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Anyone could stand witness to the hangings and burnings that took place. Crowds would gather, showing little to no mercy for those who hung, or those whose bodies were up in flames in the middle of the town. There was a strong bias behind these murders. A bias that was fed by figures of authority. People believed what they were told by those in positions of power, and let those in positions of power put them in a state of fear. Fear led them to framing their loved ones, and those close to them. The religious confirmation bias caused people to frame others for things they'd seen people be burned for, and pit people against each other. It became regular for people to gather in the centre of town and watch others burn, a sign of warning to other 'witches' that this was their fate for not being faithful to the Lord.

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This is a documentary about all things that have to do with witches and witchcraft. This documentary also talks about how the modern day legends and ‘traits’ of a witch, such as flying on a broomstick came to be. In part three they talk about the 200-300 year period in history, in rural France and Germany where no one could trust anyone, fearing that they would be named as a witch and tortured.

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National Geographic Witchcraft Myths and Legends

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The Nazarene Way outlines the reasons the hunts began, and the reason it was believed that women held the supernatural powers of witchcraft. This site is known to outline "the dark side of Christian history" and it does just that. It was believed that healers were not witches, but those who did not use their 'power' to heal, were. Healers offered

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The Reformation did not convert the people of Europe to orthodox Christianity through preaching and catechisms alone. It was the 300 year period of witch-hunting from the fifteenth to the eighteenth century, what R.H. Robbins called "the shocking nightmare, the foulest crime and deepest shame of western civilization." The Church created the elaborate concept of devil worship and then, used the persecution of it to wipe out dissent, subordinate the individual to authoritarian control, and openly denigrate women.

The witch hunts were an eruption of orthodox Christianity's vilification of women, "the weaker vessel," in St. Peter's words. The second century St. Clement of Alexandria wrote: "Every woman should be filled with shame by the thought that she is a woman." The Church father Tertullian explained why women deserve their status as despised and inferior human beings:

"And do you not know that you are an Eve? The sentence of God on this sex of yours lives in this age: the guilt must of necessity live too. You are the devil's gateway: you are the unsealer of that tree: you are the first deserter of the divine law: you are she who persuaded him whom the devil was not valiant enough to attack. You destroyed so easily God's image, man. On account of your desert that is, death even the Son of God had to die."

Others expressed the view more bluntly. The sixth century Christian philosopher, Boethius, wrote in The Consolation of Philosophy, "Woman is a temple built upon a sewer." Bishops at the sixth century Council of Macon voted as to whether or not women had souls. In the tenth century Odo of Cluny declared, "To embrace a woman is to embrace a sack of manure..." The thirteenth century St. Thomas Aquinas suggested that God had made a mistake in creating woman: "nothing [deficient] or defective should have been produced in the first establishment of things; so woman ought not to have been produced then." And Lutherans at Wittenberg debated whether women were really human beings at all. Orthodox Christians held women responsible for all sin. As the Bible's Apocrypha states, "Of woman came the beginning of sin/ And thanks to her, we all must die."

Women are often understood to be impediments to spirituality in a context where God reigns strictly from heaven and demands a renunciation of physical pleasure. As I Corinthians 7:1 states, "It is a good thing for a man to have nothing to do with a woman." The Inquisitors who wrote the Malleus Maleficarum, "The Hammer of the Witches," explained that women are more likely to become witches than men:

'Because the female sex is more concerned with things of the flesh than men;' because being formed from a man's rib, they are only 'imperfect animals' and 'crooked' whereas man belongs to a privileged sex from whose midst Christ emerged.

King James I estimated that the ratio of women to men who succumbed to witchcraft was twenty to one. Of those formally persecuted for witchcraft, between 80 to 90 percent were women.

Christians found fault with women on all sorts of counts. An historian notes that thirteenth century preachers

...denounced women on the one hand for... the lascivious and carnal provocation of their garments, and on the other hand for being over- industrious, too occupied with children and housekeeping, too earthbound to give due thought to divine things.

According to a Dominican of the same period, woman is "the confusion of man, an insatiable beast, a continuous anxiety, an incessant warfare, a daily ruin, a house of tempest ...a hindrance to devotion."

As reformational fervor spread, the feminine aspect of Christianity in the worship of Mary became suspect. Throughout the Middle Ages, Mary's powers were believed to effectively curtail those of the devil. But Protestants entirely dismissed reverence for Mary while reformed Catholics diminished her importance. Devotion to Mary often became indicative of evil. In the Canary islands, Aldonca de Vargas was reported to the Inquisition after she smiled at hearing mention of the Virgin Mary. Inquisitors distorted an image of the Virgin Mary into a device of torture, covering the front side of a statue of Mary with sharp knives and nails. Levers would move the arms of the statue crushing the victim against the knives and nails.

The witch hunts also demonstrated great fear of female sexuality. The book that served as the manual for understanding and persecuting witchcraft, the Malleus Maleficarum, describes how witches were known to "collect male organs in great numbers, as many as twenty or thirty members together, and put them in a bird's nest..." The manual recounts a story of a man who, having lost his penis, went to a witch to have it restored:

She told the afflicted man to climb a certain tree, and that he might take which he liked out of a nest in which there were several members. And when he tried to take a big one, the witch said: You must not take that one; adding, because it belonged to a parish priest.

A man in 1621 lamented, "of women's unnatural, unsatiable lust... what country, what village doth not complain."

While most of what became known as witchcraft was invented by Christians, certain elements of witchcraft did represent an older pagan tradition. Witchcraft was linked and even considered to be synonymous with "divination," which means not only the art of foretelling the future, but also the discovery of knowledge by the aid of supernatural power. It suggests that there is such power available- something orthodox Christians insisted could only be the power of the devil, for God was no longer to be involved with the physical world.

The word "witch" comes from the old English wicce and wicca, meaning the male and female participants in the ancient pagan tradition which holds masculine, feminine and earthly aspects of God in great reverence. Rather than a God which stood above the world, removed from ordinary life, divinity in the Wiccan tradition was understood to imbue both heaven and earth. This tradition also recalled a period when human society functioned without hierarchy- either matriarchal or patriarchal- and without gender, racial or strict class rankings. It was a tradition that affirmed the potential for humanity to live without domination and fear, something orthodox Christians maintain is impossible.

The early Church had tried to eradicate the vestiges of this older non-hierarchical tradition by denying the existence of witches or magic outside of the Church. The Canon Episcopi, a Church law which first appeared in 906, decreed that belief in witchcraft was heretical. After describing pagan rituals which involved women demonstrating extraordinary powers, it declared:

For an innumerable multitude, deceived by this false opinion, believe this to be true and, so believing, wander from the right faith and are involved in the error of the pagans when they think that there is anything of divinity or power except the one God.

Nevertheless, the belief in magic was still so prevalent in the fourteenth century that the Council of Chartres ordered anathema to be pronounced against sorcerers each Sunday in every church.

It took the Church a long time to persuade society that women were inclined toward evil witchcraft and devil-worship. Reversing its policy of denying the existence of witches, in the thirteenth century the Church began depicting the witch as a slave of the devil. No longer was she or he to be associated with an older pagan tradition. No longer was the witch to be thought of as benevolent healer, teacher, wise woman, or one who accessed divine power. She was now to be an evil satanic agent. The Church began authorizing frightening portrayals of the devil in the twelfth and thirteenth centuries. Images of a witch riding a broom first appeared in 1280. Thirteenth century art also depicted the devil's pact in which demons would steal children and in which parents themselves would deliver their children to the devil. The Church now portrayed witches with the same images so frequently used to characterize heretics: "...a small clandestine society engaged in anti-human practices, including infanticide, incest, cannibalism, bestiality and orgiastic sex..."

The Church developed the concept of devil-worship as an astoundingly simplistic reversal of Christian rites and practices. Whereas God imposed divine law, the devil demanded adherence to a pact. Where Christians showed reverence to God by kneeling, witches paid homage to the devil by standing on their heads. The sacraments in the Catholic Church became excrements in the devil's church. Communion was parodied by the Black Mass. Christian prayers could be used to work evil by being recited backwards. The eucharist bread or host was imitated in the devil's service by a turnip. The baptismal "character" or stigmata of the mysteries was parodied by the devil's mark impressed upon the witch's body by the claw of the devil's left hand. Whereas saints had the gift of tears, witches were said to be incapable of shedding tears. Devil worship was a simple parody of Christianity. Indeed, the very concept of the devil was exclusive to monotheism and had no importance within the pagan, Wiccan tradition.

The Church also projected its own hierarchical framework onto this new evil witchcraft. The devil's church was to be organized such that its dignitaries could climb the ranks to the position of bishop, just like in the Catholic Church. Julio Caro Baroja explains:

...the Devil causes churches and altars to appear with music... and devils decked out as saints. The dignitaries reach rank of bishop, and sub-deacons, deacons and priests serve Mass. Candles and incense are used for the service and water is sprinkled from a thurifer. There is an offertory, a sermon, a blessing over the equivalents of bread and wine... So that nothing should be missing there are even false martyrs in the organization.

Again, such hierarchy was entirely a projection of the Church that bore no resemblance to ancient paganism. By recognizing both masculine and feminine faces of God and by understanding God to be infused throughout the physical world, the Wiccan tradition had no need for strict hierarchical rankings.

Pope John XXII formalized the persecution of witchcraft in 1320 when he authorized the Inquisition to prosecute sorcery. ." Thereafter papal bulls and declarations grew increasingly vehement in their condemnation of witchcraft and of all those who "made a pact with hell." In 1484 Pope Innocent VIII issued the bull Summis desiderantes authorizing two inquisitors, Kramer and Sprenger, to systematize the persecution of witches. Two years later their manual, Malleus Maleficarum, was published with 14 editions following between 1487-1520 and at least 16 editions between 1574-1669. A papal bull in 1488 called upon the nations of Europe to rescue the Church of Christ which was "imperiled by the arts of Satan." The papacy and the Inquisition had successfully transformed the witch from a phenomenon whose existence the Church had previously rigorously denied into a phenomenon that was deemed very real, very frightening, the antithesis of Christianity, and absolutely deserving of persecution.

It was now heresy not to believe in the existence of witches. As the authors of the Malleus Maleficarum noted, "A belief that there are such things as witches is so essential a part of Catholic faith that obstinately to maintain the opposite opinion savors of heresy." Passages in the Bible such as "Thou shalt not suffer a witch to live" were cited to justify the persecution of witches. Both Calvin and Knox believed that to deny witchcraft was to deny the authority of the Bible. The eighteenth century founder of Methodism, John Wesley, declared to those skeptical of witchcraft, "The giving up of witchcraft is in effect the giving up of the Bible." And an eminent English lawyer wrote, "To deny the possibility, nay, actual existence of Witchcraft and Sorcery, is at once flatly to contradict the revealed Word of God in various passages both of the Old and New Testament."

The persecution of witchcraft enabled the Church to prolong the profitability of the Inquisition. The Inquisition had left regions so economically destitute that the inquisitor Eymeric complained, "In our days there are no more rich heretics... it is a pity that so salutary an institution as ours should be so uncertain of its future." By adding witchcraft to the crimes it persecuted, however, the Inquisition exposed a whole new group of people from whom to collect money. It took every advantage of this opportunity. The author Barbara Walker notes:

Victims were charged for the very ropes that bound them and the wood that burned them. Each procedure of torture carried its fee. After the execution of a wealthy witch, officials usually treated themselves to a banquet at the expense of the victim's estate.

In 1592 Father Cornelius Loos wrote:

Wretched creatures are compelled by the severity of the torture to confess things they have never done... and so by the cruel butchery innocent lives are taken; and, by a new alchemy, gold and silver are coined from human blood.

In many parts of Europe trials for witchcraft began exactly as the trials for other types of heresy stopped.

The process of formally persecuting witches followed the harshest inquisitional procedure. Once accused of witchcraft, it was virtually impossible to escape conviction. After cross- examination, the victim's body was examined for the witch's mark. The historian Walter Nigg described the process:

...she was stripped naked and the executioner shaved off all her body hair in order to seek in the hidden places of the body the sign which the devil imprinted on his cohorts. Warts, freckles, and birthmarks were considered certain tokens of amorous relations with Satan.

Should a woman show no sign of a witch's mark, guilt could still be established by methods such as sticking needles in the accused's eyes. In such a case, guilt was confirmed if the inquisitor could find an insensitive spot during the process.

Confession was then extracted by the hideous methods of torture already developed during earlier phases of the Inquisition. "Loathe they are to confess without torture," wrote King James I in his Daemonologie. A physician serving in witch prisons spoke of women driven half mad:

...by frequent torture... kept in prolonged squalor and darkness of their dungeons... and constantly dragged out to undergo atrocious torment until they would gladly exchange at any moment this most bitter existence for death, are willing to confess whatever crimes are suggested to them rather than to be thrust back into their hideous dungeon amid ever recurring torture.

Unless the witch died during torture, she was taken to the stake. Since many of the burnings took place in public squares, inquisitors prevented the victims from talking to the crowds by using wooden gags or cutting their tongue out. Unlike a heretic or a Jew who would usually be burnt alive only after they had relapsed into their heresy or Judaism, a witch would be burnt upon the first conviction.

Sexual mutilation of accused witches was not uncommon. With the orthodox understanding that divinity had little or nothing to do with the physical world, sexual desire was perceived to be ungodly. When the men persecuting the accused witches found themselves sexually aroused, they assumed that such desire emanated, not from themselves, but from the woman. They attacked breasts and genitals with pincers, pliers and red-hot irons. Some rules condoned sexual abuse by allowing men deemed "zealous Catholics" to visit female prisoners in solitary confinement while never allowing female visitors. The people of Toulouse were so convinced that the inquisitor Foulques de Saint-George arraigned women for no other reason than to sexually abuse them that they took the dangerous and unusual step of gathering evidence against him.

The horror of the witch hunts knew no bounds. The Church had never treated the children of persecuted parents with compassion, but its treatment of witches' children was particularly brutal. Children were liable to be prosecuted and tortured for witchcraft: girls, once they were nine and a half, and boys, once they were ten and a half. Younger children were tortured in order to elicit testimony that could be used against their parents. Even the testimony of two-year-old children was considered valid in cases of witchcraft though such testimony was never admissible in other types of trials. A famous French magistrate was known to have regretted his leniency when, instead of having young children accused of witchcraft burned, he had only sentenced them to be flogged while they watched their parents burn.

Witches were held accountable for nearly every problem. Any threat to social uniformity, any questioning of authority, and any act of rebellion could now be attributed to and prosecuted as witchcraft. Not surprisingly, areas of political turmoil and religious strife experienced the most intense witch hunts. Witch-hunting tended to be much more severe in Germany, Switzerland, France, Poland and Scotland than in more homogeneously Catholic countries such as Italy and Spain. Witch-hunters declared that "Rebellion is as the sin of Witchcraft." In 1661 Scottish royalists proclaimed that "Rebellion is the mother of witchcraft." And in England the Puritan William Perkins called the witch "The most notorious traytor and rebell that can be..."

The Reformation played a critical role in convincing people to blame witches for their problems. Protestants and reformed Catholics taught that any magic was sinful since it indicated a belief in divine assistance in the physical world. The only supernatural energy in the physical world was to be of the devil. Without magic to counter evil or misfortune, people were left with no form of protection other than to kill the devil's agent, the witch. Particularly in Protestant countries, where protective rituals such as crossing oneself, sprinkling holy water or calling on saints or guardian angels were no longer allowed, people felt defenseless. As Shakespeare's character, Prospero, says in The Tempest:

Now my charms are all o'erthrown,
And what strength I have's mine own,
which is most faint...

It was most often the sermons of both Catholic and Protestant preachers that would instigate a witch hunt. The terrible Basque witch hunt of 1610 began after Fray Domingo de Sardo came to preach about witchcraft. "[T]here were neither witches nor bewitched until they were talked and written about," remarked a contemporary named Salazar. The witch hunts in Salem, Massachusetts, were similarly preceded by the fearful sermons and preaching of Samuel Parris in 1692.

The climate of fear created by churchmen of the Reformation led to countless deaths of accused witches quite independently of inquisitional courts or procedure. For example, in England where there were no inquisitional courts and where witch-hunting offered little or no financial reward, many women were killed for witchcraft by mobs. Instead of following any judicial procedure, these mobs used methods to ascertain guilt of witchcraft such as "swimming a witch," where a woman would be bound and thrown into water to see if she floated. The water, as the medium of baptism, would either reject her and prove her guilty of witchcraft, or the woman would sink and be proven innocent, albeit also dead from drowning.

As people adopted the new belief that the world was the terrifying realm of the devil, they blamed witches for every misfortune. Since the devil created all the ills of the world, his agents- witches- could be blamed for them. Witches were thought by some to have as much if not more power than Christ: they could raise the dead, turn water into wine or milk, control the weather and know the past and future. Witches were held accountable for everything from a failed business venture to a poor emotional state. A Scottish woman, for instance, was accused of witchcraft and burned to death because she was seen stroking a cat at the same time as a nearby batch of beer turned sour. Witches now took the role of scapegoats that had been held by Jews. Any personal misfortune, bad harvest, famine, or plague was seen as their fault.

The social turmoil created by the Reformation intensified witch-hunting. The Reformation diminished the important role of community and placed a greater demand for personal moral perfection. As the communal tradition of mutual help broke down and the manorial system which had provided more generously for widows disappeared, many people were left in need of charity. The guilt one felt after refusing to help a needy person could be easily transferred onto that needy person by accusing her of witchcraft. A contemporary writer named Thomas Ady described a likely situation resulting from a failure to perform some hitherto customary social obligation:

Presently [a householder] cryeth out of some poor innocent neighbour that he or she hath bewitched him. For, saith he, such an old man or woman came lately to my door and desired some relief, and I denied it, and God forgive me, my heart did rise against her... and presently my child, my wife, myself, my horse, my cow, my sheep, my sow, my hog, my dog, my cat, or somewhat, was thus and thus handled in such a strange manner, as I dare swear she is a witch, or else how should these things be?

The most common victims of witchcraft accusations were those women who resembled the image of the Crone. As the embodiment of mature feminine power, the old wise woman threatens a structure which acknowledges only force and domination as avenues of power. The Church never tolerated the image of the Crone, even in the first centuries when it assimilated the prevalent images of maiden and mother in the figure of Mary. Although any woman who attracted attention was likely to be suspected of witchcraft, either on account of her beauty or because of a noticeable oddness or deformity, the most common victim was the old woman. Poor, older women tended to be the first accused even where witch hunts were driven by inquisitional procedure that profited by targeting wealthier individuals.

Old, wise healing women were particular targets for witch-hunters. "At this day," wrote Reginald Scot in 1584, "it is indifferent to say in the English tongue, 'she is a witch' or 'she is a wise woman.'" Common people of pre-reformational Europe relied upon wise women and men for the treatment of illness rather than upon churchmen, monks or physicians. Robert Burton wrote in 1621:

Sorcerers are too common; cunning men, wizards and white witches, as they call them, in every village, which, if they be sought unto, will help almost all infirmities of body and mind.

By combining their knowledge of medicinal herbs with an entreaty for divine assistance, these healers provided both more affordable and most often more effective medicine than was available elsewhere. Churchmen of the Reformation objected to the magical nature of this sort of healing, to the preference people had for it over the healing that the Church or Church- licensed physicians offered, and to the power that it gave women.

Until the terror of the witch hunts, most people did not understand why successful healers should be considered evil. "Men rather uphold them," wrote John Stearne, "and say why should any man be questioned for doing good." As a Bridgettine monk of the early sixteenth century recounted of "the simple people", "I have heard them say full often myself... 'Sir, we mean well and do believe well and we think it a good and charitable deed to heal a sick person or a sick beast'..." And in 1555 Joan Tyrry asserted that "her doings in healing of man and beast, by the power of God taught to her by the... fairies, be both godly and good..."

Indeed, the very invocations used by wise women sound quite Christian. For example, a 1610 poem recited when picking the herb vervain, also known as St. Johnswort, reads,

Hallowed be thou Vervain, as thou growest on the ground / For in the mount of Calvary there thou was first found / Thou healest our Saviour, Jesus Christ, and staunchest his bleeding wound / In the name of the Father, the Son, and the Holy Ghost / I take thee from the ground.

But in the eyes of orthodox Christians, such healing empowered people to determine the course of their lives instead of submitting helplessly to the will of God. According to churchmen, health should come from God, not from the efforts of human beings. Bishop Hall said, "we that have no power to bid must pray..." Ecclesiastical courts made the customers of witches publicly confess to being "heartily sorry for seeking man's help, and refusing the help of God..." An Elizabethan preacher explained that any healing "is not done by conjuration or divination, as Popish priests profess and practice, but by entreating the Lord humbly in fasting and prayer..." And according to Calvin, no medicine could change the course of events which had already been determined by the Almighty.

Preachers and Church-licensed male physicians tried to fill the function of healer. Yet, their ministrations were often considered ineffective compared to those of a wise woman. The keeper of the Canterbury gaol admitted to freeing an imprisoned wise woman in 1570 because "the witch did more good by her physic than Mr. Pudall and Mr. Wood, being preachers of God's word..." A character in the 1593 Dialogue concerning Witches said of a local wise woman that, "she doeth more good in one year than all these scripture men will do so long as they live..."

Even the Church-licensed male physicians, who relied upon purgings, bleedings, fumigations, leeches, lancets and toxic chemicals such as mercury were little match for an experienced wise woman's knowledge of herbs. As the well-known physician, Paracelsus, asked, "...does not the old nurse very often beat the doctor?" Even Francis Bacon, who demonstrated very little respect for women, thought that "empirics and old women" were "more happy many times in their cures than learned physicians..."

Physicians often attributed their own incompetence to witchcraft. As Thomas Ady wrote:

The reason is ignorantiae pallium maleficium et incantatio- a cloak for a physician's ignorance. When he cannot find the nature of the disease, he saith the party is bewitched.

When an illness could not be understood, even the highest body of England, the Royal College of Physicians of London, was known to accept the explanation of witchcraft.

Not surprisingly, churchmen portrayed the healing woman as the most evil of all witches. William Perkins declared, The most horrible and detestable monster... is the good witch. The Church included in its definition of witchcraft anyone with knowledge of herbs for "those who used herbs for cures did so only through a pact with the Devil, either explicit or implicit." Medicine had long been associated with herbs and magic. The Greek and Latin words for medicine, "pharmakeia" and "veneficium," meant both "magic" and "drugs." Mere possession of herbal oils or ointments became grounds for accusation of witchcraft.

A person's healing ability easily led to conviction of witchcraft. In 1590 a woman in North Berwick was suspected of witchcraft because she was curing "all such as were troubled or grieved with any kind of sickness or infirmity." The ailing archbishop of St. Andrews called upon Alison Peirsoun of Byrehill and then, after she had successfully cured him, not only refused to pay her but had her arrested for witchcraft and burned to death. Simply treating unhealthy children by washing them was cause for convicting a Scottish woman of witchcraft.

Witch-hunters also targeted midwives. Orthodox Christians believed the act of giving birth defiled both mother and child. In order to be readmitted to the Church, the mother should be purified through the custom of "churching," which consisted of a quarantine period of forty days if her baby was a boy and eighty days if her baby was a girl, during which both she and her baby were considered heathen. Some thought that a woman who died during this period should be refused a Christian burial. Until the Reformation, midwives were deemed necessary to take care of what was regarded as the nasty business of giving birth, a dishonorable profession best left in the hands of women. But with the Reformation came an increased awareness of the power of midwives. Midwives were now suspected of possessing the skill to abort a fetus, to educate women about techniques of birth control, and to mitigate a woman's labor pains.

A midwife's likely knowledge of herbs to relieve labor pains was seen as a direct affront to the divinely ordained pain of childbirth. In the eyes of churchmen, God's sentence upon Eve should apply to all women. As stated in Genesis:

Unto the woman [God] said, I will greatly multiply thy sorrow and thy conception; in sorrow thou shalt bring forth children; and thy desire shall be to thy husband, and he shall rule over thee.
To relieve labor pains, as Scottish clergymen put it, would be "vitiating the primal curse of woman..." The introduction of chloroform to help a woman through the pain of labor brought forth the same opposition. According to a New England minister:
Chloroform is a decoy of Satan, apparently offering itself to bless women; but in the end it will harden society and rob God of the deep earnest cries which arise in time of trouble, for help.

Martin Luther wrote, "If [women] become tired or even die, that does not matter. Let them die in childbirth that is why they are there." It is hardly surprising that women who not only possessed medicinal knowledge but who used that knowledge to comfort and care for other women would become prime suspects of witchcraft.

How many lives were lost during the centuries of witch- hunting will never be known. Some members of the clergy proudly reported the number of witches they condemned, such as the bishop of Wurtzburg who claimed 1900 lives in five years, or the Lutheran prelate Benedict Carpzov who claimed to have sentenced 20,000 devil worshippers. But the vast majority of records have been lost and it is doubtful that such documents would have recorded those killed outside of the courts.

Contemporary accounts hint at the extent of the holocaust. Barbara Walker writes that "the chronicler of Treves reported that in the year 1586, the entire female population of two villages was wiped out by the inquisitors, except for only two women left alive." Around 1600 a man wrote:

Germany is almost entirely occupied with building fires for the witches... Switzerland has been compelled to wipe out many of her villages on their account. Travelers in Lorraine may see thousands and thousands of the stakes to which witches are bound.

While the formal persecution of witches raged from about 1450 to 1750, sporadic killing of women on the account of suspected witchcraft has continued into recent times. In 1928 a family of Hungarian peasants was acquitted of beating an old woman to death whom they claimed was a witch. The court based its decision on the ground that the family had acted out of "irresistible compulsion." In 1976 a poor spinster, Elizabeth Hahn, was suspected of witchcraft and of keeping familiars, or devil's agents, in the form of dogs. The neighbors in her small German village ostracized her, threw rocks at her, and threatened to beat her to death before burning her house, badly burning her and killing her animals. A year later in France, an old man was killed for ostensible sorcery. And in 1981, a mob in Mexico stoned a woman to death for her apparent witchcraft which they believed had incited the attack upon Pope John Paul II.

Witch hunts were neither small in scope nor implemented by a few aberrant individuals; the persecution of witches was the official policy of both the Catholic and Protestant Churches. The Church invented the crime of witchcraft, established the process by which to prosecute it, and then insisted that witches be prosecuted. After much of society had rejected witchcraft as a delusion, some of the last to insist upon the validity of witchcraft were among the clergy. Under the pretext of first heresy and then witchcraft, anyone could be disposed of who questioned authority or the Christian view of the world.

Witch-hunting secured the conversion of Europe to orthodox Christianity. Through the terror of the witch hunts, reformational Christians convinced common people to believe that a singular male God reigned from above, that he was separate from the earth, that magic was evil, that there was a powerful devil, and that women were most likely to be his agents. As a by-product of the witch hunts, the field of medicine transferred to exclusively male hands and the Western herbal tradition was largely destroyed. The vast numbers of people brutalized and killed, as well as the impact upon the common perception of God, make the witch hunts one of the darkest chapters of human history.

Over a period of almost two millennia, the Christian Church has oppressed and brutalized millions of individuals in an attempt to control and contain spirituality. The Dark Side of Christian History reveals, in painstaking detail, the tragedies, sorrows and injustices inflicted upon humanity by the Church.

"This is simply a book that everyone must sit down and read. At a time when the so called 'religious right' asserts that Christian values will save society from its rampant sins, the ordinary citizen should know exactly how the Christian Church has attempted to save societies in the past. It is a grim lesson, but one that it is imperative to absorb.." --Alice Walker, author of The Color Purple, Possessing the Secret of Joy, The Temple of My Familiar, et al.

The Dark Side of Christian History

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The Reformation did not convert the people of Europe to orthodox Christianity through preaching and catechisms alone. It was the 300 year period of witch-hunting from the fifteenth to the eighteenth century, what R.H. Robbins called "the shocking nightmare, the foulest crime and deepest shame of western civilization."

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As an initial means of ridding the countries of witches, those accused were often hanged before being burnt. it was believed that by hanging these people, it was almost certain they could not resurrect themselves. Resurrection was believed to be a common power witches possessed, for both themselves, and others. The idea of witchcraft was frightening because it was foreign, and at the time, seemed like a religion that defied the Lord and all the church stood for.

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The Malleus Maleficarum is a book published in 1486 by Heinrich Kramer and Jacob Sprenger. This main purpose of the book was to serve as a tool for the identification and prosecution of witches. The book was also written to express the author's view on witchcraft, so it was never based on the actuality of witches being real, just on a couple of peoples ideas of the topic. In the video it also talks about how the book was written to” discredit those who express skepticism” about the existence of witches. This video was made by a youtube channel that focuses on untold mysteries of history, so it may not be the most reliable source of information.

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National Geographic Witchcraft Myths and Legends

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Hammer of the witch || Malleus Maleficarum - The Book

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The above video deals with the detailed study of the medieval book malleus maleficarum commonly known as hammer of the witch. If you like this video please share and subscribe . Thank you Related : Hammer of the witch || Malleus Maleficarum - The Book hier Heksenhamer - Wikipedia Malleus Maleficarum - Wikipedia, the free encyclopedia Malleus Maleficarum: Or, The Hammer of Witches (Forgotten Books ...

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This website outlines the basic questions and ideas of the burning times. The site answers the Who, What, When, Where, Why, and How that is required to get the best idea of what the time was really about. This website deals this the idea of 'healers' (homeopaths) and how they were not seen as witches, but viewed as doctors. Now, homeopaths are often referred to as 'witch doctors' for their use of 'all natural' medicines/ remedies and unconventional ways of 'healing' the body and soul.

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"The Burning Times" are a period in the late Middle Ages and early Modern Era when Witches were persecuted fiercely throughout Europe. The phrase first appears in the writings of 20th century Witches. Historians generally refer to the Burning Times as "the great European Witch hunt" or "the European Witch-craze".

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This is a documentary that gives the full history of witches and everything leading up to the burning times, otherwise known as the european witch craze. It also talks about how the term of ‘witch’ came from wise women who practiced old world traditions were label as witches and heretics by the Christian church. There were a couple of people who were brought in to speak in the documentary, most of these people were pagan priests/princesses, modern day witches and witch doctors. These people would be sharing their biases instead of actual fact. This documentary was funded and presented by the national film board of Canada; which means that all information gathered in this documentary was fully researched and based off of fact.

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National Geographic Witchcraft Myths and Legends

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The Burning Times (Complete Documentary)

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The Burning Times (Complete Documentary) About the Old and New Witches Music by Loreena Mckennitt. Feat. Tanto to Evora

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Once found, men and women who were accused of using witchcraft, or being a witch were burned at the stake. For over 300 years European countries slowly decreased in population as people were either murdered or they fled. The never-ending genocide caused millions of deaths, as well as millions of immigrations, in hopes that lives would be spared.

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Starting from the Dark Ages, ReligiousTolerance chronicles the burning times from the earliest possible idea of witchcraft. The detailed timeline chronicles every piece of information, including names of figures, dates of events, etc. It was believed that witchcraft was against God's will, and it was allowing the devil to rule. Much of the belief that was followed to prosecute these people was full of red herrings. The most simple act that seemed relatively out of the ordinary could cost someone their life. Not a single person could try to prove, or find any factual evidence behind those who were murdered actually being witches, and those who were murdered, were not granted the chance to prove themselves innocent.

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Prior to the 9th century CE: There was a widespread popular belief that evil Witches existed. They were seen as evil persons, primarily women, who devoted their lives to harming and killing others through black magic and evil sorcery. The Catholic church at the time officially taught that such Witches did not exist. It was a heresy to say that they were real. " For example, the 5th century Synod of St. Patrick ruled that 'A Christian who believes that there is a vampire in the world, that is to say, a witch, is to be anathematized; whoever lays that reputation upon a living being shall not be received into the Church until he revokes with his own voice the crime that he has committed.' A capitulary from Saxony (775-790 CE) blamed these stereotypes on pagan belief systems: 'If anyone, deceived by the Devil, believes after the manner of the Pagans that any man or woman is a witch and eats men, and if on this account he burns [the alleged witch]... he shall be punished by capital sentence." 1

Circa 975 CE: Penalties for Witchcraft and the use of healing magic were relatively mild. The English Confessional of Egbert said, in part: " If a woman works witchcraft and enchantment and [uses] magical philters, she shall fast for twelve months...If she kills anyone by her philters, she shall fast for seven years." Fasting, in this case, involved consuming only bread and water.

circa 1203: The Cathar movement, a Gnostic Christian group, had become popular in the Orleans area of France and in Italy. They were declared heretics. Pope Innocent III approved a war of genocide against the Cathars. The last known Cathar was burned at the stake in 1321 CE. The faith has seen a rebirth in recent years.

1326: The Church authorized the Inquisition to investigate Witchcraft and to develop " demonology." This is the theory of the diabolic origin of Witchcraft.1

1430's: Christian theologians started to write articles and books which " proved" the existence of Witches.2

1436-7: Johannes (John) Niderwrote a book called Formicarius, which describe the prosecution of a man for Witchcraft. Copies of this book were often added to the Malleus Maleficarum in later years. Some sources say that the author Thomas of Brabant; this is apparently an error.

1450: The first major witch hunts began in many western European countries. The Roman Catholic Church created an imaginary evil religion, using stereotypes that had circulated since pre-Christian times. They said that Pagans who worshiped Diana and other Gods and Goddesses were evil Witches who kidnapped babies, killed and ate their victims, sold their soul to Satan, were in league with demons, flew through the air, met in the middle of the night, caused male impotence and infertility, caused male genitals to disappear, etc. Historians have speculated that this religiously inspired genocide was motivated by a desire by the Church to attain a complete religious monopoly, or was " a tool of repression, a form of reining-in deviant behavior, a backlash against women, or a tool of the common people to name scapegoats for spoiled crops, dead livestock or the death of babies and children." Walter Stephens, a professor of Italian studies at Johns Hopkins University, proposes a new theory: " I think Witches were a scapegoat for God." 3Religious leaders felt that they had to retain the concepts of both an omnipotent and an all-loving deity. Thus, they had to invent Witches and demons in order to explain the existence of evil in the world. This debate, about how an all-good and all-powerful God can coexist in the world with evil is now called Theodicy. Debate continues to the present day.

1500: During the 14 th century, there had been known 38 trials against Witches and sorcerers in England, 95 in France and 80 in Germany.4 The witch hunts accelerated. " By choosing to give their souls over to the devil witches had committed crimes against man and against God. The gravity of this double crime classified witchcraft as crimen exceptum, and allowed for the suspension of normal rules of evidence in order to punish the guilty."7 Children's testimony was accepted. Essentially unlimited torture was applied to obtain confessions. The flimsiest circumstantial evidence was accepted as proof of guilt.

1517: Martin Luther is commonly believed to have nailed his 95 theses on the cathedral door at Wittenburg, Germany. Apparently it never happened; he published his arguments in a less dramatic way. This triggered the Protestant Reformation. In Roman Catholic countries, the courts continue to burn witches. In Protestant lands, they were mainly hung. Some Protestant countries did not allow torture. In England, this lack of torture led to a low conviction rate of only 19%.4

Circa 1550 to 1650 CE: Trials and executions reached a peak during these ten decades, which are often referred to as the " burning times." They were mostly concentrated in eastern France, Germany and Switzerland. Witch persecutions often occurred in areas where Catholics and Protestants were fighting. Contrary to public opinion, suspected witches -- particularly those involved in evil sorcery -- were mainly tried by secular courts. A minority were charged by church authorities; these were often cases involving the use of healing magic or midwifery.1

1563: Johann Weyer (b. 1515) published a book which was critical of the Witch trials. Called " De Praestigiis Daemonum" (Shipwreck of souls), it argued that Witches did not really exist, but that Satan promoted the belief that they did. He rejected confessions obtained through torture as worthless. He recommended medical treatment instead of torture and execution. By publishing the book anonymously, he escaped the stake.8

1690's: Nearly 25 people died during the witch craze in Salem, MA: one was pressed to death with weights because he wouldn't enter a plea; some died in prison, the rest were hanged.5 There were other trials and executions throughout New England.

1980: Dr. Lawrence Pazder (1936 - 2004) and Michelle Smith wrote " Michelle Remembers." The concept of humans in league with Satan, which had been largely dormant for decades, was revived. Although the book has been shown to be a work of fiction, it is presented as factual, based on Michelle's recovered memories. 6 This book was largely responsible for triggering a new Witch/Satanist/ Satanic Ritual Abuse (SRA) panic in the U.S. and Canada.

1980 to 1995: Two types of trials were held in North America, which repeated many of the same features of earlier Witch trials:

Staff at some pre-schools, day care facilities and Sunday schools were accused of ritual abuse of children. Evidence was based on faulty medical diagnoses and memories of non-existent abuse implanted in the minds of very young children.

Tens of thousands of adults, victimized by Recovered Memory Therapy, developed false memories of having been abused during childhood. In about 17% of the cases, these memories escalated to recollections of Satanic Ritual Abuse. Hundreds of parents were charged with criminal acts. Almost all of them were innocent. Most of the charges involved acts that never actually happened.

Sanity has since prevailed. Most of the accused have been released from jail. Those held in the state of Massachusetts were among the last to be released.

1990's: Some conservative Christian pastors continue to link two unrelated belief systems:

The imaginary religion of Satan-worshiping Witches promoted by the Church during the Renaissance, and

Wicca and other Neopagan religions which are nature-based faiths and which do not recognize the existence of the Christian devil.

1994 to 1996: Several hundred people were accused of witchcraft in the Northern Province of South Africa, and were lynched by frightened mobs. 8

1999: Conservative Christian pastors occasionally call for a renewal of the burning times, to exterminate Wiccans and other Neopagans. One example shows the intensity of misinformation and hatred that fear of Witches can continue to generate in modern times. In 1999-AUG, Rev. Jack Harvey, pastor of Tabernacle Independent Baptist Church in Killeen, TX allegedly arranged for at least one member of his church to carry a handgun during religious services, " in case a warlock tries to grab one of our kids...I've heard they drink blood, eat babies. They have fires, they probably cook them..." During speeches which preceded his church's demonstration against Wiccans, Rev. Harvey allegedly stated that the U.S. Army should napalm Witches. One of the Christian's signs read " Witchcraft is an abomination" on one side and " Burn the witches off Ft. Hood" on the other. 9 (Ft. Hood is a large army base near Killeen TX. A Wiccan faith group is active there.)

21st Century: Due to a number of factors, including:

The collapse of the Satanic Ritual Abuse hoax of the 1980's to 1995.

The broadcast of many accurate TV documentaries about Wicca and other Neopagan religions.

Many Wiccans going public with their religious faith

the fear of Witches, Wiccans and other Neopagans has largely evaporated.

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1. Jenny Gibbons, "Recent developments in the study of the great European Witch hunt," at: http://www.cog.org/witch_hunt.html

2. "Why are there Witches? History of Witchcraft for Halloween", News release, Johns Hopkins University Office of News and Information, 1999-OCT-11.

3. Walter Stephens, "Demon lovers: Witchcraft, Sex and Belief," University of Chicago, (2000).

4. "Witches: a psychoanalytic exploration of the killing of women," Free Association Books, (1999) Chapter 1.Review/order this book The first chapter is available online.

5. "A village possessed: A true story of Witchcraft," by Discovery Online, at:http://www.discovery.com/stories/history

6. Lawrence Pazder & Michelle Smith, "Michelle Remembers," Pocket Books, (1980)This book was out of stock on 1999-DEC-14, but may become available.

7. Elisa Slattery, " 'To Prevent a "Shipwreck of Souls': Johann Weyer and 'De Praestigiis Daemonum'," publishedin "Essays in History," by the Corcoran Department of History, University of Virginia, Volume 36, (1994), Page 76. See: http://etext.lib.virginia.edu/journals/EH/EH36/slattery1.html

8. Stephen Hayes, "Christian responses to Witchcraft and sorcery," at: http://hayesfam.bravehost.com/witch1.htm

9. Barry Shlachter, "Bothered and bewildered; Wiccans at Hood shrug off media hubbub," Fort Worth Star Telegram, 1999-AUG-7

10. "The Papal Bull," at: http://www.angelfire.com/

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The burning times: The Christian extermination of Witches and other heretics

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Sponsored link. Prior to the 9th century CE: There was a widespread popular belief that evil Witches existed. They were seen as evil persons, primarily women, who devoted their lives to harming and killing others through black magic and evil sorcery. The Catholic church at the time officially taught that such Witches did not exist.