I am a historian of early modern Europe, with a research focus on Spain and Italy. I first encountered archival documents from the Spanish Inquisition during research for my first book: I was already a fan of religious history but quickly became a fan of studying the law. I am fascinated by the ways in which people between the 1500s and 1700s used the legal systems at their disposal to recapture honor and pursue enemies. I am always on the lookout for ways in which religious prescriptions from centralized authorities did not match what was happening on the ground with ordinary, usually illiterate people.
For the last twenty-five years, historians have been convinced that witch suspects drew on their personal histories as they confessed to being the Devil’s disciples.
Kounine flips that presumption on its head by asking how the processes of interrogations and torture might actually create a self-identity of being a witch, a category that was more flexible and nuanced than we might have expected.
Imagining the Witch explores emotions, gender, and selfhood through the lens of witch-trials in early modern Germany. Witch-trials were clearly a gendered phenomenon, but witchcraft was not a uniquely female crime. While women constituted approximately three quarters of those tried for witchcraft in the Holy Roman Empire, a significant minority were men. Witchcraft was also a crime of unbridled passion: it centred on the notion that one person's emotions could have tangible and deadly physical consequences. Yet it is also true that not all suspicions of witchcraft led to a formal accusation, and not all witch-trials led to the stake.…
I am a historian of early modern Europe, with a research focus on Spain and Italy. I first encountered archival documents from the Spanish Inquisition during research for my first book: I was already a fan of religious history but quickly became a fan of studying the law. I am fascinated by the ways in which people between the 1500s and 1700s used the legal systems at their disposal to recapture honor and pursue enemies. I am always on the lookout for ways in which religious prescriptions from centralized authorities did not match what was happening on the ground with ordinary, usually illiterate people.
This book is an analysis of witchcraft and witch hunting as they appeared in southwestern Germany in the sixteenth and seventeenth centuries. Starting from a short analysis of some basic problems in the interpretation of European witchcraft, it proceeds to a study of the shifting denominational views regarding witches and the growth of Catholic orthodoxy. That theoretical vantage yields insight into the patterns in time, space, and confession that characterized all witch hunts in the German Southwest. There follows a narrative analysis of the largest witch hunts and the general crisis of confidence they produced. Analysis is complemented by a…
I write historical and biographical novels, and have had a fascination with the Salem witch trials since childhood. With my first visit to Salem, I felt a strong connection to my surroundings and its history. When I walked through the House of the Seven Gables for the first time, I felt I’d been there before. Three past-life regressions brought me back to 17th century Salem. In my biographical novel For The Love Of Hawthorne, I delved deeply into the soul of my favorite author, his devoted wife, and the shame his family suffered at the hand of his ancestor Judge Hathorne. The story came from my heart, as I lived their story along with them.
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.
Salem witchcraft will always have a magnetic pull on the American psyche. During the 1692 witch trials, more than 150 people were arrested. An estimated 25 million Americans-including author Diane Foulds-are descended from the twenty individuals executed. What happened to our ancestors? Death in Salem is the first book to take a clear-eyed look at this complex time, by examining the lives of the witch trial participants from a personal perspective. Massachusetts settlers led difficult lives; every player in the Salem drama endured hardships barely imaginable today. Mercy Short, one of the "bewitched" girls, watched as Indians butchered her parents;…
During my childhood in Canada, I was fascinated by the “Wild West” and the fact that my maternal grandmother, who lived with us, was born in Wisconsin in 1876, when Jesse James was still robbing trains. I became an international multimedia producer, and I always took an entertainment-based approach to my work, grounded in research. After I retired, I began to search for my roots, uncovering interesting stories of my ancestors. Besides accessing websites and books, I traveled to where they lived to gain insights, meet historians, and distant cousins. I also engaged expert genealogists to prove my lineage back to the Mayflower and Puritan settlers of New England. That allowed me to join the Mayflower Society.
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.”
This acclaimed history illuminates the horrifying episode of Salem with visceral clarity, from those who fanned the crisis to satisfy personal vendettas to the four-year-old "witch" chained to a dank prison wall in darkness till she went mad. Antonia Fraser called it "a grisly read and an engrossing one."
A native of Massachusetts and married to a descendent of two of the accused, the Salem witch trials have long fascinated me. Armed with a Ph.D. in American studies from New York University – focused on American history, literature, and religion – a significant portion of my academic career has been devoted to research, publications, classes, and public lectures on the Salem witch trials, reflected in the third edition of my book, The Story of the Salem Witch Trials. The book is only one of several books and many articles I have published on various aspects of American cultural history, many of which relate in some way to what happened in Salem in 1692.
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.
Beginning in January 1692, Salem Village in colonial Massachusetts witnessed the largest and most lethal outbreak of witchcraft in early America. Villagers-mainly young women-suffered from unseen torments that caused them to writhe, shriek, and contort their bodies, complaining of pins stuck into their flesh and of being haunted by specters. Believing that they suffered from assaults by an invisible spirit, the community began a hunt to track down those responsible for the demonic work. The resulting Salem Witch Trials, culminating in the execution of 19 villagers, persists as one of the most mysterious and fascinating events in American history.
I became fascinated with 16th-century and 17th-century Europe after reading Don Quixote many years ago. Since then, every novel or nonfiction book about that era has felt both ancient and contemporary. I’m always struck by how much our environment has changed—transportation, communication, housing, government—but also how little we as people have changed when it comes to ambition, love, grief, and greed. I doubled down my reading on that time period when I researched my novel, Dulcinea. Many people read in the eras of the Renaissance, World War II, or ancient Greece, so I’m hoping to introduce them to the Baroque Age.
I recommend this book every chance I get when people ask me for a novel that knocked my socks off.
It’s based on real events that happened in Norway, and it reads like Hargrave actually lived in that era because of the rich details. I learned so much, not only about Norway but also about what it was like to live in a harsh climate in a very remote area at a time when there was very little communication between communities.
I couldn’t get the characters, namely Maren, Ursa, and Absalom, out of my head for weeks.
Historically, the mass media have marginalized women's sports by devoting more coverage to men's sports and trying to appeal to a male audience. This volume analyzes the mass media's portrayal of women's sports. The Olympic Games are highlighted because they provide one of the few sports arenas where women's participation is heavily covered, promoted, and celebrated. The author suggests the media are recognizing the significance of female spectatorship and are attempting to respond to this growing audience by adopting some of the rhetorical and textual characteristics of soap opera and melodrama.
I am a historian of early modern Europe, with a research focus on Spain and Italy. I first encountered archival documents from the Spanish Inquisition during research for my first book: I was already a fan of religious history but quickly became a fan of studying the law. I am fascinated by the ways in which people between the 1500s and 1700s used the legal systems at their disposal to recapture honor and pursue enemies. I am always on the lookout for ways in which religious prescriptions from centralized authorities did not match what was happening on the ground with ordinary, usually illiterate people.
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 powerful account of witches, crones, and the societies that make them
From the gruesome ogress in Hansel and Gretel to the hags at the sabbath in Faust, the witch has been a powerful figure of the Western imagination. In the sixteenth and seventeenth centuries thousands of women confessed to being witches-of making pacts with the Devil, causing babies to sicken, and killing animals and crops-and were put to death. This book is a gripping account of the pursuit, interrogation, torture, and burning of witches during this period and beyond.
Drawing on hundreds of original trial transcripts and other rare…
I am an Emeritus Professor of Early Modern History at the University of East Anglia and a Fellow of the Royal Historical Society. I taught history for many years at several UK universities, and I was the Director of Studies in History at Churchill College, Cambridge. I am the author of six books, including Hellish Nell: Last of Britain’s Witches and Witchcraft: A Very Short Introduction. His latest book, The Ruin of All Witches: Life and Death in the New World, will be published in November by Penguin. I live in Cambridge, England, and I am married with three children.
This was the book that got me started over thirty years ago, and which I still turn to today. It’s an absolute mine of information, specifically relating to the written indictments for witchcraft which survive in great numbers for the Home Assize Circuit – that is, the courts that heard felonies in south-eastern England.
Ewen doesn’t provide much in the way of analysis. There is a substantial, very useful, introduction, but the really incredible thing about this book is how Ewen managed to comb through the archives, then held in the Public Records Office in London, and find almost all of the witchcraft indictments hidden there. He was an amazing researcher, who provided raw data for subsequent generations of historians.
Among many findings that can be drawn from his research are that, outside the peculiar spike in trials in the mid-1640s (the subject of my book, Witchfinders), English witch-trials peaked…
Originally published in 1929, the author presents a formidable collection of facts, brought together in a scholarly manner. This is an examination of the general history of witchcraft, its changing laws and legal procedures, as well as methods of interrogation and punishment. This book must be considered an essential reference work for every student of witch lore.
"Write what you know" is worn-out advice you'll find on many a website, but I prefer to write what I want to know. Researching for background information is a far cry from studying the history of dates, places, and politics. For instance, you won't read in a history book that forks weren't used at the table in the Renaissance. That people didn't have zippers or right/left shoes, but they did have buttons. Noblemen wore high-heeled shoes. Women poisoned themselves with makeup of white lead (ceruse). Even with diaries, autobiographies, and social history books, trivial information of daily life is hard to find.
This nonfiction about a French priest who was burned at the stake in 1634 reads like fiction. Although I knew the story and how it ends, Rapley’s writing is suspensful and dramatic. The author keeps close to Grandier, whose character flaws contribute to his death. Grandier’s enemies are given their separate situations and in some cases are treated with generosity. Though the writing is not emotional, I was dismayed and hardly able to believe this actually happened.
As a Catholic priest, Grandier was an influential figure in the Loudun community and local government. A brilliant speaker, he was popular with his parishioners. But he had enemies, including Cardinal Richelieu and Louis XIII, who was trying to wrest political autonomy from local governors and centralize power in Paris. Grandier's support of the governor of Loudun meant that he was seen as an enemy of the crown. In addition, the debonair priest's romantic intrigues brought him into conflict with some of the town's most influential power brokers. When a nearby convent of Ursuline nuns began experiencing strange visions and…
Like anyone else who takes an interest in Ireland, I’ve been fascinated by the long and often very difficult history of the island’s experience of religion. Where I live, in county Antrim, religious imagery appears everywhere – in churches and schools, obviously, but also on signboards posted onto trees, and in the colourful rags that are still hung up to decorate holy wells. This book is the fruit of twenty years of thinking about Christian Ireland - its long and difficult history, and its sudden and difficult collapse.
This book is an eye-opener. Callan investigates a sudden unexpected sequence of heresy trials that shook the Irish church in the fourteenth century. She uncovers all manner of badly behaving churchmen – from the mendacious to the cavalier – and highlights the experience of the women who were so often their victims. Callan argues that the heresy trials often mark out differences other than theological within the Irish church – and shows that two centuries after the Norman invasion, ethnic and cultural differences continued to destabilise its always fragile communion.
Early medieval Ireland is remembered as the "Land of Saints and Scholars," due to the distinctive devotion to Christian faith and learning that permeated its culture. As early as the seventh century, however, questions were raised about Irish orthodoxy, primarily concerning Easter observances. Yet heresy trials did not occur in Ireland until significantly later, long after allegations of Irish apostasy from Christianity had sanctioned the English invasion of Ireland. In The Templars, the Witch, and the Wild Irish, Maeve Brigid Callan analyzes Ireland's medieval heresy trials, which all occurred in the volatile fourteenth century. These include the celebrated case of…
