond to such provocations was routinely cited in court as evidence for the suspect's guilt when the trial finally began. In fact it was far from easy for those concerned to know how to react. The best outcome was a formal sentence from a local court awarding damages, but such proceedings could go badly wrong if the other party decided to fight; in such circumstances they could turn into a trial for witchcraft. Action of this kind was likely to be safest if undertaken early on, before suspicions had accumulated to the point where wide support could he mustered for such a counterattack. While there are plenty of judgements awarding small fines, it seems likely that more of these cases were settled by informal arbitration, carried out by local office-holders, clerics, or leading members of the community. That was a prudent low-level response, but many people simply ignored the insults or responded in kind. When answering their judges they resorted to three main strategies to explain their conduct. The first was to claim there had been no witnesses, the second to allege

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