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.

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!

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.

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.

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.

Along the coast of Fife, in villages like Culross and Pittenweem, history records that some women were executed as witches. Nevertheless, the reality of what happened the night that Janet Cornfoot was lynched at Pittenweem is hard to grasp as one sits by the harbour watching the fishing boats unload their catch and the pleasure boats rising with the tide. How could people do this to an old woman? Why was no-one ever brought to justice? And why would anyone defend such a lynching? The task of the historian is to try to make events in the past come alive and seem less strange. The details of the witch-hunt are fascinating. Some of the anecdotes are strange. The modern reader finds it hard to imagine illness being blamed on the malevolence of a beggar woman denied charity, or the economic failure of a sea voyage being attributed to the village hag, not bad weather. Witch-hunting was related to ideas, values, attitudes and political events. It was a complicated process, involving religious and civil authorities, village tensions and the fears of the elite. The witch-hunt in Scotland also took place at a time when one of the main agendas was the creation of a righteous or godly society. As a result, religious authorities had control over aspects of people's lives which seem as strange to us today as beliefs about magic or witchcraft. It was not accidental that the witch-hunt in Scotland, and specifically in Fife, should have happened at this time. This book tells the story of what occurred over a period of a century and a half, and offers some explanation as to why it occurred.

Synthesizing the evidence for magic and witchcraft in 16th-century Scotland, this book profiles unpublished manuscripts, 19th- and early-20th-century transcriptions, and passing remarks in the histories of shires and boroughs. Preliminary suggestions are made about how these sources can be interpreted, so that nature scholars of Scottish witchcraft in particular will be able to more easily construct their theories with the analyses provided.

Magic, science and second sight in 17c Scottish Higlands, with new edition of Kirk's Secret Commonwealth.

Despite the fascinating nature of religious Satanism, it has attracted little scholarship until relatively recently. This book brings together a group of international scholars to produce the first serious book-length study of religious Satanism, presenting a collection that will have wide appeal to specialists and non-specialists alike. The first part contains broader studies of influential groups and important aspects of the Satanic milieu, especially regarding historical developments, the construction of tradition and issues of legitimacy. The second part narrows the view to regional variations, especially with studies on Northern and Eastern Europe. The third part consists of primary documents selected for their representational and informational value.