Witch-hunt

A witch-hunt is a search for witches or evidence of witchcraft, often involving moral panic, mass hysteria and lynching, but in historical instances also legally sanctioned and involving official witchcraft trials. The classical period of witchhunts in Europe and North America falls into the Early Modern period or about 1480 to 1750, spanning the upheavals of the Reformation and the Thirty Years' War, resulting in an estimated 40,000 to 100,000 executions.

The last executions of people convicted as witches in Europe took place in the 18th century. In the Kingdom of Great Britain, witchcraft ceased to be an act punishable by law with the Witchcraft Act of 1735. In Germany, sorcery remained punishable by law into the late 18th century. Contemporary witch-hunts are reported from Sub-Saharan Africa, India and Papua New Guinea. Official legislation against witchcraft is still found in Saudi Arabia and Cameroon.

The term "witch-hunt" since the 1930s has also been in use as a metaphor to refer to moral panics in general (frantic persecution of perceived enemies). This usage is especially associated with the Second Red Scare of the 1950s (the McCarthyist persecution of communists in the United States). , Switzerland (1585), by Johann Jakob Wick.]]

History

Antiquity

Ancient Near East

Punishment for malevolent sorcery addressed in the earliest law codes preserved; both in ancient Egypt and in Babylonia it played a conspicuous part. The Code of Hammurabi (18th century BCE short chronology) prescribes that :If a man has put a spell upon another man and it is not justified, he upon whom the spell is laid shall go to the holy river; into the holy river shall he plunge. If the holy river overcome him and he is drowned, the man who put the spell upon him shall take possession of his house. If the holy river declares him innocent and he remains unharmed the man who laid the spell shall be put to death. He that plunged into the river shall take possession of the house of him who laid the spell upon him.

Classical Antiquity

The pre-Christian Twelve Tables of pagan Roman law has provisions against evil incantations and spells intended to damage cereal crops. In 331 BC, 170 women were executed as witches in the context of an epidemic illness. Livy emphasizes that this was a scale of persecution without precedent in Rome, but smaller-scale witch-hunts. In 184 BC, about 2,000 people were executed for witchcraft (veneficium), and in 182-180 BC another 3,000 executions took place, again triggered by the outbreak of an epidemic. There is no way to verify the figures reported by Roman historiographers, but if they are taken at face value, the scale of the witch-hunts in the Roman Republic in relation to the population of Italy at the time far exceeded anything that took place during the "classical" witch-craze in Early Modern Europe. Persecution of witches continued in the Roman Empire until the late 4th century AD and abated only after the introduction of Christianity as the Roman state religion in the 390s.

The Lex Cornelia de sicariis et veneficiis promulgated by Lucius Cornelius Sulla in the 2nd century BCE became an important source of late medieval and early modern European law on witchcraft. Strabo, Gaius Maecenas and Cassius Dio all reiterate the traditional Roman opposition against sorcery and divination, and Tacitus uses the term religio-superstitio to class these outlawed observances. The emperor Augustus strengthened legislation aimed at curbing these practices.

The Hebrew Bible condemns sorcery. Deuteronomy 18:10-12 states "No one shall be found among you who makes a son or daughter pass through fire, who practices divination, or is a soothsayer, or an augur, or a sorcerer, or one that casts spells, or who consults ghosts or spirits, or who seeks oracles from the dead. For whoever does these things is abhorrent to the Lord;" and Exodus 22:18 prescribes "thou shalt not suffer a witch to live"; tales like that of 1 Samuel 28, reporting how Saul "hath cut off those that have familiar spirits, and the wizards, out of the land" suggest that in practice sorcery could at least lead to exile.

In the Judaean Second Temple period, Rabbi Simeon ben Shetach in the 1st century BCE is reported to have sentenced to death eighty women who had been charged with witchcraft on a single day in Ashkelon. Later the women's relatives took revenge by bringing (reportedly) false witnesses against Simeon's son and causing him to be executed in turn.

Late Antiquity

The 6th century CE Getica of Jordanes records a persecution and expulsion of witches among the Goths in a mythical account of the origin of the Huns. The ancient fabled King Filimer is said to have

:"found among his people certain witches, whom he called in his native tongue Haliurunnae. Suspecting these women, he expelled them from the midst of his race and compelled them to wander in solitary exile afar from his army. There the unclean spirits, who beheld them as they wandered through the wilderness, bestowed their embraces upon them and begat this savage race, which dwelt at first in the swamps, a stunted, foul and puny tribe, scarcely human, and having no language save one which bore but slight resemblance to human speech."

Middle Ages

The Council of Paderborn in 785 explicitly outlawed the very belief in witches, and Charlemagne later confirmed the law. The Council of Frankfurt in 794, called by Charlemagne, was also very explicit in condemning "the persecution of alleged witches and wizards", calling the belief in witchcraft "superstitious", and ordering the death penalty for those who presume to burn witches.

There were also secular laws against witchcraft, such as that promulgated by King Athelstan (924-939)

:And we have ordained respecting witch-crafts, and lybacs [read lyblac "sorcery"], and morthdaeds ["murder, mortal sin"]: if any one should be thereby killed, and he could not deny it, that he be liable in his life. But if he will deny it, and at threefold ordeal shall be guilty; that he be 120 days in prison: and after that let kindred take him out, and give to the king 120 shillings, and pay the wer to his kindred, and enter into borh for him, that he evermore desist from the like.

Witch-hunts sponsored by the Roman Catholic Inquisition begin only in the Late Middle Ages. Although it has been proposed that the witch-hunt developed in Europe from the early 14th century, after the Cathars and the Templar Knights were exterminated, and the Inquisition had to turn to persecution of witches to remain active, this hypothesis has been rejected independently by two historians (Cohn 1975; Kieckhefer 1976). They showed that the Inquisition witch hunts originated among common people in Switzerland and in Croatia, who pressed the civil courts to support them. Pope John XXII had authorized the Inquisition to prosecute sorcerers in 1320, but inquisitorial courts became systematically involved in witch-hunts only in the 15th century. In the case of the Madonna Oriente, the Inquisition of Milan was not sure what to do with two women who in 1384 and in 1390 confessed to have participated in a type of white magic. A major public figure who helped pave the way for the explosion of the later Witch Craze of Renaissance Europe was popular Franciscan preacher, Bernardino of Siena (1380–1444), whose vociferous, incessant, and widely-circulating sermons against witches, witchcraft, and superstition, not only spread the belief in the reality of witches as an organized subversive band of demon-worshippers but also frightened the populations into taking extreme measures against all suspected witches. Bernardino's extensive pages on the topic of witches and witchcraft are valuable primary sources into the history of these phenomena. In 1484 Pope Innocent VIII issued Summis desiderantes affectibus, a Papal bull authorizing two inquisitors, Kramer and Sprenger, to systemize the persecution of witches. As a result, the notorious Malleus Maleficarum was published in 1487, at the very end of the medieval period, ushering in the period of witch hunts in Early Modern Europe which would last for the following two centuries.

Early Modern Europe

The witch trials in Early Modern Europe came in waves and then subsided. There were trials in the 15th and early 16th centuries, but then the witch scare went into decline, before becoming a major issue again and peaking in the 17th century. Some scholars argue that a fear of witchcraft started among intellectuals who believed in maleficium: that is, harm committed by magic. What had previously been a belief that some people possessed supernatural abilities (which were sometimes used to protect the people) now became a sign of a pact between the people with supernatural abilities and the devil. To justify the killings, Christianity and its proxy secular institutions deemed witchcraft as being associated to wild Satanic ritual parties in which there was much naked dancing, orgy sex, and cannibalistic infanticide. It was also seen as heresy for going against the first of the ten commandments (You shall have no other gods before me) or as violating majesty, in this case referring to the divine majesty, not the worldly.

Witch-hunts were seen across early modern Europe, but the most significant area of witch-hunting in modern Europe is often considered to be central and southern Germany. Germany was a late starter in terms of the numbers of trials, compared to other regions of Europe. Witch-hunts first appeared in large numbers in southern France and Switzerland during the 14th and 15th centuries. The peak years of witch-hunts in southwest Germany were from 1561 to 1670. The first major persecution in Europe, when witches were caught, tried, convicted, and burned in the imperial lordship of Wiesensteig in southwestern Germany, is recorded in 1563 in a pamphlet called "True and Horrifying Deeds of 63 Witches".

In Denmark, the burning of witches increased following the reformation of 1536. Christian IV of Denmark, in particular, encouraged this practice, and hundreds of people were convicted of witchcraft and burnt. In England, the Witchcraft Act of 1542 regulated the penalties for witchcraft. In the North Berwick witch trials in Scotland, over 70 people were accused of witchcraft on account of bad weather when James VI of Scotland, who shared the Danish king's interest in witch trials, sailed to Denmark in 1590 to meet his betrothed Anne of Denmark. The Pendle witch trials of 1612 are among the most famous witch trials in English history.

Witch hysteria also erupted in the Americas. In 1645, 46 years before the Salem witch trials, Springfield, Massachusetts experienced America's first accusations of witchcraft when husband and wife, Hugh and Mary Parsons, accused each other of witchcraft. At America's first witch trial, Hugh was found innocent, while Mary was acquitted of witchcraft but sentenced to be hanged for the death of her child. She died in prison. From 1645-1663, about eighty people throughout England's Massachusetts Bay Colony were accused of practicing witchcraft, thirteen women and two men were executed in a witch-hunt that lasted throughout New England from 1645-1663. The Salem witch trials followed in 1692-93.

Current scholarly estimates of the number of people executed for witchcraft vary between about 40,000 and 100,000.

Prominent contemporary critics of witch hunts included Gianfrancesco Ponzinibio (fl. 1520), Johannes Wier (1515–1588), Reginald Scot (1538–1599), Cornelius Loos (1546–1595), Anton Praetorius (1560–1613), Alonso Salazar y Frias (1564–1636), Friedrich Spee (1591–1635), and Balthasar Bekker (1634–1698).

End of European witch hunts in the 18th century

In England, Scotland and Ireland, between 1542 and 1735 a series of Witchcraft Acts enshrined into law the punishment (often with death, sometimes with incarceration) of individuals practising, or claiming to practice witchcraft and magic. The last executions for witchcraft in England had taken place in 1682, when Temperance Lloyd, Mary Trembles, and Susanna Edwards were executed at Exeter. Jane Wenham was among the last subjects of a typical witch trial in England in 1712, but was pardoned after her conviction and set free. Janet Horne was executed for witchcraft in Scotland in 1727. In 1711, Joseph Addison published an article in the highly respected The Spectator journal (No. 117) criticizing the irrationality and social injustice in treating elderly and feeble women (dubbed Moll White) as witches. The final Act of 1735 led to persecution for fraud rather than witchcraft since it was no longer believed that the individuals had actual supernatural powers or traffic with Satan. The 1735 Act continued to be used until the 1940s to prosecute individuals such as spiritualists and Gypsies. The act was finally repealed in 1951. In Denmark this took place in 1693 with the execution of Anna Palles. In other parts of Europe, the practice died down later. In France the last person to be executed for witch craft was Louis Debaraz in 1745. In Germany the last death sentence was that of Anna Schwegelin in Kempten in 1775 (although not carried out).

The last woman executed for witchcraft in Europe is believed to be Anna Göldi in Switzerland, in 1782. In Poland in 1793 two women were executed for witchcraft, however, the legality of that trial is contested, and the last official trial in Poland was in 1783.

Execution statistics

Modern witch-hunts

Witch hunts still occur today in societies where belief in magic is predominant. In most cases, these are instances of lynching, reported with some regularity from much of Sub-Saharan Africa, from rural North India and from Papua New Guinea. In addition, there are some countries that have legislation against the practice of sorcery. The only country where witchcraft remains legally punishable by death is Saudi Arabia.

Sub-Saharan Africa

In many societies of Sub-Saharan Africa, the fear of witches drives periodic witch-hunts during which specialist witch-finders identify suspects, with death by mob often the result. Countries particularly affected by this phenomenon include the Democratic Republic of the Congo, Tanzania, Ghana, Sierra Leone, Cameroon, Kenya, the Gambia and Zambia.

Witch-hunts against children were reported by the BBC in 1999 in the Congo and in Tanzania, where the government responded to attacks on women accused of being witches for having red eyes. A lawsuit was launched in 2001 in Ghana, where witch-hunts are also common, by a woman accused of being a witch. They dressed in European clothing, and would summon the headman to prepare a ritual meal for the village. When the villagers arrived they would view them all in a mirror, and claimed they could identify witches with this method. These witches would then have to "yield up his horns"; i.e. give over the horn containers for curses and evil potions to the witch-finders. The bamucapi then made all drink a potion called kucapa which would cause a witch to die and swell up if he ever tried such things again. The villagers related that the witch-finders were always right because the witches they found were always the people whom the village had feared all along. The bamucapi utilised a mixture of Christian and native religious traditions to account for their powers and said that God (not specifying which God) helped them to prepare their medicine. In addition, all witches who did not attend the meal to be identified would be called to account later on by their master, who had risen from the dead, and who would force the witches by means of drums to go to the graveyard, where they would die. Richards noted that the bamucapi created the sense of danger in the villages by rounding up all the horns in the village, whether they were used for anti-witchcraft charms, potions, snuff or were indeed receptacles of black magic.

The Bemba people believed misfortunes such as wartings hauntings and famines to be just actions sanctioned by the High-God Lesa. The only agency which caused unjust harm was a witch, who had enormous powers and was hard to detect. After white rule of Africa beliefs in sorcery and witchcraft grew, possibly because of the social strain caused by new ideas, customs and laws, and also because the courts no longer allowed witches to be tried.

Amongst the Bantu tribes of Southern Africa, the witch smellers were responsible for detecting witches. In parts of Southern Africa several hundred people have been killed in witch hunts since 1990.

Several African states, including Cameroon have reestablished witchcraft-accusations in courts after their independence.

It was reported on 21 May 2008 that in Kenya a mob had burnt to death at least 11 people accused of witchcraft.

In March 2009 Amnesty International reported that up to 1,000 people in the Gambia had been abducted by government-sponsored "witch doctors" on charges of witchcraft, and taken to detention centers where they were forced to drink poisonous concoctions. On May 21, 2009, The New York Times reported that the alleged witch-hunting campaign had been sparked by the Gambia's President Yahya Jammeh.

In Sierra Leone, the witch-hunt is an occasion for a sermon by the kɛmamɔi (native Mende witch-finder) on social ethics : "Witchcraft ... takes hold in people’s lives when people are less than fully open-hearted. All wickedness is ultimately because people hate each other or are jealous or suspicious or afraid. These emotions and motivations cause people to act antisocially". The response by the populace to the kɛmamɔi is that "they valued his work and would learn the lessons he came to teach them, about social responsibility and cooperation."

India

In India, labeling a woman as a witch is a common ploy to grab land, settle scores or even to punish her for turning down sexual advances. In a majority of the cases, it is difficult for the accused woman to reach out for help and she is forced to either abandon her home and family or driven to commit suicide. Most cases are not documented because it's difficult for poor and illiterate women to travel from isolated regions to file police reports. Less than 2 percent of those accused of witch-hunting are actually convicted, according to a study by the Free Legal Aid Committee, a group that works with victims in the state of Jharkhand.

A 2010 estimate places the number of women killed as witches in India at between 150 and 200 per year, or a total of 2,500 in the period of 1995 to 2009. The lynchings are particularly common in the poor northern states of Jharkhand, Bihar and the central state of Chattisgarh.

Papua New Guinea

Though the practice of "white" magic (such as faith healing) is legal in Papua, the 1976 Sorcery Act imposes a penalty of up to 2 years in prison for the practise of "black" magic. In 2009, the government reports that extrajudicial torture and murder of alleged witches - usually lone women - are spreading from the Highland areas to cities as villagers migrate to urban areas.

Saudi Arabia

Witchcraft or sorcery remains a criminal offense in Saudi Arabia, although the precise nature of the crime is undefined.

The frequency of prosecutions for this in the country as whole is unknown. However, in November 2009, it was reported that 118 persons had been arrested in the province of Makkah that year for practising magic and “using the Book of Allah in a derogatory manner”, 74% of them being female. According to Human Rights Watch in 2009, prosecutions for witchcraft and sorcery are proliferating and "Saudi courts are sanctioning a literal witch hunt by the religious police."

In 2006, an illiterate Saudi woman, Fawza Falih, was convicted of practising witchcraft, including casting an impotence spell, and sentenced to death by beheading, after allegedly being beaten and forced to fingerprint a false confession that had not been read to her. After an appeal court had cast doubt on the validity of the death sentence because the confession had been retracted, the lower court reaffirmed the same sentence on a different basis.

In 2007, Mustafa Ibrahim, an Egyptian national, was executed, having been convicted of using sorcery in an attempt to separate a married couple, as well as of adultery and of desecrating the Quran.

Also in 2007, Abdul Hamid Bin Hussain Bin Moustafa al-Fakki, a Sudanese national, was sentenced to death after being convicted of producing a spell that would lead to the reconciliation a divorced couple.

In 2009, Ali Sibat, a Lebanese television presenter who had been arrested whilst on a pilgrimage in Saudi Arabia, was sentenced to death for witchcraft arising out of his fortune-telling on an Arab satellite channel. His appeal was allowed on appeal, but a court in Medina upheld his death sentence again in March 2010, stating that he deserved it as he had publicly practised sorcery in front of millions of viewers for several years. In November 2010, the Supreme Court refused to ratify the death sentence, stating that there was insufficient evidence that his actions had harmed others.

Anthropological causes

The wide distribution of the practice of witch-hunts in geographically and culturally separated societies (Europe, Africa, India, New Guinea) since the 1960s has triggered interest in the anthropological background of this behaviour. The belief in magic and divination, and attempts to use magic to influence personal well-being (to increase life, win love, etc.) are human cultural universals.

Belief in witchcraft has been shown to have similarities in societies throughout the world. It presents a framework to explain the occurrence of otherwise random misfortunes such as sickness or death, and the witch sorcerer provides an image of evil. Reports on indigenous practices in the Americas, Asia and Africa collected during the early modern age of exploration have indeed been taken to suggest that not just the belief in witchcraft but also the periodic outbreak of witch-hunts are a human cultural universal.

Metaphorical usage

Guild Educational Society warning of the dangers of a communist takeover]] In modern terminology 'witch-hunt' has acquired usage referring to the act of seeking and persecuting any perceived enemy, particularly when the search is conducted using extreme measures and with little regard to actual guilt or innocence. It is used whether or not it is sanctioned by the government, or merely occurs within the "court of public opinion".

The first such use reported by the Oxford English Dictionary dates to 1932. Another early instance is George Orwell's Homage to Catalonia (1938). The term is used by Orwell to describe how, in the Spanish Civil War, political persecutions became a regular occurrence.

The term is used when a hunt for wrongdoers becomes abused, and a defendant can be convicted merely on an accusation. For example, in the History Channel documentary , narrator Liev Schreiber explains that "the search for runaway slaves becomes a witch hunt. A black man can be convicted with merely an accusation. Unlike white people, they do not have the right to trial by jury. Judges are paid ten dollars to rule them as slaves, five to set them free."

Use of the term was popularized in the United States in the context of the McCarthyist search for communists during the Cold War, which was discredited partly through being compared to the Salem witch trials. More generally the societal reaction to child sexual abuse has been criticized as a witch-hunt by some academics and commentators since the early 1990s.

See also

Auto-da-fé

Basque witch trials

Bideford witch trial

Christian views on witchcraft

Marie-Josephte Corriveau

European witchcraft

Execution by burning

Pierre de Lancre (conductor of a bloody witch-hunt in Labourd)

List of people executed for witchcraft

North Berwick witch trials

Ramsele witch trial

Scapegoating

St Osyth Witches

"The Monsters Are Due on Maple Street" (Episode from the original series The Twilight Zone)

Torsåker witch trials

Torture of witches

Trial by ordeal

Würzburg witch trial

Satanic ritual abuse

References

Further reading

Behringer, Wolfgang. Witches and Witch Hunts: A Global History. Malden Massachusetts: Polity Press, 2004.

Briggs, Robin. 'Many reasons why': witchcraft and the problem of multiple explanation, in Witchcraft in Early Modern Europe. Studies in Culture and Belief, ed. Jonathan Barry, Marianne Hester, and Gareth Roberts, Cambridge University Press, 1996.

Cohn, Norman. Europe's Inner Demons: The Demonization of Christians in Medieval Christendom, Revised Edition. Chicago: The University of Chicago Press, 1993.

Klaits, Joseph. Servants of Satan: The Age of the Witch Hunts. Bloomington: Indiana University Press, 1985

Levack, Brian P. The Great Scottish Witch Hunt of 1661-1662, The Journal of British Studies, Vol.20, No, 1. (Autumn, 1980), pp. 90–108.

Levack, Brian P. The witch hunt in early modern Europe, Third Edition. London and New York: Longman, 2006.

Macfarlane, Alan. Witchcraft in Tudor and Stuart England: A regional and Comparative Study. New York and Evanston: Harper & Row Publishers, 1970.

Midlefort, Erick H.C. Witch Hunting in Southeastern Germany 1562-1684: The Social and Intellectual Foundation. California: Stanford University Press, 1972. ISBN 0804708053

Oberman, H. A., J. D. Tracy, Thomas A. Brady (eds.), Handbook of European History, 1400-1600: Visions, Programs, Outcomes (1995) ISBN 9004097619

Oldridge, Darren (ed.), The Witchcraft Reader (2002) ISBN 0415214920

Poole, Robert. The Lancashire Witches: Histories and Stories (2002) ISBN 0719062047

Purkiss, Diane. "A Holocaust of One's Own: The Myth of the Burning Times." Chapter in The Witch and History: Early Modern and Twentieth Century Representatives New York, NY: Routledge, 1996, pp. 7–29.

Robisheaux, Thomas. The Last Witch of Langenburg: Murder in a German Village. New York: W.W. Norton & Co. (2009) ISBN 9780393065510

Sagan, Carl. The Demon-Haunted World, Random House, 1996. ISBN 039453512X

Thurston, Robert. The Witch Hunts: A History of the Witch Persecutions in Europe and North America. Pearson/Longman, 2007.

Purkiss, Diane. The Bottom of the Garden, Dark History of Fairies, Hobgoblins, and Other Troublesome Things. Chapter 3 Brith and Death: Fairies in Scottish Witch-trials New York, NY: New York University Press, 2000, pp. 85–115.

West, Robert H. Reginald Scot and Renaissance Writings. Boston: Twayne Publishers,1984.

Briggs, K.M. Pale Hecate’s Team, an Examination of the Beliefs on Witchcraft and Magic among Shakespeare’s Contemporaries and His Immediate Successors. New York: The Humanities Press, 1962.

External links

The Stages of a Witch Trial — a series of articles by Jenny Gibbons.

1913 Catholic Encyclopedia entry on "Witchcraft"

Jenny Gibbons (1998). Draeconin.com. Retrieved 21 November 2006.

The Decline and End of Witch Trials in Europe by James Hannam

Witch Trials

Dame Alice le Kyteler, convicted of witchcraft in Kilkenny, Ireland, 1324

Elizabethan Superstitions in the Elizabethan Period by Linda Alchin

Douglas Linder (2005), A Brief History of Witchcraft Persecutions before Salem

Witchcraft in Scotland

Category:Legal history Category:Informal legal terms Category:Crowd psychology Category:Political metaphors