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Diplomarbeit DIPLOMARBEIT Titel der Diplomarbeit “Fairies, Witches, and the Devil: The Interface between Elite Demonology and Folk Belief in Early Modern Scottish Witchcraft Trials” Verfasserin Ruth Egger, BA angestrebter akademischer Grad Magistra (Mag.) Wien, 2014 Studienkennzahl lt. Studienblatt: A 057 327 Studienrichtung lt. Studienblatt: Individuelles Diplomstudium Keltologie Betreuerin: Dr Lizanne Henderson BA (Guelph) MA (Memorial) PhD (Strathclyde) 1 Acknowledgements First of all, I want to thank all my lecturers in history who introduced me to the basic theories and methods of historiography, but also to those providing lessons for Celtic Studies who made me aware of the importance of looking beyond the boundaries of one’s own discipline. Their interdisciplinary approach of including archaeology, linguistics, literature studies, cultural studies, and anthropology among other disciplines into historical research has inspired me ever since. Regarding this current study, I specially want to thank Dr. Lizanne Henderson who not only introduced me into the basic theories of methods of studying witchcraft and the supernatural during my time as Erasmus-student at the University of Glasgow, but also guided me during the writing process of this dissertation. Furthermore, I would like to thank the University of Vienna for giving me the chance to study abroad as Erasmus-student and also for providing me with a scholarship so that I could do the literature research for this dissertation at the University of Glasgow library and the National Archives of Scotland. Also, I thank Univ.-Prof. Mag. Dr. Melanie Malzahn for supporting me in acquiring this scholarship and helping me finding a viable topic for the dissertation, as well as Univ.-Doz. Mag.Dr.phil. Dr.med. Sonia Horn who provided me with input from the view of a medical historian during her seminar. Last but not least, I want to thank my family and friends for supporting me during the whole course of my studies and especially during the process of writing this dissertation. 2 3 Table of Contents Abbrevations 5 List of Figures 6 List of Tables 6 Introduction 7 1. Methods, Theories, Definitions: A Historical Background of Witch and Fairy Belief in Scotland 11 General Studies about Witchcraft 11 Elite and Popular Belief 13 What is a Witch in the Early Modern European Context? 18 History of Scotland c. 1560-1730 23 The History of the Scottish Witch-Hunts 28 Scottish Fairy Belief 32 Names and Definitions for Scottish Fairies 32 Origins of Fairies 35 Scottish Fairy Belief before the Witch-Hunts 38 Elite Ideas about Fairies during the 16th and 17th Centuries 41 Popular Ideas about Fairies during the Time of the Witch-Hunts 45 Fairy Belief in the Chronological and Geographical Context of the Scottish Witchcraft Trials 54 Conclusion 57 2. The Interface between Fairies, Witches, and Charmers in the Context of Healing and Disease 59 General Background to Charmers, Witches, and their Relationship to Fairies 59 The Medical Marketplace in Early Modern Scotland 59 Charmers and Cunning Folk in Early Modern Europe 64 Differences and Similarities between Charmers, Witches, and their Familiars 69 The Principles of Magical Rituals 72 The Church and Popular Magic 77 Charmers in the Scottish Witchcraft Trials 78 Law, Witchcraft Trials, and Elite Ideas 78 Fairies as a Source for the Skills of Charmers 82 Charmers, Healing, and Fairy-Inflicted Injuries 86 Witches, maleficium, and Fairy-Related Bewitchment 95 Conclusion 101 3. The Interface between Fairies, Witches, and the Devil in the Context of the Demonic Pact and the Witches’ Sabbath 102 The Cumulative Concept of Witchcraft 102 The Devil 104 The Demonic Pact 106 The Witches’ Sabbath 107 4 Flight 109 Fusion and Diffusion of the Cumulative Concept 116 Incidents of the Cumulative Concept of Witchcraft in Scotland 122 Popular and Learned Ideas about the Devil in Scotland 122 The Appearance of the Devil in the Scottish Witchcraft Trials 125 The Advent of the Demonic Pact and the Witches’ Sabbath in Scotland 130 The Witches’ Relationship to the Devil in the Scottish Witchcraft Trials 136 The Sabbath in the Scottish Witchcraft Trials 144 Conclusion 156 Conclusion 158 Appendix 161 List of Fairy-Related Witchcraft Trials in Scotland 161 Table 1: Statistical Evaluation of Fairy-Related Witchcraft Trials 165 Table 2: Further Characteristics of Fairy-Related Witchcraft Trials 171 Charts and Maps 188 Pictures 196 Bibliography 198 Primary Sources 198 Unpublished Manuscripts 198 Published Primary Sources 198 Secondary Sources 199 Online Sources 208 Abstract (English) 209 Kurzfassung (German) 210 Curriculum Vitae 211 5 Abbrevations JC Justiciary Court Records (NAS) NAS National Archives of Scotland RPC The Register of the Privy Council of Scotland, 14 vols. Edited by David Masson and John Hill Burton. Edinburgh: H.M. General Register House, 1877-1914. SCA Stirling Council Archives SJC Selected Justiciary Cases, vol. 1 and 3. Edited by S.A. Gillon. Edinburgh: Stair Society, 1953. SSW Goodare, Julian, Lauren Martin, Joyce Miller and Louise Yeoman. “The Survey of Scottish Witchcraft.” Archived January 2003. http://www.shca.ed.ac.uk/witches/. 6 List of Figures Fig. 1: Fairy-related trials in Scotland per year. 188 Based on the numbers of the SSW and other secondary sources given in the ‘List of Fairy-Related Witchcraft Trials in Scotland’ (Appendix). Fig. 2: Numbers of accused witches in Scotland per year. 189 SSW. Reproduced with permission of Dr Julian Goodare. Fig. 3: Witchcraft cases by shire between 1560 and 1760. 190 Macdonald, Witches of Fife, 23 (modified). Fig. 4: Scottish population density 1755. 192 Whyte, Scotland before the Industrial Revolution, 115 (modified). Fig. 5: Total numbers of fairy-related witchcraft trials by shire. 193 Based on the numbers of the SSW and other secondary sources given in the ‘List of Fairy-Related Witchcraft Trials in Scotland’ (Appendix). Fig. 6: Total numbers of witchcraft trials mentioning fairies explicitly by shire. 194 Based on the numbers of the SSW and other secondary sources given in Table 1 (Appendix). Fig. 7: The Eildon Hills from the Scot’s view. © Ruth Egger. 196 Fig. 8: Arthur’s Seat in Edinburgh. © Ruth Egger. 196 Fig. 9: Old Church of Balquidder. © Ruth Egger. 197 Fig. 10: Provand’s Lordship in Glasgow. © Ruth Egger. 197 List of Tables Table 1: Statistical Evaluation of Fairy-Related Witchcraft Trials. 165 Based on the details given by the SSW. Table 2: Further Characteristics of Fairy-related Witchcraft Trials 171 Based on the details given by the SSW. 7 Introduction Recalling the historical school of the Annales, this current study is driven by the idea that people’s lives were not only shaped by their material surroundings, the social, economic, political and legal contexts but also very much by their beliefs, fantasies and fears. During the Early Modern period (1500-1800) and arguably still today, the world was not only populated by visible beings and humans but also by supernatural spirits including religious and pre-Christian entities.1 As long as people believe in such beings, supernatural entities can be a powerful force in shaping the course of history. The European witch-hunt could never have taken place if people had not become convinced that Satan and his army of demons, together with their human allies, the witches, and other demonized figures like fairies, existed and influenced the material world. This dissertation will focus on the relationship of fairy and witch beliefs in popular and elite culture during the Scottish witch-hunts between 1563 and 1736. The study will be specifically based on the analysis of fairy-related Scottish witchcraft trials and set in the context of contemporary elite discourse and the current historiographical debate. The fact that fairy belief occurs in official legal documents emphasises that fairies were no mere fantastical literary creatures during this period but that the populace, as well as the authorities, took them seriously and included those supernatural entities into their worldview. A confession does not mean that the accused witches believed everything they said, but the testimonies reveal aspects of a common culture in Early Modern Scotland. As Christina Larner emphasised, confessions were a negotiation between accused, representing popular beliefs, and interrogators, who interpreted these ideas from within a learned worldview. Despite the conflation of elite and popular notions in witchcraft trial confessions it is possible to distinguish them to a certain degree since the populace was mainly concerned with everyday anxieties of individual people and introduced folkloric narratives into the confessions. The elite, on the other hand, mainly concentrated on the theological and philosophical implications of such ideas and the threat that Satan and his company constituted for the whole Christian society.2 While some studies of the Scottish witch-hunts including Christiana Larner’s Enemies of God and Brian Levack’s Witch-Hunting in Scotland neglect the entanglement of witch and fairy belief in Scotland several other scholars like P.G. Maxwell-Stuart, Emma Wilby, Diane Purkiss, and Julian 1 Euan Cameron, Enchanted Europe: Superstition, Reason, and Religion, 1250-1750 (Oxford: Oxford University Press, 2010), 41-9. 2 Julian Goodare, “Boundaries of the Fairy Realm in Scotland,” in Airy Nothings: Imagining the Otherworld of Faerie from the Middle Ages to the Age of Reason: Essays in Honour of Alasdair A. MacDonald, ed. Karin E. Olsen and Jan R. Veenstra (Leiden: Brill, 2014), 139, 168-9; Julian Goodare, “Flying Witches in Scotland,” in Scottish Witches and Witch-Hunters, ed. Julian Goodare, (New York: Palgrave Macmillan, 2013), 160; Tim Harris, “Problematising Popular Culture,” in Popular Culture in England: c. 1500-1850, ed. Tim Harris (Basingstoke: Macmillan, 1995), 9; Lizanne Henderson and Edward J. Cowan, Scottish Fairy Belief: A History (Edinburgh, John Donald, 2011), 2-3, 12; Christina Larner, Enemies of God: The Witch-hunt in Scotland (London: Chatto & Windus, 1981), 135-6.
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