# Why Anna Buschler is an Evil Serpent



## McMurphy (Feb 23, 2004)

The Reformation in Europe during the sixteenth century would have to be one of the more fascinating times in history.  There were Protestant movements, peasant revolts, royal scandals, wars, and political strife.  How did women fare in such complex time?  Was it better or worse than other periods of history?  More rights?  Less?  Steven Ozment’s The Burgermeister’s Daughter compiles many primary sources from that very period to answer those intriguing questions.  Through the unique life of Anna Buschler and other historical events, it is made clear that the Reformation was one of the low points in women’s social, cultural, and economic status.


If there is only one adjective for a Reformation woman’s social role, it would be “limited.”  The role of a woman was to be a good wife.  Women were expected to be able to squeeze themselves into only the domestic responsibilities of the household while the husbands were offered a much more socially active role.  To accomplish such a task, a woman must be “a mature person, a good household manager, and a subservient and faithful spouse” (McKay 513).  The wife’s role was limited compared to that of the husband’s.  His role was much more publicly orientated because such affairs would be viewed as only distractions for the wife.  There are few exceptions.  Elizabeth Hardwick is a good example.  She accumulated much land, power, and economic wealth throughout her life.  Unfortunately, such comforts were gained by marrying the right husbands (513).  Anna Buschler also knew the merit of well picked husbands in Derbyshire. A great example comes during her many battles for inheritance.  Anna, in retaliation against her siblings’ legal claims, promises to marry “the most unprincipled man she could find, but one who also had a sharp cunning mind” (Ozment 155).

Through Anna’s destructive life, a paramount demonstration is given to how important it was for Reformation women to conform to the proper behavior towards relationships.  The social interaction of women with men was put under a conservative eye.  Although the social scrutiny applied to both genders, women appeared to suffer the most (Ozment 2).  It was incredibly important for European societies to maintain strict standards for their citizens’ sexual conduct.  This was mainly due to the huge growth in brothels and the devastating outbreak of syphilis (McKay 27).  A woman was expected not to engage in premarital sex or be viewed as “upsetting the natural order” (469).  In some cases, women who contributed to such a social sin without the prospect of marriage could even “find themselves paraded barefoot through town……with their heads shaved” (Ozment 27).  A woman that committed adultery faced a far worse fate.  In some cases, a husband had the right to kill the adulterous “on the spot” (183).  In Anna’s case, the woes of her destiny are due to a scandalous lifestyle.  Because she was sleeping with both Erasmus of Limpurg and Daniel Treutwein, Anna faced the loss of her reputation (which greatly disturbed her father), a never-ending struggle for her inheritance, and, indirectly, her imprisonment by her father.  Such extreme consequences for misbehavior are related to the fact that conformity was viewed as the means to establish a stable and peaceful society. (2).

Women of Reformation were also expected to hold their tongue and not act uncivil.  In fact, a woman that publicly spoke her mind was deemed incredibly uncouth.  When Anna said that she would “squat down in the middle of the council room and politely perform the coarsest bodily act,” the delegation was shocked (154).  Hence, Anna’s outburst made it much harder for her to fight her case.  Such outbursts were considered so vile that it was one of the qualifying characteristics of witches.  This could be one of the reasons why the famous European witch-hunts took place in the early sixteenth century (McKay 514).  Some historians even theorize that the witch-hunts were used to legally attack non conformers (515).  Most sharp-tongued women accused of witchcraft were burned at the stake.  In comparison, Anna got off easily most likely due to her youth and social class.

Reformation women faced the sexism of a patriarchal culture (513).  Probably one of the hardest obstacles that sixteenth century women had to conquer was the traditional beliefs that have been held by the culture for centuries.  Most of these beliefs originate, or at least are well expressed, through religion.  Reformation women were often restricted from public and/or political affairs because it was traditionally believed that women’s “mental inferiority and emotional instability” rendered them incapable (Ozment 112).  Cultural beliefs also rationalized mistreatment of women.  It was believed it was punishment “inherited from Eve” that women must bear (McKay 513).  These beliefs manifest themselves in Anna’s life in many forms.  Would a culture that held women as intellectual equals with men imprison Anna with chains because of her fictitious mental illness (Ozment 115, 116)?  Probably not considering that she did little more than act freely (although she did break the law by stealing from her father) to get herself condemned.

The cultural changes of the late fifteenth and early sixteenth century had a significant impact on the lives of Reformation women.  The period of Reformation was colored by several political and religious (which often went hand to hand) movements.  One of the reformations was brought upon by the beliefs of Martin Luther.  Luther’s original intention was to create a religious reform, but it soon altered European culture politically, socially, and economically (McKay 463).  Basically, he believed that salvation comes from faith instead of good deeds (458) and that it is wrong to have a hierarchy in the church (459).  So, how did this affect women like Anna?  His beliefs held that the domestic role of women were in “equal merit” in the eyes of God.  Luther also wished to free women of the often embarrassing tradition of confessing sexual activities (McKay 462).  Luther, however, didn’t encourage woman to hold public offices or any other position outside the home; thus, he didn’t change women’s social roles.  Another religious reformation was founded by John Calvin.  Calvin believed each man and woman’s salvation was predetermined before birth (467).  His “provision for congregational participation and vernacular liturgy” enabled women to feel like active participants in church activities, although, it must be pointed out, that women were still not allowed to speak in church (469).  Unfortunately, like Luther, his beliefs might have actually culturally suppressed women.  Calvin stressed the responsibility of the wife to obey her husband.  In effect, such beliefs helped uphold traditional beliefs of sexism.

Like men of the sixteenth century, women’s social status and capabilities were heavily influenced by their economic standings.  For Anna, and presumably most noblewoman, a high economic class also carried some downfalls; namely, a higher amount of scrutiny.  There appeared to be a different rulebook of social conduct for every class (Ozment 2).  The sixteenth century also carried much of its biases against women into their law books.  This is partly why is was so hard (almost impossible, given her situation) for Anna to put up an effective fight for her rightly deserved inheritance, a hard case to fight considering how easily a woman’s reputation could be tarnished in the Reformation period.  A great example is when Anna Buschler’s private love letters are used against her in court (24).  Secondly, a woman that was single and without a profession was considered a dependent by law.  This disabled a woman of the ability to go to court without the counsel of a man.  Thirdly, in relation to the previous disadvantage, a widow couldn’t make decisions for her own family without male guidance.  Lastly, an unprofessional woman’s statement “always carried less weight than a man’s” (Ozment 111).  With so many laws that silenced women, it is clear that the courts wanted to only hear from and deal with men.

Economic status also disadvantaged Reformation women in their romantic relationships.  This was mainly due to the fact there were great divisions between the economic classes.  Anna Buschler’s relationships with Erasmus of Limpurg and Daniel Treutwein serve as great examples.  Erasmus was a royal Schenk.  This made him out of Anna’s league (44).  This fact made Anna and his relationship much more in the need of secrecy than her relationship with Treutwein.  In Anna’s relationship with Erasmus, a clear knowledge of the difference in social class exists.  Erasmus, throughout most of his letters, used the royal “we” instead of a singular noun.  Anna is also “careful to acknowledge his eminence in even her angriest letter” (45).  Anna’s relationship with Treutwein is quite different.  There is no royal “we” or any other indication of class divisions.  This may be why the secrecy of this relationship was not as important.  Anna and Treutwein treat each other as equals.  In all reality, Anna was considered a little higher in social class than Treutwein (82).  Anna’s romantic relationships with the two men are important to historians because it demonstrates the ill effects of economic class division.  Marriage was out of the question for either relationship because of the class difference.

Although women were not powerless, they still enjoyed less social, cultural, and economic status than in some other periods in history.  Anna’s life was tragic, even if at times it seemed self-inflicted.  The important message of her life is that other women during the Reformation suffered the underbelly of sexism.  Anytime one turns the keen eye on a past society, he or she must do the same to his or her own.






WORK CITED​
McKay, John P., Bennett D. Hill, and John Buckler.  _A History of Western Society_
Boston, NY:  Houghton Mifflin, 1999.
Ozment, Steven.  _The Burgermeister’s Daughter._  New York:  HarperPerennial, 1996.


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## Jayaprakash Satyamurthy (Feb 23, 2004)

I have always suspected that the witch trials were a perverted expression of extreme misogyny. 

This was an interesting insight into 'her'story (as opposed to history) and thank you for putting this up!


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## Brian G Turner (Feb 29, 2004)

Excellent article, McMurphy.


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