Overview of the Book

“Witchcraft Mythologies and Persecutions,” edited by Éva Pócs and Gábor Klaniczay, takes a deep look at the history, culture, and social aspects of witchcraft beliefs and trials in Europe. It is the third book in a series that explores how folklore, demonology, and legal systems came together to shape ideas about witchcraft. The book is divided into three main sections: mythologies, legal systems and social influences, and folklore. Each section provides in-depth studies on how beliefs about witchcraft developed, were incorporated into laws, and continued to influence everyday life.

Overall the book contains 14 scholarly studies and includes a transcription of a round-table discussion on Carlo Ginzburg’s influential work Ecstasies. The studies are organized into three thematic sections: mythologies, legal mechanisms and social contexts, and witchcraft in folklore.

The first section looks at how myths about witchcraft, such as the famous idea of witches gathering at the Sabbath, were created and spread. Scholars examine how local traditions, like weather magicians in the Alps and stories of child-witches in Scandinavia, were combined with official religious beliefs to form lasting myths. Martine Ostorero studies sources from the fifteenth century to show how the idea of the witches’ Sabbath took shape, connecting it to older traditions like werewolf legends and mystical experiences. A discussion with historian Carlo Ginzburg offers insights into possible links between shamanism and European witch beliefs, challenging the idea that the Sabbath was only a concept created by religious leaders. This section shows how common folk traditions and religious authorities influenced each other.

One central theme in Klaniczay’s research is the historical construction of the witches’ Sabbath—a concept that emerged from elite demonological discourse but incorporated elements of popular belief. Carlo Ginzburg’s work on shamanistic traditions (e.g., Ecstasies) is pivotal here, as it argues that elements of archaic folk traditions were transformed into diabolical myths by inquisitors. Klaniczay notes that this process was not unidirectional; popular beliefs also influenced elite narratives during interrogations.He discusses regional variations in Sabbath mythology and its spread across Europe, noting time-lags in its adoption in peripheral regions like Hungary and Scandinavia. The concept evolved through interactions between local practices (e.g., shamanistic rituals) and elite demonology, resulting in a “cultural hybrid” that fueled large-scale persecutions.

Legal Systems and Social Influence

The second section focuses on how legal systems handled witchcraft accusations and how these trials reflected larger social issues, such as fear of outsiders and local disputes. Péter Tóth examines how water ordeals, a method used in witch trials, can be traced back to ancient Mesopotamian rituals and Christian baptismal practices. Ildikó Kristóf looks at witch trial confessions in Hungary to show how legal procedures influenced stories about making pacts with the Devil. Other studies explore healing practices at royal courts and cases of xenophobia in witch trials in Muscovy, revealing how accusations often targeted people who were different or isolated from the community. This section provides a clear picture of how laws reinforced and continued the persecution of those accused of witchcraft.

Witchcraft in Folklore

The final section explores how beliefs about witchcraft continued to exist in folklore across different regions of Europe. It examines local variations, such as Portuguese tales of werewolves and Slovenian stories about different types of witches, including neighborhood witches and those believed to fight against them. The studies show that folklore has preserved elements of past witch trials while adapting them to fit new social situations. For example, some Slovenian communities still use witchcraft accusations to deal with local conflicts. This section highlights how these beliefs remained relevant over time and reflected changing social needs.

Klaniczay discusses the influence of shamanistic practices on European witchcraft beliefs, drawing heavily on Carlo Ginzburg’s groundbreaking studies, such as The Night Battlesand Ecstasies. Ginzburg argued that certain witchcraft traditions, like those of the benandanti in Friuli, Italy, retained elements of archaic shamanistic practices. These “good witches” were believed to engage in spiritual battles to protect their communities’ crops, a belief rooted in pre-Christian agrarian rituals.

Klaniczay notes that such shamanistic elements were often misunderstood or deliberately transformed by inquisitors into narratives of diabolical witchcraft, such as pacts with the Devil and participation in witches’ Sabbaths.In regions like Hungary, Scandinavia, and Southeast Europe, figures such as the táltos(Hungary), kresnik (Croatia), and noaide (Sami in Lapland) exhibited shamanistic traits. These individuals were often seen as mediators between the human and supernatural worlds, engaging in protective or healing rituals. However, these roles made them vulnerable to accusations of witchcraft as ecclesiastical authorities increasingly associated their practices with demonic or diabolical activity.

The book also highlights the connection between religious ideas about witchcraft and local traditions, showing how they influenced each other over time. It presents a wide range of regional differences in witchcraft beliefs, shaped by local customs, religious views, and legal practices. Witchcraft accusations were often used to solve community problems or blame outsiders. The book also shows how these beliefs have survived in modern folklore, evolving to fit new circumstances.

“Witchcraft Mythologies and Persecutions” provides a thorough look at how myths about witches were shaped by the interaction of religious authorities and local traditions.

Recommended reading in addition to the book:

Klaniczay, Gabor. (2010). A Cultural History of Witchcraft. Magic, Ritual, and Witchcraft 5(2), 188-212.  https://dx.doi.org/10.1353/mrw.2010.a404363.