During the mid 16th century, England was plagued by an overwhelming number of deaths and strange sicknesses that affected both men and their cattle. Instances of the demonically possessed caused fear as sightings of spiritual apparitions affected local villages. People tried many methods to cure themselves, some by prayer, by treatments of superstitious rituals or with the help of good witches, healers, and divination. Accusations of witchcraft were increasingly common and a reformation of witch-trial procedure was underway. This volume was advisement on how Grand-Jury Men should conduct themselves in cases of witchcraft, along with details on their responsibilities and expected conduct in criminal witch-trials as they examined suspected witches and analyzed instances of bewitchment and maladies that surrounded them. It was first published in 1627 and was influenced by many works and witch-trials from antiquity. The work cites a variety of dissertations and provides a grand historical perspective on the subjects of poison, disease, murders and death believed to have been the cause of witch-craft in the minds of the most learned men of that era but also warns against the punishment of the innocent as many could negligently be falsely accused of witchcraft while explaining how one might know if a suspected witch is truly in league with the devil or just plain trickery. Outlined in this treatise are several topics on magic, witchcraft and demonology: The difference between real magic by use of demons and counterfeit magic or trickery; Medical evaluations of various diseases with methods on determining whether certain diseases could truly be caused by witchcraft; the signs of bewitchment versus the sufferings of natural disease; the power of Satan, the analysis of the witch's mark and how an individual may come to league with a demonic entity; the differences between bad and good witches; the methods a witch or demons is able to bewitch and curse others; the methods used by those who think themselves bewitched; discussion on the trials, persecution, conviction and punishment of bad witches. It also discusses demonology and the history of magic, necromancy and various forms of witchcraft.

In Detestable and Wicked Arts, Paul B. Moyer places early New England's battle against black magic in a transatlantic perspective. Moyer provides an accessible and comprehensive examination of witch prosecutions in the Puritan colonies that discusses how their English inhabitants understood the crime of witchcraft, why some people ran a greater risk of being accused of occult misdeeds, and how gender intersected with witch-hunting. Focusing on witchcraft cases in New England between roughly 1640 and 1670, Detestable and Wicked Arts highlights ties between witch-hunting in the New and Old Worlds. Informed by studies on witchcraft in early modern Europe, Moyer presents a useful synthesis of scholarship on occult crime in New England and makes new and valuable contributions to the field.

Consisting of literary gossip, criticisms of books and local historical matters connected with Rhode Island.

This major work offers a new interpretation of the witchcraft beliefs of European intellectuals between the fifteenth and eighteenth centuries, showing how these beliefs fitted rationally with other beliefs of the period and how far the nature of rationality is dependent on its historical context.

Spellbound: Women and Witchcraft in America is a collection of twelve articles that revisit crucial events in the history of witchcraft and spiritual feminism in this country. Beginning with the "witches" of colonial America, Spellbound extends its focus through the nineteenth century to explore women's involvement with alternative spiritualities, and culminates with examinations of the contemporary feminist neopagan and Goddess movements. A valuable source for those interested in women's history, women's studies, and religious history, Spellbound is also a crucial addition to the bookshelf of anyone tracing the evolution of spiritualism in America.