Historical Christian Abuse - New Museum to Scotland's Witch Hysteria

Burning witches alive was common in Germany and other parts of Europe, but in Scotland the convicted were usually strangled before their bodies were burned.

PHOTOGRAPH BY FAKG, ALBUM

"Witch Hill" or "The Salem Martyr"
Thomas Satterwhite Noble

Luce Center of the New-York Historical Society Museum and Library
Via Wikipedia (CC BY 3.0)

New museum remembers Scotland's dark era of witch hysteria

News that there is now a museum to the Scottish witch hysteria, prompted me to do a little bit of research into witchcraft and societies changed attitude toward the idea of witches casting evil spells and suspending the laws of nature with their thoughts.

Our modern-day attitude toward the whole idea of witches and witchcraft, compared to what it was when the atrocities of witch-finding and witch burning were being committed, mostly but not exclusively, by the Catholic Church at the behest of the Pope, shows how our morals are evolving and consigning religious 'morals' to the dustbin of history where they belong.

On of the main driving forces behind witch hysteria in Europe was a book, "Malleus Maleficarum" (Hammer of Witches) written by a sex-obsessed and misogynistic German Catholic clergyman Heinrich Kramer (under his Latinized name Henricus Institor). This classified witchcraft as heresy and thus punishable by burning alive, and recommended torture as the best way to discover the truth. Kramer's hatred for women whom he blamed for tempting him to 'sin', could scarcely be disguised, and on that faith-based misogyny, the witch burnings were based.

Although it was rejected by the Catholic Church at the time, "Malleus Maleficarum" was later revived by insecure royal courts during the renaissance for the same reason witch hysteria has been promoted since - to unite a frightened population behind a 'war' against an internal threat. The same way America's Republicans are waging a 'culture war' against the 'evil of liberalism' today.

Protestant Christianity also did its share of the persecution and murder of (mostly) unmarried or widowed women, of course, as the Pendle witch trials in England, the Salam witch trial in the Puritanical Massachusetts Bay Colony in Colonial America and the witch trials in Presbyterian Scotland attest.

The change in attitude towards the idea of witchcraft between then and now illustrates how societies do not get their morals from religion but religions get their morals, such as they are, from society. No organized church ever spoke out against the witch trials and demanded they cease or preached that they were immoral. But the churches, inspired by the Bible (Exodus 22:18) were very much the instigators of the atrocities, as they still are in some parts of Africa, where children are regularly targeted by preachers and accused of witchcraft in order to spread fear and distrust amongst their followers to keep them dependent on the church for 'protection against evil'.

What brought about the changes was an injection of a large dose of enlightened Humanism into western culture, with its sense of fairness, justice and evidence-based decision-making in place of faith-based superstition and reactionary dogma.

Medieval Witch Trials:
During the medieval period, witch trials were conducted to identify and prosecute individuals believed to be practicing witchcraft. The witch hysteria of that time was driven by a combination of social, cultural, religious, and political factors. Here are some key aspects:

1. Religious Beliefs: Christianity played a significant role in the witch trials. The Christian Church believed that witchcraft was a form of heresy and a pact with the devil. The Church saw witches as a threat to the established religious order and sought to eliminate them.
2. Fear of Satan: The rise of Satanism as a cultural and theological concept fueled the belief in witches. People believed that witches made a pact with the devil, gaining supernatural powers in exchange for their loyalty.
3. Societal Unrest and Displacement: The medieval period was marked by social unrest, economic upheaval, and the devastation caused by diseases like the Black Death. These crises led to a heightened sense of fear and anxiety, making people more susceptible to witchcraft accusations.
4. Patriarchal Society: The witch trials were often associated with the persecution of women. The prevailing patriarchal norms viewed women as weaker vessels and susceptible to Satanic influence. Women who challenged societal norms or exhibited unconventional behavior were at a higher risk of being accused of witchcraft.

The witch hysteria in medieval Europe began to decline in the late 17th century due to various factors:

1. Enlightenment and Rationalism: The rise of the Enlightenment movement brought about a shift in thinking. People began to question traditional beliefs, including witchcraft. Rationalist ideas and the rise of scientific thinking undermined the credibility of witch trials.
2. Legal Reforms: Many countries implemented legal reforms that demanded stronger evidence and a more rational approach to accusations. Courts began to require concrete proof rather than relying on hearsay and testimonies extracted through torture.
3. Decline in Religious Zeal: As religious fervor waned, the Church's influence over the judicial system diminished. People started to question the Church's authority, leading to a decline in the number of witch trials.

Salem Witch Trials (Colonial America):
The Salem witch trials, which took place in Massachusetts in 1692-1693, were a significant event in colonial America. They were driven by a combination of religious, social, and political factors:

1. Puritanism: The Puritan belief system in colonial America was characterized by a strict adherence to religious doctrine. They believed in the presence of evil forces and the devil's ability to corrupt individuals. This fear of evil and strict religious observance made the community more susceptible to witchcraft accusations.
2. Social Tensions: The Salem community was undergoing significant social changes, including divisions between wealthy landowners and poorer farmers, as well as conflicts between traditionalists and those adopting more liberal ideas. These tensions contributed to a climate of suspicion and finger-pointing.
3. Power Struggles: The trials were also influenced by power struggles and personal rivalries within the community. Accusations were often made to settle personal vendettas or gain an upper hand in disputes.
4. Legal Procedures: The legal proceedings during the Salem witch trials were deeply flawed. Spectral evidence (testimony based on dreams or visions) was considered admissible, and the accused faced harsh conditions such as imprisonment and torture.

The Salem witch trials ended when the Massachusetts colonial government realized the lack of substantial evidence and the potential for miscarriages of justice. The governor disbanded the Court of Oyer and Terminer, which was responsible for the trials, and more rigorous evidentiary standards were established. The aftermath of the trials led to a general sense of shame and remorse for the injustice that occurred.

The Pendle Witch Trials.
The Pendle Witch Trials, which took place in 1612 in Lancashire, England, were among the most famous witch trials in English history. The events centered around the accusations, trials, and executions of individuals believed to be involved in witchcraft. Here are the key details:

1. Background: The Pendle Witch Trials occurred during a time when belief in witchcraft was widespread in England. Superstitions, religious fervor, and fear of witchcraft were prevalent, and accusations were often made against individuals believed to possess supernatural powers.
2. Accusations and Trials: The trials were initiated by the accusations of a young girl named Alison Device, who accused her neighbor, Old Chattox, of bewitching her. This accusation led to a series of further accusations against various individuals, including members of the Device and Demdike families. In total, twelve people were accused of witchcraft and brought to trial.
   
   The trials were conducted according to the legal procedures of the time, which relied heavily on testimonies and confessions obtained under duress and torture. Many of the accused confessed to practicing witchcraft, likely due to the extreme conditions they faced during their interrogations.
3. Executions and Aftermath: Of the twelve accused, ten were found guilty and executed by hanging. The trials garnered significant attention and fueled public fascination with witchcraft. They highlighted the prevailing fear and belief in witchcraft, as well as the harsh consequences faced by those accused.

The Pendle Witch Trials' significance lies in the historical record they provide of witchcraft beliefs and the legal proceedings surrounding witch trials in 17th-century England. The trials exemplify the era's intense religious and superstitious atmosphere, as well as the harsh treatment of accused witches.

To what extent the accused in the Pendle Witch Trials were actually practicing witchcraft is a matter of historical interpretation. It is believed by many historians that the trials were influenced by personal rivalries, conflicts, and societal tensions, which contributed to the accusations and subsequent prosecutions.

Similar to other witch trials, the Pendle Witch Trials reflect a combination of religious, social, and legal factors that influenced the belief in witchcraft and the prosecution of alleged witches during that time period.

King James VI of Scotland (seated, right) supervising the torture of witches in Edinburgh, detail of a woodcut from the 1591 pamphlet Newes From Scotland.

Photograph by Charles Walker Collection, Alamy, Cordon Press

Witch Trials in Scotland:
Scotland also experienced a wave of witch trials, particularly during the 16th and 17th centuries. The witch hysteria in Scotland was influenced by similar factors as in other parts of Europe:

1. Religious Factors: The Protestant Reformation, which swept through Scotland, brought about a more fervent and zealous form of Christianity. The newly established Presbyterian Church was highly influential in promoting the belief in witchcraft and the prosecution of alleged witches.
2. Social Unrest: Scotland faced social upheaval due to conflicts, economic instability, and religious divisions. The fear and anxiety caused by these factors contributed to a heightened belief in supernatural forces, including witches.
3. Political Motivations: Witch trials were sometimes exploited for political purposes. Accusations were used as a means to suppress dissent, eliminate political rivals, or seize property.

The Role of Christianity in the Witch Hysteria.
Christianity, particularly during the medieval period, played a significant role in the witch hysteria. The Christian Church's belief in witchcraft as heresy and its association with Satanism fueled the persecution of alleged witches. The Church's teachings and the religious zeal of its followers contributed to a climate of fear and suspicion. However, it is important to note that other factors, such as societal unrest, power struggles, and legal procedures, also played a substantial role in the witch trials. While Christianity was a significant influence, it was not the sole cause of the hysteria.

Inside the Museum of Magic, Fortune-telling and Witchcraft

Photo: Sukhada Tatke

The history of witchcraft and witch hysteria in Scotland that the Museum of Magic, Fortune-telling and Witchcraft, just off Edinburgh's Royal Mile, commemorates is one that most Scots would probably want to forget, but the lesson of what religious zealotry, superstition and unenlightened bigotry can lead to is one that needs to be remembered.

It has its modern-day counterpart in the demonization and persecution of minorities and the denial of basic human right to women in present-day USA, and the ludicrous conspiracy theories that are used to justify them.

In a population of about 1,000,000 people at the time of the hysteria, Scotland tried, convicted and executed 2,500 people of the 4,000 accused under the 1563 Witchcraft Act. This is far higher than the European per capita average. The Act remained on the statute books until 1736.

As the museum's founder, Ash William Mills, author of three books on the subject, told Religion News:

Scotland has had a long history of magic and witchcraft, which goes way beyond Harry Potter. I wanted to highlight this magical heritage.

My main aim was to bring awareness to the persecution of innocent men and women. I wanted to show how the paranoia and panic spread.

Ash William Mills
(Quoted in Religion News)

One of the instigators of a bout of witch hysteria was King James VI of Scotland, later to become James I of England who authorized the King James version of the |Bible - one of many 'interpretations' of the Latin Vulgate Bible.

His ship was almost wrecked by a storm as he was sailing from Copenhagen to Scotland, having just married Anne of Denmark, and decided it was caused by witchcraft.

Consequently, he launched a witch hunt around Berwick and had about 70 people tortured with some burned at the stake. He later authored a book, "Daemonologie", containing instructions for how to detect and prosecute a witch, claiming he had been ordained by God and therefore spoke for Him.

…the King hath been lately pestered and in many wayes troubled in the examination of the witches, which swarme in execeeding number and (as is credibly reported) in many thousands. The King hath his mynd onlie bent upon the examination and tryall of sorcerers, men and women. Such a great number are delated (accused) that it is a wonder, and those not onlie of the meanest sort, but also of the best.

Robert Bowes.
(English diplomat to the Court of King James VI of Scotland)

The same arrogant claim to be personally appointed by God led to the publication of the KJV Bible in his name as the inerrant word of God - the same claim that justified his persecution and demonization of women.

Interestingly, there are probably very few people who would now agree that James VI was really speaking inerrantly the words of God when he began his reign of terror against women, yet there are many who still believe his claim when it comes to the Bible he approved.

Just as there are few people today who would think the Salem and Pendle witches were guilty as charged, despite the numerous existing eye-witness testimonies against them in court, yet many of those same people believe Jesus existed and did the deeds ascribed to him in the Bible, despite the complete absence of contemporaneous eye-witness accounts.

So, if it ever came to standing trial in a court, accused of something you could not have done, would you rather the jury listened to faith-based testimonies that said you were guilty, as they did in the Pendle and Salem trials, or would you rather they listened to the scientific evidence that showed you couldn't have committed the crime?

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