Through further research and available evidence, the Roman Inquisition was seen in a different light. In contrast with feminist arguments, historians like Clarke Garrett, Brian Levack, John Tedeschi, Matteo Duni, and Diane Purkiss pointed out that most witch trials and executions were conducted by local and secular authorities. Clarke Garrett mentioned the quick decline and insignificance of the "Malleus Maleficarum". In-depth historical research regarding minor details of different types of magic, theological heresies, and political climate of The Reformation further revealed that Inquisitorial procedures greatly restrained witch hunting in Italy. Scholars specializing in the Renaissance and Early Modern period such as Guido Ruggiero, Christopher F. Black, and Mary O'Neil also discussed the importance of proper procedures and sparse use of torture. The low rate of torture and lawful interrogation, Black argued, means that trials tended to focus more on individual accusation, instead of groups. For the same reason, the notion of the Black Sabbath was much less accepted in contemporary Italian popular culture. The Holy Office's function in the disenchantment of popular culture also helped advance rationalism by getting rid of superstitions. Jeffrey R. Watt refutes the feminist claim that the Inquisition was responsible for the death of so many women. Watt points out that in 1588 the Roman Curia stated it would only allow testimony about participation in a Sabbath by the practitioners themselves and not by outside witnesses. Additionally, the Inquisition would eventually ban torture for the procurement of a witchcraft confession. The Holy Office also began seeking less harsh punishment for witches and viewed witches as those who had simply lost their way and who could be redeemed, not as apostates deserving death.