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Lol aha I’m so straight

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Rosie- green
Daniel- yellow
Daisy- pink
Rhianna- purple
Mia- blue

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Witches were frequently characterised as being ugly old women. Though in Anne boleyn case people would overlook these characteristics and call her a witch

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The European witch hunts have a long timeline, gaining momentum during the 16th century and continuing for more than 200 years. People accused of practicing maleficarum, or harmful magic, were widely persecuted, but the exact number of Europeans executed on charges of witchcraft is not certain and subject to considerable controversy. Estimates have ranged from about 10,000 to nine million. While most historians use the range of 40,000 to 100,000 based on public records, up to three times that many people were formally accused of practicing witchcraft.

Most of the accusations took place in parts of what are now Germany, France, the Netherlands, and Switzerland, then the Holy Roman Empire. While witchcraft was condemned as early as Biblical times, the hysteria about "black magic" in Europe spread at different times in various regions, with the bulk of executions related to the practice occurring during the years 1580-1650.

B.C.E.

The Hebrew Scriptures addressed witchcraft, including Exodus 22:18 and various verses in Leviticus and Deuteronomy.

about 200-500 C.E.

The Talmud described forms of punishments and execution for witchcraft​

about 910

The canon "Episcopi," a text of medieval canon law, was recorded by Regino of Prümm; it described folk beliefs in Francia (the Kingdom of the Franks) just before the beginning of the Holy Roman Empire. This text influenced later canon law and condemned maleficium (bad-doing) and sorilegium (fortune-telling), but it argued that most stories of these acts were fantasy. It also argued that those who believed they could somehow magically fly were suffering from delusions.

about 1140

Mater Gratian's compiled canon law, including writings from Hrabanus Maurus and excerpts from Augustine.

1154

John of Salisbury wrote of his skepticism about the reality of witches riding in the night.

1230s

An Inquisition against heresy was established by the Roman Catholic Church.

1258

Pope Alexander IV accepted that sorcery and communication with demons amounted to a kind of heresy. This opened the possibility of the Inquisition, concerned with heresy, being involved with witchcraft investigations.

late 13th century

In his "Summa Theologiae," and in other writings, Thomas Aquinas briefly addressed sorcery and magic. He assumed that consulting demons included making a pact with them, which was by definition, apostasy. Aquinas accepted that demons could assume the shapes of actual people.​

1306-15

The Church moved to eliminate the Knights Templar. Among the charges were heresy, witchcraft, and devil-worship.

1316-1334

Pope John XII issued several bulls identifying sorcery with heresy and pacts with the devil.

1317

In France, a bishop was executed for using witchcraft in an attempt to kill Pope John XXII. This was one of several assassination plots around that time against the pope or a king.

1340s

Black Death swept through Europe, adding to the willingness of people to see conspiracies against Christendom.

about 1450

"Errores Gazaziorum," a papal bull, or decree, identified witchcraft and heresy with the Cathars.

1484

Pope Innocent VIII issued "Summis desiderantes affectibus," authorizing two German monks to investigate accusations of witchcraft as heresy, threatening those who interfered with their work.

1486

The " Malleus Maleficarum" was published.

1500-1560

Many historians point to this period as one in which witchcraft trials, and Protestantism, were rising.

1532

" Constitutio Criminalis Carolina" by Emperor Charles V declared that harmful witchcraft should be punished by death by fire; witchcraft that resulted in no harm was to be "punished otherwise."

1542

English law made witchcraft a secular crime with the Witchcraft Act.

1552

Ivan IV of Russia issued the Decree of 1552, declaring witch trials were to be civil matters rather than church matters.

1560s and 1570s

A wave of witch hunts was launched in southern Germany.

1563

"De Praestiglis Daemonum" by Johann Weyer, physician to the Duke of Cleves, was published. It argued that much of what was thought to be witchcraft was not supernatural at all but natural trickery.

The second English Witchcraft Act was passed.

1580-1650

Many historians consider this period, especially the years 1610-1630, as the one with the largest number of witchcraft cases.

1580s

One of the periods of frequent witchcraft trials in England.

1584

" Discoverie of Witchcraft" was published by Reginald Scot of Kent, expressing skepticism of witchcraft claims.

1604

Act of James I expanded punishable offenses related to witchcraft.

1612

The Pendle witch trials in Lancashire, England, accused 12 witches. The charges included the murder of 10 by witchcraft. Ten were found guilty and executed, one died in prison, and one was found not guilty.

1618

A handbook for English judges on pursuing witches was published.

1634

The Loudun witch trials took place in France after Ursuline nuns reported being possessed. They claimed to be the victims of Father Urbain Grandier, who was convicted of sorcery despite refusing to confess, even under torture. Although Father Grandier was executed, the "possessions" continued to occur until 1637.

1640s

One of the periods of frequent witchcraft trials in England.

1660

A wave of witch trials started in northern Germany.

1682

King Louis XIV of France prohibited further witchcraft trials in that country.

1682

Mary Trembles and Susannah Edward were hanged, the last documented witch hangings in England itself.

1692

Salem witch trials took place in the British colony of Massachusetts.

1717

The last English trial for witchcraft was held; the defendant was acquitted.

1736

The English Witchcraft Act was repealed, formally ending witch hunts and trials.

1755

Austria ended witchcraft trials.

1768

Hungary ended witchcraft trials.

1829

"Histoire de l'Inquisition en France" by Etienne Leon de Lamothe-Langon was published. It was a forgery claiming massive witchcraft executions in the 14th century. The evidence was, essentially, fiction.

1833

In the United States, a Tennessee man was prosecuted for witchcraft.

1862

French writer Jules Michelet advocated a return to goddess worship and saw women's "natural" inclination to witchcraft as positive. He depicted witch hunts as Catholic persecutions.

1893

Matilda Joslyn Gage published "Women, Church and State" which reported that nine million witches had been executed.

1921

Margaret Murray's " The Witch Cult in Western Europe" was published. In this book about the witch trials, she argued that witches represented a pre-Christian "old religion." She contended that the Plantagenet kings were protectors of the witches, and Joan of Arc was a pagan priestess.

1954

Gerald Gardner published "Witchcraft Today" about witchcraft as a surviving pre-Christian pagan religion.

20th century

Anthropologists explore the beliefs different cultures have about witchcraft, witches, and sorcery.

1970s

The women's movement looks at the witchcraft persecutions through a feminist lens.

December 2011

Amina Bint Abdul Halim Nassar was beheaded in Saudi Arabia for practicing witchcraft.

Why Mostly Women Were Executed

Although men were also accused of witchcraft, about 75-80 percent of those executed during the witch hunts were women. Women were subject to cultural prejudices that framed them as inherently weaker than men and, thus, more susceptible to superstition and evil. In Europe, the idea of women's weakness was tied to Eve's temptation by the Devil in the Bible, but that story itself cannot be blamed for the proportion of women accused. Even in other cultures, witchcraft accusations have been more likely to be directed at women.

Some writers have also argued, with significant evidence, that many of those accused were single women or widows whose very existence delayed the full inheritance of property by male heirs. Dower rights, intended to protect widows, gave women in such circumstances power over property that they usually could not exercise. Witchcraft accusations were easy ways to remove the obstacle.

It was also true that most of those accused and executed were among the poorest, most marginal in society. Women's marginality compared to men added to their susceptibility to accusations.

Historians Approach to the European Witch Hunts

The persecution of mostly women as witches in medieval times and early modern Europe has fascinated scholars. Some of the earliest histories of the European witch hunts used the trials to characterize the present as "more enlightened" than the past. And many historians viewed witches to be heroic figures, struggling to survive against persecution. Others considered witchcraft to be a social construct that revealed how different societies create and shape gender and class expectations.

Finally, some scholars take an anthropological look at witchcraft accusations, beliefs, and executions. They examine the facts of historic witchcraft cases to determine which parties would have benefitted and why.

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The European witch hunts have a long timeline, gaining momentum during the 16th century and continuing for more than 200 years. People accused of practicing maleficarum, or harmful magic, were widely persecuted, but the exact number of Europeans executed on charges of witchcraft is not certain and subject to considerable controversy.

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hey hotties

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loleloleh

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British attitudes to witchcraft during the Tudor era tended to be less extreme than those of contemporary Europeans. Indeed, under the right circumstances, the British witch could occasionally become an acceptable - if not quite respectable - member of society. This produced characters such as the village elder with healing skills, usually burnt at the stake in places like Denmark or Germany, and the eccentric gentleman with a library of arcane tomes whose 'experiments' were considered scientific rather than supernatural. Acceptance was not universal, however, and those who attracted the attention of the witchfinder - or even the Inquisition under Mary I's reign - often ended up on trial for their lives.

Happily, many of these 'witches' escaped conviction, since most English tests tended to favour the accused. One common test was 'swimming the witch'; in a village pond test, the guilty floated and the innocent sank (and were pulled to safety, one hopes). Another test was to weigh the accused against the Bible; if the Bible was heavier, she was clearly a witch. The unfortunate few convicted by such bizarre methods were generally spared the flames. Whereas the Europeans burnt or even boiled their witches alive - occasionally strangling them beforehand as an act of mercy - the more usual sentence for a British witch was death by hanging.

Most witches came to trial for the following crimes: inflicting death or disease on livestock and humans; souring milk or causing miscarriage; cursing and hurting children. Under torture, the European witch typically confessed to having intercourse with the Devil and suckling demons at her breast. The British witch usually kept a familiar - a cat, dog or toad - who spoke with her and often suckled too, leaving a distinct mark. The accused would be stripped and searched for such tell-tale marks, then tortured to extract a 'confession'. In July 1589, three 'notorious witches' were hanged at Chelmsford, Essex; one of them, Joan Prentice, was later depicted as having suckled familiars, including two rat-like ferrets named 'Jack' and 'Jill'. The discovery of a birthmark or extra nipple was therefore a key factor in determining a witch's guilt, with or without a confession.

Yet there was a deep ambivalence surrounding the figure of the Tudor witch, for even occult powers had their uses. A Christian-Cabalist, Dr John Dee suggested the date for Elizabeth I's coronation and enjoyed her patronage as court astrologer most of his life, despite openly conjuring 'spirits' from the 'super-celestial sphere' using rituals found in ancient magical grimoires. Dee's abilities as an astrologer and his potentially lucrative experiments with alchemy kept him above the law, despite Elizabeth I's punitive statute in 1563, enforcing the death sentence for the practice of witchcraft. All witches were equal under Tudor law, it seemed, but some were more equal than others. Indeed, it was not until after James I came to the throne in 1603, with his treatise Daemonologie and his fear of the supernatural, that the witch-hunting craze in England really took off.

Victoria Lamb is the author of Witchstruck published by Corgi Books

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British attitudes to witchcraft during the Tudor era tended to be less extreme than those of contemporary Europeans. Indeed, under the right circumstances, the British witch could occasionally become an acceptable - if not quite respectable - member of society.

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Burning witches at the end

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2 physical scenes done

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Voodoo dolls section

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ha lol

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Modern witch (old witches seeing into future)-
Tarot cards
Incense
Crystals
Manifesting

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Evil spirits

During the 16th century, many people believed that witchcraft, rather than the workings of God's will, offered a more convincing explanation of sudden and unexpected ill-fortune, such as the death of a child, bad harvests, or the death of cattle. Witch-hunting became an obsession in some parts of the country.

Witchcraft Act

In 1542 Parliament passed the Witchcraft Act which defined witchcraft as a crime punishable by death. It was repealed five years later, but restored by a new Act in 1562.

A further law was passed in 1604 during the reign of James I who took a keen interest in demonology and even published a book on it. The 1562 and 1604 Acts transferred the trial of witches from the Church to the ordinary courts.

Witch-hunting

Formal accusations against witches - who were usually poor, elderly women - reached a peak in the late 16th century, particularly in south-east England.

513 witches were put on trial there between 1560 and 1700, though only 112 were executed. The last known execution took place in Devon in 1685.

The last trials were held in Leicester in 1717. Overall, some 500 people in England are believed to have been executed for witchcraft.

Magical powers

In 1736 Parliament passed an Act repealing the laws against witchcraft, but imposing fines or imprisonment on people who claimed to be able to use magical powers.

When it was introduced in the Commons the Bill caused much laughter among MPs. Its promoter was John Conduit whose wife was the niece of Sir Isaac Newton, a father of modern science, although keenly interested in the occult.

The Act was repealed in 1951 by the Fraudulent Mediums Act which in turn was repealed in 2008.

In 1824 Parliament passed the Vagrancy Act under which fortune-telling, astrology and spiritualism became punishable offences.

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During the 16th century, many people believed that witchcraft, rather than the workings of God's will, offered a more convincing explanation of sudden and unexpected ill-fortune, such as the death of a child, bad harvests, or the death of cattle. Witch-hunting became an obsession in some parts of the country.

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The term Voodoo doll commonly describes an effigy into which pins are inserted. Such practices are found in various forms in the magical traditions of many cultures across the world. Although the use of the term Voodoo implies that the practice is linked to Haitian Vodou or Louisiana Voodoo, it is not prominent in either.

20th-century link with Voodoo Edit

The link between this magical practice and Voodoo was established through the presentation of the latter in Western popular culture, enduring the first half of the 20th century. In this, the myth of this magical practice being closely linked to Voodoo and Vodou was promoted as part of the wider negative depictions of blacks and Afro-Caribbean religious practices in the United States. In John Houston Craige's 1933 book Black Bagdad: The Arabian Nights Adventures of a Marine Captain in Haiti, he described a Haitian prisoner sticking pins into an effigy to induce illness. Its use also appeared in film representations of Haitian Vodou such as Victor Halperin's 1932 White Zombie and Jacques Tourneur's 1943 I Walked with a Zombie. Voodoo dolls are also featured in the films Lisztomania and Indiana Jones and the Temple of Doom.

By the early 21st century, the image of the voodoo doll had become particularly pervasive. It had become a novelty item available for purchase, with examples being provided in vending machines in British shopping centres, and an article on "How to Make a Voodoo Doll" being included on WikiHow. A voodoo doll had also been included in the 2009 animated Disney movie, The Princess and the Frog.

Armitage, Natalie (2015). "European and African Figural Ritual Magic: The Beginnings of the Voodoo Doll Myth". In Ceri Houlbrook; Natalie Armitage (eds.). The Materiality of Magic: An Artifactual Investigation into Ritual Practices and Popular Beliefs. Oxford: Oxbow. pp. 85-101.

Faraone, Christopher A. (1991). "Binding and Burying the Forces of Evil: The Defensive Use of "Voodoo Dolls" in Ancient Greece". Classical Antiquity. 10 (2): 165-202. doi:10.2307/25010949. JSTOR 25010949.

Hutton, Ronald (1999). The Triumph of the Moon: A History of Modern Pagan Witchcraft. Oxford: Oxford University Press. ISBN 0-19-820744-1.

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The term Voodoo doll commonly describes an effigy into which pins are inserted. Such practices are found in various forms in the magical traditions of many cultures across the world. Although the use of the term Voodoo implies that the practice is linked to Haitian Vodou or Louisiana Voodoo, it is not prominent in either.

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During the 16th century, many people believed that witchcraft, rather than the workings of God's will, Evil spirit comes on stage and says that

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Baby death lol

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“WHERES MY BABY, WHERES MY BABY”

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Hi guy

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voodoo🥒🥒🦔🦔🥶🥶

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Adamwashere