How far do you agree that the Pendle Swindle of 1634 was the most significant development in the growth
of scepticism in the years c1580–c1750?
During the years c1580-c1750, sceptical attitudes towards witchcraft in Britain saw significant growth,
transforming from a minority opinion often suppressed by religious authorities to a commonly held view among
the elite, with materialist and rational mindsets being adopted by monarchs and legal professions alike.
However, it is debatable whether the Pendle Swindle of 1634 was the most significant development in the
growth of such scepticism. While this fraudulent case, particularly due to the involvement of King Charles I,
may have indeed influenced the decline in prosecutions for witchcraft in the 1630s, it is also necessary to
consider the level of continuity in witchcraft beliefs at this time, as well as the role of sceptic publications and
scientific institutions in promoting rationalism.
To some extent, it can be argued that the Pendle Swindle of 1634 was the most significant development in the
growth of scepticism c1580-c1750 as this case planted a seed of doubt which would develop over the century
and be fostered by new scientific methods. Indeed, this event demonstrates one of the earliest cases of forensic
science through the examination of the accused for the Devil’s mark by a number of midwives and surgeons,
including William Harvey, highlighting the emphasis on objective evidence and the magistrates’ scepticism of
Edmund Robinson’s claims. This is further displayed by the fact that a report of the trial was immediately sent
to the Privy Council, thus demonstrating the significance of the case as it warned the elite that many accusations
of witchcraft could be motivated by reasons entirely separate to witchcraft, such as a financial dispute in this
instance. In addition, the personal involvement of King Charles I in questioning - and most likely reprieving -
the accused indubitably gave the case publicity and strengthened its significance in contributing to the sceptic,
intellectual climate; this provides a stark contrast to the Boy of Burton case in 1596-97, which occurred during
the reign of James VI, a monarch whose encouragement of the witch hunts can be seen in his publication of
‘Daemonologie’ in 1597. Furthermore, the fact that the respected sceptic author John Webster comments on the
Pendle Swindle in his book ‘The Displaying of Supposed Witchcraft’ (1677) clearly highlights the long-term
impact of this case as it captured the attention of the elite and provided a key focus for the ongoing criticism of
witch hunts; Webster even met Robinson at a church in Yorkshire and was able to see the events first-hand,
therefore without this case Webster’s scepticism may not have had such a strong foundation and succeeded in
generating public intellectual debate. Therefore, it can be argued that the Pendle Swindle was a key development
in the growth of scepticism c1580-c1750 due to its intervention of central authority on a large scale and impact
on witchcraft accusations in both the short and long term, unlike other fraudulent cases, such as the haunting at
Tedworth in 1662, which failed to prompt scepticism until decades later.
On the other hand, it could be argued that other developments, such as the publication of sceptic works, were
more significant in the growth of scepticism c1580-c1750 due to the extent of continuity in public superstition
following the Pendle Swindle. Indeed, although they were reprieved, a number of the original suspects were
kept in custody at Lancaster three years after the trial, and one of these, Margaret Johnson, even confessed to
selling her soul to the Devil despite the lack of evidence; it seems that while scepticism was increasing among
the elite, the majority still held a strong belief in the power of witchcraft. As a result, it can be argued that
sceptic publications were a more significant development due to their ability to erode certainties that witchcraft
existed using rational approaches and a variety of evidence, ranging from the Bible to scientific theories. For
example, Scot’s ‘The Discoverie of Witchcraft’ (1584) discounted witchcraft as an explanation for mysterious
events as he proposed that harm to animals or people was done through natural means, such as by administering
poison, and claimed that many women who genuinely believed they were witches were suffering from
delusions. This work subsequently became the foundation for other sceptic works, such as Ady’s ‘A Candle in
the Dark’ (1556), which not only challenged the tricks performed by magicians but also criticised methods, such
as the swimming test and sleep deprivation, which constituted a key part of witch-hunts; these ideas ultimately
led to Bekker’s ‘The Enchanted World’ (1691), which sold 4,000 copies within two months of its publication
and even prompted a number of pamphlets to be produced in reply criticising him for causing the decline in
witchcraft beliefs. As a result, these publications were clearly significant in both challenging the nature of witch
trials and undermining popular belief in witchcraft itself through their ability to apply new ideas from the
