The Visions Of Isobel Gowdie

The confessions of Isobel Gowdie are widely recognised as the most extraordinary on record in Britain. Using historical, psychological, comparative religious and anthropological perspectives, this book sets out to separate the voice of Isobel Gowdie from that of her interrogators.

In the hundreds of confessions relating to witchcraft and sorcery trials from early modern Britain we frequently find detailed descriptions of intimate working relationships between popular magical practitioners and familiar spirits of either human or animal form. Until recently historians often dismissed these descriptions as elaborate fictions created by judicial interrogators eager to find evidence of stereotypical pacts with the Devil. Although this paradigm is now routinely questioned, and most historians acknowledge that there was a folkloric component to familiar lore in the period, these beliefs and the experiences reportedly associated with them, remain substantially unexamined. Cunning-Folk and Familiar Spirits examines the folkloric roots of familiar lore from historical, anthropological and comparative religious perspectives. It argues that beliefs about witches' familiars were rooted in beliefs surrounding the use of fairy familiars by beneficent magical practitioners or 'cunning folk', and corroborates this through a comparative analysis of familiar beliefs found in traditional native American and Siberian shamanism. The author explores the experiential dimension of familiar lore by drawing parallels between early modern familiar encounters and visionary mysticism as it appears in both tribal shamanism and medieval European contemplative traditions. These perspectives challenge the reductionist view of popular magic in early modern British often presented by historians.

sobel Gowdie has been unfairly labelled "The Witch Queen of Scotland" largely due to her confessions to witchcraft being a matter of historical record. Michael McGrinder tells Isobel's story on a grand canvas spanning a period of seventeen years. This full-length play is not for the prudish nor is it for the faint-hearted, but neither is it for those without a sense of humor or deep compassion. It is for those who like a good story well-told and for those especially who enjoy a love story. It is definitely for all who appreciate great theatre!

With their dramatic descriptions of black masses and cannibalistic feasts, the records generated by the Basque witch-craze of 160914 provide us with arguably the most demonologically-stereotypical accounts of the witches sabbath or akelarre to have emerged from early modern Europe. While the trials have attracted scholarly attention, the most substantial monograph on the subject was written nearly forty years ago and most works have focused on the ways in which interrogators shaped the pattern of prosecutions and the testimonies of defendants. Invoking the Akelarre diverts from this norm by employing more recent historiographical paradigms to analyze the contributions of the accused. Through interdisciplinary analyses of both French- and Spanish-Basque records, it argues that suspects were not passive recipients of elite demonological stereotypes but animated these received templates with their own belief and experience, from the dark exoticism of magical conjuration, liturgical cursing and theatrical misrule to the sharp pragmatism of domestic medical practice and everyday religious observance. In highlighting the range of raw materials available to the suspects, the book helps us to understand how the fiction of the witches sabbath emerged to such prominence in contemporary mentalities, whilst also restoring some agency to the defendants and nuancing the historical thesis that stereotypical content points to interrogatorial opinion and folkloric content to the voices of the accused. In its local context, this study provides an intimate portrait of peasant communities as they flourished in the Basque region in this period and leaves us with the irony that Europes most sensationally-demonological accounts of the witches sabbath may have evolved out of a particularly ardent commitment, on the part of ordinary Basques, to the social and devotional structures of popular Catholicism.

New from “a definite star on the rise.” (LINNEA SINCLAIR) My name is Raine Benares. Until last week I was a seeker—a finder of things lost and people missing. Now I’m psychic roommates with the Saghred, an ancient stone with cataclysmic powers. Just me, the stone, and all the souls it’s ingested over the centuries. Crowded doesn’t even begin to describe it. All I want is my life back—which means getting rid of the stone and the power it possesses. To sort things out, I head for the Isle of Mid, home to the most prestigious sorcery school, as well as the Conclave, the governing body for all magic users. It’s also home to power- grubbing mages who want me dead and goblins who see me as a thief. As if that’s not enough, Mid’s best student spellsingers are disappearing left and right, and I’m expected to find them. Lives are at stake, goblins are threatening to sue, mages are getting greedier, and the stone’s power is getting stronger by the hour. This could get ugly.

A chance encounter leads teenaged Margaret into the circle of Isobel Gowdie, a "cunning woman" who practices magic and travels in the fairy world. But Scotland is aflame with wars over religion and "correct" belief-English against Scots, Catholics against Protestants-and in the Scottish Highlands, the witch craze is at its height. When Margaret starts to meet with Isobel to learn magic, Isobel is accused of witchcraft, and Margaret becomes a suspect, too. Can Margaret's tutor, Katharine, a Christian mystic, affect the outcome? Bitter Magic is inspired by the true story of the witchcraft trial of Isobel Gowdie in 1662.

Tormented girls writhing in agony, stern judges meting out harsh verdicts, nineteen bodies swinging on Gallows Hill. The stark immediacy of what happened in 1692 has obscured the complex web of human passion, individual and organized, which had been growing for more than a generation before the witch trials. Salem Possessed explores the lives of the men and women who helped spin that web and who in the end found themselves entangled in it. From rich and varied sources—many previously neglected or unknown—Paul Boyer and Stephen Nissenbaum give us a picture of the events of 1692 more intricate and more fascinating than any other in the already massive literature on Salem. “Salem Possessed,” wrote Robin Briggs in The Times Literary Supplement, “reinterprets a world-famous episode so completely and convincingly that virtually all the previous treatments can be consigned to the historical lumber-room.” Not simply a dramatic and isolated event, the Salem outbreak has wider implications for our understanding of developments central to the American experience: the breakup of Puritanism, the pressures of land and population in New England towns, the problems besetting farmer and householder, the shifting role of the church, and the powerful impact of commercial capitalism.

This volume offers 18 studies linked together by a common focus on the circulation and reception of motifs and beliefs in the field of folklore, magic, and witchcraft. The chapters traverse a broad spectrum both chronologically and thematically; yet together, their shared focus on cultural exchange and encounters emerges in an important way, revealing a valuable methodology that goes beyond the pure comparativism that has dominated historiography in recent decades. Several of the chapters touch on gender relations and contact between different religious faiths, using case studies to explore the variety of these encounters. Whilst the essays focus geographically on Europe, they prefer to investigate relationships over highlighting singular, local traits. In this way, the collection aims to respond to the challenge set by recent debates in cultural studies, for a global history that prioritises inclusivity, moving beyond biased or learned attachments toward broader and broadening foci and methods. With analysis of sources from manuscripts and archival documents to iconography, and drawing on writings in Latin, Hebrew, Arabic, and other languages, this volume is essential reading for all students and scholars interested in cultural exchange and ideas about folklore, magic, and witchcraft in medieval and early modern Europe.