Sensible Proof of Spirits”

Ghost Belief during the Later Seventeenth Century

Bibliographic Data

ID8933075
AuthorsJo Bath (corresponding author), John Newton (0000-0002-5641-6457)
Year2006
Volume117
Issue1
Pages1-14
Publication date2006-02-21
Peer ReviewedYes
Open AccessNo
TypeARTICLE
VenueFolklore (JOURNAL)
Journal identifiersISSN: 0015-587X • E-ISSN: 1469-8315
PublisherRoutledge (PUBLISHER • GB)
DOI10.1080/00155870500479851
OpenAlexW1503608006
LanguageEN
Citations received12
References cited12

This paper examines beliefs about ghosts from 1650 to 1700 as an area in its own right, as distinct from, albeit related to, earlier post-reformation beliefs. It particularly considers the approach of anti-sadducean writers to ghosts and spirits, and seeks to explore the historical context for such beliefs. Notes [1] For an examination of the ambiguities of interpretation among those who subscribed to demonic theories in the period 1530–1640, see Bath (2002 Bath, Jo. 2002. "'In the Devill's Likenesse': Interpretation and Confusion in Popular Ghost Belief.". In Early Modern Ghosts, Edited by: Newton, John. 70–8. Durham: Durham University Centre for Seventeenth-Centy Studies. [Google Scholar], 70–8). [2] The tale of Bacconi came from Sir William Dugdale, and reached Aubrey via the Bishop of Edinburgh (Aubrey 1696 Aubrey, John. 1696. Miscellanies, London: Edward Castle. [Google Scholar], 66–7). The tale of Dyke and Sydenham is found in Saducismus Triumphatus (Glanvill 1681 Glanvill, Jospeh. 1681. Saducismus Triumphatus, London: James Collins. [Google Scholar], part II, 111–16; note that there are seven parts to this volume, denoted by different titles and separate pagination), and also in Satan's Invisible World Discovered (Sinclair 1685 Sinclair, George. 1685. Satan's Invisible World Discovered, Edinburgh: John Reid. [Google Scholar], 40–5). [3] The material in A Blow Against Modern Sadducism was incorporated into Saducismus Triumphatus in 1681. Although "spirit" can refer to a much wider number of phenomena than ghosts, in the period the two tend to be synonymous in anti-sadducean literature. [4] A set of doctrinal propositions, published in May 1553 by Edward VI's royal mandate. They were revoked upon the accession of Mary I in July of the same year. These formed the basis for the 39 Articles adopted by Elizabeth I. [5] This has parity with Catholic circles earlier in the century, when certain Catholics, in the interests of reconciliation, appeared to deny—or, at least, radically reconfigure—their understanding of Purgatory. Sir Kenhelm Digby Digby, Kenhelm. 1644. Two Treatises, Paris: Gilles Balzat. [Google Scholar] posited this in his Two Treatises (1644). In The Middle State of Souls, White (1659 White, Thomas. 1659. The Middle State of Souls, [London]: n.p.. [Google Scholar]) was re-defining purgatory in minimalist terms. [6] The comment is made in reference to the 1665 edition of Scot and the somewhat credulous additions to it. [7] Michael Hunter publishes in full the manuscript correspondence for Tedworth for the first time in his article "New light on the 'Drummer of Tedworth': conflicting narratives of witchcraft in Restoration England" in Historical Research 78 (2005): 311–53. Baxter was convalescing at Lady Cook's house when this outing occurred. A letter from Charles Hatt quoted by Baxter mentions a large number of townspeople visiting the place (Bennett 1985 Bennett, Gillian. 1985. Aspects of Supernatural Belief: Memorate and Legend in a Contemporary Urban Environment PhD diss., University of Sheffield [Google Scholar], 95–6)

Archaeology · Context (archaeology · Epistemology · Sociology · History · Medieval Literature and History · Philosophy · Reformation and Early Modern Christianity · Religious Studies and Spiritual Practices

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