Presence

On August 29, 1523, Margherita, known as Madregna, was accused of witchcraft. Tortured with rope, she confessed to practicing sorcery and attending a sabbath. She was condemned and burned alive at the stake. Centuries later, her voice still echoes.

On August 29, 1523, Margherita, known as Madregna, was accused of witchcraft.

Tortured with rope, she confessed to practicing sorcery and attending a sabbath.

She was condemned and burned alive at the stake. Her property was seized and redistributed

according to Inquisitorial customs. Centuries later, her voice still echoes.

Between the 15th and 18th centuries, fear and superstition took root across Europe,

fueling the systematic persecution we now call the witch hunts. These were not isolated

moments of hysteria, but sustained campaigns rooted in political, religious, and social

control. The main targets were women, midwives, healers, widows, the poor, those who

defied the roles assigned to them.

Accusations could arise from almost nothing: a fever, a failed harvest, a neighbor’s envy.

Folk rituals, knowledge of plants, or even physical traits became evidence of a pact with

the devil. Witchcraft was the name given to any form of female autonomy.

The Inquisition and civil tribunals developed legal systems to prosecute these so-called

witches. Torture was used to extract confessions confirming a worldview that needed

enemies. Manuals like the Malleus Maleficarum shaped both ideology and method,

legitimizing violence in the name of moral order.

Though men and children were also accused, nearly two-thirds of those tried were

women. Their bodies were inspected for “devil’s marks.” Their deaths, by fire, hanging,

or torture, were meant to serve as public warnings.

Fear had to be made visible.

The last execution for witchcraft in Europe was that of Anna Göldi, in 1782. But the

mechanisms of control persisted. In fascist Italy, women who resisted domestic roles

were confined to asylums, labeled “mad,” “malacarne,” or threats to state ethics. Emotion

itself became a pathology.

Even today, the logic of punishment remains. Femicide is the brutal echo of those fires.

Women are still burned alive, symbolically and literally, for refusing submission. They

are killed by partners, ex-partners, family members.

The methods have changed, but the meaning has not.

This is not just history, it is legacy and it demands reckoning, not in numbers alone, but in

memory, voice, and justice.