The Causes Of Witchcraft

Beginning in the Middle Ages and through the seventeenth centuries, witch trials occurred in Europe. Many people were accused of being witches some of these people were accused of being witches for not following Christian beliefs at that time and others followed witch prosecutions for goods and money. Furthermore, the stereotypes of witches at this period also had a role in causing witch prosecutions. In this essay I argue how these three components led to the death of so-called witches. Firstly, I will discuss how the Catholic Church had an impact on most prosecutions. Secondly, I will explain how social stereotypes of that period have also influenced with the causes of prosecution of many alleged witches. Thirdly, I will discuss how

Witchcraft, even in contemporary society, remains a topic of scandal. Race politics, too, still remains a taboo topic in certain social circles. The intersection of these two social issues may seem unlikely. However, this intersection played a crucial role in the 17th century witch hysteria, especially in the infamous Salem Witch Trials. Accusations during the trial have proven to be quite the topic of debate, but the matter becomes increasingly complicated when one of the accused women is black (and even more so if they’re foreigners in addition to being black). This raises many questions which historians have debated for years: were they witches? Or perhaps, were they simply practitioners of their own foreign religion and culture? The purpose

Most observers now agree that witches in the villages and towns of the late Sixteenth and Seventeenth Century New England tended to be poor. They were usually not the poorest women in the community, but the moderately poor. Karlsen tries to show that a woman who was vulnerable was most likely to be accused of being a witch. Even women who had gained wealth because of the death of a husband were prime candidates.

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

During the late fifteenth through the seventeenth centuries, thousands of individuals were persecuted as witches. It was thought that these individuals practiced black magic and performed evil deeds, the deeds of the devil. This all happened during a time of great change in Europe, during the time of the Protestant Reformation, the Catholic Reformation, the Scientific Revolution, and the consolidation of national governments. They were persecuted for a variety of reasons, but three major ones were religious reasons, social prejudices, and the economic greed of the people. Religious leaders such as Martin Luther and John Calvin influenced the ideas of their followers. Religion dominated the time period and it’s easy to see how many opinions

Spielvogel states that “Europe’s longtime adversaries-war, famine, and plague-continued to affect population levels” (Spielvogel 437). Europeans also experienced another temperature drop that hurt harvests and led to a shortage of food (Spielvogel 437). Anxiety and anger over Europe’s worsening state led people to make allegations of witchcraft in order to explain the worsening conditions in Europe (Spielvogel 437). To summarize, heightened tensions within small communities because of Europe’s longtime worsening conditions played a part in why there was so much hysteria over witchcraft.

“Thus, it is striking to find that many victims of witchcraft accusations were poor beggar women who were said by their neighbors to have laid a curse not God 's, but the devil 's on a household in which something had gone wrong.”(Klaits, p. 87) Women who did not have a man to support them would go through the village and beg for food for themselves and their family. If they were denied, and something happened in the house, they begged at the neighbor would say that the beggar woman had placed a curse on the house. This could have been anything from the neighbor 's child becoming ill to even the cow not giving milk anymore. These accusations usually came after the beggar was refused charity and walked away mumbling something mean. They were usually then reported once something went wrong within the home they had looked for the charity at.

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.

Witchcraft exists. Whether we choose to believe or not, its existence in worldwide cultures is undeniable. Its form takes many shapes that can be determined by the religion, economics, politics, and folk beliefs in each individual culture where it may take place. Its importance in our own, American, history should not go understated: Witches were a major dilemma for people who lived in 1692 Salem, Massachusetts, and as a result women (and men) were hanged due to undeniable belief in the power of Witchcraft. Today, belief in magic and witches has diminished with the increasingly secular nature of our culture, but we must accept there was a time when witches “existed”. While American culture has drifted away from ideas such as witchcraft, others have certainly not, with the primary example being Africa. Witchcraft in African culture accounts for many of the issues found within many of the continents communities. Correcting these issues, at least for a time, usually results in a community being “fixed” (examples are made in Adam Ashford’s account of witchery, Madumo, a Man Bewitched and the anthropological accounts being used for this essay). What is fascinating; however, are the parallels that can be made between witchcraft in different cultures. In a previous essay I touched on this topic by incorporating my definition of witchcraft as “a cultural means of being able to create particular moral boundaries by means of ‘magic’ thinking” (Brian Riddle, 2015). In this essay, I

The witch craze rapidly spread around Europe from 1480 to 1700, especially during the time of both the Protestant and Catholic Reformation. From accusations to trials to persecution, over a million Europeans were tried due to witchcraft suspicions. The trials were often rigged in favor of the accusers, and torture was used as a method for confession in certains areas of Europe. The witch craze had many contributing factors that allowed it to last for almost three hundred years. Three major reasons for the persecution of individual witches were influence from religious superstitions promoted by the Church, lack of advanced knowledge in science and medicine and social prejudice against the lower socioeconomic class.

In important respects, the great witch hunts began with the invention of the stereotypical witch in texts by professional demonologists. Prior to the publication of these texts, there was already widespread belief in magic both harmless and malicious. But not until the practice of magic became a religious warfare between God and his enemy the devil did community concerns about the practice of magic evolve into the desperate, sadistic trials that occurred in the 16th and 17th centuries, and the idea that witchcraft was a reality rather than a myth suddenly made a comeback. Trials of individual witches in early modern Europe always began with specific accusations brought against a supposed witch by one or more of her neighbours.

However, some opposers have knowledge that “a glorious God that maketh the thunder” (Scot 29). It appears to be ironic that some persecutors of the past, who believe in God, would think that a witch or the Devil could overpower the God in the formation of weather. There must have been underlying motives for persecutors to target witches as destroyers of their crops. Perhaps farmers did not know another possible cause for their damage to crops when lightning struck their fields. One case is in 17th century Europe where epic moments of drought occurred, causing famine, known as a Little Ice Age.

Witch hunts blazed across Europe over the fifteenth to eighteenth centuries not just killing innumerable innocent people, but stripping women of much of the power they had once held, and changing society's perceptions of women all together. The economic hardships, religious rivalries, and troubled politics of the time made accusing your neighbors of witchcraft convenient. Where there was war and poverty, or merely bad luck, peasants would assume witchcraft and rush to blame an old, defenseless woman in trials which involved unbelievable cruelty and horrible sadism. As religion and the Catholic Church began to complement and perpetuate the increasing hysteria, European society as a whole could do nothing but

Historians of European witchcraft can all agree that there was definitely a period of time where people were accused, tried, and executed for witchcraft. They cannot agree on the ‘whys’. Why did it happen, why did the demographics of the accused change from place to place, why did it end? As a result there has been much work on the subject, all with vastly different conclusions. For Lyndal Roper, some of those ‘whys’ are fertility and fear. More specifically, fear of losing it. Roper describes witchcraft as “an intensely physical experience” (Roper, 9). The effect the witches ad on their surrounding involved the physical world, but mostly the vitality and fertility of it. Babies were harmed, breast-milk dried, people were made to become impotent

The use of witchcraft and magic became a taboo in early modern Europe. Most individuals living in Europe during the 16th and 17th centuries believed that these witches could connect with a different realm to influence the world they found themselves in, the natural world. There was no way of pointing out a witch and so these arbitrary guidelines made by looking at stereotypes that outcasts had, led them early modern Europe into the witch hunts, where unfair trials meant the lives of innocent individuals were lost. Through the documents found in The Trial of Tempel Anneke, the use of witchcraft and other forms of sorcery were sought after to aid in time of need, but the actual practice of witchcraft and use magic were frowned upon by Christians who linked this practice to Satan and would culminate with the witch’s death after an unfair trial.