Podcast appearances and mentions of john callow

This is the dark history of the last people to be executed for witchcraft in England. In 1682, Temperance Lloyd, Mary Trembles and Susannah Edwards, from the town of Bideford in the South-West of England, were tried and hanged as witches. They were convicted on the flimsiest of evidence under the cynical eye of uncaring authorities. Their fates encapsulates the turmoil of the seventeenth century and its deadly consequences.Our guest today is John Callow, author of "The Last Witches of England" and friend of the podcast - check out John's previous appearance on our episode about the Pendle Witches.Edited by Tom Delargy, Produced by Sophie Gee, Senior Producer is Charlotte Long.Enjoy unlimited access to award-winning original documentaries that are released weekly and AD-FREE podcasts. Get a subscription for £1 per month for 3 months with code AFTERDARK sign up at https://historyhit.com/subscription/ 

Uachtarán na hÉireann, President Michael D. Higgins and his wife Sabina hosted a Bloomsday Garden Party at Áras an Uachtaráin. Bloomsday, 16 June 1904, is the date immortalised in James Joyce's 1922 novel Ulysses and named after the book's protagonist Leopold Bloom. Each year, the President and Sabina commence their series of summer Garden Parties with a special event to celebrate the work of James Joyce. The importance of libraries and promoting reading was a key theme of this year's event, with attendees including, amongst others, library staff from across the country. There was also a South Dublin County Council mobile library in the grounds of Áras an Uachtaráin as part of the event. The event was MC'd by Seán Rocks and included addresses by President Higgins and historian and trade unionist Dr John Callow, along with a number of musical performances, including Andrew Basquille accompanied by Eugene Murphy, FARÓ, Simon Morgan accompanied by Vincent Lynch, and The Honeydews. https://president.ie/en/diary/details/president-and-sabina-host-a-bloomsday-garden-party-2024

Inside the heavy walls of Lancaster Castle, the darkest & deadliest of English witch trials played out in 1612 - the Pendle Witch Trials. By the end ten people would be executed and many more lives ruined. At their heart was a little girl, Jennet Device, and a book, Daemonologie by King James VI & I.Maddy and Anthony's guest today is John Callow, historian and author of The Last Witches of England and Witchcraft in Sixteenth and Seventeenth Century Europe.Edited by Tom Delargy. Produced by Freddy Chick. Senior Producer is Charlotte Long.Enjoy unlimited access to award-winning original documentaries that are released weekly and AD-FREE podcasts. Get a subscription for £1 per month for 3 months with code AFTERDARK sign up at https://historyhit/subscription/ You can take part in our listener survey here.

La brujería es tan antigua como las sociedades humanas, pero fue en la Europa de la edad media y moderna donde se convirtió en todo un fenómeno social que justificó un sinnúmero de debates, legislación y persecuciones. Las brujas y su contraparte masculina, los brujos, eran personas que decían disponer de conocimientos y habilidades mágicas. Eso les permitía comunicarse con espíritus, interceder con almas en el más allá e interferir también en el mundo de los vivos mediante conjuros y pócimas cuyas recetas sólo ellos conocían. En la Europa cristiana eso constituía un camino directo hacia la herejía y la condenación. La mera existencia de la brujería suponía, por lo tanto, una gran amenaza para la grey cristiana y tenía que ser eliminada. La brujería era practicada tanto por hombres como por mujeres, pero en el imaginario popular ha perdurado más la imagen de la bruja que la del brujo. A estos hechiceros sólo podía combatírseles con brujería inversa, es decir, con curanderos especializados en las artes oscuras o con sacerdotes que disponían de la formación adecuada para neutralizar la magia. Las autoridades no hilaban tan fino, si descubrían que alguien estaba practicando brujería le condenaban a muerte porque se pensaba que el maligno influjo de los brujos traería epidemias y hambrunas, lo que terminaría provocando problemas políticos. Durante los siglos XVI y XVII, coincidiendo con la reforma protestante y las guerras de religión, en toda la Europa occidental se desató una gran caza de brujas que alcanzó su punto álgido durante la guerra de los treinta años en Alemania. En todo el continente hubo más de 110.000 procesos por brujería entre los siglos XV y XVIII, aproximadamente la mitad de éstos acabaron con una condena a muerte. Sólo entre 1560 y 1670 se ejecutaron a más de 40.000 brujas y brujos, la mayor parte de ellos en el Sacro Imperio Romano Germánico. Se acusaba a los hechiceros de haber llegado a acuerdos con el diablo y de negar a Jesucristo y los sacramentos. Eso bastaba para un proceso sumario que, por lo general, era apoyado con entusiasmo por las gentes sencillas, que veían en las brujas un gran peligro para su propia salvación y el preludio de problemas mucho mayores en la tierra. Se persiguió y procesó a las brujas tanto en la Europa católica como en la protestante. En los lugares donde existía un tribunal de la inquisición ya establecido como España, Portugal o Italia se perseguía a las brujas acusándolas directamente de herejía y no de brujería. En los principados católicos de Alemania se las acusaba de brujería al igual que en Francia, en los principados protestantes alemanes, en los Países Bajos y en las islas británicas. Fue en Alemania donde se llevaron a cabo los juicios más numerosos como el de Tréveris de 1581, el de Fulda de 1603 y los de Wurzburgo y Bamberga de 1626. A mediados del siglo XVII llegó la paz religiosa a Europa, la obsesión con las brujas empezó a amainar y las persecuciones fueron poco a poco despareciendo. Pero aún dio tiempo a que la caza de brujas saltase el océano Atlántico y se desatase una persecución en las colonias inglesas de Norteamérica, donde en 1692 se celebró el famoso juicio de las brujas de Salem, en Massachusetts, un juicio que se saldó con 19 condenas a muerte de 14 mujeres y cinco hombres acusados de brujería. Para entonces en Europa la caza de Brujas ya casi había concluido, pero aún se mantuvo de forma esporádica hasta las últimas ejecuciones a finales del siglo XVIII en Suiza y Polonia. Los siglos de la brujería en Europa calaron muy hondo en la conciencia colectiva creando una serie de arquetipos que no tardaron en pasar a la literatura primero y luego al teatro y al cine. Los cuentos infantiles, especialmente los de los hermanos Grimm como Hansel y Gretel o Blancanieves, se llenaron de malvadas brujas que sembraban el terror entre los niños. Hoy son un personaje de ficción muy socorrido para la industria del cine y la televisión y el de bruja es uno de los disfraces más habituales en las fiestas de Halloween. Pues bien, para hablar de brujas y de brujería nos visita hoy Lorena Carrasco, nuestra corresponsal en Inglaterra, que conoce muy a fondo el periodo dorado de la caza de brujas entre los siglos XVI y XVII. Historia por fin, de Lorena Carrasco - https://www.historiaporfin.com/ Bibliografía: - "La caza de brujas en la Europa moderna" de Brian P. Levack - https://amzn.to/3t13RRb - "Brujas, caza de brujas y mujeres" de Silvia Federici - https://amzn.to/3h98c24 - "Malleus Maleficarum" de Heinrich Kramer - https://amzn.to/3WpDbr1 - "Embracing the darkness: a cultural history of witchcraft" de John Callow - https://amzn.to/3WqLv9M · Canal de Telegram: https://t.me/lacontracronica · “La ContraHistoria de España. Auge, caída y vuelta a empezar de un país en 28 episodios”… https://amzn.to/3kXcZ6i · “Lutero, Calvino y Trento, la Reforma que no fue”… https://amzn.to/3shKOlK · “La ContraHistoria del comunismo”… https://amzn.to/39QP2KE Apoya La Contra en: · Patreon... https://www.patreon.com/diazvillanueva · iVoox... https://www.ivoox.com/podcast-contracronica_sq_f1267769_1.html · Paypal... https://www.paypal.me/diazvillanueva Sígueme en: · Web... https://diazvillanueva.com · Twitter... https://twitter.com/diazvillanueva · Facebook... https://www.facebook.com/fernandodiazvillanueva1/ · Instagram... https://www.instagram.com/diazvillanueva · Linkedin… https://www.linkedin.com/in/fernando-d%C3%ADaz-villanueva-7303865/ · Flickr... https://www.flickr.com/photos/147276463@N05/?/ · Pinterest... https://www.pinterest.com/fernandodiazvillanueva Encuentra mis libros en: · Amazon... https://www.amazon.es/Fernando-Diaz-Villanueva/e/B00J2ASBXM #FernandoDiazVillanueva #brujeria #cazadebrujas Escucha el episodio completo en la app de iVoox, o descubre todo el catálogo de iVoox Originals

What comes to your mind when you think of a witch? Broomsticks? Black cats? Warts?Early modern witchcraft expert, John Callow, is Betwixt the Sheets with Kate to explain the history behind the stereotypes we have today. They also chat about the Bideford Witches, the last three women to be hanged for witchcraft in England, as well as the misogyny in witch trials throughout the ages.You can find out more about John's work via his website johncallow.co.uk.WARNING this episode includes some strong language.Produced by Charlotte Long and Sophie Gee. Mixed by Seyi Adaobi.Betwixt the Sheets: The History of Sex, Scandal & Society. A podcast by History Hit. This podcast includes an archive clips from The Witch's Curse 1962. Our GDPR privacy policy was updated on August 8, 2022. Visit acast.com/privacy for more information.

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 The Last Witches of England: A Tragedy of Sorcery and Superstition (Bloomsbury, 2021), Dr. John Callow explores this remarkable reversal of fate, and the remarkable tale of the Bideford Witches. This interview was conducted by Dr. Miranda Melcher whose doctoral work focused on post-conflict military integration, understanding treaty negotiation and implementation in civil war contexts, with qualitative analysis of the Angolan and Mozambican civil wars. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/new-books-network

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 The Last Witches of England: A Tragedy of Sorcery and Superstition (Bloomsbury, 2021), Dr. John Callow explores this remarkable reversal of fate, and the remarkable tale of the Bideford Witches. This interview was conducted by Dr. Miranda Melcher whose doctoral work focused on post-conflict military integration, understanding treaty negotiation and implementation in civil war contexts, with qualitative analysis of the Angolan and Mozambican civil wars. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/history

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 The Last Witches of England: A Tragedy of Sorcery and Superstition (Bloomsbury, 2021), Dr. John Callow explores this remarkable reversal of fate, and the remarkable tale of the Bideford Witches. This interview was conducted by Dr. Miranda Melcher whose doctoral work focused on post-conflict military integration, understanding treaty negotiation and implementation in civil war contexts, with qualitative analysis of the Angolan and Mozambican civil wars. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/gender-studies

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 The Last Witches of England: A Tragedy of Sorcery and Superstition (Bloomsbury, 2021), Dr. John Callow explores this remarkable reversal of fate, and the remarkable tale of the Bideford Witches. This interview was conducted by Dr. Miranda Melcher whose doctoral work focused on post-conflict military integration, understanding treaty negotiation and implementation in civil war contexts, with qualitative analysis of the Angolan and Mozambican civil wars. Learn more about your ad choices. Visit megaphone.fm/adchoices

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 The Last Witches of England: A Tragedy of Sorcery and Superstition (Bloomsbury, 2021), Dr. John Callow explores this remarkable reversal of fate, and the remarkable tale of the Bideford Witches. This interview was conducted by Dr. Miranda Melcher whose doctoral work focused on post-conflict military integration, understanding treaty negotiation and implementation in civil war contexts, with qualitative analysis of the Angolan and Mozambican civil wars. Learn more about your ad choices. Visit megaphone.fm/adchoices

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 The Last Witches of England: A Tragedy of Sorcery and Superstition (Bloomsbury, 2021), Dr. John Callow explores this remarkable reversal of fate, and the remarkable tale of the Bideford Witches. This interview was conducted by Dr. Miranda Melcher whose doctoral work focused on post-conflict military integration, understanding treaty negotiation and implementation in civil war contexts, with qualitative analysis of the Angolan and Mozambican civil wars. Learn more about your ad choices. Visit megaphone.fm/adchoices

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 The Last Witches of England: A Tragedy of Sorcery and Superstition (Bloomsbury, 2021), Dr. John Callow explores this remarkable reversal of fate, and the remarkable tale of the Bideford Witches. This interview was conducted by Dr. Miranda Melcher whose doctoral work focused on post-conflict military integration, understanding treaty negotiation and implementation in civil war contexts, with qualitative analysis of the Angolan and Mozambican civil wars. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/religion

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 The Last Witches of England: A Tragedy of Sorcery and Superstition (Bloomsbury, 2021), Dr. John Callow explores this remarkable reversal of fate, and the remarkable tale of the Bideford Witches. This interview was conducted by Dr. Miranda Melcher whose doctoral work focused on post-conflict military integration, understanding treaty negotiation and implementation in civil war contexts, with qualitative analysis of the Angolan and Mozambican civil wars. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/law

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 The Last Witches of England: A Tragedy of Sorcery and Superstition (Bloomsbury, 2021), Dr. John Callow explores this remarkable reversal of fate, and the remarkable tale of the Bideford Witches. This interview was conducted by Dr. Miranda Melcher whose doctoral work focused on post-conflict military integration, understanding treaty negotiation and implementation in civil war contexts, with qualitative analysis of the Angolan and Mozambican civil wars. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/christian-studies

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 The Last Witches of England: A Tragedy of Sorcery and Superstition (Bloomsbury, 2021), Dr. John Callow explores this remarkable reversal of fate, and the remarkable tale of the Bideford Witches. This interview was conducted by Dr. Miranda Melcher whose doctoral work focused on post-conflict military integration, understanding treaty negotiation and implementation in civil war contexts, with qualitative analysis of the Angolan and Mozambican civil wars. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/british-studies

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 The Last Witches of England: A Tragedy of Sorcery and Superstition (Bloomsbury, 2021), Dr. John Callow explores this remarkable reversal of fate, and the remarkable tale of the Bideford Witches. This interview was conducted by Dr. Miranda Melcher whose doctoral work focused on post-conflict military integration, understanding treaty negotiation and implementation in civil war contexts, with qualitative analysis of the Angolan and Mozambican civil wars. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/book-of-the-day

What comes to your mind when you think of a witch? Broomsticks? Black cats? Warts?Early modern witchcraft expert, John Callow, is Betwixt the Sheets with Kate to explain the history behind the stereotypes we have today.They also chat about the Bideford Witches, the last three women to be hanged for witchcraft in England, as well as the misogyny in witch trials throughout the ages.You can find out more about John's work here.*WARNING this episode includes naughty words*Produced by Charlotte Long and Sophie Gee. Mixed by Seyi Adaobi.Betwixt the Sheets: The History of Sex, Scandal & Society. A podcast by History Hit. This podcast includes an archive clips from The Witch's Curse 1962. See acast.com/privacy for privacy and opt-out information.

Join Patrick for the best of Irish and International history publications for March 2022. Books covered on the show include: 'The Last Witches of England' with John Callow, 'The Reckoning: The Defeat of Army Group South, 1944' with Prit Buttar,  'Kenmare: History and Survival' with Colum Kenny, 'The Story of the Country House: A History of Places and People' with Clive Aslet and 'Mozart in Motion' with Patrick Mackie.  

Season 7 of The Folklore Podcast begins with an examination of the case of the Bideford Witches - three poor women from a port town in Devon in the South West of the UK who are notable for the fact that they were the last three women accused of witchcraft to be hanged in England. But exactly how much of their story has anything to do with witchcraft, and how much is a commentary on the social and physical conditions of those living in poverty in our past?Dr John Callow discusses his research into the case, which forms the backbone of his new book on the women.Visit John's website at www.johncallow.co.ukTo support the Folklore Podcast and its work collecting and preserving folklore for the future, please visit the support pages on our website.

Amanda and Sarah deliver a hearty helping of meat to start 2022 off right. Sarah kicks things off with a primer on Herne the Hunter, an English folkloric character/god whose fascinating history has connections to Shakespeare. Amanda takes the stage for a look at Carrie: The Musical, the disastrous horror-inspired production considered one of Broadway's biggest flops. Other subjects covered include the wild world of dating apps, farm romance, and Riverdale vs. Sabrina. Recommendations: Sarah recommends the 1987 film Witches of Eastwick and the new release The Bloodhound. Amanda recommends the 1971 film Whoever Slew Auntie Roo? and the new Ben Wheatley film In the Earth.  Sources:  “From Ghoul to Godhead” by John Callow, Hellebore No. 4 Yuletide Special 2020, pp 29-37. JSTOR ("The Wild Hunt and the Witches' Sabbath" by Ronald Hutton, "Seeking the Lore of the Land" by Jacqueline Simpson, "The Palms of Jezebel" by L. J. A. Loewenthal) Herne the Hunter/Wikipedia Cernunnos/Wikipedia Mythopedia (Herne the Hunter) Timeless Myths (Herne the Hunter: The English Ghost With Antlers) Youtube - Wait in the Wings, "The Broadway Show that Closed in 3 DAYS: The History of Carrie the Musical" Wikipedia/Carrie: The Musical The Nerdist (A BRIEF HISTORY OF CARRIE: THE MUSICAL, THE DISASTROUS PRODUCTION THAT INSPIRED RIVERDALE) The New York Times (Review/Theater; The Telekinetic 'Carrie,' With Music, Frank Rich, May 13, 1988) For updates on future episodes and other fun stuff, follow us on Facebook, Twitter, and Instagram, or check out our Patreon. 

John Callow discusses the tragic case of the Bideford witches, the last women in England to be executed for the crime of witchcraftIn 1682, three women – Temperance Lloyd, Susannah Edwards and Mary Trembles – became the last in England to be hanged for the crime of witchcraft. John Callow speaks to Kev Lochun about how circumstance and ill-fortune led the so-called “Bideford witches” to the gallows, and how history has rehabilitated them.(Ad) John Callow is the author of The Last Witches of England: A Tragedy of Sorcery and Superstition (Bloomsbury, 2021). Buy it now from Waterstones:https://go.skimresources.com?id=71026X1535947&xcust=historyextra-social-Histboty&xs=1&url=https%3A%2F%2Fwww.waterstones.com%2Fbook%2Fthe-last-witches-of-england%2Fjohn-callow%2F9781788314398 See acast.com/privacy for privacy and opt-out information.

In 1682, three impoverished women from Bideford in Devon were hanged, becoming the last people to be executed for witchcraft in England. The evidence against them was flimsy and their conviction was secured against a background of a baying mob mentality. Yet their story has endured, and their names were chanted as recently as the 1980s, as both inspiration and incantation, by women peace activists at Greenham Common.In this edition of Not Just the Tudors, Professor Suzannah Lipscomb talks to John Callow, whose new book The Last Witches of England demonstrates how the case of the Bideford witches sheds light upon the turbulent religious, political, class and social tensions of the 17th century. Keep up to date with everything early modern, from Henry VIII to the Sistine Chapel with our Tudor Tuesday newsletter: Subscribe here See acast.com/privacy for privacy and opt-out information.

In 1682 three women, Temperance Lloyd, Mary Trembles and Susannah Edwards, from the town of Bideford were tried and hanged as witches. They were convicted on flimsy evidence, including an incident where a magpie, supposedly a symbol of the devil, had spooked the wife of a local merchant. Indeed, the authorities at the time cynically allowed the trial to go ahead to avoid invoking the ire of the local population. The three women would be the last people to be executed for witchcraft in England and their deaths are an illustration of the swirling religious, political, class and social tensions of the seventeenth century. John Callow joins Dan for this episode of the podcast to tell the tale of the Bideford Witches and their fate. They discuss why accusations of witchcraft were so prevalent in this period, why women were the primary targets and what changed legally and socially in the following years that meant that these were the last women executed for witchcraft. See acast.com/privacy for privacy and opt-out information.

In 1682 three women, Temperance Lloyd, Mary Trembles and Susannah Edwards, from the town of Bideford were tried and hanged as witches. They were convicted on flimsy evidence, including an incident where a magpie, supposedly a symbol of the devil, had spooked the wife of a local merchant. Indeed, the authorities at the time cynically allowed the trial to go ahead to avoid invoking the ire of the local population. The three women would be the last people to be executed for witchcraft in England and their deaths are an illustration of the swirling religious, political, class and social tensions of the seventeenth century. John Callow joins Dan for this episode of the podcast to tell the tale of the Bideford Witches and their fate. They discuss why accusations of witchcraft were so prevalent in this period, why women were the primary targets and what changed legally and socially in the following years that meant that these were the last women executed for witchcraft. See acast.com/privacy for privacy and opt-out information.

The four confessions given by Isobel Gowdie to a Scottish court, in May 1662, are seminal witchcraft texts; bringing folk belief in the faerie, the world of familiar spirits, night flight and the coven to stark prominence. This talk shows how a marginal figure, in her own day, moved towards the cultural mainstream, through the works of modern composers, rock musicians and novelist, and was comprehensively recast in the process. Dr John Callow is an author, screenwriter and historian, specialising in Seventeenth Century politics, witchcraft, and popular culture including Embracing the Darkness: A Cultural History of Witchcraft (IB Tarsus 2017).