Stone-Throwing Devils

The Trickster Spirits of Early New England

The early New England colonies were, in large part, intended as a utopian experiment to establish a model Christian society in preparation for Judgment Day. To guide this lofty vision the founding patriarchs cobbled together a social blueprint based on archaic Old Testament precedents and stern Calvinist church-state doctrine. The resulting “biblical commonwealths” of their design were, in stifled reality, highly regimented settlements ruled by a strict religious order and moral code. Enforced church orthodoxy dominated civic life. Neighbors regularly turned on neighbors in righteous condemnation, with even minor infractions inviting swift and often cruel punishments by authorities. And those who transgressed the established order could expect no less than to be banished, tortured or hanged.

The rigid demands of Puritan life made for a fairly bleak existence that centered around one's predestined relationship with a cold, demanding and, at times, highly erratic God. It also fostered a psychological culture of repressed volatility. For the faithful devout, it was only by the fortified sanctity and purity of their godly settlements that the dark forces of the land were kept at bay. Sacred space was safe space; a symbolic means to ward off the unknown, unpleasant and unacceptable – and when cracks appeared in this fragile edifice it triggered sudden and unpredictable outbursts, including the seemingly paranormal...

Ritual Murder in Rural England

The Strange Case of Charles Walton

A brutal murder is reported in a quiet West Midlands village. Local authorities are unable to come up with a suspect or motive so Scotland Yard sends their best detective to help crack the case. It could be the plot line to any number of classic English murder mysteries. However, the investigation into this particular homicide would soon take an unexpectedly strange turn. Hushed rumors of witchcraft, spectral black dogs and ritual sacrifice would surround the case as it became entangled in the dark folklore and history of the region. Was this the work of a lone madman... or something far more sinister?

Rites of Desecration

Suicide, Sacrilege and the Crossroads Burial

Although suicide has always been considered to be the most personal of acts, it has a complex social and cultural history in the Western world – one that has been shaped by three-thousand years of shifting moralities, public opinions, popular superstitions, religious beliefs, medical interpretations and philosophical debates.

In ancient Greek and Roman societies, “self-death” was generally treated with a sense of ambivalence. Philosophers pondered the subject with an open mind, balancing notions of morality and free will, and ultimately believing it better to depart in peace rather than live a life of misery. Elite soldiers were expected to follow a hero's code, where death by one's own hand was embraced over surrender and battlefield disgrace. Medical practitioners routinely assisted in mercy killings, providing poisons to patients who wished to end prolonged sickness or suffering. Even members of the nobility, when faced with criminal charges and public shame, considered suicide to be a dignified means for salvaging one's personal legacy from total disgrace.

This relatively tolerant attitude would change dramatically with the rise of Christianity. The early Christian sects themselves gave little value to life in this world. Following the example of their executed messiah, they celebrated the acts of martyrs who embraced death rather than renounce their faith. But as the religion became institutionalized by the fifth-century this outlook would change. Suicide was unequivocally declared a moral abomination, a sinful act of violence against God directed by the Devil himself, “which shall not be forgiven... neither in this world, neither in the world to come.”¹

Rebellion of the Damned

Diabolical Witchcraft as Social Revolt in Early Modern France

The Age of Enlightenment had yet to begin and it would be well over a century until revolution touched off in France. Ruled by a traditionalist monarchy and a corrupt state church, the country was still very much stuck in the dark ages throughout the early modern period. The Catholic Church dominated nearly all areas of social, political and economic life, and nowhere was the iron grip of "divine authority" felt stronger than by the rural peasantry.

As the largest single property owner in France, the Church controlled nearly 40% of the country's wealth – much of which accrued through a heavy taxation on the peasantry and the confiscation of lands. Upper Church officials mostly came from old nobility provincial and royal court families and they maintained a lavish and decadent lifestyle (“by the will of God”) while the poorest segments of rural society struggled daily against debt, eviction, poverty, malnutrition and premature death. In the face of such a bleak and unjust state of affairs, what’s a downtrodden peasant to do?