Tag Archives: Folklore

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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Biblical Curses During the Era of the Witch Trials

Adam and Eve expelled from the Garden of Eden - stained glassFor this blog, spring is probably going to have a lot of articles about either cursing and diaries. I’ve got a paper coming up at a very exciting conference just as (hopefully) the weather is picking up (and by that, I mean ‘the temperature should be above 10°C’.) Therefore, the lion’s share of my writing will be taken up with research on cursing from the medieval era to the Early Modern.

Today’s will be the first of the cursing posts: curses and execrations were all around for the medieval and Early Modern citizen. It’s little wonder that, with the growing belief in providentialism that accompanied the Reformation, the English more and more believed that witches could lay lethally effective curses. Even the grave of William Shakespeare, a resolutely mainstream figure, is decorated with the words, “Good Friend for Jesus sake forbeare, To dig the dust enclosed here. Blessed be the man that spares these stones, And cursed be he that moves my bones.”

A significant part of the draw of the curse, as it existed in a licit context, was the idea of appeal to a higher power. Even in a modern society, with supposedly reliable access to the machinery of justice, a significant gap exists between law and practise. In medieval and Early Modern England, with courts convened cyclically, laws poorly understood, and where justice could be put on hiatus by anything from heavy rains to plague, an extra supernatural deterrent would have been reassuring. Continue reading

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Ghosts of Christmas Past: Christmas Ghost Stories, Scandinavian Revenants, and the Medieval Dead in England

werwolfThis post comes with apologies for my not having posted anything last week. I was giving a rather fun lecture on Prospero at the Rose Playhouse, Bankside: a fantastic archaeological trust that also manages to be a  working theatre (despite not being allowed to have toilets, and having very strict rules against heating). I gave the talk with a skilled and patient actor friend, Suzanne Marie, and pending permissions I hope to make the whole thing available on Sound Cloud.

With that out of the way, it won’t surprise any of you to know that my thoughts have turned to Christmas. The decorations are up, I’ve started working my way through my gin-themed advent calendar, and the Christmas telly beckons…

Which brings me around to the main point of this post: Ghosts.

I’ve yet to see a culture with no traditions of ghost stories, but the dark nights of Medieval Britain gave birth to an enchanting culture of ghost stories and monstrous tales rivalled only by the great Sagas of the Northern Tradition.

And so, perhaps time has come to look into the Ghosts of Christmas: in the Northern Traditions, in Britain, and in Scotland… Continue reading

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Doctors Strange: Early Modern Surgeons, Demonic Possession, and Witchcraft

8b4206c0ed5ded4e3db61f410f35b024In writing the social history of the supernatural, it’s all too easy for to create a pantheon of heroes and villains. For heroes we have educated doctors and humanists fighting fanatical magistrates, bringing modern wisdom to backward country farmers. As villains, we would have a field of straw men: Puritan preachers, ‘Witchfinder Generals’, ignorant yokels, conniving magnates, and corrupt search-women.

Yet, there were always those who didn’t believe in magic. From the 15th to 16th centuries, the Duchess of Bedford was accused of Witchcraft, and one of Jack Cade’s compatriots was executed for necromancy. Despite that, there are no mentions of magic or the supernatural in the Paston Letters – written by a family living in 15th and 16th century Norfolk. 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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Trumpageddon, The Revelation of John and the Apocalypse from the Middle Ages to the English Restoration

d5a9072468314a887f7ba9426743de45I rarely write about the modern world. From a personal perspective, my interest tends to peter out after 1650.

With that said, it would be impossible for me to write anything this week without discussing how utterly terrible 2016 has been so far… so I’ve decided this week’s articles will be about Apocalypse narratives, and predictions of disaster. Continue reading

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

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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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