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A '''witch''' is a female practitioner of witchcraft; a male practitioner is a wizard. | A '''witch''' is a female practitioner of witchcraft; a male practitioner is a wizard. | ||
| − | + | ==Europe== | |
| − | + | In Europe--both Catholic and Protestant areas-- from 1350 to 1650 several hundred thousand witches were executed--often by burning--after legal proceedings. One-quarter of those executed for witchcraft were men. In Exodus 22:18 the Old Testament specifically bans witchcraft under penalty of death. | |
| − | In Europe--both Catholic and Protestant areas-- from 1350 to 1650 several hundred thousand witches were executed--often by burning--after legal proceedings. | + | A famous British case was the [[Pendle Witch]] trials of 1612 AD. |
| − | + | ==Colonial America== | |
| − | The most famous episode | + | The most famous episode was the [[Salem Witch Trials]] of 1692 in Massachusetts, in which 19 accused witches were hanged (none were burned). |
| + | Salem was typical in that the belief in witches was widepread in colonial America. In Virginia supernatural beliefs played a major role in interpreting the unknown and establishing social order. The supernatural world of the early settlers was comprised of belief in benevolent and demonic forces, divine judgment, omens, magic, witchcraft, combat with the devil, and other ideas transported from England. This complex supernatural world functioned to explain the unknown, sanction colonization, demonize the native population, control the colonists, and provide a defense against internal and external enemies.<ref>Edward L. Bond, "Source of Knowledge, Source of Power: the Supernatural World of English Virginia, 1607-1624," ''Virginia Magazine of History and Biography''wicc 2000 108(2): 105-138. 0042-6636 | ||
| + | </ref> | ||
| + | ==Romantics== | ||
In 19th century romanticism, witches and the occult became popular figures of novels and fairy-tales. Most of the times they were of evil and dangerous character, but there are also examples of benevolent character. At about the same time they became popular [[carnival]] figures. | In 19th century romanticism, witches and the occult became popular figures of novels and fairy-tales. Most of the times they were of evil and dangerous character, but there are also examples of benevolent character. At about the same time they became popular [[carnival]] figures. | ||
| − | + | ==Indians== | |
| + | Most of the American Indian tribes believed in witchcraft and practised magic. The tribes have all become Christian, but rumors of witchcraft still abound.<ref> See Martha Royce Blaine, "They Say He Was Witched." American Indian Quarterly 2000 24(4): 615-634. 0095-182x; Ekkehart Malotki, ''Hopi Stories of Witchcraft, Shamanism, and Magic '' (2001). 290 pp.</ref> | ||
==Modern Usage== | ==Modern Usage== | ||
| Line 15: | Line 19: | ||
Witchcraft remains prevalent in Black Africa, and in Haiti. | Witchcraft remains prevalent in Black Africa, and in Haiti. | ||
| − | Today [[Wicca]] is a re-invented form of witchcraft. | + | Today [[Wicca]] is a re-invented form of witchcraft.<ref> Helen |
| + | Berger, ''A Community of Witches: Contemporary Neo-Paganism and Witchcraft in the United States (1999)</ref> | ||
==See also== | ==See also== | ||
| Line 23: | Line 28: | ||
* [[Wizard of Oz]] | * [[Wizard of Oz]] | ||
==Further reading== | ==Further reading== | ||
| − | + | ===Colonial America=== | |
| − | |||
* Boyer, Paul, and Stephen Nissenbaum. ''Salem Possessed: The Social Origins of Witchcraft'' (1974) | * Boyer, Paul, and Stephen Nissenbaum. ''Salem Possessed: The Social Origins of Witchcraft'' (1974) | ||
| − | * | + | * Breslaw, Elaine G., ed. ''Witches of the Atlantic World: A Historical Reader and Primary Sourcebook'' (2000). 561 pp. |
*Demos, John. ''Entertaining Satan: Witchcraft and the Culture of Early New England'' (1982) | *Demos, John. ''Entertaining Satan: Witchcraft and the Culture of Early New England'' (1982) | ||
| + | * Godbeer, Richard. ''The Devil's Dominion: Magic and Religion in Early New England.'' (1992). 253 pp. | ||
* Hall, David D. "Witchcraft and the Limits of Interpretation," ''New England Quarterly'' 1985 58(2): 253-281. [http://www.jstor.org/stable/365516 in JSTOR] | * Hall, David D. "Witchcraft and the Limits of Interpretation," ''New England Quarterly'' 1985 58(2): 253-281. [http://www.jstor.org/stable/365516 in JSTOR] | ||
| + | ===Europe=== | ||
| + | * Ankarloo, Bengt and Henningsen, Gustav, eds. ''Early Modern European Witchcraft. Centres and Peripheries.'' (1990). 477 pp. | ||
| + | * Barstow, Anne Llewellyn. ''Witchcraze: A New History of the European Witch Hunts.'' (1994). 255 pp. | ||
| + | * Ben-Yehuda, Nachman. "The European Witch Craze of the 14th to 17th Centuries: A Sociologist's Perspective," ''American Journal of Sociology'', Vol. 86, No. 1 (Jul., 1980), pp. 1-31 [http://www.jstor.org/stable/2778849 in JSTOR] | ||
| + | * Breslaw, Elaine G., ed. ''Witches of the Atlantic World: A Historical Reader and Primary Sourcebook'' (2000). 561 pp. | ||
| + | * Levack, Brian P. ''The Witch-Hunt in Early Modern Europe.'' (1987). 267 pp. | ||
* Macfarlane, Alan. ''Witchcraft in Tudor and Stuart England'' (1970) | * Macfarlane, Alan. ''Witchcraft in Tudor and Stuart England'' (1970) | ||
* Thomas, Keith. ''Religion and the Decline of Magic'' (1971) in Britain and Europe | * Thomas, Keith. ''Religion and the Decline of Magic'' (1971) in Britain and Europe | ||
| + | * Williams, Gerhild Scholz. ''Defining Dominion: The Discourses of Magic and Witchcraft in Early Modern France and Germany.'' (1995). 234 pp. | ||
| + | ===Witchcraft today=== | ||
| + | * Ashforth, Adam. "Witchcraft, Violence, and Democracy in the New South Africa," ''Cahiers d'Études Africaines'', Vol. 38, [http://www.jstor.org/stable/4392879 in JSTOR] | ||
| + | * Ciekawy, Diane, and Peter Geschiere. "Containing Witchcraft: Conflicting Scenarios in Postcolonial Africa," ''African Studies Review,'' Vol. 41, No. 3 (Dec., 1998), pp. 1-14 [http://www.jstor.org/stable/525351 in JSTOR] | ||
| + | * Lewis, James R., ed. ''Magical Religion and Modern Witchcraft'' (1996). 423 pp. | ||
| + | * Reis, Elizabeth, ed. ''Spellbound: Women and Witchcraft in America'' (1998). 282pp. on Wicca | ||
| Line 39: | Line 56: | ||
[[category:Paganism]] | [[category:Paganism]] | ||
[[category:Witchcraft]] | [[category:Witchcraft]] | ||
| + | [[category:Religion and Politics]] | ||
Revision as of 05:45, October 20, 2009
A witch is a female practitioner of witchcraft; a male practitioner is a wizard.
Europe
In Europe--both Catholic and Protestant areas-- from 1350 to 1650 several hundred thousand witches were executed--often by burning--after legal proceedings. One-quarter of those executed for witchcraft were men. In Exodus 22:18 the Old Testament specifically bans witchcraft under penalty of death. A famous British case was the Pendle Witch trials of 1612 AD.
Colonial America
The most famous episode was the Salem Witch Trials of 1692 in Massachusetts, in which 19 accused witches were hanged (none were burned).
Salem was typical in that the belief in witches was widepread in colonial America. In Virginia supernatural beliefs played a major role in interpreting the unknown and establishing social order. The supernatural world of the early settlers was comprised of belief in benevolent and demonic forces, divine judgment, omens, magic, witchcraft, combat with the devil, and other ideas transported from England. This complex supernatural world functioned to explain the unknown, sanction colonization, demonize the native population, control the colonists, and provide a defense against internal and external enemies.[1]
Romantics
In 19th century romanticism, witches and the occult became popular figures of novels and fairy-tales. Most of the times they were of evil and dangerous character, but there are also examples of benevolent character. At about the same time they became popular carnival figures.
Indians
Most of the American Indian tribes believed in witchcraft and practised magic. The tribes have all become Christian, but rumors of witchcraft still abound.[2]
Modern Usage
The term witchhunt is also used to denote a political crusade against a particular group.
Witchcraft remains prevalent in Black Africa, and in Haiti.
Today Wicca is a re-invented form of witchcraft.[3]
See also
Further reading
Colonial America
- Boyer, Paul, and Stephen Nissenbaum. Salem Possessed: The Social Origins of Witchcraft (1974)
- Breslaw, Elaine G., ed. Witches of the Atlantic World: A Historical Reader and Primary Sourcebook (2000). 561 pp.
- Demos, John. Entertaining Satan: Witchcraft and the Culture of Early New England (1982)
- Godbeer, Richard. The Devil's Dominion: Magic and Religion in Early New England. (1992). 253 pp.
- Hall, David D. "Witchcraft and the Limits of Interpretation," New England Quarterly 1985 58(2): 253-281. in JSTOR
Europe
- Ankarloo, Bengt and Henningsen, Gustav, eds. Early Modern European Witchcraft. Centres and Peripheries. (1990). 477 pp.
- Barstow, Anne Llewellyn. Witchcraze: A New History of the European Witch Hunts. (1994). 255 pp.
- Ben-Yehuda, Nachman. "The European Witch Craze of the 14th to 17th Centuries: A Sociologist's Perspective," American Journal of Sociology, Vol. 86, No. 1 (Jul., 1980), pp. 1-31 in JSTOR
- Breslaw, Elaine G., ed. Witches of the Atlantic World: A Historical Reader and Primary Sourcebook (2000). 561 pp.
- Levack, Brian P. The Witch-Hunt in Early Modern Europe. (1987). 267 pp.
- Macfarlane, Alan. Witchcraft in Tudor and Stuart England (1970)
- Thomas, Keith. Religion and the Decline of Magic (1971) in Britain and Europe
- Williams, Gerhild Scholz. Defining Dominion: The Discourses of Magic and Witchcraft in Early Modern France and Germany. (1995). 234 pp.
Witchcraft today
- Ashforth, Adam. "Witchcraft, Violence, and Democracy in the New South Africa," Cahiers d'Études Africaines, Vol. 38, in JSTOR
- Ciekawy, Diane, and Peter Geschiere. "Containing Witchcraft: Conflicting Scenarios in Postcolonial Africa," African Studies Review, Vol. 41, No. 3 (Dec., 1998), pp. 1-14 in JSTOR
- Lewis, James R., ed. Magical Religion and Modern Witchcraft (1996). 423 pp.
- Reis, Elizabeth, ed. Spellbound: Women and Witchcraft in America (1998). 282pp. on Wicca
References
- ↑ Edward L. Bond, "Source of Knowledge, Source of Power: the Supernatural World of English Virginia, 1607-1624," Virginia Magazine of History and Biographywicc 2000 108(2): 105-138. 0042-6636
- ↑ See Martha Royce Blaine, "They Say He Was Witched." American Indian Quarterly 2000 24(4): 615-634. 0095-182x; Ekkehart Malotki, Hopi Stories of Witchcraft, Shamanism, and Magic (2001). 290 pp.
- ↑ Helen Berger, A Community of Witches: Contemporary Neo-Paganism and Witchcraft in the United States (1999)