Witchcraft – Overview (Part 2)

Good and Evil

Demonology

In Christianity and Islam, sorcery came to be associated with heresy and apostasy and to be viewed as evil. Among the Catholics, Protestants, and secular leadership of the European Late Medieval/Early Modern period, fears about witchcraft rose to fever pitch, and sometimes led to large-scale witch-hunts. The key century was the fifteenth, which saw a dramatic rise in awareness and terror of witchchraft, culminating in the publication of the Malleus Maleficarum but prepared by such fanatical popular preachers as Bernardino of Siena. Throughout this time, it was increasingly believed that Christianity was engaged in an apocalyptic battle against the Devil and his secret army of witches, who had entered into a diabolical pact. In total, tens or hundreds of thousands of people were executed, and others were imprisoned, tortured, banished, and had lands and possessions confiscated. The majority of those accused were women, though in some regions the majority were men. “Warlock” is sometimes mistakenly used for male witch. Accusations of witchcraft were often combined with other charges of heresy against such groups as the Cathars and Waldensians.

The Malleus Maleficarum, (Latin for “Hammer of The Witches) was a witch-hunting manual written in 1486 by two German monks, Heinrich Kramer and Jacob Sprenger. It was used by both Catholics and Protestants for several hundred years, outlining how to identify a witch, what makes a woman more likely than a man to be a witch, how to put a witch on trial, and how to punish a witch. The book defines a witch as evil and typically female. The book became the handbook for secular courts throughout Renaissance Europe, but was not used by the Inquisition, which even cautioned against relying on the work, and was later officially condemned by the Catholic Church in 1490.

In the modern Western world, witchcraft accusations have often accompanied the satanic ritual abuse moral panic. Such accusations are a counterpart to blood libel of various kinds, which may be found throughout history across the globe.

White Witches

Throughout the early modern period, the English term “witch” was not exclusively negative in meaning, and could also indicate cunning folk. “There were a number of interchangeable terms for these practitioners, ‘white’, ‘good’, or ‘unbinding’ witches, blessers, wizards, sorcerers, however ‘cunning-man’ and ‘wise-man’ were the most frequent.” The contemporary Reginald Scot noted, “At this day it is indifferent to say in the English tongue, ‘she is a witch’ or ‘she is a wise woman'”. Folk magicians throughout Europe were often viewed ambivalently by communities, and were considered as capable of harming as of healing, which could lead to their being accused as “witches” in the negative sense. Many English “witches” convicted of consorting with demons seem to have been cunning folk whose fairy familiars had been demonised; many French devins-guerisseurs (“diviner-healers”) were accused of witchcraft, and over one half the accused witches in Hungary seem to have been healers.

Some of the healers and diviners historically accused of witchcraft have considered themselves mediators between the mundane and spiritual worlds, roughly equivalent to shamans. Such people described their contacts with fairies, spirits often involving out-of-body experiences and travelling through the realms of an “other-world”. Beliefs of this nature are implied in the folklore of much of Europe, and were explicitly described by accused witches in central and southern Europe. Repeated themes include participation in processions of the dead or large feasts, often presided over by a horned male deity or a female divinity who teaches magic and gives prophecies; and participation in battles against evil spirits, “vampires”, or “witches” to win fertility and prosperity for the community.

The Lost Bearded White Brother