The inquisition—the time of the burning

The Inquisition came into existence in 1231 with the Excommunicamus of Pope Gregory IX (c. 1170–1241), who at first urged local bishops to become more vigorous in ridding Europe of heretics, then lessened their responsibility for determining orthodoxy by establishing inquisitors under the special jurisdiction of the papacy. The office of inquisitor was entrusted primarily to the Franciscans and the Dominicans, because of their reputation for superior knowledge of theology and their declared freedom from worldly ambition. Each tribunal was ordered to include two inquisitors of equal authority, who would be assisted by notaries, police, and counselors. Because they had the power to excommunicate even members of royal houses, the inquisitors were formidable figures with whom to reckon. In 1257, the church officially sanctioned torture as a means of forcing witches, sorcerers, shapeshifters, and other heretics to confess their alliance with Satan.

The Inquisition became a kind of hideous industry. It employed judges, jailers, torturers, exorcists, woodchoppers, and experts to destroy the evil ones who were threatening the ruling powers. "Witch persecutors…were craftsmen with a professional pride," Kurt Seligmann wrote in The History of Magic (1948). "A hangman grew melancholic when a witch resisted him unduly. That was akin to a personal offense. In order to save face he let the accused die under the torture, and thus his honor was not impaired, for the blame for the killing would then rest on the devil.…The business became so prosperous that the hangmen's wives arrayed themselves in silk robes.…For every witch burned, the hangman received an honorarium. He was not allowed to follow any other profession, therefore he had to make the best of his craft."

It was not long before the torturers had discovered a foolproof method for perpetuating their gory profession. Under torture, nearly any witch could be forced to name a long string of her "fellow witches," thereby turning the trial of a single individual into an ordeal for more than a hundred. One inquisitor boasted: "Give me a bishop, and I would soon have him confessing to being a wizard!" Another declared that the Holy Inquisition was the only alchemy that really worked, for the inquisitors had found the secret of transmuting human blood into gold.

The Jesuit Friedrich von Spee (1591–1635) became an opponent of the witchcraft trials in 1630 when the wise Duke of Brunswick brought him and a fellow priest into a torture chamber. As the duke and the two fathers, champions of the cause of the Inquisition, stood beside a confessed witch, who was being tortured further for her increased good of soul, the German nobleman asked the priests if, in their consciences, they could say that the Holy Tribunals were doing God's work. When the Jesuits answered loudly in the affirmative, the duke asked the poor woman on the rack to look carefully at his companions. "I suspect them of being witches," he said. With this, he indicated that the wretch be stretched another notch on the rack. At once she began screaming that the two devout fathers were agents of Satan, that she had seen them copulating with succubi and serpents and had dined with them on roasted baby at the last Sabbat.

Later, in an anti-Inquisition work, Father Spree declared: "Often I have thought that the only reason why we are not all wizards is due to the fact that we have not all been tortured. And there is truth in what an inquisitor dared to boast, that if he could reach the Pope, he would make him confess that he was a wizard."

By the late sixteenth century, the power of the Inquisition was beginning to wane. In 1563, Johann Weyer (Weir) (1515–1588), a critic of the Inquisition, managed to publish De praestigus daemonum in which he argued that while Satan does seek to ensnare and destroy human beings, the charges that accused witches, werewolves, and vampires possessed supernatural powers were false. Such abilities existed only in their minds and imaginations. However, as if to provide an antidote to Weyer's call for a rational approach to dealing with accusations of witchcraft, in 1580 the respected intellectual Jean Bodin, often referred to as the Aristotle of the sixteenth century, wrote De La demonomanie des sorciers, a book that argued that witches truly possessed demonic powers and caused the flames once again to burn high around thousands of heretics' stakes.

With the spread of Protestantism through Europe, Pope Paul III (1468–1549) established the Congregation of the Inquisition (also known as the Roman Inquisition and the Holy Office) in 1542 which consisted of six cardinals, including the reformer Gian Pietro Cardinal Carafa (1475–1559). Although their powers extended to the whole church, the Holy Office was less concerned about heresies and false beliefs of church members than they were with misstatements of orthodoxy in the academic writings of its theologians. When Carafa became Pope Paul IV in 1555, he approved the first Index of Forbidden Books (1559) and vigorously sought out any academics who were prompting any thought that offended church doctrine or favored Protestantism.

Although organized witchcraft trials continued to be held throughout Europe and even the American colonies until the late seventeenth century, they were most often civil affairs and the Inquisition had little part in such ordeals. However, the Holy Office continued to serve as the instrument by which the papal government regulated church order and doctrine, and it did try and condemn Galileo (1564–1642) in 1633. In 1965, Pope Paul VI (1897–1978) reorganized the Holy Office and renamed it the Congregation for the Doctrine of the Faith.

For many years and in dozens of books and articles on witches and Wicca, the number of innocent people executed for the practice of witchcraft during the four centuries of active persecution has been estimated as high as nine million. In 1999, Jenny Gibbons released the results of her research in the autumn issue of PanGaia in which she verified that overall, approximately 75 percent to 80 percent of those accused of witchcraft were women, but to date (circa 1999) an examination of the official trial records of the witchcraft trials indicate that less than 15,000 definite executions occurred in all of Europe and America combined. The period of the heaviest persecutions of witches occurred during the 100 years between 1550 and 1650, Gibbons reported, and the total number of men and women accused of witchcraft who were actually hanged or burned probably did not exceed 40,000.

Wiccan author and scholar Margot Adler has noted that the source of the oft-quoted nine million witches put to death was first used by a German historian in the late eighteenth century who took the number of people killed in a witch hunt in his own German state and multiplied by the number of years various penal statutes existed, then reconfigured the number to correspond to the population of Europe. "It serves no end to perpetuate the miscalculation," Adler commented. "It's time to put away the exaggerated numbers forever."

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