The Court Proceedings in

Hammar District Court in 1674

The Norrland Witchcraft Commission

The President of the Norrland Witchcraft Commission was Governor General (landshövdingen) of Västernorrland Län, Baron and Lieutenant General Carl Larsson Sparre, later known as the founder of Graninge Works. The members of the commission were professors and other scholars, high jurists, priests, and lay assessors (peasants), altogether 24 people. Besides these, there were six people on Sparre’s personal staff. See Members of the Witchcraft Commission Sparre was appointed Governor General of Västernorrland in 1664. Västernorrland then comprised the provinces; Ångermanland, Gästrikland, Medelpad, Hälsingland, Härjedalen and parts of Jämtland. The commission didn’t begin its work until the fall of 1674 since the correspondence to all the concerned parishes took a very long time. The parishes were urged to send reports on all people they suspected of practicing witchcraft. However, the commission received so many indictments of witchcraft, including demands for trials, that the commission was forced to apply to the Crown to allow the commission to transfer some cases to the local district courts. This was granted, but it was still up to the commission to determine all death penalties.

Witch Trials in Ångermanland

Province1674 – 1675

In Säbrå, Boteå, and Sollefteå pastorat the Witchcraft Commission executed the trials. These trials resulted in 50 sentences of death. However, in Torsåkers pastorat as well as in Gudmundrå and Nora it was the respective district court that carried out the witchcraft trials.

Hammar District Court of law, Torsåker

Pastorat

In Torsåkers pastorat, the district court (Swe: Häradsrätt) held the proceedings in Hammar, Ytterlännäs parish. President of the court proceedings was district judge (Swe: häradshövding) Johan Andersson Hambraeus. Assessor was the parish minister in Torsåker, Johannes Erici Wattrangius (Herr Hans). The lay assessors (Swe: nämndemän) were twelve sworn local men. The assistant parish minister in Ytterlännäs, Laurentius Christopher Hornaeus (Herr Lars), was very active in gathering evidence of witchcraft in the pastorat, together with parish minister Wattrangius. Torture was frequently used to get suitable confessions. Häradshövding was the title of the chief judge in a rural district court of law (Häradsrätt). The jurisdiction of a rural district court of law was called “Härad”, hence the title “Häradshövding”. The image to the right shows a map of parishes Torsåker and Ytterlännäs in Ångermanland including Hammar which was the place of the court proceedings. Map: Lantmäteriet. The court proceedings in Hammar were held in the local inn between 19 October and 5 November 1674. The court records of the proceedings are the only primary source kept regarding these events in Torsåker. The accused were put to the trial parish by parish. According to the court records, the accused in Torsåker parish was put to trial between 19 and 21 October, accused from Dal parish between 21 October and 27 October, and Ytterlännäs parish between 28 October and 5 November. “Anno 1674 den 25 octob: Höltz Extraordin. Ransachning öfr Trullwäsendet uthi Torgsåkers Giäld. Närwaranhes Pastor loci Wällärde Hr Hans Wattrangius och dhe 12 Eedsuorne i Nämbden.” [Extract from the Hammar court records of the witchcraft proceedings on 25 October 1674. Source: Södra Ångermanlands Domsaga Dombok 1669 - 1674.] In the preparations before the trials, the parishes had been using the services of the so-called Nordingrå boys (Nordingrågossarna) (wise boys) to disclose witches. The boys were 18 respectively 16 years old and they claimed they were able to reveal which of the parishioners were witches. Witches were generally thought to have a special mark on their foreheads, the mark of the devil known as ”Stigma Diaboli” as a sign that they were serving Satan and been to Blåkulla. Only a few people were considered able to see this mark and these wise boys claimed that they were. The people pointed out by the boys were put to trial for witchcraft. The wise boys also held sessions known as “angel chambers” with the children in the parishes where they played that they were in Blåkulla and were told what happened there. The parish churches paid the Nordingrå boys for their services. Below is an extract from Dal parish’s accounts for 1675 showing that a sum of 20 öre had been paid to "Till Nordingrå-gossarna" during the witch trials in Torsåker 1674-1675. Source: Dal (Y) LIa:1 (1666-1763) Bild 11 (AID: v386808.b11)

Related Links

• Page 1 of the Torsåker Witch Trials • Witch Trials in Njurunda, Medelpad 1642

Source References

• Det gamla Ytterlännäs (The Old Ytterlännäs), Sten Berglund, 1974. Published by Ytterlännäs Hembygdsförening, 439 pages. Chapter 25, page 229 and forward. • "Sannfärdig berättelse" (A truthful Story) or the full title "Sannfärdig berättelse om det för 100 år sedan förlupna grufverliga Trolldoms-Oväsendet i Sverige" by assistent parish minister Jöns Hornaeus, published in 1771. • Trolldomsrannsakningarna i Torsåker, Dal och Ytterlännäs, 25 okt – 5 nov 1674. Ove Malmqvist, thesis 2013. • Payment to "Nordingrå-gossarna" during the witch trials in Torsåker 1674-1675. Dal (Y) LIa:1 (1666-1763) Bild 11 (AID: v386808.b11, NAD: SE/HLA/1010027) • Skuggan över Torsåker, En jungiansk analys av trolldomsprocesserna i Torsåker 1674-75. Ingrid Ottestig. Januari 2010, Gävle College. thesis in Jungiansk psykologi. • Häxprocessen i Torsåkers pastorat 1674-1675. Jan Stattin. Stockholm College historical proseminar in October 1952. • Trolldomsprocess i Ångermanland på 1670-talet -En jämförande källstudie rörande trolldom och rannsakning i Torsåkers socken. Jessica Johansson. October 2010, Gävle College. C-level thesis in History. • Avskrift från år 2009 av anteckningsbok funnen i Länsmuseet Murbergets arkiv i Härnösand 2005 – Rörande trolldom i Torsåkers socken i Ångermanland under 1670-talet. By: Jessica Johansson. • Svenska Akademinis Ordbok, SAOB Top of page

The 71 convicted according to the minutes

from the Court Proceedings in Hammar 1674

“Efter föregående rannsachningsinnehåldh, hafwer häratznämbdhen icke kunnat efterskrefvne Trullpackor ifrån lijfsstraffet befrija emädan dhe bekände hafwer barnens Wittnande besannat: Näml.” {From the court records 1674} [English: “After the previous investigation, the district court has not been able to release the accused witches from the life sentence since they confessed that the childrens' testimonies were the truth: Namely,”]

There is no note about the monetary unit but it is likely to be “öre”. The Torsåker accounts have a similar expense for 1676 but with an amount of 8 öre. The main monetary unit in Sweden at the time was Daler; 1 daler = 4 mark =32 öre. 1 mark = 8 öre = 24 örtugar = 192 penningar. The district courts seem to have proceeded more harshly than the Witchcraft Commission, where the learned men were not so zealous as the lay judges and assessors of the district courts. The witch trials in Torsåker pastorat were held in Hammar, Ytterlännäs. The twelve lay assessors were: 1. Pehr Johnsson in Lästad 2. Hendrich Jacobsson in Hällsjö 3. Pehr Ersson in Näs 4. Olof Larsson in Tomte 5. Mårten Siulsson in Vik 6. Pehr Olsson in Bollsta 7. Lars Eriksson in Vik 8. Nils Jönsson in Lästad 9. John Abrahamsson in Björned 10. Anders Johansson in Nyland 11. Erich Månsson in Ålstad 12. Olof Danielsson in Klen The accused, most of whom were women, were summoned and questioned by the court. Most of the accused denied the accusations of witchcraft. However, there were many witnesses and eventually the accused themselves were convinced of their guilt, but some maintained to the end that they were innocent. Even before the investigations began, the general perception in the district seems to have been so permeated by the belief in witchcraft, that what came out at the trial about witchcraft and Blåkulla journeys, appeared as truth and reality to everyone. It was no wonder that the epidemic hysteria that had broken out also affected and gripped the accused so that they came to believe what they were accused of. About 200 people were testifying against the accused, so all testimonies went against them. Even less did the accused have any help in their defense. The accused even testified against each other. Most of the witnesses were children, many as young as 5 years old, whose allegations were well accepted. To make matters worse, these children were present during the hearings and testimonies and could hear what was being said. The court records also show that some of the statements made were repeated by several witnesses. In some cases, the children were fed with questions leading up to their testimony. Some testimonies appear to be coerced. Further, several weak testimonies were evaluated together into one strong testimony. Under the pressure of public hysteria and the desire to prove themselves good, the children have recounted the horrific events they experienced on the trips to Blåkulla, where the accused were alleged to have taken them. Furthermore, the children didn’t understand the formal language used in the interrogations. The word “bola”, for example, meant to them to go under the table (“bord”) and not the meaning it has in the Bible, i.e. to commit adultery. [Extract from “Sannfärdig berättelse”, by Jöns Hornaeus, 1771]

A Summary of a Few of the Testimonies

given in the District Court

• Wife Karin from Dal tells the court about Lars Persson's wife in Lästa, that "Zathan {Satan} put her on a chair and began to comb her with a comb, pulling her skin off and nailing it to the wall", then “he broke the head off her body and threw it into a kettle". • Wife Märit in Näs confesses to “have made a ”bjära” {magic ball of yarn} of wollen in nine colors”, then she drips blood from her little finger into the ball of yarn and says “You father Devil give life and magic powers”. • Wife Segri in Västhammar tells, that with the help of the Evil One she milked two barrels of milk out of her father's little finger. She had then taken the milk to Blåkulla, where she made butter and cheese from it. • About Hindrik Andersson in Näs it is stated in the minutes, that he is "denounced by Assistant Parish Minister Herr Lars because he (Hindrik) serves Zathan". • Wife Karin Hindriksdotter in Näs confessed "that she sent a tree stump to Scripture". She says that the stump "brought the blessed bread back to her again, which she only trampled under her feet, at which the Evil One laughed and was quite amused". • Girl Brita in Lästa "also confesses her sins, that her mother, wife Margaret of Lästa has brought her in her early youth to Blåkulla, and at her 9th or 10th year she received from her hiring money, 1 silver spoon; readout of Satan 7 books, cursed God and the Holy Trinity, memory and mind, father and mother, sister and brother. Fourteen years ago she had been married by Satan to a man named Joen, had fourteen children, whom her mother had chopped up and boiled in the cauldron. Her vocation in Blåkulla is to make the cheese, milk the milk from a stick, inserted into the wall seat. Every night she brings a barrel of barley with her to Blåkulla. When she says, "Axe draws ax, barley draws barley, she'll soon have the sack full." These words, which also came out in other testimonies, are probably some kind of spell, which was used, when one with magic tried to obtain grain from neighbors, e.g. with the bjära/bära. • "Finn Margareta from Fors, old as the hills, who walks with 2 sticks, was represented, as someone who would not speak a Swedish word, was called forward to the confessed sorceresses [those who had already confessed], who each testified". And 3 of them testified that they had seen Margaret in Blåkulla where "she sits and cleans the jam or also scalds her feet", and when they testified, "the Finn ran and with her larger stick struck them twice, then took out her knife and wanted to harm them, which she was not allowed to do, as the knife was taken from her. She struck the two peasants who were about to put wooden handcuffs on her, and bit their hands." This old woman was certainly one of the first Finns to immigrate to real Sweden and was therefore born in the Finland part of Sweden. • ”Boy Erich in Åhlestadh now recently seen wife Marit in Tuhnsiöön eat, drink and dance in Blåkulla and lying with den Evil One under the table and kneel before Satan. Also seen her daughter, wife Marit in Norom in Blåkulla in the same manner as her mother, and also seen her son Anders sitting by the Evil One dining, who was striking him on the head." In the interrogation records, many of the child witnesses appear to come from the very same homestead, Ålestad, and the boy Måns are found in several hearings giving evidence to many of the accused. There are several such cases where many child witnesses from the same homestead are giving almost identical evidence. This fact is noted by assistant parish minister Jöns Hornaeus in his thesis ”Sannfärdig berättelse” (“Truthful Story”) taken down in 1741, published in 1771. In his thesis, Jöns Hornaeus states “The children were giving evidence mostly out of ignorance but also persuaded by their fathers, who were content that their wives were proven guilty since Satan had expelled all love and affection between them.” The children were terrified by the interrogators’ harsh language and out of fear the children often told more than they knew, about events that never had taken place. Further, the children were given leading questions and they didn’t always understand the meaning of the questions put forward to them because of the formal language used by the interrogators. During the trials, from the beginning, and until the death sentences were executed, the accused were kept shut up at various places in the district. Some were kept in custody at the sheriff’s homestead /office (Länsmansgården), others in the parish jail, and yet others in the so-called “thief dungeons” (tjuvkistorna).

The Sentences of the Accused

The Hammar District Court found 60 of the accused guilty of the penalty prescribed by law, namely loss of life. When the trials in the district court were completed on 5 November 1674, the minutes were submitted to the Witchcraft Commission, which eventually handed down the sentences. The Commission was set to convict 11 additional persons of whom the District Court had been uncertain and to confirm the death sentences imposed by the District Court. The commission found all 71 defendants would lose their lives. Of those sentenced to death, 20 were from Torsåker, 29 from Dal, and 22 from Ytterlännäs parishes. All villages except Harv and Tomte paid their tribute to the death harvest. In Dal it was Galagök, Hållsätter and Hällsjö, which had no convicts. In Ytterlännäs, the condemned came from 8 of the then 21 villages. To these figures can be added the taxation rolls (mantalslängd) that the number of inhabitants in the parishes over the age of 15 at the time was 232 in Torsåker, 135 in Dal, and 305 in Ytterlännäs. Thus, a large part of the adult population was sentenced to death. Of the 71 sentenced, only 2 were men and 4 were boys. All the others were women. According to one source, 9 of the victims were already executed on 28 March 1675 and the others 62 on 1 June. It has been questioned whether all the condemned were executed. It is known that the court spared some of the accused and condemned women since they were pregnant. After the order of 8 June 1675, the trials in Ångermanland were adjourned and never resumed, which was strongly criticized by the clergy in Ångermanland. Further investigations were discontinued after the children's testimony had been carefully scrutinized in Stockholm. Jöns Hornaeus writes in his thesis that the “wise boys” from Nordingrå were found dead, torn apart by the highway after the trials. Names of the convicted.

The Executions

In the course of the trials, it seems that most of the accused had serious doubts that the authorities would go to such lengths to impose the death penalty. Rather, those who confessed did so to return home to their children as soon as possible. A church sentence could one always put up with. On 1 June 1675, the condemned was gathered in Torsåker church, where the parish minister Johannes Erici Wattrangius (Herr Hans) gave a severe sermon, and the Holy Communion was administered. It was only now that it became clear to the condemned that they would lose their lives. Then the condemned "cried in fury to take vengeance on those who had caused their innocent deaths, but neither cries nor tears helped. Mayor Lund from Härnösand conducted the execution. Parents, husbands, and brothers formed a human fence, "spetsgård"”. "Many fainted on the road from fatigue and fear of death, who then was dragged by the relatives to the place of execution, which is located in the middle of the pastorat, about 5 km (3 mi.) from all three churches, and is therefore still called Bålberget (Bonfire mountain). The condemned were beheaded below the bonfire so that the blood would not prevent the wood from catching fire, instead the blood ran down the mountain in streams. Those who formed the human fence "spetsgård" around the execution place, were also helpful to drag the dead bodies on the bonfire. The clothes that the delinquents stripped off most carefully, was taken care of by their relatives who without emotion went back home”. Only those who had confessed were allowed to take Holy Communion, the others were not. The image to the right shows Torsåker church in Ångermanland. Image: Wikipedia. In former days, spetsgård used to be formed at public executions in Sweden by people who were ordered out to the place of execution. A spetsgård consisted of men equipped with long sticks forming two circles/rings around the place of execution. The inner ring of men held the sticks in one direction and the outer ring of men in the opposite direction crossed against the sticks of the inner ring. Special care was taken in organizing the spetsgård so that the condemned could not escape. Three bonfires had been set up at the execution site on the Witch Mountain / Bonfire Mountain, one for each of the three parishes in the pastorat. The executions took place below the bonfires so that the blood would not impede their ignition. Mayor Lund from Härnösand carried out the execution, as the local commander Klefberg was busy elsewhere with similar tasks.

Bålberget/Häxberget - The Place of

Execution

Where was the Bonfire Mountain (Bålberget)? Did the executions take place at the place called Witch Mountain (Häxberget)? Jöns Horneus writes in his treatise from 1741 that the execution site was located in the middle of the pastorat, "5 km (3 mi) from all three churches and is therefore still called Bålberget." Further "6 - 7 years ago I still saw 2 execution blocks and a couple of steps to the bonfire, half-burnt, lying on the place in question, where they probably still lie". A document from 11 October 1737 gives further details. The document was kept by Elof Nordlander in Norum and has been studied by Verner Sjödin in Sel. It is an excerpt from a minute book from Boteå District Court and is about a dispute between Norum villagers in Dal and Faresta villagers in Ytterlännäs about the border between the villages. Among the boundary markers mentioned by the latter village, "Bålberget" is mentioned. Furthermore, an inspection carried out by the magistrates Erik Olofsson in Klen and Grels Olofsson in Ed, in which they talk about the stated border marks, "that on Bålberget there are 2 large stones, 7 cubits from each other, arranged with six smaller stones, 3 of which are re-arranged, and 30 cubits from them is a small cairn." This is consistent with the location on Häxberget. The image to the right is a map showing the place of execution, Häxberget, marked with a red circle. Map: Lantmäteriet. The execution site is located at the top of a small mountain, altitude 75 meters, east of Lesjön, and is about the same distance from the churches of the three parishes involved, Dal, Ytterlännäs and Torsåker, . In 1952, Jan Stattin took soil samples from Häxberget (Witch Mountain) which were analyzed (phosphate method). On Häxberget there were three places where the presence of phosphoric acid was higher than in other areas of Häxberget, which showed that animal products/humans were burned at these places since phosphoric acid does not decompose. Thus, it can be established that it is Häxberget (see map) that is Bålberget, i.e. the place where the executions took place in 1675. Images of the execution site on Häxberget (Witch Mountain):

In addition to the names listed above, there were 11 people whom the district court did not sentence itself but left to the Commission to sentence, i.e. a total of 71 persons were sentenced to death. “Dock lembnar härntzrätten dheras saak, undher den Högl: Kongl. Commissorial Rättens vidare resolution. Efterskrefne kunde häradtznämbdh till dödzstraffet icke fälla, uthan ock dem lembnar under Wälbte. Kungl: Commissorialrättens gottfinnande, arbi att afstraffas”. {From the court records 1674} [English: “However, the district court transfers their cases to the Royal Witchcraft Commission for further resolution. The district court could not convict the accused to the death penalty, nor could it sentence them to life imprisonment and therefore left these cases to the Royal Commission's discretion to be punished.”] These 11 persons were: 1. Boy Olof Olsson in Hoola 2. Boy Olle in Åhlstadh 3. Boy Olle in Norum 4. Boy Påul in Norum 5. Girl Martta in Ålestadh 6. Boy Anders in Tunsjöön 7. Wife Kerstin in Löfsiöö, was sick at home 8. Wife Malin in Nääs, who ran away 9. Maid Anna in Aspeby 10. Wife Agda in Moo 11. Maid Margreta in Lästadh The judgments were signed by J. A. Hambraeus, the president of the district court, on 5 November 1674: Oppå häradzrättens wägnar J.A. Hambraeus Datum Hammar d. 5 qbris 1674.

The Members of the Norrland Witchcraft

Commission

The president of the Norrland Witchcraft Commission was County Governor Baron Carl Sparre. The commission consisted of 24 members, including professors and other learned men, high-ranking lawyers, clergymen, and lay assessors (farmers). “In Nomine Domini Anno 1674 d. 8 Septembris, Efter Hanns Kongl. Maij:ts wår Allernådigste Konungs och Herres förordningh att inqvirera och afdömma dhet förskräckeliga Trulldombsväsendeth, som i Ångermanne- Hellsinge och Gästrijkelandh sampt der befindtelige Städher sigh yppadt hafva; voro i Botheå s:n församblade efterskrefne Nembl: General Lieutenanten och Gouverneuren Högvählborne H:r Carl Larsson Sparre, Friherre till Cronebärgh Herre till Ullfåsa och Mariäbärgh varande Präses sampt” {From the court records 1674} [English: “In Nomine Domini Anno 1674 d. 8 Septembris, Under His Royal Majesty, our Most Gracious King, and the Lord's ordinance to investigate and condemn the ongoing practicing of witchcraft in Ångermanne- Hellsinge and Gästrijkelandh and the concerned cities; was assembled in Botheå parish, Namely: Lieutenant General and Governor the Right Honorable Herr Carl Larsson Sparre, Baron to Cronebärgh Master of Ullfåsa, and Mariäbärgh being President and ”] 1. Assessor Jöns Classon Wallwijk 2. Professor Herr Olaus Åkerman 3. Mayor: in Gevele Carl Fallck 4. Präposit Herr Anders Arctman 5. Parish Minister Herr Swänn Watz 6. Lecturer Herr Petrus Warg 7. Vice District Judge Knut Ingelsson 8. Mayor Swänn Danielsson 9. City Court Judge Anders Dunder 10. Professor Samuel Schunk 11. Judge Erich Kerbelig 12. Präposit Herr Oluff Hoffmanng 13. Präposit Herr Oluff Zeitman 14. Parish Minister Herr Joen Corbelius 15. Secretary Magnus Blix 16. Vice District Judge Joh. Anders Hanmbreus 17. Mayor Erich Joensson Lur 18. City Court judge Pedher Jacobsson Gryt The 6 farmers' representatives in the Commission: From Giästrijkeland: 1. Oluff Pedhersson in Allmenninge 2. Oluff Christophersson in Trödie From Hellsingelandh: 1. Hans Olsson ifrån Boldnäs 2. Michel Olsson in Styfve and Norrälfön From Medelpadh: 1. Nils Andersson from E.. 2. Erich Ersson from..

Glossary

• Bjära/Bära - Term in older Swedish folklore for a kind of magical creature, often in the form of a ball of woolen yarn, which, after it has been brought to life by special manipulations, suckles others’ cows on behalf of its owner and brings the milk home. Other terms are: trollhare (magic hare), mjölkhare (milk hare), or trollkatt (magic cat). • Blåkulla - Name of the place where, according to Swedish folklore, the witches went to hold feasts with Satan. This was not hell, but a place where the devil held banquets. Hell could be seen below through a hole in the floor. • Maleficium – Magical damage to humans, animals, plants or other property. • Pastorat - One or several parishes form up a pastorat. A pastorat (rectorship) is the office or jurisdiction of a parish minister. The parish minister is the clergy of the main parish in the pastorat but also in charge of the annex parishes in the pastorat. The clergies in annex parishes are called assistant parish ministers and are subordinated the parish minister. Torsåker pastorat consisted of three parishes; Torsåker, Ytterlännäs and Dal. • Präposit - An old title within Church of Sweden meaning dean or rural dean (ecclesiastical dean). • Sorceress - Woman who (professionally) practices sorcery. Swedish: Lövjerska; besvärjerska; signerska. • Spell - Magical formula whose utterance, with or without accompanying sorceries, is considered to confer power and dominion over spirits, dangerous animals, etc. • Spetsgård - In former days, a fence consisting of humans, used to be formed at public executions in Sweden by people who were ordered out to the place of execution. It consisted of men equipped with long sticks forming two circles/rings around the place of execution. The inner ring of men held the sticks in one direction and the outer ring of men in the opposite direction crossed against the sticks of the inner ring. Special care was taken in organizing the spetsgård so that the condemned could not escape. • Thief dungeon - name formerly given to a detention center at a court of law (district court). Swedish: tjuvkista. • Wise boys - Young boys with the power to spot the mark of the Devil, the Stigma Diaboli, in the forehead of persons allied with the Devil – the witches, at least that was what they claimed. Swedish: visgossar. • Witch - A woman who, in folklore, is considered to have the ability to practice sorcery (witchcraft) with the help of the devil or another evil power. Swedish: trollpacka, trollkona, häxa. • Witchcraft - The ability to intervene in the course of nature by supernatural and secret means and with the aid of the devil or other evil power to influence, harm, or destroy man, animals, or property. Swedish: trolldom. • Witchcraft Commission – A court temporarily set up to investigate and pass judgment on someone's alleged ability to practice witchcraft. Swedish: Trolldomskommission. Source: SAOB (Svenska Akademins OrdBok) - Swedish Academy’s Dictionary.

Reflections

The court records from the witchcraft hearings at the district court in Hammar are preserved and occupy 130 pages. The minutes from this investigation are the only primary source preserved about this event. On 5 November 1674, when the investigation of the court was completed, the minutes were handed over to the Witchcraft Commission for the determination of the death sentences. The Hammar District Court sentenced 60 people to death but also had 11 uncertain cases that the Commission had to decide definitively. However, the records of the Witchcraft Commission on the judgments in Torsåker pastorat have not been preserved. Assistant parish minister Jöns Hornaeus' thesis "Sannfärdig berättelse" (Truthful Story) was written down in 1741 (published in 1771). According to Hornaeus himself, he had access not only to the court records of the trial at the Hammar District Court but also to a transcript of the Commission records, other written documents relating to the witchcraft trial, and oral accounts. The copy of the commission minutes is said to have been given to him by a clergyman, Eurenius, who at that time had it in his possession. Hornaeus is the only one who compiled the contents of the missing commission minutes before they were lost. There is also a manuscript in the form of a notebook that was found in 2005 at the County Museum in Härnösand (Murberget) in a folder marked "Trolldom" (Witchcraft) containing information about the witchcraft trials in Torsåker pastorat 1674-1675. There are many indications that Jöns Hornaeus could also be the author of this manuscript. The manuscript consists of three parts. The first two parts are records of inhabitants accused of witchcraft crimes in Ytterlännäs and Dal parishes in Torsåkers pastorate in Ångermanland. The third part of the document is entitled ”Annmärkningar öfwer Trollkiäring wäsendet” (Annotations on witches). The dates given in the minutes of the manuscript are consistent with those when the Commission would have been in the parish. The two minutes in the manuscript are probably eyewitness accounts, which is shown by the fact that they are written in the present tense. The minutes in the manuscript are not entirely consistent with the court minutes from the Hammar trials. Concerning the third and last part of the manuscript, the one titled "Anmärkningar öfwer Trollkiärring wäsendet", Jessica Johansson concludes in her College C-thesis in 2010 that it is Jöns Hornaeus who is the author of this part. The reason for this conclusion is that the author of the third part refers to his grandfather Herr Hans Wattrangius' private notes from the trials in 1674. The parish minister Johannes (Hans) Wattrangius in Torsåker was Jöns Hornaeus' maternal grandfather. Hornaeus presents in his thesis of 1771 figures on the number of prosecuted and executed that are not found in other documents, which could be explained by the fact that he had access to the Commission minutes. The first court record in the manuscript is of people accused of witchcraft in Ytterlännäs parish. The second court record in the manuscript is the one about the accused in Daahl parish. In her thesis, Jessica Johansson has compared the accused listed in the two court records in the manuscript with those accused in the court minutes in Hammar district court and finds that of the total of 94 accused in the manuscript, 48 can be found in the Hammar court minutes. The two court records found with the manuscript are thus not a copy of the Hammar court's minutes of the witch trials. However, information in the two court records suggests that they are minutes taken at the Commission hearings. Jessica Johansson writes in her thesis: ”that there are recurrent pieces of evidence in the court records found in the manuscript that these records are the Commission minutes. This take the form of referring to the Hammar witch trials in past tense and the work of the Royal Commission in the present tense.” The Commission minutes have been missing for about 300 years. The court records in the manuscript are drawn up for people in Ytterlännäs parish and Dal parish in Ångermanland.