Tag Archives: Demonology

Did the North Berwick Witches Actually Do Any Magic?

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Blog readers have my apologies for the lateness of this, the first post of my monthly blogging — February has seen me contract Vestibular Neuronitis, a condition affecting my balance. As such February 2017 has been both surreal and hugely unpleasant, and I’m not fully on my feet yet.

Anyway, as some of my readers might know, one case that I often return to is the North Berwick trials of 1590-91. My personal judgement is that the North Berwick trials are interesting to study from a number of perspectives, but that ultimately, I don’t believe for a moment that the events of the North Berwick Sabbats occurred. That doesn’t mean, necessarily, that there wasn’t a magical conspiracy to kill of control James VI.

In fact, there could well have been. Continue reading

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I’m talking about Fairies and the Witch Trials on the Folklore Podcast!

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Hello everyone. Today’s blog post isn’t quite like my usual ones: it’s not an article in its own right, but instead a digest of things that I mentioned in the interview I did for the Folklore Podcast episode that went live today, but didn’t have time/the memory to develop on. If you want to listen to the cast, you can do it at the address below:

http://www.thefolklorepodcast.com/

You can find my episode (“Fairy Belief and the Witch Trials”) in Season Two. Continue reading

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Filed under English Folklore, Irish Folklore, Learned Magic, Religion and the Occult, Scottish Folklore, Sorcerers, Strange History, The Devil, Whole Article

Sceptics in the Witch Trials

woman_teaching_geometryI’m in the latest issue of The Skeptic at the moment, writing about standards of proof when looking at medieval and Early Modern sources (largely medieval in that article) who present the supernatural as fact. For me, critical thinking is an indispensably important part of what I do – although I wouldn’t say I identify as ‘a S(c/k)eptic’ in the sense that it’s arisen as a social group. There are sceptic pub nights, there are sceptic podcasts and magazines. That’s not me.

I’m not an anti-sceptic either. My personal beliefs are my own, and they’re not part of my historical work. If I’m honest with myself, perhaps the reason my work is about social history instead of being more phenomenological is because it’s a debate that I’d rather keep out of, in part because even if we can say (and we often can) that a certain thing didn’t happen, we can’t actually say what did. Continue reading

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Shakespeare’s Twelfth Night and Demonic Possession

drunkeness-copyCards on the table: I haven’t had time to write a fresh blog post for this week, since I’m giving a lecture at the Rose Playhouse in London tomorrow (Monday 21st November 2016, to be exact), but things are gearing up towards Christmas, which puts me in mind of my favourite Christmassy Shakespeare play (that I’ve also given a lecture about at the Rose, and have extensive notes for).

What’s the title of that play? Well, just in case you didn’t have time to read the title of this blog post: it’s Twelfth Night.

What’s my favourite part? The sly references to Demonic possession in Act Four, Scene Two. Continue reading

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Did King James Believe in Witches (English Edition)

witches-sabbathIn the second of our articles about the Witch trials of King James VI (see the note at the bottom of my previous article to explain why I’m not calling him ‘James VI & I’) we shall take up James’ witch hunting career as he officially accepted the English throne in 1603.

 

The Act of 1604

Popular perception has it that James’ zeal for witch hunting resulted in a tougher witchcraft act, emulating the much tougher law in Scotland.

The only issue with this idea is reality: the English Act of 1604 is more severe on certain forms of witchcraft, Continue reading

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Did King James VI Really Believe in Witches? (Scottish Edition)

Vision de Faust

From the year 1563 to 1736 Scotland saw almost four thousand witch trials, with as many as 67% of the accused being executed by fire.

Two of the greatest concentrated periods of witch trials occurred under the stewardship of King James VI, son of Mary Queen of Scots, who would come to succeed the English Queen Elizabeth in 1603. That year, lawmakers in London would also draft a new witchcraft act that created a two-tier system of trials, dramatically increasing the number of death sentences for the most serious categories of witchcraft.

And yet, James’ position on Witchcraft was never entirely clear. Throughout his reign he seemed to swing from belief to scepticism. Continue reading

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Why Didn’t the Witches Use Magic to Escape Their Captors?

circa-1662-a-man-is-arraigned-before-a-judge-in-a-17th-century-scene-picture-id51241415For anyone studying the history of Witchcraft, this title is the question that you can’t quite believe nobody asked.

In the pamphlet, The Severall Facets of Witch-crafte (1585), we can observe the horrible retribution a nameless thirty-year-old metes out on a neighbour in Stanmore:

“I have not done with thee yet: so hee went about his businesse and beeinge come home, he complained of his backe and belley, saying… that he thought she had bewitched him: so his paine increased more and more, and hee began to growe into a consumption, and wasted away like the Childe before mentioned, like a parched or wethered leafe, hanged up in the smoke of a Chimney, and dyed three monthes after, and before he dyed his side did burst, and his guttes and backe bone was rotted in sunder, so that his guttes and bowels being rotten did issue foorth on his belley: and dyed hereof in most pitifull and grievous manner, the sayd partie taking it upon his death that her witch-craft and sorcery was the cause…”

With that sort of power – to kill swiftly, painfully, and with almost guaranteed success – you might think her apprehension would have caused a considerable number of casualties. Yet in the 1585 case our demonstrably dangerous sorceress is captured by simply arresting her when she comes begging at a gentleman’s door.

The witchcraft sceptic Reginald Scott even devoted a chapter to the ridiculousness of the idea: Continue reading

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Medieval Chroniclers and the Demonization of Fairies

joseph_noel_paton_-_puck_and_fairies_from_-a_midsummer_nights_dream-_-_google_art_projectI’ve already written about fairies in the witch trials on this blog. While it would be inaccurate to say that witches represented a survival of some pre-Christian Pagan religion, the idea of Pagan DNA lurking in the genetic makeup of Medieval and Early Modern Christian practises certainly bothered educated writers. In Buchard of Worms’ Decretum, written sometime around 1066, took time to attack perceived ‘Pagan’ practises such as dream travel, playing music around the dead, and dancing in cemeteries. Whether it was a deliberate campaign — not unlike the general campaign of imitation, assimilation and stigmatisation used through the rest of the spread of Christianity through Europe — or the result of writers attempting to use the Latin language to express native concepts, by the 16th and 17th centuries the idea had become entrenched.

We can see by the late 16th century, by which time the English witch trials were in full swing, and nowhere near the hiatus that would occur in the first Caroline era, that the ecclesiastical elite were very much of the opinion that witches whose work involved mention of the fairies were certainly minions of Satan. In 1579, in a book of medicinal recipes, William Bullein took time to attack a Catholic healer in Parham who used an ebony rosary and prayers to St. Anthony to cure illnesses caused by fairies and sprites.

In his 1590 Treatise Against Witchcraft Henry Holland, a graduate of Cambridge who was the Vicar of St. Brides while Christopher Marlowe was writing his Faustus, mentioned fairy witches in his list of terms for malevolent women, “the witches are sometimes called Thessalae, Thessalian Witches, Sagae, Wise Women, Magae, Persian Witches, Lamiae, Ladies of Fayrie, Stirges, Hegge…”

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Why the English Never Tortured Witches

punishing-witches-laienspiegelThis blog post comes from a conversation I had with someone in a pub. I can’t remember how the conversation had come around to witches – it was somewhere between one of them having a go at me for not owning a telly, but before when they had a go at me for using too many long words.

The thing that stuck with me was the outrage I got when I mentioned that the English didn’t torture witches. I was offered the famous quote that Medieval people were nasty, brutish and short, and that their lives were shaped correspondingly.

Because of this, I’d like to make it clear that this article isn’t meant to account for every abusive blow struck in the cellar of every parish goal. It isn’t meant to say that no abuse took place, or that the conditions of Early Modern confinement were in any way pleasant.

What I think might be profitable is to look at is why the English judicial system never authorised the mass torture of witches, and why European systems did. Continue reading

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Edward Alleyn and the Extra Devil in Christopher Marlowe’s Faustus…

Did Edward Alleyn see an extra Devil on stage during Faustus?

The first origin of the story as it related to Alleyn seems to come from quite a while after Alleyn’s death: in 1673, when John Aubrey he visited Dulwich College/The College of God’s Gift, he was told the story, and published it in his Natural History and Antiquity of Surrey in 1715.

The story seems to have been fairly ubiquitous. The only (relatively) contemporary source I found was Thomas Middleton’s Black Book of 1604, where he described the Rose “cracking” during a performance of Faustus and frightening the audience. Probably because it was old wood and there was wind (there’s always wind on that street, it’s a peculiarity of London’s Bankside).

Listen to my latest audio to hear more!

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June 6, 2016 · 8:01 pm