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A bucket of water slams into&nbsp;
the unconscious woman’s face.

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She feels the strappado haul&nbsp;
her up again by the wrists.

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A boot kicks her back, ankle&nbsp;
weights yanking her down.

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Her shoulders pop from their&nbsp;
sockets and she screams.

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Finally, she whispers: yes.

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To dancing with the devil, to blighting the crops.

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The chief witch-hunter watches with greedy eyes.

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In such pain, truth no longer matters.

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Pressed for accomplices, she&nbsp;
names neighbors, friends, family.

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By the end of 1631, hundreds&nbsp;
in Bamberg will be killed,

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turning the German town into one&nbsp;
of the deadliest places in Europe.

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The witch hunt frenzy will spare no&nbsp;
one - not even the rich and powerful.

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A Perfect Storm

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Two hundred years earlier,&nbsp;
magic is old news in Bamberg,

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a Catholic state in the Holy Roman Empire.

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Most people live scattered across the countryside,

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where every village has the cunning folk&nbsp;
said to heal livestock or find lost objects.

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The Church mostly tolerates&nbsp;
their harmless superstitions.

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But some, like Heinrich Kramer, claim&nbsp;
witches are destroying Christianity.

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The inquisitor secures backing from the&nbsp;
Pope that witches are a real threat.

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He writes the Malleus Maleficarum, the
“Witch&nbsp;Hammer”, a field guide on hunting them.

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Kramer argues that women’s weaker nature and&nbsp;
desire make them easy targets for the devil.

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The spicy descriptions of pacts with demons,

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stealing and eating children in satanic&nbsp;
banquets turn the book into a bestseller.

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So its ideas quickly harden into the&nbsp;
belief that witchcraft is heresy.

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But by then, the Church faces&nbsp;
a new threat: the Reformation.

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The protestants claim salvation&nbsp;
is between believers and God,

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while the Church has been butting&nbsp;
in like a greedy middleman.

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For protestants, the Pope is the devil himself.

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Soon, the empire fractures into Protestant and&nbsp;
Catholic territories, promoting competing truths.

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The Catholic Church tightens&nbsp;
its grip on a dwindling flock:

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confession is enforced and the ideal&nbsp;
believer is both obedient and watchful.

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In 1618, the Thirty Years War erupts over&nbsp;
which version of God is the right one.

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Marauding mercenaries raid the&nbsp;
countryside for their supplies,

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stripping villages bare and spreading&nbsp;
plague that finishes what hunger started.

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On top of everything, Europe is&nbsp;
gripped by the Little Ice Age.

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Harsh winters turn lethal, cutting&nbsp;
weeks from the growing season.

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Crops fail just as war is&nbsp;
already starving the population.

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So when a freak frost wipes out Bamberg’s fields&nbsp;
in May 1626, people look for someone to blame.

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The new prince-bishop, Johann&nbsp;
Georg Fuchs von Dornheim,

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is both religious ruler and&nbsp;
sheriff for a town of 10,000 souls.

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When the crowds start speaking of&nbsp;
witches, he needs no convincing.

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Von Dornheim establishes a professional&nbsp;
witch-hunting commission of seven skilled&nbsp;&nbsp;

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lawyers who become judge, jury&nbsp;
and executioner.

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Among them is Dr. Ernst Vasoldt, 
soon the most feared of them all.

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The first arrests fall on the obvious&nbsp;
targets: poor and marginalised women.

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Witch-hunter Vasoldt always&nbsp;
breaks them the same way.

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He begins with interrogation: about sabbaths,&nbsp;
the Devil's pact, who else was there.

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If the words don’t come, he lays out thumbscrews,&nbsp;
legscrews, and his favourite: the strappado.

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Naming neighbors or family&nbsp;
members might buy hours of relief,

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but Vasoldt demands denunciations by the hundreds.

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Soon, the tortured turn from familiar names&nbsp;
to the town’s richest and most powerful.

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In April 1627, the mayor’s wife is named.

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And all hell breaks loose.

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And now, back to our story.

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The Witch Factory

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In the quiet of dawn, Vasoldt walks&nbsp;
through the merchants quarter.

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At the mayor’s house, his&nbsp;
wife Christina opens the door.

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She can’t believe Vasoldt came for her.

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People like her don’t get arrested.

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Her sons watch from the doorway&nbsp;
as their mother is dragged out.

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Inside the house, estate administrators throw&nbsp;
open cupboards and trunks, recording each item.

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The silver candlesticks.

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The jewelry and coins.

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The value of the house itself.

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The inventory book goes to the commission that

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takes one-fifth of the estate&nbsp;
if the condemned has children.

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Half if they’re childless.

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Everything if there are no heirs.

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One third of proceeds goes directly&nbsp;
to the judges and executioners.

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And Bamberg's wealthiest families are worth&nbsp;
tens of million dollars in today’s money.

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And all this wealth funds more trials.

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Witch-hunting becomes von&nbsp;
Dornheims’ fiscal policy.

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His zeal echoes beyond Bamberg&nbsp;
and he hires out Vasoldt to&nbsp;&nbsp;

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assist other districts - for a fee of course.

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By summer, Bamberg’s prisons are&nbsp;
bursting and von Dornheim orders&nbsp;&nbsp;

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a two-story building raised against&nbsp;
the city walls: the Witch House.

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Inside, twenty-six narrow cells line two long&nbsp;
corridors, with two larger cells for groups.

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The guards’ rooms are warmed by tiled&nbsp;
stoves but prisoners shiver on cold stones.

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It’s a machine built to extract confessions,&nbsp;&nbsp;

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setting off a chain reaction that&nbsp;
manufactures more witches to feed itself.

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After confessing, the accused are burned and&nbsp;
sometimes beheaded in a public spectacle,

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three to six at the same time&nbsp;
for cost-efficiency and effect.

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Another respected citizen, Katharian Haan,

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watches in horror as her neighbor and&nbsp;
friend Christina is swallowed by the flames.

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The stench of burning hair and&nbsp;
searing flesh bites at her nostrils.

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The screams echo in her head for weeks.

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Every morning Vasoldt’s men drag a&nbsp;
new neighbour from their house and&nbsp;&nbsp;

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Katharina urges her husband: 
you have&nbsp;power here, do something!

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He is Dr. Georg Haan, Chancellor of Bamberg&nbsp;
and the senior legal administrator&nbsp;&nbsp;

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and he is privately troubled by&nbsp;
the witch hunters’ brutality.

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There are laws, and they&nbsp;
demand evidence before torture.

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Confessions must be given freely,&nbsp;
property can’t be seized at will,

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and the accused have a right to appeal.

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Von Dornheim and Vasoldt follow none of that.

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But the Holy Roman Empire is a sprawling patchwork

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and the emperor in Vienna has bigger&nbsp;
concerns than one bishop’s prisoners.

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Haan shows quiet mercy for his cases&nbsp;
and voices doubts in council chambers.

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But now his wife wants him to do something bolder.

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So he begins accepting petitions&nbsp;
from the victims’ families.

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It is a high-risk move.

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Powerful men who obstruct prosecutions&nbsp;
are considered witches themselves.

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In December 1627, while Haan is&nbsp;
away on business with his son,

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his wife Katharina and their daughter&nbsp;
are taken to the Witch House.

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Under torture, Katharina accuses&nbsp;
her husband and their son.

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By the time Haan returns, his wife&nbsp;
and daughter are dead, burned to ash.

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And waiting at his house, stands Vasoldt.

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Dead on Arrival

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Georg Haan, once Bamberg’s Chancellor, a man&nbsp;
who could halt trials with his signature,&nbsp;&nbsp;

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is taken to the Witch House with his son.

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Haan urges him to confess at&nbsp;
once, but it doesn’t save him.

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With most of his family dead, Haan&nbsp;
has no reason left to stay strong.

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This surrender is exactly what Vasoldt needs&nbsp;
to take down another disgraced official.

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Kneeling in the torture&nbsp;
chamber is Johannes Junius,

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former head of the city&nbsp;
council and Haan’s colleague.

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He keeps insisting he is&nbsp;
innocent but Haan answers coldly.

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He claims he saw him at a witch&nbsp;
gathering in the council chamber.

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When Junius denies it, Vasoldt&nbsp;
orders him to strip naked.

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His body is searched for the Devil’s mark.

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A clover-shaped spot on his side is enough.

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They start tightening their&nbsp;
screws and the strappado.

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Five days later, he breaks down.

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Just before his execution, Junius bribes a&nbsp;
jailer to smuggle out a letter to his daughter.

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His confession is all lies.

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All six who denounced him said they were forced.

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He writes: "For whoever comes into the&nbsp;
witch prison must become a witch or be

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tortured until he invents&nbsp;
something out of his head."

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By the end of 1628, around 60 people,&nbsp;
large parts of the city council of Bamberg,

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along with their wives and children, are executed.

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Still, the Witch House remains full.

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The execution ground works without pause&nbsp;
and the city keeps consuming itself.

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But the screaming eventually&nbsp;
reaches beyond Bamberg‘s walls.

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A Race Against Time

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A horse pounds through the night.

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Bamberg’s councilman Flock rides&nbsp;
hard, torch snapping in the wind.

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He can’t believe this is happening again.

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Two years ago the witch-hunters&nbsp;
arrested and killed his first wife.

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Then came Dorothea, and now they’ve&nbsp;
taken her too, heavily pregnant.

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By dawn he reaches Nuremberg and hammers&nbsp;
on the door of Dorothea’s family.

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They have ties to patricians&nbsp;
with direct lines to the emperor.

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Maybe they can help.

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Their letter arrives at the imperial palace in&nbsp;
Vienna, where similar appeals have been piling up.

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Emperor Ferdinand reads about the&nbsp;
burning of the Haan family and now,

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the pregnant wife of another&nbsp;
councilman has been taken prisoner.

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In April 1630, he demands von Dornheim&nbsp;
to explain himself and release Dorothea.

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The prince-bishop replies&nbsp;
that he is just serving God.

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Desperate, Flock threatens to appeal to the Pope.

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So in May, the Emperor sends a second command:&nbsp;
stop proceedings against Dorothea Flock!

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But when his messenger arrives,

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Vasoldt’s executioners have already dragged&nbsp;
her from her newborn child and beheaded her.

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Dorothea’s bereaved family&nbsp;
begins to organize a resistance.

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They gather testimonies from victims’ families&nbsp;
and escaped prisoners to bring before the Emperor.

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The timing is just right: when the Swedish&nbsp;
army invades from the north, Emperor

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Ferdinand needs unity and order but the maverick&nbsp;
inquisitors in Bamberg have become a liability.

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At the imperial assembly, the victims’ accusations

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are read and two survivors of&nbsp;
the Witch House make their case.

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Ferdinand accuses von Dornheim of illegal trials,

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of torture without cause and of contempt&nbsp;
for both imperial and papal authority.

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He orders an investigation, requiring trial&nbsp;
documents to be handed over and halts all arrests.

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Von Dornheim panics.

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He orders the burning of the the original trial&nbsp;
records and forges new ones that appear lawful.

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But he doesn’t stop the trials.

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In June 1631, Emperor Ferdinand&nbsp;
decrees that the Carolina Code,

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the first German criminal law, applies&nbsp;
without exception across the Empire.

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No secret trials, no unlimited&nbsp;
torture, no seizure of property.

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The system that made Bamberg’s witch hunt&nbsp;
possible, and profitable, is finally dismantled.

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By winter 1631, the Swedish army is closing&nbsp;
in and von Dornheim flees to Austria.

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His men release the last ten&nbsp;
prisoners from the Witch House,&nbsp;&nbsp;

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forcing them to swear silence, then scatter.

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Johann Georg Fuchs von Dornheim, now known&nbsp;
as the Witch Bishop, dies two years later.

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He is never brought to justice for the&nbsp;
execution of more than 600 innocent people.

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The trials continued after him across&nbsp;
the Holy Roman Empire long into the

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18th century as witchcraft&nbsp;
was gradually decriminalised.

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Between 1400 and 1750, around 100,000&nbsp;
people were prosecuted in Europe.

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Roughly half were executed, mostly women.

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The cause was structural.

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Fragmented rule left no central court to halt mass&nbsp;
panics and local rulers acted without oversight.

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Unless the trials were shut down by&nbsp;
higher authorities or disrupted by war,

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they could run on for years.

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But witch-hunting never really ended.

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People accused of witchcraft are still killed&nbsp;
in certain rural regions of sub-Saharan Africa,

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India and Papua New Guinea, where&nbsp;
legal protection has limited reach.

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In Tanzania alone, 20,000 people have lost lives&nbsp;
to witch-hunt violence in just two decades.

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The accused are still mostly&nbsp;
women and the elderly.

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Scapegoats for illnesses and misfortunes,&nbsp;
especially in times of economic hardship.

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The pattern remains unchanged: a&nbsp;
community’s fear turned inward,&nbsp;&nbsp;

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settling on whoever is easiest to blame.

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The pattern remains unchanged: a&nbsp;
community’s fear turned inward,&nbsp;&nbsp;

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settling on whoever is easiest to blame.
