The Role Of The Witches In The 17th Century

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

Prior to the fifteenth century, rural European women were highly revered and respected pillars of rural community life; not only considered mothers and wives, but seen as community leaders, physicians, and sources of strength and wisdom. Women had a special and imperative role in rural life, and even those that lived on the fringes of society were well respected as the village healers and wise women. These old women would possess the wisdom of the ages and pass it on to others. This respect for women quickly deteriorated, however, during the witch hunts. The belief spread that women were morally weaker than men and driven by carnal lust, therefore making them more susceptible to being tempted by the Devil, and thus practicing witchcraft. (Levack p. 126) As people took this belief to heart, it is apparent that society would be affected indefinitely by such intolerance.

Also, women were most commonly accused because witches were viewed as a feminine role. Some men were accused of being sorcerers, which are basically the same concept as

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.

Before exploring the reasons that the number of executions of witches was so low in England, we should first explore the English conceptualization of a witch. During the witch craze of the 16th to 17th

The Rise of the Witchcraft Craze in 17th Century Britain Accusations of witchcraft date back to 900 AD, but killing following accusation reached a fever pitch in the late 16th century Europe, and late 17th century Britain. Germany and Scotland were the areas that were most heavily purged, with an estimated 4000 witches dying in Scotland and 26 000 dying in Germany (Gibbons). The Inquisition in Britain happened against a backdrop of new ideas competing with established traditions which created a sense of confusion and religious hysteria amongst the general population. A number of theories have developed from historians as to what sparked the witchcraft craze; ideas of the Reformation and rise of

The witchcraft crisis through colonial New England is visualized through the work of Mary Beth Norton and Carol F. Karlsen. The scholars demonstrate deep understanding in the subject, and both present valid information through their overall theses. In order to understand the complete story of witchery in the seventeenth-century, these two books intrigue the reader in what the authors want to present. Although, their research seems bias, both historians similarly delve into the topic with an open mind, and successfully uncover information that has not be presented before. Not only does Norton’s In the Devil’s Snare and Karlsen’s The Devil in the Shape of a Woman both represent the study of witchcraft through feminist ideals, Karlsen’s

In this study she addresses the accused and the accusers, the young, the old, the poor, and the cute. In chapter seven she constructs an interesting analysis and a statistically significant interpretation of those females who were possessed, and why these particular females responded to their possession in Puntan society. In order to prove her case she used evidence associated with those who were the accusers and the accused during the witchcraft trials. On the whole, she proved that women who were out of the social norms of colonial society were more likely to be suspect of witchcraft. In Puntan New England this was mainly non-married women, widows, and non-conformist females. These distinctive behaviors and demographics were seen as potential threat to New England Society, especially during a period of great change or social upheaval.

Witch persecutions began in Europe where countless numbers of women were put to death due to religious and moral beliefs of witch hunters. Of the few hundred thousand of people that were executed for witchcraft, 85% were women. When this is examined closely, both Europe and colonial New England shared a common agenda, the suppression of the female sex. Most were women who were considered ‘outside the norm’ due to their religion, attitudes, and those who did not consider themselves less than a man. Furthermore, the sexuality of women was probably the most significant issue involved during the witch persecutions. During those times, in an era when sex was viewed as sinful.

The witch trials in continental Europe, which lasted from the late 1300s until around 1650, resulted in an execution of "between 200,000 and 500,000 witches, 85% or more of whom were women."1 There is wide debate between historians arguing about whether or not this is a mass act of sexism—some stating that large groups of men gathered together to blame women for all of their village 's misfortunes, while others state that there were still a high number of males executed for witchcraft, and that anybody could be considered a witch. There is no getting around the fact that gender was a very important factor in the European witch trials, seeing as a majority of victims across the country were women. That being said, the idea of witch-hunts being sexist and specifically targeted towards women is false, rather, the label of "witch" was more frequently added onto powerful women who were viewed as sinful threats to society, resulting in the high number of executed females.

A few centuries ago in Europe, the fear of witchcraft led to witch hunts and executions. These occurred mostly in France, Germany, northern Italy, and Switzerland. “Tens of thousands of people in Europe and European colonies died,” and “millions of others suffered from torture, arrest, interrogation, hate, guilt, or fear,”. It is estimated that the early modern witch trials claimed the lives of nine million Europeans, 80% of whom were women which led early feminists such as Margaret Murray, Mary Daly and Barbara Ehrenreich, among others, to wonder: “Was the witch-hunt an intentional woman-hunt”. Back then, women were accused of being witches since Accusations of witchcraft required no evidence of guilt. The trials were “intended only to produce

It has been more than three hundred years from the time when fourteen women, and five men were executed for the crime of witchcraft on Gallows Hill in Salem, Massachusetts. Another man was pressed to death with stones for refusing to enter a plea. This was a time when panic and chaos were already prevalent due to the French and Indian war and that the devil was looming not so far away. Women happen to be targeted more than men for the practice of witchcraft, at a ratio of about three to one.

Throughout the history of humankind, women’s bodies and sexuality have been critiqued, chastised, and judged by society. During the witch craze of the sixteenth and seventeenth centuries, many women were accused of being evil beings. Over 60,000 women were wrongfully executed by their accusers . It was believed that woman who were midwives, challenged male authority, or were sexually promiscuous and given themselves to Satin and were now evil and immoral beings. The more “feminine” senses, touch, smell, and taste were often associated with being a witch . By accusing women who were sexual agents or who were associated with women’s bodies or sexuality (such as midwives) of being evil and executing them, men were able to use gender to

The witch-hunt that blazed a trail across Europe (and indeed the world) over the 15th to 18th centuries stripped women of much of the power they had historically held. Not 100% of all accused Witches were female but 75% to 90% of accused witches in Europe were in fact women (Levack, 1987, p.124).