The topic "Witch or Male" is an exploration of gender roles and stereotypes within the context of witchcraft and magic. Historically, witches have been predominantly portrayed as female, with popular culture often associating witchcraft with women. This stereotype has roots in folklore, where witchcraft was often associated with women who were considered "other" or outside of societal norms. However, it is important to note that witchcraft is not exclusive to any gender. Both men and women have practiced witchcraft throughout history, and there have been various male figures associated with the tradition, such as wizards, warlocks, and sorcerers. In contemporary times, the Wiccan and Pagan movements have emphasized inclusivity and highlighted the diversity of practitioners within the craft.
You asked a series of questions about Connecticut ' s witch trials, including whether any witches have been pardoned posthumously. You also wanted to know if any other state has granted a witch a posthumous pardon. We answer each question separately below based on records and accounts of local historians. We relied primarily on works by John M. Taylor, author of The Witchcraft Delusion in Colonial Connecticut 1647-1697; Connecticut historian Walter W. Woodard, author of soon to be published Prosperos America: John Winthrop, Jr., Alchemy and the Creation of New England Culture 1606-1676; and John Putman Demos, author of Entertaining Satan: Witchcraft and the Culture of Early New England.
Witchcraft and its penalty were thought to be the express law of God as stated in Exodus 22 18 Thou shalt not suffer a witch to live , Leviticus 20 27 A man also or woman that hath a familiar spirit, or that is a wizard, shall surely be put to death they shall stone them with stones their blood shall be upon them , and Deuteronomy 18 10 There shall not be found among you any one that maketh his son or his daughter to pass through the fire, or that useth divination, or an observer of times, or an enchanter, or a witch quotes from the Holy Bible , King James Version. Scots ell-woman , galdragon , gyre carline , hexie , sorceres , wancanny carlin , weird-woman , wise woman , wise wife , witch , witch-carline , witch-queen , witch-wife.
In contemporary times, the Wiccan and Pagan movements have emphasized inclusivity and highlighted the diversity of practitioners within the craft. The portrayal of witches as exclusively female has perpetuated stereotypes and reinforced gender norms. The image of the old hag or seductive enchantress often associated with witches has contributed to the marginalization and demonization of women who deviate from societal expectations.
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CONNECTICUT WITCH TRIALS AND POSTHUMOUS PARDONS
By: Sandra Norman-Eady, Chief Attorney
Jennifer Bernier, Librarian
You asked a series of questions about Connecticut ' s witch trials, including whether any witches have been pardoned posthumously. You also wanted to know if any other state has granted a witch a posthumous pardon. We answer each question separately below based on records and accounts of local historians. We relied primarily on works by John M. Taylor, author of The Witchcraft Delusion in Colonial Connecticut 1647-1697; Connecticut historian Walter W. Woodard, author of soon to be published Prosperos America: John Winthrop, Jr., Alchemy and the Creation of New England Culture 1606-1676; and John Putman Demos, author of Entertaining Satan: Witchcraft and the Culture of Early New England.
What is the Origin of the Crime of “Witchcraft?”
The crime of witchcraft was included in laws enacted by the parliament of England during Queen Elizabeth I ' s reign (1558-1603). Witchcraft and its penalty were thought to be the express law of God as stated in Exodus 22:18 (“Thou shalt not suffer a witch to live”), Leviticus 20:27 (“A man also or woman that hath a familiar spirit, or that is a wizard, shall surely be put to death: they shall stone them with stones: their blood shall be upon them”), and Deuteronomy 18: 10 (“There shall not be found among you any one that maketh his son or his daughter to pass through the fire, or that useth divination, or an observer of times, or an enchanter, or a witch” (quotes from the Holy Bible, King James Version).
In each of the New England colonies, witchcraft was a capital crime that involved having some type of relationship with or entertaining Satan. The earliest laws of Connecticut and New Haven colonies, the Blue Laws, make it a capital offense for “any man or woman [to] bee a Witch, that is, hath or consulteth with a familiar spirit, they shall bee put to death.” Although the witchcraft crimes did not require any harm to result from this relationship or entertainment, in practice there had to be harm that warranted the effort and expense of a formal proceeding. In addition to a formal witchcraft charge, allegations of witchcraft were often the bases for civil suits for slander.
When were Connecticut ' s Witch Trials Held and What Gave Rise to Them?
Connecticut ' s witch trials were held in the mid to late 1600 ' s, between 1647 and 1697. However, no alleged witches were executed after 1662. Although historians cannot say with absolute certainty what gave rise to the witch trials, many believe that fear was the primary caused. The colonists held strong religious beliefs and years of fighting Native Americans, floods, and epidemical sickness may have caused them to look for someone (Satan) to blame for their hardships.
Describe the Legal Proceedings
Although all proceedings appeared to have been documented, many of the trial records no longer exist. Of those that survive, historians have discovered that a formal complaint started the process. Following the complaint, local magistrates would collect evidence, usually consisting of depositions from witnesses and an examination of the accused. A single witness was all it took to support a witchcraft conviction prior to 1662. Beginning that year, Connecticut required simultaneous witnessing of the same incident by two or more people.
Once gathered, the information was forwarded to higher courts authorized to try capital cases. The high court would refer the cases to a grand jury for indictment. Full consideration was given to the written evidence and, where possible, there was a personal reaffirmation of the testimony by the deponents. If indicted, cases went to a jury trial. The governor ' s assistant served as prosecutor and as such he shaped the jury ' s understanding of the case. The prosecutor and the accused called witnesses (it is unclear whether the accused were represented by counsel). Once all of the evidence was presented, the jury delivered its verdict and the magistrate (the governor) imposed sentence. If the jury returned a verdict with which the magistrate disagreed, he could overturn it.
Did the Equivalent of Today ' s General Assembly Have Any Role in the Trials?
No, the then-General Court did not have a role in the trials.
Names of People Tried as Witches and Case Outcomes
Many court records have been lost or destroyed; thus, there are varying accounts of the number of witch trials in Connecticut. Table 1 shows the names of people who were accused of witchcraft as reported by John Putman Demos in his book Entertaining Satan: Witchcraft and the Culture of Early New England. If they were tried as witches, the table shows the years the trials were held and outcomes where known. The table includes cases of slander brought by suspected witches. If the suspected witches did not go to trial, the table also shows those (1) accused, which includes cases for which there is evidence of witchcraft accusation or suspicion but no record of any court action, or (2) indicted, which means they appeared in court before trial.
Table 1: People Accused Of Witchcraft In Connecticut
People Accused of Witchcraft
Accusation Date and Place
Verdict or Sentence
Some of the kynges had merueyl of Merlyns wordes and demed well that it shold be as he said
And som of hem lough hym to scorne
as kyng Lot
and mo other called hym a wytche
But thenne were they accorded with Merlyn that kynge Arthur shold come oute and speke with the kynges. (please add an English translation of this quotation)
This gender bias may also discourage men from exploring witchcraft or feeling comfortable identifying as witches. Furthermore, the gendering of witchcraft can be seen as a reflection of power dynamics and the fear of women exerting agency and autonomy. Historically, witch hunts and trials disproportionately targeted women, using accusations of witchcraft as a means of controlling and disempowering them. However, some individuals actively challenge these stereotypes and reclaim the label of "witch" regardless of gender. They recognize that witchcraft is not defined by gender but rather by a spiritual or magical practice rooted in nature and self-discovery. In doing so, they seek to challenge societal expectations and create a more inclusive space for all individuals interested in exploring witchcraft. In conclusion, the topic of "Witch or Male" highlights the gendered stereotypes surrounding the concept of witchcraft. While witches have traditionally been portrayed as female, it is important to recognize that both men and women have practiced witchcraft throughout history. Challenging gender norms within the craft fosters inclusivity and empowers individuals to explore their spirituality without restrictions..
Reviews for "The Male Witch and the Divine Feminine: Embracing Balance in Magic"
1. Sarah - ★☆☆☆☆
I found "Witch to Male" to be incredibly disappointing. The characters lacked depth and development, making it hard for me to connect with any of them. The plot was also confusing and all over the place, with unnecessary subplots that didn't add to the overall story. Additionally, I found the writing to be dull and uninspiring, leaving me feeling bored and uninterested. Overall, I would not recommend "Witch to Male" to anyone looking for a well-written and engaging fantasy novel.
2. Mark - ★★☆☆☆
I had high hopes for "Witch to Male" based on the synopsis, but unfortunately, it fell short of my expectations. The story felt rushed and the world-building was lackluster, leaving many unanswered questions. The characterization was also weak, with the protagonist lacking depth and personality. Furthermore, the dialogue felt forced and unrealistic, making it hard to immerse myself in the story. Overall, "Witch to Male" failed to capture my interest and left me feeling unsatisfied.
3. Emily - ★★☆☆☆
"Witch to Male" had an interesting premise, but it failed to deliver a compelling story. The pacing was inconsistent, with slow and uneventful parts followed by rushed and confusing sequences. The romance subplot felt forced and lacked chemistry between the characters. Additionally, the writing style was bland, lacking descriptive language and emotion. Overall, I was left disappointed by "Witch to Male" and wouldn't recommend it to others seeking an engaging and well-crafted fantasy read.