SOCIAL SETTING OF WITCHCRAFT ACCUSATIONS:
Keith Thomas, Religion & the Decline of Magic (1971)

I. Witch identification at the local level

       requires small, face to face society
       functions:
         1) explanation by personification of misfortune
         2) remedies: counter magic, “cunning folk”
                confrontation with witch (scratching)
                execution as “final solution”

II. Social relationship of accuser and the accused

     victim perceives misfortune as maleficium
             victim asks, "who bears me a grudge?"
             prior animosities suggest answer
             breach of charity as most common scenario
             presumes efficacy of cursing

      case of Margery Stanton, Chelmsford, 1579
           “English beggar witch”

    who are the witches?
            witchcraft as "revenge of the weak"
            poverty, socially marginal people,  older women
            hostility and non-conformity (cursing, "scolding")

III. Changes in concept of charity and poor relief

     Reformation theology
             no salvation through "good works"
             poor relief and suppression of begging
  vs Catholic religious view of beggars as
             1) opportunity to do good work by giving
              2) "type" of Christ: "whatever you do to the least of these
                                                you do also unto me." Matthew 25:31

     England: National Poor Relief System
             Poor Laws of 1536 & 1601: no begging
             distinction between "impotent poor" and
                        the "sturdy beggar"
             rejection of older concepts of spontaneous     
                       charity, "neighborliness"     
             witch beliefs function to support older system