Emma Wilby

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

Shamanistic Visionary Traditions in Early Modern British Witchcraft and Magic

Cunning Folk and Familiar Spirits

`Wilby's conclusions turn out to be a challenge and inspiration to everyone who is interested in the popular magical cultures of the past or the present ...Optimistically and humanely, the book makes its strong case for a British shamanic tradition. Whether readers agree with Wilby's conclusions or not, this is a very important book.' Marion Gibson in Magic, Ritual and Witchcraft on the author's Cunning Folk and Familiar Spirits The witchcraft confessions given by Isobel Gowdie in Auldearn, 1662, are widely celebrated as the most extraordinary on record in Britain. Their descriptive power, vivid imagery and contentious subject-matter have attracted considerable interest on both academic and popular levels. This book provides the first full-length examination of the confessions and the life and character of the woman behind them. The author's discovery of the original trial records, deemed lost for nearly 200 years, provides a starting point for an interdisciplinary endeavour to separate Isobel's voice from that of her interrogators, identify the beliefs and experiences that informed her testimony and analyze why her confessions differ so markedly from those of other witchcraft suspects from the period. In the course of these enquiries, the author develops wider hypotheses relevant to the study of early modern witchcraft as a whole, with recent research into Amazonian `dark' shamanism, false-memory generation and mutual-dream experience, along with literature on marriage-covenant mysticism and protection-charm traditions, all being brought to the investigation of early modern witch-records for the first time. Emma Wilby concludes that close analysis of Isobel's confessions supports the still-controversial hypothesis that in seventeenth-century Scotland, as in other parts of Europe in this period, popular spirituality was shaped through a deep interaction between church teachings and shamanistic traditions of pre-Christian origin. She also extends this thesis beyond its normal association with beneficent magic and overtly folkloric themes to speculate that some of Europe's more malevolent and demonological witch-narratives may also have emerged out of visionary rites underpinned by cogent shamanistic rationales.

Magic, Witchcraft and Dark Shamanism in Seventeenth-century Scotland

The Visions of Isobel Gowdie

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.

Voices of the Accused in the Basque Witch-Craze, 1609-1614

Invoking the Akelarre

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.

Magic, Witchcraft and Dark Shamanism in Seventeenth-Century Scotland

With their dramatic descriptions of black masses and cannibalistic feasts, the records generated by the Basque witch-craze of 1609-14 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 Europe's 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.

Emma Wilby

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