The Mora Witch Trials: Sweden’s Dark Dance with Witchcraft
In the serene heart of Dalarna County lies the town of Mora, today known for its lakeside beauty, ski races and traditional crafts. Yet beneath its picturesque charm lingers a shadow from the 17th century—a time when fear, superstition and hysteria gripped the Swedish countryside. The Mora Witch Trials, held in 1669 and 1670, remain among the most infamous episodes of mass witch hysteria in Swedish history. Sparked by tales of Satanic abductions and fuelled by the testimony of children, the trials led to the execution of dozens and the ruin of many more lives.
Though often overshadowed by the more widely documented witch hunts in Germany and Scotland, Sweden’s witch trials were no less severe in their cruelty. At Mora, a small town was turned into a theatre of terror, where the voices of children determined the fate of their elders. The events echo a deeply human fear of the unknown and a tragic vulnerability to panic and social contagion. Today, the Mora Witch Trials serve as a sobering reminder of the dangers of religious extremism, unchecked authority and collective hysteria.
The Rise of Witch Hysteria in Sweden
To understand the Mora Witch Trials, one must first grasp the religious and political climate of Sweden in the mid-17th century. The country was staunchly Lutheran, and the clergy played a powerful role in both local and national life. Witchcraft, according to Christian doctrine of the time, was not just superstition but heresy—a pact with the Devil that threatened the spiritual fabric of society. Across Europe, the Protestant and Catholic Reformations had intensified religious fervour, and in many regions, accusations of witchcraft were used to purge communities of perceived evil.
In Sweden, the witch craze arrived relatively late but with devastating intensity. The most notorious period of witch-hunting occurred between 1668 and 1676, during a nationwide panic known as the ”Great Noise” (Det stora oväsendet). It was a time when fear travelled faster than fact, and the voices of children—often coached or coerced—led to fatal convictions.
The town of Mora was particularly affected. Rumours had spread that witches were abducting children at night and flying them to a place called Blåkulla, a mythical witches’ sabbath described as a grotesque, inverted version of Christian ritual. Tales of demonic feasts, inverted baptisms and communion with Satan gained traction in the minds of frightened families. In this climate, the stage was set for catastrophe.
The Trials Begin: Accusations and Confessions
The Mora Witch Trials formally began in 1669, but the groundwork had been laid earlier through sermons, gossip, and suspicion. The trials were driven largely by the testimony of children, who claimed they had been abducted by witches and taken to Blåkulla. These tales, although fantastical, were taken seriously by the authorities and clergy. Children described in vivid detail how specific villagers had led them away, forced them to renounce their faith, and subjected them to rituals in the Devil’s honour.
Under pressure to investigate and act, local officials gathered suspects—primarily women, but also some men—who were accused of witchcraft. In many cases, confessions were extracted under duress, threats, or psychological manipulation. The interrogators, convinced of the truth of the accusations, frequently used leading questions, demanding not only admissions of guilt but also names of co-conspirators.
By the end of the trials in 1670, it is believed that up to 15 women and one man were executed in Mora, although the exact number is debated. Many others were whipped, imprisoned, or exiled. The condemned were usually decapitated and then burned, a procedure considered more merciful than burning alive but no less horrifying. Families were shattered, reputations destroyed, and a community left traumatised by the loss of its own members, condemned by fear and fantasy.
Children as Witnesses: Innocence Turned Instrument
One of the most chilling aspects of the Mora Witch Trials is the central role played by children. In an age where children were expected to be truthful and spiritually innocent, their words carried immense weight. However, this belief made them susceptible to both manipulation and invention. In some cases, children repeated what they had heard from others or what adults expected them to say. In other instances, they may have been coached, threatened, or rewarded for giving testimony that matched the expectations of clergy and court.
This exploitation of child testimony was not unique to Mora, but it reached an alarming peak there. Dozens of children were brought forward as witnesses, and their testimonies were woven into a consistent narrative of nocturnal abduction, magical flight, and Satanic rituals. Some children reportedly later recanted their stories, but by then the damage was done.
The tragedy here lies not only in the wrongful executions but in the long-term impact on the children themselves. Many were likely traumatised by their involvement, forced to live with the knowledge that their words had led to the deaths of neighbours and even relatives. The manipulation of these young minds stands as a haunting example of how innocence can be weaponised by fear.
Aftermath and Reflection: The End of the Great Noise
The Mora Witch Trials were not the end of Sweden’s witch panic, but they marked a turning point in public and clerical perception. Over the following years, more trials would occur, most notably in Torsåker, where seventy-one people were executed in 1675. Yet by 1676, scepticism began to grow. Officials and theologians started to question the reliability of child witnesses, and the methods used in interrogations.
King Charles XI eventually intervened, ordering an end to the trials. A commission was formed to review cases, and witchcraft as a prosecutable crime began to fade from Swedish law. While belief in witches persisted in rural folklore, state-sponsored executions came to an end. The damage, however, had already been done. In total, over 280 people were executed for witchcraft in Sweden between the late 15th and late 17th centuries, and countless more lives were disrupted.
The Mora Witch Trials have since become a subject of academic interest and moral reflection. Historians, theologians and sociologists study the trials to understand how communities can spiral into collective paranoia. The trials offer a cautionary tale about the abuse of authority, the dangers of mob mentality, and the devastating power of belief when wielded without evidence or mercy.
Remembering the Past in Modern Mora
Today, Mora is a peaceful and vibrant town, but its dark past is not forgotten. Locals are aware of the trials and the role their ancestors played—both as victims and enforcers. There are no grand memorials to the executed, but the story of the Mora Witch Trials is preserved through regional museums, folklore archives and cultural storytelling.
Visitors interested in Sweden’s occult past can learn more at the Zorn Museum in Mora, which, while mainly focused on the work of artist Anders Zorn, also includes exhibits on local history. Further resources on Sweden’s witch trials can be found at the Swedish History Museum in Stockholm and through various folklore centres around Dalarna County. Academic publications, documentaries and podcasts have also brought renewed attention to the trials, encouraging thoughtful reflection on a period many would prefer to forget.
Mora stands today as a symbol of resilience, but also as a warning of how quickly justice can be warped when guided by fear. The trials are remembered not to romanticise the past, but to ensure that such tragedies are never repeated.
Visiting Mora and Tracing the Shadows of History
For travellers with an interest in folklore, history or the occult, Mora offers a compelling destination. Located in the heart of Dalarna, it is easily accessible by train or car from Stockholm, taking around four hours. The town is best known for its scenic location on Lake Siljan, its rich traditions in handicrafts, and its status as the finish line for the Vasaloppet, Sweden’s most famous ski race.
While the town does not have a dedicated witch trial museum, history enthusiasts can explore the Dalarna Museum in nearby Falun or seek out local guides who offer storytelling tours of the region’s darker past. The landscape itself—dense forests, remote farmhouses and serene lakes—evokes the mood of centuries-old folklore, providing the perfect backdrop for contemplative travel.
Visitors in summer can enjoy open-air museums and historical reenactments, while those coming in autumn or winter may find the atmosphere particularly suited to exploring tales of witches and spirits. Whether you’re a historian, writer or simply curious, Mora invites you to reflect on a time when fear ruled the courts and the innocent paid the ultimate price.