affairs ## Famous Witches in the United Kingdom ## 영국에서 유명한 마녀들
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## Famous Witches in the United Kingdom
## 영국에서 유명한 마녀들
---
## English
### How to read “famous witches” in the UK context
In the British context, “witch” usually means one of three things:
1. **A real person accused and prosecuted** under early modern witchcraft laws (often poor, socially marginal, and scapegoated).
2. **A “cunning person”** (local healer/charmer) whose reputation could flip from helpful to dangerous when misfortune struck.
3. **A folkloric or literary figure** (“witch” as a moral lesson, horror motif, or regional legend).
A key point: many “famous witches” are famous **because records survived** (pamphlets, court notes, later histories) and because modern culture keeps retelling them—sometimes more sensationally than the evidence supports. ([nationalarchives.gov.uk][1])
---
### Historically documented (trials, confessions, prosecutions)
#### 1) The Pendle Witches (Lancashire, England, 1612)
Often treated as England’s most famous witch case, the **Pendle trials (1612)** involved multiple accused from the Pendle Hill area, with **ten executed** and unusually strong documentation for the period. A major reason they remain “famous” is that the proceedings were written up in detail by **Thomas Potts** (clerk to the assizes), creating one of the best-known English witch-trial narratives. ([위키백과][2])
**Why it matters:** it shows how neighborhood conflict, fear, and official pressure could assemble a “witch network” narrative—while the surviving record itself is shaped by the state’s agenda and the genre conventions of the time. ([Project Gutenberg][3])
#### 2) Agnes Sampson (North Berwick trials, Scotland, 1590–1591)
Agnes Sampson, sometimes called the **“Wise Wife of Keith,”** is among the most famous individuals connected to the **North Berwick witch trials**. Contemporary and near-contemporary printed accounts describe interrogations, forced confessions, and the broader panic tied to accusations of plotting against royal ships—stories closely associated with **King James VI’s personal involvement**. ([johngraycentre.org][4])
**Why it matters:** North Berwick became a template case: high politics, demonology, and printed propaganda fused into a narrative that legitimized further persecution. ([Glasgow University][5])
#### 3) Geillis Duncan & Dr John Fian (North Berwick, Scotland, 1590s)
Within the same North Berwick panic, **Geillis Duncan** and **Dr John Fian** became emblematic names in the printed stories about covens, diabolical meetings, and treasonous plots. The best-known contemporary pamphlet tradition (“Newes from Scotland”) helped spread these motifs well beyond Scotland. ([johngraycentre.org][4])
#### 4) Isobel Gowdie (Auldearn, Scotland, 1662)
Isobel Gowdie is famous less for a dramatic execution narrative (which is historically uncertain) and more for the **extraordinary richness of her confessions**, recorded over multiple sessions in 1662. Her testimony is frequently cited because it contains detailed folklore elements—spirits, meetings, charms—providing a rare window into belief, storytelling, coercion, and imagination under interrogation. ([위키백과][6])
#### 5) Janet Horne (Dornoch, Scotland, 1727)
Janet Horne is widely described as the **last person legally executed for witchcraft in the British Isles**. Accounts emphasize how late this occurred, and how quickly local authority action could still become lethal even as elite opinion elsewhere was turning skeptical. ([위키백과][7])
#### 6) The Bideford Witches: Temperance Lloyd, Mary Trembles, Susannah Edwards (Devon, England, 1682)
These three women were tried and executed in 1682 and are commonly cited as among the **last people hanged for witchcraft in England**. Modern museum/public history accounts stress hardship, social instability, and scapegoating dynamics around the case. ([Burton at Bideford][8])
#### 7) Ursula Kemp (St Osyth, Essex, England, 1582)
Ursula Kemp is a classic example of a **“cunning woman”** (healer/midwife figure) becoming an accused witch. Modern historical writing often highlights the paradox: communities sought magical help, then criminalized it when outcomes turned sour or when conflict escalated. ([Sky HISTORY TV channel][9])
#### 8) The Islandmagee Witches (Carrickfergus / Islandmagee, County Antrim, 1711)
Often described as the **last witch trial in Ireland**, the Islandmagee case is relevant to “UK” discussions because the location is in what is now **Northern Ireland**. Public history and research projects emphasize commemoration and how narratives of possession/affliction can catalyze mass accusation. ([위키백과][10])
---
### Famous in legend, tourism, and literature (not court-documented “witches” in the same way)
#### 9) Mother Shipton (Yorkshire prophetess/“witch” tradition)
Mother Shipton sits in a blurred zone between folklore, commercial prophecy literature, and later myth-making. There are early modern publications attributed to “Mother Shipton,” and modern scholarship notes how print culture, propaganda, and attribution practices shaped her legend. In short: she is “famous” because **texts circulated**, not because we have a clean court dossier like Pendle. ([The Public Domain Review][11])
#### 10) The Witch of Wookey Hole (Somerset legend) & the Witch of Berkeley (medieval moral tale)
These are best treated as **regional legend and didactic storytelling** rather than historical prosecution cases. They matter because they show how “witch” became a narrative device—punishment, moral warning, local identity, and tourist folklore. ([Wookey Hole][12])
#### 11) Ceridwen (Wales: mythic enchantress/“witch” in later retellings)
Ceridwen is a Welsh mythic figure associated with **a cauldron of inspiration and transformation** and with the Taliesin tradition. She is “famous” as mythology (not an accused historical person), and modern descriptions often label her a “mythical witch” or enchantress. ([Eryri National Park][13])
---
### The legal backdrop (why “witch” cases stop being executions)
In Britain, the long arc is: severe early witchcraft statutes → gradual elite skepticism → a decisive pivot in the 18th century toward penalizing **claims** of magical power rather than “witchcraft itself,” and finally modern repeal. Parliament’s overview and the text of the later **Fraudulent Mediums Act 1951** illustrate this transition clearly. ([영국 의회 뉴스][14])
---
### Practical research tips (to avoid misinformation)
* **Separate “trial record,” “contemporary pamphlet,” and “later retelling.”** Pamphlets are not neutral; they are closer to political/ideological media. ([johngraycentre.org][4])
* Use **primary-source repositories** when possible (e.g., National Archives educational transcriptions for specific confessions). ([nationalarchives.gov.uk][15])
* Treat vivid “set pieces” (secret marks, spectacular covens, devil’s rituals) as **interrogation-era motifs** that can reflect coercion and cultural scripts as much as “belief.” ([johngraycentre.org][4])
* When writing/producing content, frame these stories with the reality that many accused were victims of **social stress, misogyny, local conflict, poverty, and institutional power**—not “monsters.” ([Burton at Bideford][8])
---
## 한국어 (Korean)
### 영국에서 “유명한 마녀”를 볼 때 중요한 전제
영국(잉글랜드·스코틀랜드·웨일스·북아일랜드)에서 “마녀”는 대체로
1. **실존 인물(재판·처형 기록이 남은 피고인)**,
2. **민간요법가/주술사(‘커닝 포크’)가 낙인화된 사례**,
3. **전설·문학 속 마녀(지역 설화/교훈담)**
로 나뉩니다. “유명함”은 종종 “실제로 강력한 존재였기 때문”이 아니라, **기록이 남았고 반복 재생산되었기 때문**입니다. ([nationalarchives.gov.uk][1])
---
### 재판·기록 중심의 대표 인물/사건
#### 1) 펜들 마녀들(Pendle Witches, 랭커셔, 1612)
잉글랜드에서 가장 유명한 마녀 사건 중 하나로, 1612년 펜들 지역 피고인들이 대거 기소·재판을 받았고 다수가 처형되었습니다. 특히 **토머스 포츠(Thomas Potts)**가 재판 과정을 상세히 정리한 기록이 남아 “가장 잘 알려진 사건”이 되었습니다. ([위키백과][2])
#### 2) 애그니스 샘프슨(Agnes Sampson, 북베릭 사건, 1590~1591)
스코틀랜드 **북베릭 마녀 재판**의 상징적 인물로, 당대 팸플릿과 자료에서 국왕(제임스 6세)의 관심·조사가 강조됩니다. 고문·자백·처형 서사는 당시 인쇄물 전파를 통해 “전형적 마녀 이야기”로 굳어졌습니다. ([johngraycentre.org][4])
#### 3) 게일리스 던컨(Geillis Duncan)·존 피언(John Fian) 등(북베릭, 1590년대)
같은 공포 국면에서 여러 이름이 “공모·집회·악마와의 계약” 같은 모티프로 묶여 확산됩니다. 핵심은 사건 자체뿐 아니라, 이를 “그럴듯한 이야기”로 만든 **동시대 인쇄물의 영향력**입니다. ([johngraycentre.org][4])
#### 4) 이저벨 고디(Isobel Gowdie, 올던/올더른, 1662)
이저벨 고디는 처형 여부가 불확실한 반면, 1662년의 **매우 상세한 자백 기록**으로 유명합니다. 주술·정령·집회 같은 서사가 풍부해, 당시 신앙·공포·심문 환경을 읽는 데 자주 인용됩니다. ([witches.hca.ed.ac.uk][16])
#### 5) 재닛 혼(Janet Horne, 도노크, 1727)
재닛 혼은 “영국 제도에서 **법적으로 처형된 마지막 마녀**”로 자주 언급됩니다. 18세기에도 지역 단위 권력이 얼마나 급격히 폭력으로 치달을 수 있었는지 보여주는 사례로 기억됩니다. ([위키백과][7])
#### 6) 바이드퍼드 마녀들(Temperance Lloyd·Mary Trembles·Susannah Edwards, 1682)
1682년 사건으로, 잉글랜드에서 “마녀로 교수형을 당한 마지막 사례들”로 자주 거론됩니다. 박물관/공공역사 서술은 전쟁·전염병·흉년 등 사회적 압력이 희생양 만들기를 강화했다는 맥락을 강조합니다. ([Burton at Bideford][8])
#### 7) 우르술라 켐프(Ursula Kemp, 세인트 오시스, 1582)
민간 치료·주술(커닝 포크) 성격을 띠던 인물이 갈등과 불운 속에서 “가해 마녀”로 전환되는 전형을 보여줍니다. ([Sky HISTORY TV channel][9])
#### 8) 아일랜드메이지(Islandmagee) 마녀 재판(1711, 현재 북아일랜드 지역)
“아일랜드 마지막 마녀 재판”으로 자주 언급되며, 오늘날 북아일랜드 지역 기억/기념 논의와도 연결됩니다. 집단적 ‘빙의/피해’ 서사가 대규모 기소로 번지는 구조를 보여줍니다. ([위키백과][10])
---
### 전설·문학·관광으로 유명한 “마녀”
#### 9) 마더 쉽턴(Mother Shipton, 요크셔 예언자 전승)
마더 쉽턴은 재판 기록형 인물이라기보다, “예언서·전승·후대 상업화”가 뒤섞인 леген드 성격이 큽니다. 어떤 텍스트가 언제 어떤 맥락에서 “마더 쉽턴” 이름으로 유통됐는지를 분리해 보는 것이 핵심입니다. ([The Public Domain Review][11])
#### 10) 우키 홀(Wookey Hole) 마녀·버클리(Berkeley) 마녀
지역 설화·교훈담의 성격이 강하며, “마녀”가 사회적 경고/공포 장치로 쓰였음을 보여줍니다. ([Wookey Hole][12])
#### 11) 케리드웬(Ceridwen, 웨일스 신화)
케리드웬은 웨일스 신화에서 **변형·영감(아웬)·가마솥** 모티프로 유명한 존재로, 현대 소개글에서는 “신화적 마녀/마법사”로 설명되기도 합니다(역사적 피고인이 아님). ([Eryri National Park][13])
---
### 법·제도 맥락(왜 처형이 사라졌는가)
영국에서는 시간이 지나며 “마녀 자체”를 처벌하는 흐름이 약화되고, 18세기 이후에는 “마법 능력을 **주장하는 행위**”를 문제 삼는 방향으로 이동합니다. 이후 관련 법은 1951년 법률 등으로 대체·정리되는 흐름을 확인할 수 있습니다. ([영국 의회 뉴스][14])
---
## 日本語 (Japanese)
### 「有名な魔女」を英国で語るときの前提
英国の「魔女」は、(1) 実在の被告（裁判・処刑記録が残る）、(2) 民間治療者がスケープゴート化した例、(3) 伝説・文学上の魔女、の三層に分かれがちです。名声は「実在の力」より、**記録と反復**によって形成されます。 ([nationalarchives.gov.uk][1])
### 代表的な実例（裁判・記録）
* **ペンドルの魔女（1612、イングランド）**：詳細な裁判記録（トマス・ポッツ）により、英国魔女裁判の象徴例として残りました。 ([위키백과][2])
* **アグネス・サンプソン（1590–1591、スコットランド）**：ノース・バーウィック裁判群で著名。王権・恐怖・印刷物が結合して拡散した典型的ケースです。 ([johngraycentre.org][4])
* **イゾベル・ゴウディ（1662、スコットランド）**：極めて詳細な供述が残り、当時の信仰・語り・取調べ環境を理解する重要資料です。 ([witches.hca.ed.ac.uk][16])
* **ジャネット・ホーン（1727、スコットランド）**：英国諸島で「法的に処刑された最後の魔女」とされ、時代が下っても地域権力が暴走し得た点で象徴的です。 ([위키백과][7])
* **バイドフォードの魔女（1682、イングランド）**：社会不安の中で周縁化された女性が標的化される構造を示す例として語られます。 ([Burton at Bideford][8])
### 伝説・民間伝承としての「魔女」
* **マザー・シプトン**：予言文学・伝承・後世の商業化が混ざり、テキスト流通が名声を作ったタイプ。 ([The Public Domain Review][11])
* **ウーキー・ホールの魔女／バークリーの魔女**：地域伝説・教訓譚としての性格が強い。 ([Wookey Hole][12])
* **セリドウェン（ウェールズ神話）**：変容と霊感（アウェン）の大釜をめぐる神話的人物。 ([Eryri National Park][13])
---
## Español (Spanish)
### Clave para entender “brujas famosas” en el Reino Unido
En el Reino Unido, “bruja” puede significar: (1) **persona real acusada y procesada**, (2) **sanadora/cunning folk** convertida en chivo expiatorio, o (3) **figura folclórica/literaria**. La fama suele depender de **qué textos y archivos sobrevivieron**. ([nationalarchives.gov.uk][1])
### Casos históricos muy citados
* **Las brujas de Pendle (1612, Inglaterra)**: un caso emblemático por su documentación y por el relato judicial asociado a Thomas Potts. ([위키백과][2])
* **Agnes Sampson (1590–1591, Escocia)**: figura central del pánico de North Berwick, difundido por panfletos contemporáneos. ([johngraycentre.org][4])
* **Isobel Gowdie (1662, Escocia)**: famosa por confesiones extensas que revelan imaginarios, coerción y “guiones” culturales del interrogatorio. ([witches.hca.ed.ac.uk][16])
* **Janet Horne (1727, Escocia)**: citada como la última ejecución legal por brujería en las islas británicas. ([위키백과][7])
* **Bideford (1682, Inglaterra)**: frecuentemente descritas como de las últimas ahorcadas por brujería en Inglaterra; museos y relatos públicos subrayan prejuicio y crisis social. ([Burton at Bideford][8])
* **Islandmagee (1711, hoy Irlanda del Norte)**: recordado como el último gran juicio de brujería en Irlanda, con impacto memorial actual. ([위키백과][10])
### Tradición, mito y turismo
* **Mother Shipton**: profetisa/“bruja” de Yorkshire cuya fama crece por la circulación de textos atribuidos y reelaboraciones posteriores. ([The Public Domain Review][11])
* **Wookey Hole / Witch of Berkeley**: leyenda regional y relato moral más que expediente judicial. ([Wookey Hole][12])
* **Ceridwen (Gales)**: figura mítica asociada al caldero de inspiración (Awen); no es un caso de persecución histórica. ([Eryri National Park][13])
---
## Français (French)
### Comment comprendre “les sorcières célèbres” au Royaume-Uni
Au Royaume-Uni, “sorcière” renvoie souvent à : (1) une **personne réelle poursuivie** (archives judiciaires), (2) une **guérisseuse/cunning folk** devenue bouc émissaire, (3) une **figure de folklore**. La célébrité vient fréquemment de la **survie et diffusion des textes**. ([nationalarchives.gov.uk][1])
### Grandes figures/cas historiques
* **Les sorcières de Pendle (1612, Angleterre)** : cas emblématique, très documenté, notamment via le récit de Thomas Potts. ([위키백과][2])
* **Agnes Sampson (1590–1591, Écosse)** : associée aux procès de North Berwick, amplifiés par des pamphlets contemporains et l’implication royale. ([johngraycentre.org][4])
* **Isobel Gowdie (1662, Écosse)** : célèbre pour des confessions exceptionnellement détaillées, très utilisées pour étudier croyances et mécanismes d’interrogatoire. ([witches.hca.ed.ac.uk][16])
* **Janet Horne (1727, Écosse)** : souvent présentée comme la dernière exécution légale pour sorcellerie dans les îles Britanniques. ([위키백과][7])
* **Bideford (1682, Angleterre)** : cas tardif souvent cité; les approches muséales insistent sur la précarité et la stigmatisation. ([Burton at Bideford][8])
* **Islandmagee (1711, aujourd’hui Irlande du Nord)** : dernier grand procès irlandais, important pour la mémoire et la commémoration. ([위키백과][10])
### Folklore et figures “légendaires”
* **Mother Shipton** : “sorcière/prophétesse” du Yorkshire façonnée par la littérature prophétique et les réécritures. ([The Public Domain Review][11])
* **Wookey Hole / sorcière de Berkeley** : légendes régionales et récits moraux plus que dossiers judiciaires. ([Wookey Hole][12])
* **Ceridwen (Pays de Galles)** : figure mythique liée au chaudron d’inspiration (Awen). ([Eryri National Park][13])
[1]: https://www.nationalarchives.gov.uk/explore-the-collection/explore-by-time-period/early-modern/witchcraft/?utm_source=chatgpt.com "Witchcraft"
[2]: https://en.wikipedia.org/wiki/Pendle_witches?utm_source=chatgpt.com "Pendle witches"
[3]: https://www.gutenberg.org/files/18253/18253-h/18253-h.htm?utm_source=chatgpt.com "Discovery of Witches eBook by Thomas Potts"
[4]: https://www.johngraycentre.org/wp-content/uploads/2021/11/Newes-From-Scotland.pdf?utm_source=chatgpt.com "Newes From Scotland"
[5]: https://www.gla.ac.uk/myglasgow/library/files/special/exhibns/month/aug2000.html?utm_source=chatgpt.com "Newes from Scotland"
[6]: https://en.wikipedia.org/wiki/Isobel_Gowdie?utm_source=chatgpt.com "Isobel Gowdie"
[7]: https://en.wikipedia.org/wiki/Janet_Horne?utm_source=chatgpt.com "Janet Horne"
[8]: https://www.burtonartgallery.co.uk/exhibitions-activities/bideford-witch-trial/?utm_source=chatgpt.com "Bideford Witch Trial: Prejudice and scapegoating in 17th ..."
[9]: https://www.history.co.uk/articles/the-st-osyth-witches-when-an-elizabethan-sorcery-trial-shook-a-quiet-essex-village?utm_source=chatgpt.com "St Osyth witches: The witch trial that shook a quiet Essex ..."
[10]: https://en.wikipedia.org/wiki/Islandmagee_witch_trial?utm_source=chatgpt.com "Islandmagee witch trial"
[11]: https://publicdomainreview.org/essay/divining-the-witch-of-york-propaganda-and-prophecy/?utm_source=chatgpt.com "Divining the Witch of York: Propaganda and Prophecy"
[12]: https://www.wookey.co.uk/wookey-hole-witch?utm_source=chatgpt.com "Uncover the Legend of the Famous Wookey Hole Witch"
[13]: https://eryri.gov.wales/discover/history-and-heritage/mythology-and-folklore/ceridwen/?utm_source=chatgpt.com "Ceridwen | Eryri National Park"
[14]: https://www.parliament.uk/about/living-heritage/transformingsociety/private-lives/religion/overview/witchcraft/?utm_source=chatgpt.com "Witchcraft"
[15]: https://www.nationalarchives.gov.uk/education/resources/early-modern-witch-trials/a-witchs-confession/?utm_source=chatgpt.com "A witch's confession"
[16]: https://witches.hca.ed.ac.uk/trial/T/JO/1001?utm_source=chatgpt.com "the trial of Issobell Gowdie"
## 영국에서 유명한 마녀들
---
## English
### How to read “famous witches” in the UK context
In the British context, “witch” usually means one of three things:
1. **A real person accused and prosecuted** under early modern witchcraft laws (often poor, socially marginal, and scapegoated).
2. **A “cunning person”** (local healer/charmer) whose reputation could flip from helpful to dangerous when misfortune struck.
3. **A folkloric or literary figure** (“witch” as a moral lesson, horror motif, or regional legend).
A key point: many “famous witches” are famous **because records survived** (pamphlets, court notes, later histories) and because modern culture keeps retelling them—sometimes more sensationally than the evidence supports. ([nationalarchives.gov.uk][1])
---
### Historically documented (trials, confessions, prosecutions)
#### 1) The Pendle Witches (Lancashire, England, 1612)
Often treated as England’s most famous witch case, the **Pendle trials (1612)** involved multiple accused from the Pendle Hill area, with **ten executed** and unusually strong documentation for the period. A major reason they remain “famous” is that the proceedings were written up in detail by **Thomas Potts** (clerk to the assizes), creating one of the best-known English witch-trial narratives. ([위키백과][2])
**Why it matters:** it shows how neighborhood conflict, fear, and official pressure could assemble a “witch network” narrative—while the surviving record itself is shaped by the state’s agenda and the genre conventions of the time. ([Project Gutenberg][3])
#### 2) Agnes Sampson (North Berwick trials, Scotland, 1590–1591)
Agnes Sampson, sometimes called the **“Wise Wife of Keith,”** is among the most famous individuals connected to the **North Berwick witch trials**. Contemporary and near-contemporary printed accounts describe interrogations, forced confessions, and the broader panic tied to accusations of plotting against royal ships—stories closely associated with **King James VI’s personal involvement**. ([johngraycentre.org][4])
**Why it matters:** North Berwick became a template case: high politics, demonology, and printed propaganda fused into a narrative that legitimized further persecution. ([Glasgow University][5])
#### 3) Geillis Duncan & Dr John Fian (North Berwick, Scotland, 1590s)
Within the same North Berwick panic, **Geillis Duncan** and **Dr John Fian** became emblematic names in the printed stories about covens, diabolical meetings, and treasonous plots. The best-known contemporary pamphlet tradition (“Newes from Scotland”) helped spread these motifs well beyond Scotland. ([johngraycentre.org][4])
#### 4) Isobel Gowdie (Auldearn, Scotland, 1662)
Isobel Gowdie is famous less for a dramatic execution narrative (which is historically uncertain) and more for the **extraordinary richness of her confessions**, recorded over multiple sessions in 1662. Her testimony is frequently cited because it contains detailed folklore elements—spirits, meetings, charms—providing a rare window into belief, storytelling, coercion, and imagination under interrogation. ([위키백과][6])
#### 5) Janet Horne (Dornoch, Scotland, 1727)
Janet Horne is widely described as the **last person legally executed for witchcraft in the British Isles**. Accounts emphasize how late this occurred, and how quickly local authority action could still become lethal even as elite opinion elsewhere was turning skeptical. ([위키백과][7])
#### 6) The Bideford Witches: Temperance Lloyd, Mary Trembles, Susannah Edwards (Devon, England, 1682)
These three women were tried and executed in 1682 and are commonly cited as among the **last people hanged for witchcraft in England**. Modern museum/public history accounts stress hardship, social instability, and scapegoating dynamics around the case. ([Burton at Bideford][8])
#### 7) Ursula Kemp (St Osyth, Essex, England, 1582)
Ursula Kemp is a classic example of a **“cunning woman”** (healer/midwife figure) becoming an accused witch. Modern historical writing often highlights the paradox: communities sought magical help, then criminalized it when outcomes turned sour or when conflict escalated. ([Sky HISTORY TV channel][9])
#### 8) The Islandmagee Witches (Carrickfergus / Islandmagee, County Antrim, 1711)
Often described as the **last witch trial in Ireland**, the Islandmagee case is relevant to “UK” discussions because the location is in what is now **Northern Ireland**. Public history and research projects emphasize commemoration and how narratives of possession/affliction can catalyze mass accusation. ([위키백과][10])
---
### Famous in legend, tourism, and literature (not court-documented “witches” in the same way)
#### 9) Mother Shipton (Yorkshire prophetess/“witch” tradition)
Mother Shipton sits in a blurred zone between folklore, commercial prophecy literature, and later myth-making. There are early modern publications attributed to “Mother Shipton,” and modern scholarship notes how print culture, propaganda, and attribution practices shaped her legend. In short: she is “famous” because **texts circulated**, not because we have a clean court dossier like Pendle. ([The Public Domain Review][11])
#### 10) The Witch of Wookey Hole (Somerset legend) & the Witch of Berkeley (medieval moral tale)
These are best treated as **regional legend and didactic storytelling** rather than historical prosecution cases. They matter because they show how “witch” became a narrative device—punishment, moral warning, local identity, and tourist folklore. ([Wookey Hole][12])
#### 11) Ceridwen (Wales: mythic enchantress/“witch” in later retellings)
Ceridwen is a Welsh mythic figure associated with **a cauldron of inspiration and transformation** and with the Taliesin tradition. She is “famous” as mythology (not an accused historical person), and modern descriptions often label her a “mythical witch” or enchantress. ([Eryri National Park][13])
---
### The legal backdrop (why “witch” cases stop being executions)
In Britain, the long arc is: severe early witchcraft statutes → gradual elite skepticism → a decisive pivot in the 18th century toward penalizing **claims** of magical power rather than “witchcraft itself,” and finally modern repeal. Parliament’s overview and the text of the later **Fraudulent Mediums Act 1951** illustrate this transition clearly. ([영국 의회 뉴스][14])
---
### Practical research tips (to avoid misinformation)
* **Separate “trial record,” “contemporary pamphlet,” and “later retelling.”** Pamphlets are not neutral; they are closer to political/ideological media. ([johngraycentre.org][4])
* Use **primary-source repositories** when possible (e.g., National Archives educational transcriptions for specific confessions). ([nationalarchives.gov.uk][15])
* Treat vivid “set pieces” (secret marks, spectacular covens, devil’s rituals) as **interrogation-era motifs** that can reflect coercion and cultural scripts as much as “belief.” ([johngraycentre.org][4])
* When writing/producing content, frame these stories with the reality that many accused were victims of **social stress, misogyny, local conflict, poverty, and institutional power**—not “monsters.” ([Burton at Bideford][8])
---
## 한국어 (Korean)
### 영국에서 “유명한 마녀”를 볼 때 중요한 전제
영국(잉글랜드·스코틀랜드·웨일스·북아일랜드)에서 “마녀”는 대체로
1. **실존 인물(재판·처형 기록이 남은 피고인)**,
2. **민간요법가/주술사(‘커닝 포크’)가 낙인화된 사례**,
3. **전설·문학 속 마녀(지역 설화/교훈담)**
로 나뉩니다. “유명함”은 종종 “실제로 강력한 존재였기 때문”이 아니라, **기록이 남았고 반복 재생산되었기 때문**입니다. ([nationalarchives.gov.uk][1])
---
### 재판·기록 중심의 대표 인물/사건
#### 1) 펜들 마녀들(Pendle Witches, 랭커셔, 1612)
잉글랜드에서 가장 유명한 마녀 사건 중 하나로, 1612년 펜들 지역 피고인들이 대거 기소·재판을 받았고 다수가 처형되었습니다. 특히 **토머스 포츠(Thomas Potts)**가 재판 과정을 상세히 정리한 기록이 남아 “가장 잘 알려진 사건”이 되었습니다. ([위키백과][2])
#### 2) 애그니스 샘프슨(Agnes Sampson, 북베릭 사건, 1590~1591)
스코틀랜드 **북베릭 마녀 재판**의 상징적 인물로, 당대 팸플릿과 자료에서 국왕(제임스 6세)의 관심·조사가 강조됩니다. 고문·자백·처형 서사는 당시 인쇄물 전파를 통해 “전형적 마녀 이야기”로 굳어졌습니다. ([johngraycentre.org][4])
#### 3) 게일리스 던컨(Geillis Duncan)·존 피언(John Fian) 등(북베릭, 1590년대)
같은 공포 국면에서 여러 이름이 “공모·집회·악마와의 계약” 같은 모티프로 묶여 확산됩니다. 핵심은 사건 자체뿐 아니라, 이를 “그럴듯한 이야기”로 만든 **동시대 인쇄물의 영향력**입니다. ([johngraycentre.org][4])
#### 4) 이저벨 고디(Isobel Gowdie, 올던/올더른, 1662)
이저벨 고디는 처형 여부가 불확실한 반면, 1662년의 **매우 상세한 자백 기록**으로 유명합니다. 주술·정령·집회 같은 서사가 풍부해, 당시 신앙·공포·심문 환경을 읽는 데 자주 인용됩니다. ([witches.hca.ed.ac.uk][16])
#### 5) 재닛 혼(Janet Horne, 도노크, 1727)
재닛 혼은 “영국 제도에서 **법적으로 처형된 마지막 마녀**”로 자주 언급됩니다. 18세기에도 지역 단위 권력이 얼마나 급격히 폭력으로 치달을 수 있었는지 보여주는 사례로 기억됩니다. ([위키백과][7])
#### 6) 바이드퍼드 마녀들(Temperance Lloyd·Mary Trembles·Susannah Edwards, 1682)
1682년 사건으로, 잉글랜드에서 “마녀로 교수형을 당한 마지막 사례들”로 자주 거론됩니다. 박물관/공공역사 서술은 전쟁·전염병·흉년 등 사회적 압력이 희생양 만들기를 강화했다는 맥락을 강조합니다. ([Burton at Bideford][8])
#### 7) 우르술라 켐프(Ursula Kemp, 세인트 오시스, 1582)
민간 치료·주술(커닝 포크) 성격을 띠던 인물이 갈등과 불운 속에서 “가해 마녀”로 전환되는 전형을 보여줍니다. ([Sky HISTORY TV channel][9])
#### 8) 아일랜드메이지(Islandmagee) 마녀 재판(1711, 현재 북아일랜드 지역)
“아일랜드 마지막 마녀 재판”으로 자주 언급되며, 오늘날 북아일랜드 지역 기억/기념 논의와도 연결됩니다. 집단적 ‘빙의/피해’ 서사가 대규모 기소로 번지는 구조를 보여줍니다. ([위키백과][10])
---
### 전설·문학·관광으로 유명한 “마녀”
#### 9) 마더 쉽턴(Mother Shipton, 요크셔 예언자 전승)
마더 쉽턴은 재판 기록형 인물이라기보다, “예언서·전승·후대 상업화”가 뒤섞인 леген드 성격이 큽니다. 어떤 텍스트가 언제 어떤 맥락에서 “마더 쉽턴” 이름으로 유통됐는지를 분리해 보는 것이 핵심입니다. ([The Public Domain Review][11])
#### 10) 우키 홀(Wookey Hole) 마녀·버클리(Berkeley) 마녀
지역 설화·교훈담의 성격이 강하며, “마녀”가 사회적 경고/공포 장치로 쓰였음을 보여줍니다. ([Wookey Hole][12])
#### 11) 케리드웬(Ceridwen, 웨일스 신화)
케리드웬은 웨일스 신화에서 **변형·영감(아웬)·가마솥** 모티프로 유명한 존재로, 현대 소개글에서는 “신화적 마녀/마법사”로 설명되기도 합니다(역사적 피고인이 아님). ([Eryri National Park][13])
---
### 법·제도 맥락(왜 처형이 사라졌는가)
영국에서는 시간이 지나며 “마녀 자체”를 처벌하는 흐름이 약화되고, 18세기 이후에는 “마법 능력을 **주장하는 행위**”를 문제 삼는 방향으로 이동합니다. 이후 관련 법은 1951년 법률 등으로 대체·정리되는 흐름을 확인할 수 있습니다. ([영국 의회 뉴스][14])
---
## 日本語 (Japanese)
### 「有名な魔女」を英国で語るときの前提
英国の「魔女」は、(1) 実在の被告（裁判・処刑記録が残る）、(2) 民間治療者がスケープゴート化した例、(3) 伝説・文学上の魔女、の三層に分かれがちです。名声は「実在の力」より、**記録と反復**によって形成されます。 ([nationalarchives.gov.uk][1])
### 代表的な実例（裁判・記録）
* **ペンドルの魔女（1612、イングランド）**：詳細な裁判記録（トマス・ポッツ）により、英国魔女裁判の象徴例として残りました。 ([위키백과][2])
* **アグネス・サンプソン（1590–1591、スコットランド）**：ノース・バーウィック裁判群で著名。王権・恐怖・印刷物が結合して拡散した典型的ケースです。 ([johngraycentre.org][4])
* **イゾベル・ゴウディ（1662、スコットランド）**：極めて詳細な供述が残り、当時の信仰・語り・取調べ環境を理解する重要資料です。 ([witches.hca.ed.ac.uk][16])
* **ジャネット・ホーン（1727、スコットランド）**：英国諸島で「法的に処刑された最後の魔女」とされ、時代が下っても地域権力が暴走し得た点で象徴的です。 ([위키백과][7])
* **バイドフォードの魔女（1682、イングランド）**：社会不安の中で周縁化された女性が標的化される構造を示す例として語られます。 ([Burton at Bideford][8])
### 伝説・民間伝承としての「魔女」
* **マザー・シプトン**：予言文学・伝承・後世の商業化が混ざり、テキスト流通が名声を作ったタイプ。 ([The Public Domain Review][11])
* **ウーキー・ホールの魔女／バークリーの魔女**：地域伝説・教訓譚としての性格が強い。 ([Wookey Hole][12])
* **セリドウェン（ウェールズ神話）**：変容と霊感（アウェン）の大釜をめぐる神話的人物。 ([Eryri National Park][13])
---
## Español (Spanish)
### Clave para entender “brujas famosas” en el Reino Unido
En el Reino Unido, “bruja” puede significar: (1) **persona real acusada y procesada**, (2) **sanadora/cunning folk** convertida en chivo expiatorio, o (3) **figura folclórica/literaria**. La fama suele depender de **qué textos y archivos sobrevivieron**. ([nationalarchives.gov.uk][1])
### Casos históricos muy citados
* **Las brujas de Pendle (1612, Inglaterra)**: un caso emblemático por su documentación y por el relato judicial asociado a Thomas Potts. ([위키백과][2])
* **Agnes Sampson (1590–1591, Escocia)**: figura central del pánico de North Berwick, difundido por panfletos contemporáneos. ([johngraycentre.org][4])
* **Isobel Gowdie (1662, Escocia)**: famosa por confesiones extensas que revelan imaginarios, coerción y “guiones” culturales del interrogatorio. ([witches.hca.ed.ac.uk][16])
* **Janet Horne (1727, Escocia)**: citada como la última ejecución legal por brujería en las islas británicas. ([위키백과][7])
* **Bideford (1682, Inglaterra)**: frecuentemente descritas como de las últimas ahorcadas por brujería en Inglaterra; museos y relatos públicos subrayan prejuicio y crisis social. ([Burton at Bideford][8])
* **Islandmagee (1711, hoy Irlanda del Norte)**: recordado como el último gran juicio de brujería en Irlanda, con impacto memorial actual. ([위키백과][10])
### Tradición, mito y turismo
* **Mother Shipton**: profetisa/“bruja” de Yorkshire cuya fama crece por la circulación de textos atribuidos y reelaboraciones posteriores. ([The Public Domain Review][11])
* **Wookey Hole / Witch of Berkeley**: leyenda regional y relato moral más que expediente judicial. ([Wookey Hole][12])
* **Ceridwen (Gales)**: figura mítica asociada al caldero de inspiración (Awen); no es un caso de persecución histórica. ([Eryri National Park][13])
---
## Français (French)
### Comment comprendre “les sorcières célèbres” au Royaume-Uni
Au Royaume-Uni, “sorcière” renvoie souvent à : (1) une **personne réelle poursuivie** (archives judiciaires), (2) une **guérisseuse/cunning folk** devenue bouc émissaire, (3) une **figure de folklore**. La célébrité vient fréquemment de la **survie et diffusion des textes**. ([nationalarchives.gov.uk][1])
### Grandes figures/cas historiques
* **Les sorcières de Pendle (1612, Angleterre)** : cas emblématique, très documenté, notamment via le récit de Thomas Potts. ([위키백과][2])
* **Agnes Sampson (1590–1591, Écosse)** : associée aux procès de North Berwick, amplifiés par des pamphlets contemporains et l’implication royale. ([johngraycentre.org][4])
* **Isobel Gowdie (1662, Écosse)** : célèbre pour des confessions exceptionnellement détaillées, très utilisées pour étudier croyances et mécanismes d’interrogatoire. ([witches.hca.ed.ac.uk][16])
* **Janet Horne (1727, Écosse)** : souvent présentée comme la dernière exécution légale pour sorcellerie dans les îles Britanniques. ([위키백과][7])
* **Bideford (1682, Angleterre)** : cas tardif souvent cité; les approches muséales insistent sur la précarité et la stigmatisation. ([Burton at Bideford][8])
* **Islandmagee (1711, aujourd’hui Irlande du Nord)** : dernier grand procès irlandais, important pour la mémoire et la commémoration. ([위키백과][10])
### Folklore et figures “légendaires”
* **Mother Shipton** : “sorcière/prophétesse” du Yorkshire façonnée par la littérature prophétique et les réécritures. ([The Public Domain Review][11])
* **Wookey Hole / sorcière de Berkeley** : légendes régionales et récits moraux plus que dossiers judiciaires. ([Wookey Hole][12])
* **Ceridwen (Pays de Galles)** : figure mythique liée au chaudron d’inspiration (Awen). ([Eryri National Park][13])
[1]: https://www.nationalarchives.gov.uk/explore-the-collection/explore-by-time-period/early-modern/witchcraft/?utm_source=chatgpt.com "Witchcraft"
[2]: https://en.wikipedia.org/wiki/Pendle_witches?utm_source=chatgpt.com "Pendle witches"
[3]: https://www.gutenberg.org/files/18253/18253-h/18253-h.htm?utm_source=chatgpt.com "Discovery of Witches eBook by Thomas Potts"
[4]: https://www.johngraycentre.org/wp-content/uploads/2021/11/Newes-From-Scotland.pdf?utm_source=chatgpt.com "Newes From Scotland"
[5]: https://www.gla.ac.uk/myglasgow/library/files/special/exhibns/month/aug2000.html?utm_source=chatgpt.com "Newes from Scotland"
[6]: https://en.wikipedia.org/wiki/Isobel_Gowdie?utm_source=chatgpt.com "Isobel Gowdie"
[7]: https://en.wikipedia.org/wiki/Janet_Horne?utm_source=chatgpt.com "Janet Horne"
[8]: https://www.burtonartgallery.co.uk/exhibitions-activities/bideford-witch-trial/?utm_source=chatgpt.com "Bideford Witch Trial: Prejudice and scapegoating in 17th ..."
[9]: https://www.history.co.uk/articles/the-st-osyth-witches-when-an-elizabethan-sorcery-trial-shook-a-quiet-essex-village?utm_source=chatgpt.com "St Osyth witches: The witch trial that shook a quiet Essex ..."
[10]: https://en.wikipedia.org/wiki/Islandmagee_witch_trial?utm_source=chatgpt.com "Islandmagee witch trial"
[11]: https://publicdomainreview.org/essay/divining-the-witch-of-york-propaganda-and-prophecy/?utm_source=chatgpt.com "Divining the Witch of York: Propaganda and Prophecy"
[12]: https://www.wookey.co.uk/wookey-hole-witch?utm_source=chatgpt.com "Uncover the Legend of the Famous Wookey Hole Witch"
[13]: https://eryri.gov.wales/discover/history-and-heritage/mythology-and-folklore/ceridwen/?utm_source=chatgpt.com "Ceridwen | Eryri National Park"
[14]: https://www.parliament.uk/about/living-heritage/transformingsociety/private-lives/religion/overview/witchcraft/?utm_source=chatgpt.com "Witchcraft"
[15]: https://www.nationalarchives.gov.uk/education/resources/early-modern-witch-trials/a-witchs-confession/?utm_source=chatgpt.com "A witch's confession"
[16]: https://witches.hca.ed.ac.uk/trial/T/JO/1001?utm_source=chatgpt.com "the trial of Issobell Gowdie"