92 books like Witch Hunting and Witch Trials

Originally published in 1970, this was another foundational text for me and other witchcraft scholars of my generation.

It grew out of Macfarlane’s doctoral thesis focusing on Essex, which had been supervised by Keith Thomas, whose own great book, Religion and the Decline of Magic (much of which dealt with witches), came out the following year. Even then, the historian Macfarlane was on his way to becoming an anthropologist – a transition visible on every page of this fascinating book.

But its overriding character is that of a work of sociology. Social science models helped to impose interpretative order on the kind of archival information dug up by C. L’Estange Ewen, and connected a rise in witchcraft accusations to a number of strains in late-sixteenth- and early seventeenth-century English life, especially economic strains.

Although their interpretations differ in substance and emphasis, Macfarlane and Thomas are still associated with a paradigm… show more.

The distinctive selling-point of this work is summed up by its sub-title: a focus on law, politics and religion as causal factors, not just for humdrum witchcraft accusations but for major, sustained witch-hunts. Brian Levack has made a huge contribution to our understanding of witch-hunting, and here brings his specialist expertise to bear on Scotland, which experienced the most intense, and devastating panics anywhere in the British Isles (and worse even than most places in continental Europe).

Historians have long learned not to see witch-hunts as hysterical spasms of pre-Enlightenment ‘superstition’. Demonology was a serious subject in the sixteenth and seventeeen centuries, and was logically coherent within the mentalities of the time. Witchcraft, then, wasn’t some insane sideshow to the dominant legal, political and religious issues of the day, but central to those issues.

Embedding witchcraft in these mainstream contexts is essential to understanding what it once meant, not just… show more.

As well as the fears of godly states, early modern villagers had their own fears.

This book shows ‘witches’ being created in a process of everyday village rivalries between neighbours. Two villagers quarrel; either or both of them may utter insults, threats, or curses. You witch! You will regret this! May the Devil drag your soul through hell! And so on.

Insults (even ‘You witch!’) were relatively harmless, but threats and curses could get you into trouble. If your opponent then experienced some misfortune, neighbours might explain this as your curse taking effect.

This was particularly likely if you were female: people feared men’s physical violence, but they feared women’s curses. This book brings early modern villages to life.

No one does a better job of explaining the links between witchcraft accusations and fears over fertility than Roper.

Her ability to connect witches’ stereotypical activities—murder, cannibalism, sex with the Devil, and so on—with the demographic and subsistence crises of early modern Germany is remarkable.

She is an incredibly sensitive reader of primary sources.

A classic study that was in the vanguard of American investigations of European witch-hunting when it first appeared in 1972.

It was and is remarkable in the ways it takes seriously both religious and social history.

Highly readable, extremely learned, and based on years of archival investigation, Midelfort’s work is a must-read.

Diane Foulds, a descendant of one of the victims condemned to death during the Salem Witch Trials, thoroughly researched many of the people involved in the events that led to the execution of 19 innocent victims. I am not a descendant, but these events have fascinated me since childhood, because they were so outlandish and led to such unnecessary tragedy. In this book you will learn about not only the victims, but the ‘afflicted’ young girls whose wild, unfounded accusations and theatrics during the trials convinced the judges that many people were witches. It is easy to connect with each individual, as the book centers on them, to understand why the entire episode was character-driven. It is even easier to sympathize with the victims and appreciate how they suffered. 

The immersive and tragic history of a witch trial in Bideford, Devon, England in 1682 puts the “witches” back at the centre of their story and tries to imagine their world with sympathy and insight. This is a very well-researched book, drawing on documents from the town and printed news pamphlets about the trial, as well as on the author’s wider knowledge of witchcraft and demonology (the study of devils and witches). It evokes the sinister atmosphere in the town very effectively. The story is well told, pacy, and easy to follow, and I learned a lot about the women and their world – telling details that I thought might have been lost to history, but are rediscovered and thrillingly told here.

I read this book because Salem was founded by another ancestor of mine, Roger Conant. He first settled in Plymouth but could not abide the Pilgrims’ fanatical creed. He was a Puritan but not a religious separatist. Most Puritans had dreams of reforming the Church of England, starting in America. Fortunately, Conant died before the Salem Witch Trials began, for he would have been shocked at these developments. (Unfortunately for him, the town stuck his statue in front of the Witch Museum.) Frances Hill’s book is a blow-by-blow account of how the hysteria of some adolescent girls captured the minds of Massachusetts’ residents, including educated people, causing the death of 20 innocent people. It is also a study of Puritan culture, as it went more and more “off the rails.”

Godbeer’s introductory essay to this collection of primary sources is a model of clarity and up-to-date findings about America’s most famous witch hunt.

His scholarship has all the right pieces: attention to the often young female accusers, an exposition of how and why Puritanism highlighted the diabolical as a constant fear, and an assessment of potential failures of masculinity among the accused men.

In his latest book, Baker explores the various explanations for the Salem witch trials. He concludes that there was no single factor, but rather the result of a convergence of conditions, political, social, cultural, and economic. 

He focuses on key players in the outbreak, including the accused, the accusers, the judges, and government officials who failed to deal with the hysteria in a timely manner, thereby sparing those who lost their lives in the process.

In his final chapter, he discusses the response of Salem town, “witch city,” to the events of 1692 and its attempt to mine the tourist opportunities while recognizing the personal tolls taken by the accused.