There is always more to be said, but you may find this response to a similar question by u/sunagainstgold to be interesting.

For context, the linked thread is asking about the historiography of a book by a feminist scholar which links European witch hunts with Marx' theory of primitive accumulation.

To understand exactly what the witch craze in early modern Europe was about is much more nuanced than what you will see on social media. While Jeffrey Cohen’s theses in Monster Theory help to isolate these phenomena to their particular context, Lynal Roper’s analysis in Witch Craze illuminates the elements that explain in what ways witches were a cultural body manifested through religious interpretation as well as the importance of fertility and fecundity; a patrolling force that existed to reinforce the societal bounds of difference between society and nature; explanatory monsters used to understand the ways people perceived sexual and matrilineal norms along the lines of exchanges, both through unions and gifts. Of course, religion played a crucial role in the spreading of the witch hunts in early modern Europe. The idea of entering into a diabolical contract through non-reproductive sexual relations with the Devil speaks not only to the importance placed on fecundity but also says much about the importance of marriage as a social contract between people for material and financial gain. As Roper makes clear, in many cases, the Devil promised some sort of stability to the woman whom he sought to turn to a witch; offering money or “good days” in return for sex, which constituted a union. In the same sense, old women accused of witchcraft were often thought to corrupt infants and others through the giving of gifts tainted with some kind of salve, often made from the bones of children. The exchange of goods and sex were intertwined in how society functioned, and witches were seen as a corrupting force to both marriage and fertility through these exchanges. The importance of a partner that could provide well within a particular class is highlighted by the offerings of the Devil to accused witches.

The natural world that existed beyond the realm of the town or village also served as a corrupting force to those that would wander. Confessions often expose how women would encounter the devil in the forest or isolation from those in the community, explaining in some way how society viewed nature as the realm of evil, far from the influence of the church. The mockery witches made of the civil union of marriage translates also to the mockeries made of other religious ceremonies like the sabbath and the eucharist. Indeed, the idea of cannibalism in itself is repulsive not only for its connection to children but also for its inverted association with the anthropophagy of Christ, it was an insult to the eucharist, which was once again an exchange between God and society. That all being said, it is difficult to put a strictly feminist interpretation onto the witch craze. Indeed, women were target with very few exceptions and it often struck at the power that some women held, such as midwives and land-owning women. However, the strong belief in God, the Devil, magic, etc. puts witch craft and the witch craze square at the center of a particular time and a particular crisis, namely the Thirty Years War. Times of crisis often yield monsters that represent that crisis and witches were no exception. Their rise and fall correlate with this time of crisis and the crimes they were targeted for are manifestations of the tension from the Reformation and the effects of war, such as cannibalism. While women embodied fertility and witches attacked fertility, it had a specific meaning within the context of early modern Europe, namely the importance of reproduction during a time of dramatic population decrease.

Sources:

 Cohen, Jeffrey Jerome. Monster Theory. University of Minnesota, 1996.

 Roper, Lyndal. Witch Craze. Yale University Press, 2006.