This chronological collection charts the change in attitudes to witchcraft during the period 1560-1736, which culminates in the educated debate on the reality of witchcraft and the gradual decline in belief in witches and associated phenomena.

This chronological collection charts the change in attitudes to witchcraft during the period 1560-1736, which culminates in the educated debate on the reality of witchcraft and the gradual decline in belief in witches and associated phenomena.

This chronological collection charts the change in attitudes to witchcraft during the period 1560-1736, which culminates in the educated debate on the reality of witchcraft and the gradual decline in belief in witches and associated phenomena.

A Companion to Tudor Literature presents a collection of thirty-one newly commissioned essays focusing on English literature and culture from the reign of Henry VII in 1485 to the death of Elizabeth I in 1603. Presents students with a valuable historical and cultural context to the period Discusses key texts and representative subjects, and explores issues including international influences, religious change, travel and New World discoveries, women’s writing, technological innovations, medievalism, print culture, and developments in music and in modes of seeing and reading

Covers the history of witchcraft from 1750 B.C.E. though the modern day. Includes a chronology, an introductory essay, and an extensive bibliography featuring cross-referenced entries on witch hunts, witchcraft trials, and related practices around the world.

"Fascinating and vivid." New Statesman "Thoroughly researched." The Spectator "Intriguing." BBC History Magazine "Vividly told." BBC History Revealed "A timely warning against persecution." Morning Star "Astute and thoughtful." History Today "An important work." All About History "Well-researched." The Tablet On the morning of Thursday 29 June 1682, a magpie came rasping, rapping and tapping at the window of a prosperous Devon merchant. Frightened by its appearance, his servants and members of his family had, within a matter of hours, convinced themselves that the bird was an emissary of the devil sent by witches to destroy the fabric of their lives. As the result of these allegations, three women of Bideford came to be forever defined as witches. A Secretary of State brushed aside their case and condemned them to the gallows; to hang as the last group of women to be executed in England for the crime. Yet, the hatred of their neighbours endured. For Bideford, it was said, was a place of witches. Though 'pretty much worn away' the belief in witchcraft still lingered on for more than a century after their deaths. In turn, ignored, reviled, and extinguished but never more than half-forgotten, it seems that the memory of these three women - and of their deeds and sufferings, both real and imagined – was transformed from canker to regret, and from regret into celebration in our own age. Indeed, their example was cited during the final Parliamentary debates, in 1951, that saw the last of the witchcraft acts repealed, and their names were chanted, as both inspiration and incantation, by the women beyond the wire at Greenham Common. In this book, John Callow explores this remarkable reversal of fate, and the remarkable tale of the Bideford Witches.

The concept of ‘performativity’ has risen to prominence throughout the humanities. The rise of financial derivatives reflects the power of the performative sign in the economic sphere. As recent debates about gender identity show, the concept of performativity is also profoundly influential on people’s personal lives. Although the autonomous power of representation has been studied in disciplines ranging from economics to poetics, however, it has not yet been evaluated in ethical terms. This book supplies that deficiency, providing an ethical critique of performative representation as it is manifested in semiotics, linguistics, philosophy, poetics, theology and economics. It constructs a moral criticism of the performative sign in two ways: first, by identifying its rise to power as a single phenomenon manifested in various different areas; and second, by locating efficacious representation in its historical context, thus connecting it to idolatry, magic, usury and similar performative signs. The book concludes by suggesting that earlier ethical critiques of efficacious representation might be revived in our own postmodern era.

Engaging with fiction and history-and reading both genres as texts permeated with early modern anxieties, desires, and apprehensions-this collection scrutinizes the historical intersection of early modern European superstitions and English stage literature. Contributors analyze the cultural mechanisms that shape, preserve, and transmit beliefs. They investigate where superstitions come from and how they are sustained and communicated within early modern European society. It has been proposed by scholars that once enacted on stage and thus brought into contact with the literary-dramatic perspective, belief systems that had been preserved and reinforced by historical-literary texts underwent a drastic change. By highlighting the connection between historical-literary and literary-dramatic culture, this volume tests and explores the theory that performance of superstitions opened the way to disbelief.

The Unruly Tongue in Early Modern England is a scholarly edition of three early modern treatises on the unruly tongue: Jean de Marconville, A Treatise of the Good and Evell Tounge (ca.1592), William Perkins, A Direction for the Government of the Tongue according to Gods worde (1595), and George Webbe, The Araignement of an unruly Tongue (1619). “The tongue can no man tame” says the Bible (James 3:8), and yet these texts try to tame the tongues of men and tell them how they should rule this little but essential organ and avoid swearing, blaspheming, cursing, lying, flattering, railing, slandering, quarrelling, babbling, jesting, or mocking. This volume excavates the biblical and classical sources in which these early modern texts are embedded and gives a panorama of the sins of the tongue that the Elizabethan society both cultivates and strives to contain. Vienne-Guerrin provides the reader with early modern images of what Erasmus described as a “slippery” and “ambivalent” organ that is both sweet and sour, a source of life and death.

Using south-western England as a focus for considering the continued place of witchcraft and demonology in provincial culture in the period between the English and French revolutions, Barry shows how witch-beliefs were intricately woven into the fabric of daily life, even at a time when they arguably ceased to be of interest to the educated.