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‘The introduction into English public life of the educated workman’: The rise of Labour in the Edwardian Mass Press

Abstract

This paper explores how the emergent Labour Party was represented by two of Britain’s leading popular daily newspapers: the Daily Mail and the Daily Express. Focusing on coverage afforded the party during its first general elections — 1900 and 1906 — it will be argued that the response of the Conservative popular press to the rise of Labour was complex. While often hostile, these newspapers also showed considerable interest in the party’s rise and were also broadly positive to both individual Labour MPs and the movement’s desire to better represent working class interests. Adding to past works into pre–Great war political culture, this paper interrogates the complexity of Labour’s emergent place within a mass political culture that, while broadly hostile to left–wing politics, primarily catered toward an imagined ‘everyman’ who was very similar to Labour’s assumed electoral supporter.

Keywords: Labour Party, popular press, newspaper language, political identity, pre–1914 British culture

Author Biography

Dr Chris Shoop-Worrall is Lecturer in Media & Journalism at UCFB, having completed his PhD at the University of Sheffield’s Centre for the Study of Journalism and History in 2019. His work explores the intersections between politics, mass media, and consumer culture within nineteenth– and twentieth–century Britain. His first book, an adaptation of his doctoral work, is forthcoming with Routledge Focus.

 

‘The introduction into English public life of the educated workman’: The rise of Labour in the Edwardian Mass Press

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Introduction

The mass election–time political culture of Edwardian Britain, into which the Labour Party[1] first entered in 1900, was framed primarily around the perceived wants and interests of an imagined ‘man in the street’, whose significance had grown particularly after the various reform acts of the 1880s.[2] This ‘everyman’ was the person whom the proposed political policies of both the Liberals and the Conservatives were increasingly pitched, on issues including tariff reform, religious education and alcohol consumption.[3] This increasingly mass and masculinised election sphere was part of a wider consumer culture within which the everyman also held significance.[4] A key component of these interconnected cultures of politics, urban consumerism, and entertainment was the daily mass press: the ‘new dailies’ Mail and Express which lay the groundwork the dominant tabloid culture of the twentieth century.[5] These newspapers, and newspapers in general, were key conduits of political communication in late–nineteenth and early–twentieth century Britain.[6] Their content sensationalised and personalised election news in ways that effectively spoke to their mass readerships, many of whom were the same ‘man in the street’ sought by politicians across the political spectrum.[7] Their communicative potential was noteworthy: Stephen Koss’s chapter on these newspapers shows Joseph Chamberlain’s intense interest in courting their support[8], while recent scholarship by David Vessey has noted how the Women’s Social and Political Union (WSPU) similarly saw the merits of their suffrage campaigns capturing the attention of these particular newspapers.[9]

Labour were perhaps uniquely interested in the political significance of the new dailies. Their appeal to the man in the street — an individual from whom Labour particularly sought the vote — made the daily mass press a hugely significant force. Indeed, Labour would eventually launch their own newspaper, the short–lived Daily Citizen, such was the perceived political importance of having a Labour–friendly mass daily newspaper[10]. The knowledge of the mass press’s appeal to the man in the street came with a parallel hostility from across the early Labour movement towards this ‘capitalist’ press. The fact that the Citizen’s birth was a decade in the making spoke significantly of the agonising across the pre–war British left about what constituted appropriate mass political communication: an issue which the party would continue to struggle with for decades to follow.[11]

While some scholarship has explored aspects of Labour’s relationship towards and with both the popular press and popular culture pre–1914[12], little exists on the ways in which Labour manifested within the pages of the mass daily press. This paper interrogates the ways in which the two founding publications of Bingham and Conboy’s ‘tabloid century’, the Mail and Express, represented the emergence of Labour during their first two general election campaigns. Using these two periods of newspaper coverage, spanning the weeks of the elections both in 1900 and 1906[13], this paper explores the complex place that Labour held within the pages of these mass–selling newspaper and, by extension, a significant component of the political culture in which they sought success.

On the one hand, it would seem that the hostility shown across the British left towards the new dailies, and the wider culture to which they contributed, was somewhat mutual. Both the Mail and Express featured articles critical of the party’s politics, especially after their true ‘arrival’ onto the national political scene in 1906. Much of this criticism revolved around Labour’s language of chaos and destabilisation; the emergence of this new, left–wing political movement clashed considerably with the broadly conservative outlook of both the new dailies and the consumer political culture to which they sold so well. However, this criticism was not uniform. In fact, both newspapers dedicated coverage that was receptive to much of this emergent party. Central to this positivity was the idea that Parliament was becoming increasingly representative. For example, ‘working men’ entered the Commons and were seen as a welcome and overdue reality. This, and an appreciation of some of the societal inequalities that Labour were struggling to overcome, underlines the complicated place which Labour occupied within this massified, masculine election culture to which the new dailies contributed so significantly.

 

Early Indifference

The 1900 election was the Labour Party’s first ever election, as well as the first time that Britain had a socialist party competing at a national election. Their initial success was modest, having had two MPs elected to the House of Commons and amassing just under 63,000 votes.[14] That said, it marked a significant change in the British political landscape; in their first election, Labour won a larger share of the popular vote than John Redmond’s Irish Parliamentary Party. Considering the later significance that can be (and has been) so easily placed on a party’s first election, one would assume that there was a noticable response at the time to Labour’s electoral debut, including from two of the country’s most popular newspapers.

The reality of the response, from both the Daily Mail and the Daily Express at least, was considerably underwhelming. Admittedly, the 1900 election was defined by the central issue of the Second Boer War; a pro–imperial national spirit borne out of the war was widely credited with helping the Conservatives sweep to victory, and both the new dailies’ election coverage was heavily focused on the electoral importance of the ongoing conflict in the Transvaal.[15] However, even considering the weight of coverage afforded the war, the Labour Party was given almost no coverage at all. Far from being a watershed moment which saw a conservative press react with intensity, the rise of Labour prompted Britain’s two leading right-of-centre dailies to do little more than shrug.

The sparse mentions that were given to Labour by the two newspapers during their first election represented the party as a curious, inoffensive new oddity. Most of the attention in these newspapers focused not on the party itself, but on some of the high–profile individual members. Of particular interest was Keir Hardie, the party’s founder, leader, and first elected MP. One report noted that he had earned the support of renowned businessman, philanthropist and ‘Quaker cocoa manufacturer’ George Cadbury, who had sent Hardie £500 to help the party to support ‘the expenses of Labour candidates’ in Blackburn, Manchester, and Glasgow.[16] Besides earning Cadbury’s support, Hardie’s brief appearances portray him as a curious eccentric, assigning him the nickname ‘Queer Hardie’ and noting how his personality was not that of traditional members of Parliament; ‘(he is) the most erratic of Labour members… his outward oddities only faintly disguise a strong, simple, resolute character’.[17]

Similarly, the other mentions of Labour parliamentary candidates focus on curious aspects of their personalities, rather than on controversial or original aspects of their political leanings. For example, a candidate in Derby called ‘Mr. R. Bell’ was portrayed similarly to Liberal or Conservative candidates, stating that he ‘loves conciliation more than controversy’.[18] Another, Thomas Burt of Morpeth, was described as ‘no friend of socialism’ and given a background that remarks on the originality of his political background; ‘he still bears on him the marks of his early life of toil at the pit mouth… teetotalism and trade unionism made him a speaker… his mates elected him secretary (of his trade union) nine years later they sent him to Parliament’.[19] Far from being portrayed as revolutionaries, Labour’s new and prospective parliamentary candidates were represented as relatively unremarkable new additions to the British political landscape. The above–examples of language used to portray them focuses more on personality quirks than political leanings. Any reference to personal or party ideology seems to deliberately play down any radical or controversial tendencies. Their emergence is noted, but as little more than a minor footnote on the wider issues in the election.

One potential reason why the Mail’s and Express’s coverage of the party’s emergence seems to have been so underwhelming can be seen in how the broader idea of a worker-propelled political movement is discussed. Again, references to a wider Labour movement are scarce, but they suggest a shared understanding that a future of worker–driven politics was a long way off. For instance, a front page in the Express features a speech from the leading Liberal Unionist MP Joseph Chamberlain, in which he espouses the view that any new, ‘Labour’ members of Parliament — ones elected directly from a working–class community to represent their interests — would be like ‘fish out of water’ in the Commons.[20] Another article, published later in the election, speculates light–heartedly on a future where Britain has a ‘worker–controlled future electorate’. It argues that a time should come when the only barrier to voting should be an age limit of 21, and concludes with an interested look forward to what types of legislation might be passed if ‘the working man controlled the voting’.[21] Interestingly, while it has a more positive view than the quoted speech by Chamberlain, this article shares the view that a worker–driven politics is still not a present concern.

Overall, the Labour Party’s emergence and first presence at a British general election met with a muted response from the daily popular national press. On the one hand, there is some acknowledgement of the party’s arrival onto the British political scene and how a Labour–orientated working–class politics had the potential to lead to future change. However, this future theorizing is an exception to an initial response which represents Labour and it’s members as odd new additions to the established political landscape. Labour’s members were presented as original and unconventional, but only in relation to aspects of their personalities or the manner of their upbringing. Indeed, their politics are barely discussed and any references to ideology are framed to downplay any radical aspect of Labour beliefs. The impression left by these newspapers is that Labour, while new, were little but an eccentric, minor addition to British politics. Their emergence may well have been a matter of concern or interest for an undetermined point in the future. However, Labour was represented as a party of little concern to the readers of these two newspapers during their first general election.

 

Second Coming

As has been discussed, the representations of the emerging Labour party in the popular new dailies during the 1900 election placed little significance on them. At the beginning of the next — and Labour’s second — general election in 1906, the initial coverage from both newspapers was similarly sparse. In the Daily Mail for example, the opening few days of the election contained very few articles on Labour, and these, similarly to those from 1900, characterised the party by the unconventional personalities of its members. In particular, a piece on the opening day of the campaign focuses on the sitting MP of Woolwich and his ‘quaint sayings’ and ‘his insistence on his absolute ignorance of Latin’.[22] On the same day, the Daily Express’s sole representation of Labour concerned a speech by the ‘Socialist Countess’ Lady Warwick, and how local workers in the West Ham area of London ‘go and look at the lovely Countess while she is making one of her Socialistic speeches’.[23] While covering very different stories, both newspapers were again constructing Labour, its members, and socialism in general as a quirky, yet separate, addition to the British political tradition.

This approach changed dramatically after Labour began winning more MPs, with the first news breaking on January 15th 1906 that Labour had already gained seven seats in Parliament. The Daily Mail noted these ‘Labour successes’ and named the new members elected for Labour.[24] The Express meanwhile represented the new significance of Labour’s election successes by including them on their front–page ‘Election Race by Motor Car’: a daily cartoon which would track a political party’s progress to the ‘finish line’ at the end of the election.[25] Labour, missing entirely from the Express’s equivalent cartoon in 1900, now merited a place in the race.

This initial appreciation by both newspapers would change into a dramatic reaction in the subsequent days after Labour’s ‘arrival’ onto the main political stage. The day after the announcements, both newspapers published editorials focused on the electoral triumphs of Labour. The Express noted the party’s ‘astounding victories’ and how their success now posed a threat to the paper’s favoured Unionists.[26] This editorial echoed their front page of the same day which marvelled at the ‘astounding succession’ of Labour victories, while noting that it may well be a watershed historical moment; ‘nothing like it [Labour’s victories] has ever occurred in the history of British politics’.[27] This same sentiment was shared in the Mail’s editorial ‘Outlook’, headlined ‘The Rise of Labour’. Like the Express, it marked a decisive shift in the paper’s coverage of Labour which now represented the party as a ‘hurricane’ that was fundamentally changing the face of British politics;

 

Enormous Labour polls are, indeed, the great feature at the election, and even where Labour has not won it has voted in a manner that is beginning to cause nervousness to its Liberal ally . . . Socialism, by its very essence, means the abolition of all competition . . . equal rewards for fit and unfit.[28]

 

 After the relative indifference shown during the 1900 campaign, both the Mail and the Express increasingly represented Labour as both the defining aspect of the 1906 election, as well as a landmark shift in the history of British politics. This shift in both papers’ interpretation of the party led to a multitude of articles and editorials across the rest of the election dedicated to the party and its new MPs. Some of this new content was, perhaps unsurprisingly, fiercely hostile.

 

Chaotic Threat

It is interesting to note that, in the same early articles detailing Labour’s historic election successes, the new dailies quickly represented Labour as a potentially damaging and dangerous new political entity. For example, The Mail editorial cited above appears to associate Labour with forces of chaos, from the metaphorical ‘hurricane’ to the latter outlining of socialism’s radical stance against competition. The final quote above extends to communicate the potentially ruinous damage of Labour’s anti–competitive nature; ‘if the British worker cannot compete, so much the worse for them!’[29]

The clear conclusion, that Labour’s position would restrict the competitiveness of British labour both at home and abroad, represents the party as potentially ruinous both for wider British society and the very class of people it claims to represent. This association between Labour and chaos was also echoed in the Express, the same as the Mail’s ‘hurricane’ editorial. Their own ‘Matters of Moment’ associated the victories of the Labour party to ‘wreckage’ upon the status quo, with political policy labelled as both ‘fairytales’ and ‘insidious poison’.[30] Again, the choice of language used in these editorials associates Labour with chaos, and their negative impact on both the political system and those who may have, or may in future, vote for them.

These ideas of Labour–driven chaos would continue to be referenced throughout the rest of the election campaign, although the first days marked a high–point for both newspapers’ sense of panic. Their successes were frequently labelled as part of a ‘revolution’ or ‘upheaval’, which repeatedly suggested a link between the party and potential political unrest. This potentially damaging impact of the party was also applied to Labour itself, with the Mail speculating on a future Labour split between the small pro–Liberal section of new MPs and the majority of the rest of the MPs whom ‘do not trust Liberals’ and whose ideological extremism threatened an irreparable split between the two factions;[Labour radicals think] it better that ever Labour member candidates [loses] than that the cause should be degraded or obscured by weak MPs’.[31] While no other article considering the self–divisive nature of Labour’s emergence in 1906, it added to a broader representation from both new dailies that presented Labour as an unstable party, both within the wider climate of Westminster and, potentially, its own ranks.

Another persistent representation of Labour’s chaotic nature came from both papers’ repeated association between Labour and the Liberal Party. When again considering the initial responses of both dailies, the ‘hurricanes’, and ‘wreckage’ wrought on the election is appropriated to both Labour and the Liberals. The Mail’s editorial on the sixteenth contends the link between both anti–Unionist parties by saying how some Liberal candidates ‘are indistinguishable from Communists or extreme Socialists’,[32] while the Express also drew an immediate link between Labour and the Liberals, first being saying the latter were ‘aided and abetted’ by the former, and that together they were a threat to the Unionists.[33] These initial links drawn between the two parties are particularly fierce compared to the rest of the coverage, but were the first of several instances where Labour is represented directly, and negatively, in relation to its union with the Liberals.

Throughout the rest of the election coverage of the two newspapers, representations of Labour’s association with the Liberals seemed to be primarily focused on the former’s potentially damaging impact on the latter. For example, accusations of Liberalism’s pandering to Labour interests implies that the Liberals could end up regretting their partnership with the new socialists. The Mail for instance alluded to the idea that Labour were the real power, and that elected Liberals were ‘merely delegates’ of Labour and their trade union allies.[34] The fear of a trojan–horse, socialist incursion into the Liberals was continued later in the election as both Labour and Liberal victories kept growing, with a prophetic editorial that the upcoming Parliament’s true struggle would be ‘between Socialism and Protection’,[35] thus presenting Labour as the real force in any future non–Unionist government.

The Express shared a similar opinion of the two party relationships, arguing that Labour, not Liberalism, would play the greater role in a future government and that a ‘solid phalanx’ of Labour members had ‘forced their way into the Liberal ranks’.[36] Between evocative portrayals of militarized Labour infiltrating their ranks to the neo–criminal language of ‘aided and abetted’, the representations in both newspapers showed Labour to be just as damaging to their Liberal allies as to their Unionist opponents. This idea would continue to be explored throughout the election in both newspapers, with the ‘menace’ of Labour and their socialist policies frequently being associated to the eventual election–winning Liberals. For example, a particularly dismissive note in the Mail that declared that ‘oil and vinegar would readily mix than the ideals of [Labour MP] Philip Snowden’ and the Liberals[37], as well as updated summaries of the new Commons numbers with Liberal and Labour MPs combined (along with the Irish Nationalists) into the ‘Parliamentary’ column against the Unionists.

Perhaps unsurprisingly, the initial shock shown in the new dailies’ representations of the emergent Labour successes in 1906 quickly developed an antagonistic element. As two leading press supporters of the Conservatives, it is perhaps unsurprising that aspects of their coverage represented Labour in variously negative ways. What was remarkable was the speed of transition between coverage of Labour’s minor oddities to its newfound revolutionary, negative impact on British politics, its supporters and its Liberal allies.

Both the Mail and the Express were undeniably hostile towards Labour after their growth in influence during the 1906 election, and in this regard Labour were justified in the hostility they would, in turn, show to these particularly popular daily newspapers. However, the hostile representations were one of several ways in which these newspapers represented the party after its surge in the polls during the 1906 election. The hostility was noticeable, but generally subsided to reveal a more complex portrayal of the party which showed an interest in, and indeed levels of appreciation for, their membership and parts of their political message.

 

‘A most salutary influence’

Labour’s surge in popularity in its second–ever contested election was met with some hostile words from both the Express and the Mail. Interestingly however, the majority of the negative representations of the party focused on its potentially negative impact within the narrow confines of the Houses of Commons. Whether in relation to Labour’s potential to harm Parliament, its Liberal allies or the Labour party itself, the majority of their more negative representations in the new dailies were restricted to their place in Parliament. Very little coverage across either newspapers focused on the potentially negative impact of Labour on the everyday British public, besides the initial fear over the party’s position ‘against competition’ and a brief mention by the Mail’s early editorial of the party’s attitudes against public houses and a supposed plan to ban betting news inside pubs[38]. Conversely, the representations of Labour and its impact on British life outside of Westminster were broadly positive.

After the early outrage shown in both of the newspapers’ early editorials, the Mail and the Express shifted to positively representing an aspect of Labour’s emergence: the increased representation of the working classes. The day after their ‘insidious poison’ editorial, the Express ran another editorial dedicated to Labour, appreciating that ‘it is right and proper’ that the working classes had direct representation in Parliament and that Labour were well–placed to best voice their interests:

 

every class of the community should be represented in Parliament . . . we have more in the Labour men than to believe that they would permit themselves to degenerate into mere money–making politicians.[39]

 

The appreciation of working–class representation in the Commons was twinned with a portrayal of the new Labour members as people who would honestly work for them in Parliament, undistracted by other potential perks of the role in the House of Commons. A very similar sentiment was shown in the Mail’s Outlook the next day. While the newspaper’s opinion on Labour’s future plans (‘whether for good or evil remains to be seen’) created a certain degree of doubt, it agreed with the Express on matters of representation and the honesty of the new members;

 

It cannot be suggested that labour will be unduly represented . . . [many elected] have been bona–fide working-men… frankly, we much prefer these workers to a good many, who [hitherto] used the House of Commons as a road to money–making.[40]

 

Across both newspapers, Labour was represented as a positive influence both for the wider electorate and for the moral fabric of the Commons. While occasionally appearing alongside sentiments expressing mistrust or outright antagonism to the party, there was a shared understanding of Labour as a collection of politicians who would represent the British lower classes better, and less corruptly, than any other political group striving for their support. Admittedly, this more positive aspect of the party’s portrayals in the new daily press did not ever become a full endorsement, as high levels of mistrust were also associated with the party’s wider plans for the future of Parliament’s stability and the industrial way of life. It was, however, an undoubted acceptance, or possibly even a degree of admiration, of some of the party’s potential positives.

 

‘Gone is the Club’

As a collective party, Labour was represented in complex ways to the readers of the new dailies. Praise of their honesty and of overdue and deserved working-class representatives in Parliament were counter-balanced by persistent descriptions of the party as a disruptive force to their parliamentary colleagues and the British political tradition. Interestingly however, the majority of the coverage of the Labour Party in the Mail and the Express was not dedicated to the party itself. The most frequently occurring representations of Labour in the 1906 election focused on individual members; the MPs, old and new, whose collective integrity both newspapers positively represented.

The most noticeable focus in the new dailies was an interest in the employment backgrounds of Labour MPs. This manifested itself in sections in both newspapers that detailed members of the House; short descriptions of sitting MPs, challengers and the newly–elected. To understand the curious uniformity of the two papers’ profiles of Labour politicians, it is important to know the diversity of terms through which both Liberal and Conservative politicians were discussed in the same articles. For example, on January the seventeenth, the Mail ran a ‘Who’s Who’ column, providing brief details of a host of new faces in Parliament. The ways in which Liberal or Unionist politicians were described varied considerably; ‘forty-two years of age’, ‘an architect’, ‘a Londoner by birth and education’, ‘a Tariff Reformer’, ‘was born in 1845’, ‘a Fellow and lecturer of Merton College, Oxford’.[41]

The key words or phrases that were used to primarily define Liberal or Unionist candidates showed differences from person to person: age, education, upbringing, employment and particular political beliefs were all used to describe them. In stark contrast, Labour candidates or returned MPs were principally defined most often with reference to their engagement in hard physical labour, very often with reference to their early beginnings in said trades. The Mail also summaries from mid–January contained, among others, the following Labour returns;

 

Mr. Enoch Edwards, after a defeat at last election, has gained Hanley for the Labour Party. He is fifty-four years of age. He entered a colliery aged nine . . .

Mr. George Wardle, Labour member for Stockport, worked in a factory from the age of eight and became a clerk on the Midland Railway when fifteen.

Mr. Charles Duncan, the new Labour representative for Barrow-in-Furness, is an engineer and trade-union organizer

Mr. W. C. Steadman (Central Finsbury) is a Labour member . . . a barge builder by trade

Mr. Thomas Glover, St Helens Labour representative . . . At nine years of age he was working in the mines.[42]

 

Where Liberals or Unionists were just as much defined by education and politics as by their employment history, Labour politicians were primarily represented as politicians defined by their connections to industrial labour. The Express, on the same day, was compounding this manifestation of the same Labour members as people defined by their pasts in hard employment in their ‘Who’s Who’ equivalent called ‘The Polling’;

 

Finsbury Central, W. C. Steadman . . . apprenticed in the barge-building trade

Barrow-in-Furness: Charles Duncan . . . apprenticed to the engineering trade

Birkenhead: Henry Vivian . . . a carpenter and joiner by trade

Hanley, E. Edwards . . . at nine entered colliery.[43]

 

This attention to the manual employment backgrounds of Labour politicians was repeated throughout the election;

 

Summertail: son of a miner, started work as grocer.[44]

N. Barnes: apprenticed as an engineer.[45]

R. Clynes: cotton-factory boy.[46]

Crooks (Woolwich): has been a workhouse lad.[47]

Seddon (Newton): apprenticed to the grocer trade.[48]

 

The difference between Labour and non–Labour members is starkest when the briefest of summaries were printed side by side with a double election in Sunderland of a Liberal and a Labour candidate, describing the former as a Fellow of Trinity College and the latter as having ‘started work at seven’.[49]

The potential reasoning behind the consistent identification of Labour candidates by their industrial backgrounds is varied. On the one hand, there was the reality that the vast majority of Labour politicians did not have the same lavish educational or professional backgrounds often cited in descriptions of Liberal or Unionist candidates. This reality however cannot adequately explain the curious consistency with which both newspapers categorized Labour politicians by their labouring pasts, as non–Labour candidates sharing significant traits (for example, an excellent university education) were not treated to the same uniformity. It is possible that the new dailies’ fixation on the pasts of Labour members was an extension of the representations of individuals from 1900, which highlighted curious eccentricities of the likes of Keir Hardie. In place of ‘Queer Hardie’, there was a consistent interest in MPs with pasts in manual labour. Edwardian Britain’s Parliament was populated largely with members of the higher classes: peers, newspaper proprietors, industrialists, and lawyers.[50] Therefore, an influx of men who had worked in coal mines as children represented a curious break from the norm — a quirk to tradition that made these new members stand out from the rest. By consistently highlighting working pasts, the new dailies were partly continuing this image of Labour as a curious new phenomenon, potentially intended to provoke a wry, almost amused response from readers.

Another potential interpretation of the new dailies’ representations of Labour members as people defined by their pasts is that it shows considerable admiration of their emergence onto the political scene. These men, some of whom had to go to work from as young as seven, had now entered into the elite of British political life against considerable personal odds. Their individual stories represented triumphs over adversity; proverbial rags–to–riches narratives that correlated with the new dailies’ broader interest in emotive, human-interest news content that appealed to their mass, lower–class audiences. Rather than, or as well as, being a representation of curious backgrounds for British parliamentarians, these newspapers’ focus on employment pasts presented Labour members as everyday success stories to be respected and admired.

This latter interpretation is further supported by the fact that both newspapers dedicated longer profile articles to particular Labour politicians, which explicitly championed their rise from difficult upbringings. In the Mail, the article ‘A New Style Labour Member’ focused on the new West Ham MP Will Thorpe. Much was made of his journey from relative poverty to the Commons, and he is positively shown to have worked his way from the bottom to the top;

 

Seventeen years ago . . . a day labourer. Today, he is a member of Parliament.

Proved himself a born captain . . .

Born to misery . . . (parents) brickfield workers . . . endured the burden of toil.[51]

 

His transformation from the ‘urban slums’ to a ‘representative of starvation’ is shown to be something to be admired, even despite the article’s explanation that his life had led to him becoming ‘a Socialist of the most extreme type’. Indeed, in this context, the Labour man’s radical politics are presented as an understandable, if not agreeable, response to his personal history.[52] His past is a story of respectable, positive success, even in spite of politics wholly against those of these two newspapers.

The Express shared this positive depiction of Labour members and their industrial pasts with their ‘Romance of Labour’, a story about J. T. Macpherson who, having ‘served as a boy at sea’, had become an MP after his union had helped him pay his through a degree at Ruskin College, Oxford.[53] Again, the ‘romance’ comes from an individual who had reached Parliament, via one of the world’s best universities, having started life as a child labourer. He, like other Labour MPs, was represented as a personal success story. His journey was chronicled quite succinctly in the same newspaper a few days later;

 

At twelve, cabin boy.

At eighteen, Middlesbrough steel smelter

At twenty-one, founder of Steel Smelters Society

At thirty-two, Oxford Graduate and MP.[54]

 

When discussed in the new dailies as a collective, Labour politicians were categorised as honest and potentially simple characters who would do their best to represent working people. When discussed as individuals, Labour was represented as a group deserving of respect and interest due to their shared pasts overcoming hardships to enter Parliament. Often with reference to their histories working as children, Labour politicians were represented most strikingly as successes of hard work against personal adversity, to the point where disagreeable politics were contextualised and possibly even appreciated.  Labour, both as a party and as a group of people, was shown by the Mail and the Express to be a fresh addition to political life that carried with it an emotive, positive story of triumphing against difficult beginnings.

 

‘What Labour Wants’

In contrast to their broad political aims, the new dailies represented Labour’s politicians as broadly positive additions to the British political system. On occasion, the emphasis on personal triumphs over difficult starts in life was used as understandable context for any radical politics they may fight for in any future Parliament. This appreciation of the potential roots of socialism was not unique to profiles of individual MPs. Indeed, both the Express and the Mail dedicated significant coverage during the 1906 election that represented Labour, and socialism more broadly, as a cause driven by righteous discontent with existing realities of British life.

The most notable example of this came in the Daily Mail and its two–part long article ‘What Labour Wants’, written by a Mr. Bart Kennedy. Published on the seventeenth and eighteenth of January, its stated wish was to explore what the working man wanted, drawn from a series of interviews with ‘hard, strong–faced men of labour’ who, after everything, wanted nothing but ‘to live’. In its retelling of their stories, it paints an evocative picture of a horrific, lower–class existence;

 

[these men] did the dread work in the blackness of the earth… starving with their wives and family on a few shillings strike pay. Wives suckle their babies from their almost dry breasts.

Treated worse than the beasts in the fields.

Their wrongs cry out, no voice, no pen can fully put their case.[55]

 

In addition to these dramatic representations of suffering workers, Bart Kennedy portrays the owners of these businesses as nothing less than villains;

 

The people who own the mines have gradually pressed them [the labourers] down below the bare living point.[56]

. . . making the worker produce more wealth than it ever did before, and at the same time it is giving him less in proportion for his labour

You (the owner) are going on in a way that will bring England down about our ears.[57]

 

This extraordinary account of striking workers and profit–driven owners vividly represents an unsustainable divide between the richer and poorer elements of British society. Taken in the context of the broader coverage of the party and its members, it articulates the cause of the Labour party as one entirely justified by the current conditions facing workers. One of the party’s principle aims — to fight for better conditions for workers — is one that would directly tackle the ‘evil’ shown so evocatively in this article.

Interestingly however, the second part of this article concludes that ‘evil though the present system, it is better than it would be under Socialism’. This conclusion is sound and asserts the writer, because the current evil lies in the haplessness of authority, which would only increase under a socialist government. This conclusion, while strikingly brief in the context of the longer two–part article, correlates with the broader attitudes shown across the two newspapers towards Labour’s political ambitions. Labour and socialism are never shown positively; they are frequently associated with instability and neo–revolutionary disorder. What is interestingly though is that these two newspapers, which clearly and consistently represented Unionist politics as the best course of action, represented the conditions that Labour’s politics sought to address as a significant concern to its readers. The newspapers did not represent Labour’s motivations negatively and at times actively agreed with them on issues that politics needed to address. The party’s solution was not represented positively; their intentions often were.

This balance between the rejection and appreciation of Labour’s political aims was particularly pronounced in the Mail. For example, the twenty–third of January saw a column in the Mail written by recently–elected Labour MP Philip Snowden, in which he focuses on the party’s aim to ‘transfer large profits from private pockets to public utility… (and) enable better conditions to be given to the workers’.[58] On the one hand, sub–headings stating that Labour is a party that will ‘Tax the Very Rich’ and instigate ‘The Overthrow of Capitalism’ suggests the potentially revolutionary intentions of Labour, but it is countered by Snowden’s assertions that any future policy would be ‘not quite so blood–curdling as it sounds’. It is interesting that the input of the newspaper — the sub–headings — often contrasts with the actual content of Snowden’s writing; it is the heading, and not the Labour MP, who mentions anything tangibly proving an attempt to overthrow the existing capitalist system. This article, like the Kennedy article, touches upon the struggle between wealthy owners and poor workers, and represents Labour as a party fighting against an undisputed wrong. Also, particularly due to the sub–headings, the more positive representation of Labour’s motivations are countered with language portraying the party as a force of revolutionary harm.

The Express also echoed these same sentiments, though less frequently than its rival. Most notably, on the nineteenth of January, an editorial discussed ‘Labour on its Trial’ and the ‘colossal experiment’ of a socialist party in Britain. It, in contrast to the evocative longer reads in the Mail, represents the duality of Labour’s politics very concisely;

 

we say, give Labour its chance. If it succeeds, well, good.

If it fails, ________![59]

 

That brief editorial summary gets to the crux of this curious complexity at the heart of the representations of Labour’s politics. The party had won its place in the Commons. Now, it was time to see how they planned to solve issues that were of undeniable concern to British society. If their solutions proved a success, then it would be of benefit to all: in particular, to the many people who resonated with the imagined ‘man in the street’ sought by political parties, the mass press, and the surrounding popular culture of the period. However, as demonstrated by the concluding pause, it was clear that any Labour success, according to these newspapers, was both undesirable and rather unlikely.

This dichotomy teases out the fascinating and often contradictory place of Labour within the new dailies: two fundamental and widely consumed components of the election culture of early twentieth–century Britain. This new political party was, for many, a hostile and radical entity that clashed with much of the political and popular cultures into which they entered. However, their perceived connections to the everyman who was such a dominant part of those same two overlapping cultures meant that, for the hostility, there was also considerable admiration and support shown by the new dailies toward this ‘chaotic’ new addition to the electoral landscape of Long Edwardian Britain. While it would take until 1912 for Labour to have a mass daily newspaper for their own, they had already provoked a diverse and contested presence within Britain’s most popular daily newspapers during their emergent years as a political party.

 

 

Bibliography

Primary Sources:

Daily Mail: 26th September – 24th October 1900; 12th January – 8th February 1906

Daily Express: 26th September – 24th October 1900; 12th January – 8th February 1906

 

Secondary Reading:

Beers, L. Your Britain : Media and the Making of the Labour Party (Cambridge; Mass, 2010).

Bingham, A. and Conboy, M. Tabloid Century : The Popular Press in Britain, 1896 to the Present (Oxford, 2015).

Blaxill, L. ‘Joseph Chamberlain and the Third Reform Act: A Reassessment of the “Unauthorized Programme” of 1885’. Journal of British Studies 54/1 (2015), pp. 88–117.

______. The War of Words: The Language of British Elections, 1880-1914 (Woodbridge, 2020).

______. ‘Electioneering, the Third Reform Act, and Political Change in the 1880s*’. Parliamentary History 30/3 (2011), pp. 343–73.

Brodie, M. The Politics of the Poor : The East End of London, 1885-1914 (Oxford, 2004).

Butler, D. and Butler, G., British Political Facts, 10th ed. (Basingstoke, 2010).

Conboy, M. The Press and Popular Culture (London, 2002).

Hopkins, D., “The socialist press in Britain, 1890-1910” in Curran, J., Boyce, G. and Wingate, P. (eds.), Newspaper History from the seventeenth century to the present day (London, 1978), pp. 265-280

Koss, S. The Rise and Fall of the Political Press in Britain V. 2 (London, 1984).

Lawrence, J., Electing Our Masters : The Hustings in British Politics from Hogarth to Blair. (Oxford, 2009).

Rix, K. ‘“The Elimination of Corrupt Practices in British Elections”? Reassessing the Impact of the 1883 Corrupt Practices Act’. The English Historical Review CXXIII/500 (2008), pp. 65–97.

Shannon, R. The Age of Salisbury, 1881-1902 : Unionism and Empire (London, 1996).

Shoop-Worrall, C. ‘Politics and the Mass Press in Long Edwardian Britain 1896-1914’. (unpublished PhD thesis, University of Sheffield, 2019).

Thomas, J. A. The House of Commons 1906-1911 (Cardiff, 1958).

Thompson, J. British Political Culture and the Idea of ‘Public Opinion’, 1867-1914 (Cambridge, 2013).

Vessey, D. ‘Words as Well as Deeds: The Popular Press and Suffragette Hunger Strikes in Edwardian Britain’ Twentieth Century British History, 32/1 (2021), pp. 68–92.

Waller, P. J. and Thompson, A. F. Politics and Social Change in Modern Britain : Essays Presented to A.F. Thompson, (Brighton, 1987).

Waters, C., British Socialists and the Politics of Popular Culture, 1884-1914  (Manchester, 1990).

Windscheffel, A. Popular Conservatism in Imperial London, 1868-1906 (London, 2007).

 

Notes

[1] Throughout this paper, the word ‘Labour’ will be used to refer both to the party and, at times, to the wider movement to which the party remained connected. It is noted by the author, however, that they existed as the Labour Representation Committee (LRC) during the general election of 1900.

[2] L. Blaxill, ‘Joseph Chamberlain and the Third Reform Act: A Reassessment of the “Unauthorized Programme” of 1885’, Journal of British Studies 54/01 (2015), pp. 88–117; L. Blaxill, ‘Electioneering, the Third Reform Act, and Political Change in the 1880s’, Parliamentary History 30/3 (2011), pp. 343–73; M. Brodie, The Politics of the Poor : The East End of London, 1885-1914 (Oxford, 2004); P. J. Waller and A. F. Thompson, Politics and Social Change in Modern Britain : Essays Presented to A.F. Thompson (Brighton, 1987), p. 36; K. Rix, ‘“The Elimination of Corrupt Practices in British Elections”? Reassessing the Impact of the 1883 Corrupt Practices Act’, The English Historical Review CXXIII/500 (2008), pp. 65–97; Richard Shannon, The Age of Salisbury, 1881-1902 : Unionism and Empire (London, 1996).

[3] L. Blaxill, The War of Words: The Language of British Elections, 1880-1914 (Woodbridge, 2020); A. Windscheffel, Popular Conservatism in Imperial London, 1868-1906 (London, 2007).

[4] M. Conboy, The Press and Popular Culture (London, 2002), p. 95.

[5] A. Bingham and M. Conboy, Tabloid Century : The Popular Press in Britain, 1896 to the Present (Oxford, 2015), pp. 7–9.

[6] For more on the broader importance of newspapers, see J. Lawrence, Electing Our Masters : The Hustings in British Politics from Hogarth to Blair (Oxford, 2009), p. 78; J. Thompson, British Political Culture and the Idea of ‘Public Opinion’, 1867-1914 (Cambridge, 2013), p. 25; Windscheffel, Popular Conservatism in Imperial London, 1868-1906: pp. 26-7.

[7] C. Shoop-Worrall, ‘Politics and the Mass Press in Long Edwardian Britain 1896-1914’ (unpublished PhD thesis, University of Sheffield, 2019).

[8] S. Koss, The Rise and Fall of the Political Press in Britain (London, 1984), v. 2: pp. 15–53.

[9] D. Vessey, ‘Words as Well as Deeds: The Popular Press and Suffragette Hunger Strikes in Edwardian Britain’, Twentieth Century British History 32/1 (2021), pp. 68–92.

[10] Shoop-Worrall, ‘Politics and the Mass Press in Long Edwardian Britain 1896-1914’, pp. 180–200.

[11] See L. Beers, Your Britain : Media and the Making of the Labour Party (Cambridge; Mass, 2010).

[12] D. Hopkins, “The socialist press in Britain, 1890-1910” in J. Curran, G. Boyce and P. Wingate (eds.), Newspaper History from the seventeenth century to the present day (London, 1978), pp. 265-280; C. Waters, British Socialists and the Politics of Popular Culture, 1884-1914 (Manchester, 1990).

[13] See Bibliography

[14] D. Butler and G. Butler, British Political Facts, 10th ed. (Basingstoke, 2010).

[15] Bingham and Conboy, Tabloid Century, p. 26.

[16] ‘Campaign Items’, Daily Mail 27/09/1900.

[17] ‘Who’s Who in the Election’, Daily Mail 5 October 1900, p. 3.

[18] ‘Who’s Who in the Election’.

[19] ‘Who’s Who in the Election’.

[20] ‘Labour Members and Mr. Chamberlain’, Daily Express 1 October 1900, p. 1

[21] ‘The Working Man’s Vote’, Daily Express 11 October 1900, p. 6.

[22] ‘Woolwich’, Daily Mail 12 January 1906, p. 3.

[23] ‘The Socialist Countess’, Daily Express 12 January 1906, p. 5.

[24] ‘Labour Successes’, Daily Mail 15 January 1906, p. 7.

[25] ‘Election Race by Motor-Car’, Daily Express 15 January 1906, p. 1.

[26] Daily Express 16 January 1906, p. 4.

[27] Ibid, p. 1.

[28] ‘The Outlook: The Rise of Labour’, Daily Mail 16 January 1906, p. 6.

[29] Ibid.

[30] Express, 16 January, p. 4.

[31] ‘The Coming Troubles of the Labour Party’, Daily Mail 31 January 1906, p. 6.

[32] ‘Rise of Labour’, Mail, p. 6.

[33] Express, 16 January, p. 4.

[34] ‘The Outlook: Revolution of 1906’, Daily Mail 18 January 1906, p.6.

[35] ‘The Outlook’, Daily Mail 22 January 1906, p. 6.

[36] ‘Solid Labour Phalanx’, Daily Express 18 January 1906, p. 5.

[37] ‘The Outlook: Hushing it up’, Daily Mail 23 January 1906, p. 6.

[38] ‘The Outlook’, Daily Mail 7 February 1906, p. 6.

[39] ‘Matters of Moment: Labour and Liberalism’, Daily Express 17 January 1906, p. 4.

[40] ‘Revolution of 1906’, Mail, p. 6.

[41] ‘Who’s Who in the New House’, Daily Mail 17 January 1906, p. 7.

[42] Ibid.

[43] ‘The Polling’, Daily Express 17 January 1906, p. 1.

[44] ‘Who’s Who’, Daily Mail 19 January 1906, p. 7.

[45] ‘The Polling’, Daily Express 19 January 1906, p. 1.

[46] ‘Labour Successes’, Daily Mail 15 January 1906, p. 7.

[47] ‘The Polling’, Daily Express 18 January 1906, p. 1.

[48] ‘Who’s Who’, Daily Mail 25 January 1906, p. 4.

[49] ‘The Polling’, Daily Express 19 January 1906, p. 1.

[50] J. A. Thomas, The House of Commons 1906-1911 (Cardiff, 1958).

[51] ‘A New Style Labour Member’, Daily Mail 19 January 1906, p. 6.

[52] This would not be unique to the two papers’ coverage of Labour, as the broader issue of British socialism was discussed in dedicated articles elsewhere in the election coverage (See ‘What Labour Wants’).

[53] ‘Romance of Labour’, Daily Express 20 January 1906, p. 1.

[54] ‘Labour MP’s Romance’, Daily Express 23 January 1906, p. 5.

[55] ‘What Labour Wants’, Daily Mail 17 January 1906, p. 6.

[56] Ibid.

[57] ‘What Labour Wants (Part II)’, Daily Mail 18 January 1906, p. 6.

[58] ‘The People’s Party: Which Will Tax the Very Rich’, Daily Mail 23 January 1906, p. 6.

[59] ‘Matters of Moment: Labour on its Trial’, Daily Express 19 January 1906, p. 4.

‘Vermin and Devil-Worshippers’: Exploring Witch Identities in Popular Print in Early Modern Germany and England

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Author Biography

Natalie Grace is a History PhD student at the University of Nottingham researching witchcraft in print in Germany and England. She is funded by the Midlands4Cities DTP and supervised by Dr David Gehring and Dr Simone Laqua-O’Donnell.

Twitter: @Witchy_Nat

Midlands4Cities VPP: https://www.midlands4cities.ac.uk/student_profile/natalie-grace/

Abstract

This paper compares the creation of witch identities in news reports about witchcraft printed in Germany and England (1560 – 1650). The scale of witch-hunts and witchcraft reports differed dramatically in Germany and England. This difference, however, masks similarities in the created identities of witches in both countries. Both sometimes overlooked male witches, a decision shaped by reporters’ need to engage readers with sensational stories. Witch identities in both countries were always fluid, although this fluidity was especially evident during periods of intense witch-hunting. Ultimately, a diabolic connection and evil nature were the defining characteristics of witches in both Germany and England. In portraying the witch as a diabolic other – as ‘vermin and devil-worshippers’ – the pamphleteers in Germany and England created an enemy against whom Christian readers could unite.

Keywords: witchcraft, Germany, England, early modern, identity, sex, gender, crime, news, popular print, diabolism

‘Vermin and Devil-Worshippers’: Exploring Witch Identities in Popular Print in Early Modern Germany and England

Who, or what, is a witch? Belief in witches and witchcraft can be found, in some form, throughout history across the globe.[1] Yet a scholarly consensus on what exactly defines a witch remains elusive. Even contemporaries during the early modern European witch-hunts – which claimed the lives of roughly 45,000 people between the fifteenth and eighteenth centuries – struggled to find a coherent definition of a witch.[2] The difference of opinion was not a simple separation between so-called ‘popular’ and ‘elite’ thinking. Rather, ideas about witches and witchcraft varied significantly at every level of society. Historians have long been interested in untangling the complex web of meanings surrounding witchcraft, but extant sources pose a problem when trying to explore the identity of the witches themselves. Even witches’ confessions, recorded in trial documents and news reports in the first person, are not unmediated windows on their thoughts and feelings.[3] Trial records are full of silences. Since questions were not often recorded, identifying leading questions and when the questioner has shaped the answers is challenging. Records of trials, whether they be court documents or news reports, often underwent significant editing, translation, and shaping to present a coherent narrative.[4] Some scholars argue that, by seeking signs of resistance in the records, it is possible to identify some semblance of the witch’s own ideas and agency.[5] This article, however, explores how the identity of the witch was constructed and created by others – namely, the writers and printers of witchcraft news reports.

This article examines such reports about witchcraft, from Germany and England, between 1560 and 1650. The witch-hunts in Germany and England could both be considered exceptional for different reasons. Germany – or, more properly, the Holy Roman Empire of the German Nation – has been dubbed ‘the heartland of the witch craze’ and ‘the mother of witches’: approximately 25,000 people were executed for the crime of witchcraft there.[6] The picture in England was different: around 1000 people were tried, and approximately 500 executed by hanging.[7] For some scholars, the comparatively mild approach to witch-hunting, and what they view as a lack of popular acceptance of the diabolic nature of witchcraft – that is, the notion that witches’ power was derived from making a pact with the Devil and Devil-worship marked England out as distinct from mainland Europe.[8] Of course, the suggestion that either was exceptional implies that there were norms of witch-hunting in other parts of Europe, but decades of detailed witchcraft research demonstrate that every country and region had its own idiosyncrasies in its approaches to witch-hunting. While the scale of witch-hunting differed considerably in Germany and England, the two countries also shared several characteristics. Both experienced significant religious upheaval, because of the Reformation. They also experienced significant political upheaval in the form of civil strife and warfare, including the Thirty Years’ War in central Europe (1618 – 1648) and the British Civil Wars (1642 – 1651).[9]  As will become clear in this paper, these periods of conflict coincided with significant witch-hunts in the respective countries. Both also had vibrant print industries. In England, this industry was concentrated primarily (although not solely) in London, while in Germany several print centres emerged including Augsburg, Nuremberg, Erfurt, Leipzig, and Cologne. These print centres, coupled with developments in communication networks, and cheaper production of paper, led to a growing popular print industry by the second half of the sixteenth century.[10]

The news reports on witchcraft discussed here were part of this wider growth in print. More specifically, they belong to the genre of crime reporting, alongside reports of other lurid and serious crimes such as murder. They were printed in the form of short pamphlets (approximately eight pages), chapbooks, single-sheet broadsheets, and ballads. Such documents often claimed to be ‘truthful’ (wahrhaftig) and ‘authentic’ (glaubwürdig), but they were not objective factual reports.[11] Rather, they were literary constructions, moulded by their authors (who were, in most cases, anonymous) to appeal to their readers and to present certain perspectives. Such representation was only indirectly related to actual events; pamphlets and ballads tended to report only the most sensational and atypical cases because they were likely to attract buyers.[12] It should not be assumed, therefore, that these accounts are simply reflections of existing ideas. The value of these sources for studying witchcraft in Germany has been demonstrated by Wolfgang Behringer, Harald Sipek, Ursula-Maria Krah, Robert Walinski-Kiehl, and Abaigéal Warfield.[13] Similar arguments have been made by Barbara Rosen, Marion Gibson, Carla Suhr, James Sharpe, and Charlotte-Rose Millar regarding witchcraft in England.[14] Witch news reports were accessible to a wider audience than the learned treatises that have often been the focus of witchcraft research; they were cheaper, shorter, and often illustrated or written with a tune to be sung aloud, ensuring that their message could be disseminated beyond the literate elite. They offer, therefore, the opportunity to explore what the wider populace learned about witchcraft. Millar has recently demonstrated the importance of these sources for exploring witch identities, offering an insight into male witches in English witchcraft pamphlets and highlighting the need for diabolism to be integrated into our understanding of English witchcraft.[15]

While this essay echoes Millar’s conclusions, it goes further by closely comparing German and English witch identities. Such comparison has not been undertaken previously. Comparative research remains rare in witchcraft scholarship, despite notable studies including the works of Johannes Dillinger, Laura Stokes, and Louise Nyholm Kallestrup demonstrating the merits of the approach.[16] Historiographical reviews of both English and German witchcraft note the potential for comparative work to yield new insights.[17]  This study provides convincing evidence for commonalities between German and English witch identities, while acknowledging and explaining differences. In doing so, it deepens our understanding of witchcraft in both countries, provides a framework to consider overarching trends in a way that is not possible with regional case studies, and highlights the potential of comparative research in the field of witchcraft. It asks what characteristics pamphleteers in both countries considered to be quintessential to the witch. It also considers how the genre of crime reporting and the intentions and priorities of pamphleteers shaped their approach to witch identities.

The essay is divided into four parts. Part one investigates pamphleteers’ approach to sex and gender, aspects of witch identity central in the historiography; part two considers how the need for sensational and shocking stories influenced the choices made by pamphleteers, and compares a sensational case that was reported in both countries; part three looks at the wider witch identity and considers the extent to which the identity broke down during times of intense witch-hunting; finally, part four shows the centrality of diabolism and evil nature in the witch identity, and argues that the moralistic and religious tone of the pamphlets explains their emphasis on these characteristics. Ultimately, the essay demonstrates that, while they are not identical, there are clear overlaps in the witch identities created by German and English pamphleteers.

What the Devil cannot do himself he does through an old woman’: Sex and Gender in Witchcraft Reports

In Germany and England, the female criminal was an anomaly, although the percentage of men and women prosecuted varied in different localities. According to Jeanette Kamp, some major European cities such as London, Leiden, and Glasgow had relatively high proportions of female criminals (30 to 50 percent), but others, such as Frankfurt am Main, had a much lower rate of female prosecution (22 percent).[18] Nevertheless, the majority of those who were officially prosecuted were men.[19] Men and women were also traditionally accused of different crimes. Men were the chief offenders in major crimes including treason, heresy, and murder. Women tended to be involved in crimes which undermined public order, such as slander, scolding, sexual impropriety, or property offences.[20] Two serious crimes, however, were closely associated with women: infanticide and witchcraft. In England, 90 percent of those executed for witchcraft were women.[21] In Germany, the figure was closer to 80 percent, although this masks significant regional variations across the Empire.[22]

The connection between witches and women has prompted much debate. In the 1960s and ‘70s, second-wave feminists viewed the witch as evidence of the longstanding oppression of women by patriarchal structures. Andrea Dworkin and Mary Daly argued that the witch-hunts were ‘gynocide’, claimed erroneously that the hunts cost the lives of nine million women, and suggested that the high proportion of widows and spinsters among the accused is evidence that witch-hunts targeted women ‘whose crime [was] independence’.[23] These claims have been criticised for their ahistorical use of terms such as misogyny and patriarchy, neglect of archival evidence, and their refusal to treat male witches as a worthy subject of investigation.[24] They did, however, highlight the need to investigate relationships across sex, gender, and witchcraft properly. Subsequent explorations have added depth and nuance to our understanding of the connections.[25] Significant work has been done to integrate male witches and masculinities into discussions.[26] Considerations of gender and witchcraft also increasingly emphasise the need to move away from simple binaries, and to explore ‘how and to what extent gender was intrinsic to the identity of the witch’.[27]

Julian Goodare suggests that different ideas about witches and women existed at learned and popular levels.[28] Because witchcraft news reports appealed to both learned and popular audiences, it is worth considering how they navigated the relationship between witchcraft and women. The majority of German and English news reports published between 1560 and 1650 solely discuss female witches. Woodcut illustrations – important because they communicated ideas to illiterate or semi-literate audiences – feature primarily women. The Examination and Confession of Certaine Witches (1566), for example, which warned its readers about ‘feminine dames […] whom sathan hath infect’, included depictions of each of the three women who feature in the text.[29] Another, A Rehearsall Both Straung and True (1579), contains two depictions of women feeding animals or alongside demon-like creatures.[30] In Germany, the title page of A Truthful Report from the Town of Osnabrück (1588) shows a woman, whose crooked stance and supporting stick gives her an aged appearance, reaching out to a scaly, horned creature, presumably the Devil.[31] The image bears a resemblance to the woodcut showing a woman and the Devil embracing in Ulrich Molitor’s Of Witches and Diviner Women (first published 1489), indicating perhaps that printers took inspiration in their depictions of witches from learned treatises.[32] Another German woodcut, on the title page of A Truthful Report Concerning Wicked Witches (1571) shows four women, naked or barely dressed, with long flowing hair, gathered around a cooking pot with bones strewn on the ground around them.[33] The nakedness, loose hair, and the cooking pot are all symbols which Charles Zika suggests represented the connection between witchcraft and women in art during the late fifteenth century.[34] These features once again indicate that ideas about witches and women from other learned sources were adopted and disseminated in these pamphlets. The connection between witches and women is not restricted to visual imagery. It is sometimes explicitly stated in the text. Several German reports from the late 1570s and early 1580s, for example, include the phrase ‘as the old saying goes, what the devil cannot do himself, he does through an old woman’.[35] This statement, presented as received wisdom, implies that writers were simply reflecting a popular notion that old women were in league with the Devil and were, therefore, archetypal witches.

Yet it is important not to take such statements at face value. Some pamphleteers appear to have actively curated an image of the witch as exclusively female, disregarding the facts of the events that they were reporting. Of the 72 reports surveyed for this paper, 24 (thirteen English and eleven German) include references to men accused of or executed for the crime of witchcraft. In some cases, however, male witches are relatively downplayed or overlooked. The clearest example is two English pamphlets from 1579 discussing a trial in Windsor. The first is A Rehearsall Straung and True. This pamphlet names ‘fower notorious witches’ on its title page: Elizabeth Stile alias Rockingham, Mother Dutten, Mother Devell, and Mother Margaret.[36] The text provides the testimony of Elizabeth Stile, who begins by naming other witches. The first name she gives is Father Rosimond.[37] Father Rosimond reappears later in Elizabeth’s confession, as she describes meeting with the other witches to perform ‘heinous and vilanous practices’: he is, once again, the first person she names.[38] A Brief Treatise Containing the Most Strange and Horrible Cruelty of Elizabeth Stile alias Rockingham and her Confederates (1579) discusses the same events. It is written by Richard Galis, an apparent first-hand victim of the witches. Galis also refers to Father Rosimond. He describes seeking Father Rosimond’s advice about suspected sorcery and witchcraft, indicating that Father Rosimond acted as a cunning man.[39] Galis reports that Elizabeth named ‘diverse men as well as women, that used to do much harm by sorcery, witchcraft, and enchantments.’[40] In both pamphlets, however, Elizabeth’s naming of Father Rosimond as a witch is downplayed in the overall narrative. The pamphlets inform readers that Elizabeth and three other women that she named were executed, but Father Rosimond’s fate remains unclear. Galis’s choice of language makes his position clear. He talks of how the ‘sisters’ gathered to perform their sorcery – a gathering at which Elizabeth states Father Rosimond was present – and, in his conclusion, warns his readers about the ‘daughters of the devil’.[41] The reader is left with the distinct impression that witches are women.

A similar technique can be observed in a German pamphlet – A True and Authentic Report: How 225 Women were Burned in the Year 1582 – which reported numerous witch trials in the south of the Empire. The word choice in the title is significant. The writer used the German Weiber which translates as ‘women’ or, alternatively, ‘hags’.[42] Different terms which include both men and women, such as Unholden (fiends), appear in other German pamphlet titles.[43] The choice of Weiber here suggests that the author of this pamphlet wanted to place emphasis on the fact that the witches were female despite the fact that within the text there are scattered references to male witches. Indeed, the report states that ‘44 women and three men’ were captured and burned in the county of Montbéliard.[44] It also mentions a male sorcerer (Hexenmeister) in Colmar.[45] At the end of the report, however, the author warns of Satan’s power over ‘his weak instruments of the female sex’.[46] Evidently, this pamphlet’s author felt that sex was a defining component of witch identity. In both English and German sources, then, there is a clear emphasis on female witches and male witches’ roles are downplayed. Why exactly did pamphleteers in both countries choose to emphasise female witches in this way?

‘The most monstrous act that ever man heard of’: Sensationalism and shock in the shaping of witch identities

The attention given to female witches can be explained, at least partially, by the conventions of the crime reporting genre to which these sources belong. Alongside claims to be ‘truthful’, reports emphasise the shocking nature of their stories using terms like ‘wonderful’, ‘strange’, and ‘terrifying’.[47] The juxtaposition of truth and shock leads Warfield to characterise such sources as ‘a forerunner for our own modern-day fascination with “true crime” series and documentaries’.[48] Attention-grabbing headlines ensured the purchase of the pamphlet in an increasingly competitive market; put another way, they were the early modern equivalent of ‘clickbait’. Andrew Pettegree suggests that there was ‘a particular fascination with the crimes of women […] because they were so rare’.[49] Several scholars have noted that the audience for such cheap print was ‘socially variegated’ and ‘assumed a broad social consensus of shared values’.[50] Yet the people most likely to purchase these documents, especially in the earlier years of the period examined here – and the audience, therefore, that printers were particularly seeking to entice – were ‘the literate upper levels of early modern society.’[51] For members of this stratum of society who had achieved some level of security and comfort, news pamphlets like these witchcraft reports ‘spoke to [their] deepest fears of attacks on established social and gender hierarchies.’[52] Reporting on witchcraft offered an ideal opportunity for pamphleteers and printers to tap into the market for dramatic tales of women who had contravened societal norms, which may go some way to explaining why writers chose to only mention female witches in the titles of their pamphlets in the examples above. Criminal women were more sensational than criminal men, and the reports on such women nurtured the anxieties of upper-class men who sought to maintain their positions within the social order.

The role of sensationalism in moulding the witch identities in these reports is illustrated by the fact that, where male witches do feature prominently, the stories were especially sensational and shocking. Both German and English reports discussing male witches accuse them of a litany of dreadful crimes. The English pamphlet discussing Lewis Gaufredy, a French priest who was convicted for witchcraft, emphasises his duplicitousness and how he used his diabolic powers to seduce and rape women.[53] A German pamphlet reporting the prosecution of a family of witches, but primarily focusing on the men in the family, accused them not only of witchcraft, but also multiple counts of murder, theft, and arson.[54] The case of Peter Stumpf, who was executed in Bedburg near Cologne in 1589, is particularly sensational. Alongside sorcery, Stumpf was accused of child-murder, incestuous rape, and cannibalism. His crimes obviously captured the European imagination. Alongside four surviving German reports, his story was translated and printed in Dutch, Danish, and English.[55] The English version, printed in London in 1590, claims to be a translation from a German copy, but does not match any of the extant versions.[56] The survival rate for such ephemeral literature is extremely low, so it is possible that the source text for the translation has simply not survived. It is, however, also plausible that the author simply claimed it was a translation to lend legitimacy to the account, a common tactic when reporting foreign news.[57]

The survival of German and English examples of this case offers a rare opportunity to directly compare witch reporting and the creation of witch identities in the two countries. The extant German copies are three broadsheets (all written in verse) and one pamphlet; the English version is a pamphlet.[58] There are some similarities across the five sources. All report Stumpf’s crimes, including the murder of thirteen children, eating his son’s brain, and sleeping with his daughter. All proclaim the incredible nature of the tale: one German broadsheet talks of Stumpf’s ‘unspeakable shame and vice’, while another claims his story is ‘too terrifying to hear’; the English pamphlet reports that Stumpf ‘did more mischeefe and cruelty then would be credible, although high Germany hath been forced to talke the truth thereof.’[59] Both the German and the English texts give the impression that Stumpf was, in a twisted way, a celebrity. One of the broadsheets is written from Stumpf’s own perspective, offering a vicarious insight into the imagined mindset of a serial killer.[60] The English version describes him as a ‘most wicked sorcerer’.[61] According to Sara Barker, focusing the story on a central character was a common technique in news reporting, allowing the reader to create a personal connection.[62]

There are, however, some differences. As Warfield has observed, the English version is far more detailed than any of the German accounts.[63] Comparing the German pamphlet with the English one, the German account spends just two of eight pages discussing Stumpf, before moving on to discuss witch trials happening elsewhere.[64] The English pamphlet devotes nineteen pages solely to discussing Stumpf, providing far more detail about his life, his deeds, failed attempts to capture him, and his final demise. The English pamphlet is particularly hyperbolic in its descriptions of Stumpf: he is ‘a most wicked sorcerer’, he lusted after his daughter ‘most unnaturally, and cruelly committed most wicked incest with her’, and the murder and cannibalisation of his son was ‘the most monstrous act that ever man heard of.’[65]

The extra detail provided in the English report may partially be to aid the reliability of the report, given the foreign origins of the tale. Yet this level of detail and hyperbole is also found in other English witch reports examined for this paper. Similar exaggerations are found in the news ballad from 1628 reporting the murder of Doctor Lambe, an associate of the Duke of Buckingham who was widely believed to be a sorcerer: the ballad describes him as ‘the Devill of our nation’ and states that ‘such a wicked wretch/in England hath liv’d seldom’.[66] These hyperbolic descriptions are not reserved for male witches. In Thomas Potts’s report on the witches of Lancaster, published in 1613, he describes the witchcraft performed there by both male and female witches as ‘the most barbarous and damnable practices’, and labels one of the accused witches, Elizabeth Demdike, as ‘the most dangerous and malitious witch’.[67] Another early English report from 1592 is titled A Most Wicked Worke of a Wretched Witch (the like whereof none can record these manie yeeres in England.).[68] The length of English witch reports is also notable. While the vast majority of the German reports examined for this paper were between eight and sixteen pages long, the length of the English reports varies considerably. It is not uncommon for English witch reports to devote several pages to the description of each individual witch’s character and misdeeds.[69]

The differences between the German and English pamphlets discussing the Stumpf case are, therefore, indicative of a wider difference between German and English witch reports, and one which has a significant impact on the way they treat witch identities and construct sensational stories: scale. In the German version, Stumpf is a case that, while admittedly notable because of his sex and the severity of his crimes, is one of multiple cases of witchcraft across the Empire. The discussion is, therefore, fairly brief. Most German pamphlets report the trials and executions of multiple witches in different regions; they do not tend to focus heavily on individuals’ motivations and lives, but instead emphasise the widespread devastation and threat posed by the witches collectively. The sensationalism which printers needed to sell their stories comes, in these instances, from the extensive and growing nature of the problem. English witch reports, by contrast, tend to report on only one trial in a particular locality and, consequently, they spend more time discussing the individuals involved in the trials. The sensationalism in these reports is more tied to individuals’ failures to conform to societal norms. As a result, the individual witch identity appears more important and more stable in the English pamphlets than it does in the German reports. Yet what characteristics formed part of this identity, and how far were these identities truly fixed in either country?

‘Men and women, young and old, poor and rich’: Breakdown of the Witch Identity

Thus far this article has explored gendering and sensationalism in print. Sex and the gendering of witch identity have dominated historical discussions. In examining the pamphlets, it is clear that they are also the individual characteristics that both English and German witch pamphlets most commonly make reference to: even if German sources discuss large groups of witches, the gendering of the language chosen gives some indication as to the sex of the witches. Historians have, however, highlighted that witch identities were multifaceted.[70]  Historians of both German and English witchcraft have, for example, noted a high proportion of old women among the accused.[71] In many cases, the specific age of the witch is not mentioned in the pamphlets examined for this paper. Yet often when age is mentioned the accused is notably old. A New Report from Bernburg (1580), for example, discusses ‘three old women’, one of whom was 90 years old.[72] Another German account discussing a witch and a Jesuit claims that the witch was 73 years old.[73] In England, Elizabeth Stile – discussed above – was 65 years old.[74] In The Apprehension and Confession of Three Notorious Witches (1589), the only person whose age is recorded is Joan Cunney (80 years old).[75] According to Raisa Maria Toivo, descriptions of witches as old, poor, or lame ‘may have been made to fit the popular notion of how a witch should be rather than a genuinely accurate portrayal.’[76] The way that pamphleteers provide information about the age of the accused when they are particularly old, and are silent on the ages of other witches, supports Toivo’s suggestion that such sources created an idea of what witches ought to have been (in the eyes of the intended audience) rather than simply reflecting reality.

Poverty is another characteristic mentioned by Toivo. This characteristic is also not mentioned by pamphleteers as frequently as sex or gender, but some English pamphlets do draw a clear connection between poverty, lack of education, and witchcraft, as The Witches of Northamptonshire (1612) demonstrates. The author states that those tempted into witchcraft are ‘of the meanest, and the basest sort both in birth and breeding, so are they the most uncapable of any instruction to the contrary’.[77] One witch, Agnes Brown, is described as ‘of poore parentage and poorer education’; another, Arthur Bill, is labelled ‘a wretched, poor man, both in state and mind.’[78] Perhaps because of the differences in scale of the events they are describing, the German pamphlets do not emphasise poverty in the same way. More often, German reports state that witches were ‘poor and rich’.[79] References to rich, handsome, and stately witches can also be found in several German pamphlets in the late sixteenth and early seventeenth centuries.[80] These examples indicate that the German witch identity was broader and more malleable that its English counterpart.

While the witch identity in Germany seems to have been comparatively flexible, some German witchcraft historians have suggested that the stereotype broke down entirely during so-called witch panics.[81] This argument was first made by Hans Christian Erik Midelfort, who focused on the increased number of men among the accused during the large-scale witch-hunts in the southern parts of the Empire in the 1610s and 1620s.[82] The reports published in these decades evoke paranoia and fear in their characterisation of witches. One from 1616 states that ‘men and women, young and old, poor and rich, have been executed and burned because of their witchcraft and sorcery’.[83] Similar sentiments are found in the Certain Account of Witch Burnings in the Territory of Bamberg (1628), which describes how ‘gentlemen as well as women’ were burned, and claims that ‘many are arrested daily […] rich, poor, beautiful, men, and women.’[84] A year earlier, A True and Thorough Report from the Bishoprics of Würzburg and Bamberg (1627), warned that anyone could be a witch. The pamphlet opens by lamenting the discovery of ‘many witch men and women’ (vil Hexen Mann und Weib) and explains that  family members could not be certain about whether their relatives were witches.[85] It lists the professions of several witches, including a grocer (ein Kramer), a butcher (ein Metzger), a tanner (ein Gerber), and a schoolmaster (ein Schulmeister).[86]  Taken together, these pamphlets appear to reflect a change in the witch stereotype because pamphleteers specifically emphasised the diverse characteristics of those accused of witchcraft, rather than isolating particular traits.

England never experienced witch-hunts on the same scale as those in Germany. There was, nevertheless, a peak in witch-hunting during the 1640s due to a breakdown of law linked to the British Civil Wars and the zealous witch-hunting of Matthew Hopkins and John Stearne.[87] 100 people were executed in the East Anglia trials, carried out by Hopkins and Stearne in Essex, Suffolk, and Norfolk between 1645 and 1647; this figure amounts to a fifth of the total witchcraft executions in England across the early modern period.[88] During these trials, witch reports also reflect a shift in witch identities away from the old, poor, ill-educated woman. More male witches feature in pamphlets published during this decade than any other time.[89] One 1643 report begins by stating that ‘many are in a belief, that this silly sex of women can by no means attaine to that so vile and damned a practise of sorcery, and Witch-craft, in regard of their illiteratenesse and want of learning, which many men have by great learning done.’[90] That the author deemed it necessary to justify the existence of female witches suggests there has been a significant change in thought about what witchcraft is and who can perform it. Another pamphlet, printed in 1645, lists the trials of several groups of witches in various parts of England including Norfolk and Suffolk. This pamphlet, commenting on numerous trials, is more in keeping with the German style of witch reporting than the English, an indication of the shift in scale of witch-hunting in England.[91] In one of the cases reported in this pamphlet, the witch is not an impoverished old woman but is instead described as ‘a gentlewoman or a great lady’.[92]

How far do these examples truly represent a breakdown of the witch stereotype? As Alison Rowlands notes, male witches exist outside major witch-panics; similarly, many other characteristics highlighted in the examples from the 1610s and 20s are present in earlier reports.[93] It may be unusual to see so many varied characteristics side-by-side as they are in the German reports from the 1610s and 20s, but the potential for the broader witch identity is arguably present throughout the reports, as illustrated above. When the wider corpus of German witch reports is considered, the witch stereotype – that is, the idea that the witch identity was largely fixed and narrowly defined as an old, poor, socially-isolated woman – seems to be an illusion. This period represents, rather than a breakdown of the stereotype, an intensification of the enduring flexibility of the German witch identity. Scholars of English witchcraft have expressed similar misgivings about the extent to which the trials of the 1640s can be truly considered atypical. Sharpe argues that, in fact, ‘the alleged witches […] were firmly in the English mainstream’, and Millar agrees that while the period was unusual it did not include anything that had not previously appeared in witchcraft print.[94] The broader witch identities shown in the 1640s English pamphlets are arguably an amalgamation of the possible identities that appear in earlier pamphlets. One of the earliest English pamphlets, published in 1566, features a man accused of witchcraft and argues that ‘not onely simple people have been falsely seduced and superstitiously led’, foreshadowing the emphasis on learned and elite individuals seen in the 1640s pamphlets.[95]

Close analysis of the witch reports from both countries indicates, therefore that the periods of crisis in each respective country unlocked the potential, which had always been present, for flexible witch identities. While some individual characteristics were more closely associated with witchcraft at certain points or in certain reports, the association was not consistent over time. The lack of consensus on which individual characteristics were synonymous with witchcraft that emerges in these pamphlets is actually logical. The ambiguity of the witch is a significant factor in its power to inspire fear. By failing to tie the witch to any one group of society, the news reports contribute to the sense that witchcraft was ever-present and posed a significant threat to all. The role of fear in shaping witch identities explains why they were at their most flexible at times of heightened anxiety about witchcraft. The adaptability of the witch identity is perhaps more obvious in the German reports because of their tendency to focus on several trials at once, meaning individual pamphlets can reflect a diverse range of individuals accused of witchcraft. Individual English pamphlets may create the illusion of a fixed witch identity, but by considering the corpus as a whole, it becomes clear that the situation was more complex.

A witch is one that worketh by the Devil’: Diabolic Identities

Although German and English witch reports did not link witches to one social group, comparison shows that there was a characteristic which pamphleteers in both countries considered quintessential to the witch identity: the witch’s connection with the Devil and their fundamentally evil nature. The connection between witchcraft, diabolism, and heresy is well-established in German scholarship. Imperial law, codified in the Constitutio Criminalis Carolina or Carolina Code (1532), distinguished between harmful and non-harmful magic and only punished the former with death.[96] In practice, however, territorial rulers across the Empire introduced their own legal codes concerning witchcraft. Laws introduced in the Electorate of Saxony in 1572, for example, stated that sorcery was forbidden in the Bible and that ‘those who make a pact with the devil – even if they harm no one with their sorcery – must be executed by fire’.[97] In England, the exact connection between diabolism, witchcraft, and heresy is disputed. Like the Carolina Code, the Elizabethan Witchcraft Act (1563) distinguished between those who performed harmful and non-harmful magic, punishing the former with death on their second offence.[98] The act refers to the existence of ‘many fantasticall and devilishe persons’ but does not specifically link witchcraft with devil-worship.[99] The Jacobean Witchcraft Act (1604) called for ‘more severe punishing’ and removed the distinction between harmful and non-harmful magic.[100] This act mentions consulting with evil and wicked spirits but stops short of placing diabolism at the centre of witchcraft.[101] Clive Holmes suggests that the courts were primarily concerned with ‘harm rather than heresy’, a distinction which seems to suggest significant difference between German and English conceptions of witchcraft.[102]

Recently, however, scholars including Millar and Sharpe have used witchcraft pamphlets to argue that the centrality of diabolism to popular English witch beliefs needs to be re-examined. Sharpe suggests that Christina Larner’s notion of a ‘popular demonic’, the development of well-rooted popular demonology in Scotland, can also be found in England.[103] Millar argues that understanding the role played by diabolism in English witchcraft is key to incorporating male witches into the broader paradigm, because both male and female witches were ultimately defined by their relationship with demonic familiars (a spirit – often in the form of a domestic animal – that made a bond with the witch and did their bidding).[104] The pamphlets certainly draw a clearer connection between the Devil and witchcraft than the statutes. A True and Just Recorde (1582) offers a particularly stark example: the author is openly critical of the leniency of English law, describing witches as ‘that hellish liverie’ and labelling witchcraft ‘a devilish and damnable practice.’[105] They praise ‘magistrates of forren lands’ for treating witchcraft with the severity it deserves.[106] Gibson has noted that this pamphlet is unusual because it specifically draws on ideas from mainland Europe.[107] Yet it is far from the only English pamphlet to consider witchcraft tantamount to heresy and devil-worship. The Witches of Northamptonshire (1612), for instance, offers this definition of witchcraft:

‘A witch is one that worketh by the Devill, or by some Devillish or Curious act, either hurting or healing, revealing things secret, or foretelling things to come, which the Devill hath devised to entangle, and to snare men’s souls withal unto damnation.’[108]

These ideas are remarkably similar to German reports which frequently label witches as ‘devil-worshippers’, the ‘devil’s servants’, or ‘instruments of the Devil’. The connection to the Devil is more explicit in the German reports, often featuring descriptions of meetings between the Devil and groups of witches. Such meetings with the Devil in human form are rare in English pamphlets outside of 1645-50, although the familiar arguably performs a similar role. Additionally, a similar providential explanation for witches’ power exists in German and English reports. In Germany, Lutz’s Concerning Wicked Witches outlines the hierarchy within which witches operate. The hierarchy is as follows: the primary cause of misfortune in God, who permits; the secondary cause is Satan, who brings the misfortune about; the third is the witches, who consent and cooperate with Satan.[109] An analogous explanation of witches’ power is found in the English The Wonderful Discoverie of the Witchcrafts of Margaret and Phillip Flower (1619), which states that ‘divers impious and facinorous [i.e. extremely wicked] mischiefs have been effectuated through the instruments of the Diuell, by the permission of God.’[110]

Clearly, then, not only are Millar and Sharpe correct in their identification of diabolism in English witchcraft pamphlets, but this comparative study demonstrates that there are evident parallels in the characterisation of witches and their connection with the Devil in England and Germany. These resemblances can also be seen in the German and English witch reports’ emphasis on the evil and disruptive nature of the witch. Many English witches are portrayed as outsiders, disliked by their community and driven by revenge. An early English report, for example, describes the examination and confession of three women accused of witchcraft: Elizabeth Francis, Agnes Waterhouse, and Joan Waterhouse.[111] Elizabeth and Agnes are both described as living ‘unquietly’ with their respective spouses, and confess to disposing of their husbands with Satan’s aid; Agnes and Joan both confess to using their witchcraft to take revenge on neighbours who had refused them charity.[112] These descriptions are typical of the deviant quality associated with witches in the English sources. Although the German pamphlets focus more on groups of witches rather than individuals, their wickedness and evil nature is unmistakable. Several pamphlets discuss the witches’ plots to harm and kill people. The idea that witches particularly target babies, new mothers, and older people – presented in many pamphlets including the Expanded Witch Report (1590) – serves to emphasise their implicit wickedness because of their decision to target the weak, innocent, and most vulnerable members of society.[113] Johannes Dillinger suggests that, rather than seeking commonalities in the social characteristics of those accused of witchcraft, scholars should consider that the individual’s reputation for conflict or disruption was the key to their identification as a witch: he terms this the ‘Evil People Paradigm’.[114] A similar argument has been put forward by Rowlands, who argues that the idea of the witch as a ‘bad neighbour’ is ‘a more useful conceptual category than that of the masculine or feminine “other”’.[115] Comparison of English and German witch reports supports the validity of these arguments, suggesting that a person’s moral background and bad nature were central to the witch identity in both countries.

The notion of a diabolic, wholly evil sect was undoubtedly shocking, and as sensationalism has been emphasised throughout the printed works examined here, it is probable that this factor played some role in the ways that witches were characterised. Yet, while sensationalism was important to engage readers, the role of these pamphlets was not merely to entertain. It is unlikely that anyone could have to survived solely on profits made from writing these news pamphlets; it is also unlikely, therefore, that such pamphlets were written purely for commercial gain.[116] Why, then, were these pamphlets written, and how does this influence their construction of witch identities? Several scholars have noted that crime pamphlets, including witchcraft reports, were moralistic and didactic, bearing a close resemblance to sermons in the way that the stories they reported had a clear moral message for their readers.[117] This moral purpose is crucial to understanding the focus of the pamphleteers. These pamphlets did not simply seek to report events, but also to instruct their readers on sinful behaviour, to remind them of the cosmic struggle between God and his foes, and to exhort them to good Christian living.[118] The German and English witch pamphlets often contain laments about sin, other crimes, and the state of the world, and commonly conclude with calls to God to protect them against the ‘tricks and wiles of the Devil and his followers’.[119] The witches are portrayed as a threatening infestation; such ideas are neatly encapsulated in the Expanded Witch Report, which claims that ‘nearly every city, market, and town in all of Germany […] is full of these vermin and devil-worshippers’.[120] Similar rhetoric can be found in an English pamphlet which describes how God ‘weeds [the witches] out in every cell they lurke’.[121] Witch pamphlets in both Germany and England ultimately construct witch identities in a very similar way, with the diabolic connections and evil nature of the witch at the centre of their identity. In doing so, the pamphleteers construct the witch as a wholly evil, diabolic other, acting as a foil for the good Christian readers to whom they appealed and sought to influence.

Conclusion

This article has explored the creation and shaping of witch identities in German and English witch reports from 1560 to 1650. The topic is challenging and complex, making it impossible to cover every aspect of the witch identity sufficiently here. Many other areas would benefit from further exploration. It would be interesting, for example, to examine how the pamphlets in the two countries explained the act of becoming a witch; is it innate, inherited, or learned? Linking to the notion that witchcraft could be inherited, there is also significant scope to explore the notion of the ‘witch family’, a concept discussed elsewhere and a recurring theme in the reports in both countries. Additionally, the role of reputation, briefly mentioned in this piece as it relates to an individual’s bad nature, could be considered in greater depth.

Nevertheless, this article offers the first comprehensive comparison of these German and English witch reports. This comparative approach offers new insights into commonalities and contrasts in English and German constructions of witch identities that had not previously been fully explored. To allow for sufficient and detailed comparison, it has limited its focus to the aspects of witch identity that have drawn the interest of witchcraft historians and emerge most clearly in the pamphlets from both countries. Undoubtedly, one of the most frequently discussed characteristics of the witch is their sex and gender. In this case, clear similarities emerge in both German and English witch reports. Although most witches prosecuted were women in both countries, part one above demonstrates that, even if male witches were present in the trials, pamphleteers in both countries chose to downplay their role and emphasise instead the feminine connection with witchcraft. This tendency to highlight female witches might have been influenced by the need for the pamphlets to catch the eye of their audience. As part two, and particularly the example of Peter Stumpf, illustrates, pamphleteers would put male witches front and centre in their narratives if the story was especially shocking or sensational. Once again, the idea that sensationalism was a driving force in the writing of witch reports applies to both German and English reports, although the Stumpf case and other English examples indicate that the English reports drew their sensationalism from individual actors more than the German sources did.

This observation draws attention to the differences in scope and scale of the German and English witch reports. These differences, on the surface, had a significant influence on the way that witch identities were presented in the two countries. German sources often discussed larger groups of witches or several different trials in one report; the broader scope of these reports meant that the witch identity emerging from individual reports was often fairly diverse, and not limited to a single social group. This diversity was especially evident during the peak of the trials in the south of the Empire during the 1610s and 20s, but this does not represent a total breakdown of the witch stereotype in German reports. Rather, the fear and anxiety that this period generated brought the diverse witch identities to the forefront of the pamphlets to a greater extent than previously, as pamphleteers sought to remind readers that anyone in their community could be a witch. The English witch reports, tending to focus on a small group of witches or on one isolated trial, give the initial impression of a stronger, fixed witch identity centred on impoverished old women. The reports published in the 1640s at first glance seem to represent a departure from this fixed stereotype. As in Germany, however, this period merely realised the potential for more diverse witch identities that had always been present in the English witch reports. The notion that anyone could be a witch was more threatening than was a more limited notion restricting the witch to a small section of society.

Ultimately, both German and English witch reports considered the same characteristics – a connection to the Devil and a wicked nature – to be definitive components of the witch identity. The diabolic connection is more explicit in the German reports which often feature the Devil as a character and include descriptions of the Devil meeting with witches. Nevertheless, scholars such as Millar and Sharpe are correct to highlight the diabolism present in English witchcraft reports. While diabolism may be more implicit than the German accounts, English witch reports frequently describe the witches and their actions as ‘devilish’. Both German and English reports offer similar explanations for the witches’ power, with God giving permission to the Devil to perform harm, who then employs his witches to wreak havoc. The witches in both countries are also presented as wicked or evil, although the way in which the pamphlets convey this idea differs in England and Germany. The reason for emphasising these wicked and devilish characteristics of the witches is clear in light of the purpose of these pamphlets. In portraying the witch as a diabolic other, as ‘vermin and devil-worshippers’, the pamphleteers in both Germany and England created an enemy against whom good Christian readers could unite.

 

Bibliography

Primary Sources

Printed primary sources

Note: Where available, bibliographical references have been provided to the English Short Title Catalogue (ESTC) in England and the Verzeichnis der im deutschen Sprachbereich erschienenen Drucke des 16. Jahrhunderts (VD16) and the Verzeichnis der im deutschen Sprachraum erschienenen Drucke des 17. Jahrhunderts (VD17) in Germany.

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Anon., A Rehearsall Straung and True, of Hainous and Horrible Actes Committed by Elizabeth Stile alias Rockingham, Mother Dutten, Mother Devell, Mother Margaret, Fower Notorious Witches apprehended at Winsore in the Countie of Berks. (London, 1579). [ESTC S101967]

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Anon., Ein New kläglich Lied von dem grossen Schaden der Unholden So sie in Westphalen zu Aschenbruegk und andern Orten begangen haben in dem jetztwerenden 1583. Jar (Wesel, 1583). [VD16 ZV 11599]

Anon., Ein Warhafftige und gründliche Beschreibung Auß dem Bistumb Würtz und Bamberg Deßgleichen von dem ganzen Fränkischen Kraiß wie man alda so vil hexen Mann vnd Weibspersohnen verbrennen laßt (S.l., 1627). [No VD17 Catalogue Number]

Anon., Ein Warhafftige Zeitung Von etlichen Hexen oder Unholden welche man kürtzlich im Stifft Mäntz zu Ascheburg, Dipperck,Ostum, Rönßhoffen auch andern Orten verbrendt was Ubels sie gestifft und bekandt haben (Frankfurt am Main, 1603). [VD17 1:691858R]

Anon., En forskreckelig oc sand bescriffuelse om mange troldfolck som ere forbrends for deris misgierninger skyld fra det aar 1589 (Copenhagen, 1591).

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Anon., Gewisser Bericht des Truten und Hexenbrennens Bambergischen Gebiets wie lang es gewehrt: Was für ubels ihrer Außsag nach sie viel Jahr hero an Menschen, Vihe, Früchten und andern verübet was allbereit verbrennet (Schmalkalden, 1628). [VD17 23:293541Q]

Anon., Newe Zeitung aus Berneburgk Schrecklich und abschewlich zu hoeren und zu lesen von dreyen alten Teuffels Bulerin Hexin oder Zauberinnen (s.l., 1580). [VD16 N 624]

Anon., Signes and Wonders from Heaven (London, 1645). [ESTC R232297]

Anon., The Apprehension and Confession of Three Notorious Witches. Arreigned and by Justice condemned and executed at Chelmes-forde, in the Countye of Essex, the 5. day of Iulye, last past. 1589 (London, 1589). [ESTC S119280]

Anon., The Examination and Confession of Certaine Wytches at Chensforde in the Countie of Essex (London, 1566). [ESTC S2279]

Anon., The Examination, Confession, Triall, and Execution, of Joane Williford, Joan Cariden, and Jane Hott: who were executed at Feversham in Kent, for being witches, on Munday the 29 of September, 1645 (London, 1645). [ESTC R200303]

Anon., The Examination of John Walsh […] upon certayn interrogatories touchyng wytchcrafte and sorcerye (London, 1566) [ESTC S102100]

Anon., The Life and Death of Lewis Gaufredy (London, 1612). [ESTC S102950]

Anon., The Witches of Northamptonshire Agnes Browne. Ioane Vaughan. Arthur Bill. Hellen Ienkenson. Mary Barber. (London, 1612). [ESTC S115086]

Anon., The Wonderful Discouerie of the Witchcrafts of Margaret and Phillip Flower, daughters of Ioan Flower neere Bever Castle (London, 1619). [ESTC S102363]

Anon., Warhaffte und glaubwirdige Zeytung. Wie man in diesem 1582. Jahr wol in die 200. und fuenff und zweyntzig Weiber verbrant hat (Strasbourg, 1582). [VD16 ZV 29564]

Anon., Warhafftige Newe Zeittung auß dem Land Westvahlen von der Stat Ossenbruck wie man da hat auff einen Tag 133. Unholden verbrendt (s.l., 1588). [VD16 W 337]

Anon., Warhafftige und erschreckliche Beschreibung, von einem Zauberer (Stupe Peter genandt) der sich zu einem Wehrwolff hat können machen (Cologne, 1589). [VD16 W 516]

Anon, Warhafftige unnd Erschreckliche Thatten und Handlungen der Lxiij. Hexen unnd Unholden, so zu Wisenstaig, mit dem Brandt gericht worden seindt (Launigen, 1563). [VD16 W 535]

Anon., Warhafftige und Wunderbarlich Newe Zeitung von einem Pauren der sich durch Zauberey des tags siben stund zu ainen Wolff verwandelt hat (Nuremberg, 1589). [No VD16 Catalogue Number]

Anon., Warhafftige und wunderbarliche Newe Zeitung von einem Bawren der sich durch Zauberey deß Tags siben stunnd zu einem Wolff verwandelt hat (Augsburg, 1589). [No VD16 Catalogue Number]

Anon., Witchcrafts, Strange and Wonderfull: Discovering the Damnable Practices of Seven Witches, against the lives of certaine noble personages, and others of this kingdome, as shall appeare in this lamentable history (London, 1635). [ESTC S92558]

Zwo erschreckliche und unerhörte Geschicht, welches in diesem XCCI Jar geschehen ist auff dem Brockersberg, dar sich ahn die hundert tausend Unholden oder Hexen versamlet (Cologne, 1596). [No VD16 Catalogue Number]

Anon., Zwo Hexenzeitung: Die Erste Auß dem Bisthumb Würtzburg, das ist Gründliche Erzehlung wie der Bishoff zu Würtzburg das Hexenbrennen im Franckenlande angefangen […] die Ander Auß dem Hertzogthumb Würtenburg wie der Hertzog zu Würtenberg in unterschiedlichen Stätten das Hexenbrennen auch angefangen (Tübingen, 1616). [VD17 23:626143G]

Anon., Zwo schröckliche Newe Zeitung, die erste ist von dem grewlichen Elendt, so sich in Aschenburck am Maynstrom von Hexen unnd Unholten geschehen (Giessen, 1612). [No VD17 Catalogue Number]

Anon., Zwo Warhafftige newe Zeitungen […] Die andere Zeitung: Eine abschewliche vnd zuuor nie erhoerte erschreckliche Zaubereyen Moerdt vnnd Diebereyen von Vater Mutter zweyen Soehnen vnd zweyen Toechtermaennern geschehen Welche in … Muenchen im Beyerland sind gefaenglich eingezogen worden (Basel, 1600). [VD16 ZV 21490]

  1. B, A most wicked worke of a wretched witch (the like whereof none can record these manie yeeres in England.) (London, 1592). [ESTC S119200]

Galis, R., A Brief Treatise Containing the Most Strange and Horrible Cruelty of Elizabeth Stile alias Rockingham and her Confederates (London, 1579). [ESTC S124945]

Kuntz, H., Newe Zeitung von einer Erschrecklicher That, welche zu Dillingen, von einem Jhesuwider, vnd einer Hexen geschehen ist (Basel, 1579). [VD16 ZV 21532]

Kuntz, H., Newe Zeitung von einer Erschrecklicher That, welche zu Dillingen, von einem Jhesuwider, vnd einer Hexen geschehen ist (Urssel, 1580). [VD16 ZV 28968]

Lutz, R., Warhafftige Zeittung Von Gottlosen Hexen Auch Ketzerischen und Teuffels Weibern die zu Schettstadt deß H. Römischen Reichstadt in Elsaß auf den XXII. Herbstmonat deß 1570 Jahrs von wegen ihrer schändtlichen Teuffelsverpflichtung sind verbrennt (s.l, 1571). [VD16 L 7693]

Molitor, U., Von den Unholden oder Hexen (Augsburg, 1508). [VD16 M 5976]

Parker, M., The Tragedy of Doctor Lambe, / The great suposed Coniurer, who was wounded to death by Saylers / and other Lads, on Fryday the 14. of Iune, 1628. And dyed in the / Poultry Counter, neere Cheapside, on the Saturday morning following (London, 1628). [ESTC S126177]

Potts, T., The Wonderfull Discoverie of Witches in the Countie of Lancaster With the arraignement and triall of nineteene notorious witches (London, 16139). [ESTC S114979]

van Gehlenahlen III, J., Warachtighe ende verschrickelijcke beschryvinge van vele toovenaers, hoe ende waerom men die verbrandt heeft in 1589 (Antwerp, 1589).

  1. W., A True and Just Recorde, of the Information, Examination and Confession of all the Witches, Taken at St. Ofes in the Countie of Essex (London, 1582). [ESTC S101821]

Primary sources in edited collections

Statutes of the Realm. Volume 4, Part I (London, 1819).

‘An Act agaynst conjuracons inchantmentes and Witchecraftes (5 Eliz I, c. 16)’, pp. 446 – 7.

Statutes of the Realm. Volume 4, Part II (London, 1819).

‘An Act against Conjuration Witchcrafte and dealing with evill and wicked Spirits (1 Jac. I, c. 12)’, pp. 1028 – 9.

Secondary Sources

Apps L., and A. C. Gow, Gender at the Stake: Male Witches in Early Modern Europe (Manchester, 2003).

Barker, S. K., ‘International News Pamphlets’, in A Kesson and E. Smith (eds.), The Elizabethan Top Ten: Defining Print Popularity in Early Modern England (Ashgate, 2016), pp. 145 – 155.

Behringer, W., ‘Witchcraft and the Media’, in M. E. Plummer & R. B. Barnes (eds.), Ideas and Cultural Margins in Early Modern Germany: Essays in Honor of H. C. Erik Midelfort (Farnham, 2009), pp. 217 – 36.

Clark, S., Women and Crime in the Street Literature of Early Modern England (London, 2003).

Daly, M., Gyn/Ecology: The Metaethics of Radical Feminism, with a New Introduction by the author (London, 1991).

Dillinger, J., ‘Germany – “The Mother of the Witches”’, in J. Dillinger (ed.), The Routledge History of Witchcraft (London, 2020), pp. 94 – 118.

Dillinger, J., Hexen und Magie (2nd edn., Frankfurt am Main, 2018).

Dillinger, J., ‘Evil People’: A Comparative Study of Witch Hunts in Swabian Austria and the Electorate of Trier, trans. L. Stokes (Charlottesville, VA, 2009).

Droste, H., ‘How Public Was the News in Early Modern Times?’, in H. Droste & K. Salmi-Niklander (eds.), Handwritten Newspapers: An Alternative Medium during the Early Modern and Modern Periods (Helsinki, 2019), pp. 29 – 44.

Dworkin, A., Woman Hating (New York, NY, 1974).

Gaskill, M., ‘Witchcraft Trials in England’, in B. P. Levack (ed.), The Oxford Handbook of Witchcraft in Early Modern Europe and Colonial America (Oxford, 2013), pp. 283 – 99.

Gaskill, M., ‘Witchcraft and Evidence in early modern England’, Past and Present, 198 (2008), pp. 33 – 70.

Gibson, M., ‘French demonology in an English village: the St Osyth experiment of 1582’, in J. Goodare, R. Voltmer & L. Helene Willumsen (eds.), Demonology and witch-hunting in early modern Europe (London, 2020), pp. 107 – 26.

Gibson, M., Reading Witchcraft: Stories of Early English Witches (London, 1999).

Goodare, J., The European Witch-Hunt (London, 2016).

Holmes, C., ‘Popular Culture? Witches, Magistrates, and Divines in Early Modern England’, in S. L. Kaplan (ed.), Understanding Popular Culture: Europe from the Middle Ages to the Nineteenth Century (New York, NY, 1984), pp. 85 – 112.

Hutton, R., The Witch: A History of Fear, From the Ancient Times to the Present (London, 2017).

Kallestrup, L. N., Agents of Witchcraft in Early Modern Italy and Denmark (Basingstoke, 2015).

Kamp, J., Crime, Gender and Social Control in Early Modern Frankfurt am Main (Leiden 2019).

Kounine, L., Imagining the Witch: Emotions, Gender, and Selfhood in Early Modern Germany (Oxford, 2018).

Krah, U., ‘Fiktionalität und Faktizität in frühneuzeitlichen Kleinschriften (Einblattdrucke und Flugschriften)’, in K. Moeller & B. Schmidt (eds.), Realität und Mythos: Hexenverfolgung und Rezeptionsgeschichte (Hamburg, 2003), pp. 77 – 87.

Levack, B. P., The Witch-Hunt in Early Modern Europe (4th edn., London, 2016).

Midelfort, H. C. Erik, ‘Heartland of the Witchcraze: Central and Northern Europe’, History Today, 31/2 (1981), p. 27.

Midelfort, H. C. Erik, Witch Hunting in Southwestern Germany 1562 – 1684: The Social and Intellectual Foundations (Stanford, CA, 1972).

Millar, C., ‘Diabolic Men: Reintegrating Male Witches into English Witchcraft’, The Seventeenth Century (2020), pp. 1 – 21.

Millar, C., Witchcraft, the Devil, and Emotions in Early Modern England (London, 2017).

O Lynn, A. A., ‘Ghosts of War and Spirits of Place: Spectral Belief in Early Modern England and Protestant Germany’ (unpublished doctoral dissertation, University of Bristol, 2018).

Pettegree, A., The Invention of News: How the World Came to Know About Itself (London, 2014).

Robisheaux, T., ‘The German Witch Trials’ in B. P. Levack (ed.), The Oxford Handbook of Witchcraft in Early Modern Europe and Colonial America (Oxford, 2013), pp. 179–98.

Roper, L, Witch Craze: Terror and Fantasy in Baroque Germany (London, 2004).

Rosen, B., Witchcraft (London, 1969).

Rowlands, A., ‘Not the Usual Suspects? Male, Witchcraft, and Masculinities in Early Modern Europe’, in A. Rowlands (ed.), Witchcraft and Masculinities in Early Modern Europe (Basingstoke, 2009), pp. 1 – 30.

Rowlands, A., ‘Witchcraft and Gender in Early Modern Europe’, in B. P. Levack (ed.), The Oxford Handbook of Witchcraft in Early Modern Europe and Colonial America (Oxford, 2013), pp. 449 – 67.

Schulte, R., Man as Witch: Male Witches in Central Europe, trans. L. Froome-Döring (Basingstoke, 2009).

Sharpe, J., ‘English Witchcraft Pamphlets and the Popular Demonic’, in J. Goodare, R. Voltmer and L. Helene Willumsen (eds.), Demonology and Witch-Hunting in Early Modern Europe (London, 2020), pp. 127 – 47.

Sharpe, J., ‘The Devil in East Anglia: the Matthew Hopkins Trials Reconsidered’, in J. Barry, M. Hester, and G. Roberts (eds.), Witchcraft in Early Modern Europe: Studies in Culture and Belief (Cambridge, 1996), pp. 237 – 54.

Sharpe, J., ‘Witch Hunts in Britain’, in J. Dillinger (ed.), The Routledge History of Witchcraft (London, 2020), pp. 145 – 59.

Sipek, H., ‘Newe Zeitung. Marginalen zur Flugblatt – und Flugschriftenpublizistik sowie zur Druckgraphik im Kontext der Hexenverfolgung’, in S. Lorenz (ed.), Hexen und Hexenverfolgung im Deutschen Südwesten. Aufsatzband (Ostfildern, 1994), pp. 85 – 92.

Slotkin, J. E., Sinister Aesthetics: The Appeal of Evil in Early Modern English Literature (Cham, 2017).

Stokes, L., Demons of Urban Reform: Early European Witch Trials and Criminal Justice, 1430–1530 (Basingstoke, 2011).Suhr, C., ‘Portrayal of Attitude in Early Modern English Witchcraft Pamphlets’, Studia Neophilogica, 84/1 (2012), pp. 130 – 42.

 

[1] R. Hutton, The Witch: A History of Fear, From the Ancient Times to the Present (London, 2017), pp. 41 – 3.

[2] B. P. Levack, The Witch-Hunt in Early Modern Europe (4th edn., London, 2016), p. 23.

[3] L. Kounine, Imagining the Witch: Emotions, Gender, and Selfhood in Early Modern Germany (Oxford, 2018), p. 7.

[4] M. Gibson, Reading Witchcraft: Stories of Early English Witches (London, 1999), pp. 14 and 36 – 7.

[5] G. Warburton, ‘Gender, Supernatural Power, Agency and the Metamorphoses of the Familiar in Early Modern Pamphlet Accounts of English Witchcraft’, Parergon, 20/2 (2003), p. 118.; Kounine, Imagining the Witch, p. 14.

[6] H. C. Erik Midelfort, ‘Heartland of the Witchcraze: Central and Northern Europe’, History Today, 31/2 (1981), p. 27.;  J. Dillinger, ‘Germany – “The Mother of the Witches”, in J. Dillinger (ed.), The Routledge History of Witchcraft (London, 2020), p. 94.

[7] J. Sharpe, ‘Witch Hunts in Britain’, in J. Dillinger (ed.), The Routledge History of Witchcraft (London, 2020), p. 145.

[8] B. Rosen, Witchcraft (London, 1969), p. 19.; Levack, The Witch-Hunt in Early Modern Europe, pp. 8 and 243.

[9] A. A. O Lynn, ‘Ghosts of War and Spirits of Place: Spectral Belief in Early Modern England and Protestant Germany’ (unpublished doctoral dissertation, University of Bristol, 2018), p. 5.

[10] A. Pettegree, The Invention of News: How the World Came to Know About Itself (London, 2014), p. 2.; H. Droste, ‘How Public Was the News in Early Modern Times?’, in H. Droste & K. Salmi-Niklander (eds.), Handwritten Newspapers: An Alternative Medium during the Early Modern and Modern Periods (Helsinki, 2019), p. 29.

[11] See, for example: W. W., A True and Just Recorde, of the Information, Examination and Confession of all the Witches, taken at S. Ofes in the countie of Essex (London, 1582).; A Most Certain, Strange, and True Discovery of a Witch (London, 1643).; Warhafftige vnnd Erschreckliche Thatten vnd Handlungen der Lxiij. Hexen vnnd Unholden, so zu Wisenstaig, mit dem Brandt gericht worden seindt (Launigen, 1563).; Warhaffte und Glaubwirdige Zeytung. Wie man in diesem 1582. Jahr wol in die 200. und fuenff und zweyntzig Weiber verbrant hat (Strasbourg, 1582).

[12] S. Clark, Women and Crime in the Street Literature of Early Modern England (London, 2003), p. 35.

[13] W. Behringer, ‘Witchcraft and the Media’, in M. E. Plummer & R. B. Barnes (eds.), Ideas and Cultural Margins in Early Modern Germany: Essays in Honor of H. C. Erik Midelfort (Farnham, 2009), pp. 217 –36.; H. Sipek, ‘Newe Zeitung. Marginalen zur Flugblatt – und Flugschriftenpublizistik sowie zur Druckgraphik im Kontext der Hexenverfolgung’, in S. Lorenz (ed.), Hexen und Hexenverfolgung im Deutschen Südwesten. Aufsatzband (Ostfildern, 1994), pp. 85 – 92.; U. Krah, ‘Fiktionalität und Faktizität in frühneuzeitlichen Kleinschriften (Einblattdrucke und Flugschriften)’, in K. Moeller & B. Schmidt (eds.), Realität und Mythos: Hexenverfolgung und Rezeptionsgeschichte (Hamburg, 2003), pp. 77 – 87.; R. Walinksi-Kiehl, ‘Pamphlets, Propaganda and Witch-Hunting in Germany, 1560 – 1630’, Reformation, 6/1 (2002), pp. 49 – 74.; A. Warfield, ‘The Media Representation of the Crime of Witchcraft in Early Modern Germany: An Investigation of Non-Periodical Newsheets and Pamphlets, 1533-1669’ (unpublished doctoral dissertation, National University of Ireland, Maynooth, 2013).

[14] Rosen, Witchcraft.; Gibson, Reading Witchcraft.; C. Suhr, ‘Portrayal of Attitude in Early Modern English Witchcraft Pamphlets’, Studia Neophilogica, 84/1 (2012), pp. 130 – 42.; J. Sharpe, ‘English Witchcraft Pamphlets and the Popular Demonic’, in J. Goodare, R. Voltmer and L. Helene Willumsen (eds.), Demonology and Witch-Hunting in Early Modern Europe (London, 2020), pp. 127 – 47.; C. Millar, Witchcraft, the Devil, and Emotions in Early Modern England (London, 2017).

[15] C. Millar, ‘Diabolic Men: Reintegrating Male Witches into English Witchcraft’, The Seventeenth Century (2020), pp. 1 – 21.

[16] J. Dillinger, ‘Evil People’: A Comparative Study of Witch Hunts in Swabian Austria and the Electorate of Trier, trans. L. Stokes (Charlottesville, VA, 2009).; L. Stokes, Demons of Urban Reform: Early European Witch Trials and Criminal Justice, 1430–1530 (Basingstoke, 2011).; L. N. Kallestrup, Agents of Witchcraft in Early Modern Italy and Denmark (Basingstoke, 2015).

[17] M. Gaskill, ‘Witchcraft Trials in England’, in B. P. Levack (ed.), The Oxford Handbook of Witchcraft in Early Modern Europe and Colonial America (Oxford, 2013), p. 289.; T. Robisheaux, ‘The German Witch Trials’ in B. P. Levack (ed.), The Oxford Handbook of Witchcraft in Early Modern Europe and Colonial America (Oxford, 2013), p. 196.

[18] J. Kamp, Crime, Gender and Social Control in Early Modern Frankfurt am Main (Leiden 2019), p. 6.

[19] G. Walker & J. Kermode, ‘Introduction’ in J. Kermode & G. Walker (eds.), Women, Crime and the Courts in Early Modern England (London, 1994), p. 4.

[20] Clark, Women and Crime, p. 34.

[21] Sharpe, ‘Witch Hunts in Britain’, p. 151.

[22] Dillinger, ‘Germany – “The Mother of the Witches”’, p. 97.

[23] A. Dworkin, Woman Hating (New York, NY, 1974), pp. 125 – 50. M. Daly, Gyn/Ecology: The Metaethics of Radical Feminism, with a New Introduction by the author (London, 1991), pp. 179 – 85.

[24] A. Rowlands, ‘Witchcraft and Gender in Early Modern Europe’, in B. P. Levack (ed.), The Oxford Handbook of Witchcraft in Early Modern Europe and Colonial America (Oxford, 2013), pp. 451 -3. L. Apps and A. C. Gow, Gender at the Stake: Male Witches in Early Modern Europe (Manchester, 2003), p. 26.

[25] For a historiographical overview, see: Rowlands, ‘Witchcraft and Gender in Early Modern Europe’.

[26] See, for example: Apps and Gow, Gender at the Stake. and R. Schulte, Man as Witch: Male Witches in Central Europe, trans. L. Froome-Döring (Basingstoke, 2009).

[27] Kounine, Imagining the Witch, p. 90.

[28] J. Goodare, The European Witch-Hunt (London, 2016), p. 310.

[29] The Examination and Confession of Certaine Wytches at Chensforde in the Countie of Essex (London, 1566), sigs. Aiiiv, [Avir] and Biiir.

[30] A Rehearsall Both Straung and True, of Hainous and Horrible Actes Committed by Elizabeth Stile alias Rockingham, Mother Dutten, Mother Devell, Mother Margaret, Fower Notorious Witches apprehended at Winsore in the Countie of Berks. (London, 1579), sigs. Ar and Avr.

[31] Warhafftige Newe Zeittung auß dem Land Westvahlen von der Stat Ossenbruck wie man da hat auff einen Tag 133. Unholden verbrendt (s.l., 1588), (unpaginated – p. 1.).

[32] U. Molitor, Von den Uholden oder Hexen (Augsburg, 1508), sig. [Bvv].

[33] R. Lutz, Warhafftige Zeittung Von Gottlosen Hexen Auch Ketzerischen und Teuffels Weibern die zu Schettstadt deß H. Römischen Reichstadt in Elsaß auf den XXII. Herbstmonat deß 1570 Jahrs von wegen ihrer schändtlichen Teuffelsverpflichtung sind verbrennt (s.l, 1571), sig. Ar.

[34] C. Zika, The Appearance of Witchcraft: Print and Visual Culture in Sixteenth-Century Europe (London, 2007), pp. 12 – 26.

[35] ‘nach dem alten Sprichwort/ Was der Teuffel nicht kan zu wege bringen/ das bringt er durch ein alt Weib zu wege’: H. Kuntz, Newe Zeitung von einer Erschrecklicher That, welche zu Dillingen, von einem Jhesuwider, vnd einer Hexen geschehen ist (Basel, 1579), sig. Aiiir.  H. Kuntz, Newe Zeitung von einer Erschrecklicher That, welche zu Dillingen, von einem Jhesuwider, vnd einer Hexen geschehen ist (Urssel, 1580), sig. Aiiir. Newe Zeitung aus Berneburgk Schrecklich und abschewlich zu hoeren und zu lesen von dreyen alten Teuffels Bulerin Hexin oder Zauberinnen (s.l., 1580), sig. Br.

[36] A Rehearsall Both Straung and True, sig. Ar.

[37] A Rehearsall Both Straung and True, sig. Avv.

[38] A Rehearsall Both Straung and True, sig. [Aviv].

[39] R. Galis, A Brief Treatise Containing the Most Strange and Horrible Cruelty of Elizabeth Stile alias Rockingham and her Confederates (London, 1579), sig. [Ciiiv].

[40] Galis, A Brief Treatise, sig. Dv.

[41] Galis, A Brief Treatise, sigs. Ciiv and [Diiiir].

[42] Warhaffte und Glaubwirdige Zeytung. Wie man in diesem 1582. Jahr wol in die 200. und fuenff und zweyntzig Weiber verbrant hat (Strasbourg, 1582).

[43] See, for example: Ein New kläglich Lied von dem grossen Schaden der Unholden So sie in Westphalen zu Aschenbruegk und andern Orten begangen haben in dem jetztwerenden 1583. Jar (Wesel, 1583) and Ein Warhafftige Zeitung Von etlichen Hexen oder Unholden welche man kürtzlich im Stifft Mäntz zu Ascheburg, Dipperck,Ostum, Rönßhoffen auch andern Orten verbrendt was Ubels sie gestifft und bekandt haben (Frankfurt am Main, 1603).

[44] ‘man hat auch vier und viertzig Weiber und drey Man gefangen/ und den 24. Oct: zu Mimpelgart verbant’: Warhaffte und Glaubwirdige Zeytung, sig. [Aiiir].

[45] Warhaffte und Glaubwirdige Zeytung, sig. [Aiiiir].

[46] ‘dem leydigen Sathan solche gewalt/uber den schwachen Werckzeug weibliches Geschlecht’: Warhaffte und Glaubwirdige Zeytung, sig. [Aiiiir].

[47] See, for example: T. Potts, The Wonderfull Discoverie of Witches in the Countie of Lancaster With the arraignement and triall of nineteene notorious witches (London, 1613).;   Witchcrafts, Strange and Wonderfull: Discovering the Damnable Practices of Seven Witches, against the lives of certaine noble personages, and others of this kingdome, as shall appeare in this lamentable history (London, 1635).; Zwo erschreckliche und unerhörte Geschicht, welches in diesem XCCI Jar geschehen ist auff dem Brockersberg, dar sich ahn die hundert tausend Unholden oder Hexen versamlet (Cologne, 1596).

[48] Warfield, ‘The Media Representation of the Crime of Witchcraft’, p. 265.

[49] A. Pettegree, The Invention of News, p. 92.

[50] T. Watt, Cheap Print and Popular Piety, 1550 – 1640 (Cambridge, 1991), p. 3.; J. Wiltenburg, Disorderly Women and Female Power in the Street Literature of Early Modern England and Germany (London, 1992), p. 38.

[51] Pettegree, The Invention of News, p. 93. J. Wiltenburg, ‘True Crime: The Origins of Modern Sensationalism’, American Historical Review, 109/5 (2004), p. 1382.

[52] Pettegree, The Invention of News, p. 94.

[53] The Life and Death of Lewis Gaufredy (London, 1612), sigs. A2r – A4v.

[54] Zwo Warhafftige newe Zeitungen […] Die andere Zeitung: Eine abschewliche vnd zuuor nie erhoerte erschreckliche Zaubereyen Moerdt vnnd Diebereyen von Vater Mutter zweyen Soehnen vnd zweyen Toechtermaennern geschehen Welche in … Muenchen im Beyerland sind gefaenglich eingezogen worden. (Basel, 1600), sigs. Aiiv – Aiiiiv.

[55] ANNO MDLXXXVI. Ist bey Bedbur ein Zauberer geweßen STVMP PETER genant, welcher sich in einen WOLF verwandelt (s.l., 1589).; Warhafftige und wunderbarliche Newe Zeitung von einem Bawren der sich durch Zauberey deß Tags siben stunnd zu einem Wolff verwandelt hat (Augsburg, 1589).; Warhafftige und Wunderbarlich Newe Zeitung von einem Pauren der sich durch Zauberey des tags siben stund zu ainen Wolff verwandelt hat (Nuremberg, 1589).; Warhafftige und erschreckliche Beschreibung, von einem Zauberer (Stupe Peter genandt) der sich zu einem Wehrwolff hat können machen (Cologne, 1589).; J. van Gehlen, Warachtighe ende verschrickelijcke beschryvinge van vele toovenaers, hoe ende waerom men die verbrandt heeft in 1589 (Antwerp, 1589); En forskreckelig oc sand bescriffuelse om mange troldfolck som ere forbrends for deris misgierninger skyld fra det aar 1589 (Copenhagen, 1591).; A True Discourse. Declaring the Damnable Life and Death of one Stubbe Peeter, a Most Wicked Sorcerer (London, 1590).

[56] A. Warfield, ‘Witchcraft and the Early Modern Media’, in J. Dillinger (ed.), The Routledge History of Witchcraft (London, 2020), p. 215.

[57] S. K. Barker, ‘International News Pamphlets’, in A Kesson and E. Smith (eds.), The Elizabethan Top Ten: Defining Print Popularity in Early Modern England (Ashgate, 2016), pp. 152 – 4.

[58] ANNO MDLXXXVI. Ist bey Bedbur ein Zauberer geweßen STVMP PETER genant.; Warhafftige und wunderbarliche Newe Zeitung von einem Bawren.; Warhafftige und Wunderbarlich Newe Zeitung von einem Pauren .; Warhafftige und erschreckliche Beschreibung, von einem Zauberer .; A True Discourse. Declaring the Damnable Life and Death of one Stubbe Peeter.

[59] ‘unsäglich schandt unndt Laster’: ANNO MDLXXXVI. Ist bey Bedbur ein Zauberer geweßen STVMP PETER genant.; ‘schröcklich ist es zu hören an’: Warhafftige vnd wunderbarliche Newe Zeitung von einem Bawren.; A True Discourse. Declaring the Damnable Life and Death of one Stubbe Peeter, p. 12.

[60] ANNO MDLXXXVI. Ist bey Bedbur ein Zauberer geweßen STVMP PETER genant.

[61] A True Discourse. Declaring the Damnable Life and Death of one Stubbe Peeter, p. 1.

[62] Barker, ‘International News Pamphlets’, p. 150.

[63] Warfield, ‘Witchcraft and the Early Modern Media’, p. 215.

[64] Warhafftige und erschreckliche Beschreibung, von einem Zauberer, sigs. Aiv – Aiir.

[65] A True Discourse. Declaring the Damnable Life and Death of one Stubbe Peeter, pp. 1, 7, and 10.

[66] M. Parker, The Tragedy of Doctor Lambe, / The great suposed Coniurer, who was wounded to death by Saylers / and other Lads, on Fryday the 14. of Iune, 1628. And dyed in the / Poultry Counter, neere Cheapside, on the Saturday morning following (London, 1628).

[67] Potts, The Wonderfull Discoverie of Witches in the Countie of Lancaster, sig. Br.

[68] G. B, A most wicked worke of a wretched witch (the like whereof none can record these manie yeeres in England.) (London, 1592).

[69] See, for example: W. W., A True and Just Recorde. and The Examination, Confession, Triall, and Execution, of Joane Williford, Joan Cariden, and Jane Hott: who were executed at Feversham in Kent, for being witches, on Munday the 29 of September, 1645 (London, 1645).

[70] Rowlands, ‘Witchcraft and Gender in Early Modern Europe’, p. 466. J. Dillinger, Hexen und Magie (2nd edn., Frankfurt am Main, 2018), p. 126.

[71] K. Thomas, Religion and the Decline of Magic: Studies in Popular Belief in Sixteenth and Seventeenth Century England (London, 1971), p. 671.; L. Roper, Witch Craze: Terror and Fantasy in Baroque Germany (London, 2004), p. 161.

[72] Newe Zeitung aus Berneburgk, sig. Aiir.

[73] Kuntz, Newe Zeitung von einer Erschrecklicher That, sig. Av.

[74] A Rehearsall Both Straung and True, sig. Aiiiir.

[75] The Apprehension and Confession of Three Notorious Witches. Arreigned and by Justice condemned and executed at Chelmes-forde, in the Countye of Essex, the 5. day of Iulye, last past. 1589 (London, 1589), sig. Aiiir.

[76] R. M. Toivo, ‘Witchcraft and Gender’, in J. Dillinger (ed.), The Routledge History of Witchcraft (London, 2020), p. 225.

[77] The Witches of Northamptonshire Agnes Browne. Ioane Vaughan. Arthur Bill. Hellen Ienkenson. Mary Barber. (London, 1612), sig. A3r.

[78] The Witches of Northamptonshire, sig. B2r and Cv.

[79] See, for example: Warhafftige Newe Zeittung auß dem Land Westvahlen von der Stat Ossenbruck.

[80] See, for example: Warhafftige und erschreckliche Beschreibung, von einem Zauberer (Stupe Peter genandt), sig. Aiiir.; Erweyterte Unholden-Zeitung: Kurze Erzelung wie viel der Unholden hin vnd wider/ sonderlich inn dem Obern Teutschland/ gefängklich eingezogen (Ulm, 1590), sig. [Aiiiir].; Zwo schröckliche Newe Zeitung, die erste ist von dem grewlichen Elendt, so sich in Aschenburck am Maynstrom von Hexen unnd Unholten geschehen (Giessen, 1612).  Sig. Aiir.

[81]  Robisheaux, ‘The German Witch Trials’, p. 187.

[82] H. C. Erik Midelfort, Witch Hunting in Southwestern Germany 1562 – 1684: The Social and Intellectual Foundations (Stanford, CA, 1972), pp. 178 – 85.  

[83] ‘Manns und Weibspersonen/ jung und alt/ arm und reich/ so der Hexenkunst und Zauberey erfahren/ hinrichten und verbrennen’: Zwo Hexenzeitung: Die Erste Auß dem Bisthumb Würtzburg, das ist Gründliche Erzehlung wie der Bishoff zu Würtzburg das Hexenbrennen im Franckenlande angefangen […] die Ander Auß dem Hertzogthumb Würtenburg wie der Hertzog zu Würtenberg in unterschiedlichen Stätten das Hexenbrennen auch angefangen (Tübingen, 1616), (unpaginated – p.1).

[84] ‘Teglich mehr eingefangen viel/ kein ansehen der Person gilt/ Reich/ Arm/ Schön/ Herr und Frawen’: Gewisser Bericht des Truten und Hexenbrennens Bambergischen Gebiets wie lang es gewehrt: Was für ubels ihrer Außsag nach sie viel Jahr hero an Menschen, Vihe, Früchten und andern verübet was allbereit verbrennet (Schmalkalden, 1628), sigs. Aiiiv and [Aiiiir].

[85] Ein Warhafftige und gründliche Beschreibung Auß dem Bistumb Würtz und Bamberg Deßgleichen von dem ganzen Fränkischen Kraiß wie man alda so vil hexen Mann vnd Weibspersohnen verbrennen laßt (S.l., 1627), sig. Av.

[86] Ein Warhafftige und gründliche Beschreibung Auß dem Bistumb Würtz und Bamberg, sig. Av.

[87] M. Gaskill, ‘Witchcraft and Evidence in early modern England’, Past and Present, 198 (2008), pp. 46 – 54.

[88] J. Sharpe, Instruments of Darkness: Witchcraft in England 1550 – 1750 (London, 1996), pp. 128 – 9.

[89] Millar, ‘Diabolic Men’, p. 8.

[90] A Most Certain, Strange, and true Discovery of a Witch, sig. A2r.

[91] Signes and Wonders from Heaven (London, 1645), pp. 2 – 5.

[92] Signes and Wonders from Heaven, p. 3.

[93] A. Rowlands, ‘Not the Usual Suspects? Male, Witchcraft, and Masculinities in Early Modern Europe’, in A. Rowlands (ed.), Witchcraft and Masculinities in Early Modern Europe (Basingstoke, 2009), p. 6.

[94] J. Sharpe, ‘The Devil in East Anglia: the Matthew Hopkins Trials Reconsidered’, in J. Barry, M. Hester, and G. Roberts (eds.), Witchcraft in Early Modern Europe: Studies in Culture and Belief (Cambridge, 1996), p. 249. Millar, Witchcraft, the Devil, and Emotions, p. 8.

[95] The Examination of John Walsh  […] upon certayn interrogatories touchyng wytchcrafte and sorcerye (London, 1566), sig. Aiir.

[96] Des allerdurchleuchtigsten, groszmechtigsten vnüberwindlichsten Keyser Karls des Fünfften, vnd des Heyligen Römischen Reichs peinlich Gerichts ordnung:auff den Reichßtägen zu Augspurg vnd Regenspurg, in jaren dreissig vnd zwey vnd dreissig gehalten, auffgericht vnd beschlossen (Frankfurt am Main, 1562), sig. Dr.

[97] Augusten Hertzogen zu Sachsen … Verordnungen und Constitutionen des rechtlichen Process (Dresden, 1572), sig. ff. 71v – 72r.

[98] ‘An Act agaynst conjuracons inchantmentes and Witchecraftes (5 Eliz I, c. 16)’, in Statutes of the Realm, vol. 4 part I (London, 1819), p. 446.

[99] ‘An Act agaynst conjuracons inchantmentes and Witchecraftes (5 Eliz I, c. 16)’, in Statutes of the Realm, vol. 4 part I (London, 1819), p. 446.

[100] ‘An Act against Conjuration Witchcrafte and dealing with evill and wicked Spirits (1 Jac. I, c. 12)’, in Statutes of the Realm, vol. 4 part II (London, 1819), p. 1028.

[101] ‘An Act against Conjuration Witchcrafte and dealing with evill and wicked Spirits (1 Jac. I, c. 12)’, in Statutes of the Realm, vol. 4 part II (London, 1819), p. 1028.

[102] C. Holmes, ‘Popular Culture? Witches, Magistrates, and Divines in Early Modern England’, in S. L. Kaplan (ed.), Understanding Popular Culture: Europe from the Middle Ages to the Nineteenth Century (New York, NY, 1984), p. 87.

[103] Sharpe, ‘English witchcraft pamphlets and the popular demonic’, pp. 127 – 8.

[104] Millar, ‘Diabolic Men’, p. 14. Millar, Witchcraft, the Devil, and Emotions in Early Modern England, p. 48.

[105] W. W., A True and Just Recorde, sigs. A3r – v.

[106] W. W., A True and Just Recorde, sig. A3v.

[107] M. Gibson, ‘French demonology in an English village: the St Osyth experiment of 1582’, in J. Goodare, R. Voltmer & L. Helene Willumsen (eds.), Demonology and witch-hunting in early modern Europe (London, 2020), p. 108.

[108] The Witches of Northamptonshire, sig. A4v.

[109] Lutz, Von Gottlosen Hexen, sig. Av.

[110] The Wonderful Discouerie of the Witchcrafts of Margaret and Phillip Flower, daughters of Ioan Flower neere Bever Castle (London, 1619), sig. Bv.

[111] The Examination and Confession of Certaine Wytches at Chensforde.

[112] The Examination and Confession of Certaine Wytches at Chensforde, sigs. [Aviiv] – [Biiiir].

[113] Erweyterte Unholden-Zeitung, sig. A2r – v.

[114] Dillinger, ‘Germany – “the Mother of the Witches”’, p. 98.

[115] Rowlands, ‘Not the Usual Suspects’, p. 19.

[116] Wiltenburg, ‘True Crime: the Origins of Modern Sensationalism’, p. 1383.

[117] Wiltenburg, ‘True Crime’, p. 1385.; J. E., Slotkin, Sinister Aesthetics: The Appeal of Evil in Early Modern English Literature (Cham, 2017), p. 132.; Krah, ‘Fiktionalität und Faktizität’, p. 77.

[118] Watt, Cheap Print and Popular Piety, p. 69.; Wiltenburg, ‘True Crime’, pp. 1384 -5 .

[119] Ein Warhafftige vnd gründtliche BeschreibungAuß dem Bistum Würtz und Bamberg, sig. Aiiv.

[120] ‘das schier alle Stödt/ Märckt/ und Dörffer/im gantzen Teutschland […] desselbigen unzifers und Teuffelsdienern voll seindt’: Erweyterte Unholden-Zeitung, sig. A2r.

[121] G. B, A most wicked worke of a wretched witch, sig. Av.

Book Review: Sally Holloway, The Game of Love in Georgian England: Courtship, Emotions, and Material Culture (New York: Oxford, 2019)

In this article Samantha Armstrong reviews The Game of Love in Georgian England by Sally Holloway, recently published in January 2019. This book is a welcome exploration of the emotions of romance within the conceptualization of love in material and popular culture. The Game of Love in Georgian England investigates facets of the material culture of love through various objects including love letters, and gifts like love spoons. Sally Holloway studies courtship, and its breakdown as testified through the interconnection of these tangible objects and ideologies in popular culture.

 

Samantha Armstrong

Author biography

Samantha Armstrong is a second-year doctoral student in the history department at the University of Birmingham. Samantha’s research focuses on eighteenth-century women’s usages of kindness in their everyday lives.

 

Book Review: Sally Holloway, The Game of Love in Georgian England: Courtship, Emotions, and Material Culture (New York: Oxford, 2019)

Sally Holloway’s The Game of Love in Georgian England provides an important addition to the scholarship of emotions as expressed through material culture. She reveals Georgian love as an emotional practice observed through tangible objects.[1] Holloway considers Georgian courtship and the emotional range of love through two overarching questions: ‘How did couples contextualize and convey their emotions in words and objects?’ and, ‘How did they negotiate this potentially fraught period in their life cycle?’[2] Through exploring these questions, Holloway argues that from c. 1714 to 1840 courtship and breakdown were navigated through words and objects which constituted performative and ritualised acts.

 

Holloway’s work is a macro-study. She develops an argument about a cultural phenomenon that can be found amongst numerous people and objects. Holloway analysed men and women from a wide spectrum of society through their love letters: Anglicans, Unitarians, Quakers, genteel, elite, and middle class. For Holloway’s material component, she investigated objects from twenty-three different sources varying from museums to private collections. She studied a large spectrum of objects including common items like hair to the more esoteric exotic goods from the colonies or Far East. As a macro-history, Holloway builds a wider understanding of romantic love and objects which can serve as a starting point for the work of future scholars. However, Holloway’s macro-study does not account for the aberrations or smaller trends in romantic objects.  Thus, future scholars have an opportunity for micro-studies allowing development in the interconnection of emotions and objects. Holloway’s methodological process is well explained allowing for its use in follow-up macro-studies of other emotional objects, for example, affection and objects.

 

In order to analyze the love letters and objects, Holloway uses a number of approaches including anthropology and literary theory. These approaches are united by Clifford Geertz’s concept of ‘thick description.’ Geertz’s theory allows her to contextualize, situate, and unpick, to consider symbols, rituals, and meanings of romantic love held by individual couples.[3] These analytical tools allow Holloway to demonstrate that romantic love objects are situated in the marketplace and wider context of popular culture; the romantic objects are considered in various ways for their symbols, rituals and meanings. In sum, Holloway by using Geertz’s and other approaches presents the objects and words’ symbols, rituals, and, meanings in the performative and ritualised acts of love in Georgian England.

 

Holloway’s accessible writing style makes the potentially complex subject matter approachable to a non-academic audience. The book is organized into six chapters: ‘Language of Love’, ‘Love Letters’, ‘Love Tokens’, ‘The Marketplace of Love’, ‘Romantic Suffering’ and ‘Breach of Promise.’ Holloway starts by contextualizing the language of love for both genders to examine men and women’s love letters and tokens, and their marketplace of love. Once she examines the situation and contextualises romantic life, Holloway moves onto the breakdown of love by examining men and women’s romantic suffering and collapse of engagements. Holloway regularly considers gender and differences in presentation, understanding, and, completion of love. For example, Holloway argues that women were more reticent in their letters in expressing romantic sentiments because of their fear of repercussions should the relationship fail.[4] By doing this, Holloway is able to conceptualize her argument of ritualization of courtship and breakups expressed by words and objects; by first examining the objects and words for courtship and then for breakups.

 

In the chapter entitled ‘Language of Love’, Holloway pays attention to how couples experienced, conceived, and navigated love by asking ‘how did eighteenth century couples compose their love stories?’[5] Holloway argues that these various romantic lexicons provided the overarching frame for couples to navigate their courtship within the shared and gendered language of idioms of love.[6] This chapter is an important development in the field of romantic love because of Holloway’s three-prong analysis (religious, physical, and literary tropes). Other historians like Ingrid Tague argue about the dual nature of elite women’s romantic love. By convention women were supposed to be submissive, obedient, and dutiful, but through their practical navigation of expectations on them during their everyday lives women gained agency and power.[7] Unlike Tague, Holloway focusses on how the understanding of romantic love from popular culture was enacted by various men and women in their everyday lives in letters. The limitation of this chapter, however, is that popular culture does not mean a culture adhered to by everybody. Holloway does not address outliers or counter-culture movements. Consequently, in addressing popular culture, Holloway engages only with a broad and commonly held understanding of romantic love.

 

Considering the importance that Holloway gives to material objects, the following paragraphs will examine her material object methodology, usage, and findings.  Few historians have studied the material culture of courtship in the eighteenth century unlike in the scholarship of the sixteenth century. Amanda Vickery has examined the importance of objects in intimate everyday practices; however, Vickery’s work is based in the home and family.[8] Maxine Berg surveyed commercialization and consumption of objects by people but did not focus on romantic objects and instead focused on household items, clothing, and luxury.[9]  Holloway, unlike Berg and Vickery, studies objects in the practice of men and women’s love and courtship. The chapters entitled ‘Love Tokens’ and ‘Marketplace of Love’ are a solid addition to the field of romantic love because Holloway expands and underscores the importance of objects in the conceptualization and ritualization of romantic love for couples. First in ‘Love Tokens’, Holloway examines the highly ritualized ways couples engaged with gifted items that created or expedited experiences of love. All these objects are united with Holloway arguing that romantic gifts provided a key means for courting couples to negotiate the path to matrimony because these gifts gave a way to conceptualize and process their emotions. These emotions played a vital role in preserving the identity of the giver in memory, but also of creating symbolic objects of the couple’s emotional intimacy.[10] Second in ‘Marketplace of Love’ explores the newly commercialized range of romantic gifts and celebration of Valentine’s Day. Holloway argues that observance of romanticism coincided with the explosion in luxury goods and rise of leisure shopping activities resulting in love being packaged and sold to men and women through a new range of objects.[11] Thus, adding a new dimension to the study of material objects and ritualization of gift giving.

 

Previous work on courtrooms have focused on language, representation, and, social class without considering material objects. Holloway rectifies this oversight to a degree by examining what happened during a romantic breakdown, particularly those that played out in the courtroom.  For example, a court case where one defendant sued the other for breaking a promise of intention to marry. Holloway argues that by the 1790s romantic hurt characterized by fragility, beauty, nervous disposition, and, mental instability was presented uniquely as a female grievance. Conversely, men were presented as amorous, impetuous, and passionate. These discourses surrounding the genders were reflections of the changing discourse on love, and, breakups that occurred since the 1750s in popular culture.[12] Holloway discusses in depth the popular discourse about gendered romantic suffering in an earlier chapter. Further these discourses surrounding the genders was purposefully done in order to achieve the aim of compensating women for trauma and excusing men’s behaviour. Therefore, objects were of vital importance as proof of a relationship before the courts and society.[13] Holloway demonstrates that everyday objects had emotional and cultural significance to the judges and participants in understanding the relationships brought into the courtroom, thus, a solid addition to the field of material culture. Further work can be done on objects in other courtroom cases outside of breach of promise—not fulfilling the promise of marriage.

 

By interlinking each chapter, Holloway is emphasizing the ritualized nature of understanding, creating, and performing love. For example, after explicitly describing the language of love in the first chapter, Holloway repeats and strengthens those idioms by mentioning them in context of love letters, inscriptions on love tokens, crafting of Valentine’s cards, the gendered notions of romantic suffering, and, the gendered discourses of love in court cases. Several questions and omissions need to be addressed. While Holloway frames her work through ritualization, is ritualization of objects necessary to understand emotions and material culture? Can historians understand love through objects without ritualization? Furthermore, there is one glaring omission: LGBTQ love. Holloway writes that ‘romantic relationships between same-sex couples are beyond the scope of this book,’ with no further explanation or consideration.[14] Holloway does not explore same-sex couples, and, even overlooked alternative forms of love, because it was not topical to the question.[15] However, can historians understand the complex nature of ritualization of love in eighteenth century England without understanding all forms of love? LGBTQ considerations fall outside of what could be termed as popular culture in this period, therefore do heterosexual rituals of love reflect on queer rituals or does adding LGBTQ love destroy the understanding Holloway argued about heterosexual ritualized love? A future study on LGBTQ love and ritualization of love would greatly further the understanding of eighteenth century love.

 

The Game of Love is an impressive tome of scholarly accomplishment that brings together an impressive variety of sources, and, methodologies. Her scholarship adds significantly to the work on material culture by placing objects within the emotional practices of romantic love. In sum, Holloway’s work on Georgian love is a valuable source for historians of eighteenth century material culture, and of emotion

Bibliography

Berg, M. Luxury and Pleasure in Eighteenth-Century Britain (Oxford, 2005).

Holloway, S. The Game of Love in Georgian England: Courtship, Emotions, and Material Culture. (New York, 2019).

Milka, A., and Lemmings, D. ‘Narratives of Feeling and Majesty: Mediated Emotions in the Eighteenth-Century Criminal Courtroom.’The Journal of Legal History, 38 (2017), 155–78.

Shepard, A. ‘Poverty, Labour and the Language of Social Description in Early Modern England.’ Past and Present, 201 (2008), 51–95.

Tague, I.H. ‘Love, Honor, and Obedience: Fashionable Women and the Discourse of Marriage in the Early Eighteenth Century.’ Journal of British Studies, 40 (2001), 76–106.

Vickery, A. Behind Closed Doors: At Home in Georgian England. (New Haven, 2009).

———. The Gentleman’s Daughter: Women’s Lives in Georgian England. (New Haven, 1999).

Walker, G. Crime, Gender and Social Order in Early Modern England. (Cambridge, 2003).

[1] S. Holloway, The Game of Love in Georgian England: Courtship, Emotions, and Materia Culture (New York, 2019), p. 15–16.

[2] Holloway, The Game of Love in Georgian England, p. 14.

[3] Holloway, The Game of Love in Georgian England, p. 5.

[4] Holloway, The Game of Love in Georgian England, p. 67–68.

[5] Holloway, The Game of Love in Georgian England, p. 22.

[6] Holloway, The Game of Love in Georgian England, p. 7.

[7] I. H. Tague, ‘Love, Honor, and Obedience: Fashionable Women and the Discourse of Marriage in the Early Eighteenth Century,’ Journal of British Studies, 40 (2001), p. 76–106.

[8] A. Vickery, The Gentleman’s Daughter: Women’s Lives in Georgian England (New Haven, 1999); A. Vickery, Behind Closed Doors: At Home in Georgian England (New Haven, 2009).

[9] M. Berg, Luxury and Pleasure in Eighteenth-Century Britain (Oxford, 2005).

[10] Holloway, The Game of Love in Georgian England, p, 69–70.

[11] Holloway,The Game of Love in Georgian England,  p.93.

[12] Holloway, The Game of Love in Georgian England, p. 164–65.

[13] Holloway, The Game of Love in Georgian England, p. 164–65.

[14] Holloway, The Game of Love in Georgian England, p. 12.

[15] Holloway, The Game of Love in Georgian England, p. 12.

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