The idea of satanic abuse, like that of witchcraft, provides a multifaceted explanation for words and actions that seem unintelligible in normal terms. As the last chapter showed, it can account for the extreme state of damaged children, their odd behaviour and apparently meaningless remarks, providing an explanation of the emotional and psychological damage they seem to have suffered. It is also, as Evans-Pritchard has written of the Azande, ‘a response to situations of failure’ and the last chapter has also shown how these cases are extremely difficult ones where ordinary explanations seem inadequate. Explicit concerns about the difficulties, stress and local conflicts generate and exacerbate professional fears. The idea that a case involves satanic abuse may increase these fears but it also accounts for the inexplicably extreme damage suffered by many of these children and the failure of other explanations or forms of relief. Lists of indicators offer the consolation that the situation is not unique, since for the lists to be made, other cases must exist. The inclusion of some very common symptoms of disturbance ensures that the list seems immediately relevant. Also, the presentation of the idea of satanic abuse in this form, as a professional diagnosis, increases its acceptability among people who work in the field of child protection.

However, belief in satanic abuse, like beliefs in witchcraft or in the demonic origins of all evil, is not merely an idea shared by believers; it is also displayed in the identification of actual cases as examples, just as ideas about witchcraft shape accusations against witches.