Agnes Waterhouse

Agnes Waterhouse (also known as Mother Waterhouse) was the first person in England to receive the death sentence for witchcraft from a secular court.

She stood trial alongside two other women, her daughter Joan Waterhouse and Elizabeth Francis. This trail marked the first of the Chelmsford witch trials, that took place in Essex in the late 16th century.

Agnes was accused of consorting with Satan in the form of a white spotted cat. The cat was given to her by Elizabeth Francis, who also instructed her on how to care for him in order to gain things she desired. Agnes was said to have first used the cat, who she openly called Satan, to seek revenge on neighbours she had disputes with. This usually took the form of killing their livestock. Example of this mentioned at the trial include killing some pigs belonging to a Farther Kersey, and drowning a cow belonging to a Widow Gooday. She confessed to rewarding Satan for his help by feeding him chicken and drops of her blood.

She also faced the very serious accusation of causing death through the use of witchcraft. She was said to have called on Satan for help ridding her of a neighbour and his wife with whom she had had a disagreement. She was also accused of having Satan dispatch with her own husband.

As well as taking the form of a cat, Satan was said to have later taken the form of a toad at Agnes's request. When Joan gave evidence she said that he had come to her in the form of a black dog.

Agnes also testified that Satan had foretold she would meet a death of burning or hanging.

Although Joan Waterhouse confessed to calling on Satan to help her scare a neighbour she had fallen out with, and being aware of her mothers use of him, she was found not guilty. Elizabeth Francis confessed to being the original owner of Satan and was found guilty of practising witchcraft, she received a sentence of one year imprisonment. However, in 1579 she was brought back to court on further charges, for these she was found guilty and sentenced to death.

Agnes was found guilty and sentenced to death. On they day that she was due to be hung she made a further confession. Shortly before going to gallows she told how she had tried to kill another neighbour, Wardol. She said she had sent Satan to kill him but Satan had returned to her and said he was unable to do so. When she asked Satan why he told her that it was due to Wardol's strength of faith in God. Agnes went to meet her death repenting and calling on God for forgiveness.

Cornish Cunning Folk

Cunning men and cunning woman form part of Cornwall’s rich history of mythology and folklore. They were known as skilled seers and those of high reputation were in high demand. People would seek them out in order to help find lost items and heal illnesses. They were in high demand during the 'Witch Trials' that swept most of Europe, despite being magical practitioners themselves. As much as witches were painted as evil beings seeking to cause harm and chaos, cunning folk were seen as the positive side of magical practices. Often if someone believed they had become a target of a witch, they're first port of call would be to a cunning man or cunning woman. They were also employed by the authorities to help find witches and other criminals.


The type of magic practised by cunning folk often consisted of charms and amulets. One of the best known being Charm Bags which were small sewn bags containing written charms or magical powders. There is also Stroking Stones, that were special charmed stones that were used for healing. Of course there is a long list of artefacts connected with cunning folk, ranging from Snail Beads to Cauldrons and everything in between. There are a few good sources of further information of these online.


There have been some very well known cunning folk throughout history, arguably the best known being Granny Boswell. She was born in 1813 (though some believe this date is incorrect) in Ireland, but spent most of her adult life in Helston, where she lived with her husband Ephraim. She was well know for her foresight and the magical skills she acquired through her Romany heritage. She was also known as a troublemaker. During some elections a car was being used to ferry voters to the local polling station. As it was driving down the street an elderly and somewhat drunk Granny Boswell wandered into the road. The driver beeped the horn and loudly shouted at her to get out of the way. She didn't take kindly to this and stood in the middle of the road cursing the car and throwing verbal abuse at the driver. When she finished her rant she stepped out of the road and the car pulled away. The car made it only a few yards before coming to a halt, the car that had been running perfectly minutes before was found to have a very badly damaged engine and had to be towed away.

The Lowestoft Witches

In 1662 Bury St. Edmunds became another backdrop to the Witch Trials that were sweeping Europe. However, this story does not start in Bury St. Edmunds, it starts in Lowestoft, a thriving fishing town on the east coast of England. It was also the home of Amy Denny and Rose Cullender, know today as ‘The Lowestoft Witches’.

Amy Denny was first accused by Samuel Pacy, who claimed she had cursed his daughters after a dispute about buying fish. It began with his daughter Deborah being seized by fits for a number of weeks. Samuel sought medical help from his neighbour, Dr Feavor, he said that he could find no natural causes for her illness. Not long after this Samuel’s other daughter Elizabeth also became similarly afflicted.

Upon the evidence being formally presented Amy Denny was thrown into stocks, but the Pacy sister's torment did not end there.

Rose Cullender had been the subject of local rumours for a while, with lots of locals believing she was a witch. She soon became implicated along with Amy. Both Deborah and Elizabeth claimed that they had been seen visions of the women whilst suffering fits, seizures and loss of senses. Samuel had the girls move to their aunt’s house, hoping the extra distance would weaken the affects. It did not. Whilst there the symptoms continued, including vomiting pins and on occasion nails. Elizabeth gave an account of how the specter of Amy Denny visited her and implored her to drown herself.

The Pacy’s neighbours soon started alleging that similar fates had befallen their children following a dispute with Rose, and the case against the two women grew. After days of witness accounts and experiments being conducted on both the women and their victims, a jury took half an hour to find them both guilty. They were hanged the next day.

This trial played and important role in the history of the persecution of witches for a couple of reasons. The first of which being the publication of ‘A Tryal of Witches, at the Assizes held at Bury St. Edmonds for the County of Suffolk; on the Tenth day of March 1664’. Despite it’s rather inaccurate title - (the trial took actually took place in 1662) - this makes this trial one of the best documented on record.


This leads to the second reason why this case was so important. ‘A Tryal of Witches, at the Assizes…’, was later used as a reference for specter manipulation during the famed Salem Witch Trials.

The St. Osyth Witches

During the late 16th and 17th century Essex felt the force of the witch trials that were sweeping Europe more than most places. In total the county saw well over 700 people accused of either being witches, or associates of witches. This was largely due to it being the main stomping ground of Matthew Hopkins, aka Witchfinder General. One of these trials was that of the St Osyth Witches.

In 1582 fourteen people were put on trial for witchcraft, the best documented of all the charges are the ones made against Ursula Kemp. Ursula was a local midwife and nursemaid. She was first accused of witchcraft by Grace Thurlow, who had once been a friend and neighbour of Ursula’s.

Grace claims that Ursula came to her aid when her son became seriously ill, casting spells to cure him. Grace also turned to Ursula a few months later when she became ill herself, following the untimely death of her baby daughter. Ursula agreed to cure Grace’s condition as long as she paid her. However, some time after Grace then refused to pay Ursula claiming she could not afford it. After this disagreement Grace’s condition worsened dramatically, leading to Ursula being accused of cursing her.

During Ursula’s trial, her own son was called as a witness against her. Thomas Kemp gave an account as how his mother kept four familiars, two cats, a lamb and a toad, that she fed on her own blood. Later in the trial Ursula herself pointed the finger of accusation at others. She named Elizabeth Bennet, Alice Hunt, Alice Newman and Margery Sammon as witches. Not only did these women confess to witchcraft but made accusations of their own. Agnes Glascock, Cicely Celles, Joan Turner, Joan Pechey, Elizabeth Ewstace, Anis Herd, Alice Manfield, Margaret Grevell and Anne Swallow were all subsequently named as witches. Most of the women were either fond not guilty, or found guilty of lesser charges and sent to prison, only Ursula Kemp and Elizabeth Bennet were sentenced to death and hanged.

This however is not the last we hear of these women, over 300 years later, in the mid 1900’s this tale takes a slightly grizzly turn. In St Osyth two female skeletons were discovered by accident, buried on unconsecrated ground with metal spikes through them. Pinning witches into their coffins was a technique employed during the witch trials to stop their corpses rising from the dead and seeking revenge. It was widely believed that these were the remains of Ursula and Elizabeth. The one believed to be Ursula went on to be displayed in an open coffin as a tourist attraction, before becoming part of the private collection of Robert Lenkiewicz.

The Witch of Youghal

The 'Witch of Youghal', was a woman by the name of Florence Newton. She found herself on trial at Cork Assizes on the 11th September 1661, where she stood accused of bewitching a young servant girl, and later of using witchcraft to kill a man.

The case stands out as there were very few witch trials in Ireland. In fact, up until this trial there had not been one recorded in Ireland for 83 years, the previous one being in Kilkenny in 1578.

The first accusation came from Mary Longdon, who worked as a servant for John Pyne. Mary said that Florence had called at John's house near Christmas 1660 begging for food. When she was turned away she threw curses at him. Later on Mary met Florence on the street outside where she kissed her. From that moment on Mary was plagued by sickness and fits. Mary said that whilst she was having fits she would go into a trance and see Florence's face. She also claimed that she would vomit things such as wool, straw, pins and nails. Mary also claims to have been haunted by a poltergeist following that ill fated meeting with Florence. John Pyne was called as a witness at the trial. He confirmed that on numerous occasions he had seen small stones hurled at Mary, seemingly out of nowhere.

Florence was also accused of using witchcraft to cause the death of David Jones. His widow said that Florence had met David in prison and kissed his hand. After that David became incredibly ill, dying shortly after screaming Florence's name on his deathbed.

Florence's trial ended in dramatic fashion. According to accounts as recorded by Joseph Glanvill, and later quoted by John Seymour in 'Irish Witchcraft and Demonlogy'. Whilst Mary Longdon was there to testify Florence raised up her manacled hands, looked at Mary at shouted “Now she is down”. At this point Mary collapsed shrieking, shaking and began biting herself.

However, the tale of The Witch of Youghal ends as somewhat of a mystery. Due to missing court records, no one knows what verdict was recorded. After her courtroom attack on Mary Longdon, most people have drawn the conclusion that she was found guilty and subsequently executed. But maybe, just maybe, the court records suddenly cut off for a reason. Could Florence have used her powers to bewitch herself free and live to curse another day? That, I'm afraid, is a question you will have to answer for yourself.

Witchcraft in Wales

Wales has a historical reputation for being a land of magic, myth and folklore. It is steeped in Arthurian legend, and it is well known that the building blocks of Stonehenge originated here.

It is little wonder then that Wales does not share the same history as most of Europe when it comes to the persecution of witchcraft. However, that does not mean there is no trace of it at all.

One of the first cases on record was that of Tangwlyst ferch Glyn. The Bishop of St David made the mistake of crossing her when he accused her of “living in sin”. Tangwlyst promptly responded by making a poppet doll of him, in order to curse him. The Bishop was swiftly overcome by a sudden illness. The case against Tangwlyst fell apart due to lack of proof. She was fortunate that this took place before the 1563 statute making witchcraft a capital offence was passed, otherwise she may not have been so lucky.

One of the first, and most well known witch trials in Welsh history is that of Gwen ferch Ellis. She was a weaver, who was also very well known as a healer. People would travel quite a distance to come and seek her help. She was best known for healing animals, but also healed people and assisted them in other minor ways, such as casting spells to retrieve lost items. Had she continued in this practice she may have been spared, however things went very wrong for her when she met Jane Conway.

Jane Conway was known to have a grudge against Thomas Mostyn, a justice of the peace and a very powerful man. When one of Gwen's spells was found written backwards in the cellar of his home, it was seen as an attempted curse against him. Gwen was initially thrown in Flint Jail, she was then put through a formal investigation at Diserth Church at Llansanffraid Glan Conwy. Eventually there was a trial at Denbighshire Court of Sessions, Gwen was found guilty of murder and causing serious harm by the use of witchcraft. She was later hanged.

Although the the majority of formal witch trials took place in the 16th and 17th century, this did not prevent vigilante actions continuing to a much later date. There are stories of people being accosted as witches right up the 19th century. These accounts often include women being cut, as it was a popular belief that once you drew blood from a witch they could no longer cast a spell against you. There were however some very serious cases.

In Monmouthshire in the early 1800's an elderly woman was set upon by a constable, a farmer and two farm hands. They accused her of bewitching some livestock, and proceeded to cut her arm to prevent her causing further harm. As a crowd gathered around, they stripped her to the waist and cut off her hair. They decided to 'duck' the woman. 'Ducking' is a practice where by an accused witch would be thrown into water, if they floated, they were using magic to save themselves and were guilty. If they sank, they were innocent, but almost always died due to drowning. Luckily by this time the woman’s daughter had arrived and managed to dissuade them. When the men stood trial the judge said they were lucky not to be facing murder charges.

Today Wales proudly holds onto it's magical heritage and has many sites and attractions based on it's associations with myth, history and folklore.

Witchcraft on the Isle of Man

The Isle of Man has a rich history of associations with witchcraft. Ronald Hutton Professor of History at Bristol said “At one point the Isle of Man was regarded by everybody else in the British Isles as a hotbed of sorcery.”

There is even cases of England sending witches to the Isle of Man. In 1441 Eleanor, Duchess of Gloucester - (Wife of Humphrey), along with Margery Jourdemaine and two noted Oxford Scholars - (one an astrologer and one a doctor), was accused of using sorcery to seek the death of King Henry VI. Her punishment was to be banished for life to the Isle of Man.

Whilst in England hundreds of people lost their lives in witch trials, the Isle of Man was far more tolerant. There were only two people to be executed for witchcraft on the Isle of Man. These were Margaret Ine Quane and her young son. Margaret was accused of using witchcraft to secure a good crop by working a fertility spell. When she was found guilty, it meant her son was automatically guilty of having 'witches blood'. They were burnt at the stake in Castletown in 1617. The incident is mentioned in Gerald Gardner's book 'The Meaning of Witchcraft'.

Gerald Gardner was also a resident of the Isle of Man when he moved there with his wife Donna in 1952, where he became owner of the Museum of Witchcraft.

The Museum of Witchcraft was originally founded by Cecil Williamson. Cecil worked with MI6 during the second world war. He was employed to investigate the Nazi's occult interests, and formed the Witchcraft Research Centre. In 1947 he decided to open a museum dedicated to witchcraft. He originally planned to do this in Stratford Upon-Avon, but local opposition prevented this from ever actually happening. It was in 1948 that he purchased the near derelict 'Witches' Mill' in Castletown on the Isle of Man. The museum – (then called the Folklore Centre of Superstition and Witchcraft) – opened in 1949. He turned to Gardner, who he'd met a few years earlier at a talk he was giving in London, to become 'resident witch'. A few years later Williamson decided he wanted to return to England, and move his collection to a new museum in Windsor. In 1952 he sold the museum to Gardner who installed his own collection of artefacts.

Williams original collection remained in Windsor for a year, before a brief spell in Gloucestershire, before ending up in Boscastle in 1960, where it remains today.

The Isle of Man still embraces its occult history and Manx National Heritage have held a number of events and talks.

The Bideford Witches

The town of Bideford in Devon has it’s place firmly marked in the history of British Witchcraft. It was the home of Temperance Lloyd, Mary Trembles and Susanna Edwards. In 1682, these 3 woman became the last people in England to be executed for Witchcraft.

Temperance was the first to be accused. A local shop keeper, Thomas Eastchurch, claimed she had used witchcraft to torment local woman Grace Thomas. After a chance meeting between to two woman, Grace took ill with severe internal pains. Temperance was also accused of conversing with the devil, who took the shape of a black man. She was also said to have sent the Devil, in the guise of a magpie, to Grace’s windowsill at night. She was accused of causing Grace’s pains by using a wax doll and pricking it with pins. An accusation based on nine marks Grace claimed to have on her knee. When Temperance admitted to pricking a piece of leather nine times her fate was made. She was sent to Exeter Assizes.

Suspicion of Mary and Susanna began merely due to them being seen in public with Temperance. When another local woman, Grace Barnes, began having fits they were quickly blamed. At the local magistrates, it was claimed that Mary had been seen loitering outside her house. Grace was physically carried into the town hall to give evidence. To add to the drama a man who was present, Anthony Jones, began foaming at the mouth, jumping around as if possessed, and shouting “I am now bewitched by this Devil.” Mary and Susanna were then sent to join Temperance in Exeter.

The three woman were held awaiting trial for over a month. Within this time public interest grew, and with it outrageousness of some of the accusations. At one point it was claimed that Temperance Lloyd had the Devil suckle at unnatural teats that grew on her body. All the women fell apart under questioning and not only admitted to the charges levied against them, but all began to blame each other. They were all found guilty.

They were sentenced to death by the judges presiding, one of which was Rodger North. The motives for this sentence are debatable. Lord North - (Rodger North’s brother) - wrote to the secretary of state following the trial. In this letter he stated that the women must be put to death, or else the country would loose faith in the capability of the legal system in dealing with cases of witchcraft. He claimed this would lead to illegal, vigilante witch hunts being carried out, outside of the legal system. Sir Francis North later completed an investigation into the case and found it to be deeply flawed.

The women were put to death at Heavitree, on the 25th August 1682. The English legal system eventually abolished the death penalty for witches in 1736.

The Pendle Witches

In 1612, the town's of Pendle in Lancashire played host to one of the most famous witch trials in British history.

The story begins with a relatively mundane argument between Alizon Device, and pedlar John Law. When John refuses to sell her pins, she threw a casual curse at him. When the pedlar was then instantly gripped by a seizure and collapsed, a panicking Alizon, convinced that she is the cause, confesses she has laid a curse on him and apologised.
The story might of ended here had it not been for Abraham Law, John Law's son, who brought Alizon's confession to the attention of magistrate Rodger Nowell. This led to suspicion falling not only on Alizon, but also her mother, Elizabeth Device, brother James Device and grandmother Elizabeth Southern (known as Demdike).

Demdike was also accused of using witchcraft to kill the daughter of Richard Baldwin, after he refused to pay the family wages due to them after they carried out mill work. It was during a statement from Demdike that Anne Whittle (known as Chattox) and her daughter Anne Redferne became implicated. Demdike said she had found them making clay poppets of the Nutter family.

Chattox stated that she had targeted Robert Nutter not only because he had tried to seduce her daughter Anne but also because his own grandmother, Elizabeth Nutter had requested she help kill him, offering her land in exchange for her assistance.

Both Chattox and Demdike were rumoured amongst locals to be experienced witches, and a feud had developed over the years. This led to the two women and their families making various statements and allegations against the other throughout the investigation. Alizon claimed Chattox burgled her family and even used witchcraft to kill her farther. Chattox claimed that the only reason she became embroiled in witchcraft to start with was due to Demdike's influence.

As the investigations continued more and more people were implicated. Partially due to the 'witches sabbat' that was said to have taken place at Malkin Towers on Good Friday 1612. This meeting, and other general strange occurrences surrounding Malkin Towers featured throughout various statements made. A large number of the people who attended that sabbat made up the accused.

There were 13 people that made up the Pendle Witches. Ten were hanged at Lancaster Gaol, these were; Alizon Device, Elizabeth Device, James Device, Chattox – (Anne Whittel), Anne Redferne, Alice Nutter, Katherine Hewitt, John Bulcock, Jane Bulcock and Isobel Robey. Due to living just over the county boarder Jennet Preston was tried in Yorkshire and hanged at York. Magaret Pearson was found guilty for the crime of witchcraft, but innocent of using it to murder anyone, and sentenced to one year in prison.

Demdike – (Elizabeth Southerns) – was never found guilty of witchcraft or murder. She died whilst in Lancaster Gaol still awaiting trial. Though, the tales of the Pendle witches has led her to be one of the best known witches in British history.