Witchcraft as Misogyny

Witch hunting was the persecution and possible execution of individuals considered to be ‘witches’ loyal to the devil. It was an all too common occurrence from 1603-1712 all over Europe. However in order to understand why this happened the context must be taken into account. It was a time of change, the Renaissance - the rebirth of culture, ideas and attitudes to living. The Reformation had also only been implemented in England in the last 80 years back from 1603, when it had previously been catholic for centuries. The English civil war from 1642 to 1651 is argued to have played a part in the intensification of the witch hunts in England due to the peak in executions whilst it was on going. Some historians have taken the view that in time of crisis certain groups can be victimised like in wars, famine, disease outbreaks and changes in society structure.

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.

Throughout the witch hunts, women were the primary target; most victims being midwives, native healers, single women who lived alone, people against whom neighbors had a grudge or practitioners of ancient pagan rituals. Although not all were women, 75 to 90% of accused witches were in fact women (Levack,. p. 124), forcing one to question the affects of the harsh portrayal of women being placed on women.

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.

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.

Before the 1500s, prosecution of witches was rare. Trials were conducted against those who were seen as suspects of “practicing harmful magic and occasional mass trials" (Bever, 2009, p. 263). These accusations were often made by children and that of their imagination. The decline; however, occurred not through the prosecutions but through its “suppressing roles” and the overall “decline in witch beliefs” (Bever, 2009, p. 285). The title of the article is “Witchcraft Prosecutions and the Decline of Magic” and it is written by Edward Bever. Bever is the Associate Professor of History, SUNY College at Old Westbury.

From the 1400’s to the 1800’s, around forty thousand individuals were executed for witchcraft, most of which occurred throughout central Europe. Constant religious and political upheaval caused elites to attempt to harness control over populations, which led to multiple laws being passed in regards to witchcraft. Torture was allowed and women and children were called to testify in the court room. Individuals who were seen to be outcasts on the outer edge of society were immediately targeted and easily suspected of sorcery. The Trial of Tempel Anneke: Records of Witchcraft Trial in Brunswick, Germany, 1663 gives its readers an inside perspective of the many different attitudes that existed towards witchcraft at the time. Because 17th century Brunswick townspeople were driven by deep Christian beliefs, they greatly feared all forms of magic, thinking them to come from the devil. Yet despite these fears, they did not completely reject witchcraft as they often sought out purported “witches” for magical solutions.

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

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 1486 Malleus Maleficarum set up the precedent for the witchcraft craze, which came to its prime in the mid 16th century, during the Renaissance period. Though the Malleus was not the only factor in this craze, as Margaret Sullivan notes, ‘it made no discernable impact… for nearly half a century’ , it, with a number of other social factors, provided a wealth of information to witch hunts and hunters. This treatise further established several of the basic ideas essential to the identification of witches such as the identification of witches as largely women; through the treatise’s continual argument that women were of gullible and carnal nature the text further advocated ideas of fear and hatred in regards to women.

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

When analyzing all of the information provided in the two books, Witchcraft in Europe by Alan Charles Kors and Edward Peters and Magic and Superstition in Europe by Michael D. Bailey, there are a multitude of common themes that appear repeatedly in both pieces of work on the topic of witchcraft. These common themes vary in topic with some relating to the stereotypical appearance of witches, the actions witches performed, or even the legal procedures involving the conviction of witches. These themes do not only show themselves in those two pieces of work, but also in The Trial of Tempel Anneke by Peter A. Morton. While common themes can be seen in reference to Tempel Anneke’s trial, there are also many

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

In the mid-seventeenth century there was a great increase in the number of witchcraft accusations, more precisely in a little country located in southern Europe called Malta. At this time in Europe there was a system of tribunals, a court of justice, created by the Catholic Church called the Roman Inquisition (Carmel. 1993: 316-317). According to Caramel Cassar, the purpose of these tribunals at first was to keep the Catholic faith alive and to eliminate the spread of the Protestant faith (Carmel. 1993: 316-317). Unfortunately at the start of the seventeenth century the Catholic Church had a bigger