Human beings are social creatures, hence, they are expected to interact with each other positively. However, certain conditions may limit their mutual co-existence forcing other human beings to act unacceptably, which can be broadly referred to as witchcraft. It is important to note that different types of witches exist based on their ability to injure or cure (Pope Innocent VIII, 1486). In as much as both males and females may be associated with witchcraft, certain assumptions made about women make them be at a higher risk of being suspected.
Assumptions about “Woman’s Nature” that make them more likely to be Accused of Witchcraft
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The tongue, despite being a tiny organ in the human body may have unbearable consequences. Remarkably, language can either build or destroy. As it has been observed, majority of women, if not all, are associated with slippery tongues. As a result, they are not good at concealing secrets (Pope Innocent VIII, 1486). Slippery tongues have adverse impacts on the lives of women. Specifically, some issues which may be indicating the weaknesses or wickedness of women should be concealed to ensure that they do not reach unauthorized individuals. Because secret information cannot be kept with ease amongst women, they end up vindicating themselves. Indeed, if women would be able to keep confidential information, it would be an uphill for anyone to link them to witchcraft. The more women talk about their actions in relation to witchcraft, the more they become suspects of the activities.
Other factors that can contribute to witchcraft among women include being lustful and possessing a weak memory. These conditions are highly associated with women, which makes them notorious when it comes to witchcraft. By being carnal lust, women are hardly satisfied with whatever they have even if it is in excess (Branner, 1995, p. 13). For instance, based on this argument, a woman may be living in a high-end estate, driving state of the art vehicles but surprisingly, such a woman may still need more. In case they fail to secure additional wealth and see their neighbor performing exceptionally well, such type of women may eventually resort to witchcraft to satisfy their endless desires.
It has also been widely assumed that women have weaker memories compared to that of males. Subsequently, they often make decisions impulsively (Pope Innocent VIII, 1486). The argument implies that women may end up making bizarre decisions without analyzing the entire situation critically. Since decisions may be made out of anger, women may end up practicing witchcraft to suit their needs as a result of a weak memory. Moreover, there exists an extreme contradiction in the manner through which human beings conducted themselves in the past and in the present. With the introduction of Christianity in some parts of the world, women were still involved in folk magic, which is against the Christian belief (Branner, 1995, p. 13). Since women were still engaged in folk magic, they were believed to be practicing witchcraft. Unfortunately, the assumption has been adhered to up to date.
How Gender and Sexual Issues Figure in the Discussions of Acts done by Witches
Gender and sexual issues figure in the discussions of acts done by witches. For example, women are considered to be impersonated easily (Pope Innocent VIII, 1486). While majority of them may pretend to be good and with better intentions about others, deep within them, they may have ill intentions. As a result, they are highly susceptible to witchcraft as opposed to men. Moreover, several religious teachings and beliefs also point out to the fact that women are likely to participate in witchcraft-related activities as opposed to males. For instance, according to one verse, it has been stated that a woman is merely an enemy to friendship, an unavoidable evil, a domestic danger, a corruption of nature, and a whole form of punishment (Pope Innocent VIII, 1486). Furthermore, it has also been narrated that in men, lust is likely to direct them into sinning while in women, lust results in all forms of sins (Pope Innocent VIII, 1486). As a result, women have been compared to the root source of any evil. It is clear that the society has an extreme perception about women, which may be treated fairly or unfairly in accordance to the angle in which it is analyzed. Since Branner (1995) has not specified the type of sins associated with lustful women, it can be argued that witchcraft is one of them, and, thus, women are more likely to engage in witchcraft activities as opposed to males.
Even though women have been termed the worst people in keeping secrets, a number of them may display different characteristics. Also, they may be compelled to speak the truth in certain conditions, women may choose to endure the pain to preserve the secret (Nider, 1437). As it has been indicated, women may not fear even death to talk the truth (Nider, 1437). Specifically, a woman rejecting that she confirmed being a witch has also been provided (Mather, 1693). The condition indicates how far women may go to protect their interests. The firmness reveals that women may occasionally decide to protect any information that is for their benefits, and this can be related to witches. Indeed, the data may have the ill intention, and, thus, qualifies to be referred to as witchcraft, hence, making women highly susceptible. Also, Branner (1995, p. 14) holds that women are regarded witches because they are weaker, less intelligent, and can fall prey easily to temptation compared to men.
Conclusion
Witchcraft is part and parcel of society even though it is believed to be evil. Several assumptions about women make them heavily linked to witchcraft activities. Those assumptions include the fact that women may be very secretive, practicing folk magic, having slippery tongue and a weak memory. The slippery language makes it difficult for women to hold crucial information, thus, ending up practicing evil. As such, gender and sexual issues figure in the discussions of acts done by witches.
References
Branner, S. (1995). Fearless Wives and Frightened Shrews: The Construction of the Witch in Early Modern Germany. University of Massachusetts Amherest.
Mather, C. (1693). The wonders of the invisible world. Being an account of the trials of several witches lately executed in New-England.
Nider, J. (1437). The ANT HILL, circa.
Pope Innocent VIII. (1486). Summis desiderantes .
