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TV: So much of The Witch feels like it's filmed with natural light, and shadows are such an important part of the compositions you've come up with. How did you arrive at the visual palette for it?

Constructing the dialogue, I was researching period grammar and vocabulary, but also going through the primary source material, jotting down sentences and phrases and categorizing them into different situations where I might need them. The original version was this horrible, monstrous collage of cannibalized words of other people, which slowly was worked into something that became more my own language.

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The Witch by Ronald Hutton review – why fear of witchcraft hasn’t gone away

I t comes as no surprise to learn that the study of witches and witchcraft has been pockmarked by feuds and even the occasional falling-out. According to the opening section of Ronald Hutton’s magisterial book, the battle lines were drawn from the 1960s to the 90s between those scholars who insisted on taking a global view of maleficent magic and those who argued for a more local approach. The big-picture people tended to be an older generation of anthropologists who believed that all expressions of witchcraft could be traced back to a pocketful of ancient sources. Local characteristics – hanging upside-down naked from a tree in Uganda, dressing your pet toad in a frock in the Basque country – were simply a dialect version of a universal shamanistic language that had trickled down from prehistory.

For a slightly later cohort of scholars this approach reeked of ethnographic bias. It was naive to think that a change of costume and climate was all it took to explain the differences between the troll-whisperers of Scandinavia and the baby-eaters of New Guinea. As for the fact that francophone witches from early-modern Alsace went about their dastardly deeds as freelancers while their German-speaking neighbours hunted in packs – such distinctions really meant something, if you were only prepared to find out what.

While Wicca, or white magic, is growing apace in Britain and overseas, Hutton concerns himself with the bad, black version of the craft that has terrified poor souls for centuries. His approach blends a broad geographic sweep with the detailed attention of microhistory. What quickly emerges is that, wherever and whenever you are, black magic is always personal. Witchcraft is the dark side of staying put, which is why you seldom find it among nomads. Whenever the herdsmen of Siberia or hill tribes of Uttar Pradesh found themselves spooked by someone, they simply peeled off and started again somewhere else.

Witches also tend to pop up at those moments when the people in charge appear to have lost the plot. During the middle ages, the Catholic church had everything its own way and trials for witchcraft were correspondingly few and far between. Pope Gregory VII even wrote to the king of Denmark in 1080 telling him to stop burning mumbling old crones on account of the harvest being a dud. Didn’t His Majesty realise that crop failure was God’s way of punishing the Danes for their sins? To blame it on witchcraft was not only an act of impiety, it was positively barbaric.

But with the arrival of Protestantism, such lofty certainty was no longer possible. With each side of the sectarian divide now accusing the other of snuggling up to Satan, the possibility that the person with whom you shared blood ties or even a bed might be up to no good became blazingly plausible. Add in the paranoia to be found in a patchworked Europe where neighbouring duchies and federations habitually rubbed each other up the wrong way, and it was easy to imagine that you had just spotted your brother-in-law sneaking off to the woods to confer with the Evil One.

What’s more, it kept – keeps – happening. The rupturing of British rule in India following the rebellion of 1857 precipitated a craze of witchhunts among the local tribes. Likewise, the ending of minority rule in Africa in the 20th century resulted in hundreds of witch-killings, including one particularly terrible frenzy in the Limpopo province of South Africa when 43 people were burned alive. In post-apartheid Soweto, meanwhile, the daily fear of witchcraft had become tremendous by the 1990s, with every older woman at risk of “democratic” justice. By 2012 the terror had spread to the Democratic Republic of the Congo, where 20,000 children were living on the streets of Kinshasa, expelled from their homes on suspicion of witchcraft.

For the final section of his book Hutton narrows his focus to Britain, and answers the question that has long kept sensible people awake at night: in a battle between witches and fairies, who would win? The answer, cheeringly, turns out to be the fairies, along with their cousins the elves, pixies and imps. During the early-modern period, these quaint little people were much in evidence in the folk traditions of the Celtic fringe. And crucially it was in these areas – Wales, Ireland, the Highlands – that witchhunting failed to catch fire. While East Anglia trembled under the terrifying visitations of the Witchfinder General Matthew Hopkins, and Lancashire got busy torturing the citizens of Pendle, the outlying parts of Britain and Ireland jogged along gently.

TV: About 15 minutes into The Witch, you reveal that there really is a witch. And in general, when we're talking about this period, we're talking about the witch trials—

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