tank girl
New Member
Prior to the 9th century CE, There was a widespread popular belief that evil Witches existed. They were seen as evil persons, primarily women, who devoted their lives to harming and killing others through black magic and evil sorcery. The Catholic church at the time officially taught that such Witches did not exist. It was a heresy to say that they were real.
1326: The Church authorized the Inquisition to investigate Witchcraft and to develop "demonology," the theory of the diabolic origin of Witchcraft. 1
bullet
1330: The popular concept of Witches as evil sorcerers is expanded to include belief that they swore allegiance to Satan, had sexual relations with the Devil, kidnapped and ate children, etc.
bullet
1347 to 1349: The Black Death epidemic killed a sizeable part of the European population. Conspiracy theories spread. Lepers, Jews, Muslims and Witches were accused of poisoning wells and spreading disease.
1430's: Christian theologians started to write articles and books which "proved" the existence of Witches. 2
bullet
1450: The first major witch-hunts began in many western European countries. The Roman Catholic Church created an imaginary evil religion, using stereotypes that had circulated since pre-Christian times. They said that Pagans who worshiped Diana and other Gods and Goddesses were evil Witches who kidnapped babies, killed and ate their victims, sold their soul to Satan, were in league with demons, flew through the air, met in the middle of the night, caused male impotence and infertility, caused male genitals to disappear, etc. Historians have speculated that this religiously inspired genocide was motivated by a desire by the Church to attain a complete religious monopoly, or was
"a tool of repression, a form of reining-in deviant behavior, a backlash against women, or a tool of the common people to name scapegoats for spoiled crops, dead livestock or the death of babies and children."
Walter Stephens, a professor of Italian studies at Johns Hopkins University, proposes a new theory: "I think Witches were a scapegoat for God." 3
Religious leaders felt that they had to retain the concepts of both an omnipotent and an all-loving deity. Thus, they had to invent Witches and demons in order to explain the existence of evil in the world. This debate, about how an all-good and all-powerful God can coexist in the world with evil is now called Theodicy. Debate continues to the present day.
1692: We all know about Salem.
1953: Arthur Miller writes 'The Crucible' "which used the witch trials of Salem, Massachusetts in 1692 as an allegory for McCarthyism and the Red Scare, which occurred in the United States in the 1950s. Miller was himself questioned by the House Committee on Un-American Activities in 1956.
sayeth the Witch-hunter :
Adieu,
1326: The Church authorized the Inquisition to investigate Witchcraft and to develop "demonology," the theory of the diabolic origin of Witchcraft. 1
bullet
1330: The popular concept of Witches as evil sorcerers is expanded to include belief that they swore allegiance to Satan, had sexual relations with the Devil, kidnapped and ate children, etc.
bullet
1347 to 1349: The Black Death epidemic killed a sizeable part of the European population. Conspiracy theories spread. Lepers, Jews, Muslims and Witches were accused of poisoning wells and spreading disease.
1430's: Christian theologians started to write articles and books which "proved" the existence of Witches. 2
bullet
1450: The first major witch-hunts began in many western European countries. The Roman Catholic Church created an imaginary evil religion, using stereotypes that had circulated since pre-Christian times. They said that Pagans who worshiped Diana and other Gods and Goddesses were evil Witches who kidnapped babies, killed and ate their victims, sold their soul to Satan, were in league with demons, flew through the air, met in the middle of the night, caused male impotence and infertility, caused male genitals to disappear, etc. Historians have speculated that this religiously inspired genocide was motivated by a desire by the Church to attain a complete religious monopoly, or was
"a tool of repression, a form of reining-in deviant behavior, a backlash against women, or a tool of the common people to name scapegoats for spoiled crops, dead livestock or the death of babies and children."
Walter Stephens, a professor of Italian studies at Johns Hopkins University, proposes a new theory: "I think Witches were a scapegoat for God." 3
Religious leaders felt that they had to retain the concepts of both an omnipotent and an all-loving deity. Thus, they had to invent Witches and demons in order to explain the existence of evil in the world. This debate, about how an all-good and all-powerful God can coexist in the world with evil is now called Theodicy. Debate continues to the present day.
1692: We all know about Salem.
1953: Arthur Miller writes 'The Crucible' "which used the witch trials of Salem, Massachusetts in 1692 as an allegory for McCarthyism and the Red Scare, which occurred in the United States in the 1950s. Miller was himself questioned by the House Committee on Un-American Activities in 1956.
sayeth the Witch-hunter :
"It has recently come to our ears ... that in some parts of upper OTCENTRAL, as RW, Lunatic lounge, Entertainment ... persons of both sexes, ... forsaking the faith... give themselves over to devils male and female, and by their incantations, charms, and conjurings, and by other abominable superstitions and sortileges... ruin and cause to perish the offspring of women, the foal of animals, the products of the earth... as well as men and women, cattle and flocks and herds... vineyards also and orchards... that they afflict and torture with dire pains and anguish, both internal and external, these men, women, cattle, flocks, herds, and animals, and hinder men from begetting and women from conceiving, and prevent all consummation of marriage; that, moreover, they deny... the faith they received in holy baptism... and perpetrate many other abominable offences and crimes... to the pernicious example and scandal of multitudes."

Scene 5: 'Burn the witch!'
--------------------------------------------------------------
MONKS: [chanting]
Pie Iesu domine, dona eis requiem.
[bonk]
Pie Iesu domine,...
[bonk]
[PICTURE]
...dona eis requiem.
[bonk]
Pie Iesu domine,...
[bonk]
...dona eis requiem.
CROWD:
A witch! A witch!
[bonk]
A witch! A witch!
MONKS: [chanting]
Pie Iesu domine...
CROWD:
A witch! A witch! A witch! A witch! We've found a witch! A witch! A witch! A witch! A witch! We've got a witch! A witch! A witch! Burn her! Burn her! Burn her! We've found a witch! We've found a witch! A witch! A witch! A witch!
VILLAGER #1:
We have found a witch. May we burn her?
CROWD:
Burn her! Burn! Burn her! Burn her!
BEDEVERE:
How do you know she is a witch?
VILLAGER #2:
She looks like one.
CROWD:
Right! Yeah! Yeah!
BEDEVERE:
Bring her forward.
WITCH:
I'm not a witch. I'm not a witch.
BEDEVERE:
Uh, but you are dressed as one.
WITCH:
They dressed me up like this.
CROWD:
Augh, we didn't! We didn't...
WITCH:
And this isn't my nose. It's a false one.
BEDEVERE:
Well?
VILLAGER #1:
Well, we did do the nose.
[PICTURE]
BEDEVERE:
The nose?
VILLAGER #1:
And the hat, but she is a witch!
VILLAGER #2:
Yeah!
CROWD:
We burn her! Right! Yeaaah! Yeaah!
BEDEVERE:
Did you dress her up like this?
VILLAGER #1:
No!
VILLAGER #2 and 3:
No. No.
VILLAGER #2:
No.
VILLAGER #1:
No.
VILLAGERS #2 and #3:
No.
VILLAGER #1:
Yes.
VILLAGER #2:
Yes.
VILLAGER #1:
Yes. Yeah, a bit.
VILLAGER #3:
A bit.
VILLAGERS #1 and #2:
A bit.
VILLAGER #3:
A bit.
VILLAGER #1:
She has got a wart.
RANDOM:
[cough]
BEDEVERE:
What makes you think she is a witch?
[PICTURE]
VILLAGER #3:
Well, she turned me into a newt.
BEDEVERE:
A newt?
VILLAGER #3:
I got better.
VILLAGER #2:
Burn her anyway!
VILLAGER #1:
Burn!
CROWD:
Burn her! Burn! Burn her!...
BEDEVERE:
Quiet! Quiet! Quiet! Quiet! There are ways of telling whether she is a witch.
VILLAGER #1:
Are there?
[PICTURE]
VILLAGER #2:
Ah?
VILLAGER #1:
What are they?
CROWD:
Tell us! Tell us!...
VILLAGER #2:
Do they hurt?
BEDEVERE:
Tell me. What do you do with witches?
VILLAGER #2:
Burn!
VILLAGER #1:
Burn!
CROWD:
Burn! Burn them up! Burn!...
BEDEVERE:
And what do you burn apart from witches?
VILLAGER #1:
More witches!
VILLAGER #3:
Shh!
VILLAGER #2:
Wood!
BEDEVERE:
So, why do witches burn?
[pause]
VILLAGER #3:
B--... 'cause they're made of... wood?
BEDEVERE:
Good! Heh heh.
CROWD:
Oh, yeah. Oh.
BEDEVERE:
So, how do we tell whether she is made of wood?
VILLAGER #1:
Build a bridge out of her.
BEDEVERE:
Ah, but can you not also make bridges out of stone?
VILLAGER #1:
Oh, yeah.
RANDOM:
Oh, yeah. True. Uhh...
BEDEVERE:
Does wood sink in water?
VILLAGER #1:
No. No.
VILLAGER #2:
No, it floats! It floats!
VILLAGER #1:
Throw her into the pond!
CROWD:
The pond! Throw her into the pond!
BEDEVERE:
What also floats in water?
VILLAGER #1:
Bread!
VILLAGER #2:
Apples!
VILLAGER #3:
Uh, very small rocks!
VILLAGER #1:
Cider!
VILLAGER #2:
Uh, gra-- gravy!
VILLAGER #1:
Cherries!
VILLAGER #2:
Mud!
VILLAGER #3:
Uh, churches! Churches!
VILLAGER #2:
Lead! Lead!
ARTHUR:
A duck!
CROWD:
Oooh.
[PICTURE]
BEDEVERE:
Exactly. So, logically...
VILLAGER #1:
If... she... weighs... the same as a duck,... she's made of wood.
BEDEVERE:
And therefore?
VILLAGER #2:
A witch!
VILLAGER #1:
A witch!
CROWD:
A witch! A witch!...
VILLAGER #4:
Here is a duck. Use this duck.
[quack quack quack]
BEDEVERE:
Very good. We shall use my largest scales.
CROWD:
Ohh! Ohh! Burn the witch! Burn the witch! Burn her! Burn her! Burn her! Burn her! Burn her! Burn her! Burn her! Ahh! Ahh...
BEDEVERE:
Right. Remove the supports!
[whop]
[clunk]
[creak]
[PICTURE]
CROWD:
A witch! A witch! A witch!
WITCH:
It's a fair cop.
VILLAGER #3:
Burn her!
CROWD:
Burn her! Burn her! Burn her! Burn! Burn!...
[/CENTER]
Adieu,