‘Falsity consists in the privation of knowledge, which inadequate, fragmentary, or confused ideas involve.’ –Spinoza
Beliefs in witches and sorcerers are disturbing and calamitous. Sterility, illness, death, rainstorms, burnt-down houses, bald spots, attacks from wild animals, lost foot races, lost reindeer races, the puzzling behavior of a friend or spouse – the enigmatic, the impactful, the bothersome – all can spark suspicions of neighbors using magic and dark powers; all can precipitate violence. The suspects are sometimes normal humans, learned in dark magic, but other times, rumored to be odious and other. They devour babies, fornicate with their menstruating mothers, and use human skulls for sports. They become bats and black panthers, house pythons in their stomachs, and direct menageries of attendant nightbirds. They plot the destruction of families and then dance in orgiastic night-fests. […]
In nearly every documented society, people believe that some misfortunes are attributable to malicious group mates employing magic or supernatural powers. Here I report cross-cultural patterns in these beliefs and propose a theory to explain them.
Using the newly-created Survey of Mystical Harm, I show that several conceptions of evil, mystical practitioners recur around the world, including sorcerers (who use learned spells), possessors of the evil eye (who transmit injury through their stares and words), and witches (who possess superpowers, pose existential threats, and engage in morally abhorrent acts).
I argue that these beliefs develop from three cultural selective processes — a selection for effective-seeming magic, a selection for plausible explanations of impactful misfortune, and a selection for demonizing myths that justify mistreatment. Separately, these selective schemes produce traditions as diverse as shamanism, conspiracy theories, and campaigns against heretics — but around the world, they jointly give rise to the odious and feared witch. […]
Societally-corrosive beliefs can persist when they are intuitively appealing or serve some believers’ agendas. […]
People are more likely to attribute injury to mystical harm when they lack alternative explanations. […]
The greater the impact of the misfortune, the more likely people are to attribute it to mystical harm.
