Written by Joy Wilkinson
Directed by Sallie Aprahamian
Executive Producers: Matt Strevens and Chris Chibnall
Producer: Alex Mercer
Starring Jodie Whittaker
Bradley Walsh, Mandip Gill, Tosin Cole
Alan Cumming, Siobhan Finneran, Tilly Steele, Tricia Kelly
Stavros Demetraki, Arthur Kay
A BBC Studios Production for BBC One
First broadcast on BBC One, Sunday 25 November 2018
Running time: 46 minutes 31 seconds (source: BBC iPlayer)
The Witchfinders is Doctor Who's third foray into history this series, and on first acquaintance it's the closest to the model introduced with The Unquiet Dead and seen almost annually thereafter until (arguably) Robot of Sherwood. The Doctor and friends find themselves in a period setting familiar from school or heritage sites, but where the details aren't congruent with the record. There is a famous historical figure involved, presented in a knowingly self-conscious manner. An alien or aliens turn out to be behind events. There is an effects-laden climax which is cathartic for the historical personality concerned. Human history as known to the Doctor and his companions is guaranteed. While following this precedent, The Witchfinders follows hard on the heels of Demons of the Punjab and Rosa; and where the historical adventures of Doctors Nine to Twelve often revelled in subverting history, The Witchfinders carries forward the educative function of its predecessors this series, though in less direct a fashion.
Like Vinay Patel before her, Joy Wilkinson has posted a picture of some of the books she used to research her story on Twitter. There are differences in that where Patel's choices were squarely set in historical scholarship and the literary novel, Wilkinson's have ranging roots, from books she read when growing up - such as Arthur Douglas's accessible, well-researched and unsensationally readable The Fate of the Lancashire Witches (1978) and Robert Neill's novel Mist Over Pendle (1951) - to modern scholarly discussions of what the Lancashire witch trials meant at the time and how they have resonated since, and James VI and I's own Demonologie. Writing at greater distance from her subject than the authors of Rosa and Demons of the Punjab were from theirs, Wilkinson inevitably takes account of the centuries of transmission which have seen the Lancashire witch craze find many meanings for successive ages. While not necessarily less immediate than Doctor Who's depiction of Montgomery, Alabama, 1955, or the partitioned Punjab in 1947, time leads to fragmentation and the ways in which the TARDIS 'team, gang, fam' relate to events and characters are consequently more diffracted. As Wilkinson's sources indicate, the episode is as much a response to fictionalization, mythology and a mood struck by witch trials in the collective imagination as it is to the judicial pursuit of supposed witches in Lancashire in the reign of King James.
No specific date is given for the events in The Witchfinders, and there is no mention by the seventeenth-century characters of the historical Pendle witch trials. Only Graham (Bradley Walsh) relates the setting of Bilehurst Cragg to the Pendle Witch Trail which he's walked. Presumably the story is set not long after the trials of 1612; or is it set earlier, and are we being asked to imagine that the persecution initiated by Becka Savage is the erased context for the historical accusations levelled against Alizon Device and her family in Pendle in 1612?
The presence of King James in the story might suggest an earlier date. Following his visit to Norway and Denmark to marry their king's sister Anna in 1590, James VI had become obsessed with witchcraft, finding guilty several accused from North Berwick in East Lothian (presumably inspiring the 'Berwick' referred to in this episode) guilty of using sorcery to try to sink his ship on the way home. The James of The Witchfinders expresses his belief that he is protected by God against extraordinary adversity, and his survival of a satanic plot against his own life, his wife's and the possibility of their having descendants encouraged this well before the Gunpowder Plot of 1605. However, during the 1610s the king became increasingly sceptical about witchcraft and wary of condemning accused witches. It's possible that one might look at a post-1612 setting for The Witchfinders, with the king here being confronted by his own fears and (with his agreement to suppress the memory of Bilehurst Cragg) learning to move past them even if this means a continued degree of personal and political repression.
Beyond specifics about dates, The Witchfinders follows the pattern of other post-2005 pseudohistoricals by finding authenticity in impressionistic use of detail. Having witchcraft allegations arising within a family echoed the Lancashire witch trials of 1612, but its relation to female social mobility mirrored the case of Joan Flowers, one of the Belvoir witches of 1619. Where Becka Savage's status had risen by marriage, Joan Flowers's fell on her widowhood; before we learn that Becka has been infected by the Morax, her accusations of witchcraft, frequent duckings and horse-shootings invite the rationalist assumption that she has instigated a reign of terror in order to defend a precarious social position. Meanwhile her grandmother and cousin represented a power which could complement or oppose that of the local lord, that of the 'cunning woman' (sometimes cunning man) who in benign cases practised healing by seeking to bring the sick back into alignment with the four classical elements of earth, fire, water and air. The chanting of these elements as an invocation by Old Mother Twiston (Tricia Kelly giving a rounded performance in a few lines so we can believe in her as someone to mourn when in the earth and possessed by it) before her ducking encourages the viewer to see the Twistons as potential wielders of magic forces, with vague echoes of Shakespearean ambivalent or malign magic, but it's also a transmission of social identity within the village collective, with Willa (a forceful and grounded Tilly Steele) taking over her grandmother's role. In Doctor Who terms one might think of the assumption of Panna's identity by Karuna in part four of Kinda. In The Witchfinders it serves as a reminder that women were accepted as the gatherers, keepers and conveyors of useful knowledge in this period. The discussion the Doctor and Yaz have with Willa at the Twiston family home about her grandmother and magic incline the viewer to see Willa as the nearest the setting has to a rationalist, showing sympathy to the Doctor's unbelief in Satan; she crumbles before James and Becka soon after the Doctor explodes that if she was a man she'd have no problem furthering her investigation.
Becka (a believable woman of faith and fear in the hands of Siobhan Finneran) imagines that the Doctor's authority is that of a witchfinder-general and does not scoff at what the psychic paper tells her. The arrival of King James, with his prejudices about male superiority and his belief that God works directly through him, disturbs the equilibrium of this corner of 'Merry England' as much as the witch-duckings displace the time-honoured Sunday ritual of apple-bobbing. Even assuming the early cultivation of different strains of apple which ripen at different times of year, and the maintenance of cold cellars for storage, I'm not sure that there would have been enough apples to bob every Sunday in a year, but the line (even if revisiting the scene 'this' is probably only the Sunday 'party') was a good way of suggesting that this was a time when long-established patterns of life were being disturbed.
There were no witchfinders-general in the time of James VI and I, nor did the king maintain a witchfinding hierarchy. The use of the title appeals to what the viewers might think they know - the spurious office is associated with Matthew Hopkins, who was active in the 1640s, a probable three decades after events here - but it also places The Witchfinders in a tradition of fictional accounts of seventeenth-century witch hunts which would take too long to explore here. However, the identification of the Doctor and her friends as the episode's eponymous witchfinders is a neat confirmation of the Doctor's complicity in events. Where the Doctor interfered in Rosa to correct the distortion of history, to the extent of not intervening in Rosa Parks's defence when ordered to surrender her seat on the bus, here her sense of what is right compels her to attempt to rescue Willa's grandmother, but fails. The Doctor's dilemma is played, shot and edited well, encouraging the sense that the Doctor's preaching of non-interference has been leading to this point. Interference means feigning friendship with a mass murderer. Although brought into the heart of local and then national society by their proximity to both Becka and the king, the Doctor is still acted upon as much as she acts upon other people. More than in any episode so far, the Doctor's freedom of action is constrained by her gender. It's been widely remarked upon that this is the first episode of the series where the Doctor explicitly identifies with womankind, and the first where she notes that she wouldn't have had this trouble when she was a man. James only regards her as a potential equal once she is accused of witchcraft: God's representative facing the Devil's.
On first viewing I found Alan Cumming's portrayal of James VI and I problematic. I was apprehensive following a report of his claim that he'd based his accent on Conservative politicians Malcolm Rifkind and Michael Forsyth - "from Scotland, but trying to pretend they’re from England with this strange hybrid accent" - which imports current debates about the politics of Scottish identity into a Doctor Who story which already promised to have much to carry. Whatever one thinks of James (or for that matter Rifkind and Forsyth) he never pretended to be from England; but what we had was a more generic 'Morningside' accent which worked as a parallel for a Scottish king seeking acceptance by the English elite. Choices in Cumming's establishing scenes made me sympathetic to observers who thought it an overly mannered, even homophobic performance and for a while I was one of those who thought this James would turn out to be an impostor. On the other hand Cumming emphasised the king's love of drama, acknowledged in the script; the characterization was strong, with 'modern' characters in Ryan and the Doctor inspiring some very twenty-first century therapeutic conversations to provide background to what one could already infer from text and performance. James's confrontation with the Doctor shows him to be a worthy adversary, able to turn the Doctor's interrogation against her in defence, but his attack on the Morax queen makes him a less than worthy ally, the divisions in his identity still unreconciled. Slaying a dragon as the sovereign of the Garter and bearer of St George's cross might be fitting, but in doing so James mistakes the nature of his foe, lets prejudice betray his claims to empiricism, and removes both the possibility of the queen's redemption and the recovery of Becka from possession (not entirely closed off by the insistence of the queen that nothing remains of Becka). The Arthurian echoes in the imprisonment of the Morax, a king with a mighty army sleeping under a hill, mocked the historical James's barely fulfilled wish to make Arthurian legend real as king of a unified Britain, just as the Morax queen and her court of corpses mock this James's fragile masculinity by intending to 'fill' him with their king. The latter too draws from M.R. James's treatment of seventeenth-century witch-hunting in The Ash Tree, as a wronged woman blights a landed dynasty of men over generations.
The Witchfinders succeeded at creating mood, with its mists, winter berries, cold grey water and wet earth. I might have wished for more oppressive dark to accompany the shuffling of the mud-filled corpses, though perhaps this might have been thought too directly drawing upon latterday zombie television for an early evening audience. I'd thought of this series as made of spaces and silences, but here Segun Akinola's score suggested that there was something in the silence, knocking on wood to seek form, whispering in the wind. There were touches of the uncanny in ordinary design, too - the stylized ducking stool seemed oddly fashioned but hinted at the revelation that this was alien technology. Transformed into the Morax queen, Siobhan Finneran's make-up suggested a woodland creature as much as a mud entity, with a little of Rupert Bear's forest sprite Raggety about her.
The 'flat team structure' of the current Team TARDIS is evolving well, with this episode showing the roles of the different characters to advantage. Ryan's empathic side was brought out by the quietly assured Tosin Cole, Graham was authoritatively avuncular, and Yaz (a determined and energetic Mandip Gill) was professionally investigative but also humane in her treatment of the bereaved Willa. The Doctor has increasing room to display her edge, too, with Jodie Whittaker unquestionably in command of a chastened and reflective King James in the final scene. The regulars are enduring a slow build and makes me wish the series had more time, both with some more minutes to show off the abilities of the regulars and more episodes in which to get to know them.
There's so much more that could be unpicked in this story, so many layers did it invoke. The Witchfinders was an accomplished and very enjoyable episode on the whole - but why, Doctor, that dig about pockets? Seventeenth-century women apparently enjoyed more of them about their clothing than their twenty-first century successors do...
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