Elite and Popular Conceptions of Witchcraft

The books thesis is based on why a person was accused of being a witch and the relative circumstances thereof. Marital status, sex, community standing, wealth, and relationships with others all play an important part of a person chances of being accused of being a witch.

The author’s purpose in writing this article was to inform the reader of the rise and decline of witch prosecutions, along with their lasting effects on the society. The author’s central argument is that historians do not usually focus on

Witchcraft was defined for the masses by the publication of the Malleus Maleficarium also known simply as the Handbook. Written by two Dominican friars in 1486 it’s purpose was to be used as a handbook to identify, capture, torture, and execute suspected witches. Opinions stated as facts and written in the Malleus Maleficarium, “handbook”, were based their faith, church doctrine, and the Bible. No doubt a religious masterpiece in it’s time this handbook is a neatly woven together a group of beliefs, experiences, wisdom of ancient writers, religious ideas, and God inspired writings that justify it’s purpose. Written by and used by Catholics this handbook proved useful for Protestants as well. Based on biblical interpretation and ideas the handbook provided Protestant Church leaders biblical authority to prosecute witchcraft as well. Translated into today’s vernacular phrases such as, “everybody knows that women are feeble minded” or “everybody knows that women are more superstitious than men” and “all women have slippery tongues” are included in the handbook and presented to the reader as foregone conclusions. Specific

The large-scale witch-hunts that occurred from 1638 to 1651 gathered momentum via major happenings in the political, societal, and religious domains developing at the time. Individuals who had either political, religious or economic power in society, also known as elites, together had absolute control over the pursuit and prosecution of individuals who partook in witchcraft. The clergy played a crucial role in the witchcraft prosecutions and were slower than the state and localities to desert their beliefs in the reality of witches as the prosecution of witchcraft was, in their eyes, an effective tool to eradicate social deviance. Though local authorities and the Parliament did contribute to the witch-hunts significantly, without the kirk of Scotland declaring and encouraging this sanction on witchcraft, both other parties would not have taken the actions they ultimately did. This essay will provide a brief description of events that took place from 1638 to 1651 and then utilize evidence from a multitude of sources to argue that the religious elites were the most influential of these forces during the witchcraft prosecutions that occurred in the 1640s.

There are countless different assumptions about witches. The majority of individuals in the sixteenth and seventeenth century presumed that God and Satan were real (Lambert 1). They also assumed that “witches” were in allegiance with Satan and made a vow to bow down and serve him (Lambert 1). Furthermore, another common belief was

While Daemonologie did solely focus on the existence of witches among people, it also had major

For more than two hundred years, individuals were persecuted as witches throughout the continent of Europe, even though the witch hunt was concentrated on Southwestern Germany, Switzerland, England, Scotland, Poland, and parts of France. In a collective frenzy. witches were sought, identified, arrested, mostly tortured, and tried for a variety of reasons. The total number of witches tried exceeded 100,000 people. This essay is supposed to identify three major reasons for the witch craze in sixteenth and seventeenth century Europe.

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 evidence of witchcraft and related works has been around for many centuries. Gradually, though, a mixture a religious, economical, and political reasons instigated different periods of fear and uncertainty among society. Witchcraft was thought of as a connection to the devil that made the victim do evil and strange deeds. (Sutter par. 1) In the sixteenth, seventeenth, and twentieth century, the hysteria over certain causes resulted in prosecution in the Salem Witch Trials, European Witchcraft Craze, and the McCarthy hearings. These three events all used uncertain and unjustly accusations to attack the accused.

The witchcraft phenomenon of the Renaissance period was shaped by a wide range of cultural factors; witchcraft was not necessarily subject to a single cohesive idea or concept, and it was often instead a conglomeration of many different societal concerns, concerns which spanned through all spheres of society. Textual evidence from this period provides insight into the way in which witches were conceived, and how witches were dealt with, while visual images present a companion visualisation of the tensions, which influenced created the witch, and the imagery, which came to be associated with witchcraft.

Witch craft has been studied for hundreds of years and authors are still finding more and more information In Carlo Ginzburg’s work, The Night Battles: Witchcraft and Agrarian Cults in the Sixteenth and Seventeenth Century, he attempts to locate the origin of the of the benandanti and how they came to be tried in a similar fashion to witches in Friuli, Italy. The benandanti were a group that claimed that their spirits went to fight witches during certain times of the year. Ginzburg goes into great detail on the many trials associated with the benandanti during this time. In Paul Boyer and Stephen Nissenbaum’s work, Salem Possessed: The Social Origins of Witchcraft, the two authors give an in-depth look into the witch trials that plagued

Many elements separated “elite” from “popular” witchcraft beliefs. The main factor was regarding the type of accusation of witchcraft. In general, people tended to make accusations of maleficium, which describes malevolent, dangerous, or harmful magic, "evildoing," or "malevolent sorcery" , however, the elites made accusations based on diabolism, which is action aided or caused by the devil. People believes that witches have supernatural power, or magic power that the use over others. The elites believed that witches got their power from the devil after making a pact with the devil and by paying something in order to get those powers. The elites believed that all witchcraft was because of the devil, and that witches do all acts of magic in the name of the devil.

In England the belief that cunning men and men of magic where good was not always shared by all the members of the populace. The belief that a cunning person could be a witch

With a survey of history, it is evident that our world has encountered a broad range of cultures throughout time. Each culture is characterized by their own special practices. Bever (2002) samples one of these practices in his extensive journal on the social history of early modern Europe. The “cultural puzzle” that Bever mainly focuses on is witchcraft and its social prevalence in European history.

"European witchcraft was a unique phenomenon which differed from European high magic from the low magic or simple sorcery" (Russel 658). "High magic and simple sorcery differ however in methods and motivation" (658). High magic was astrology and alchemy (658). Sorcerers are usually people that are motivated by strong feelings of jealously, revenge, malice which are experienced by everyone (Marwich 3042). &