On the surface of it, this would appear to be exactly what it purports to be: a history of witchcraft in Renfrewshire in the late seventeenth century. As interesting as that is, the volume is much more than that. It is a fascinating collection of interconnected primary materials suggesting a close connection between ideas about witchcraft in Scotland and Salem, New England. The volume opens with a detailed introduction not just to witchcraft in Renfrewshire but, more usefully, one of the best, concise (c.55 pages) introductions to the issues, problems and ideas in the historiography of Scottish witchcraft this writer has read. Indeed, the introduction alone would make excellent reading for any undergraduate student wanting access into the historiography of Scottish witchcraft in the early modern period. The introduction helpfully – and concisely – deals with: a general background to Scottish witchcraft, witchcraft as ‘women-hunting’, the operation of criminal trials, the role of (extra-)judicial torture, witches as (misunderstood) ‘healers’. It also usefully discusses the very divergent ideas on Scottish witchcraft found in the works of P. G. Maxwell-Stuart (St Andrews) and Julian Goodare (Edinburgh). Bracketing the introduction are brief remarks about Salem and then the outbreaks of witchcraft accusations in Renfrewshire in the 1690s. The bulk of the volume is then taken up by a reprint of A History of the Witches of Renfrewshire (2nd edition, published in Paisley in 1877) which is largely the same as the 1st edition (published in Paisley in 1809) with a late nineteenth-century introduction. This work purports to be a detailed discussion of the late seventeenth-century events based on (with extracts from) the original documents. The main point of the volume under review is to expand on this by including a wider selection of related documents placing the Renfrewshire trials in a wider, transatlantic mentalité of witchcraft. This reprint (nearly 250 pages) is followed by the earliest published account (1692, Boston; 1693, London edition) of the Salem trials written by Revd Deodat Lawson (of Salem). In particular, this document suggests ideas about the behaviour of individuals in the trials (both the ‘afflicted’ and the accused) which suggest an affinity (though not necessarily a causal link) with the Renfrewshire cases. The volume then contains a fascinating extract from the National Archives of Scotland relating to cases (later dropped) against twenty-five people in 1699 which suggests the trials discussed in the 1809 History were part of a wider, less-well-known series of accusations. This is then followed by a further document (Christ's Fidelity the only shield against Satan's malignity, 1693, Boston; 1700, London edition) from Salem which purports to be a sermon delivered by Revd Lawson; in fact, it is certainly a reworking (by Lawson) of a sermon for publication so it is, in this form, more a treatise on witchcraft arising from his experiences in Salem. There is then an extract (dated 12 October 1698) from the diary of Lady Anne Halkett which gives her reaction to, and thoughts on, A True Narrative of the Sufferings and Relief of a Young Girle (1698), relating to the case of Christian Shaw one of the Renfrewshire ‘afflicted’, which is one of the documents included in the History (1809). Again, this extract does much to locate the Renfrewshire cases in a ‘mental world’ with clear affinities across the Atlantic to New England. There then follows Lawson's appendix to his Christ's Fidelity (for the 1704 London edition). After this there is an interesting, modern extract which is a ‘psycho-medical’ interpretation (1996) for the Scottish Medical Journal authored by McDonald, Thom and Thom. While interesting, this is less about the early modern period and much more an insight into the modern mentalité about early modern witchcraft. The volume closes with a paper jointly authored by the editor, McLachlan, and Swales re-evaluating the Christian Shaw case. In some ways, the argument about the Renfrewshire cases being placed in a transatlantic context revolves around Shaw. Her role, as someone ‘afflicted’ by witchcraft and subject to fits, etc., parallels aspects of the Salem trials. While the volume is less clear in demonstrating a direct, causal link, it does clearly show that the views on witchcraft, indeed the idea of what constituted witchcraft, had evolved and been reshaped by the late seventeenth century. The Scottish witch of the 1690s was very different from her (less frequently, his) predecessor in the 1590s. The Renfrewshire cases may seem an obscure, final epilogue to Scottish witchcraft but this volume demonstrates that they are, in fact, much more than that. They are part of an Anglophone, North Atlantic worldview about witchcraft which is evident in Salem as well as Renfrewshire. The volume usefully and effectively gathers together an excellent array of primary and early secondary materials (largely based on primary extracts) which would be most fruitfully used as a core reading for a case-study examination of late seventeenth-century witchcraft in the English-speaking world at the undergraduate or postgraduate level, especially when tied to a close analysis of the events in Salem.