Alice Kyteler Sorcery Trial
The sorcery trial of Alice Kyteler was an important aspect and a contributing factor of the European With-Hunt. The trial helped to set a precedent and a point of reference for later witch-hunts and later trials. The trial of Alice Kyteler helped make the link between heresy and witchcraft, helped in making witchcraft a crime punishable under heretical laws, helped define what the acts of witchcraft are, and allowed for the authority of the church in matters of witchcraft, such as torture, to be defined.
Heresy and witchcraft are interrelated and in some cases, one in the same. The charge of sorcery and witchcraft against Alice Kyteler helped to solidify the correlation drawn between magic and heresy. The sorcery trials that where held in Ireland where centered around the idea that the magic that was being performed somehow made the practitioners heretics. William Outlaw was accused of, “aiding, abetting and harboring heretics…usury, perjury, adultery, murder of clergy, and excommunications, to the total of thirty-four separate counts.”1 William Outlaw, son of Alice Kyteler, had the charges of heresy and helping those who where heretics combined to include other charges that fell under witchcraft. Outlaw was accused of helping heretics, who where also being charged with heresy, and using sorcery for the use of evil. In Nicholas Eymeric’s, written fifty years after the Kyteler trial, lists that “…some others, however, are magicians and diviners who are not pure chiromantics, but are contracted to heretics, as are those who show the honor of latria or dulia to the demons.” Eymeric also wrote that, “These people,” referring to the magicians, “are guilty of manifest heresy.”2 This s...
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... Alan Kors and Edward Peters (Philadelphia: University of Pennsylvania Press, 1972), 85.
3. Brian Levack, The Witch-Hunt in Early Modern Europe (London: Longman Group, 1995), 37.
4. Davidson, 26-27.
5. William Cardinal of Santa Sabina, “Magic and the Inquisition,” in Witchcraft in Europe 1100-1700, Alan Kors and Edward Peters (Philadelphia: University of Pennsylvania Press, 1972), 81.
6. Davidson, 28 & 30.
7. Davidson, 82.
8. Heinrich Kramer and Jacob Spenger, “The Malleus Maleficarum,” in Witchcraft in Europe 1100-1700, Alan Kors and Edward Peters (Philadelphia: University of Pennsylvania Press, 1972), 130.
9. Davidson, 28.
10. Heinrich Kramer and Jacob Spenger, “The Malleus Maleficarum,” in Witchcraft in Europe 1100-1700, Alan Kors and Edward Peters (Philadelphia: University of Pennsylvania Press, 1972), 132.
11. Davidson, 62.
12. Levack, 77.
Witchcraft was relentlessly thought as the work of the devil with only sinful and immoral intentions. Julio Caro Baroja explains in his book on Basque witchcraft that women who were out casted from society and unable to fulfill their womanly duties became witches as a way to compensate for her failed life. They were thought to be a threat to society as they dwindled in evil magic. This misunderstanding may have originated from the literary works of Heinrich Kramer and James Sprenger, in their published book, “Malleus Maleficarum”. Accusations of being adulterous, liars and dealing with the devil materialized because of the...
The book begins with a brief history of the colonial witchcraft. Each Chapter is structured with an orientation, presentation of evidence, and her conclusion. A good example of her structure is in chapter two on the demographics of witchcraft; here she summarizes the importance of age and marital status in witchcraft accusations. Following this she provides a good transition into chapter three in the final sentence of chapter two, “A closer look of the material conditions and behavior of acc...
HQs, Department of the Army. Field Manual 5-0, The Operations Process. Washington, DC: Government Printing Office, 2010.
The Salem Trials took place between the 10th of June and the 22nd of 1692 and in this time nineteen people. In addition to this one man was pressed to death and over 150 people where sent to jail where four adult and one infant died. Although when compared to other witch-hunts in the Western world, it was ‘a small incident in the history of a great superstition,’ but has never lost its grip on our imagination’ . It’s because of this that over the last three centuries many historians have analysed the remaining records of the trials in order to work out what the causes and events were that led to them.
Woodward, Walter “New England’s other Witch-hunt: The Hartford Witch-hunt of the 1660s and Changing Patterns in Witchcraft Prosecution” OAH Magazine of History, 2003. 8. Cavendish, Richard. The. “A History of Magic” New York, 1977 pg 69-79 9.
Edward, Bever, 'Witchcraft Prosecutions and the Decline of Magic', Journal of Interdisciplinary History vol.11 no.2 (Autumn 2009)
In the Malleus Maleficarum, Sprenger and Kramer’s basic argument about the origins of witchcraft is that witchcraft is found chiefly in women due to several reasons that focus on characteristics of women. Sprenger and Kramer argue that witchcraft in women is more probable because women were very naïve and impressionable, carnal lust is never satisfied in women, and they are of lower intelligence and weaker memories than men.
US Army. Field Manual 5-0 The Operations Process March 2010. Washington DC: Government Printing Office, 2010.
Religious influence, the manipulation of fear, and the frightening aspects of witchcraft all are very influential to the popular belief of witchcraft during this time period. The popularity of witchcraft in this time period is important because it has shown how in the past when there is no logical explanation they would automatically blame Satan and say it was Satan’s doing. It also shows that history repeats itself because during the Cold War many individuals were accused of being communist even though there was no hard evidence proving this accusation; however, out of fear people will still be convicted, just like during the witch trials. Moreover, witch trials were not only influenced by many things but they have been influential; therefore, showing that they influenced things in our time
Kocic, Ana. (2010). Salem Witchcraft Trails: The Perception of Women In History, Literature And Culture. Linguistics and Literature, Vol. 8 (Issue N1), 1-7. http://facta.junis.ni.ac.rs/lal/lal201001/lal201001-01.pdf
1 Nachman Ben-Yehuda The European Witch Craze of the 14th to 17th Centuries: A Sociologist’s Perspective. The University of Chicago, 1980. 15. 2 Levack! 123.3 Levack 164.
Sidky, H. Witchcraft, lycanthropy, drugs, and disease: an anthropological study of the European witch-hunts. New York: Peter Lang Publishing Inc., 1997.
Lehmann A. C. & Myers J. E. Magic, Witchcraft and Religion – An anthropological Study of the Supernatural (Fourth Edition) (Mayfield Publishing Company, 1997)
Witchcraft persecution peaked in intensity between 1560 and 1630 however the large scale witch hysteria began in the 14th century, at the end of the Middle Ages and were most intense during the Renaissance and continued until the 18th century, an era often referred to as the Enlightenment or Age of Reason. Representation of witches, nay, representation in general is a political issue. Without the power ot define the female voice and participate in decisions that affect women -similar to other marginalised groups in society- will be subject to the definitions and decisions of those in power. In this context, the power base lay with men. It can be said that the oppression of women may not have been deliberate, it is merely a common sense approach to the natural order of things: women have babies, women are weak, women are dispensable. However the natural order of things, the social constructs reflect the enduring success of patriarchal ideology. As such, ideology is a powerful source of inequality as well as a rationalisation of it. This essay will examine the nature of witchcraft and why it was threatening to Christianity.
Ott, Marvin C. "Mediation as a Method of Conflict Resolution: Two Cases." International Organization 26.04 (1972): 595-618. JSTOR. Web. 3 Dec. 2013.