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This release utilized complex but still heavy and repetitive riffing to achieve a more mature but equally punishing sound. Sykes was replaced by drummer B. Dreams sessions. Then, just after their second disc was finished, Burning Witch disbanded in The strength of this compilation -- entitled Crippled Lucifer Seven Psalms for Our Lord of Light -- was a key factor that lead to the label's commercial viability.

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It peaked in the 17th century, during the rationalist age of Descartes, Newton, and St. Vincent de Paul. Persecuting suspected witches was not an elite plot against the poor; nor was practicing witchcraft a mode of peasant resistance.

Catholics and Protestants hunted witches with comparable vigor. Church and state alike tried and executed them.

It took more than pure Reason to end the witch craze. Nor were witches secret pagans serving an ancient Triple Goddess and Horned God, as the neopagans claim. In fact, no witch was ever executed for worshiping a pagan deity. Matilda Gage's estimate of nine million women burned is more than times the best current estimate of 30, to 50, killed during the years from to — a large number but no Holocaust. And it wasn't all a burning time.

Witches were hanged, strangled, and beheaded as well. Witch-hunting was not woman-hunting: At least 20 percent of all suspected witches were male. Midwives were not especially targeted; nor were witches liquidated as obstacles to professionalized medicine and mechanistic science.

This revised set of facts should not entirely comfort Catholics, however. Catholics have been misled — at times deliberately misled — about the Church's role in the witch-hunts by apologists eager to present the Church as innocent of witches' blood so as to refute the Enlightenment theory that witch-burning was almost entirely a Catholic phenomenon.

Catholics should know that the thinking that set the great witch-hunt in motion was developed by Catholic clerics before the Reformation. But the great witch-hunt was nonetheless remarkably slow in coming. Many cultures around the world believed for millennia — and still believe — in witches.

In typical folklore, past and present, witches are night-flying evildoers who inflict harm on others by supernatural means, such as curses, the evil eye, and magic substances.

Witchcraft is usually thought of as an innate power, unlike sorcery, whose magical spells must be learned. What Christianity uniquely added to those traditional beliefs was Satan. God's enemies were said to join Satan's band of demons through a pact and worship him at monstrous bacchanals called "sabbats," where they parodied the liturgy.

The Church inherited Roman and Germanic laws regarding maleficent magic, laws that treated witchcraft as a crime. But to St. Augustine, concrete witchcraft consisted of idolatry and illusion rather than harm to others.

Following Augustine, an anonymous ninth-century text, Canon Episcopi , became part of the Church's canon law, declaring that belief in the reality of night-flying witches was heresy because there was no such thing as an actual witch. Although the idolatry and heresy associated with witchcraft resided only in the will, not in actual deeds, they were nevertheless sinful, Augustine wrote.

Punishment was in order — but not burning. The High Middle Ages of the twelfth and 13th centuries saw the bloody suppression of heretics, notably the Cathars in Provence. Measures against Jews, magicians, and sexual deviants also grew harsher. These groups were associated with a stereotyped set of blasphemies, orgies, and outrages, including infanticide and cannibalism.

Starting in , the papal Inquisition dispatched roving specialists to detect and punish heretics outside existing legal systems. Then, the idea that witchcraft was a reality rather than a heretical illusion suddenly made a comeback. The inquisitors who had cut their teeth on heretics were devouring accused witches as well by the end of the Middle Ages.

This was not simply a matter of shifting scapegoats to suit market demand. In a society that feared supernatural menaces working through human conspiracies, the sinister folk figure of the esoterically schooled magician apparently fused with that of the petty village wise-woman or cunning man to create the new phenomenon of the diabolical witch. After the first wisps of this change in the late 14th century, the flames burst forth around in the Savoy region, in what is now southeast France, and in the canton of Valais in Switzerland, near the borders of France and Italy.

About more witch trials followed before the Reformation began in Meanwhile, witch-hunters' manuals multiplied, most notably the infamous Malleus Maleficarum Hammer of Witches , published in Its authors, Jacob Sprenger and Heinrich Kraemer, were experienced Dominican inquisitors who had burned 48 witches in one diocese alone and had obtained a papal bull approving their mission.

Reversing the old principle of the Canon Episcopi , Sprenger and Kraemer proclaimed that not believing in the reality of witches was heresy. Witches regularly did physical as well as spiritual harm to others, they wrote, and allegiance to the devil defined witchcraft. Sprenger and Kraemer exhorted secular authorities to fight witches by any means necessary.

Malleus Maleficarum notice the feminine possessive of "witches" was a vicious misogynist tract. It depicted women as the sexual playmates of Satan, declaring: "All witchcraft comes from carnal lust, which is in women insatiable.

He helped to shape the modern rosary and founded the first rosary confraternity. Malleus Maleficarum did not cover its ground completely, failing to discuss the actual pact that witches made with the devil, the sabbat, familiars imps in animal form who aided witches , and night-flying.

But those elements did not always appear in witchcraft cases. By itself, the Malleus started no new witch-panics, but it was freely used by later witchcraft writers, Protestant and Catholic alike. The Spanish inquistors were nearly alone in scoffing at its lack of sophistication. The demonologists who absorbed the Malleus were highly cultured men, such as the Protestant Jean Bodin, "the Aristotle of the 16th century," and his contemporary, the Jesuit classicist Martin del Rio.

Those theoreticians pounded home the principle of the crimen exceptum : Because witchcraft was so vile an offense, accused witches had no legal rights. Socially elite persecutors, demonologists, and judges relentlessly hunted witches with the zeal of modern revolutionaries pursuing a political utopia. No cost was too great, because witch-hunting served the greater good of Christendom, in their view.

They believed that witchcraft inverted society's key values, disturbed godly order, challenged the divine right of kings — the ancient doctrine that rulers derive their right to rule from God — and diminished the majesty of God. It was thought that witch-hunting saved souls and averted the wrath of God by purging society of evil as the End Times loomed. Commoners, by contrast, simply wanted relief from the evildoers of folklore who, they believed, were harming them, their children, their cattle, and their crops.

It was grassroots complaints that started most witch-hunts. If authorities were too slow to act, peasants were capable of lynching suspected neighbors. Although maleficium — physical harm — loomed much larger than diabolism in common people's accusations against suspected witches, their folk beliefs cross-fertilized the learned ones of Bodin and others in complex ways. Through sermons, gossip, trial accounts, and luridly illustrated "witch-books" especially popular in Germany , everyone learned what witches did and how to detect them.

The 30, to 50, casualties of the European witch-hunts were not distributed uniformly through time or space, even within particular jurisdictions. Three-quarters of Europe saw not a single trial. Witch persecution spread outward from its first center in alpine Italy in the early 15th century, guttering out in Poland, where witchcraft laws were finally repealed in The center had generally stopped trying witches before the peripheries even started.