Alice Kyteler Sorcery Trial
The sorcery trial of Alice Kyteler was an important aspect and a contributing factor of the European With-Hunt. The trial helped to set a precedent and a point of reference for later witch-hunts and later trials. The trial of Alice Kyteler helped make the link between heresy and witchcraft, helped in making witchcraft a crime punishable under heretical laws, helped define what the acts of witchcraft are, and allowed for the authority of the church in matters of witchcraft, such as torture, to be defined.
Heresy and witchcraft are interrelated and in some cases, one in the same. The charge of sorcery and witchcraft against Alice Kyteler helped to solidify the correlation drawn between magic and heresy. The sorcery trials that where held in Ireland where centered around the idea that the magic that was being performed somehow made the practitioners heretics. William Outlaw was accused of, “aiding, abetting and harboring heretics…usury, perjury, adultery, murder of clergy, and excommunications, to the total of thirty-four separate counts.”1 William Outlaw, son of Alice Kyteler, had the charges of heresy and helping those who where heretics combined to include other charges that fell under witchcraft. Outlaw was accused of helping heretics, who where also being charged with heresy, and using sorcery for the use of evil. In Nicholas Eymeric’s, written fifty years after the Kyteler trial, lists that “…some others, however, are magicians and diviners who are not pure chiromantics, but are contracted to heretics, as are those who show the honor of latria or dulia to the demons.” Eymeric also wrote that, “These people,” referring to the magicians, “are guilty of manifest heresy.”2 This s...
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... Alan Kors and Edward Peters (Philadelphia: University of Pennsylvania Press, 1972), 85.
3. Brian Levack, The Witch-Hunt in Early Modern Europe (London: Longman Group, 1995), 37.
4. Davidson, 26-27.
5. William Cardinal of Santa Sabina, “Magic and the Inquisition,” in Witchcraft in Europe 1100-1700, Alan Kors and Edward Peters (Philadelphia: University of Pennsylvania Press, 1972), 81.
6. Davidson, 28 & 30.
7. Davidson, 82.
8. Heinrich Kramer and Jacob Spenger, “The Malleus Maleficarum,” in Witchcraft in Europe 1100-1700, Alan Kors and Edward Peters (Philadelphia: University of Pennsylvania Press, 1972), 130.
9. Davidson, 28.
10. Heinrich Kramer and Jacob Spenger, “The Malleus Maleficarum,” in Witchcraft in Europe 1100-1700, Alan Kors and Edward Peters (Philadelphia: University of Pennsylvania Press, 1972), 132.
11. Davidson, 62.
12. Levack, 77.
The Abigail Hobbs trial was one of many of the Salem Witch Trial. People often had to face the court for a crime they did not do commit. Fortunately enough Abigail Hobbs was one of the people accused who was somewhat educated. Her tone and behavior was calm and collected while facing the people who determined her faith. Some people who were charged with these crimes were uneducated and could not defend themselves. Abigail Hobbs went along with court when she was on trial she agreed with them to hopefully save her life.
HQs, Department of the Army. Field Manual 5-0, The Operations Process. Washington, DC: Government Printing Office, 2010.
Woodward, Walter “New England’s other Witch-hunt: The Hartford Witch-hunt of the 1660s and Changing Patterns in Witchcraft Prosecution” OAH Magazine of History, 2003. 8. Cavendish, Richard. The. “A History of Magic” New York, 1977 pg 69-79 9.
To begin studying the decline of witchcraft prosecutions it is important to note the changes in judicial methods. Levack addresses this 'because in most cases it was the objections to witchcraft prosecutions on legal and judicial grounds that first led to their reduction in numbers.' This suggests that the Scientific Revolution and Reformation were actually less significant in initiating the decline. However, the nature of judicial reform actually relied heavily on a new mental outlook. This is highlighted by a growing...
The term witchcraft is defines as the practice of magic intended to influence nature. It is believed that only people associated with the devil can perform such acts. The Salem Witch Trials was much more than just America’s history, it’s also part of the history of women. The story of witchcraft is first and foremost the story of women. Especially in its western life, Karlsen (1989) noted that “witchcraft challenges us with ideas about women, with fears about women, with the place of women in society and with women themselves”. Witchcraft also confronts us too with violence against women. Even through some men were executed as witches during the witch hunts, the numbers were far less then women. Witches were generally thought to be women and most of those who were accused and executed for being witches were women. Why were women there so many women accused of witchcraft compared to men? Were woman accused of witchcraft because men thought it was a way to control these women? It all happened in 1692, in an era where women were expected to behave a certain way, and women were punished if they threatened what was considered the right way of life. The emphasis of this paper is the explanation of Salem proceedings in view of the role and the position of women in Colonial America.
The epoch of Medieval European history concerning the vast and complicated witch hunts spanning from 1450 to 1750 is demonstrative of the socioeconomic, religious, and cultural changes that were occurring within a population that was unprepared for the reconstruction of society. Though numerous conclusions concerning the witch trials, why they occurred, and who was prosecuted have been found within agreement, there remain interpretations that expand on the central beliefs. Through examining multiple arguments, a greater understanding of this period can be observed as there remains a staggering amount of catalysts and consequences that emerged. In the pursuit of a greater understanding, three different interpretations will be presented. These interpretations, which involve Brian Levack’s “The Witch-Hunt in Early Modern Europe,” Eric Boss’s “Syphilis, Misogyny, and Witchcraft in 16th-Century Europe,” and Nachman Ben-Yehuda’s “The European Witch Craze of the 14th to 17th centuries:
In the Malleus Maleficarum, Sprenger and Kramer’s basic argument about the origins of witchcraft is that witchcraft is found chiefly in women due to several reasons that focus on characteristics of women. Sprenger and Kramer argue that witchcraft in women is more probable because women were very naïve and impressionable, carnal lust is never satisfied in women, and they are of lower intelligence and weaker memories than men.
Religious influence, the manipulation of fear, and the frightening aspects of witchcraft all are very influential to the popular belief of witchcraft during this time period. The popularity of witchcraft in this time period is important because it has shown how in the past when there is no logical explanation they would automatically blame Satan and say it was Satan’s doing. It also shows that history repeats itself because during the Cold War many individuals were accused of being communist even though there was no hard evidence proving this accusation; however, out of fear people will still be convicted, just like during the witch trials. Moreover, witch trials were not only influenced by many things but they have been influential; therefore, showing that they influenced things in our time
Were the witch-hunts in pre-modern Europe misogynistic? Anne Llewellyn Barstow seems to think so in her article, “On Studying Witchcraft as Women’s History: A Historiography of the European Witch Persecutions”. On the contrary, Robin Briggs disagrees that witch-hunts were not solely based on hatred for women as stated in his article, “Women as Victims? Witches, Judges and the Community”. The witch craze that once rapidly swept through Europe may have been because of misconstrued circumstances. The evaluation of European witch-hunts serves as an opportunity to delve deeper into the issue of misogyny.
The Salem Trials took place between the 10th of June and the 22nd of 1692 and in this time nineteen people. In addition to this one man was pressed to death and over 150 people where sent to jail where four adult and one infant died. Although when compared to other witch-hunts in the Western world, it was ‘a small incident in the history of a great superstition,’ but has never lost its grip on our imagination’ . It’s because of this that over the last three centuries many historians have analysed the remaining records of the trials in order to work out what the causes and events were that led to them.
Sidky, H. Witchcraft, lycanthropy, drugs, and disease: an anthropological study of the European witch-hunts. New York: Peter Lang Publishing Inc., 1997.
Ott, Marvin C. "Mediation as a Method of Conflict Resolution: Two Cases." International Organization 26.04 (1972): 595-618. JSTOR. Web. 3 Dec. 2013.
US Army. Field Manual 5-0 The Operations Process March 2010. Washington DC: Government Printing Office, 2010.
HIST303 Witch Hunting 1400-1700 Essay 1: Describe the nature of "witchcraft"and explain why it was threatening to Christianity. Prepared by: Sikiki Angela Lloyd Due: 4 April 2014 Student Number: 203139861 Image: The Witches' Sabbath.
Lehmann A. C. & Myers J. E. Magic, Witchcraft and Religion – An anthropological Study of the Supernatural (Fourth Edition) (Mayfield Publishing Company, 1997)