Of particular significance is the relation the witch-hunt established between the prostitute and the witch, reflecting the process of devaluation which prostitution under­went in the capitalist reorganization of sexual work. As the saying went, “a prostitute
when young, a witch when old,” for both used sex only to deceive and corrupt men, faking a love that was only mercenary (Stiefehneir 1977: 48ff.). And both sold themselves in order to obtain money and an illicit power, the witch (who sold her soul to the Devil) being the magnified image of the prostitute (who sold her body to men). Furthermore, both the (old) witch and the prostitute were symbols of sterility. the very personification of non-procreative sexuality. Thus, while in the Middle Ages the prostitute and the witch were considered positive figures who performed a social service for the community, with the witch-hunt both acquired the most negative connotations and were rejected as pos­sible female identities, physically by death and socially by criminalization. For the prostitute died as a legal subject only after having died a thousand times on the stake as a witch. Or better, the prostitute would be allowed to survive (she would even become useful, although in a clandestine fashion) only as long as the witch would be killed; for
the witch was the more socially dangerous subject, the one who (in the eyes of the inquisitors) was less controllable; it was she who could give pain or pleasure, heal or harm, stir up the elements and chain the will of men; she could even cause damage solely by
her look, a malocchio (“evil eye”) that presumably could kill.

Silvia FEDERICI, Caliban and the Witch, p. 197
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