Freedom and Adultery: Elisabetta di Giano and the Right to be Forgotten

By Isabel Harvey, 21/06/2021

Protagonists: Elisabetta di Giano, from the countryside of Spoleto, and her husband,  Bernardino di Filippo.

Sources: Archivio Apostolico Vaticano, Congregazione dei Vescovi e Regolari, Positiones,  1601, Letter S-V. Spoleto. 4 letters, between 12 September 1600 and 2 January 1601 (See the sources here).

Between May 1600 and September 1601, the diocese of Spoleto was without a bishop: fifteen months that allowed Elisabetta di Giano to activate her strategy of liberation. Locked up for two years already in the Monastery del Palazzo of Spoleto, where she had been personally placed by the former bishop Paolo Sanvitale, she took advantage of his disappearance to try to escape. She sent a letter to the Congregation of Bishops and Regulars towards the end of 1600, explaining how the Bishop, responding to her husband’s request, had had her “arrested and imprisoned in the Monastery de Palazzo of the said City with five and a half scudi by month as cost for her roof and cover,” a sum that she had to cover alone. However, he had made her the “promise that, if she did not like to stay in the said Monastery, she would be able to move to another one to her satisfaction.” This is the reason of her letter: she wanted to change convents, since she could no longer afford to pay the rent and food, and moreover, two nuns were relatives of her husband, “which is not without great suspicion and danger for her life.[1]” However, she did not explain why her husband and his family resented her to the point that her physical safety was in danger. Nor did she explain why her husband had had her forcibly confined to a convent. The letter arrived in Rome, and the Congregation acted, as it usually did when letters were sent by lay people, by asking for more information from the Episcopal See, where only the vicar was left to dispatch urgent matters.

The vicar, Giovanni Matteo Fidutio, answered on 9 December, 1600, after having visited Elisabetta in the convent. According to him, she would have “told to Your Illustrious Lord many things that are not true,” such as the amount of money she had to pay to the convent each month. When he asked her where she wanted to be transferred, she replied that “such is not her intention […] and that she does not want to enter another Monastery but she would like to go out, and return to her house.” Seeing the vicar’s openness to grant her request, Elisabetta seized the occasion and asked instead to be completely released. The vicar refused, explaining to the woman “that she would have put herself in a manifest danger on her life for the serious offense, that she has made to her Husband.[2]” But he did not say more about the crime that had led Elisabetta to the convent.

            The vicar’s answer did not satisfy the Congregation. The vicar, not very familiar with the case, turned to Elisabetta’s husband, Bernardino di Filippo, in order to better understand why he had asked to lock his wife in a convent. Bernardino sent a memorandum to Rome in which he explained his version of events. After an argument, Elisabetta had decided to leave the marital home and live alone in the castle of Giano, inherited from her father. She had stayed there for two years, and “at the end, in that Castle, she got pregnant.” The day of delivery came, “in bed saying that she was close to death, and in addition to doctors she called the parish priest, and two Capuchin Fathers who assisted her to restore the health of the soul. In presence of said monks, and of many women and men who were there, the good woman, with the assistance of the divine justice, gave birth to a girl. When the said monks saw the birth, scandalized by such fact, they immediately fled away. This episode revealed her adultery, and we do not know what happened to the newborn.” According to Elisabetta’s husband, nobody knows what happened to the child, but Elisabetta quickly realized the seriousness of her situation. Given the number of people in her home at the time of the birth, the rumor spread quickly. According to her husband, fearing the “danger of being killed by her husband,” she asked the Bishop Sanvitale to quickly send his sbirri to take her to a safe place, the convent. Bernardino added, still hurt by the adulterous actions of his wife, that he “humbly asks to His Holiness not to allow such an enormous crime to be unpunished.[3]” He thus clearly opposed the release of his wife, without, however, ever showing a desire for revenge or presenting himself as the violent husband she described. The husband’s memorandum was accompanied by a short letter from the vicar who, cautiously, confirmed the adultery and accepted the version in which Elisabetta was the one who asked to be locked up.

            The case ends here for the Congregation of Bishops and Regulars: the husband’s version, supported by the Bishop, seems to have convinced the cardinals. Elisabetta did not insist: she most likely will request to be released to the new Bishop when he will be appointed. This story, however, demonstrates Elisabetta’s constant desire for freedom: she did not hesitate to leave her husband to live on her own, outside the control of a male figure, in her own property, and to lead the life that suited her. If, as her husband Bernardino stated, Elisabetta really asked the Bishop for protection when she realized the danger created by her adultery, then she fully assuming her act. Finally, the strategy she implemented at the time of the Bishop’s death in order to regain her freedom demonstrates her attention to the ecclesiastical justice system and its institutions, as well as a certain creativity and determination to move within it. If the case did not succeed in 1600, for Elisabetta it was certainly only a short postponement.

            The relationship between the woman and the Churchmen in this case was based on absence: the missing Bishop who left the episcopal see unoccupied for more than a year, offering an opportunity for both oblivion and action. Elisabetta tried to use this period of confusion and the space for action it created to convince other Churchmen, the cardinals of the Congregation of Bishops and Regulars and the vicar of Spoleto, to erase the crime of adultery she committed that, in the end, did not appear so dramatic to her. 

[1] Archivio Apostolico Vaticano (AAV), Congregazione dei Vescovi e Regolari (CVR), Positiones (POS), 1601, Letter S-V. Spoleto. (segregata et messa nel Monasterio del Palazzo di detta Città con cinque scudi e mezzo il mese di Provisione per suo vitto) / (promissione che non piacendoli stare in detto Monastero, di metterla in una altro à sua sodisfatione) / (il che non è senza gran sospetto et periculo della sua vita)

[2] AAV, CVR, POS, 1601, Letter S-V, Spoleto, 9 December 1600. (narrato à Vostra Signoria Illustrissima molte cose, che non sono vere) / (non essere tale la sua intentione […] et che non vuol intrar in altro Monastero ma vorebbe uscire fuori, et tornarsene a casa sua) / (che lei si sarebbe posta a manifesto periculo della vita sua per la grave offesa, che lei ha fatta à suo Marito)

[3] AAV, CVR, POS, 1601, Letter S-V, Spoleto, 2 January 1601. (ultimamente in quello Castello fu resa gravida) / (messo à letto dicendo ch’era vicino à morte, et oltre à Medici fisici fece chiamare il Parocchiano, et due Padri Cappuccini ch’assistessero à ramentarli la salute dell’anima, et in presenza di detti religiosi, et di molte donne, et homini che vi erano andati, la bona donna per permissione della divina giustitia partori una figliola femina, il che visto detti Religiosi scandalizzati di tal fatto subito fuggirno via, et fù palesi questo adulterio, ne si seppi quello che facessi del parto) / (pericolo che correva d’essere ammazzata da suo marito) / (supplica humilmente la Santità Sua non permetta, ch’un delitto cosi enorme debbia passare impunito)

Freedom and Adultery: Elisabetta di Giano and the Right to be Forgotten. Source.

By Isabel Harvey, 21/06/2021

Archivio Apostolico Vaticano, Congregazione dei Vescovi e Regolari, Positiones, 1601, Letter S-V, Spoleto. 26 December 1600.

Letter from Bernardino di Filippo, Elisabetta di Giano’s husband

Bernardino di Filippo da Spoleto humilissimo oratore espone alla Santita Vostra come Donna Elisabetta sua moglie remanendo heredi di m. Francesco Totis suo padre del castello di Giano dominio de Spoleto con pretesto di povedere non esser defraudata delle proventi di detta heredità partite di Spoleto di casa di detto suo marito ando al detto castello di Giano lontano X miglia in circa, dove poi per disdegno sopravenuto fra essa, et suo marito per volere vivere à modo suo continuò di stare per due anni in circa in sua liberta separatamente da suo marito et ultimamente in quello Castello fu resa gravida, ma volendo coprire il suo fallo finse essere divenuta hidropica, et per tale si fece medicare per alcuni mesi, et per meglio darlo ad intendere all’Attinenti suoi di detto Castello, se messo à letto dicendo ch’era vicino à morte, et oltre à Medici fisici fece chiamare il Parocchiano, et due Padri Cappuccini ch’assistessero à ramentarli la salute dell’anima, et in presenza di detti religiosi, et di molte donne, et homini che vi erano andati, la bona donna per permissione della divina giustitia partori una figliola femina, il che visto detti Religiosi scandalizzati di tal fatto subito fuggirno via, et fù palesi questo adulterio, ne si seppi quello che facessi del parto, onde vedendo l’adultera di non poter più nascondere tali scelaragine scrisse à Monsignore Vescovo di Spoleto bon memoria San Vitale che volesse mandarli il barigello, Corte, e Corsi ch’erano à Spoleto che l’andassero à pigliare, et condurla salva, et sicura dal pericolo che correva d’essere ammazzata da suo marito, et cosi fu eseguito, et condotta in Spoleto, fu di ordine di detto Monsignore Vescovo sequestrata in uno monasterio di Monache loco carceris. Però detto suo marito come quello che si trattava dell’Interesse, et honor suo per allora si acquietò à questa provisione fatta detto Monsignore Vescovo per haverne à fare poi quello resentimento che ricerca la giustitia in simili caso de Adulterio. Hora l’è venuto à notitia che detta Elisabetta come quella che è amezza al male havendo narrati molte bugie in uno memoriale suo dato all’Illustrissimo Signore Cardinale di Fiorenza tenta di esser rilassata del luogo dove detto Monsignore Vescovo per temperamento, che li parsi allora pigliar per minor male l’haveva sequestrata. Però detto oratore ricorre alli Santissimi piedi di Vostra Beatitudine fecendola capace di questo misfatto, et supplica humilmente la Santita Sua non permetta, ch’un delitto cosi enorme debbia passare impunito onde la Donna pigli ardire di far peggio, ma che esso oratore sia inteso nelle sue ragione, et di poter conseguire il compimento della giustitia. In questo caso, et accio di remedij à qualunche maggiore scandolo, et inconvenienti che potesse nascere per la liberatione, et impunità di detta Donna…

Io Bernardino di Philippis…

Prostitution and Witchcraft: The Case of Agatha Spörri

1606, Zurich.

By Adrina Schulz, 21.04.2021.

            For this case study I will turn to another subject that made Zurich authorities very nervous: magic. While the connection between prostitution and witchcraft, especially via love spells, has been well-researched for the Mediterranean world, the extensive literature on witchcraft in the German-speaking world has not paid much attention to this topic. But these two gendered crimes were deeply connected in the minds of Zurich’s inhabitants, as shown by the Zurich phrase “gehäxet und gehuret,” (witched and whored), which was used to describe women insulting each other. I will use the case of Agatha Spörri from 1606 to investigate this connection for the Zurich context and to assess the relative dangers of each accusation for the women involved. 

            The case of Agatha Spörri is labyrinthine, spanning over 100 pages and involving a number of interrelated crimes and a host of witnesses and defendants. The main charge against Spörri was that of repeated adultery. Her main partner or client was Ulrich Schilling, though she was also involved with other men. Both Spörri and Schilling were married, making the crime double adultery, which carried heavier penalties than adultery between a married person and an unmarried person or premarital fornication. There were also accusations against Spörri, her father Oswald Spörri, and her uncle Heinrich Spörri of blackmailing several of her partners or clients with the threat of exposure. Furthermore, the Spörri family had been tried several times throughout the late sixteenth and early seventeenth centuries for a variety of deceptions, scams, and thefts. Even worse, Agatha Spörri’s aunt, Anna Spörri, had been executed as a witch in 1598, following accusations of causing storms, taking abortifactants, stealing, and making a pact with the devil, among other claims. Thus, there are many facets to this case that could be explored in detail, but I will focus here on the connection between sex and magic. 

            In the depositions of Agatha Spörri and her various partners or clients, words for magic were never explicitly used. Instead, the court repeatedly questioned Spörri’s main partner or client, Ulrich Schilling, about the food and drink she had given him. They wanted to know whether or not these items had influenced his behavior, decisions, and movements, specifically whether or not they had caused him to follow Spörri around (“daß sy Spörin Ime Schillingen daß er Iro dergstalt nachgan müss, etwaß Zuoäßen. ald Zuotrincken geben haben wurde”). This repeated questioning reveals an unstated concern about the use of food-based love magic – food and drink being important tools of witches (Roper, Witch Craze, 17). Love magic was commonly used by prostitutes in the early modern period, as has been researched for various Mediterranean contexts by Daniella Hacke, Giulia Morosini, and Guido Ruggiero, among others. The goal of these spells was usually to attract clients and keep their attention, or conversely to prevent them from being sexually interested in others such as their wives, even to make them impotent. Thus, the Zurich court’s fears about the effects of love magic correlated with the concerns of authorities throughout early modern Europe.

            But in the Catholic, Mediterranean world, punishments for witchcraft were not as extreme as in Reformed areas such as Switzerland (Herzig, Witchcraft Persecutions in Italy, 4). Spörri’s aunt, as mentioned above, had been burned at the stake, and witchcraft was said to follow family lines (Roper, Witch Craze, 156). Thus, this accusation against Agatha Spörri, veiled as it was, was life-threatening. In fact, it was apparently more dangerous to be guilty of witchcraft than prostitution. Spörri readily stated that she had engaged in adultery solely due to poverty (“inn Ehebruch sich vergangen…dann sy ein solliches allein us grosser armut gethan”). Conversely, she staunchly refuted the implied charge of witchcraft and insisted that such accusations against her were unjust (“er gescheche Iro aber mit dem gezig…unrächt”). Thus, while both crimes carried the death penalty, witchcraft was apparently more important to deny and thus a greater threat. This contrasts with my previous case study, in which Anna Uster was executed for repeated adultery, the same crime that Spörri admitted to. These cases occurred in the same year, raising the question as to why Spörri was not frightened of an adultery charge. Perhaps the difference was that Spörri had one main partner, though she was also accused of adultery with other men. Or perhaps she hoped that once she was absolved of the crime of witchcraft, her sex crimes would be deemed less important. 

            Whatever the specific reason for Spörri’s defense strategy, it seems to have worked. She seems to have gotten off “lightly”: she kept to her story despite being tortured and was not executed. Her statements throughout the case show that she was aware of the different accusations against her, whether they were stated explicitly or implied, and that she knew how to defend herself against the worst possible outcome. She fought against the unspoken connection between adultery and magic, and between herself and her aunt. Her later fate remains a mystery, but in 1606 she was able to leave the Zurich court system alive. 

Death Threats and Adultery: The Words of Marital Conflict

By Isabel Harvey, 18/01/2021.

Protagonists: Virginio Gavelli, layman from Spoleto, and his wife Felice.

Sources: Archivio Apostolico Vaticano, Congregazione dei Vescovi e Regolari, Positiones,  1605, Letter R-S. Spoleto, September 20th 1605. (See the sources here).

The case of the marital conflict between Galeazzo Garganello and Lucretia Pasi presented above is far from unique. It was abundantly documented by the archives of the Congregation of Bishops and Regulars for two reasons: first, because Lucretia Pasi was a noblewoman, inviting the Bishop to give considerable attention to her situation, and second, because Galeazzo Garganello categorically refused to pay the allocation his wife needed to live in the convent, and refused furthermore to return her dowry, which a divorce would have compelled. This refusal to lose the economic benefits acquired during the marriage led the man to fight his legal battle at several levels of ecclesiastical justice, from the Episcopal Court to the Congregation of Bishops and Regulars.

Numerous letters, usually written by bishops or their vicars and accompanying the pleas of women in distress, reported situations of marital conflict and asked Rome for permission to place the woman in a convent, at least temporarily. These letters presented the situation in a codified form, aiming to justify beyond any doubt the need for the Church’s intervention in the couple’s life and the need for a refuge for the woman in difficulty. The arguments in defense of these women were twofold: first, the husband’s adultery, which in itself was a valid reason for divorce, and second, the danger to the wife’s life if she remained with her husband. The bishops’ requests were always the same: to place the woman in a convent, where she or her husband would pay her living expenses for a limited period of time, until the dust settled and the couple would get back together.

An example is the letter sent to Rome by the vicar of Spoleto on 20 September, 1605 about the conflict between a certain Felice and her husband, Virginio Gavelli. The vicar began the letter by explaining that he asked, on behalf of Felice, “permission to withdraw to the Monastery of S. Giovanni, until she found an agreement with her said husband.”(1) He added that the nuns of the Convent of S. Giovanni would be happy to accept her, that they were used to accommodating such married women, and that they expected to receive alms from Felice at the time of her entry, in addition to a recurring allowance for food and other expenses. The convent’s solution for Felice seemed simple and already pre-planned, in response to a marital problem that the vicar explained bluntly.

Only six months after marrying Felice, Virginio Gavelli had “retreated himself from her company, to live in Rome for two years with a concubine.”(2) Only after being found by the Episcopal Court of Spoleto and being summoned to appear did he return to the Bishop’s territory. It was on Virginio’s return to Spoleto that Felice asked to enter a convent, “because between them there are such a dislike, that she swears, and protests that she doesn’t want, nor is able to go with her husband, for fear of some irreparable deeds, which she says she is sure will happen to her.”(3)

All the elements necessary for quick and unbureaucratic action by the Congregation of Bishops and Regulars are present in these cases: adultery and death threats, imminent danger for Felice, and a perfect solution, the convent, where the wife would be welcomed in exchange for a price that had already been negotiated. The churchman, vicar, or bishop then became the women’s advocate and their intermediary with Rome. 

(1) (licenza di poter ritirarsi nel Monasterio qui di S. Giovanni, sino che se sia accordata con detto suo Marito)

(2) (retirò dalla sua compagnia, habitante con una Concubina per spatio de due anni in Roma)

(3) (per il che tra loro ne sono nati disgusti tali, che ella giura, et protesta non volere, ne poter andare con esso Marito, per tema di qualche male irreparabile, che ella dice tener per sicuro, li sia per succedere)

Death Threats and Adultery: The Words of Marital Conflict. Sources

By Isabel Harvey, 18/01/2021.

Archivio Apostolico Vaticano, Congregazione dei Vescovi e Regolari, Positiones,  1605, Letter R-S. Spoleto, September 20th 1605.

Letter from the Vicar of Spoleto to the Congregation of Bishops and Regulars

Per parte di D. Felice … di questa Città, mi à stata presentata una lettera di V.S. delli 5 del corrente, nella quale mi viene ordinato, che io m’informi della qualità della persona di essa Felice, et della occasione de dispareri, che essa hà esposto alla sacra Congregatione haver con Virginio Gavelli suo marito, per li quali ha supplicato per ottener licenza di poter ritirarsi nel Monasterio qui di S. Giovanni, sino che se sia accordata con detto suo Marito, et poi, che io m’informi se il Monastero sudetto sua solito tener simil donne maritate; se le Monache si accontentano di accettarla, et che donativo pensa di fare nell’ingresso oltre l’alimenti. In essecutione della quale lettera, e cosò anche instato da essa Felice, la quale in questa Città è gentil donna honorata, et per tal tenuta; et reputata; Ho trovato che l’occasione de disparere, quali se ritrovano tra questi Marito, et Moglie procede perche il Marito, dopo sei Mesi, che hebbe presa la supplicante per moglie, per quanto essa asserisce, se retirò dalla sua compagnia, habitante con una Concubina per spatio de due anni in Roma essendosi retirato per paura della Corte ecclesiastica di Spoleto, per il che tra loro ne sono nati disgusti tali, che ella giura, et protesta non volere, ne poter andare con esso Marito, per tema di qualche male irreparabile, che ella dice tener per sicuro, li sia per succedere. Dal Monastero poi, dopo havere havuto fede, come tutte le Monache si contentano di accettarla, mi vien anche fatto fede in esso essere stato solito starceve delle altre simili Donne maritate per cause tale, dicendomi anche il nome et cognome di alcune che ci sono state. Quanto al donativi mi hà risposto essa Felice voler dare cento scudi, overo non havendo alle mano al tempo dell’ingresso, ne farà obligo di pagarli in termine di poco tempo ritrovandosi ella assai commoda di facoltà ch’è quanto posso scrivere intorno a questo negotio à V.S. alla quale facendo humilissima riverenza prego dal Signore felice successo ad ogni suo santo …. Di Spoleto a 20 di settembre 1605. 

Vicario Generale

Regula Bleuler: Sources

By Adrina Schulz, 5/1/2021.

Staatsarchiv des Kantons Zürich (STaZH) A.27.141, Case of Regula Bleuler.

(working transcription, there may be errors; thanks to Nicole Zellweger for her help with the transcription)


Wie sie heiße?

Regula Bleuwler.


Wo her?

Aus der Eyerbracht.


Wie alt?

Etwann 25. jährig.


Warum hier im Öetenbach im Verhaftt?

Es werde leider, Gott erbarm, Euch meiner gnädigen Herren wol bekannt seyn.


Sie solle dermahlen einen richtigen Bescheid geben, warum sie eigentlich zugegen?

Sie habe einen kerli verschinen Frytag nach mittag ungefahr um i. uhren zu Seebach angetroffen, der mit Ihro nacher Eglisau gegangen; hernach aber außert Eglisauw hinder einer Scheür bey den arm gezehrt und gsagt, müß ihme zwillen werden und es ihro thun; und disem nach, schon sie sich deßen bestermußen gwehrt, bey ernannter Scheür am boden beschlafen.


Ob sie aber zu vor mit selbigem nicht auch den einkehr gemacht, und trincken geholffen?

Ja, zu Bülach in einem Schenckhaus, sammt noch einem andern ihro unbekanten weibsbild.


Wer aber diser manns Persohn eigentlich seye?

Habe geheißen sey ein Eglisauwer und verehlichet, jedoch selbigen zu vor niemahlen gesehen noch gekennt.


Von wem sie den beyligenden brief her habe?

Von einen geistlichen Herren zu Rheinauw, zu dem sie 12. wochen lang gegangen, und bey ihme gelehrt habe.

was denn?

die  X. Gebott, und den Rosen-kranz


Wer sie aber veranlaset, dahin zu gehen?

Niemand, sonder sey aus sich selbsten dahin gekehret.


Ob sie ihmme auch gsagt, woher sie eigentlich seyn möchte?



Ob aber auch, worum sie hinweg?

Ja, habe gesagt, sey deß Lands verwisen worden.


Was sie sonsten zu Rheinauw weiters thun müßen nachdem sie beschriben mäßen daselbst unterrichtet worden[?]

Sie habe zum Althar zum Mutter Gottes-bild knien müßen. Darbey sey diser pfaff, 1. männ und eine Frauw sammt dem Mesmer gewesen; und harauf ihre finger auf ein buch legen, jedoch kein wort reden müßen.


Wie lang es sieth dem, daß diß alles beschehen?

Ungefahr ein 1/2 Jahr.


Ob ihro aber auch etwas auß dem Closter gegeben worden?

Ein juppen, und 5 R. an gelt.

A Chaplain in the Engelthal Sister-Book

By Emma Gabe, 04/01/2021

Ez saz ein reicher pfaff ze Vilseck, der hiez Ulschalk, der waz manig jar ein grozer offener sunder gewest, und da er ir heiligez leben vernam, da bat er sie, daz sie in enpfingen, er wolt ir caplan sein und wolt in mit allen trewen vor sein. Der wart ein so heiliger man, daz man leider von im sang.

Karl Schröder, Der Nonne von Engelthal, 3.

The Engelthal sister-book––a hagiographical text written in the first half of the fourteenth century containing the religious experiences of nuns from that community––tells about the nuns’ chaplain, Ulschalk. The writer, an anonymous nun, notes that Ulschalk was a great sinner for many years before reforming, asking to become the community’s chaplain, and becoming “such a holy man that songs were written about him” (Schröder, 3). But why was he called a “great sinner”? Does this label result from particular deeds and actions performed by Ulschalk while he lived a worldly life, or was it simply a way of accounting for his late conversion to the religious life? This description of Ulschalk’s previous life is notably different from the lives of the nuns, many of whom appear to have always led virtuous lives––at least according to the sister-book’s author(s). This raises the question: while Ulschalk reformed and became a holy man, would the same type of reformation be possible for a woman who had been a great sinner in the world?

Ulschalk’s religious conversion occurred after he had a family, because his daughter was later elected prioress. This suggests that Ulschalk’s family was also powerful and influential outside the monastery. Indeed, family networks and influence permeated medieval cloister walls and shaped internal politics. Yet his daughter took the opposite approach to power, which reveals gendered approaches to power: where Ulschalk wished and asked to be the nuns’ chaplain, his daughter rejected the powerful position of prioress with a typical modesty topos by claiming she would rather be sick than prioress, a wish that God kindly granted (Schröder, 38–39).

Karl Schröder, ed. Der Nonne von Engelthal. Büchlein von der Genaden Uberlast. Tübingen: Laupp, 1871.

Bishops and Domestic Violence

By Isabel Harvey, 21/12/2020.

Protagonists: Galeozzo Garganello, a layman from Bologna, and his wife, the noblewoman Lucretia Past.

Source: Archivio Apostolico Vaticano, Congregazione dei Vescovi e Regolari, Positiones, 1605, Lett. B-F. Bologna. (See the sources here)

In Bologna in 1605, the Bishop submitted a case to Rome that seemed to get more complicated every day. Galeozzo Garganello and the noblewoman Lucretia Pasi were newly married, but already the young woman was seeking asylum away from the marital home. She “was in danger of being poisoned, or in other way losing her life by the actions of […] Garganello her husband,” and “several times he heavily bet her.”(1) In addition, Galeozzo frequented a prostitute and kept her in the marital home in the presence of his wife Lucretia. The Bishop was informed of the situation by Lucretia, “showing him the beatings, and the bad actions done by her said husband.”(2) So, he removed the woman from the clutches of her husband and found her a safe place, which was at first her parents’ home. Then Lucretia wished to enter a convent: this refuge was generally suggested by the Bishops and chosen by the mismarried women. Since these women had to obtain a license from Rome in order to enter the convent, the Bishop acted as her representative to the Congregation of Bishops and Regulars and obtained this permit. Lucretia thus entered the convent, with the intention of spending the rest of her days there. This solution suited her: she gave up asking for a divorce and therefore for her dowry of 5000 scudi, and in exchange her husband payed her alimenti, the annual allowance for roof and food in the convent. 

The Bishop and Lucretia both thought they had solved the problem. However, when it was time to pay, Galeozzo fought back. After prevaricating for a while, saying he was opposed to the choice of the monastery, he went to two local secular courts, where, after five years of trials, he obtained an order forcing Lucretia’s return to his home. The Bishop refused to enforce these judgments, considering the danger for Lucretia too severe. Galeozzo Garganello then wrote the Congregation of Bishops and Regulars, the congregation responsible for Lucretia’s acceptance into a convent, and asked his wife to be sent back home, arguing that he “took a wife for having a succession, and also because he do not have the gift of continence.”(3) Rome quickly communicated this request to the Bishop, who was exasperated by Galeozzo Garganello’s behavior. Lucretia, on her side, refused to leave the monastery, but the nuns did not want to keep her for free. The Bishop sincerely feared for her safety. Rome thus launched a second investigation, in order to confirm the judgment of the Bishop who had suggested the divorce. 

In this case, many power dynamics and power games were conditioning the life of Lucretia, and fortunately, mostly in a positive way. The Bishop of Bologna, who refused to recognize the judgments of the secular courts on the pretext of the woman’s security, was certainly also motivated by an ambition to strengthen the predominance of ecclesiastical courts over secular authorities. Here, he was following in the footsteps of the Congregation of Bishops and Regulars who, precisely in the years of the pontificate of Clement VIII (1592-1605), were working to affirm ecclesiastical jurisdictions over secular powers. Galeozzo Garganello sought to circumvent the Bishop’s bias by appealing to Rome, aiming to short-circuit the Bishop’s authority, while naively presenting a change of opinion to those who had authorized the entrance of Lucretia Pasi into the convent. 

As in this case, the Congregation of Bishops and Regulars regularly dealt with family dramas, and did not hesitate to get involved in the problem even if, in the end, its capacity for intervention remained limited. In fact, Rome was called to intervene in cases of domestic violence whenever the woman found refuge in a convent, as in the case of Lucretia Pasi. The Cardinals of the Congregation took the opportunity to gather as much information as possible, preparing for a possible legal battle if the violent husband sought the help of another ecclesiastical court, for example the Sacra Rota of Rome. Bishops, for their part, tried to resolve these scandalous matters before the case reached higher authorities. In this case, the numerous letters exchanged between the Bishop and the Congregation show the extent of conjugal and family violence, which only interested the Episcopal justice when the life of the woman was in danger.

(1) AAV, CVR, POS, 1605, Lett. B-F. Bologna. (perche correva pericolo d’esser velenata, ò in altro modo perdere la vita per mano di Laeazo Garganello suo marito) / (più volte havendola malamente battuta)

(2) AAV, CVR, POS, 1605, Lett. B-F. Bologna. (et mostrandoli le percosse, et li mali deporti di detto suo marito)

(3) AAV, CVR, POS, 1605, Lett. B-F. Bologna. (prese moglie per haver successione, et anche per non haver il dono della continenza)

Bishops and Domestic Violence: Sources

By Isabel Harvey, 21/12/2020.

Archivio Apostolico Vaticano, Congregazione dei Vescovi e Regolari, Positiones, 1605, Lett. B-F. Bologna.

Letter from the Bishop of Bologna to the Congregation of Bishops and Regulars.

Alli mesi passati fu concessa licentia da questa sacra Congregatione à Lucretia Pasi da Bologna d’intrare un et ivi dimorare sino per tutta sua vita, perche correva pericolo d’esser velenata, ò in altro modo perdere la vita per mano di Leazo Garganello suo marito, per causa che volendo alli anni passati detto suo marito tenere una meritrice in casa et nel proprio letto cond.a sua moglie, et più volte havendola malamente battuta essa fu astretta ricorrere à Monsignore Arcivescovo. Et mostrandoli le percosse, et li mali deporti di detto suo marito otenne licentia di starsene in casa de suoi parenti separata da esso et benche detto suo marito per fuggir d’esser astretto à darli li alimenti ottenne per due sentenze che essa dovesse ritornare con lui et desse egli come asserisce sigurtà di non offenderla. Nondimeno Monsignore Arcivescovo et Monsignore Vicelegato informati delle mali qualità di quest’homo et del pericolo della vita di questa donna non hanno mai voluto far esseguire le dette sentenze anzi con sue lettere hanno informato questa sacra Congregatione et persuaso à non permettere, che habitino insieme; come ne farà fede Monsignore Gesso. Hora adunque che detta Lucretia è intrata nel Monasterio et si procede con detto Galeazzo per li alimenti, havendo presso di lui beni per scudi 5000 dilla dote di detta sua moglie, egli ricorre alle Signorie loro Illustrissime dimandando che la vole presso di se sotto colori come esso dice che habbi preso moglie per goderla, et non per starsene separato […].

Et primo perche non è vero che habbi animo sincero di volerla presso di se, ma lo fà per non darli gl’alimenti nel Monastero benche habbi detti beni per scudi 5000 di dote, poi per più commodamente et copertamente forse privarla di vita.

2o. perche egli più volte ha fatto instazia che intrasse un monasterio come per fede si da in mani di detto Reverendissimo Monsignore Gesso si che si scopre che se essa se ne stasse senza dimandarli gl’alimenti, che lui non cercheria che andasse appresso di lui.

3o. Perche i mali disporti di quest’homo non solo sono sofficienti à causar che se ne stià separata, ma anco sariano sofficiente per far il divortio.

Cioè per la molta sua sevetia in batterla la quale molto si deve attendere con donna nobile come è questa et che ha portato 5000 scudi di dote.

Poi per l’adulterio comeesso, et tante volte retirato da detto suo marito, anzo nel quale anco horà si ritrova


Letter from Galeazzo Garganello to the Congregation of Bishops and Regulars.

Gio. Galeazzo Garganella da Bologna devotissimo oratore di Vostra Signoria Illustrissima doppo esser stato alcun tempo con Lucretia Pasi sua moglie, essa sedotta da Maligni, tentò contro di lui il divortio per tre sentenze conformi la prima del Vicario, la 2a della Rota di Bologna, la 3a da Monsignore di Vigevane Vice legato all’hora di Bologna gli fu relassato […]. Et quando l’oratore pensava conseguire l’effetto di tante spese fatte per cinque anni continui doppo haver causato, et assecurato la moglie con grossissima sigurtà da un ordine di Vostra Signoria Illustrissima fu impedito comandando che fosse posta in un monastero. Ma perche Monsignore Illustrissimo l’oratore prese moglie per haver successione, et anche per non haver il dono della continenza, et ha per giustitia per tre conformi ottenuto che detta sua moglie torni con esso lui, non havendo sofficiente causa di star separata. Humilmente hora ricorre à Vostra Illustrissima supplicandola restar servita di non Impedir la giustitia comandando al moderno Vice legato, e non all’arcivescovo qual’è sospettissimo all’oratore, che faccio esseguire il suo mandato, che il tutto si riceverà per gratia. 

Sex Crimes and Religious Crimes: The Case of Regula Bleuler

1730, Zurich.

By Adrina Schulz, 04.12.2020.

 The deposition of Regula Bleuler from 1730 illustrates the intensity with which Reformed Zurich authorities investigated religious transgressions, even during trials of seemingly unrelated sexual crimes. In fact, the adultery and fornication accusations against Bleuler, as well as her allegations of sexual assault against Heinrich Wirth, were overshadowed by questions about her religious activities. This case took place two centuries after the initial phases of the Zurich Reformation, showing the continued and even increased relevance of confessional boundaries. 

Regula Bleuler was called before the Zurich court several times in November, 1730. She had already given birth to four children out of wedlock by this point, at least one of which had since died, and was pregnant with a fifth. She had been imprisoned three times for fornication (“hureyen”), including a stay in the stocks. After this latest punishment, she had been exiled and told that the next punishment would be physical, even the capital (“Leib und Leben”). She was caught in Eglisau, part of Zurich’s territory, and was officially imprisoned because of a new case of adultery, committed with Heinrich Wirth. Bleuler argued that the encounter had been a case of sexualized violence (for the difficulties inherent to using the modern definition of rape in the early modern period see, among others: Loetz 2015). Bleuler stated that Wirth had dragged her by the arm (“bey den arm gezehrt”) and had had sex with her (“beschlaffen”) even though she had defended herself (“gwehrt”). Wirth’s version of the story involves no force but simply states that he committed adultery with Bleuler (“die ehe gebrochen”). The court protocols do not record a conviction or punishment for either party, but from the court’s questioning, it seems that the authorities did not believe Bleuler’s version of events. Eventually, she also admitted to receiving a whore’s income (“2 1/2 t[al]er hurenlohn”) for the act, which, of course, does not mean that sexualized violence did not occur.

However, the court quickly switched to another line of questioning, regarding Bleuler’s religious activities while in exile. Although she first claimed that she only received alms (“Allmosen”) at Rheinau abbey, she eventually admitted that she had also studied with a religious man (“geistlichen Herren,” later called a “pfaff,” a Reformed word for a Catholic Priest) there. She had learned the 10 Commandments (“X. Gebott”) and the rosary (“Rosen-kranz”) from him. She even declared that she had done this out of her own initiative, and that she had furthermore had to kneel before an altar to Mary (“Sie habe zum Althar zum Mutter Gottes-bild knien müßen”) and that she had put a finger on a book, but had not had to say anything (“ihre finger auf ein buch legen, jedoch kein wort reden müßen”). These actions seem to have troubled the Reformed Zurich authorities as much as, or even more than, her sexual activities, as their description takes up multiple pages of testimony. The court protocols are accompanied by letters in support of Bleuler, one of which even focuses solely on her possible conversion to the Catholic (“papistichen”) confession. This letter states that she knew little about either the Catholic or the Reformed faith and that she had erred out of ignorance (“unverstand”), closing with the plea that she be allowed to stay in Zurich rather than be exiled again.

Thus, Zurich authorities investigated confessional matters seriously and extensively. Sexual crimes were also punished severely, as shown in previous case studies, but in the trial of Regula Bleuler, they take a backseat to discussions of prayers, holy books, and conversion. On the other hand, this case also highlights how little many Zurich inhabitants knew about confessional differences and religious doctrine, or at least how little they claimed to know. Bleuler and those supporting her had good reason to portray her as ignorant and thus as less guilty, but their claims of ignorance seem to have been accepted by the court, meaning they were plausible. Although authorities were extremely concerned with religious doctrine and difference, ordinary men and women did not always follow suit.

“My Father Refuses to Approve my Marriage”: Paternal Authority and Feminine Freedom. Sources

By Isabel Harvey, 26/11/2020.

Archivio Apostolico Vaticano, Congregazione dei Vescovi e Regolari, Positiones, 1605, Lett. R-S. Rimini.

Letter from Roberto Faitani to the Congregation of Bishops and Regulars.

Io Roberto Faitani umilissimo servidore delle Signorie Vostre Illustrissime e Reverendissime con ogni affetto à me possibile espondono di novo, cioè, che dal mese d’Ottobre 1603 in quà fui ricercato per mezo di m. Battaglino Battaglini, et di m.a Giovanna sua moglie di dare una mia figliola, chiamata Margherita ad un certo Alessandro detto de Pellegrini, se ben’in vero non è, poiche l’padre si chiamava il Cardinale, hoste del Cesenatico, sua habitatione per longo tempo, havendo esso Alessandro un suo fratello habitante nella Catolica. Et io risposi non la voler dare ultimamente, fe l’anno il venerdi santo prossimo passato, essendo di nuovo domandato dal sudetto Battaglino gli fece rispondere, che dovesse attendere à fatti suoi; et che per amor d’Iddio mi lasciasse stare, et incontinente andai in casa sopragiunto della collera dieda a detta mia figliola alcuni pugni, et poi me ne andai al Domo all’ufficio. La sera quando tornai à Casa trovai detta mia figliola esser andata a casa del sudetto Battaglino che la moglie era venuta per essa, sentendo questo io andai per essa, et non ci fu ordine, che vuole essere, che la ritornasse: et all’ultimo andai dall’Illustrissimo signore Governatore il qual fù necessitato venire in fatto, ne tan poco vene à casa, che detto Battaglino mi disse in faccia, presente il suddetto signore Governatore, è moglie di Alessandro Pelegrino, Io lo feci trattenere, dove quando fù essaminato, disse, hò detto quelle parole, acciò ch’el padre si dovesse contentare più facilmente: mà dopo tre, o quattro giorni fù posta in un Monastero di monache, dove vi stà anco al presente, e v’è stata da sei mesi e più, e poi fu ricercata dall’Illustrissimo et maesto reverendo Signore Vicario del maesto Illustrissimo e Reverendissmo Monsignore Vescovo della volontà sua, ella disse, di voler far la volontà di suo padre: Onde de li à due giorni, senza che fosse ricercata da veruno, disse liberamente volersi far Monaca, et è stata in questo proposito da tre mesi, et Io per questo gli hò fatto dare alcuni panni per il suo bisogno, conforme all’uso monacale; mà poi s’è mutata di parere per le subornationi fatte dare da detto Pelegrino, il quale havendo conosciuto la volontà mia più, et più volte, dovea quietarsi; mà come quello mal nato hà procurato di valersi di mezo cattivi; cioè di un putto che stava in casa mia, et d’una ribalda serva e con questi mezi ha subornato detta mia figlia con molte promesse fatte a questi medani; et anco datali denari, e robbe per lor vestire, si come si proverebbe, et altre cose indegne; Onde ricorre alle Signore Vostre Illustrissime e Reverendissime a pregarle, e supplicarle, che vi vuoglino pigliar rimedio à tal fatto, et assassimanente con tanto brutto, e di malissimo essempio, si perche altri non hebbino tal’ardire di machinare alla famiglia altrui, come anco io non sia necessitato con tre figli maschi, dui di età di 30 e più anni, et una femina d’anni 14 in circa à pigliar cioè si suol dire, la mala via: Perché mai mai si per comportare tanto assassinamente, che uno vuoglia il mio sangue a forza; più tosto metterci mille vite, se l’havessi, che far questo: Però supplicandola, desidero mi compatischino, et ordinino, che si Monache detta mia figlia sicome havea promesso, overo si mariti à mia, e sua sodisfattione, e con debiti mezzi, che vi sia prima l’honor del Signore dio et poi il nostro, soccedendo in contrario, non siamo mai per comportarlo, e bisognando si proverà, quanto nel presente foglio hò detto et anco assai più ho tacciuto, per non disturbarla la mente. Il che, io con tutti li miei figlioli ottenendo, riceveremo dalla lor clemenza, et bona giustizia…

“My Father Refuses to Approve my Marriage”: Paternal Authority and Feminine Freedom

By Isabel Harvey, 26/11/2020.

Protagonists: Roberto Faitani, layman from Rimini and his daughter, Margherita.

Sources: Archivio Apostolico Vaticano, Congregazione dei Vescovi e Regolari, Positiones, 1605, Lett. R-T. Rimini. (See the sources here)

This case of domestic violence took place in 1605 in the Diocese of Rimini. Roberto Faitani wrote to the Congregation of Bishops and Regulars to convince them to overrule the decision of the Bishop, who approved the publication of the wedding banns of his daughter, Margherita, without his authorization. He requested to “not be forced to give his daughter to a person of ill-repute and, by all accounts, inferior to him, an adversary who attempted everything to obtain the consent of the orator’s daughter with the help of some dishonest women and through other illegal ways.”(1) 

This person of bad life, as described by Roberto Faitani, is a certain Alessandro Pellegrini. The Bishop defined the groom in decidedly less aggressive terms: he was 35 years old, a widower,  not lacking for anything and even owning a few businesses, and was once the postmaster of Rimini. Nevertheless, Roberto Faitani, who had no worries about money, still considered Pellegrini as socially inferior. According to Faitani, his daughter was seduced and deceived not only by Pellegrini, but also by a certain Battaglino Battaglini and his wife – it is to her that Faitani referred when he mentioned dishonest women – who tried to organize the marriage and convince Margherita to act without her father’s consent. Made aware of the imminent marriage, Faitani, as he himself confessed to the Congregation, “I went back home really angry and punched my daughter,”(2) to maybe change her mind. Stubbornly, the 17-year-old girl decided to leave her father’s house and found refuge with the Battaglini family, who protected her for several days, refusing to hand her over to her father. In the meantime, the secular authorities, and then the Bishop, got involved in the conflict. Margherita was placed in a convent, waiting for a compromise to satisfy all parties. The Bishop took the opportunity to interrogate the girl several times, allowing a few weeks to pass between each interrogation, to test the strength of her will. During the first interrogation, as well as during the 3rd and 4th, Margherita confirmed that she wanted to marry Alessandro Pellegrini. Her will seemed to waver only during the second interrogation, when she maintained that she would follow her father’s will.

When Roberto Faitani wrote to the Congregation of Bishops and Regulars, Margherita had already been at the convent for six months. The young girl seemed to have changed her mind several times, under pressure from her father, who suggested she take the veil, offering her “some clothes as she needed, conforming to the monastic use.”(3) But in the end, after also hearing  from the nuns who had welcomed Margherita, the Bishop, for his part, concluded that she was unfit for monastic life, and that her will to marry Pellegrini remained. The Bishop, in conformity with the Tridentine decrees, could not therefore oppose the will of the girl. It was in this context that Faitani turned to the Congregation, threatening to have to take justice in his own hands – and implying Pellegrini’s assassination – if the marriage should really take place.

The encounter between the young girl and the ecclesiastical power, represented by the Bishop of Rimini, took place in the midst of a family crisis: the Episcopal Justice was called in to protect the will – and the physical safety – of Margherita against her father. Roberto Faitani did not intend to stop there, however, and turned to Rome for an external recourse from a higher court of justice.

(1) AAV, CVR, POS, 1605, Lett. R-S. Rimini. (che il povero oratore non sia forzato à dare la propria figlia à persona di cativissimi costumi vile et in tutti i conti inferiore a lui havendo massime tentato l’adversario di havere il consenso dalla sua figlia con il mozzo di donne disoneste et altre vie illicite)

(2) AAV, CVR, POS, 1605, Lett. R-S. Rimini. (andai in casa sopragiunto della collera dieda a detta mia figliola alcuni pugni)

(3) AAV, CVR, POS, 1605, Lett. R-S. Rimini. (alcuni panni per il suo bisogno, conforme all’uso monacale)

The Pastor and the Prostitute: Part II: Sources.

By Adrina Schulz, 30/06/2020

Staatsarchiv des Kantons Zürich (STaZH) A 9.2, Nr. 9. 

(working transcription, there may be errors)

1.         Herr Hanns Ochßner Predicant an der Spanweyd zeigt an vor vier jarren er syner geshëfften wëgen zu Clootten gewëßen unnd wie er sëlbiger nacht thrungkner wyß das Niderdorffer Thor beshlossen gefunden er zu dem Oberdorffer Thor khert daselbsten er nit yngelassen worden unnd derhalben denn graben wider uf gangen sëlbiger zytten habe er inn genanndter Bumaninen huß lüth gespürt unnd er der ursachen auch zuo innen hin in ganngen nach ein maß wyn oder zwo thungken hëllffen unnd so bezëcht worden das er nit wüssen möge was personnen domalen an gemëltem ortt gewëßen doch sigen es keini burger nit gesyn unnd als die anndern hinweg ganngen habe gedachte Bumanin ime küssi Inn die stuben gebracht item nach dem er einen schlaaff gethan were sy nach inn der stuben gewëßen unnd er morgens gesëchen das ir eheman (denn er sëlbiger nacht Inn der kamer gespürt) mit der ax uß dem huß ganngen unnd diewyl nun er verstannde das sy inne sy beshlaaffen habe angegëben welle er dessen gichtig syn unnd sy nit laugnen wiewol er wëgen thrungkenheit unnd (reverenter zmelden) synes lybs bruch nit wüssen möge was er mit iren verrichtet haben möchte unnd habe er uff ir begëren erhalter ursachen wëgen unnd das die sachen vershwigen belybind Hanns Jacoben Ziegler dem pfister von irtwëgen fünff guldi bezahlt unnd der Edelman dritthalben guldi unnd acht shilling von ime empfanngen ob aber ir eheman der ime auch gëlt gehöüshet gewüsst was ursachen sy gedachte ansprach gethan könne er nit sagen

The Pastor and the Prostitute: Part II

1606, Zurich.

By Adrina Schulz, 30/06/2020

Protagonists: Pastor Hans Ochsner, tavernkeeper and prostitute Anna Berger, Berger’s husband Hans Buman

Citation: Staatsarchiv des Kantons Zürich (STaZH) A 9.2, Nr. 9. 

            In this court report from 7.3.1606, Hans Ochsner, the pastor of Spanweid (most likely referring to the almshouse in Zurich rather than the town nearby), was questioned about his encounter with a prostitute four years previously. According to his testimony, he went to the nearby town of Cloten for business and became drunk. He returned to Zurich but was not permitted to enter the city at either of the two gates he tried. Therefore, when he saw people in Anna Berger’s tavern outside the city walls, he entered and drank wine with them, becoming so drunk he could not identify his fellow guests, except to say that they were not citizens. When everyone else left, Berger brought him pillows and he slept in the living room, with both Berger and her husband Hans Buman present. He claimed not to know whether or not he had had sexual relations with Berger, due to his drunkenness and a medical condition (“lybs bruch”). However, he was willing to pay 5 Gulden to Hans Jacob Ziegler and 2 1/2 Gulden and 8 Schillings to Heinrich Freitag in order to keep the affair quiet. He was also willing to admit guilt upon learning that Berger had accused him of having sex with her. The court fined him 25 pounds and dismissed him from his position as pastor.

            This deposition is part of a much larger case, comprising over 200 pages of archival material and involving multiple prostitutes, pimps, go-betweens, and clients. Anna Berger was at the center of the action, as both a prostitute and a pimp, and was later executed, officially for adultery and fornication (“eebrüch und huryg”: STaZH A 27.52, undated). She was questioned several times, and most likely gave Ochsner’s name as her client under torture. Ochsner’s deposition is quite similar to that of the other clients in this case: many claimed drunkenness as the reason that they had had sex with one of the prostitutes and later paid the group for their silence. This mix of prostitution and blackmail was common in the early modern period, in Zurich as well as in Europe more generally (See: Strika 2012; van de Pol 2011). The prostitution ring seems to have maintained control over its clients/victims for many years before the scandal erupted in 1606, leading to extensive investigations and punishments, generally a fine and/or imprisonment for the clients and execution for the prostitutes and pimps. 

            The discrepancy between Ochsner and Berger’s punishments, as well as between those of the clients and prostitutes more generally, does not stem from an explicitly gendered law. The Zurich mandates against fornication and adultery proscribed punishment for both sexes, with the penalties increasing for repeated crimes, from fines and imprisonment to exile to execution (See: Campi/Wälchli 2011; Grünenfelder 2007). Thus, a client who only had sex with a prostitute once could escape with a comparatively light punishment, while a prostitute with many clients had inevitably taken part in multiple offenses, and thus received a harsher–even capital–sentence. Interestingly, Ochsner’s status as pastor does not seem to have affected his punishment significantly. He was fined the same amount as Caspar Hirt, a clothmaker whose deposition was recorded on the same day. Furthermore, while Ochsner was also removed from his position as pastor, a similar fate befell secular municipal leaders in similar circumstances (See the case of Thomann zur Linden from 1608: STaZH A 8.4, Nr. 51). Thus, at least in the early seventeenth century, men were punished for their sexual activities with prostitutes no matter their class or religious status, though far more lightly than were the prostitutes themselves.

            Finally, Ochsner’s deposition echoes the previously discussed case of Pastor Hans Göldi. Ochsner and Göldi told similar stories of traveling, drinking, and then accidentally coming into contact with a prostitute, and were both punished for their actions. The main difference is that while in the Göldi case, the prostitute involved remained anonymous and free, in the Ochsner case almost 20 years later, Anna Berger was named, interrogated, and finally executed. This change follows a general trend in the Zurich court records, as prostitutes began to be identified and brought before court around the turn of the seventeenth century (this is discussed in more detail in my chapter of the forthcoming book Zürichs Gelebte Reformation, to be published in 2021). It is not yet clear why this development occurred during these decades–the mandates against adultery and fornication discussed in the previous paragraph had been promulgated decades earlier. But whatever the reason, these changes negatively impacted the legal treatment of prostitutes, while the punishment of their clients remained unchanged.

For a full transcription of this court protocol, see the archival materials page.

For a discussion of why why I use the word prostitute rather than sex worker or source terminology, see my personal page.

Nuns and the Forgery of Their Accounts: Sources.

By Isabel Harvey, 18/06/2020

Archivio Apostolico Vaticano, Congregazione dei Vescovi e Regolari, Positiones, 1605, Lett. M-P. Perugia, Tutti i monasteri.

Letter 1: The secular authorities of Perugia ask Rome to authorize their bishop to review the accounts furnished in 1601 by convents. 

Perche nella notola dell’intrate de’ Monasterij di Monache di Perugia, mandata à cotesta sacra l’anno 1601, si pretende siano errore di molta consideratione, cagionati massime dalle Monache istesse, le quali non ne diedero la giusta assegna; humiliss.te detta Città  la sacra Congregatione à degnarsi di ordinare, che si vedano di nuovo dette entrate puntualmente da Vescovo, et Vicelegato di essa col’intervento di due Cittadini, et di rimandarle ne poi nuova notola, assinche possa pigliare quella resolutione che a essa più piacerà. Che tutto…

Letter 2: The secular authorities of Perugia explain their point of view on the economic reform and ask for an independent commissioner to be sent by Rome to investigate the situation in the women’s monasteries. 

Fu già del Vescovo di Cagli Visitatore Apostolico in conformita del sacro Concilio prefisso il numero in ciascuno Monastero di Monache della Città di Perugia secondo le forze dell’intrate loro, le quali in quel tempo furono molto ben viste, et considerate; Il quale numero fu poi anco confirmato, et accresciuto da Bossop. et Ercolani Vescovi di d.a Città secondo l’accrescimento dell’intrate, et con d.o numero hanno sempre vestito, et le monache sono del continuo vissute comodossimamente. Piacque alla sac. de Vescovi l’anno 1601 di dar ordine al moderno Vescovo, che col’intervento di alcuni Cittadini dà deputarsi dal magistrato, si dovessero rivedere l’intrate di ciascun Monasterio, et dar bene poi conto. Fu eseguito detto ordine; Ma perche detti Cittadini non furno chiamati in tempo, et non intervennero à fare il calcolo, et meno le monache istesse, pensando di fare le conditioni loro migliori, diedero la giusta assegna. Ne nacque, che essendo detta notola piena di errori, et Mancamenti, è stato diminuito il numero in tredici Monasterij  della Città di duecento trenta quattro luoghi in pregiud.o gradissimo dei Cittadini poveri, li quali havendo ripiene le loro case di zitelle non possono per la povertà loro ne maritarle, ne monacarle, restando in grandissimo pericolo, et gelosia del’honestà loro per molti accidenti, che possono nascere: Onde si ricorre per rimedio ai S.mi Piedi della S.tà V. supplicandola humiliss.te che si degni concedere a d.a Città un Commissario Apostolico con auttorità di rivedere dette intrate, affinche fatta la debita diligenza si possa giustamente acrescere, ò sminuire il numero prefisso delle Monache, dove, et secondo si troverà soprabbondanza, ò mancamento di entrate; E perche la Città non ha modo far la spesa di un Comissario, che venisse a posta di Roma, si mette in consideratione alla S.V. la persona di qualche Vescovo con vicino, ò di qualunque Abbate de Monasterij di quella Città, o di Vicelegato, ò pure dell’ Cardinale Bevilacqua legato. Assicurando V. che per una volta non potrà fare a d.a Città gratia di maggiore, et di più universale sodisfattione…

Letter 3: The secular authorities of Perugia ask Rome to accelerate the decision-making process about the convents’ financial situation.

Piacque alli giorni passati à cotesta sac. à preci della Città di Perugia di ordinare, che si debbano rivedere l’intrata de’ Monasterij di Monache di essa da Monsig.nre Vescovo, et Vilegato unitamente. E perche d.o Vescovo si trova hora in Roma, dove, si dice sia per trattenersi qualche mese l’istessa Città le SS. VV. che per più celere espeditione del negotio, piaccia loro cometterlo insieme con d.o Vice legato al Vicario di esso Vescovo. Che tutto …

Letter 4: The accounts of the convent of Sant’Antonio di Padova (Perugia) given by:

Soror Gabriella Ministra 

Sor Eustochia Vicaria

Sor Lafemia; Sor Raffaella; Sor Marta; Sor Agnes; Sor Victoria

Il Monasterio nostro di S. Antonio di Paduva di Perugia … R.di Padri che ha annui tam.te di Intrata come più abasso li diremo e cosi sinceramente et per la verità deciamo e Referiamo alle Paternita loro come figlie d’obedietia e per obedire  al precetto fattoci dalle R.P. loro et de ordine del molto P. Ministro mio superiore

Di grano annuatamente computato un’anno col’altro raccoglio il nostro Monasterio ne suoi beni some octanta e di avantaggio quale valutato a scudi 5 la soma fanno la somma de scudi quattro cento : some 80 =  400

Di Restituigli circun’anno raccoglio some dieci, et oltre quale valutati a scudi quattro la somma fanno scudi quaranti: some 10 = 40

Di Vino annuatamente uno anno col altro raccoglie Barili quattrocento che valutati a paoli cinque il Barilo fanno scudi doicento: barili 400 = 200

Di olio ciaschuno anno venti et oltre che a paoli 20 il fanno scudi quaranti: 20  = 40

Di Denari di censi e Pigione di case caschuno anno scudi cento et oltre : e censi   = 100

Dalla Comunità di Perugia per fare stelleti. annuamente scudi diaciasette = 17

Da suore Particolari per lassite fatte loro da loro parenti ciascun anno scudi cento tre = 130

Datecime de suore in tutto de numero 30 a ragione di scudi otto per suora che cosi hanno obbligho di dare al monastero al meno in tutto scudi trecento dodici = 312

Da Intrata di sette suore morte da poiche fu prohibito il vestire suore a Ragione di scudi vinticinque per suore fanno scudi 175 = 175

Dalla vendita di strillati che si vendano ordinariamente a diversi ciascuno anno scudi 20 in circa = 20

Da… mille di carne porcina… ha per l’abisogno del monasterio ciascun anno da suo beni val.ta a pauli Vinticinque, il cento scudi 22 e mezzo = 22,5

Da some mille di legna che ciascun anno si fanno et tagliano ne bene del monasterio e si recevino di elemosina a rag.e di scudi quindici la soma, scudi cento cinquanta = 150

Da … 900 di sale quale hanno annuatamente dalla R. Camera Apostolica ch’è quasi l’abisogno del scudi sei in circa = 6

Sommano in tutto le sopradette intrate arrivatamente come si vede scudi mille sei cento dodici e cinquanta = 1612,5