The study of witchcraft and its presence in the high middle ages of Europe and Central America is the fundamental significance in the understanding of mankind. It not only explores notions of theology, spirituality, social psychology, history of social protest but also highlights the issue that is the female position. This essay attempts to deal with the epidemic of Witch persecutions, how the phenomenon came about and to what degree and whom was it accepted. It will attempt to understand the context by which these measures were taken, and the societal pressure of the Catholic Church, the hand by which many woman and very few men were subject to emotional and physical torture and ultimately condemned to death.
With the start of the high Middle Ages came a notable increase in witch-prosecution and an undeniable fascination with all things occult, the devil, demons and the obliteration of such heretics. While the great strife between Catholicism and Lutheranism began the number of those accused of consulting with the devil, and condemned of the heinous crime of witchcraft began to rise. This was due in part of the teachings of the reformers and the church itself, refuting any argument against witchcraft and its infection of traditional catholic, obedient society. In Luther's catechism, the control held by the devil over man's body and soul, life and property, wife and children amounts almost to omnipotence. According to Sister Antoinette Maria Pratt the interest in the occult increased in the 1200s as “Satan became, their whole lives through, the dominant idea. This was particularly true of the fifteen and sixteenth centuries, when the doctrines of Luther had permeated all classes of society and were producing their terrible resu...
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...s Vol 3: Demons, Spirits and Witches.
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Witchfinders is a book by Malcolm Gaskill that looks upon strategies that were employed by two Christian crusaders in their quest to mitigate witches in England. The book explores England’s important story and the biggest witch hunt. In the book, Gaskill brings out issues relating to religious and social lives in a very fascinating way. The whole book brings to right ways that witch-finders used to support their brutality and bloodshed in the ancient England notably through biblical justifications. In the book either, the author brings out the demonic ways of the 1640s in East Anglia and through keen analyzes of the factors that are being stipulated in the book one can factor out the rotten society in the time and to some degree relate this to the current society and religious behaviors. The current paper looks upon the short and long term factors
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:
Witchcraft is said to be the most widespread cultural phenomenon in existence today and throughout history. Even those who shun the ideas of witchcraft cannot discount the similarities in stories from all corners of the globe. Witchcraft and its ideas have spread across racial, religious, and language barriers from Asia to Africa to America. Primitive people from different areas in the world have shockingly similar accounts of witchcraft occurrences. In most cases the strange parallels cannot be explained and one is only left to assume that the tales hold some truth. Anthropologists say that many common elements about witchcraft are shared by different cultures in the world. Among these common elements are the physical characteristics and the activities of supposed witches. I will go on to highlight some of the witch characteristic parallels found in printed accounts from different parts of the world and their comparisons to some famous fairytales.
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
This primary source is Matthew Hopkins’ The Discovery of Witches, published in 1647. Hopkins’ witch-hunting tactics were recommended in national and international law books. It should be noted that Hopkins’ book had such a large impact that it was used as a guideline in America to hunt witches too. Following the Lancaster Witch Trial, 1634, it was enforced that there now had to be material proof of being a witch. Hopkins’, known national policy focused on whether the accused had made a pledge to the Devil, rather than if they had been suspect of acts of sorcery. This is shown through Hopkins’ ‘Sidenote: The Divells speech to the Witches’ after querie 13; “…and the witch aggravates her damnation by her familiarity and consent to the Devill”. This reinforces the new emerging norm that European belief was focused around the perception of the ‘diabolical pact’ held between the witch and the Devil. Similarly, The Discovery of Witches drew inspiration from King James’ I, with
Witchcraft was relentlessly thought as the work of the devil with only sinful and immoral intentions. Julio Caro Baroja explains in his book on Basque witchcraft that women who were out casted from society and unable to fulfill their womanly duties became witches as a way to compensate for her failed life. They were thought to be a threat to society as they dwindled in evil magic. This misunderstanding may have originated from the literary works of Heinrich Kramer and James Sprenger, in their published book, “Malleus Maleficarum”. Accusations of being adulterous, liars and dealing with the devil materialized because of the...
The book begins with a brief history of the colonial witchcraft. Each Chapter is structured with an orientation, presentation of evidence, and her conclusion. A good example of her structure is in chapter two on the demographics of witchcraft; here she summarizes the importance of age and marital status in witchcraft accusations. Following this she provides a good transition into chapter three in the final sentence of chapter two, “A closer look of the material conditions and behavior of acc...
Sidky, H. Witchcraft, lycanthropy, drugs, and disease: an anthropological study of the European witch-hunts. New York: Peter Lang Publishing Inc., 1997.
The early seventeenth century audience did not need a description of the devil like the twentieth century audience does. The Middle Ages had accustomed people to viewing the devil as a hideous, disgustingly ugly and frightening creature. The renaissance was a revolution in terms of imagery. The devil became more hu...
For many centuries to the present day, Christians have lived in fear of witches. They were known as to be the devils child who only practiced black magic and thought of as the Christians “persecution”. Witches have been known to mankind since the 1200’s. Throughout the 1400’s, the examination of witches was more focus and moved from the Jews. In the church’s law, it was stated that the belief of existence and practices of witchcraft was “heresy”. Because of what the Christians believed, churches would then torture and hunt down anyone who they thought were witches and killed the many women and only a few of the men. They even made them make the confession of flying through the midnight sky, being in love with the devil himself, practicing black magic and even turning into animals.
I will look at scholars such as; Nancy Caciola, Sari Katjala-Peltomaa, Edelgard Dubruck, and Kieckhefer who all explore demonic possession. I will analyze their viewpoints and scholarship to help situate each author within the conversation of demonic possession in the Medieval Ages and talk about how their arguments and scholarship is expanding and changing the way we think about demonic possession. For example, Sari Katjala-Peltomaa, a researcher at University of Tampere, discusses the role of children in demonic possession and argues that religious rhetoric was offered a means of explaining unwanted behavior in children. Her argument helps shed light on how the Church and religion intersects with family matters and also social norms. In addition, Edelgard Dubruck, a professor at Marygrove College, discusses Thomas Aquinas’ viewpoints on witchcraft, magic, and also demons. Thomas Aquinas is a crucial scholar when it comes to discussing demons and demonology because while he never addresses possession explicitly, he writes about miracles, women’s role in society, and that demons work with the special permission of God. Dubruck’s argument is that Thomas Aquinas’ views were limited yet, were arguably acceptable given the views of society at that time. I also will be looking at Nancy Caciola who has extensively researched the Medieval Supernatural. I will be looking at her book, Discerning Spirits: Divine and Demonic Possession in the Middle Ages as well as her article, “Mystics, Demoniacs, and the Physiology of Spirit Possession in Medieval Europe”. I will be extensively looking at the arguments each author makes, and put them in conversation with one another. In addition, I will be observing how the pieces work together to support one another and where there might be disagreement among the scholars. Together with the background information in the first part of the paper, I hope to demonstrate the
Witchcraft persecution peaked in intensity between 1560 and 1630 however the large scale witch hysteria began in the 14th century, at the end of the Middle Ages and were most intense during the Renaissance and continued until the 18th century, an era often referred to as the Enlightenment or Age of Reason. Representation of witches, nay, representation in general is a political issue. Without the power ot define the female voice and participate in decisions that affect women -similar to other marginalised groups in society- will be subject to the definitions and decisions of those in power. In this context, the power base lay with men. It can be said that the oppression of women may not have been deliberate, it is merely a common sense approach to the natural order of things: women have babies, women are weak, women are dispensable. However the natural order of things, the social constructs reflect the enduring success of patriarchal ideology. As such, ideology is a powerful source of inequality as well as a rationalisation of it. This essay will examine the nature of witchcraft and why it was threatening to Christianity.
Lehmann A. C. & Myers J. E. Magic, Witchcraft and Religion – An anthropological Study of the Supernatural (Fourth Edition) (Mayfield Publishing Company, 1997)
Every misfortune or problem can be related to witchcraft, especially when the natural explanation is not satisfactory. Therefore, this paper aims to present in brief the general opinion about beliefs on witches and witchcraft, which is synonymous among most African societies. Besides, it will consider some incidents related to witchcraft as well as Christian response to witchcraft before conclusion. II. GENERAL OPINION ABOUT WITCHCRAFT