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The Malleus Maleficarum, usually translated as the Hammer of Witches, is the best known treatise on witchcraft. It was written by the German Catholic clergyman Heinrich Kramer and first published in the German city of Speyer in 1486. It has been described as the compendium of literature in demonology of the 15th century. The top theologians of the Inquisition at the Faculty of Cologne condemned the book as recommending unethical and illegal procedures, as well as being inconsistent with Catholic doctrines of demonology.
Witchcraft traditionally means the use of magic or supernatural powers to harm others. A practitioner is a witch. In medieval and early modern Europe, where the term originated, accused witches were usually women who were believed to have used malevolent magic against their own community, and often to have communed with evil beings. It was thought witchcraft could be thwarted by protective magic or counter-magic, which could be provided by cunning folk or folk healers. Suspected witches were also intimidated, banished, attacked or killed. Often they would be formally prosecuted and punished, if found guilty or simply believed to be guilty. European witch-hunts and witch trials in the early modern period led to tens of thousands of executions. In some regions, many of those accused of witchcraft were folk healers or midwives. European belief in witchcraft gradually dwindled during and after the Age of Enlightenment.
A witch-hunt, or a witch purge, is a search for people who have been labeled witches or a search for evidence of witchcraft. The classical period of witch-hunts in Early Modern Europe and Colonial America took place in the Early Modern period or about 1450 to 1750, spanning the upheavals of the Reformation and the Thirty Years' War, resulting in an estimated 35,000 to 50,000 executions. The last executions of people convicted as witches in Europe took place in the 18th century. In other regions, like Africa and Asia, contemporary witch-hunts have been reported from sub-Saharan Africa and Papua New Guinea, and official legislation against witchcraft is still found in Saudi Arabia and Cameroon today.
A Witches' Sabbath is a purported gathering of those believed to practice witchcraft and other rituals. The phrase became popular in the 20th century.
Tituba Indian was an enslaved woman who was one of the first to be accused of witchcraft during the Salem witch trials of 1692-1693. She was brought to colonial Massachusetts from Barbados by Samuel Parris, the minister of Salem Village. She was pivotal in the trials because she confessed to witchcraft when examined by the authorities, giving credence to the accusations. She accused the two other women, Sarah Good and Sarah Osborne, of the same crime. She was imprisoned for over a year but never went to trial. It is unknown what happened to her after the case against her was dismissed by a grand jury in May 1693.
Petronilla de Meath was the maidservant of Dame Alice Kyteler, a Hiberno-Norman noblewoman who lived in Ireland in what is now County Kilkenny. After the death of Kyteler's fourth husband, Kyteler was accused of practicing witchcraft and Petronilla was charged with being one of her accomplices. Petronilla was tortured and forced to proclaim that she and Kyteler were guilty of witchcraft. Kyteler fled to save her life, and Petronilla was then flogged and eventually burnt at the stake on 3 November 1324, in Kilkenny. Hers was the first known case in Ireland or Great Britain of death by fire for the crime of heresy.
Belief in witchcraft in Europe can be traced to classical antiquity and has continuous history during the Middle Ages, culminating in the Early Modern witch trials and giving rise to the fairy tale and popular culture "witch" stock character of modern times, as well as to the concept of the "modern witch" in Wicca and related movements of contemporary witchcraft.
Werewolf witch trials were witch trials combined with werewolf trials. Belief in werewolves developed parallel to the belief in European witches, in the course of the Late Middle Ages and the Early Modern period. Like the witchcraft trials as a whole, the trial of supposed werewolves emerged in what is now Switzerland during the Valais witch trials in the early 15th century and spread throughout Europe in the 16th, peaking in the 17th and subsiding by the 18th century. The persecution of werewolves and the associated folklore is an integral part of the "witch-hunt" phenomenon, albeit a marginal one, accusations of lycanthropy involved in only a small fraction of witchcraft trials.
Witch trials in the early modern period saw that between 1400 to 1782, around 40,000 to 60,000 were killed due to suspicion that they were practicing witchcraft. Some sources estimate that a total of 100,000 trials occurred at its maximum for a similar period. Groundwork on the concept of witchcraft was developed by Christian theologians as early as the 13th century. However, prosecutions for the practice of witchcraft would only reach a highpoint from 1560 to 1630 during the Counter-Reformation and the European wars of religion, with some regions burning those who were convicted at the stake, of whom roughly 80% were women,, mostly over the age of 40.
The Valais witch trials consisted of a witch-hunt and a series of witch trials which took place in the Valais, today part of Switzerland, beginning in 1428. The Valais witch-hunt is the first of the systematic campaigns which would become much more widespread in the decades to come, initiating the period of witch trials in Europe.
Children have been accused of witchcraft, both historically and in contemporary times, in societies that harbour beliefs about the existence of witches and black magic. These accusations have led to punishment, imprisonment, torture, and execution of children.
Throughout the era of the European witch trials in the Early Modern period, from the 15th to the 18th century, there were protests against both the belief in witches and the trials. Even those protestors who believed in witchcraft were typically sceptical about its actual occurrence.
Sweden was a country with few witch trials compared to other countries in Europe. In Sweden, about four hundred people were executed for witchcraft prior to the last case in 1704. Most of these cases occurred during a short but intense period; the eight years between 1668 and 1676, when the witch hysteria called Det stora oväsendet took place, causing a large number of witch trials in the country. It is this infamous period of intensive witch hunt that is most well known and explored and given attention.
The Witch trials in Denmark are poorly documented, with the exception of the region of Jylland in the 1609–1687 period. The most intense period in the Danish witchcraft persecutions was the great witch hunt of 1617-1625, when most executions took place, which was affected by a new witchcraft act introduced in 1617.
The witch trials in Norway were the most intense among the Nordic countries. There seems to be around an estimated 277 to 350 executions between 1561 and 1760. Norway was in a union with Denmark during this period, and the witch trials were conducted by instructions from Copenhagen. The authorities and the clergy conducted the trials using demonology handbooks and used interrogation techniques and sometimes torture. After a guilty verdict, the condemned was forced to expose accomplices and commonly deaths occurred due to torture or prison. Witch trials were in decline by the 1670s as judicial and investigative methods were improved. A Norwegian law from 1687 maintained the death penalty for witchcraft, and the last person to be sentenced guilty of witchcraft in Norway was Birgitte Haldorsdatter in 1715. The Witchcraft Act was formally in place until 1842.
Witch trials in Latvia and Estonia were mainly conducted by the Baltic German elite of clergy, nobility and burghers against the indigenous peasantry in order to persecute Paganism by use of Christian demonology and witchcraft ideology. In this aspect, they are similar to the Witch trials in Iceland. They are badly documented, as many would have been conducted by the private estate courts of the landlords, which did not preserve any court protocols.
The Witch trials in Finland were conducted in connection to Sweden and were relatively few with the exception of the 1660s and 1670s, when a big witch hunt affected both Finland and Sweden. Finland differed from most of Europe in that an uncommonly large part of the accused were men, which it had in common with the witch trials in Iceland. Most of the people accused in Finland were men, so called "wise men" hired to perform magic by people. From 1674 to 1678, a real witch hysteria broke out in Ostrobothnia, during which twenty women and two men were executed.
The Witch trials in Orthodox Russia were different in character than the witch trials in Roman Catholic and Protestant Europe due to the differing cultural and religious background. It is often treated as an exception to modern theories of witch-hunts, due to the perceived difference in scale, the gender distribution of those accused, and the lack of focus on the demonology of a witch who made a pact with Satan and attended a Witches' Sabbath, but only on the practice of magic as such.
During a 104-year period from 1626 to 1730, there are documented Virginia Witch Trials, hearings and prosecutions of people accused of witchcraft in Colonial Virginia. More than two dozen people are documented having been accused, including two men. Virginia was the first colony to have a formal accusation of witchcraft in 1626, and the first formal witch trial in 1641.
References
- 1 2 Golden, Richard M. Encyclopedia of Witchcraft: The Western Tradition. ABC-CLIO. p. 1310.
- ↑ Kieckhefer, Richard (2013). "The First Wave of Trials for Diabolical Witchcraft". The Oxford Handbook of Witchcraft in Early Modern Europe and Colonial America.
- 1 2 3 4 Kieckhefer, Richard. European Witch Trials: Their Foundations in Popular and Learned Culture, 1300-1500. University of California. pp. 32–33.
- ↑ Modestin, Georg (January 2000). "Wozu braucht man Hexen? Herrschaft und Verfolgung in Châtel-Saint-Denis (1444-1465)". Freiburger Geschichtsblätter 77 (2000).
- ↑ Modestin, Georg (2015-01-14). "Ein klarer Fall? Wie Perrissona Gappit aus Châtel-St-Denis im Jahr 1465 zu einer Hexe wurde".
{{cite journal}}: Cite journal requires|journal=(help) - ↑ Kieckhefer, Richard. Avenging the Blood of Children: Anxiety Over Child Victims and the Origins of the European Witch Trials (in The Devil, Heresy and Witchcraft in the Middle Ages). Brill. p. 107.
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