In October of 1563, 18-year old Anne Mylner was herding cows near her home when she was suddenly enveloped by a white cloud that precipitated a months-long illness characterized by sleeplessness, loss of appetite, convulsions, and bodily swelling. Mylner's was the first of several cases during the reign of Elizabeth I of England that were interpreted as demon possession, a highly emotional experience in which an afflicted person displays behavior indicating a state of religious distress. To most Elizabethans, belief in Satan was as natural as belief in God, and Satan's affliction of mankind was clearly demonstrated in the physical and spiritual distress displayed by virtually every person at some point in his or her life. This book recounts 11 cases of Elizabethan demon possession, documenting the details of each case and providing the cultural context to explain why the diagnosis made sense at the time. Victims included children and adults, servants and masters, Catholics and Protestants, frauds and the genuinely ill. Edmund Kingesfielde's wife, possessed by a demon who caused her to hate her children and to contemplate suicide, was cured when her husband changed his irreverent tavern sign (depicting a devil) for a more seemly design. Alexander Nyndge, possessed by a Catholic demon that spoke with an Irish accent, was cured by his own brother through physical bondage and violence. Agnes Brigges and Rachel Pindar, whose afflictions included vomiting pins, feathers, and other trash, were revealed as frauds and forced to confess publicly, their parents being imprisoned for complicity in the fraud. All these cases attest to a powerful need to ascribe some moral significance to humansuffering. Allowing the sufferer to externalize and ultimately evict the "demon" as the cause of his or her affliction bestowed some measure of hope--no mean feat in a world with such widespread human distress.

During April 1574, an aspiring London barrister named Robert Brigges was possessed by Satan. For three weeks, Brigges shouted, raged, and sobbed; suffered from sensory deprivations; and engaged in impassioned disputes with his invisible adversary. Although Brigges's case was considered significant in its time, it is virtually unknown today, with modern scholars rarely mentioning and never analyzing it. The case, however, is very unusual--perhaps unique among English cases--in its first-person, spontaneous, highly detailed documentation of the afflicted person's experience and in its sociocultural details. Sands challenges the prevailing notion that cases of early modern English demon possession occurred only among the socially impotent.

The manuscript sources of this episode (published here for the first time) bombard the reader with an accretion of detail that is never connected to any broad assertion of what really happened, never connected to any larger historical significance. It is this connection that Sands's study aims to establish through an analysis of the cultural context of Brigges's experience. The case affords us a rare glimpse into the dark, private, unedited side of an intelligent, articulate, educated, early modern mind. A serious attempt to understand the workings of that mind requires us to understand and accept (for the purposes of analysis) the concepts that furnish it. Only through this approach can we hope to bridge the cultural gap between that mind and ours--thus experiencing, even if only momentarily, the common humanity of present and past.