witchcraft

/wich"kraft', -krahft'/, n.

1. the art or practices of a witch; sorcery; magic.

2. magical influence; witchery.

[bef. 950; ME wicchecraft, OE wiccecraeft. See WITCH, CRAFT]

Syn. 1. See magic.

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Introduction

 the exercise or invocation of alleged supernatural (supernaturalism) powers to control people or events, practices typically involving sorcery or magic. Although defined differently in disparate historical and cultural contexts, witchcraft has often been seen, especially in the West, as the work of crones who meet secretly at night, indulge in cannibalism and orgiastic rites with the Devil, and perform black magic. Witchcraft thus defined exists more in the imagination of contemporaries than in any objective reality. Yet this stereotype has a long history and has constituted for many cultures a viable explanation of evil in the world. The intensity of these beliefs is best represented by the European witch-hunts of the 14th to 18th century, but witchcraft and its associated ideas are never far from the surface of popular consciousness and—sustained by folk tales—find explicit focus from time to time in popular television and films and in fiction.

Meanings

      The modern English word witchcraft has three principal connotations: the practice of magic or sorcery worldwide; the beliefs associated with the Western witch-hunts of the 14th to the 18th century; and varieties of the modern movement called Wicca, frequently mispronounced “wikka.”

      The terms witchcraft and witch derive from Old English wiccecraeft: from wicca (masculine) or wicce (feminine), pronounced “witchah” and “witchuh,” respectively, denoting someone who practices sorcery; and from craeft meaning “craft” or “skill.” Roughly equivalent words in other European languages—such as sorcellerie (French), Hexerei (German), stregoneria (Italian), and brujería (Spanish)—have different connotations, and none precisely translates another. The difficulty is even greater with the relevant words in African, Asian, and other languages. The problem of defining witchcraft is made more difficult because the concepts underlying these words also change according to time and place, sometimes radically. Moreover, different cultures do not share a coherent pattern of witchcraft beliefs, which often blend other concepts such as magic, sorcery, religion, folklore, theology, technology, and diabolism. Some societies regard a witch as a person with inherent supernatural powers, but in the West witchcraft has been more commonly believed to be an ordinary person's free choice to learn and practice magic with the help of the supernatural. (The terms West and Western in this article refer to European societies themselves and to post-Columbian societies influenced by European concepts.) The answer to the old question “Are there such things as witches?” therefore depends upon individual belief and upon definition, and no single definition exists. One thing is certain: the emphasis on the witch in art, literature, theatre, and film has little relation to external reality.

      False ideas about witchcraft and the witch-hunts persist today. First, the witch-hunts did not occur in the Middle Ages but in what historians call the “early modern” period (the late 14th to the early 18th century), the era of the Renaissance, the Reformation, and the Scientific Revolution. There was neither a witch-cult nor any cult, either organized or disorganized, of a “Horned God” or of any “Goddess”; Western “witches” were not members of an ancient pagan religion; and they were not healers or midwives. Moreover, not all persons accused of witchcraft were women, let alone old women; indeed, there were “witches” of all ages and sexes. Witches were not a persecuted minority, because witches did not exist: the people hurt or killed in the hunts were not witches but victims forced by their persecutors into a category that in reality included no one. The witch-hunts did not prosecute, let alone execute, millions; they were not a conspiracy by males, priests, judges, doctors, or inquisitors against members of an old religion or any other real group. “Black masses (black mass)” are almost entirely a fantasy of modern writers. “Witch doctors (witch doctor),” whose job it was to release people from evil spells, seldom existed in the West, largely because even helpful magic was attributed to demons.

Sorcery

      A sorcerer, magician, or “witch” attempts to influence the surrounding world through occult (occultism) (i.e., hidden, as opposed to open and observable) means. In Western society until the 14th century, “witchcraft” had more in common with sorcery in other cultures—such as those of India or Africa—than it did with the witchcraft of the witch-hunts. Before the 14th century, witchcraft was much alike in villages from Ireland to Russia and from Sweden to Sicily; however, the similarities derived neither from cultural diffusion nor from any secret cult but from the age-old human desire to achieve one's purposes whether by open or occult means. In many ways, like their counterparts worldwide, early Western sorcerers and witches worked secretly for private ends, as contrasted with the public practice of religion. Witches or sorcerers were usually feared as well as respected, and they used a variety of means to attempt to achieve their goals, including incantations (formulas or chants invoking evil spirits), divination and oracles (to predict the future), amulets and charms (to ward off hostile spirits and harmful events), potions or salves, and dolls or other figures (to represent their enemies). Witches sought to gain or preserve health, to acquire or retain property, to protect against natural disasters or evil spirits, to help friends, and to seek revenge. Sometimes this magic was believed to work through simple causation as a form of technology. For example, it was believed that a field's fertility could be increased by ritually slaughtering an animal. Often the magic was instead an effort to construct symbolic reality. Sorcery was sometimes believed to rely on the power of gods or other spirits, leading to the belief that witches used demons in their work.

Jeffrey Burton Russell

Witchcraft in Africa (African religions) and the world

      The same dichotomy between sorcery and witchcraft exists (sometimes more ambiguously) in the beliefs of many African and indigenous peoples throughout the world. Again, witches are typically seen as particularly active after dusk when law-abiding mortals are asleep. The Navajo believe that witches meet at night, wear nothing except a mask and jewelry, sit among baskets of corpses, and have intercourse with dead women. In some African cultures witches are believed to assemble in cannibal covens (coven), often at graveyards or around a fire, to feast on the blood, which, like vampires, they extract from their victims. If they take the soul from a victim's body and keep it in their possession, the victim will die. Like those in Western society suspected of child abuse and satanism, in the popular imagination, African witches are believed to practice incest and other perversions. Sometimes, as in the Christian tradition, their malevolent power is believed to derive from a special relationship with an evil spirit with whom they have a “pact,” or they exercise it through “animal familiars (familiar)” (assistants or agents) such as dogs, cats, hyenas, owls, or baboons.

      In other cases the witch's power is thought to be based in his or her own body, and no external source is deemed necessary. Among the Zande of the Congo and some other central African peoples, the source of this evil-working capacity is believed to be located in the witch's stomach, and its power and range increase with age. It can be activated merely by wishing someone ill and is thus a kind of unspoken, or implicit, curse. At the same time the Zande believe that evil deeds can be wrought even more effectively by the manipulation of spells and potions and the use of powerful magic. In anthropological terminology this is technically “sorcery,” and thus, like the “witches” in Shakespeare (Shakespeare, William)'s play Macbeth who dance around a pot stirring potions and muttering spells, the Zande practitioners may more properly be termed “sorcerers” rather than “witches.”

      In many African cultures witches are believed to act unconsciously; unaware of the ill they cause, they are driven by irrepressible urges to act malevolently. It is thus easy for those accused of witchcraft, but who are not conscious of wishing anyone ill, to assume that they unknowingly did what is attributed to them. This, along with the effects of suggestion and torture, in a world where people take the reality of witchcraft for granted, goes far to explain the striking confessions of guilt that are so widely reported in Africa and elsewhere and that are otherwise hard to comprehend. It is worth noting, however, that if witches believe they are unconscious agents, this is generally not the view of those who feel victimized by them.

      Whatever the basis of their power and the means by which it is exercised, witches (and sorcerers) are regularly credited with causing all manner of disease and disaster. Sickness, and even death, as well as a host of lesser misfortunes, are routinely laid at their door. In many parts of Africa and Asia, epidemics and natural disasters have been interpreted as acts of witchcraft. For some unhappy candidates in many less developed countries, the same malign influence is cited to explain (at least in part) failure in examinations, elections, or difficulties in finding employment. Members of certain Afro-Brazilian cults, for example, believe that job loss is due not to economic conditions or poor performance but to witchcraft, and they participate in a ritual, the “consultation,” to counter the evil.

      However, like their ancient and early modern European counterparts, modern Africans and Asians who believe firmly in the reality of witchcraft do not lack the power of rational reasoning. To suppose that these are incompatible alternatives is a common mistake. In reality pragmatic and mystical explanations of events usually exist in parallel or combination but operate in different contexts and at different levels. For example, anthropological research has demonstrated that African farmers who believe in witches do not expect witchcraft to account for obvious technical failures. If one's home collapses because it was poorly constructed, no witch is needed to explain this. If a boat sinks because it has a hole in its bottom or a car breaks down because its battery is dead, witchcraft is not responsible. Witchcraft enters the picture when rational knowledge fails. It explains the diseases whose causes are unknown, the mystery of death, and, more generally, strange and inexplicable misfortunes.

 There is thus no inconsistency in the actions of the sick African who consults both a medical doctor and a witch doctor. The first treats the external symptoms, while the second uncovers the hidden causes. Just as the sick African takes preventative measures prescribed by the medical doctor, he or she might also take steps against the supernatural. To protect against witchcraft, for instance, the patient might wear amulets, take “medicine” or bathe in it, or practice divination. Similarly, the Navajo protect themselves against witches with “gall medicine” or with sand or pollen paintings. If preventative measures prove ineffective for the Navajo, then the confession of a witch is thought to cure the evil magic, and torture is sometimes used to extract that confession. Moreover, like ancient and modern Westerners, people in modern Africa and other parts of the world who take the reality of witchcraft for granted usually also believe in other sources of supernatural power—e.g., divinities and spirits.

      Witchcraft explains the problem posed when one seeks to understand why misfortune befalls oneself rather than someone else. It makes sense of the inequalities of life: the fact that one person's crops or herds fail while others' prosper. Equally, witchcraft can be invoked to explain the success of others. In this “limited good” scenario—where there is implicitly a fixed stock of resources and where life is generally precarious, with little surplus to distribute in time of need—those who succeed too flagrantly are assumed to do so at the expense of others less fortunate. The “witch,” therefore, is typically someone who selfishly wants more than he or she ostensibly deserves, whose aspirations and desires are judged excessive and illegitimate.

      However, there is a narrow, ambiguous line between good and evil here. Among some African peoples “witchcraft” is intrinsically neither morally good nor bad, and among others the supernatural activities of “witches” are, according to their perceived effects, divided into good, or protective, and bad, or destructive, witchcraft. Traditional and modern African leaders sometimes surround themselves with protective “witch doctors,” and are themselves thought to be endowed with supernatural power. This is the positive charisma of which witchcraft is the negative counterpart. In the colonial period these ideas were extended to Europeans, who, in the Belgian Congo and British Central Africa at the time of independence, were feared as cannibalistic witches. This was somewhat ironic since colonial regimes, unlike their missionary predecessors, did not believe in witchcraft and made accusations of witchcraft illegal in most of sub-Saharan Africa—which has been largely reversed by their successor regimes.

      This ambiguity between good and evil can also be found among the Mapuche, an indigenous people of Chile. They believe that young women take up sorcery and as old women become powerful witches who use “bad medicine” to obtain their ends. They are aligned with evil forces and use them to harm or gain advantage over others. Their training and use of plants and animals in their medicine is similar to that of the shamans (shamanism) who use “good medicine” and other magic against forces of evil.

      The distinctions between good and bad supernatural power are relative and depend on how moral legitimacy is judged. This becomes clear when the spiritual power invoked is studied more closely. In a number of revealing African cases, the word that denotes the essence of witchcraft (e.g., tsau among the West African Tiv and itonga among the East African Safwa), the epitome of illegitimate antisocial activity, also describes the righteous wrath of established authority, employed to curse wrongdoers.

      This essential ambivalence is particularly evident in Haitian (Haiti) voodoo (Vodou), where there is a sharp distinction between man-made evil magic powers, connected with zombies (beings identified as familiars (familiar) of witches in the beliefs of some African cultures), and benevolent invisible spirits identified with Catholic saints. This antithesis between witchcraft and religion, however, is always problematic: after his death, the malevolent spirits or powers that an ancestor has used for his personal benefit become accrued by his descendants' protective spirits (loas). Magic has thus turned into religion (the converse of the more familiar process in which outmoded religions are stigmatized by their successors as magic).

      So everything depends on the moral evaluation made by the community of the victims of misfortune: have they received their just deserts or is their plight unjustified? Witchcraft and sorcery are only involved in the latter case, where they provide a moral philosophy of unmerited misfortune. This is particularly important in religions that lack the concepts of heaven and hell. Where one cannot take refuge in the reassuring belief that life's injustices will be adjusted in the hereafter, witchcraft indeed provides a way of shrugging off responsibility and of coming to terms with an unjust fate. According to these “instant” religions, the just should prosper and the unjust should suffer the consequences of their evil deeds here on earth.

      The psychodynamics here are equally revealing. Those who interpret their misfortunes in terms of witchcraft will often use similar means to discover the source of their woes, which is often traced to the malice and jealousy of their enemies. In Africa and elsewhere, the bewitched person seeks help from a diviner to establish the evil person responsible. The diviner, often in a trance, uses a number of different techniques to discover the witch, including throwing dice or opening a Bible or Qur'ān at random. Another form of divination involves administering poison to a chicken and mentioning the name of a suspected witch. If the chicken dies, then the suspect is a witch. Whatever the process, the result is always the same, the bewitched “victim” finds the source of his woes among his rivals, typically neighbours, coworkers, or other competitors. Accusations often follow the lines of community conflict and incompatibility. In Chile, for example, the tensions between the Mapuche and neighbouring Chilean peasants are revealed in accusations that the Chileans use witchcraft to cheat the Mapuche and conversely that the Mapuche use it to harm the crops or livestock of the Chileans. Among the Navajo, competition over grazing lands and water rights or between jealous lovers is the source of witchcraft accusations. In some polygynous societies in Africa, these accusations are particularly prevalent between competing co-wives, but they are by no means always targeted at women. Ultimately, the effect of successful accusations is to call into question or to rupture an untenable relationship.

Ioan M. Lewis

The witch-hunts

 Although accusations of witchcraft in contemporary cultures provide a means to express or resolve social tensions, these accusations had different consequences in premodern Western society (Christianity) where the mixture of irrational fear and a persecuting mentality led to the emergence of the witch-hunts. In the 11th century attitudes toward witchcraft and sorcery began to change, a process that would radically transform the Western perception of witchcraft and associate it with heresy and the devil. By the 14th century, fear of heresy and of Satan had added charges of diabolism to the usual indictment of witches, maleficium (malevolent sorcery). It was this combination of sorcery and its association with the Devil that made Western witchcraft unique. From the 14th through the 18th century, witches were believed to repudiate Jesus Christ, to worship the Devil and make pacts with him (selling one's soul in exchange for Satan's assistance), to employ demons to accomplish magical deeds, and to desecrate the crucifix and the consecrated bread and wine of the Eucharist (Holy Communion). It was also believed that they rode through the air at night to “sabbats (witches' sabbath)” (secret meetings), where they engaged in sexual orgies and even had sex with Satan; that they changed shapes (from human to animal or from one human form to another); that they often had “ familiar spirits” in the form of animals; and that they kidnapped and murdered children for the purpose of eating them or rendering their fat for magical ointments. This fabric of ideas was a fantasy. Although some people undoubtedly practiced sorcery with the intent to harm, and some may actually have worshiped the Devil, in reality no one ever fit the concept of the “witch.” Nonetheless, the witch's crimes were defined in law. The witch-hunts varied enormously in place and in time, but they were united by a common and coherent theological and legal worldview. Local priests and judges, though seldom experts in either theology or law, were nonetheless part of a culture that believed in the reality of witches as much as modern society believes in the reality of molecules.

      Since 1970 careful research has elucidated law codes and theological treatises from the era of the witch-hunts and uncovered much information about how fear, accusations, and prosecutions actually occurred in villages, local law courts, and courts of appeal in Roman Catholic and Protestant cultures in western Europe. Charges of maleficium were prompted by a wide array of suspicions. It might have been as simple as one person blaming his misfortune on another. For example, if something bad happened to John that could not be readily explained, and if John felt that Richard disliked him, John may have suspected Richard of harming him by occult means. The most common suspicions concerned livestock, crops, storms, disease, property and inheritance, sexual dysfunction or rivalry, family feuds, marital discord, stepparents, sibling rivalries, and local politics. Maleficium was a threat not only to individuals but also to public order, for a community wracked by suspicions about witches could split asunder. No wonder the term witch-hunt has entered common political parlance to describe such campaigns as that of the late Senator Joseph McCarthy (McCarthy, Joseph R.) in his attempt to root out “communists” in the United States in the 1950s.

      Another accusation that often accompanied maleficium was trafficking with evil spirits. In the Near East—in ancient Mesopotamia, Syria, Canaan, and Palestine—belief in the existence of evil spirits was universal, so that both religion and magic were thought to be needed to appease, offer protection from, or manipulate these spirits. In Greco-Roman civilization, Dionysiac worship (Bacchanalia) included meeting underground at night, sacrificing animals, practicing orgies, feasting, and drinking. Classical authors such as Aeschylus, Horace, and Virgil described sorceresses, ghosts, furies, and harpies with hideous pale faces and crazed hair; clothed in rotting garments, they met at night and sacrificed (sacrifice) both animals and humans. A bizarre set of accusations, including the sacrifice of children, was made by the Syrians against the Jews in Hellenistic Syria in the 2nd century BCE. These accusations would also be made by the Romans against the Christians, by early Christians against heretics (dissenters from the core Christianity of the period) and Jews, by later Christians against witches, and, as late as the 20th century, by Protestants against Catholics.

      Along with this older tradition, attitudes toward witches and the witch-hunts of the 14th–18th centuries stemmed from a long history of the church's theological and legal attacks on heretics (heresy). Accusations similar to those expressed by the ancient Syrians and early Christians appeared again in the Middle Ages. In France in 1022 a group of heretics in Orléans was accused of orgy, infanticide, invocations of demons, and use of the dead children's ashes in a blasphemous parody of the Eucharist. These allegations would have important implications for the future because they were part of a broader pattern of hostility toward and persecution of marginalized groups. This pattern took shape in 1050–1300, which was also an era of enormous reform, reorganization, and centralization in both the ecclesiastical and secular aspects of society, an important aspect of which was suppressing dissent. The visible role played by women in some heresies during this period may have contributed to the stereotype of the witch as female.

      The devil, whose central role in witchcraft beliefs made the Western tradition unique, was an absolute reality in both elite and popular culture, and failure to understand the prevailing terror of Satan has misled some modern researchers to regard witchcraft as a “cover” for political or gender conspiracies. The Devil was deeply and widely feared as the greatest enemy of Christ, keenly intent on destroying soul, life, family, community, church, and state. Witches were considered Satan's followers, members of an antichurch and an antistate, the sworn enemies of Christian society in the Middle Ages, and a “counter-state” in the early modern period. If witchcraft existed, as people believed it did, then it was an absolute necessity to extirpate it before it destroyed the world.

      Because of the continuity of witch trials with those for heresy, it is impossible to say when the first witch trial occurred. Even though the clergy and judges in the Middle Ages were skeptical of accusations of witchcraft, the period 1300–30 can be seen as the beginning of witch trials. In 1374 Pope Gregory XI declared that all magic was done with the aid of demons and thus was open to prosecution for heresy. Witch trials continued through the 14th and early 15th centuries, but with great inconsistency according to time and place. By 1435–50, the number of prosecutions had begun to rise sharply, and toward the end of the 15th century, two events stimulated the hunts: Pope Innocent VIII's publication in 1484 of the bull Summis desiderantes affectibus (“Desiring with the Greatest Ardour”) condemning witchcraft as Satanism, the worst of all possible heresies, and the publication in 1486 of Heinrich Krämer and Jacob Sprenger's Malleus maleficarum (“The Hammer of Witches”), a learned but cruelly misogynist book blaming witchcraft chiefly on women. Widely influential, it was reprinted numerous times. The hunts were most severe from 1580 to 1630, and the last known execution (capital punishment) for witchcraft was in Switzerland in 1782. The number of trials and executions varied widely according to time and place, but in fact no more than about 110,000 persons in all were tried for witchcraft, and no more than 40,000 to 60,000 executed. Although these figures are alarming, they do not remotely approach the feverishly exaggerated claims of some 20th-century writers.

      The “hunts” were not pursuits of individuals already identified as witches but efforts to identify those who were witches. The process began with suspicions and, occasionally, continued through rumours and accusations to convictions. The overwhelming majority of processes, however, went no farther than the rumour stage, for actually accusing someone of witchcraft was a dangerous and expensive business. Accusations originated with the ill-will of the accuser, or, more often, the accuser's fear of someone having ill-will toward him. The accusations were usually made by the alleged victims themselves, rather than by priests, lords, judges, or other “elites.” Successful prosecution of one witch sometimes led to a local hunt for others, but larger hunts and regional panics were confined (with some exceptions) to the years from the 1590s to 1640s. Very few accusations went beyond the village level.

 Three-fourths of European (Europe, history of) witch-hunts occurred in western Germany, the Low Countries, France, northern Italy, and Switzerland, areas where prosecutions for heresy had been plentiful and charges of diabolism were prominent. In Spain, Portugal, and southern Italy, witch prosecutions seldom occurred, and executions were very rare. There were additional hunts in Spanish America, where the European pattern of accusations continued even though the differences between the folklore of the Europeans and Native Americans introduced some minor variations into the accusations. In Mexico the Franciscan friars linked indigenous religion and magic with the Devil; prosecutions for witchcraft in Mexico began in the 1530s, and by the 1600s indigenous peasants were reporting stereotypical pacts with the Devil. Like the Spanish colonies, the English colonies repeated the European stereotype with a few minor differences. The first hanging (capital punishment) for witchcraft in New England was in 1647, after the witch-hunts had already abated in Europe, though a peculiar outbreak in Sweden in 1668–76 bore some similarity to that in New England. Although the lurid trials at Salem (Salem witch trials) (now in Massachusetts) continue to draw much attention from American authors, they were only a swirl in the backwater of the witch-hunts. The outbreak at Salem, where 19 people were executed, was the result of a combination of church politics, family feuds, and hysterical children, all in a vacuum of political authority. Prosecutions of witches in Austria, Poland, and Hungary took place as late as the 18th century.

      The responsibility for the witch-hunts can be distributed among theologians, legal theorists, and the practices of secular and ecclesiastical courts. The theological worldview—derived from the early Christian fear of Satan and reinforced by the great effort to reform and conform that began in 1050—was intensified again by the fears and animosities engendered by the Reformation of the 16th century. The Protestant Reformation and Catholic Counter-Reformation heightened the fear of witchcraft by promoting the idea of personal piety (the individual alone with his or her Bible and God), which enhanced individualism while downplaying community. The emphasis on personal piety exacerbated the rigid characterization of people as either “good” or “bad.” It also aggravated feelings of guilt and the psychological tendency to project negative intentions onto others. Moreover, just as the growth of literacy and of reading the Bible helped spread dissent, so did they provoke resistance and fear. Sermons and didactic treatises, including “devil books” warning of Satan's power, spread both the terror of Satan and the corresponding frantic need to purge society of him. Both Protestants and Catholics were involved in the prosecutions, as the theology of the Protestant Reformers on the Devil and witchcraft was virtually indistinguishable from that of the Catholics. More differences existed among Protestants and among Catholics than between the two religious groups, and regions in which Protestant-Catholic tensions were high did not produce significantly more trials than other regions.

      Because accusations and trials of witches took place in both ecclesiastical and secular courts, the law played at least as important a role as religion in the witch-hunts. Local courts were more credulous and therefore more likely to be strict and even violent in their treatment of supposed witches than were regional or superior courts. Crude practices such as pricking witches to see whether the Devil had desensitized them to pain; searching for the “devil's mark,” an oddly-shaped mole or wart; or “swimming” (throwing the accused into a pond; if she sank, she was innocent because the water accepted her) occurred on the local level. Where central authority—i.e., bishops, kings, or the inquisition—was strong, convictions were fewer and sentences milder. Ecclesiastical and civil authorities usually tried to restrain witch trials and rarely manipulated witch-hunts to obtain money or power.

      The witch executions occurred in the early modern period, the time in Western history when capital punishment and torture were most widespread. Judicial torture, happily in abeyance since the end of the Roman period, was revived in the 12th and 13th centuries; other brutal and sadistic tortures occurred but were usually against the law. Torture was not allowed in witch cases in Italy or Spain, but where used it often led to convictions and the identification of supposed accomplices. The latter was the greatest evil of the system, for a victim might be forced to name acquaintances, who were in turn coerced into naming others, creating a long chain of accusations. Witch trials were equally common in ecclesiastical and secular courts before 1550, and then, as the power of the state increased, they took place more often in secular ones.

      Among the main effects of the papal judicial institution known as the inquisition was in fact the restraint and reduction of witch trials that resulted from the strictness of its rules. It investigated whether the charges resulted from personal animosity toward the accused; it obtained physicians' statements; it did not allow the naming of accomplices either with or without torture; it required the review of every sentence; and it provided for whipping, banishment, or even house arrest instead of death for first offenders. Like the Inquisition, the Parlement of Paris (the supreme court of northern France) severely restrained the witch-hunts. After an outbreak of hunts in France in 1587–88, increasingly skeptical judges began a series of restraining reforms marked by the requirement of “obligatory appeal” to the Parlement in cases of witchcraft, making accusations even more expensive and dangerous.

      The decline of witch-hunts, like their origins, was gradual. By the late 16th century, many prosperous and professional people in western Europe were accused, so that the leaders of society began to have a personal interest in checking the hunts. The legal use of torture declined in the 17th and 18th centuries, and there was a general retreat from religious intensity following the wars of religion (from the 1560s to 1640s). The gradual demise during the late 17th and early 18th century of the previous religious, philosophical, and legal worldview encouraged the ascendancy of an existent but often suppressed skepticism; increasing literacy, mobility, and means of communication set the stage for social acceptance of this changing outlook.

      Nevertheless, the reasons for the decline in the witch-hunts are as difficult to discern as the reasons for their origins. The theory best supported by the evidence is that the increasing power of the centralized courts such as the Inquisition and the Parlement acted to begin a process of “decriminalization” of witchcraft. These courts reduced the number of witch trials significantly by 1600, half a century before legal theory, legislation, and theology began to dismiss the notion of witchcraft in France and other countries.

      Explanations of the witch-hunts continue to vary, but recent research has shown some of these theories to be improbable or of negligible value. Most scholars agree that the prosecutions were not driven by political or gender concerns; they were not attacks on backward, or rural, societies; they did not function to express or relieve local tensions; they were not a result of the rise of capitalism or other macroeconomic changes; they were not the result of changes in family structure or in the role of women in society; and they were not an effort by cultural elites to impose their views on the populace. Moreover, the evidence does not indicate a close correlation between socioeconomic tension and witchcraft, though agrarian crises seem to have had some effect.

      One of the most important aspects of the hunts remains unexplained. No satisfactory explanation for the preponderance of women among the accused has appeared. Although the proportions varied according to region and time, on the whole about three-fourths of convicted witches were female. Women were certainly more likely than men to be economically and politically powerless, but that generalization is too broad to be helpful, for it holds true for societies in periods where witchcraft is absent. The malevolent sorcery more often associated with men, such as harming crops and livestock, was rarer than that ascribed to women. Young women were sometimes accused of infanticide, but midwives and nurses were not particularly at risk. Older women were more frequently accused of casting malicious spells than were younger women, because they had had more time to establish a bad reputation, and the process from suspicion to conviction often took so long that a woman might have aged considerably before charges were actually advanced. Although many witchcraft theorists were not deeply misogynist, many others were, notably the authors of the infamous Malleus maleficarum. Resentment and fear of the power of the “ hag,” a woman released from the constraints of virginity and then of maternal duties, has been frequently described in Mediterranean cultures. Folklore and accounts of trials indicate that a woman who was not protected by a male family member might have been the most likely candidate for an accusation, but the evidence is inconclusive. Children were often accusers (as they were at Salem), but they were sometimes also among the accused. Most accused children had parents who had been accused of witchcraft.

      In the long run it may be better simply to describe the witch-hunts than to try to explain them, since the explanations are so diverse and complicated. Yet one general explanation is valid: the unique character of the witch-hunts was consistent with the prevailing worldview of intelligent, educated, experienced people for more than three centuries.

Contemporary witchcraft

      Academics tend to dismiss contemporary witchcraft (known as “ Wicca”), at the heart of the modern Neo-Pagan (Neo-Paganism) movement, as a silly fad or an incompetent technology, but some now understand it as an emotionally consistent but deliberately anti-intellectual set of practices. Adherents to Wicca worship the Goddess, honour nature, practice ceremonial magic, invoke the aid of deities, and celebrate Halloween, the summer solstice, and the vernal equinox. At the start of the 21st century, perhaps a few hundred thousand people (mostly in North America and Britain) practiced Wicca and Neo-Paganism, a modern Western reconstruction of pre-Christian religions that draws upon the diversity of worldwide polytheistic religions to create a new and diverse religious movement. The rise of Wicca and Neo-Paganism is due in part to increasing religious tolerance and syncretism, a growing awareness of the symbolism of the unconscious, the retreat of Christianity, the popularity of fantasy and science fiction, the growth of feminism, the ascendancy of deconstructionist (deconstruction) and relativist theory, and the emphasis upon individuality and subjectivity as opposed to intellectual coherence and societal values. Most modern Neo-Pagans, distrustful of the demands of traditional religions, eschew doctrine or creed and engage in the ritual expression of “symbolic and experiential” meanings. Although Neo-Paganism incorporates the emotional involvement and ritual practices associated with religion into its tradition, many Neo-Pagans prefer to think of themselves as practicing magic rather than religion, and although their emphasis is on opening themselves up to hidden powers through rites, chants, or charms, most do not call themselves “witches,” as Wiccans do. Both Wiccans and Neo-Pagans also have strong ecological and environmental concerns, worship the Goddess and other deities, and celebrate the change of seasons with elaborate rituals. Whether magic or religion, these groups reject intellectual coherence and objectivity in favour of personal experience and dismiss science as well as traditional religion.

      Although some Wiccans claim to be part of the “old ways” and “ancient tradition,” their religion is new. Wicca is creative, imaginative, and entirely a 20th-century invention, with no connection to ancient paganism or the alleged “witches” of the witch-hunts. No cult of the “Goddess” played a significant role in Western culture between late antiquity and the mid-20th century. Wicca, in fact, originated about 1939 with an Englishman, Gerald Gardner, who constructed it from the fanciful works of the self-styled magician Aleister Crowley; the fake “ancient” document Aradia (1899); the Hermetic Order of the Golden Dawn and other late-19th and early-20th century occult movements; and Margaret Murray's The Witch-Cult in Western Europe (1921) and article “Witchcraft” in the 14th edition of the Encyclopædia Britannica (1929), which put forth in its most popular form her theory that the witches of western Europe were the lingering adherents of a once general pagan religion that had been displaced, though not completely, by Christianity. Gardner, backed by Murray, who wrote a laudatory introduction to his book Witchcraft Today (1954), fixed this erroneous notion of an ancient witch-cult somewhere in the public consciousness, and it has been nurtured there by Robert Graves's The White Goddess (1948) and innumerable more recent quasi-fictional and fictional accounts.

Jeffrey Burton Russell

Additional Reading

General works

Good introductions are Edward Peters, The Magician, the Witch, and the Law (1978, reissued 1992); Diane Purkiss, The Witch in History: Early Modern and Twentieth-Century Representations (1996); Christina Larner (ed.), Witchcraft and Religion: The Politics of Popular Belief (1984); I.M. Lewis, Religion in Context: Cults and Charisma, 2nd ed. (1996); and Mary Douglas (ed.) Witchcraft Confessions & Accusations (1970). Jeffrey Burton Russell, Mephistopheles: The Devil in the Modern World (1986, reissued 1992), is an especially valuable study of the relationship between witchcraft beliefs and the Devil.

Witchcraft in Africa

Lucy Mair, Witchcraft (1969), is a useful general introduction with emphasis on African examples. Witchcraft and cannibalism are discussed in W. Arens, The Man-Eating Myth: Anthropology & Anthropophagy (1979); and Peggy Reeves Sanday, Divine Hunger: Cannibalism as a Cultural System (1986). E.E. Evans-Pritchard, Witchcraft, Oracles, and Magic Among the Azande (1937, reprinted 1977), also published in an abridged ed. with the same title (1976, reprinted 1980), is the key anthropological analysis on which all other subsequent work is based. On witchcraft confessions in Africa, Peter Geschiere and Cyprian Fisiy, “Domesticating Personal Violence: Witchcraft, Courts and Confessions in Cameroon,” Africa, 64(3):323–341 (1994); R.W. Wyllie, “Introspective Witchcraft among the Effutu of Southern Ghana,” Man, 8(1):74–79 (March 1973), is an important study. The relationship of witchcraft and modern politics in Africa is examined in Jean Comaroff and John Comaroff (eds.), Modernity and its Malcontents (1993).

Witchcraft in Europe and the Americas

Robin Briggs, Witches & Neighbors: The Social and Cultural Context of European Witchcraft (1996, reissued 1998), is perhaps the best book on the subject; and Alan C. Kors and Edward Peters (eds.), Witchcraft in Europe, 1100–1700: A Documentary History (1972, reprinted 1995), is an important collection of primary sources on European witchcraft beliefs. Keith Thomas, Religion and the Decline of Magic (1971), is an influential analysis of the decline of witchcraft in Europe. Important studies of the origins of witchcraft in the Middle Ages are Richard Kieckhefer, European Witch Trials: Their Foundations in Popular and Learned Culture, 1300–1500 (1976), and Magic in the Middle Ages (1989, reissued 2000); and Jeffrey Burton Russell, Witchcraft in the Middle Ages (1972, reissued 1984), and Lucifer: The Devil in the Middle Ages (1984, reissued 1988). Bengt Ankarloo and Gustav Henningsen (eds.), Early Modern European Witchcraft: Centres and Peripheries (1990, reissued 1993; originally published in Swedish, 1987); Ian Bostridge, Witchcraft and Its Transformations, c. 1650–c. 1750 (1997); and Stuart Clark, Thinking with Demons: The Idea of Witchcraft in Early Modern Europe (1997, reissued 1999), are good introductions to early modern European witchcraft.There are numerous studies of witchcraft in the various European nations and New World. Among the best are Paul Boyer and Stephen Nissenbaum, Salem Possessed: The Social Origins of Witchcraft (1974, reissued 1997); Elaine G. Breslaw, Tituba, Reluctant Witch of Salem: Devilish Indians and Puritan Fantasies (1996); Fernando Cervantes, The Devil in the New World: The Impact of Diabolism in New Spain (1994); Marijke Gijswijt-Hofstra and Willem Frijhoff (eds.), Witchcraft in the Netherlands: From the Fourteenth to the Twentieth Century (1991; originally published in Dutch, 1987); Richard Godbeer, The Devil's Dominion: Magic and Religion in Early New England (1992, reprinted 1994); Alan Macfarlane, Witchcraft in Tudor and Stuart England: A Regional and Comparative Study, 2nd ed. (1999); Ruth Martin, Witchcraft and the Inquisition in Venice, 1550–1650 (1989); E. William Monter, Witchcraft in France and Switzerland: The Borderlands during the Reformation (1976); and Jonathan L. Pearl, The Crime of Crimes: Demonology and Politics in France, 1560–1620 (1999).

Witch-hunts

Wolfgang Behringer, Witchcraft Persecutions in Bavaria: Popular Magic, Religious Zealotry, and Reason of State in Early Modern Europe (1997; originally published in German, 1987); Christina Larner, Enemies of God: The Witch-Hunt in Scotland (1981, reissued 1983); Brian P. Levack, The Witch-Hunt in Early Modern Europe, 2nd ed. (1995); and H.C. Erik Midelfort, Witch Hunting in Southwestern Germany, 1562–1684: The Social and Intellectual Foundations (1972), examine the persecutions of the early modern period. On the related topic of inquisitions, Edward Peters, Inquisition (1988), provides excellent insights.

Contemporary witchcraft

Aidan A. Kelly, A History of Modern Witchcraft, 1939–1964 (1991); and T.M. Luhrmann, Persuasions of the Witch's Craft: Ritual Magic in Contemporary England (1989, reissued 1994), provide thoughtful discussions of contemporary witchcraft.Jeffrey Burton Russell Ioan M. Lewis

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