'Eleanor Porter is a major new voice in historical fiction.' Tim Clayton Where will her loyalty lead her?Once accused of witchcraft Martha Spicer is now free from the shadow of the gallows and lives a safe and happy life with her husband, Jacob. But when Jacob heads north to accompany his master, he warns Martha to keep her healing gifts a secret, to keep herself safe, to be a good wife. Martha loves Jacob but without him there to protect her, she soon comes under the suspicious eye of the wicked Steward Boult, who's heard of her talent and forces her to attend to him. If she refuses, he promises to destroy the good life she has built for herself with Jacob. Desperate and alone, Martha faces a terrible decision: stay and be beholden to Boult or journey north to find Jacob who is reported to have been killed.. The road ahead is filled with danger, but also the promise of a brighter future. And where her gifts once threatened to be her downfall, might they now be the very thing that sets Martha free...? The brilliant follow-up to Eleanor Porter's first novel of love, betrayal, superstition and fear in Elizabethan England. A story of female courage, ingenuity and determination, this is perfect for fans of Tracy Chevalier. 'Eleanor Porter is a major new voice in historical fiction. With her beautiful use of language and compelling storytelling she conjures the past with a vividness that lingers in the mind long after the final page.' Tim Clayton Praise for The Wheelwright's Daughter:'It's a gripping story and such accomplished writing. I really enjoyed every moment of working on it.' Yvonne Holland, editor of Philippa Gregory and Tracy Chevalier 'A brilliant debut novel' 'An interesting read and an impressive debut novel' 'A wonderfully written story' 'A skilfully crafted story of love, betrayal, superstition and fear in 16th century England.' 'This is a story of courage, trust, betrayal and love.' 'A great historical novel I loved.'

Women, Witchcraft, and the Inquisition in Spain and the New World investigates the mystery and unease surrounding the issue of women called before the Inquisition in Spain and its colonial territories in the Americas, including Mexico and Cartagena de Indias. Edited by Maria Jesus Zamora Calvo, this collection gathers innovative scholarship that considers how the Holy Office of the Inquisition functioned as a closed, secret world defined by patriarchal hierarchy and grounded in misogynistic standards. Ten essays present portraits of women who, under accusations as diverse as witchcraft, bigamy, false beatitude, and heresy, faced the Spanish and New World Inquisitions to account for their lives. Each essay draws on the documentary record of trials, confessions, letters, diaries, and other primary materials. Focusing on individual cases of women brought before the Inquisition, the authors study their subjects' social status, particularize their motivations, determine the characteristics of their prosecution, and deduce the reasons used to justify violence against them. With their subjection of women to imprisonment, interrogation, and judgment, these cases display at their core a specter of contempt, humiliation, silencing, and denial of feminine selfhood. The contributors include specialists in the early modern period from multiple disciplines, encompassing literature, language, translation, literary theory, history, law, iconography, and anthropology. By considering both the women themselves and the Inquisition as an institution, this collection works to uncover stories, lives, and cultural practices that for centuries have dwelled in obscurity.

On September 20, 1587, Walpurga Hausmannin of Dillingen in southern Germany was burned at the stake as a witch. Although she had confessed to committing a long list of "maleficia" (deeds of harmful magic), including killing forty--one infants and two mothers in labor, her evil career allegedly began with just one heinous act--sex with a demon. Fornication with demons was a major theme of her trial record, which detailed an almost continuous orgy of sexual excess with her diabolical paramour Federlin "in many divers places, . . . even in the street by night."
As Walter Stephens demonstrates in "Demon Lovers," it was not Hausmannin or other so-called witches who were obsessive about sex with demons--instead, a number of devout Christians, including trained theologians, displayed an uncanny preoccupation with the topic during the centuries of the "witch craze." Why? To find out, Stephens conducts a detailed investigation of the first and most influential treatises on witchcraft (written between 1430 and 1530), including the infamous "Malleus Maleficarum" ("Hammer of Witches").
Far from being credulous fools or mindless misogynists, early writers on witchcraft emerge in Stephens's account as rational but reluctant skeptics, trying desperately to resolve contradictions in Christian thought on God, spirits, and sacraments that had bedeviled theologians for centuries. Proof of the physical existence of demons--for instance, through evidence of their intercourse with mortal witches--would provide strong evidence for the reality of the supernatural, the truth of the Bible, and the existence of God. Early modern witchcraft theory reflected a crisis of belief--a crisis that continues tobe expressed today in popular debates over angels, Satanic ritual child abuse, and alien abduction.