Abstract
In 1650 Jacobo Fracesso approached the inquisitor in Orbetello. Jacobo reported an episode that had taken place ten years earlier. Together with Guiseppe (Josephus) di Mariano, Jacobo had attempted to locate hidden treasure. Guiseppe had known of a certain magical practice, which involved the two men going out under cover of the night with a cane made of consecrated olive wood. On this cane were carved some mysterious letters, and the idea was that the cane would lead the two men to the right place to dig for treasure. Although Jacobo and Guiseppe believed that they had found the right spot and had started digging, they never located the treasure. When reporting the deeds to the inquisitor, Jacobo clearly followed the instructions of the confessors and the edict of the inquisition, and he applied the standard phrase, that he had come to ease his own conscience. In others words, like many others presenting themselves before the inquisitor with reports of magical rituals, Jacobo was fully aware that such a stick was forbidden in the eyes of the inquisitor and he now appeared before the inquisitor to come clean.
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Notes
See also Davis, Natalie Zemon, Fiction in the Archives (Stanford University Press: Stanford 1987), p. 3.
In the period examined 1648–1685. The priest Stefano Tommei was accused of witchcraft, which he had practised 15 years earlier, and before he became a priest. The material contains several accusations against clerics, but all of these concern blasphemy. Mary O’Neil has explained this part of her study in her chapter ‘Sacerdote Ovvero Strione: Ecclesiastical and Superstitious Remedies in 16th Century Italy’ in Kaplan, Steven (ed.), Understanding Popular Culture, Europe From the Middle Ages To the 19th Century (Walter de Gruyter: Berlin 1984), pp. 53–84; this has been supported by more recent studies on Milan in De Boer, Wietse, The Conquest of the Soul. Confession, Discipline, and Public Order in Counter-Reformation Milan (Brill: Boston and Leiden 2001), pp. 309–312;
See also Gentilcore (1998) and Jacobson Schutte, Anne, Aspiring Saints: Pretense of Holiness, Inquisition, and Gender in the Republic of Venice, 1618–1750 (Johns Hopkins University Press: Baltimore 2001).
From other areas in Jutland we know that the witches’ confessions were read out loud, probably in the last minutes before the execution. For instance, in the trial of Paaske Rasmussen when Paaske had told a woman to go and listen to the confession of a convicted witch to learn who had killed her horse, NLA B 24–557, fols. 163r–174v. In an article in the forthcoming volume of AKIH (eds. Behringer, Wolfgang, Johannes Dillinger and Iris Gareis, 2015), I explore further the topic of the Devil in the Danish context; in Danish see Kallestrup, Louise Nyholm, ‘Djævelen’ in Duedahl, Poul and Ulrik Langen (eds.), Nattens Gerninger (Gads Forlag: Copenhagen, 2015).
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© 2015 Louise Nyholm Kallestrup
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Kallestrup, L.N. (2015). Popular notions of witchcraft. In: Agents of Witchcraft in Early Modern Italy and Denmark. Palgrave Historical Studies in Witchcraft and Magic. Palgrave Macmillan, London. https://doi.org/10.1057/9781137316974_8
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DOI: https://doi.org/10.1057/9781137316974_8
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