The misconceptions and forgotten women due to witch-hunts as a result of christian daemonism and witch mania between 1563 and 1700.
This is an introduction to what I shall be discussing and highlights the public misconceptions around witchcraft history. I shall delve deeper using the question to add to the ideas discussed.
The contemporary sources used in the introduction is:
R. Bovet, 1684 ‘pandaemonium’
Secondary sources:
J. Wormald.2021. ‘James VI and I Collection of Essays’
Pudney, E. ‘A defence of Witchcraft belief: A sixteenth century response to Reginald Scot’s Discoverie of witchcraft’
Also I have taken inspiration from the podcast 'History Rage' and the episode with Dr Danny Buck.
In this series of blog posts I shall be looking into the historical but also sociological perspectives for the misconceptions and why women are often forgotten in the historiography. Early modern narrative associated with the witch-hunting mania is one of white cis-het men who did pursued witch-hunting as a form of profiting from the instability of conflict in the Early modern period within England. I shall also give detailed context surrounding the situation on the continent, further how the royal narrative between monarchs within England between 1563-1700.
Most public perception of women facing trial in England, was that they were burnt however this is far from the truth. In England and Wales, the accused were hung and it was Victorian narrative; as well as popular culture which has allowed this misconception to spread. Popular culture can be placed as a factor in the early modern period, when taking into account Shakespeares ‘Macbeth’. This was written in 1606 and highlights the fascination of James VI/I’d interest in witches. This was caused by the storm which Anna and James had travelled through in 1589, which from what James VI/I had witnessed in Denmark. This saw him become deeply fascinated in witches and the occult. On the continent there was far greater tension in regards to witches and witch-hunting with larger statistics of men accused, in Scandinavia children were believed to be witches and in communication with the devil due to being associated with being pure and innocent. This would mean that like women, children were viewed as weak by early modern society this would allow the devil to enter them. The process of witch finders such as the infamous Matthew Hopkins (active between 1643-1647) this was one of torture through sleep deprivation, pricking ‘the devils mark’ and or the hiring of midwives to locate the devils teat. However, though Matthew Hopkins is most notoriously associated with the introduction of the swim test. This was through the use of a ducking stool to see if the accused would sink or swim. Though, in fact another misconception as he popularised it, the reason for the ‘swim test’ was due to the fact that at infant baptism in christianity removes the original sin that Christians believe that everyone was born with due to the Garden of Eden and Eve. Those who were not baptised still held sin. Meaning that those individuals especially women due to Eve being the one who sinned were more likely to turn to make a pact with the devil. This conveys how Hopkin’s popularisation of the ‘swim test’ links to the impact of christian daemonism and the neglect of these women being remembered in history. Especially against a white cis-het male narrative that created the contemporary sources, this conveys the elitist attitudes to those accused of witchcraft. These women were also for the most part were not pagans or wise women however those who deviated with societal expectations in Early Modern England.
In fact most of the public perception focuses on women accused of witchcraft in England and Scotland starting with James VI/I most notably the North Berwick 1590-91. The East Lothian witch trials and Edinburgh trials that took place from 1591-92.Though, Elizabeth I was the first to introduce laws regarding witchcraft, with the introduction of the 1563 act. This saw those women begin to be punished, though this was more likely out of spite from the catholic reign of her sister, Mary I. This can be conveyed in a later contemporary source by Bovet 1684 known as pandemonium. This highlights the link between witchcraft and Catholicism, with the issues that Elizabeth I faced during her reign in regards to Catholic plots against her. This conveys the importance of fear and religious instability as a factor in the rise of those accused of witchcraft. Although, the amount of individuals accused under the reigns of both Elizabeth I and James VI/I of Scotland. Though public perception and ideals due to Shakespeare tend to place the fact that only James VI/I was responsible for contributing to the increase in witch-hunts. However, though due to harsh vagrancy acts, most notably the 1597 Vagabond Act then subsequently the 1601 Poor Law. The lack of employment due to urbanisation during the 1590s, highlights the ability for those to turn away from their protestant faith. This means that they were more susceptible to creating a pact with the devil.
Overall, in this introduction this highlights the importance in the role of why these women are forgotten. This is due to the fact that in the public eye the misconceptions means earlier women are neglected. Especially in the reign of Elizabeth I and the early years of James VI/I as king of Scotland. This means the public forge the ideas that all those accused of witchcraft were burnt when this was not the case. Therefore, highlighting the factors that I shall be discussing in this series of blog posts. The contemporary historiography for both Scottish and England witch trials are written by cis-het men. Therefore, these have been taken by many historians and worked on. However, due to contemporary attitudes these women are so often forgotten in history or wrapped up in folklore and mystery.
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