Éva Pócs, one of the most highly respected scholars of historical anthropology, has undertaken extensive research on the history of folk beliefs connected with communication and the supernatural sphere. In this book, she examines the relics of European shamanism in early modern sources, and the techniques and belief-systems of mediators found in the records of witchcraft trials from the sixteenth to the eighteenth century. The book explores the various communication systems known to early modern Hungarians, describes the role of these systems in everyday village life, and shows how they were connected to contemporary European systems, as well as new types of mediators and systems which function right up to the twentieth century. Representing a major contribution to the most up-to-date international research, Eva Pócs draws on significant East European material and literature not previously co-ordinated with that from the West.

In the winter of 1692 something terrible and frightening began in Salem Village. It started with several villagers having strange fits, screaming, and unnaturally contorting themselves, and ended with almost two hundred people in jail, and at least twenty-five dead. Witchcraft accusations—claims that some inhabitants had forsaken God to become servants of the Devil—spread from Salem Village across Massachusetts, ensnaring innocent people from all strata of society under a burden of assumed guilt. One of the most significant accusations, and most unlikely, was against a seventy-one-year-old grandmother, Rebecca Nurse.
   The accusations against Nurse, a well-respected member in the community, seemed unbelievable. Unflinchingly, this ailing elderly woman insisted on her innocence and refused to falsely confess. Supported by many in Salem, Nurse’s family and neighbors challenged her accusers in court and prepared a thorough defense for her, yet nothing could surmount the fear of witchcraft, and she was sentenced to death. Nurse, seen as a martyr for the truth, later became the first person accused of witchcraft to be memorialized in North America.
    In A Salem Witch: The Trial, Execution, and Exoneration of Rebecca Nurse, the first full account of Nurse’s life, Daniel A. Gagnon vividly recreates seventeenth-century Salem, and in the process challenges previous interpretations of Nurse’s life and the 1692 witch hunt in general. Through primary source research, he reveals how the Nurse family’s role in several disputes prior to the witch hunt was different than previously thought, as well as how Nurse’s case helps answer the important question of whether the accusations of witchcraft were caused by mental illness or malicious intent. A Salem Witch reveals a remarkable woman whose legacy has transformed how the witch hunt has been remembered and memorialized.

Drawing on quantitative data drawn from a range of trials Kateryna Dysa first describes the ideological background of the tribunals based on works written by priests and theologians that reflect attitudes toward the devil and witches. The main focus of her work, however, is the process leading to witchcraft accusations. From the stories of participants of the trials she shows what led people to enunciate first suspicions then accusations of witchcraft. Finally, she presents a microhistory from one Volhynian village, comparing attitudes toward two “female crimes” in the Ukrainian courts. 

The study is based on archival research including witch trials transcripts. Dysa approaches the trials as indications of belief and practice, attempting to understand the actors involved rather than dismiss or condemn them. She takes care to situate early modern Ukrainian witchcraft and its accompanying trials in a broader European context, with comparisons to some African cases as well.

Stories about witches are by their nature stories about the most basic and profound of human experiences—healing, sex, violence, tragedies, aging, death, and encountering the mystery and magic of the unknown. It is no surprise, then, that witches loom large in our cultural imaginations. In academia, studies of witches rarely emerge from scholars who are themselves witches and/or embedded in communities of witchcraft practitioners. The Witch Studies Reader brings together a diverse group of scholars, practitioners, and scholar-practitioners who examine witchcraft from a critical decolonial feminist perspective that decenters Europe and departs from exoticizing and pathologizing writing on witchcraft in the global South. The authors show how witches are keepers of suppressed knowledges, builders of new futures, exemplars of praxis, and theorists in their own right. Throughout, they account for the vastly different national, political-economic, and cultural contexts in which “the witch” is currently being claimed and repudiated. Offering a pathbreaking transnational feminist examination of witches and witchcraft that upends white supremacist, colonial, patriarchal knowledge regimes, this volume brings into being the interdisciplinary field of feminist witch studies.

Contributors. Maria Amir, Ruth Asiimwe, Bernadette Barton, Ethel Brooks, Shelina Brown, Ruth Charnock, Soma Chaudhuri, Carolyn Chernoff, Saira Chhibber, Simon Clay, Krystal Cleary, Adrianna L. Ernstberger, Tina Escaja, Laurie Essig, Marcelitte Failla, D Ferrett, Marion Goldman, Jaime Hartless, Margaretha Haughwout, Patricia Humura, Apoorvaa Joshi, Govind Kelkar, Oliver Kellhammer, Ayça Kurtoğlu, Helen Macdonald, Isabel Machado, Brandy Renee McCann, Dev Nathan, Mary Jo Neitz, Amy Nichols-Belo, Allison (or AP) Pierce, Emma Quilty, Anna Rogel, Karen Schaller, Jacquelyn Marie Shannon, Shashank Shekhar Sinha, Gabriella V. Smith, Nathan Snaza, Shannon Hughes Spence, Eric Steinhart, Morena Tartari, Nicole Trigg, Katie Von Wald, Tushabe wa Tushabe, Jane Ward
 

This third, concluding volume of the series publishes 14 studies and the transcription of a round-table discussion on Carlo Ginzburg's Ecstasies. The themes of the previous two volumes, Communicating with the Spirits, and Christian Demonology and Popular Mythology, are further expanded here both as regards their interdisciplinary approach and the wide range of regional comparisons. While the emphasis of the second volume was on current popular belief and folklore as seen in the context of the historical sources on demonology, this volume approaches its subject from the point of view of historical anthropology. The greatest recent advances of witchcraft research occurred recently in two fields: (1) deciphering the variety of myths and the complexity of historical processes which lead to the formation of the witches' Sabbath, (2) the micro-historical analysis of the social, religious, legal and cultural milieu where witchcraft accusations and persecutions developed. These two themes are completed by some further insights into the folklore of the concerned regions which still carries the traces of the traumatic historical memories of witchcraft persecutions.

By spring 1645, two years of civil war had exacted a dreadful toll upon England. People lived in terror as disease and poverty spread, and the nation grew ever more politically divided. In a remote corner of Essex, two obscure gentlemen, Matthew Hopkins and John Stearne, exploited the anxiety and lawlessness of the time and initiated a brutal campaign to drive out the presumed evil in their midst. Touring Suffolk and East Anglia on horseback, they detected demons and idolators everywhere. Through torture, they extracted from terrified prisoners confessions of consorting with Satan and demonic spirits.

Acclaimed historian Malcolm Gaskill retells the chilling story of the most savage witch-hunt in English history. By the autumn of 1647 at least 250 people--mostly women--had been captured, interrogated, and hauled before the courts. More than a hundred were hanged, causing Hopkins to be dubbed "Witchfinder General" by critics and admirers alike. Though their campaign was never legally sanctioned, they garnered the popular support of local gentry, clergy, and villagers. While Witchfinders tells of a unique and tragic historical moment fueled by religious fervor, today it serves as a reminder of the power of fear and fanaticism to fuel ordinary people's willingness to demonize others.