Catalonia Posthumously Pardons Hundreds of Victims Executed During Historic Witch Hunts to Address Legacies of Femicide and Injustice

In a landmark decision aimed at reconciling with a dark chapter of European history, the Parliament of Catalonia passed a resolution in late 2021 to posthumously pardon more than 700 individuals—the vast majority of them women—who were prosecuted, tortured, and executed for the crime of witchcraft between the 15th and 18th centuries. The measure, which received overwhelming support from the regional legislature, represents a significant symbolic step in acknowledging the gender-based violence inherent in historical witch trials and seeks to restore the dignity of those who were victims of mass hysteria and judicial malpractice.

The resolution was approved with a definitive vote of 114 in favor and 21 against, following a campaign led by historians and feminist organizations under the slogan "No eren bruixes, eren dones" (They were not witches, they were women). Beyond the formal pardon, the measure encourages local municipalities across the Catalonian region to review their street names and public spaces, suggesting that they be renamed in honor of the victims of these persecutions. This initiative follows similar restorative justice efforts in other European nations, including Switzerland and Norway, as modern societies grapple with the legal and moral failures of the early modern period.

The Historical Precedent of Catalan Persecutions

While the Salem witch trials of 1692 remain the most prominent example of witchcraft hysteria in the popular imagination of the English-speaking world, Catalonia holds a somber distinction in European history as one of the first regions to codify the persecution of "witches." Historical records indicate that the first European law against witchcraft was passed in the Catalonian city of Lleida in 1424. This early legal framework set the stage for centuries of sporadic but intense violence against women who fell outside the social norms of their time.

The "Ordinances of the Val d’Àneu," as the 1424 laws were known, were revolutionary in their cruelty. They established the legal basis for the secular prosecution of witchcraft, moving the crime from the jurisdiction of the church to that of local lords and municipal courts. This shift was critical; while the Catholic Church often viewed claims of magic with skepticism, local secular courts were frequently driven by communal fear, superstition, and the desire to find scapegoats for local misfortunes.

Between 1580 and 1630, the "Great Witch Hunt" reached its zenith across Europe. It is estimated that during this fifty-year window, approximately 50,000 people were sentenced to death for witchcraft across the continent. In Catalonia, the intensity of these hunts was particularly high in rural, mountainous areas where the central authority of the Spanish Inquisition was less influential.

The Role of the Inquisition and Secular Courts

A common historical misconception is that the Spanish Inquisition was the primary driver of witch executions. In reality, the Inquisition often acted as a moderating force regarding accusations of sorcery. Following a series of trials in Logroño in 1610, the Inquisitor Alonso de Salazar Frías argued that there was no substantive evidence for the existence of witchcraft and that the "epidemic" was largely a product of imagination and coerced confessions. Consequently, the Inquisition largely ceased to prosecute witchcraft as a capital offense, often dismissing cases due to lack of evidence.

However, this protection did not extend to the rural territories of Catalonia, which were governed by feudal lords and local magistrates. In these jurisdictions, secular courts operated with a high degree of autonomy and a lower threshold for proof. In many Catalonian villages, a confession obtained under duress was considered sufficient for a conviction. Because these trials were conducted locally, they were often fueled by personal vendettas, land disputes, or communal panic following natural disasters.

The methods of execution in Catalonia also differed from the popular image of the "burning times." While burning at the stake occurred, many Catalonian victims were hanged. Historical analysis suggests this was a matter of grim pragmatism; hanging was significantly cheaper for the local treasury than the cost of the firewood required for a public pyre.

Socio-Economic Triggers and the Profile of the Accused

The victims of the Catalonian witch hunts were rarely chosen at random. They typically shared characteristics that made them vulnerable within a patriarchal and deeply superstitious society. Approximately 80 percent of those executed were women. Many were elderly, widowed, or lived independently of male guardianship. Others were "trementinaires" (herbalists) or midwives—women who possessed traditional knowledge of medicine and healing that was often viewed with suspicion by the male-dominated medical and religious establishments.

The triggers for a "witch hunt" were frequently environmental or economic. The 17th century coincided with the "Little Ice Age," a period of cooling that led to crop failures, livestock disease, and famine. When a village suffered a sudden frost that destroyed the harvest or when an infant died unexpectedly, the community often looked for a supernatural explanation. Women who were perceived as "outsiders" or who had a reputation for being argumentative became easy targets for accusations of "maleficium"—the use of supernatural powers to cause harm.

Statements and Modern Political Context

The 2021 resolution was not merely a historical correction but a political statement regarding the evolution of women’s rights. During the parliamentary debate, Jenn Díaz, a member of the Catalonian Parliament for the ERC (Republican Left of Catalonia), drew a direct line from the witch hunts of the 17th century to modern forms of misogyny.

"We are heiresses of the witches, the poisoners, and the healers," Díaz stated during her address to the chamber. She noted that the terminology used to marginalize women has evolved but the underlying intent remains similar. "Today they call us feminazis. There is a connection between witch hunts and femicide. We want reparation and an understanding that the past is not as distant as we think."

The move was supported by a coalition of pro-independence and leftist parties, who argued that the memory of these women had been distorted by folklore and that it was the state’s responsibility to acknowledge they were victims of judicial murder. The dissenting 21 votes largely came from right-wing parties who argued that the parliament should focus on contemporary issues rather than "revisiting the 15th century."

A Global Movement Toward Restorative Justice

Catalonia’s decision to pardon its "witches" places it within a broader international movement to address the historical injustices of the witch-hunting era. In 2008, the Swiss canton of Glarus posthumously pardoned Anna Göldi, often referred to as the "last witch in Europe," who was executed in 1782. In 2011, the Norwegian government inaugurated the Steilneset Memorial in Vardø to commemorate the 91 people burned at the stake during the Finnmark witch trials.

In Scotland, a similar campaign led by the "Witches of Scotland" group has sought a legal pardon for the estimated 4,000 people—mostly women—who were accused under the Witchcraft Act between 1563 and 1736. These movements emphasize that the "witches" were, in reality, victims of a systemic failure of justice and a societal obsession with controlling women’s bodies and social roles.

Analysis of Implications and Legacy

The Catalonian pardon serves several functions. First, it acts as a formal correction of the judicial record. By acknowledging that these 700 individuals were wrongfully convicted, the state admits that its predecessor institutions failed to provide basic legal protections.

Second, the initiative has significant educational implications. By encouraging the renaming of streets and the integration of this history into local curricula, Catalonia is ensuring that the "witch" archetype is replaced with a more accurate historical understanding of these women as victims of social and gender-based persecution. This shift challenges the romanticized or "spooky" commercialization of witchcraft, refocusing the narrative on human rights.

Finally, the resolution highlights the dangers of "mob justice" and the erosion of the rule of law during times of crisis. The history of the Catalonian trials demonstrates how easily legal systems can be subverted by popular hysteria and how the most marginalized members of society are the first to suffer when judicial safeguards are removed.

As Catalonia moves forward with renaming its plazas and streets, the names of the "witches" will serve as a permanent reminder of the region’s commitment to historical memory. The 2021 pardon ensures that while these women were silenced in life, their true stories—as victims of a systemic and tragic injustice—will finally be told with the dignity they were denied centuries ago.