Abstract
In the first half of the twentieth century, two writers challenged the view that witchcraft had never been a ‘real’ cult. Margaret Murray (1863–1963), an Egyptologist and member of the Folklore Society, applied James Frazer’s ideas on the universality of fertility cults at the primitive stage of cultural development to re-create an ancient religion. She put forward the idea that what Christianity demonised as witchcraft was a medieval survival of an ancient Palaeolithic/Neolithic religion based on the agricultural cycle. In contrast, Montague Summers (1880–1948), a convert to Catholicism, claimed that genuine satanic cults had existed in previous centuries, and that witches did indeed practise satanic rites. At the time there was widespread interest in occultism, and the modern disciplines of anthropology and psychology were emerging. The very different conclusions reached by Murray and Summers shared the assumption that the language of accusation could be matched to a real phenomenon, rooted in the past, but still affecting the present. Researchers have again become interested in witches’ assemblies, although there are still widely expressed reservations about the way Murray and Summers fused popular motifs and historical material to produce their respective benign or satanic cults. Despite this, both writers have been influential in the development of modern popular religion and lifestyle movements.
There is room, there always will be, for studies of witchcraft, of haunting, of the occult. We only ask that these books should be written seriously … The amateur and alas there are all too many of them who invade the occult are awaking forces of which they have no conception.
Montague Summers, The Galanty Show, p. 164.
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Notes
Margaret Murray, The Witch Cult in Western Europe (Oxford: Clarendon Press, 1921; reprinted 1952, paperback 1962); Murray, The God of the Witches (London: Sampson Low, 1933); Murray, The Divine King in England (London: Faber and Faber, 1954); Murray, My First Hundred Years (London: W. Kinber, 1963); Murray, The Genesis of Religion (London: Routledge and Kegan Paul, 1963); see also ‘Murray’s Unlikely History’, <www.wicca.timerift.net/murray.html>; <www.Sacred-texts.com/pag/wcwe>; <www.Sacred-texts.com/pag/gow>.
Norman Cohn, Europe’s Inner Demons: An Enquiry Inspired by the Great Witch Hunts (London: Pimlico Press, 1975); Ronald Hutton, Triumph of the Moon: A History of Modern Pagan Witchcraft (Oxford: Oxford University Press, 1999), pp. 377–9; Hutton, The Pagan Religions of the Ancient British Isles: Their Nature and Legacy (Oxford: Blackwell, 1991), all articulated the problem of Murray’s thesis in relation to historical witchcraft; Jacqueline Simpson, ‘Margaret Murray: Who Believed Her and Why’, Presidential Address of 1992, Folklore 105 (1994) 89–96; Caroline Oates and Juliette Wood, A Coven of Scholars: Margaret Murray and Her Theories of Witchcraft (London: Folklore Society Archive Series, 1998).
Oates and Wood, Coven of Scholars, p. 14. In the preface to her next book, The Divine King (1954), Murray protested against the number of anonymous letters she received.
Murray, God of the Witches, preface. For the key modern reassessment see Cohn, Europe’s Inner Demons, pp. 108–15.
Gerald Gardner, High Magic’s Aid (London: Michael Houghton, 1949); Gardner, Witchcraft Today (London and New York: Rider, 1954); Gardner, The Meaning of Witchcraft (London: Aquarian, 1959).
Gardner, Witchcraft Today, Murray’s introduction, pp. 15–16; Leo Louis Martello, Witchcraft: The Old Religion (Secaucus, NJ: Citadel Press, 1969), p. 59; unsourced internet anecdote; Oates and Wood, Coven of Scholars, p. 93 n.29; 3rd Stone, Archaeology, Folklore and Myth 34 (1999) 18–22.
Oates and Wood, Coven of Scholars, pp. 27–8, 98, n.93; Cecil L’Estrange Ewen, Some Witchcraft Criticism (privately printed, 1938); W. R. Halliday, review in Folklore 33 (1922) 228 and note.
Montague Summers, History of Witchcraft and Demonology (London: Kegan Paul and Knopf, 1926), pp. 42–3.
Christopher Cawte, ‘It’s an Ancient Custom but How Ancient?’, in Theresa Buckland and Juliette Wood (eds), Aspects of British Calendar Custom (Sheffield: Sheffield Academic Press, 1993), pp. 37–76 ; Hutton, Triumph of the Moon, pp. 196–7.
Murray, Divine King, pp. 15–16; Oates and Wood, Coven of Scholars, p. 28, n.97. Even her friend and supporter E. O. James felt that this book was fundamentally unsound.
Murray, My First Hundred Years, p. 204; Oates and Wood, Coven of Scholars, pp. 27–8, 98, n.92.
James G. Frazer, The Dying God, Part 3, The Golden Bough (London: Macmillan, 1911).
Murray thought Frazer was behind a negative review of The Witch Cult in the Scotsman. Oates and Wood, Coven of Scholars, pp. 16–17.
Holbrook Jackson, The Eighteen Nineties: A Review of Art and Ideas at the Close of the Nineteenth Century (New York: Capricorn Books, [1913] 1966); Alex Owen, The Place of Enchantment: British Occultism and the Culture of the Modern (Chicago: University of Chicago Press, 2004): for a discussion of the distinctions between occult and mystic see pp. 22–9.
Karl Pearson, ‘Woman as Witch: Evidence of Mother-Right in the Customs of Mediaeval Witchcraft’, in Pearson, The Chances of Death, Vol. II (London: Edward Arnold, 1897), pp. 1–49; Oates and Wood, Coven of Scholars, pp. 14–22.
Jules Michelet, La sorciere (1862); Michelet, Satanism and Witchcraft: A Study in Medieval Superstition, trans. A. R. Allison (New York: Citadel Press, 1939).
Charles Leland, Aradia: Gospel of the Witches (London: D. Nutt, 1899); Hutton, Pagan Religions, pp. 301–6.
E. O. James, The Cult of the Mother Goddess (London: Thames & Hudson, 1959). James edited Folklore from 1932 to 1958 and wrote Murray’s obituary; see Folklore 74 (1963) 568–69.
Oates and Wood, Coven of Scholars, pp. 32–90; Murray, My First Hundred Years, pp. 103–4.
Philip Heselton, Wiccan Roots: Gerald Gardner and the Modern Wiccan Revival (Chieveley, Berks: Capall Bann, 2000); Heselton, Gerald Gardner and the Cauldron of Inspiration: An Investigation into the Source of Gardnerian Witchcraft (Chieveley, Berks: Capall Bann, 2003); Aiden A. Kelly, Crafting the Art of Magic (St. Paul, Minn.: Llewelyn, 1991); Bill Ellis, Raising the Devil (Lexington: University of Kentucky Press, 2000), pp. 148–56.
Margaret Murray, ‘The Witch-Cult in Palaeolithic Times’, Man 22 (1922) 3.
Vivianne Crowley, Wicca: The Old Religion in the New Age (London: Aquarian, 1989), pp. 33, 45–6, 55, 196; new edition revised and updated (London: Thorsens, 1996), pp. 39, 164.
Leo Louis Martello, Weird Ways of Witchcraft (New York: H. C. Publishers, 1969); Martello, Witchcraft; Martello, Black Magic, Satanism and Voodoo (New York: Castle Books, 1973).
Montague Summers, The Galanty Show: An Autobiography, with an introduction by Brocard Sewell (London: C. Woolf, 1980); see ‘Hauntings’, pp. 131–53. For a complete listing of Summers’ works, see Timothy D’Arch Smith, Montague Summers: A Bibliography (Wellingborough: Aquarian Press, 1983) and Montague Summers: A Bibliographical Portrait, ed. Frederick S. Frank (Metuchen, NJ: Scarecrow Press, 1988); Robertson Davies, ‘Augustus Montague Summers’, Oxford Dictionary of National Biography (Oxford: Oxford University Press, 2004), Vol. 53.
Joseph Jerome, Montague Summers: A Memoir, with a foreword by Dame Sybil Thorndike (London: C. Woolf, 1965), p. 14; Brocard Sewell, Introduction to Summers’ The Galanty Show, p. 6.
Timothy D’Arch Smith, Montague Sumrners: A Talk (Edinburgh: Tragara Press, 1984), p. 22. There is no in-depth biography, but comments from his wide acquaintanceship are consistent in presenting a man well-liked by friends who were aware of his considerable learning and tolerant of his homosexuality, theatricality and selfdrama. Brocard Sewell, Tell Me Strange Things, introduction by Sandy Robertson and Edwin Pouncey (Upton: Aylesford Press, 1991) drew on the unpublished reminiscences of his friends, Redwood-Anderson and C. R. Cammell. Montague Summers’ papers were dispersed after his death, but letters appear in the following collections: Letters to an Editor, Montague Summers to C. K. Ogden, introduction and notes by D. E. Wickham (Edinburgh: Tragara Press, 1986); The British Institute of Florence, Harold Acton Archive, Edward Hutton collection, 33 letters from Summers between 1928 and 1948; Cambridge University Library, Kings JDH/24/95, Papers of John Davey Hayward, Guide to Louis F. Peck Papers, collection includes letters from Summers to Frank Algar concerning the gothic novel; Chapel Hill Library, North Carolina, Sadleir Black Collection, Micheal Sadleir Papers contain gothic novel material; British Library, B.L. Add Mss 5772 ff. 88, 89, Ashley B5568 ff. 92, 93, B3183 ff. 194–5, 5755 f. 139, B3180 ff. 186, 187, B5500 ff. 53–4, B700 ff. 163–4.
Montague Summers, Antinous and OtherPoems (1907), reprinted with an introduction by Timothy D’Arch Smith (London: C. Woolf, 1995), pp. 9–10, 18–19; Gareth J. Medway, Lure of the Sinister: The Unnatural History of Satanism (New York: University Press, 2001), pp. 382–3.
Summers, Witchcraft and Black Magic, p. 111: ‘Priest and psychologist stand out as those best qualified to investigate the subject of witchcraft and Satanism which as a political and social factor permeates all History and is the undercurrent influencing and polarizing events today in its hell born eternal impulse to precipitate the world into the abyss of utter perdition’; Montague Summers, The History of Witchcraft and Demonology (London: Kegan Paul and Knopf, 1926), 2nd impression with a foreword by Felix Morrow (New York: University Books, 1956), p. xiii; Summers, The Galanty Show, pp. 154–64.
Jerome, A Memoir, pp. 18–19; media interest never bothered Summers, nor did he waver in his conviction that witchcraft was real; The Galanty Show, pp. 154–60.
Summers, The Galanty Show, p. 52, n.1, 2; Summers, The History of Witchcraft and Demonology; Summers, The Geography of Witchcraft (London: Kegan Paul and Knopf, 1927), 2nd impression (New York: University Books, 1958); Summers, A Popular History of Witchcraft (London: Kegan Paul, 1937); Summers, Witchcraft and Black Magic (London: Rider, 1946); Summers, The Physical Phenomena of Mysticism: With Especial Reference to the Stigmata, Divine and Diabolic (London: Rider, 1950); Summers, The Werewolf (London: Kegan Paul, 1933); Summers, The Vampire, his Kith and Kin (London: Kegan Paul, 1928); 2nd edn with article on Summers by Felix Merrow (New York: University Books, 1960); Summers, The Vampire in Europe (London: Kegan Paul, 1929).
Nesta Webster, Secret Societies and Subversive Movements (1929) (Palmdale, Christian Book Club of America reprint); Summers, Witchcraft and Black Magic, p. 111.
Summers, History of Witchcraft and Demonology, pp. viii-ix, xiv; chapter VI, ‘Diabolic Possession and Modern Spiritism’. To give just one example of his rolling prose; ‘the clairvoyance [sic] is merely playing with fire — I might say — hell fire’ (p. 237).
St Alphonses Liguouri, The Glories of Mary, trans. with a foreword by Montague Summers, 2 vols (London: Fortune Press, 1938 and 1948); Summers, Physical Phenomena.
Summers, History of Witchcraft and Demonology, p. 91; Summers, Witchcraft and Black Magic; Girolamo Tartarotti, Del congresso Notturno delle Lamia (Rovereto, 1749).
Summers, Witchcraft and Black Magic, pp. 112–14; Summers, Popular History, pp. 103–4; Nicholas Remy, Demonolatry, trans. E. A. Ashwin, ed. with introduction and notes (London: John Rodker, 1930), foreword.
Summers, History of Witchcraft and Demonology, p. xii, 110, Sabbat section, pp. 122–30, 133, 151; Summers, Popular History, pp. 109–16.
Ludovico Maria Sinistrari, Demoniality, trans. from the Latin with an introduction and notes (London: Fortune Press, 1927); Heinrich Kramer and Jacob Sprenger, Malleus Maleficarum (London: John Rodker, 1928); The Discovery of Witches: A Study of Matthew Hopkins by the Rev. Montague Summers, together with a reprint of the discovery of witches from the rare ordinal of 1647 (London: Cayme Press, 1928): Henry Boguet, An Examen of Witches, trans. E. Allen Ashwin with an introduction (London: John Rodker, 1929); Reginald Scot’s The Discoverie of Witchcraft, introduction (London: John Rodker, 1930); Noel Tallepied, A Treatise of Ghosts, introduction and commentary (London: Fortune Press, 1933); Richard Bovet, Pandaemonium, introduction and notes (Aldington, Kent: Hand and Flower Press, 1951); Francesco Maria Guazzo, Compendium Maleficarum, Montague Summers edition trans. E. A. Ashwin (London: John Rodker, 1929).
Guazzo, Compendium Maleficarum, quoted in Summers, History of Witchcraft and Demonology, p. 144; see Jerome, A Memoir, p. 55.
Hammer Studios depicted Matthew Hopkins as an obsessed fanatic and charlatan in the 1968 film Witchfinder General.
Jerome, A Memoir, pp. 52–7; The Confessions of Madeleine Bavant translated from the French of 1652 with introduction, notes and bibliography (London: Fortune Press, 1933); Remy, Demonolatry; D’Arch Smith, Montague Summers, p. 7.
Jerome, A Memoir, pp. 18–19; Montague Summers, Essays in Petto (London: Fortune Press, 1928); Summers, Richard Bamfield: The Poems, introduction (London: Fortune Press, 1936).
A. E. Waite, Devil Worship in France (London: Redway, 1896); H. T. F. Rhodes, The Satanic Mass: A Criminological and Sociological Study (London: Rider, 1954); Medway, Lure of the Sinister, pp. 1–8, 70–100, 380–9.
Summers, History of Witchcraft and Demonology, pp. 321, 338–43; Summers, Letters to an Editor, pp. 9, 14; Jerome, A Memoir, p. 22; Michelet, Satanism and Witchcraff; JorisKarl Huysmans, Las Bas: A Novel, additional bibliography and notes by Montague Summers (London: Fortune Press, 1943). Summers was the only English member of the Societé J-K Huymans in Paris.
Francis Barrett, The Magus or Celestial Intelligencer (London, 1804).
Jean-Francois Blade, Contes populaires de la Gascogne (Paris, 1886); Medway, Lure of the Sinister, pp. 87–8.
Ellis, Raising the Devil, pp. 144–8; Jeffrey S. Victor, Satanic Panic: The Creation of a Contemporary Legend (Chicago: Open Court Books, 1993); Bill Ellis, ‘The Highgate Cemetery Vampire Hunt: The Anglo-American connection in Satanic Cult Lore’, Folklore 104 (1993) 113–39.
Summers wrote a foreword to only one work on non-European magic: Frederick Kaigh, Witchcraft and Magic of Africa (London: Lesley, 1947); Summers, Witchcraft and Black Magic, p. 10; Summers., History of Witchcraft and Demonology, p. xv.
Summers, History of Witchcraft and Demonology, p. 163; Robert H. Nassau, Fetichism in West Africa (London, 1904); Summers, Popular History, pp. 246–50.
Jerome, A Memoir, pp. 59, 67–8. Summers spoke with distaste of Crowley but he did know him and kept a file on him; for Felix Morrow’s remarks about Summers, see p. 57.
Such Power is Dangerous (1933); The Devil Rides Out (1934); Strange Conflict (1941); The Haunting of Toby Jugg (1948); To the Devil a Daughter (1953); The Ka of Gifford Hilary (1956); The Satanist (1960); Gateway to Hell (1970); They Used Dark Forces (1964); The White Witch of the South Seas (1968); The Irish Witch (1973).
Dennis Wheatley, The Devil and All His Works (London: Hutchinson and Co., 1971).
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Wood, J. (2007). The Reality of Witch Cults Reasserted: Fertility and Satanism. In: Barry, J., Davies, O. (eds) Palgrave Advances in Witchcraft Historiography. Palgrave Advances. Palgrave Macmillan, London. https://doi.org/10.1057/9780230593480_5
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