Witchcraft

"Witch" redirects here. For other uses, see Witch (disambiguation).

The Witches by Hans Baldung (woodcut), 1508

Template:Witchcraft sidebar Witchcraft has a wide range of meanings in anthropological, folkloric, mythological, and religious contexts. Historically and traditionally, the term "witchcraft" has meant the use of magic or supernatural powers to cause harm and misfortune to others. A witch (from Old English wicce f. / wicca m.) is a practitioner of witchcraft. 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." 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.

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." 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, they made up a minority of those accused. European belief in witchcraft gradually dwindled during and after the Age of Enlightenment.

Indigenous communities that believe in the existence of witchcraft likewise define witches as malevolent, and seek healers and medicine people for protection against witchcraft. 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.

Today, some followers of Wiccan-related neo-paganism self-identify as "witches" and use the term "witchcraft" for their magico-religious beliefs and practices (see Neopagan Witchcraft), primarily in Western anglophone countries. Other neo-pagans avoid the term due to its negative connotations.

Concept

The concept of witchcraft and the belief in its existence have persisted throughout recorded history. The concept of malevolent magic has been found among cultures worldwide, and it is prominent in some cultures today. 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".

Historians and anthropologists see the concept of "witchcraft" as one of the ways humans have tried to explain strange misfortune. 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. 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.

Ronald Hutton outlined five key characteristics ascribed to witches and witchcraft by most cultures that believe in the concept. Traditionally, witchcraft was believed to be the use of magic to cause harm or misfortune to others; it was used by the witch against their own community; it was seen as immoral and often thought to involve communion with evil beings; powers of witchcraft were believed to have been acquired through inheritance or initiation; and witchcraft could be thwarted by defensive magic, persuasion, intimidation or physical punishment of the alleged witch.

Historically, the Christian concept of witchcraft derives from Old Testament laws against it. In medieval and early modern Europe, many common folk who were 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), and many years of large scale witch-trials and witch hunts, especially in Protestant Europe, before largely ending during the European Age of Enlightenment. Christian views in the modern day are diverse and cover the gamut of views from intense belief and opposition (especially by Christian fundamentalists) to non-belief.

Many cultures worldwide continue to have a belief in the concept of "witchcraft" or malevolent magic. During the Age of Colonialism, many cultures were exposed to the modern Western world via colonialism, usually accompanied and often preceded by intensive Christian missionary activity (see "Christianization"). In these cultures, beliefs about witchcraft were partly influenced by the prevailing Western concepts of the time. Witch-hunts, scapegoating, and the killing or shunning of suspected witches still occur in the modern era.

Suspicion of modern medicine, due to beliefs about illness being caused by witchcraft, continues in many countries, with serious healthcare consequences. HIV/AIDS and Ebola 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.

From the mid-20th century, "Witchcraft" was adopted as the name of some neo-pagan movements, including religions such as Wicca. Its creators believed in the witch-cult theory, that accused witches had actually been followers of a surviving pagan religion, but this witch-cult theory is now discredited.

Etymology

Further information: Witch (word)

The word is over a thousand years old: Old English formed the compound wiccecræft from wicce ('witch') and cræft ('craft'). The masculine form was wicca ('male sorcerer').

According to the Oxford English Dictionary, wicce and wicca were probably derived from the Old English verb wiccian, meaning 'to practice witchcraft'. 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.

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.

Practices

Preparation for the Witches' Sabbath by David Teniers the Younger. It shows a witch brewing a potion overlooked by her familiar spirit or a demon; items on the floor for casting a spell; and another witch reading from a grimoire while anointing the buttocks of a young witch about to fly upon an inverted besom.

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.

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. 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.

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. This distinction "has now largely been abandoned, although some anthropologists still sometimes find it relevant to the particular societies with which they are concerned". 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.

Witches are commonly believed to cast curses; a spell or set of magical words and gestures intended to inflict supernatural harm. 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.

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. 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.

In some cultures, malevolent witches are believed to use human body parts in magic, 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".

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". In most cultures, witches at these gatherings are thought to transgress social norms by engaging in cannibalism, incest and open nudity.

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.

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".

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: "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."

Historical and religious perspectives

Near East beliefs

Main article: Witchcraft in the Middle East

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.

Abrahamic religions

Main articles: Witchcraft and divination in the Hebrew Bible, Christian views on magic, and Islam and magic

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 while others were considered heretical. 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 attitudes toward witchcraft were rooted in its association with idolatry and necromancy, and some rabbis even practiced certain forms of magic themselves. 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 perspectives on magic encompass a wide range of practices, with belief in black magic and the evil eye coexisting alongside strict prohibitions against its practice. 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. The historical continuity of witchcraft in the Middle East underlines the complex interaction between spiritual beliefs and societal norms across different cultures and epochs.

Ancient Roman world

Caius Furius Cressinus Accused of Sorcery, Jean-Pierre Saint-Ours, 1792

During the pagan era of ancient Rome, there were laws against harmful magic. 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. The only recorded trial involving this law was that of Gaius Furius Cresimus.

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. 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. If the reports are accurate, writes Hutton, "then the Republican Romans hunted witches on a scale unknown anywhere else in the ancient world".

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, including sacrifices made for evil purposes. The magicians were to be burnt at the stake.

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.

Witchcraft and folk healers

Main article: Cunning folk

Diorama of a cunning woman or wise woman in the Museum of Witchcraft and Magic

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. Historian Owen Davies says the term "white witch" was rarely used before the 20th century.

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. In Britain, and some other places in Europe, they have commonly been known as cunning folk or wise people. 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'. Ronald Hutton uses the general term "service magicians". Often these people were involved in identifying alleged witches.

Such beneficial magic-workers "were normally contrasted with the witch who practised maleficium—that is, magic used for harmful ends". In the early years of the witch hunts "the cunning folk were widely tolerated by church, state and general populace". 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', but generally the masses did not accept this and continued to make use of their services. 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'". 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". Emma Wilby says folk magicians in Europe were viewed ambivalently by communities, and were considered as capable of harming as of healing, 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.

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". 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. 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. However, Éva Pócs says that half the accused witches in Hungary seem to have been healers, and Kathleen Stokker says the "vast majority" of Norway's accused witches were folk healers.

Thwarting witchcraft

A witch bottle, used as counter-magic against witchcraft

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. 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. Another believed cure for bewitchment was to persuade or force the alleged witch to lift their spell. 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. This often resulted in execution.

Accusations of witchcraft

Alleged witches being accused in the Salem witch trials

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.

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. 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". Hutton and Davies note that folk healers were sometimes accused of witchcraft, but made up a minority of the accused. It is also possible that a small proportion of accused witches may have genuinely sought to harm by magical means.

Éva Pócs writes that reasons for accusations of witchcraft fall into four general categories:

1. A person was caught in the act of positive or negative sorcery
2. A well-meaning sorcerer or healer lost their clients' or the authorities' trust
3. A person did nothing more than gain the enmity of their neighbors
4. A person was reputed to be a witch and surrounded with an aura of witch-beliefs or occultism

Witch-hunts and witch-trials

In China

Main article: Chinese shamanism

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.

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.

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.

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.

In Europe

Main articles: Witch-hunt and Witch trials in the early modern period

A 1613 English pamphlet showing "Witches apprehended, examined and executed"

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. 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).

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 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. It was the most sold book in Europe for over 100 years, after the Bible.

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, and Friedrich Spee.

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.

Modern witch-hunts

Main article: Modern witch-hunts

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. In Tanzania, about 500 old women are murdered each year following accusations of witchcraft or accusations of being a witch. 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.

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. Such incidents have also occurred in immigrant communities in the UK, including the much publicized case of the murder of Victoria Climbié.

By region

Africa

Further information: Witchcraft accusations against children in Africa and Traditional healers of Southern Africa

An Azande witch doctor, who is believed to cure bewitchment

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.

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.

Azande

Main article: Azande witchcraft

Cameroon

In eastern Cameroon, the term used for witchcraft among the Maka is djambe and refers to a force inside a person; its powers may make the proprietor more vulnerable. It encompasses the occult, the transformative, killing and healing.

Central African Republic

Every year, hundreds of people in the Central African Republic are convicted of witchcraft. Christian militias in the Central African Republic have also kidnapped, burnt and buried alive women accused of being 'witches' in public ceremonies.

Democratic Republic of the Congo

As of 2006, between 25,000 and 50,000 children in Kinshasa, Democratic Republic of the Congo, had been accused of witchcraft and thrown out of their homes. These children have been subjected to often-violent abuse during exorcisms, sometimes supervised by self-styled religious pastors. Other pastors and Christian activists strongly oppose such accusations and try to rescue children from their unscrupulous colleagues. The usual term for these children is enfants sorciers ('child witches') or enfants dits sorciers ('children accused of witchcraft'). In 2002, USAID funded the production of two short films on the subject, made in Kinshasa by journalists Angela Nicoara and Mike Ormsby.

In April 2008, in Kinshasa, the police arrested 14 suspected victims (of penis snatching) and sorcerers accused of using black magic or witchcraft to steal (make disappear) or shrink men's penises to extort cash for cure, amid a wave of panic.

According to one study, the belief in magical warfare technologies (such as "bulletproofing") in the Eastern Democratic Republic of the Congo serves a group-level function, as it increases group efficiency in warfare, even if it is suboptimal at the individual level. The authors of the study argue that this is one reason why the belief in witchcraft persists.

Complimentary remarks about witchcraft by a native Congolese initiate:

From witchcraft [...] may be developed the remedy (kimbuki) that will do most to raise up our country. Witchcraft [...] deserves respect [...] it can embellish or redeem (ketula evo vuukisa)." The ancestors were equipped with the protective witchcraft of the clan (kindoki kiandundila kanda). [...] They could also gather the power of animals into their hands [...] whenever they needed. [...] If we could make use of these kinds of witchcraft, our country would rapidly progress in knowledge of every kind. You witches (zindoki) too, bring your science into the light to be written down so that [...] the benefits in it [...] endow our race.

Ghana

Main article: Witchcraft in Ghana

In Ghana, women are often accused of witchcraft and attacked by neighbours. Because of this, there exist six witch camps in the country where women suspected of being witches can flee for safety. The witch camps, which exist solely in Ghana, are thought to house a total of around 1000 women. Some of the camps are thought to have been set up over 100 years ago. The Ghanaian government has announced that it intends to close the camps.

Arrests were made in an effort to avoid bloodshed seen in Ghana in 1997, when twelve alleged penis snatchers were beaten to death by mobs. While it is easy for modern people to dismiss such reports, Uchenna Okeja argues that a belief system in which such magical practices are deemed possible offer many benefits to Africans who hold them. For example, the belief that a sorcerer has "stolen" a man's penis functions as an anxiety-reduction mechanism for men suffering from impotence, while simultaneously providing an explanation that is consistent with African cultural beliefs rather than appealing to Western scientific notions that are, in the eyes of many Africans, tainted by the history of colonialism.

Kenya

It was reported that a mob in Kenya had burnt to death at least eleven people accused of witchcraft in 2008.

Malawi

In Malawi it is common practice to accuse children of witchcraft and many children have been abandoned, abused, and even killed as a result. As in other African countries, both a number of African traditional healers and some of their Christian counterparts are trying to make a living out of exorcising children and are actively involved in pointing out children as witches. Various secular and Christian organizations are combining their efforts to address this problem.

According to William Kamkwamba, witches and wizards are afraid of money, which they consider a rival evil. Any contact with cash will snap their spell and leave the wizard naked and confused, so placing cash, such as kwacha, around a room or bed mat will protect the resident from their malevolent spells.

Nigeria

In Nigeria, several Pentecostal pastors have mixed their evangelical brand of Christianity with African beliefs in witchcraft to benefit from the lucrative witch-finding and exorcism business—which in the past was the exclusive domain of the so-called witch doctor or traditional healers. These pastors have been involved in the torturing and even killing of children accused of witchcraft. Over the past decade, around 15,000 children have been accused, and around 1,000 murdered. Churches are very numerous in Nigeria, and competition for congregations is hard. Some pastors attempt to establish a reputation for spiritual power by "detecting" child witches, usually following a death or loss of a job within a family, or an accusation of financial fraud against the pastor. In the course of "exorcisms", accused children may be starved, beaten, mutilated, set on fire, forced to consume acid or cement, or buried alive. While some church leaders and Christian activists have spoken out strongly against these abuses, many Nigerian churches are involved in the abuse, although church administrations deny knowledge of it.

In May 2020, fifteen adults, mostly women, were set ablaze after being accused of witchcraft, including the mother of the instigator of the attack, Thomas Obi Tawo, a local politician.

Sierra Leone

Among the Mende (of Sierra Leone), trial and conviction for witchcraft has a beneficial effect for those convicted. "The witchfinder had warned the whole village to ensure the relative prosperity of the accused and sentenced ... old people. ... Six months later all of the people ... accused, were secure, well-fed and arguably happier than at any [previous] time; they had hardly to beckon and people would come with food or whatever was needful. ... Instead of such old and widowed people being left helpless or (as in Western society) institutionalized in old people's homes, these were reintegrated into society and left secure in their old age ... Old people are 'suitable' candidates for this kind of accusation in the sense that they are isolated and vulnerable, and they are 'suitable' candidates for 'social security' for precisely the same reasons." In Kuranko language, the term for witchcraft is suwa'ye referring to 'extraordinary powers'.

Zulu

In Zulu culture, herbal and spiritual healers called sangomas protect people from evil spirits and witchcraft. They perform divination and healing with ancestral spirits and usually train with elders for about five to seven years. In the cities, however, some offer trainings that take only several months, but there is concern about inadequately-trained and fraudulent "sangomas" exploiting and harming people who may come to them for help. Another type of healer is the inyanga, who heals people with plant and animal parts. This is a profession that is hereditary, and passed down through family lines. While there used to be more of a distinction between the two types of healers, in contemporary practice, the terms are often used interchangeably.

Americas

North America

British America and the United States

See also: Witchcraft in Colonial America

Massachusetts

Examination of a Witch by T. H. Matteson, inspired by the Salem witch trials

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.

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. 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".

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. 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

Main article: Maryland Witch Trials

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.

Pennsylvania

Template:Summarize section 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. Charges of practicing witchcraft were brought before the Pennsylvania Provincial Council in February 1683 (under Julian calendar). This occurred nineteen years after the Swedish territory became a British common law colony and subject to English Witchcraft Act 1604. 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, 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. A petit jury of twelve men was selected by Penn and an interpreter was appointed for the Finnish women, who did not speak English. Penn barred the use of prosecution and defense lawyers, conducted the questioning himself, and permitted the introduction of unsubstantiated hearsay. 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."

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." The accused were released on their husbands' posting recognizance bonds of 50 pounds and promising six months' good behavior.

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." The record fails to show any such commentary, but the story probably reflects popular views of Penn's socially progressive Quaker values.

Tennessee

Accusations of witchcraft and wizardry led to the prosecution of a man in Tennessee as recently as 1833.

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. While some communities have passed laws specifically outlawing vigilante killings, traditional views of witches and witchcraft have largely remained the same into 20th century, and through to the present among traditionals.

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.

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.

Among the Cherokee, the medicine people are seen as a "priesthood caste", 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,

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.

Cherokee healers have "doctored" dogs so the dogs can help them detect witches.

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", however, this attitude and retribution appears to have continued at the same rate in both the Cherokee and Creek communities throughout the 19th Century. 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".

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.

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.

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.

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), 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. In the Navajo language, yee naaldlooshii translates to 'with it, he goes on all fours'. Corpse powder or corpse poison (Template:Lang-nv, literally 'witchery' or 'harming') is a substance made from powdered corpses. The powder is used by witches to curse their victims. Traditional Navajos usually hesitate to discuss things like witches and witchcraft with non-Navajos. 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.

Latin America

Main article: Witchcraft in 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. 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. Mexican Indians gladly took in the belief of Diabolism and still managed to keep their belief in creator-destroyer deities.

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." Furthermore, witchcraft in Mexico generally required an interethnic and interclass network of witches. 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.

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).

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. The tradition and terminology is considered to encompass both helpful and harmful practices. A male practitioner is called a brujo, a female practitioner, a bruja. 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.

Asia

Main article: Asian witchcraft

Okabe – The cat witch, by Utagawa Kuniyoshi

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 the New Testament, both Galatians and Revelation condemn sorcery, though there is debate over the exact meaning of the Greek term "pharmakeía". Islamic beliefs incorporate divination and magic, including black magic, with the Quran offering protection against malevolent forces. Miracles in Islam are attributed to angels and pious individuals, distinct from witchcraft.

Judaism views witchcraft as tied to idolatry and necromancy, and although some rabbis practiced magic, it was often seen as divine intervention rather than witchcraft. In Nepal, accusations of witchcraft result in severe mistreatment of women, leading to societal marginalization and even death. India has seen incidents of witchcraft-related violence and murder, often targeting women accused of being witches.

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.

Europe

Main article: European witchcraft

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. 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.

A 1555 German print showing the burning of witches. Current scholarly estimates of the number of people executed for witchcraft in Europe vary between 40,000 and 100,000. The number of witch trials in Europe known to have ended in executions is around 12,000.

In Early Modern European tradition, witches were stereotypically, though not exclusively, women. European pagan belief in witchcraft was associated with the goddess Diana and dismissed as "diabolical fantasies" by medieval Christian authors. 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. 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.

It was commonly believed that individuals with power and prestige were involved in acts of witchcraft and even cannibalism. 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.

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.

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.

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). The prayers offered by the ta'unga (priests) to the gods worshiped on national or tribal marae (temples) were termed karakia; 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.

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.

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.

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. An estimated 50–150 alleged witches are killed each year in Papua New Guinea.

Demographics and surveys

Further information: § By region

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.

It contrasted two hypotheses about future changes in witchcraft belief:

• 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.

• 

  Prevalence of belief in witchcraft by country

• 

  Socio-demographic correlates of witchcraft beliefs

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".

Neopagan Witchcraft

Main articles: Neopagan witchcraft and Wicca

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.

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. The biggest religious movement to emerge from this is Wicca. They do not use the term 'witchcraft' in the traditional way, but instead define their practices as a kind of "positive magic".

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. Various forms of Wicca are now practised as a religion with positive ethical principles, organized into autonomous covens and led by a High Priesthood. A survey published in 2000 cited just over 200,000 people who reported practicing Wicca in the United States. There is also an "Eclectic Wiccan" movement of individuals and groups who share key Wiccan beliefs but have no formal link with traditional Wiccan covens. Some Wiccan-inspired neopagans call their beliefs and practices "traditional witchcraft" or the "traditional craft" rather than Wicca.

Witches in art and literature

Further information: European witchcraft § Witchcraft in art and literature, and List of fictional witches

Albrecht Dürer c. 1500: Witch riding backwards on a goat

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. Witches in fiction span a wide array of characterizations. They are typically, but not always, female, and generally depicted as either villains or heroines.

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

Works cited

• Cai, L. (2014). Witchcraft and the Rise of the First Confucian Empire. State University of New York Press. ISBN 978-1438448497.
• Gittins, Anthony J. (1987). "Mende Religion". Studia Instituti Anthropos. Nettetal: Steyler Verlag. 41.
• Janzen, John M.; MacGaffey, Wyatt (1974). "An Anthology of Kongo Religion: Primary Texts from Lower Zaïre". University of Kansas Publications in Anthropology. Lawrence (5).
• Pócs, É. (1999). Between the Living and the Dead: A Perspective on Witches and Seers in the Early Modern Age. Hungary: Central European University Press. ISBN 978-9639116191.

Further reading

• Adinkrah, M. (2015). Witchcraft, Witches, and Violence in Ghana. Germany: Berghahn Books.
• Ashforth, Adam (2000). Madumo, A Man Bewitched. University of Chicago Press. ISBN 978-0226029719.
• Ashforth, A. (2005). Witchcraft, Violence, and Democracy in South Africa. United Kingdom: University of Chicago Press.
• 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.
• Bristol, J. C. (2007). Christians, Blasphemers, and Witches: Afro-Mexican Ritual Practice in the Seventeenth Century. Albuquerque: University of New Mexico Press.
• Chireau, Y. P. (2006). Black Magic: Religion and the African American Conjuring Tradition. University of California 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.
• Geschiere, Peter (1997) [Translated from French Edition (1995 Karthala)]. The Modernity of Witchcraft: Politics and the Occult in Postcolonial Africa = Sorcellerie Et Politique En Afrique – la viande des autres. University of Virginia Press. ISBN 978-0813917030.
• 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.
• 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.
• 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.
• 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.
• Moore, Henrietta L. and Todd Sanders 2001. Magical Interpretations, Material Realities: Modernity, Witchcraft and the Occult in Postcolonial Africa London: Routledge.
• 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. Template:INIST.
• 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.
• Rio, Knut; MacCarthy, Michelle; Blanes, Ruy (2017). Pentecostalism and Witchcraft: Spiritual Warfare in Africa and Melanesia. Springer International Publishing.
• Ruickbie, Leo (2004) Witchcraft out of the Shadows: A History, London, Robert Hale.
• Williams, Howard (1865). The Superstitions of Witchcraft. {{cite book}}: |work= ignored (help)

External links

• Template:In Our Time
• Kabbalah On Witchcraft – A Jewish view (Audio) chabad.org
• Jewish Encyclopedia: Witchcraft