Witchcraft
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Witchcraft, as most commonly understood in both historical and present-day communities, is the use of alleged supernatural powers of magic. A witch (from Old English wicce f. / wicca m.) is a practitioner of witchcraft. Traditionally, "witchcraft" means the use of magic or supernatural powers to inflict harm or misfortune on others, and this remains the most common and widespread meaning.[1]: ix [2] According to Encyclopedia Britannica, "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."[3] The belief in witchcraft has been found in a great number of societies worldwide. Anthropologists have applied the English term "witchcraft" to similar beliefs in occult practices in many different cultures, and societies that have adopted the English language have often internalised the term.[4][2][5]
In medieval and early modern Europe, where belief in witchcraft traces back to classical antiquity, accused witches were usually women who were believed to have used black magic (maleficium) against their own community, and often to have communed with evil beings, though British anthropologist Jean La Fontaine notes that the "stereotype of evil appears not to have been closely connected to the actions of real people except when it was mobilised against the current enemies of the Church."[6] Usually, accusations of witchcraft were made by their neighbors and followed from social tensions. It was thought witchcraft could be thwarted by protective magic or counter-magic, which could be provided by the 'cunning folk' or 'wise people'. Suspected witches were also intimidated, banished, attacked or killed. Often they would be formally prosecuted and punished, if found guilty or simply believed to be guilty. European witch-hunts and witch trials in the early modern period led to tens of thousands of executions. While magical healers and midwives were sometimes accused of witchcraft themselves,[7]: 7–13 [2]: 519 [8][9] they made up a minority of those accused. European belief in witchcraft gradually dwindled during and after the Age of Enlightenment.
Many indigenous belief systems that include the concept of witchcraft likewise define witches as malevolent, and seek healers and medicine people for protection against witchcraft.[10][11] Some African and Melanesian peoples believe witches are driven by an evil spirit or substance inside them. Modern witch-hunting takes place in parts of Africa and Asia. Some indigenous groups view witchcraft in other ways, including as a method of preserving cultural knowledge.[12][13][14][15][verification needed]
Today, followers of certain types of modern paganism self-identify as witches and use the term witchcraft for their beliefs and practices.[16][17][18] Other neo-pagans avoid the term due to its negative connotations.[19]
Concept
The concept of witchcraft and the belief in its existence have persisted throughout recorded history. According to the Special Rapporteur on Extrajudicial, Summary or Arbitrary Executions's 2009 Report there is "difficulty of defining ‘witches’ and ‘witchcraft’ across cultures - terms that, quite apart from their connotations in popular culture, may include an array of traditional or faith healing practices and are not easily defined."[20]
One of the most definitive and influential works on witchcraft and concepts of magic was E. E. Evans-Pritchard's Witchcraft, Oracles, and Magic Among the Azande published in 1929. This provides definitions for witchcraft which remain the accepted convention in anthropology into the 21st century.[21] Concepts of malevolent magic similar to those he describes have been found among cultures worldwide, regardless of development.[4][22]: xiii Most societies have believed in, and feared, an ability by some individuals to cause supernatural harm and misfortune to others. This may come from mankind's tendency "to want to assign occurrences of remarkable good or bad luck to agency, either human or superhuman".[1]: 10 Structural functionalist historians and anthropologists see the concept of "witchcraft" as one of the ways humans have tried to explain strange misfortune.[1]: 10 >[21] Some cultures have feared witchcraft much less than others, because they tend to have other explanations for strange misfortune; for example that it was caused by gods, spirits, demons or fairies, or by other humans who have unwittingly cast the evil eye.[1]: 10 For example, the Gaels of Ireland and the Scottish Highlands historically held a strong belief in fairy folk, who could cause supernatural harm, and witch-hunting was very rare in these regions compared to other regions of the British Isles.[1]: 245-248
Historian Ronald Hutton stated that the most common usage of the word "witchcraft" means somebody who works destructive magic.[23] He then outlined five key characteristics ascribed to witches and witchcraft by most cultures that believe in this concept - the use of magic to cause harm or misfortune to others; it was used by the witch against their own community; powers of witchcraft were believed to have been acquired through inheritance or initiation; it was seen as immoral and often thought to involve communion with evil beings; and witchcraft could be thwarted by defensive magic, persuasion, intimidation or physical punishment of the alleged witch.[23][1]: 3-4
However, the universal or cross-cultural validity of these descriptions are subject to debate.[21] Hutton continues: {{blockquote|[Malevolent magic] is, however, only one current usage of the word. In fact, Anglo-American senses of it now take at least four different forms, although the one discussed above seems still to be the most widespread and frequent. The others define the witch figure as any person who uses magic ... or as the practitioner of nature-based Pagan religion; or as a symbol of independent female authority and resistance to male domination. All have validity in the present, and to call anybody wrong for using any one of them would be to reveal oneself as bereft of general knowledge, as well as scholarship.[1]: 10
Dr. Fiona Bowie notes that the terms "witchcraft" and "witch" are used differently by scholars and the general public in at least four different ways that must be treated separately.[21] Neopagan writer Isaac Bonewits proposed dividing witches into even more distinct types including, but not limited to: Neopagan, Feminist, Neogothic, Neoclassical, Classical, Family Traditions, Immigrant Traditions, Ethnic.[24]: 65–68
Many cultures worldwide continue to have a belief in the concept of "witchcraft" or malevolent magic.[22] Witch-hunts, scapegoating, and the killing or shunning of suspected witches still occur.[25] Beliefs about illness being caused by witchcraft continues to fuel suspicion of modern medicine, with serious healthcare consequences. HIV/AIDS[26] and Ebola[27] are two examples of often-lethal infectious disease epidemics whose medical care and containment has been severely hampered by regional beliefs in witchcraft. Other severe medical conditions whose treatment is hampered in this way include tuberculosis, leprosy, epilepsy and the common severe bacterial Buruli ulcer.[28][29]
Etymology
The word is over a thousand years old: Old English formed the compound wiccecræft from wicce ('witch') and cræft ('craft').[30] The masculine form was wicca ('male sorcerer').[31]
According to the Oxford English Dictionary, wicce and wicca were probably derived from the Old English verb wiccian, meaning 'to practice witchcraft'.[32] Wiccian has a cognate in Middle Low German wicken (attested from the 13th century). The further etymology of this word is problematic. It has no clear cognates in other Germanic languages outside of English and Low German, and there are numerous possibilities for the Indo-European root from which it may have derived.
Another Old English word for 'witch' was hægtes or hægtesse, which became the modern English word "hag" and is linked to the word "hex". In most other Germanic languages, their word for 'witch' comes from the same root as these; for example German Hexe and Dutch heks.[33]
In colloquial modern English, the word witch is generally used for women. A male practitioner of magic or witchcraft is more commonly called a 'wizard', or sometimes, 'warlock'. When the word witch is used to refer to a member of a neo-pagan tradition or religion (such as Wicca), it can refer to a person of any gender.[34]
Religious perspectives
![]() | The examples and perspective in this section may not represent a worldwide view of the subject. (August 2023) |
Near East beliefs
The belief in sorcery and its practice seem to have been widespread in the ancient Near East and Nile Valley. It played a conspicuous role in the cultures of ancient Egypt and in Babylonia. The latter tradition included an Akkadian anti-witchcraft ritual, the Maqlû. A section from the Code of Hammurabi (about 2000 BC) prescribes:
If a man has put a spell upon another man and it is not justified, he upon whom the spell is laid shall go to the holy river; into the holy river shall he plunge. If the holy river overcome him and he is drowned, the man who put the spell upon him shall take possession of his house. If the holy river declares him innocent and he remains unharmed the man who laid the spell shall be put to death. He that plunged into the river shall take possession of the house of him who laid the spell upon him.[35]
Abrahamic religions
Witchcraft's historical evolution in the Middle East reveals a multi-phase journey influenced by culture, spirituality, and societal norms. Ancient witchcraft in the Near East intertwined mysticism with nature through rituals and incantations aligned with local beliefs. In ancient Judaism, magic had a complex relationship, with some forms accepted due to mysticism[36] while others were considered heretical.[37] The medieval Middle East experienced shifting perceptions of witchcraft under Islamic and Christian influences, sometimes revered for healing and other times condemned as heresy.
Jewish
Jewish attitudes toward witchcraft were rooted in its association with idolatry and necromancy, and some rabbis even practiced certain forms of magic themselves.[38][39] References to witchcraft in the Tanakh, or Hebrew Bible, highlighted strong condemnations rooted in the "abomination" of magical belief. Christianity similarly condemned witchcraft, considering it an abomination and even citing specific verses to justify witch-hunting during the early modern period.
Islamic
Islamic perspectives on magic encompass a wide range of practices,[40] with belief in black magic and the evil eye coexisting alongside strict prohibitions against its practice.[41] The Quran acknowledges the existence of magic and seeks protection from its harm. Islam's stance is against the practice of magic, considering it forbidden, and emphasizes divine miracles rather than magic or witchcraft.[42] The historical continuity of witchcraft in the Middle East underlines the complex interaction between spiritual beliefs and societal norms across different cultures and epochs.
Christian
Historically, the Christian concept of witchcraft derives from Old Testament laws against it. In medieval and early modern Europe, many Christians believed in magic. As opposed to the helpful magic of the cunning folk, witchcraft was seen as evil and associated with the Devil and Devil worship. This often resulted in deaths, torture and scapegoating (casting blame for misfortune),[43][44]: 9–12 and many years of large scale witch-trials and witch hunts, especially in Protestant Europe, before largely ending during the Age of Enlightenment. Christian views in the modern day are diverse, ranging from intense belief and opposition (especially by Christian fundamentalists) to non-belief. During the Age of Colonialism, many cultures were exposed to the Western world via colonialism, usually accompanied by intensive Christian missionary activity (see Christianization). In these cultures, beliefs about witchcraft were partly influenced by the prevailing Western concepts of the time.
![](http://upload.wikimedia.org/wikipedia/commons/thumb/6/68/Witches_apprehended...%2C_1613_Wellcome_M0016701.jpg/220px-Witches_apprehended...%2C_1613_Wellcome_M0016701.jpg)
In Christianity, sorcery came to be associated with heresy and apostasy and to be viewed as evil. Among Catholics, Protestants, and the secular leadership of late medieval/early modern Europe, fears about witchcraft rose to fever pitch and sometimes led to large-scale witch-hunts. The fifteenth century saw a dramatic rise in awareness and terror of witchcraft. Tens of thousands of people were executed, and others were imprisoned, tortured, banished, and had lands and possessions confiscated. The majority of those accused were women, though in some regions the majority were men.[45][46] In Scots, the word warlock came to be used as the male equivalent of witch (which can be male or female, but is used predominantly for females).[47][48][49]
The Malleus Maleficarum (Latin for 'Hammer of The Witches') was a witch-hunting manual written in 1486 by two German monks, Heinrich Kramer and Jacob Sprenger. It was used by both Catholics and Protestants[50] for several hundred years, outlining how to identify a witch, what makes a woman more likely than a man to be a witch, how to put a witch on trial, and how to punish a witch. The book defines a witch as evil and typically female. It became the handbook for secular courts throughout Europe, but was not used by the Inquisition, which even cautioned against relying on it.[51] It was the most sold book in Europe for over 100 years, after the Bible.[52]
Ancient Roman world
![](http://upload.wikimedia.org/wikipedia/commons/thumb/8/87/Caius_Furius_Cressinus_Accused_of_Sorcery_LACMA_M.82.119.jpg/220px-Caius_Furius_Cressinus_Accused_of_Sorcery_LACMA_M.82.119.jpg)
During the pagan era of ancient Rome, there were laws against harmful magic.[53] According to Pliny, the 5th century BC laws of the Twelve Tables laid down penalties for uttering harmful incantations and for stealing the fruitfulness of someone else's crops by magic.[53] The only recorded trial involving this law was that of Gaius Furius Cresimus.[53]
The Classical Latin word veneficium meant both poisoning and causing harm by magic (such as magic potions), although ancient people would not have distinguished between the two.[1]: 59-66 In 331 BC, a deadly epidemic hit Rome and at least 170 women were executed for causing it by veneficium. In 184–180 BC, another epidemic hit Italy, and about 5,000 were executed for veneficium.[1]: 59-66 If the reports are accurate, writes Hutton, "then the Republican Romans hunted witches on a scale unknown anywhere else in the ancient world".[1]: 59-66
Under the Lex Cornelia de sicariis et veneficis of 81 BC, killing by veneficium carried the death penalty. During the early Imperial era, the Lex Cornelia began to be used more broadly against other kinds of magic,[1]: 59-66 including sacrifices made for evil purposes. The magicians were to be burnt at the stake.[53]
Witch characters—women who work powerful evil magic—appear in ancient Roman literature from the first century BC onward. They are typically hags who chant harmful incantations; make poisonous potions from herbs and the body parts of animals and humans; sacrifice children; raise the dead; can control the natural world; can shapeshift themselves and others into animals; and invoke underworld deities and spirits. They include Lucan's Erichtho, Horace's Canidia, Ovid's Dipsas, and Apuleius's Meroe.[1]: 59-66
Modern paganism
During the 20th century, interest in witchcraft rose in English-speaking and European countries. From the 1920s, Margaret Murray popularized the 'witch-cult hypothesis': the idea that those persecuted as 'witches' in early modern Europe were followers of a benevolent pagan religion that had survived the Christianization of Europe. This has been discredited by further historical research.[24]: 45–47, 84–85 [1]: 121 [54][55][56]
From the 1930s, occult neopagan groups began to emerge who called their religion a kind of 'witchcraft'. They were initiatory secret societies inspired by Murray's 'witch cult' theory, ceremonial magic, Aleister Crowley's Thelema, and historical paganism.[56]: 205–252 [57][58] The biggest religious movement to emerge from this is Wicca. Today, some Wiccans and members of related traditions self-identify as "witches" and use the term "witchcraft" for their magico-religious beliefs and practices, primarily in Western anglophone countries.[16]
By region
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A 2022 study found that belief in witchcraft, as in the use of malevolent magic or powers, is still widespread in some parts of the world. It found that belief in witchcraft varied from 9% of people in some countries to 90% in others, and was linked to cultural and socioeconomic factors. Stronger belief in witchcraft correlated with poorer economic development, weak institutions, lower levels of education, lower life expectancy, lower life satisfaction, and high religiosity.[59][60]
It contrasted two hypotheses about future changes in witchcraft belief:[60]
- witchcraft beliefs should decline "in the process of development due to improved security and health, lower exposure to shocks, spread of education and scientific approach to explaining life events" according to standard modernization theory
- "some aspects of development, namely rising inequality, globalization, technological change, and migration, may instead revive witchcraft beliefs by disrupting established social order" according to literature largely inspired by observations from Sub-Saharan Africa.
In the 2022 Russian invasion of Ukraine, Russian state media claimed that Ukraine was using black magic against the Russian military, specifically accusing Oleksiy Arestovych of enlisting sorcerers and witches as well as Ukrainian soldiers of consecrating weapons "with blood magick".[61][62]
Africa
![](http://upload.wikimedia.org/wikipedia/commons/thumb/f/fa/A_Niam-Niam_medicine_man_or_shaman%2C_equatorial_Africa._Halft_Wellcome_V0015964.jpg/170px-A_Niam-Niam_medicine_man_or_shaman%2C_equatorial_Africa._Halft_Wellcome_V0015964.jpg)
African witchcraft encompasses various beliefs and practices. These beliefs often play a significant role in shaping social dynamics and can influence how communities address challenges and seek spiritual assistance. Much of what witchcraft represents in Africa has been susceptible to misunderstandings and confusion, thanks in no small part to a tendency among western scholars since the time of the now largely discredited Margaret Murray to approach the subject through a comparative lens vis-a-vis European witchcraft.[63]
While some colonialists tried to eradicate witch hunting by introducing legislation to prohibit accusations of witchcraft, some of the countries where this was the case have formally recognized the existence of witchcraft via the law. This has produced an environment that encourages persecution of suspected witches.[64]
In Cameroon among the Maka people, witchcraft is known as "djambe" and encompasses occult, transformative, killing, and healing aspects.[65] In the Central African Republic, hundreds of people are convicted of witchcraft annually, with reports of violent acts against accused women.[66] The Democratic Republic of the Congo witnessed a disturbing trend of child witchcraft accusations in Kinshasa, leading to abuse and exorcisms supervised by self-styled pastors.[67] Ghana grapples with accusations against women, leading to the existence of witch camps where accused individuals can seek refuge, though the government plans to close them.[68]
In Kenya, there have been reports of mobs burning people accused of witchcraft, reflecting the deep-seated beliefs in the supernatural.[69] Malawi faces a similar issue of child witchcraft accusations, with traditional healers and some Christian counterparts involved in exorcisms, causing abandonment and abuse of children.[70] In Nigeria, Pentecostal pastors have intertwined Christianity with witchcraft beliefs for profit, leading to the torture and killing of accused children.[71] Sierra Leone's Mende people see witchcraft convictions as beneficial, as the accused receive support and care from the community.[72]
Lastly, in Zulu culture, healers known as sangomas protect people from witchcraft and evil spirits through divination and ancestral connections.[73] However, concerns arise regarding the training and authenticity of some sangomas.
Americas
North America
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British America and the United States
Massachusetts
![](http://upload.wikimedia.org/wikipedia/commons/thumb/8/8c/Examination_of_a_Witch_-_Tompkins_Matteson.jpg/220px-Examination_of_a_Witch_-_Tompkins_Matteson.jpg)
In 1645, Springfield, Massachusetts, experienced America's first accusations of witchcraft when husband and wife Hugh and Mary Parsons accused each other of witchcraft. At America's first witch trial, Hugh was found innocent, while Mary was acquitted of witchcraft but sentenced to be hanged for the death of her child. She died in prison.[74]
In 1648 Margaret Jones (Puritan midwife) was the first person to be executed for witchcraft in Massachusetts Bay Colony. From 1645 to 1663, about eighty people throughout England's Massachusetts Bay Colony were accused of practicing witchcraft. Thirteen women and two men were executed in a witch-hunt that lasted throughout New England from 1645 to 1663.[75] The Salem witch trials followed in 1692–93. These witch trials were the most famous in British North America and took place in the coastal settlements near Salem, Massachusetts. Prior to the witch trials, nearly three hundred men and women had been suspected of partaking in witchcraft, and nineteen of these people were hanged, and one was "pressed to death".[76]
Despite being generally known as the Salem witch trials, the preliminary hearings in 1692 were conducted in a variety of towns across the province: Salem Village (now Danvers), Salem Town, Ipswich, and Andover. The best-known trials were conducted by the Court of Oyer and Terminer in 1692 in Salem Town.[77][citation needed][78] The Crucible by Arthur Miller is a dramatized and partially fictionalized story of the Salem witch trials that took place in the Massachusetts Bay Colony during 1692–93.
Maryland
In Maryland, there is a legend of Moll Dyer, who escaped a fire set by fellow colonists only to die of exposure in December 1697. The historical record of Dyer is scant as all official records were burned in a courthouse fire, though the county courthouse has on display the rock where her frozen body was found. A letter from a colonist of the period describes her in most unfavourable terms. A local road is named after Dyer, where her homestead was said to have been. Many local families have their own version of the Moll Dyer affair, and her name is spoken with care in the rural southern counties.[79]
Pennsylvania
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Margaret Mattson and another woman were tried in 1683 on accusations of witchcraft in the Province of Pennsylvania. They were acquitted by William Penn after a trial in Philadelphia. These are the only known trials for witchcraft in Pennsylvania history.
Some of Margaret's neighbors claimed that she had bewitched cattle.[80] Charges of practicing witchcraft were brought before the Pennsylvania Provincial Council in February 1683 (under Julian calendar).[81] This occurred nineteen years after the Swedish territory became a British common law colony and subject to English Witchcraft Act 1604.[82] Accused by several neighbors, as well as her own daughter in law, Mattson's alleged crimes included making threats against neighbors, causing cows to give little milk,[83] bewitching and killing livestock and appearing to witnesses in spectral form. On February 27, 1683, charges against Mattson and a neighbor Gertro (a.k.a. Yeshro) Jacobsson, wife of Hendrick Jacobsson, were brought by the Attorney General before a grand jury of 21 men overseen by the colony's proprietor, William Penn. The grand jury returned a true bill indictment that afternoon, and the cases proceeded to trial.[81] A petit jury of twelve men was selected by Penn and an interpreter was appointed for the Finnish women, who did not speak English.[84] Penn barred the use of prosecution and defense lawyers, conducted the questioning himself, and permitted the introduction of unsubstantiated hearsay.[83] Penn himself gave the closing charge and directions to the jury, but what he told them was not transcribed. According to the minutes of the Provincial Council, dated February 27, 1683, the jury returned with a verdict of "Guilty of having the Comon Fame of a Witch, but not Guilty in manner and Forme as Shee stands Endicted."[83][85]
Thus Mattson was found guilty of having the reputation of a witch, but not guilty of bewitching animals. Neither woman was convicted of witchcraft. "Hence the superstitious got enough to have their thinking affirmed. Those less superstitious, and justice minded, got what they wanted."[86] The accused were released on their husbands' posting recognizance bonds of 50 pounds and promising six months' good behavior.[87][81]
A popular legend tells of William Penn dismissing the charges against Mattson by affirming her legal right to fly on a broomstick over Philadelphia, saying "Well, I know of no law against it."[83] The record fails to show any such commentary, but the story probably reflects popular views of Penn's socially progressive Quaker values.[88]
Tennessee
Accusations of witchcraft and wizardry led to the prosecution of a man in Tennessee as recently as 1833.[89][90][91]
Native Americans in the United States
Native American communities such as the Cherokee, Chickasaw, Creek, Delaware, Hopi, Miami, Natchez, Navajo and Seneca have historically defined witches as evil-doers who harm their own communities. Witches are traditionally seen as criminals, and witchcraft as a crime punishable by death, if nothing else as a last resort.[92]: 4-6 [93][94] While some communities have passed laws specifically outlawing vigilante killings, traditional views of witches and witchcraft have largely remained the same into 20th century,[92]: 4–6 and through to the present among traditionals.[94] Alan Kilpatrick says in The Night Has a Naked Soul - Witchcraft and Sorcery Among the Western Cherokee "A cursory survey of the ethnohistorical literature indicates that death was the standard punishment among Native American societies. Numerous eighteenth- and nineteenth-century accounts of random witch killings are recorded among the Chickasaw."[92]: 4-6
Witches in these communities are defined in contrast to medicine people, who are the healers and ceremonial leaders, and who provide protection against witches and witchcraft.[92]: 4-6 [93]
Cherokee
The Cherokee have traditional monster stories of witches, such as Raven Mocker (Kâ'lanû Ahkyeli'skï) and Spearfinger (U'tlun'ta), both known as dangerous killers.[95][96]
Among the Cherokee, the medicine people are seen as a "priesthood caste",[92]: 3 known to work together in groups to help the community. As in other Native communities, they are defined as the opposite of witches, who are seen as criminals,[92]: 4-6
In contrast, the traditional Cherokee witch lives alone, eats alone (fearful of being poisoned), and commits heinous acts alone, surreptitiously under the cover of darkness. Jealous and hypersensitive by nature, the Cherokee witch lives in the ever-fearful grip of being publicly exposed.[92]: 4-6
Cherokee healers have "doctored" dogs so the dogs can help them detect witches.[92]: 4-6
As in the other tribes that have agreed to talk to anthropologists, witchcraft has been traditionally punished by death in Cherokee communities. In 1824 the western Cherokee passed new laws "forbidding the wanton killing of suspected witches",[92]: 5 however, this attitude and retribution appears to have continued at the same rate in both the Cherokee and Creek communities throughout the 19th Century.[92]: 5 In the twentieth century, many communities responded to allegations of witchcraft with mental health treatment, including medication. But despite changes in laws and perspectives, Kilpatrick (quoting Shimony (1989)) wrote in 1998 that one does still occasionally read about "the demise of a suspected witch in Native American communities" but that most of these deaths take place "only while the witch is in animal guise (by shooting) or by means of counter-witchcraft".[92]: 4-6
Hopi
The Hopi have many beliefs and concerns about witches and witchcraft.
To the Hopis, witches or evil-hearted persons deliberately try to destroy social harmony by sowing discontent, doubt, and criticism through evil gossip as well as by actively combating medicine men.[94]
Suspicious deaths are often blamed on witchcraft, with members of the community trying to figure out who might be a witch, and who might have caused the death or other misfortune.[94]
They are called popwaqt, the plural of powaqa, "witch" or "sorcerer." They are unequivocally evil, casting spells, causing illness, killing babies, and destroying the life cycle. They practice powaqqatsi, the "life of evil sorcery." The Hopis call them kwitavi, "shit people."
....
a witch is a person who kills close family relatives in order to prolong his or her own life by four years. By killing, I mean causing through occult means an unnatural death, such as stillbirth, infants dying of ordinary illnesses, or healthy adults suffering from strange illnesses. Witches are also the occult cause of unusual circumstances, such as hailstorms on a sunny day, extreme drought, or people suffering bad fortune.[94]
Navajo
There are several varieties of those considered to be witches by the Navajo. The most common variety seen in horror fiction by non-Navajo people is the yee naaldlooshii (a type of 'ánti'įhnii),[97] known in English as the skin-walker. They are believed to take the forms of animals in order to travel in secret and do harm to the innocent.[97] In the Navajo language, yee naaldlooshii translates to 'with it, he goes on all fours'.[97] Corpse powder or corpse poison (Navajo: áńt'į́, literally 'witchery' or 'harming') is a substance made from powdered corpses. The powder is used by witches to curse their victims.[5] Traditional Navajos usually hesitate to discuss things like witches and witchcraft with non-Navajos.[98] As with other traditional cultures, the term "witch" is never used for healers or others who help the community with their ceremonies and spiritual work.[93]
Latin America
When Franciscan friars from New Spain arrived in the Americas in 1524, they introduced Diabolism—belief in the Christian Devil—to the Indigenous peoples of the Americas.[99] Bartolomé de las Casas believed that human sacrifice was not diabolic, in fact far off from it, and was a natural result of religious expression.[99] Mexican Indians gladly took in the belief of Diabolism and still managed to keep their belief in creator-destroyer deities.[100]
Witchcraft was an important part of the social and cultural history of late-Colonial Mexico, during the Mexican Inquisition. Spanish Inquisitors viewed witchcraft as a problem that could be cured simply through confession. Yet, as anthropologist Ruth Behar writes, witchcraft, not only in Mexico but in Latin America in general, was a "conjecture of sexuality, witchcraft, and religion, in which Spanish, indigenous, and African cultures converged."[101] Furthermore, witchcraft in Mexico generally required an interethnic and interclass network of witches.[102] Yet, according to anthropology professor Laura Lewis, witchcraft in colonial Mexico ultimately represented an "affirmation of hegemony" for women, Indians, and especially Indian women over their white male counterparts as a result of the casta system.[103]
The presence of the witch is a constant in the ethnographic history of colonial Brazil, especially during the several denunciations and confessions given to the Congregation for the Doctrine of the Faith of Bahia (1591–1593), Pernambuco and Paraíba (1593–1595).[104]
Brujería, often called a Latin American form of witchcraft, is a syncretic Afro-Caribbean tradition that combines Indigenous religious and magical practices from Aruba, Bonaire, and Curaçao in the Dutch Caribbean, Catholicism, and European witchcraft.[105]: 174 The tradition and terminology is considered to encompass both helpful and harmful practices.[105]: 175 A male practitioner is called a brujo, a female practitioner, a bruja.[105]: 175 Healers may be further distinguished by the terms kurioso or kuradó, a man or woman who performs trabou chikí ("little works") and trabou grandi ("large treatments") to promote or restore health, bring fortune or misfortune, deal with unrequited love, and more serious concerns. Sorcery usually involves reference to an entity referred to as the almasola or homber chiki.[106]
Asia
![](http://upload.wikimedia.org/wikipedia/commons/thumb/9/91/Okabe_-_The_cat_witch.jpg/170px-Okabe_-_The_cat_witch.jpg)
Asian witchcraft encompasses various types of witchcraft practices across Asia. In ancient times, magic played a significant role in societies such as ancient Egypt and Babylonia, as evidenced by historical records. In the Middle East, references to magic can be found in the Torah, where witchcraft is condemned due to its association with belief in magic.
In Chinese culture, the practice of "Gong Tau" involves black magic for purposes such as revenge and financial assistance. Japanese folklore features witch figures who employ foxes as familiars. Korean history includes instances of individuals being condemned for using spells. The Philippines has its own tradition of witches, distinct from Western portrayals, with their practices often countered by indigenous shamans.
Overall, witchcraft beliefs and practices in Asia vary widely across cultures, reflecting historical, religious, and social contexts.
In China
During the reign of Emperor Wu of Han (141 BCE to 87 BCE) in the Western Han Dynasty of China, there were instances where the imperial court took measures to suppress certain religious or spiritual practices, including those associated with shamanism. Emperor Wu was known for his strong support of Confucianism, which was the dominant ideology of the Han Dynasty, and he promoted policies that aimed to consolidate central authority and unify the cultural and social landscape of the empire.[107]
One notable event related to the suppression of shamanism occurred in 91 BCE, when Emperor Wu issued an edict that banned a range of "heterodox" practices, including shamanistic rituals and divination, in favor of Confucianism. The primary target of these measures was the Wuism or Wu (巫) tradition, which involved the worship of spirits and the use of shamanic practices to communicate with them. Wuism was considered by the Confucian elite to be superstitious witchcraft and at odds with Confucian principles.[107]: 1
Emperor Wu's suppression of shamanism was part of a larger effort to centralize power, promote Confucian ethics, and standardize cultural practices. While the ban on shamanistic practices did impact certain communities and religious groups, these measures were not universally applied across the vast territory of the empire. Local variations and practices persisted in some regions despite imperial edicts.[107]
The historical record from that time is limited, and our understanding of these events can be influenced by the perspectives of the Confucian scholars and officials who documented them. As a result, there might be some variations in the interpretation of the exact nature and extent of the expulsion of shamans and other religious practitioners during Emperor Wu's reign.[107]
Europe
Witchcraft in Europe between 500 and 1750 was believed to be a combination of sorcery and heresy. While sorcery attempts to produce negative supernatural effects through formulas and rituals, heresy is the Christian contribution to witchcraft in which an individual makes a pact with the Devil. In addition, heresy denies witches the recognition of important Christian values such as baptism, salvation, Christ, and sacraments.[108] The beginning of the witch accusations in Europe took place in the 14th and 15th centuries, but as the social disruptions of the 16th century took place, witchcraft trials intensified.[109]
![](http://upload.wikimedia.org/wikipedia/commons/thumb/4/4d/Zeitung_Derenburg_1555_crop.jpg/220px-Zeitung_Derenburg_1555_crop.jpg)
In Early Modern European tradition, witches were stereotypically, though not exclusively, women.[45][112] European pagan belief in witchcraft was associated with the goddess Diana and dismissed as "diabolical fantasies" by medieval Christian authors.[113] Throughout Europe, there were an estimated 110,000 witchcraft trials between 1450 and 1750 (with 1560 to 1660 being the peak of persecutions), with half of the cases seeing the accused being executed.[114] Witch-hunts first appeared in large numbers in southern France and Switzerland during the 14th and 15th centuries. The peak years of witch-hunts in southwest Germany were from 1561 to 1670.[115]
It was commonly believed that individuals with power and prestige were involved in acts of witchcraft and even cannibalism.[116] Because Europe had a lot of power over individuals living in West Africa, Europeans in positions of power were often accused of taking part in these practices. Though it is not likely that these individuals were actually involved in these practices, they were most likely associated due to Europe's involvement in things like the slave trade, which negatively affected the lives of many individuals in the Atlantic World throughout the fifteenth through seventeenth centuries.[116]
Early converts to Christianity looked to Christian clergy to work magic more effectively than the old methods under Roman paganism, and Christianity provided a methodology involving saints and relics, similar to the gods and amulets of the Pagan world. As Christianity became the dominant religion in Europe, its concern with magic lessened.[117]
The Protestant Christian explanation for witchcraft, such as those typified in the confessions of the Pendle witches, commonly involves a diabolical pact or at least an appeal to the intervention of the spirits of evil. The witches or wizards engaged in such practices were alleged to reject Jesus and the sacraments; observe "the witches' sabbath" (performing infernal rites that often parodied the Mass or other sacraments of the Church); pay Divine honour to the Prince of Darkness; and, in return, receive from him preternatural powers. It was a folkloric belief that a Devil's Mark, like the brand on cattle, was placed upon a witch's skin by the devil to signify that this pact had been made.[118]
In pre-modern Europe, most of those accused were women, and accusations of witchcraft usually came from their neighbors who accused them of inflicting harm or misfortune by magical means.[119] Macfarlane found that women made accusations of witchcraft as much as men did. Deborah Willis adds, "The number of witchcraft quarrels that began between women may actually have been higher; in some cases, it appears that the husband as 'head of household' came forward to make statements on behalf of his wife".[120]: 35–36 Hutton and Davies note that folk healers were sometimes accused of witchcraft, but made up a minority of the accused.[1]: 24-25 [7]: 164 It is also possible that a small proportion of accused witches may have genuinely sought to harm by magical means.[120]: 23
From the sixteenth century on, there were some writers who protested against witch trials, witch hunting and the belief that witchcraft existed. Among them were Johann Weyer, Reginald Scot,[121] and Friedrich Spee.[122] European witch-trials reached their peak in the early 17th century, after which popular sentiment began to turn against the practice. In 1682, King Louis XIV prohibited further witch-trials in France. In 1736, Great Britain formally ended witch-trials with passage of the Witchcraft Act.[123]
Oceania
Cook Islands
In pre-Christian times, witchcraft was a common practice in the Cook Islands. The native name for a sorcerer was tangata purepure (a man who prays).[124]: 372 The prayers offered by the ta'unga (priests)[124]: 471 to the gods worshiped on national or tribal marae (temples) were termed karakia;[124]: 156 those on minor occasions to the lesser gods were named pure. All these prayers were metrical, and were handed down from generation to generation with the utmost care. There were prayers for every such phase in life; for success in battle; for a change in wind (to overwhelm an adversary at sea, or that an intended voyage be propitious); that his crops may grow; to curse a thief; or wish ill-luck and death to his foes. Few men of middle age were without a number of these prayers or charms. The succession of a sorcerer was from father to son, or from uncle to nephew. So too of sorceresses: it would be from mother to daughter, or from aunt to niece. Sorcerers and sorceresses were often slain by relatives of their supposed victims.[125]: 21
A singular enchantment was employed to kill off a husband of a pretty woman desired by someone else. The expanded flower of a Gardenia was stuck upright—a very difficult performance—in a cup (i.e., half a large coconut shell) of water. A prayer was then offered for the husband's speedy death, the sorcerer earnestly watching the flower. Should it fall the incantation was successful. But if the flower still remained upright, he will live. The sorcerer would in that case try his skill another day, with perhaps better success.[125]: 22 According to Beatrice Grimshaw, a journalist who visited the Cook Islands in 1907, the uncrowned Queen Makea was believed to have possessed the mystic power called mana, giving the possessor the power to slay at will. It also included other gifts, such as second sight to a certain extent, as well as the power to bring good or evil luck.[126]
Papua New Guinea
A local newspaper informed that more than fifty people were killed in two Highlands provinces of Papua New Guinea in 2008 for allegedly practicing witchcraft.[127] An estimated 50–150 alleged witches are killed each year in Papua New Guinea.[128]
Practices
The historical and traditional definition of "witchcraft" is the use of black magic (maleficium) or supernatural powers to cause harm and misfortune to others. Where belief in harmful magic exists, it is typically forbidden by law as well as hated and feared by the general populace, while helpful magic is tolerated or even accepted wholesale by the people, even if the orthodox establishment opposes it.[129]{{rp|203}
It is commonly believed that witches use objects, words and gestures to cause supernatural harm, or that they simply have an innate power to do so. Hutton notes that both kinds of witches are often believed to exist in the same culture. He says that the two often overlap, in that someone with an inborn power could wield that power through material objects.[1]: 19-22 In his 1937 study of Azande witchcraft beliefs, E. E. Evans-Pritchard reserved the term "witchcraft" for the actions of those who inflict harm by their inborn power, and used "sorcery" for those who needed tools to do so.[130]
Historians found it difficult to apply to European witchcraft, where witches were believed to use physical techniques, as well as some who were believed to cause harm by thought alone.[2]: 464–465 [131] This distinction "has now largely been abandoned, although some anthropologists still sometimes find it relevant to the particular societies with which they are concerned".[1]: 19-22 While most cultures believe witchcraft to be something willful, some Indigenous peoples in Africa and Melanesia believe witches have a substance or an evil spirit in their bodies that drives them to do harm.[1]: 19-22
Witches are commonly believed to cast curses; a spell or set of magical words and gestures intended to inflict supernatural harm.[132] As well as repeating words and gestures, cursing could involve inscribing runes or sigils on an object to give that object magical powers; burning or binding a wax or clay image (a poppet) of a person to affect them magically; or using herbs, animal parts and other substances to make potions or poisons.[133][134][135][1]: 19-22
A common belief in cultures worldwide is that witches tend to use something from their victim's body to work black magic against them; for example hair, nail clippings, clothing, or bodily waste. Such beliefs are found in Europe, Africa, South Asia, Polynesia, Melanesia, and North America.[1]: 19-22 Another widespread belief among Indigenous peoples in Africa and North America is that witches cause harm by introducing cursed magical objects into their victim's body; such as small bones or ashes.[1]: 19-22
In some cultures, malevolent witches are believed to use human body parts in magic,[1]: 19-22 and they are commonly believed to murder children for this purpose. In Europe, "cases in which women did undoubtedly kill their children, because of what today would be called postpartum psychosis, were often interpreted as yielding to diabolical temptation".[136]
Witches are believed to work in secret, sometimes alone and sometimes with other witches. Hutton writes: "Across most of the world, witches have been thought to gather at night, when normal humans are inactive, and also at their most vulnerable in sleep".[1]: 19-22 In most cultures, witches at these gatherings are thought to transgress social norms by engaging in cannibalism, incest and open nudity.[1]: 19-22
Another widespread belief is that witches have a demonic helper or "familiar", often in animal form. Witches are also often thought to be able to shapeshift into animals themselves.[1]: 264
Witchcraft has been blamed for many kinds of misfortune. In Europe, by far the most common kind of harm attributed to witchcraft was illness or death suffered by adults, their children, or their animals. "Certain ailments, like impotence in men, infertility in women, and lack of milk in cows, were particularly associated with witchcraft". Illnesses that were poorly understood were more likely to be blamed on witchcraft. Edward Bever writes: "Witchcraft was particularly likely to be suspected when a disease came on unusually swiftly, lingered unusually long, could not be diagnosed clearly, or presented some other unusual symptoms".[137]
Necromancy is the practice of conjuring the spirits of the dead for divination or prophecy, although the term has also been applied to raising the dead for other purposes. The biblical Witch of Endor performed it (1 Samuel 28th chapter), and it is among the witchcraft practices condemned by Ælfric of Eynsham:[138][139][140] "Witches still go to cross-roads and to heathen burials with their delusive magic and call to the devil; and he comes to them in the likeness of the man that is buried there, as if he arises from death."[141]
Witchcraft and folk healers
![](http://upload.wikimedia.org/wikipedia/commons/thumb/8/89/Diorama_of_a_Cunning_Woman_in_the_Museum_of_Witchcraft_and_Magic.jpg/220px-Diorama_of_a_Cunning_Woman_in_the_Museum_of_Witchcraft_and_Magic.jpg)
Traditionally, the terms "witch" and "witchcraft" mean those attempt to do harmful magic, specifically harm done to the person's own community. Most societies that have believed in witchcraft and black magic have also believed in helpful types of magic. Some have termed positive magic, 'white magic', at least in more recent eras, in English.[1]: 24-25 Historian Owen Davies says the term "white witch" was rarely used before the 20th century.[7]: xiii
In these societies, practitioners of helpful magic, usually known as cunning folk, have traditionally provided services such as breaking the effects of witchcraft, healing, divination, finding lost or stolen goods, and love magic.[1]: x-xi In Britain, and some other places in Europe, they have commonly been known as cunning folk or wise people.[1]: x-xi Alan McFarlane wrote in 1999 that while cunning folk is the usual name, some are also known as 'blessers' or 'wizards', but might in some circumstances be known as 'white', 'good', or 'unbinding witches'.[142] Ronald Hutton uses the general term "service magicians".[1]: x-xi Often these people were involved in identifying alleged witches.[1]: 24-25
Such beneficial magic-workers "were normally contrasted with the witch who practised maleficium—that is, magic used for harmful ends".[120]: 27-28 In the early years of the witch hunts "the cunning folk were widely tolerated by church, state and general populace".[120]: 27-28 Some of the more hostile churchmen and secular authorities tried to smear folk-healers and magic-workers by falsely branding them 'witches' and associating them with harmful 'witchcraft',[1]: x-xi but generally the masses did not accept this and continued to make use of their services.[143] The English MP and skeptic Reginald Scot sought to disprove magic and witchcraft, writing in The Discoverie of Witchcraft (1584), "At this day, it is indifferent to say in the English tongue, 'she is a witch' or 'she is a wise woman'".[144] Historian Keith Thomas adds "Nevertheless, it is possible to isolate that kind of 'witchcraft' which involved the employment (or presumed employment) of some occult means of doing harm to other people in a way which was generally disapproved of. In this sense the belief in witchcraft can be defined as the attribution of misfortune to occult human agency".[2]: 519
Emma Wilby says folk magicians in Europe were viewed ambivalently by communities, and were considered as capable of harming as of healing,[145]: 51–54 which could lead to their being accused as using witchcraft to harm the innocent. She suggests some English "witches" convicted of consorting with demons may have been cunning folk whose supposed fairy familiars had been demonised.[145]: 123
Hutton says that healers and cunning folk "were sometimes denounced as witches, but seem to have made up a minority of the accused in any area studied".[1]: 24-25 Likewise, Davies says "relatively few cunning-folk were prosecuted under secular statutes for witchcraft" and were dealt with more leniently than alleged witches. The Constitutio Criminalis Carolina (1532) of the Holy Roman Empire, and the Danish Witchcraft Act of 1617, stated that workers of folk magic should be dealt with differently from witches.[7]: 164 It was suggested by Richard Horsley that cunning folk (devins-guerisseurs, 'diviner-healers') made up a significant proportion of those tried for witchcraft in France and Switzerland, but more recent surveys conclude that they made up less than 2% of the accused.[7]: 167 However, Éva Pócs says that half the accused witches in Hungary seem to have been healers,[44]: 12 and Kathleen Stokker says the "vast majority" of Norway's accused witches were folk healers.[146]
Thwarting witchcraft
![]() | The examples and perspective in this section may not represent a worldwide view of the subject. (August 2023) |
![](http://upload.wikimedia.org/wikipedia/commons/thumb/2/22/Witch_Bottles_Curse_Protection.jpg/220px-Witch_Bottles_Curse_Protection.jpg)
Societies that believed in witchcraft also believed that it could be thwarted in various ways. One common way was to use protective magic or counter-magic, of which the cunning folk were experts.[1]: 24-25 This included charms, talismans and amulets, anti-witch marks, witch bottles, witch balls, and burying objects such as horse skulls inside the walls of buildings.[147] Another believed cure for bewitchment was to persuade or force the alleged witch to lift their spell.[1]: 24-25 Often, people would attempt to thwart the witchcraft by physically punishing the alleged witch, such as by banishing, wounding, torturing or killing them. "In most societies, however, a formal and legal remedy was preferred to this sort of private action", whereby the alleged witch would be prosecuted and then formally punished if found guilty.[1]: 24-25 This often resulted in execution.
Accusations of witchcraft
![](http://upload.wikimedia.org/wikipedia/commons/thumb/5/51/There_is_a_flock_of_yellow_birds_around_her_head.jpg/220px-There_is_a_flock_of_yellow_birds_around_her_head.jpg)
Throughout the world, accusations of witchcraft are often linked to social and economic tensions. Females are most often accused, but in some cultures it is mostly males. In many societies, accusations are directed mainly against the elderly, but in others age is not a factor, and in some cultures it is mainly adolescents who are accused.[1]: 15
Éva Pócs writes that reasons for accusations of witchcraft fall into four general categories. The first three of which were proposed by Richard Kieckhefer, and the fourth added by Christina Larner:[44]: 9-10
- A person was caught in the act of positive or negative sorcery
- A well-meaning sorcerer or healer lost their clients' or the authorities' trust
- A person did nothing more than gain the enmity of their neighbors
- A person was reputed to be a witch and surrounded with an aura of witch-beliefs or occultism.
Witch-hunts and witch-trials
Belief in witchcraft continues to be present today in some societies and accusations of witchcraft are the trigger for serious forms of violence, including murder. Such incidents are common in countries such as Burkina Faso, Ghana, India, Kenya, Malawi, Nepal and Tanzania. Accusations of witchcraft are sometimes linked to personal disputes, jealousy, and conflicts between neighbors or family members over land or inheritance. Witchcraft-related violence is often discussed as a serious issue in the broader context of violence against women.[148][149][150][151][152] In Tanzania, about 500 old women are murdered each year following accusations of witchcraft or accusations of being a witch.[153] Apart from extrajudicial violence, state-sanctioned violence also occurs in some jurisdictions. For instance, in Saudi Arabia practicing witchcraft and sorcery is a crime punishable by death and the country has executed people for this crime in 2011, 2012 and 2014.[154][155][156]
Children who live in some regions of the world, such as parts of Africa, are also vulnerable to violence that is related to witchcraft accusations.[157][158][159][160] Such incidents have also occurred in immigrant communities in the UK, including the much publicized case of the murder of Victoria Climbié.[161][162]
Witches in art and literature
![](http://upload.wikimedia.org/wikipedia/commons/thumb/b/bc/Albrecht_D%C3%BCrer%2C_Witch_Riding_on_a_Goat%2C_c._1500-1501%2C_NGA_6674.jpg/170px-Albrecht_D%C3%BCrer%2C_Witch_Riding_on_a_Goat%2C_c._1500-1501%2C_NGA_6674.jpg)
Witches have a long history of being depicted in art, although most of their earliest artistic depictions seem to originate in Early Modern Europe, particularly the Medieval and Renaissance periods. Many scholars attribute their manifestation in art as inspired by texts such as Canon Episcopi, a demonology-centered work of literature, and Malleus Maleficarum, a "witch-craze" manual published in 1487, by Heinrich Kramer and Jacob Sprenger.[163] Witches in fiction span a wide array of characterizations. They are typically, but not always, female, and generally depicted as either villains or heroines.[164]
See also
- Aradia, or the Gospel of the Witches (1899 book)
- Feminist interpretations of witch trials in the early modern period
- Flying ointment
- History of goetia
- Kitchen witch
- Witches' Sabbath
References
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- ^ a b c d e Thomas, Keith (1997). Religion and the Decline of Magic. Oxford, England: Oxford University Press. p. 519. ISBN 978-0297002208.
- ^ Russell, Jeffrey Burton; Lewis, Ioan M. (21 June 2023). "Witchcraft". Encyclopedia Britannica. Archived from the original on 28 June 2023. Retrieved 28 July 2023.
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, or Satan, 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.
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- ^ a b Perrone, Bobette; Stockel, H. Henrietta; Krueger, Victoria (1993). Medicine women, curanderas, and women doctors. University of Oklahoma Press. p. 189. ISBN 978-0806125121. Archived from the original on 23 April 2017. Retrieved 8 October 2010.
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- ^ Demetrio, F. R. (1988). Philippine Studies Vol. 36, No. 3: Shamans, Witches and Philippine Society, pp. 372-380. Ateneo de Manila University.
- ^ Tan, Michael L. (2008). Revisiting Usog, Pasma, Kulam. University of the Philippines Press. ISBN 978-9715425704. Archived from the original on 26 January 2021. Retrieved 17 September 2020.
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- ^ Bachmann, Judith (2021). "African Witchcraft and Religion among the Yoruba: Translation as Demarcation Practice within a Global Religious History". Method & Theory in the Study of Religion. 33 (3–4): 381–409. doi:10.1163/15700682-12341522. S2CID 240055921.
- ^ Lawrence, Salmah Eva-Lina (2015). "Witchcraft, Sorcery, Violence: Matrilineal and Decolonial Reflections". In Forsyth, Miranda; Eves, Richard (eds.). Talking it Through: Responses to Sorcery and Witchcraft Beliefs and Practices in Melanesia. Canberra, Australia: ANU Press.
- ^ a b Doyle White, Ethan (2016). Wicca: History, Belief, and Community in Modern Pagan Witchcraft. Liverpool University Press. pp. 1–9, 73. ISBN 978-1-84519-754-4.
- ^ Berger, Helen A.; Ezzy, Douglas (September 2009). "Mass Media and Religious Identity: A Case Study of Young Witches". Journal for the Scientific Study of Religion. 48 (3): 501–514. doi:10.1111/j.1468-5906.2009.01462.x. JSTOR 40405642.
- ^ Kelly, Aidan A. (1992). "An Update on Neopagan Witchcraft in America". In James R. Lewis; J. Gordon Melton (eds.). Perspectives on the New Age. Albany: State University of New York Press. pp. 136–151. ISBN 978-0791412138.
- ^ Lewis, James (1996). Magical Religion and Modern Witchcraft. SUNY Press. p. 376.
- ^ https://www.ohchr.org/en/special-procedures/ie-albinism/witchcraft-and-human-rights
- ^ a b c d https://onlinelibrary.wiley.com/doi/full/10.1002/9781118924396.wbiea1915
- ^ a b Ankarloo, Bengt; Clark, Stuart (2001). Witchcraft and Magic in Europe: Biblical and Pagan Societies. Philadelphia, Pennsylvania: University of Philadelphia Press. ISBN 978-0826486066.
- ^ a b https://yalebooksblog.co.uk/2017/07/31/five-characteristics-of-a-witch-an-extract-by-ronald-hutton/
- ^ a b Adler, Margot (2006). Drawing Down the Moon: Witches, Druids, Goddess-Worshippers, and Other Pagans in America Today. New York City: Penguin Books. OCLC 515560.
- ^ Pearlman, Jonathan (11 April 2013). "Papua New Guinea urged to halt witchcraft violence after latest 'sorcery' case". The Telegraph. London, England: Telegraph Media Group. Archived from the original on 11 February 2018. Retrieved 5 April 2018.
- ^ Kielburger, Craig; Kielburger, Marc (18 February 2008). "HIV in Africa: Distinguishing disease from witchcraft". Toronto Star. Toronto, Ontario, Canada: Toronto Star Newspapers Ltd. Archived from the original on 19 October 2017. Retrieved 18 September 2017.
- ^ "Ebola outbreak: 'Witchcraft' hampering treatment, says doctor". BBC News. London: BBC. 2 August 2014. Archived from the original on 18 July 2021. Retrieved 22 June 2018.
citing a doctor from Médecins Sans Frontières: 'A widespread belief in witchcraft is hampering efforts to halt the Ebola virus from spreading'
- ^ "Social stigma as an epidemiological determinant for leprosy elimination in Cameroon". Journal of Public Health in Africa. Archived from the original on 31 July 2017. Retrieved 27 August 2014.
- ^ Akosua, Adu (3 September 2014). "Ebola: Human Rights Group Warns Disease Is Not Caused By Witchcraft". The Ghana-Italy News. Archived from the original on 3 September 2014. Retrieved 31 October 2017.
- ^ Harper, Douglas. "witchcraft (n.)". Online Etymology Dictionary. Archived from the original on 5 November 2013. Retrieved 29 October 2013.
- ^ "Home : Oxford English Dictionary". oed.com. Archived from the original on 18 July 2021. Retrieved 18 July 2021.
- ^ "witch". Oxford English Dictionary (Online ed.). Oxford University Press. (Subscription or participating institution membership required.)
- ^ "hag (n.)". Online Etymology Dictionary.
- ^ "Definition of WITCH". www.merriam-webster.com. Retrieved 5 June 2021.
- ^ There is some discrepancy between translations; compare the Catholic Encyclopedia article on Witchcraft Archived 2021-02-11 at the Wayback Machine (accessed 31 March 2006) and the L. W. King translation Archived 2007-09-16 at the Wayback Machine (accessed 31 March 2006).
- ^ Sanhedrin 67b
- ^ "Catholic Encyclopedia: Witchcraft". Newadvent.org. 1 October 1912. Archived from the original on 11 February 2021. Retrieved 31 October 2013.
- ^ Green, Kayla. "The Golem in the Attic". Archived 25 August 2017 at the Wayback Machine Moment. 1 February 2011. 25 August 2017.
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According to Czech legend, the Golem was fashioned from clay and brought to life by a rabbi to protect Prague's 16th-century ghetto from persecution, and is said to be called forth in times of crisis. True to form, he is once again experiencing a revival, and in this commercial age, has spawned a one-monster industry.
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- ^ McNeill, F. Marian (1957). The Silver Bough: A Four Volume Study of the National and Local Festivals of Scotland. Vol. 1. Edinburgh: Canongate Books. ISBN 978-0862412319.
- ^ Chambers, Robert (1861). Domestic Annals of Scotland. Edinburgh, Scotland. ISBN 978-1298711960.
{{cite book}}
: CS1 maint: location missing publisher (link) - ^ Sinclair, George (1871). Satan's Invisible World Discovered. Edinburgh.
{{cite book}}
: CS1 maint: location missing publisher (link) - ^ Campbell, Heather M., ed. (2011). The Emergence of Modern Europe: c. 1500 to 1788. Britannica Educational Publishing. p. 27. ISBN 978-1615303434. Archived from the original on 26 January 2021. Retrieved 29 June 2013.
- ^ Jolly, Karen; Raudvere, Catharina; Peters, Edward (2002). Witchcraft and Magic in Europe: The Middle Ages. New York City: A&C Black. p. 241. ISBN 978-0485890037.
In 1538 the Spanish Inquisition cautioned its members not to believe everything the Malleus said, even when it presented apparently firm evidence.
- ^ "History of Witches". History.com. 20 October 2020. Retrieved 26 October 2021.
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- ^ Rose, Elliot, A Razor for a Goat, University of Toronto Press, 1962.
- ^ Hutton, Ronald, The Pagan Religions of the Ancient British Isles, Cambridge, Mass.: Blackwell Publishers, 1993.
- ^ a b Hutton, Ronald, The Triumph of the Moon: A History of Modern Pagan Witchcraft, Oxford University Press, 1999.[ISBN missing]
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- ^ Valiente, D., The Rebirth of Witchcraft, London: Robert Hale, pp. 35–62, 1989.[ISBN missing]
- ^ "Witchcraft beliefs are widespread, highly variable around the world". Public Library of Science via phys.org. Retrieved 17 December 2022.
- ^ a b c d Gershman, Boris (23 November 2022). "Witchcraft beliefs around the world: An exploratory analysis". PLOS ONE. 17 (11): e0276872. Bibcode:2022PLoSO..1776872G. doi:10.1371/journal.pone.0276872. PMC 9683553. PMID 36417350.
- ^ Gault, Matthew (5 May 2022). "Russian State Media Claims to Discover Militarized Ukrainian Witches". Vice. Retrieved 21 July 2023.
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- ^ Igwe, Leo (September–October 2020). "Accused Witches Burned, Killed in Nigeria". Skeptical Inquirer. Amherst, New York: Center for Inquiry.
- ^ Geschiere, Peter (1997). The Modernity of Witchcraft: Politics and the Occult in Postcolonial Africa. Translated by Peter Geschiere and Janet Roitman. University of Virginia Press. p. 13. ISBN 0813917034.
- ^ "The dangers of witchcraft". Archived from the original on 12 March 2010. Retrieved 26 March 2010.
- ^ "Kolwezi: Accused of witchcraft by parents and churches, children in the Democratic Republic of Congo are being rescued by Christian activists". Christianity Today. September 2009. Archived from the original on 14 November 2011. Retrieved 14 October 2011.
- ^ Whitaker, Kati (September 2012). "Ghana witch camps: Widows' lives in exile". BBC News. BBC. Archived from the original on 20 October 2018. Retrieved 1 September 2012.
- ^ Kanina, Wangui (21 May 2008). "Mob burns to death 11 Kenyan "witches"". Reuters. Archived from the original on 20 June 2017. Retrieved 15 September 2016.
- ^ Byrne, Carrie 2011. Hunting the vulnerable: Witchcraft and the law in Malawi; Consultancy Africa Intelligence (16 June):
- ^ "Stepping Stones Nigeria 2007. Supporting Victims of Witchcraft Abuse and Street Children in Nigeria". humantrafficking.org. Archived from the original on 17 October 2012.
- ^ West, Harry G. Ethnographic Sorcery (p. 24); 2007. The University of Chicago Press. ISBN 978-0226893983 (pbk.).
- ^ Cumes, David (2004). Africa in my bones. Claremont: New Africa Books. p. 14. ISBN 978-0-86486-556-4.
- ^ "Springfield's 375th: From Puritans to presidents". Masslive.com. 10 May 2011. Archived from the original on 2 November 2013. Retrieved 31 October 2013.
- ^ Fraden, Judith Bloom, Dennis Brindell Fraden. The Salem Witch Trials. Marshall Cavendish. 2008. p. 15.[ISBN missing]
- ^ George Brown Tindall; David Emory Shi (2013). Jon Durbin. Retrieved 10/3/2013 (ed.). America: A Narrative History (Brief Ninth Edition, Volume One ed.). W.W. Norton & Company, Inc. p. 85. ISBN 978-0393912654.
{{cite book}}
: CS1 maint: numeric names: editors list (link) - ^ Baker, Emerson W. (2016). "The Salem Witch Trials". Oxford Research Encyclopedia of American History. doi:10.1093/acrefore/9780199329175.013.324. ISBN 978-0199329175.
- ^ "Salem Witch Museum". www.salemwitchmuseum.com. Archived from the original on 28 March 2018. Retrieved 23 March 2018.
- ^ David W. Thompson, Sister Witch: The Life of Moll Dyer (2017 Solstice Publishing) ISBN 978-1973105756[page needed]
- ^ Some of The Famous Witch Trials In Pennsylvania (The Realness of Witchcraft In America. Northvegr Foundation) [1] Archived 2009-08-27 at the Wayback Machine
- ^ a b c "The Fame Of A Witch" (The Pennsylvania Lawyer. Craig R. Shagin, Published by the Pennsylvania Bar Association, September–October 2016) [2]
- ^ Statutes of the Realm, 1 Ja. 1, c. 12. (London 1817; repr. The Statutes, 3rd ed., London, 1950) "Witchcraft Statute of 1604 of James I". Archived from the original on 17 May 2008. Retrieved 9 May 2009.
- ^ a b c d Before Salem, a witch inquiry in Pennsylvania – The case offered William Penn a chance to show his tolerance Joseph S. Kennedy, Philadelphia Inquirer, August 1, 2004
- ^ Ashmeade, Henry Graham (1884). History of Delaware County, Pennsylvania. Philadelphia: L.H. Everts & Co. pp. 229–230. Retrieved 19 June 2017.
- ^ Minutes of the Provincial Council of Pennsylvania..., vol. 1, J. Severns, Philadelphia: PA Provincial Council, 1852, pp. 95–96.
- ^ PA History Witch – Margaret Mattson was Profiled and Arrested in the 1680s, (by Tom Roy Smith, AKA The Ghost of William Penn. Delaware County Daily Times, October 15, 2013) [3]
- ^ The Century Magazine, (by J. M. Buckley. December 1891 Vol. XLIII, No. 2) "Archived copy". Archived from the original on 2 May 2003. Retrieved 13 April 2003.
{{cite web}}
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- ^ "Old Stories". Topix. Archived from the original on 7 July 2012. Retrieved 21 September 2011.
- ^ Hogue, Albert Ross (1916). History of Fentress County, Tennessee. Archived from the original on 9 August 2016. Retrieved 15 February 2016.
- ^ Sakowski, Carolyn (2007). Touring the East Tennessee Backroads. John F. Blair, Publisher. p. 212. ISBN 978-0895874764. Archived from the original on 9 August 2016. Retrieved 15 February 2016.
- ^ a b c d e f g h i j k Kilpatrick, Alan (1998). The Night Has a Naked Soul - Witchcraft and Sorcery Among the Western Cherokee. Syracuse University Press.
- ^ a b c d e Geertz, Armin W. (Summer 2011). "Hopi Indian Witchcraft and Healing: On Good, Evil, and Gossip". American Indian Quarterly. 35 (3): 372–393. doi:10.1353/aiq.2011.a447052. ISSN 0095-182X. OCLC 659388380. PMID 22069814.
To the Hopis, witches or evil-hearted persons deliberately try to destroy social harmony by sowing discontent, doubt, and criticism through evil gossip as well as by actively combating medicine men. ... Admitting [he practiced witchcraft] could cost him his life and occult power
- ^ Mooney, James. "120. The Raven Mocker". Myths of the Cherokee. Nineteenth Annual Report of the Bureau of American Ethnology 1897-98, Part I. [1900]. Retrieved 16 August 2023.
- ^ "66. U'tlun'ta, The Spear-finger". Internet Sacred Texts Archive. Evinity Publishing INC. Retrieved 15 February 2013.
- ^ a b c Wall, Leon and William Morgan, Navajo-English Dictionary. Hippocrene Books, New York City, 1998 ISBN 0781802474.[page needed]
- ^ Keene, Dr. Adrienne, "Magic in North America Part 1: Ugh. Archived 2016-04-06 at the Wayback Machine" at Native Appropriations, 8 March 2016. Accessed 9 April 2016: "What happens when Rowling pulls this in, is we as Native people are now opened up to a barrage of questions about these beliefs and traditions ... but these are not things that need or should be discussed by outsiders. At all. I'm sorry if that seems "unfair," but that's how our cultures survive."
- ^ a b "Diabolism in the New World". ABCCLIO. 2005. Archived from the original on 18 July 2021. Retrieved 10 February 2013.
- ^ Young, Eric Van; Cervantes, Fernando; Mills, Kenneth (November 1996). "The Devil in the New World: The Impact of Diabolism in New Spain". The Hispanic American Historical Review. 76 (4): 789. doi:10.2307/2517981. JSTOR 2517981.
- ^ Behar, Ruth (1987). "Sex and Sin, Witchcraft and the Devil in Late-Colonial Mexico". American Ethnologist. 14 (1): 34–54. doi:10.1525/ae.1987.14.1.02a00030. hdl:2027.42/136539. JSTOR 645632.
- ^ Lavrin, Asunción. Sexuality & Marriage in Colonial Latin America. Reprint ed. Lincoln: University of Nebraska Press, 1992, p. 192.[ISBN missing]
- ^ Lewis, Laura A. Hall of mirrors: power, witchcraft, and caste in colonial Mexico. Durham, N.C.:Duke University Press, 2003, p. 13.[ISBN missing]
- ^ (in Portuguese) João Ribeiro Júnior, O Que é Magia, pp. 48–49, Ed. Abril Cultural.[ISBN missing]
- ^ a b c María Herrera-Sobek (2012). Celebrating Latino Folklore: An Encyclopedia of Cultural Traditions. ABC-CLIO. ISBN 978-0313343391.
- ^ Blom, Jan Dirk; Poulina, Igmar T.; van Gellecum, Trevor L.; Hoek, Hans W. (December 2015). "Traditional healing practices originating in Aruba, Bonaire, and Curaçao: A review of the literature on psychiatry and Brua". Transcultural Psychiatry. 52 (6): 840–860. doi:10.1177/1363461515589709. PMID 26062555. S2CID 27804741.
- ^ a b c d Cai, L. (2014). Witchcraft and the Rise of the First Confucian Empire. State University of New York Press. ISBN 978-1438448497.
- ^ Monter, E. William (1969). European Witchcraft. New York. pp. vii–viii.
{{cite book}}
: CS1 maint: location missing publisher (link) - ^ Kiekhefer, Richard (201). European Witch Trials: Their Foundations in Popular and Learned Culture, 1300–1500. Routledge. p. 102.[ISBN missing]
- ^ Brian P. Levack (The Witch Hunt in Early Modern Europe) multiplied the number of known European witch trials by the average rate of conviction and execution, to arrive at a figure of around 60,000 deaths. Anne Lewellyn Barstow (Witchcraze) adjusted Levack's estimate to account for lost records, estimating 100,000 deaths. Ronald Hutton (Triumph of the Moon) argues that Levack's estimate had already been adjusted for these, and revises the figure to approximately 40,000.
- ^ "Estimates of executions". Archived from the original on 6 October 2018. Retrieved 10 May 2009. Based on Ronald Hutton's essay Counting the Witch Hunt.
- ^ Drury, Nevill (1992) Dictionary of Mysticism and the Esoteric Traditions Revised Edition. Bridport, Dorset: Prism Press. "Witch".
- ^ Regino of Prüm (906), see Ginzburg (1990) part 2, ch. 1 (89ff.)
- ^ Timbers, Frances (2019). "Chapter 5: By Flower and Fruit, Popular Culture". A History of Magic and Witchcraft: Sabbats, Satan & Superstitions in the West. Pen and Sword. ISBN 978-1526731821.
- ^ H.C. Erik Midelfort, Witch Hunting in Southwestern Germany 1562–1684, 1972, p. 71[ISBN missing]
- ^ a b Thornton, John (2003). "Cannibals, Witches, and Slave Traders in the Atlantic World". The William and Mary Quarterly. 60 (2): 273–294. doi:10.2307/3491764. JSTOR 3491764.
- ^ Maxwell-Stuart, P. G. (2000) "The Emergence of the Christian Witch" in History Today, Nov, 2000.
- ^ Drymon, M.M. Disguised as the Devil: How Lyme Disease Created Witches and Changed History, 2008.[ISBN missing][page needed]
- ^ Levack, Brian (2013). The Oxford Handbook of Witchcraft in Early Modern Europe and Colonial America. Oxford University Press. pp. 7–8.
- ^ a b c d Willis, Deborah (2018). Malevolent Nurture: Witch-Hunting and Maternal Power in Early Modern England. Cornell University Press.
- ^ Almond, Philip C. (2009). "King James I and the burning of Reginald Scot's The Discoverie of Witchcraft: The invention of a tradition". Notes and Queries. 56 (2): 209–213. doi:10.1093/notesj/gjp002.
- ^ Reilly, Pamela (October 1956). "Some Notes on Friedrich von Spee's 'Cautio Criminalis'". The Modern Language Review. 51 (4): 536–542. doi:10.2307/3719223. JSTOR 3719223.
- ^ Bath, Jo; Newton, John, eds. (2008). Witchcraft and the Act of 1604. Leiden: Brill. pp. 243–244. ISBN 978-9004165281.
- ^ a b c Jasper Buse (1995). Cook Islands Maori Dictionary. Cook Islands Ministry of Education. ISBN 978-0728602304. Archived from the original on 8 August 2016. Retrieved 27 February 2016.
- ^ a b William Wyatt Gill (1892). "Wizards". The south Pacific and New Guinea, past and present; with notes on the Hervey group, an illustrative song and various myths. Sydney: Charles Potter, Government Printer.
- ^ Beatrice Grimshaw (1908). "A Mystic Power". In the Strange South Seas. London: Hutchinson & Co. pp. 71–72.
- ^ Woman suspected of witchcraft burned alive Archived 2009-04-29 at the Wayback Machine CNN.com. January 8, 2009.
- ^ "Papua New Guinea's 'Sorcery Refugees': Women Accused of Witchcraft Flee Homes to Escape Violence Archived 2017-03-20 at the Wayback Machine". Vice News. January 6, 2015.
- ^ Hutton, Ronald (2006). Witches, Druids and King Arthur. London: A&C Black. ISBN 978-1852855550. Archived from the original on 18 July 2021. Retrieved 22 November 2020.
- ^ Evans-Pritchard, Edward Evan (1937). Witchcraft, Oracles and Magic Among the Azande. Oxford: Oxford University Press. pp. 8–9. ISBN 978-0198740292.
- ^ Ankarloo, Bengt and Henningsen, Gustav (1990) Early Modern European Witchcraft: Centres and Peripheries. Oxford: Oxford University Press. pp. 1, 14.
- ^ Levack, Brian (2013). The Oxford Handbook of Witchcraft in Early Modern Europe and Colonial America. Oxford University Press. p. 54.
- ^ Luck, Georg (1985). Arcana Mundi: Magic and the Occult in the Greek and Roman Worlds; a Collection of Ancient Texts. Baltimore, Maryland: Johns Hopkins University Press. pp. 254, 260, 394. ISBN 978-0801825231.
- ^ Kittredge, George Lyman (1929). Witchcraft in Old and New England. New York City: Russell & Russell. p. 172. ISBN 978-0674182325.
- ^ Davies, Owen (1999). Witchcraft, Magic and Culture, 1736–1951. Manchester, England: Manchester University Press. ISBN 978-0719056567.
- ^ Burns, William (2003). Witch Hunts in Europe and America: An Encyclopedia. Bloomsbury Publishing. pp. 141–142.
- ^ Levack, Brian (2013). The Oxford Handbook of Witchcraft in Early Modern Europe and Colonial America. Oxford University Press. p. 54-55.
- ^ Semple, Sarah (December 2003). "Illustrations of damnation in late Anglo-Saxon manuscripts" (PDF). Anglo-Saxon England. 32: 231–245. doi:10.1017/S0263675103000115. S2CID 161982897. Archived (PDF) from the original on 31 July 2020. Retrieved 26 October 2018.
- ^ Semple, Sarah (June 1998). "A fear of the past: The place of the prehistoric burial mound in the ideology of middle and later Anglo‐Saxon England". World Archaeology. 30 (1): 109–126. doi:10.1080/00438243.1998.9980400. JSTOR 125012.
- ^ Pope, J.C. (1968). Homilies of Aelfric: a supplementary collection (Early English Text Society 260). Vol. II. Oxford, England: Oxford University Press. p. 796.
- ^ Meaney, Audrey L. (December 1984). "Æfric and Idolatry". Journal of Religious History. 13 (2): 119–135. doi:10.1111/j.1467-9809.1984.tb00191.x.
- ^ Macfarlane, Alan (1999). Witchcraft in Tudor and Stuart England: A Regional and Comparative Study. Psychology Press. p. 130. ISBN 978-0415196123.
- ^ Ole Peter Grell and Robert W. Scribner (2002). Tolerance and Intolerance in the European Reformation. Cambridge University Press. p. 45. "Not all the stereotypes created by elites were capable of popular reception ... The most interesting example concerns cunning folk, whom secular and religious authorities consistently sought to associate with negative stereotypes of superstition or witchcraft. This proved no deterrent to their activities or to the positive evaluation in the popular mind of what they had to offer."
- ^ Scot, Reginald (1584). "Chapter 9". The Discoverie of Witchcraft. Vol. Booke V.
- ^ a b Wilby, Emma (2006) Cunning Folk and Familiar Spirits.
- ^ Stokker, Kathleen (2007). Remedies and Rituals: Folk Medicine in Norway and the New Land. St. Paul, MN: Minnesota Historical Society Press. pp. 81–82. ISBN 978-0873517508.
Supernatural healing of the sort practiced by Inger Roed and Lisbet Nypan, known as signeri, played a role in the vast majority of Norway's 263 documented witch trials. In trial after trial, accused 'witches' came forward and freely testified about their healing methods, telling about the salves they made and the bønner (prayers) they read over them to enhance their potency.
- ^ Hoggard, Brian (2004). "The archaeology of counter-witchcraft and popular magic", in Beyond the Witch Trials: Witchcraft and Magic in Enlightenment Europe, Manchester University Press. p. 167[ISBN missing]
- ^ "A Global Issue that Demands Action" (PDF). the Academic Council on the United Nations System (ACUNS) Vienna Liaison Office. 2013. Archived (PDF) from the original on 30 June 2014. Retrieved 7 June 2014.
- ^ Diwan, Mohammed (1 July 2004). "Conflict between State Legal Norms and Norms Underlying Popular Beliefs: Witchcraft in Africa as a Case Study". Duke Journal of Comparative & International Law. 14 (2): 351–388. Archived from the original on 25 February 2021. Retrieved 28 March 2021.
- ^ Witch Hunts in Modern South Africa: An Under-represented Facet of Gender-based Violence (PDF). MRC-UNISA Crime, Violence and Injury Lead Programm. 2009. CiteSeerX 10.1.1.694.6630. Archived from the original (PDF) on 25 April 2012. Retrieved 7 June 2014.
- ^ "Nepal: Witchcraft as a Superstition and a form of violence against women in Nepal". Humanrights.asia. Asian Human Rights Commission. Archived from the original on 25 June 2014. Retrieved 7 June 2014.
- ^ Adinkrah, Mensah (April 2004). "Witchcraft Accusations and Female Homicide Victimization in Contemporary Ghana". Violence Against Women. 10 (4): 325–356. doi:10.1177/1077801204263419. S2CID 146650565.
- ^ "World Report on Violence and Health" (PDF). World Health Organization. Archived (PDF) from the original on 24 January 2014. Retrieved 7 June 2014.
- ^ "Saudi woman beheaded for 'witchcraft and sorcery'". Edition.cnn.com. 13 December 2011. Archived from the original on 21 May 2020. Retrieved 7 June 2014.
- ^ "Saudi man executed for 'witchcraft and sorcery'". BBC News. Bbc.com. 19 June 2012. Archived from the original on 30 May 2019. Retrieved 7 June 2014.
- ^ di Giovanni, Janine (14 October 2014). "When It Comes to Beheadings, ISIS Has Nothing Over Saudi Arabia". Newsweek. Archived from the original on 16 October 2014. Retrieved 17 October 2014.
- ^ Bussien, Nathaly et al. 2011. Breaking the spell: Responding to witchcraft accusations against children, in New Issues in refugee Research (197). Geneva, Switzerland: UNHCR
- ^ Cimpric, Aleksandra 2010. Children accused of witchcraft, An anthropological study of contemporary practices in Africa. Dakar, Senegal: UNICEF WCARO
- ^ Molina, Javier Aguilar 2006. "The Invention of Child Witches in the Democratic Republic of Congo, Social cleansing, religious commerce and the difficulties of being a parent in an urban culture". London: Save the Children
- ^ Human Rights Watch 2006. Children in the DRC. Human Rights Watch report, 18 (2)
- ^ "Witchcraft murder: Couple jailed for Kristy Bamu killing". BBC News. Bbc.co.uk. 5 March 2012. Archived from the original on 8 April 2014. Retrieved 8 June 2014.
- ^ Dangerfield, Andy (1 March 2012). "Government urged to tackle 'witchcraft belief' child abuse". BBC News. Bbc.co.uk. Archived from the original on 8 October 2014. Retrieved 8 June 2014.
- ^ Simons, Patricia (September 2014). "The Incubus and Italian Renaissance art". Source: Notes in the History of Art. 34 (1): 1–8. doi:10.1086/sou.34.1.23882368. JSTOR 23882368. S2CID 191376143.
- ^ Hutton, Ronald (16 March 2018). "Witches and Cunning Folk in British Literature 1800–1940". Preternature: Critical and Historical Studies on the Preternatural. 7 (1): 27. doi:10.5325/preternature.7.1.0027. hdl:1983/c91bdc34-80d8-49f6-92df-9147f2bef535. ISSN 2161-2188. S2CID 194795666. Archived from the original on 18 May 2021. Retrieved 18 May 2021.
Works cited
- Gittins, Anthony J. (1987). "Mende Religion". Studia Instituti Anthropos. 41. Nettetal: Steyler Verlag.
- Janzen, John M.; MacGaffey, Wyatt (1974). "An Anthology of Kongo Religion: Primary Texts from Lower Zaïre". University of Kansas Publications in Anthropology (5). Lawrence.
Further reading
- Boyer, Paul and Stephen Nissenbaum, eds. The Salem Witchcraft Papers: Verbatim Transcripts of the Legal Documents of the Salem Witchcraft Outbreak of 1692, Volumes I and II. New York: Da Capo Press, 1977. [ISBN missing]
- Bristol, J. C. (2007). Christians, Blasphemers, and Witches: Afro-Mexican Ritual Practice in the Seventeenth Century. Albuquerque: University of New Mexico Press.
- Davies, O. (2013). America Bewitched: The Story of Witchcraft After Salem. Oxford: Oxford University Press.
- Epstein, I. (2008). The Greenwood Encyclopedia of Children's Issues Worldwide. Greenwood Press.
- Ginzburg, Carlo; Translated by Raymond Rosenthal (2004) [Originally published in Italy as Storia Notturna (1989 Giulio Einaudi)]. Ecstasies: Deciphering the Witches' Sabbath. University of Chicago Press. ISBN 978-0226296937.
- Goss, D. K. (2008). The Salem witch trials. Westport, CT: Greenwood Press. [ISBN missing]
- Hall, David, ed. Witch-hunting in Seventeenth-century New England: A Documentary History, 1638–1692. Boston: Northeastern University Press, 1991.
- Hill, F. (2000). The Salem witch trials reader. Cambridge, MA: Da Capo Press. [ISBN missing]
- Hutton, R. (2006). Witches, Druids and King Arthur. Bloomsbury Academic. ISBN 978-1852855550
- Hyatt, Harry Middleton. Hoodoo, conjuration, witchcraft, rootwork: beliefs accepted by many Negroes and white persons, these being orally recorded among Blacks and whites. s.n., 1970. [ISBN missing]
- Kent, Elizabeth. "Masculinity and Male Witches in Old and New England." History Workshop 60 (2005): 69–92.
- Levack, Brian P. ed. The Oxford Handbook of Witchcraft in Early Modern Europe and Colonial America (2013) excerpt and text search
- Lima, R. (2005). Stages of Evil: Occultism in Western Theater and Drama. University Press of Kentucky. ISBN 978-0813123622.
- Mann, B. A. (2000). Iroquoian Women: The Gantowisas. Peter Lang. ISBN 9780820441535 pp. 319–20.
- Murray, D. (2013). Matter, Magic, and Spirit: Representing Indian and African American Belief. University of Pennsylvania Press.
- Narby, J. (1998). The Cosmic Serpent: DNA and the Origins of Knowledge. TarcherPerigee.
- Pentikainen, J (1978). "Marina Takalo as an Individual in Oral Repertoire and World View. An Anthropological study of Marina Takalo's Life History". F. F. Communications Turku. 93 (219): 58–76. INIST 12698358.
- Pentikainen, Juha. "The Supernatural Experience." F. Jstor. 26 February 2007.
- Rasbold, K. (2019). Crossroads of Conjure: The Roots and Practices of Granny Magic, Hoodoo, Brujería, and Curanderismo. Llewellyn Worldwide.
- Richards, J. (2019). Backwoods Witchcraft: Conjure & Folk Magic from Appalachia. Weiser Books.
- Ruickbie, Leo (2004) Witchcraft out of the Shadows: A History, London, Robert Hale.[ISBN missing]
- Williams, Howard (1865). The Superstitions of Witchcraft. London: Longman, Green, Longman, Roberts, & Green – via Project Gutenberg.
External links
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