[This is really just a very rough draft. But I think it gets the point across.]
Anyone who wishes to learn about the history of the Burning Times has a very tough row to hoe. Not only is there an ever growing mass of scholarly literature to sift through, but it turns out that a great deal of this scholarship is tainted by systematic bias. This bias does not render the works in question totally, or even mostly, without value. But it does create an even greater-than-usual need to treat these works
critically, rather than simply accepting and assenting to the conclusions and assumptions therein.
To be somewhat more precise, certain scholars in the field of historical Witchcraft studies are aggressively and systematically promoting a set of seven interconnected claims about the nature of Witchcraft in general and of the early modern European Witch-hunts in particular. I call this scholarly clique "neodiabolists" in order to draw attention to the fact that their guiding ideology is in many ways little more than a slightly sanitized version of the early modern Christian theory of diabolical Witchcraft.
The main thrust of neodiabolism is an exculpatory narrative, addressed as much (and often more so) to public opinion as it is to their fellow scholars. In promoting this narrative, neodiabolists openly seek to exonerate both Church and State of any blame for the Witch-hunts. Simultaneously, neodiablists try to shift the blame to "the common people", and even to the accused Witches themselves, or at least to what it was that they were supposedly imagined to be (by "the common people"): universally hated workers of purely malefic magic.
Neodiabolism rests upon seven main pillars:
1.
Demonization
Neodiabolists assert that Witches and Witchcraft are intrinsically (and even metaphysically) evil. This requires the absolute rejection, despite all evidence to the contrary, of any connection between Witchcraft and beneficial magic, or any other positive portrayal of historical Witchcraft and Witches. This assertion flies in the face of the well-documented linguistic history of the English word "Witch". A major theme of public pronouncements by neodiabolists is their robotic insistence that all positive connotations of the word "Witch" invariably constitute very recent deviations from the "traditional" use of this word, and that such deviations are due only to the ignorant and ahistorical confabulations of romantics, feminists and modern Pagans. It is first and foremost because of their insistence on the equation of Witchcraft with Evil that these scholars are appropriately labeled as "neodiabolists".
2.
Exculpation
Neodiabolists assert that "the common people" were to blame for the Witch-hunts, not the religious and political leaders and institutions of the day. Thus, both Church and State are absolved of any blame for the Witch-hunts. In fact, the political and religious powers-that-were are actually portrayed by the neodiabolists as high-mindedly
resisting Witch-hunting when they could, and only very reluctantly acquiescing to Witch-hunting when they were
powerless to hold back the bloodlust of the ignorant masses (and even then, the elites are congratulated for slowing down and tempering the violence of "the common people").
3.
Obfuscation
Neodiabolists assert that Witch-hunting is a relatively generic and nearly ubiquitous feature of human societies, rather than a well-defined historical phenomenon specifically associated with early modern European Christendom. More specifically, neodiabolists attempt to draw specious parallels between early modern European With-hunts and isolated incidents of supposed Witch-hunting in modern-day (20th and 21st centuries) non-European societies, especially in Africa and India.
4.
Compartmentalization
Neodiabolists either ignore or outright deny any connection between Witch-hunting and other forms of religious persecution and social violence generally. In doing so they decouple Witch-hunting from the context in which it must be understood: as just one aspect of the generalized atmosphere of persecution and intolerance that was characteristic of medieval and early modern Christendom.
5.
Minimization
Neodiabolists insist that both the absolute scale and the historical significance of the violence involved in
the early modern Witch-hunts has been wildly exaggerated. By focusing attention on isolated instances in which genuine exaggerations (which are today taken seriously by precisely no one) have taken place, the neodiabolists attempt to produce the impression that, in essence,
all those who express concern, let alone outrage, over the early modern Witch-hunts, are naive romantic simpletons misled by fictionalized accounts. At the same time, the neodiabolists also aggressively argue that
the Witch-hunts do not actually represent any great moral failing on the
part of either European society or Christendom.
6.
Exaggeration
Neodiabolists exaggerate (often wildly) the quality, completeness, and accuracy of the available historical data on the Witch-hunts. This is especially notable in their fixation on low-ball estimates of the total number of trials and executions based on data that is difficult to interpret, incomplete and often misleading.
7.
Pontification
Neodiablists present themselves to the public as objective and high-minded debunkers who have a responsibility to "set the record straight". Through popular book-length works, websites, articles in the mainstream media, public speaking, youtube videos, etc, neodiabolists promulgate their personal opinions of Witchcraft and Witch-hunting, presenting their heavily biased point of view as established fact.
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