JSTOR Articles on the History of Witchcraft, Witch Trials, and Folk Magic Beliefs
This is a partial of of articles on these subjects that can be found in the JSTOR archives. This is not exhaustive - this is just the portion I've saved for my own studies (I've read and referenced about a third of them so far) and I encourage readers and researchers to do their own digging. I recommend the articles by Ronald Hutton, Owen Davies, Mary Beth Norton, Malcolm Gaskill, Michael D. Bailey, and Willem de Blecourt as a place to start.
If you don't have personal access to JSTOR, you may be able to access the archive through your local library, university, museum, or historical society.
Full text list of titles below the cut:
'Hatcht up in Villanie and Witchcraft': Historical, Fiction, and Fantastical Recuperations of the Witch Child, by Chloe Buckley
'I Would Have Eaten You Too': Werewolf Legends in the Flemish, Dutch and German Area, by Willem de Blecourt
'The Divels Special Instruments': Women and Witchcraft before the Great Witch-hunt, by Karen Jones and Michael Zell
'The Root is Hidden and the Material Uncertain': The Challenges of Prosecuting Witchcraft in Early Modern Venice, by Jonathan Seitz
'Your Wife Will Be Your Biggest Accuser': Reinforcing Codes of Manhood at New England Witch Trials, by Richard Godbeer
A Family Matter: The CAse of a Witch Family in an 18th-Century Volhynian Town, by Kateryna Dysa
A Note on the Survival of Popular Christian Magic, by Peter Rushton
A Note on the Witch-Familiar in Seventeenth Century England, by F.H. Amphlett Micklewright
African Ideas of Witchcraft, by E.G. Parrinder
Aprodisiacs, Charms, and Philtres, by Eleanor Long
Charmers and Charming in England and Wales from the Eighteenth to the Twentieth Century, by Owen Davies
Charming Witches: The 'Old Religion' and the Pendle Trial, by Diane Purkiss
Demonology and Medicine in the Sixteenth and Seventeenth Centuries, by Sona Rosa Burstein
Denver Tries A Witch, by Margaret M. Oyler
Devil's Stones and Midnight Rites: Megaliths, Folklore, and Contemporary Pagan Witchcraft, by Ethan Doyle White
Edmund Jones and the Pwcca'r Trwyn, by Adam N. Coward
Essex County Witchcraft, by Mary Beth Norton
From Sorcery to Witchcraft: Clerical Conceptions of Magic in the Later Middle Ages, by Michael D. Bailey
German Witchcraft, by C. Grant Loomis
Getting of Elves: Healing, Witchcraft and Fairies in the Scottish Witchcraft Trials, by Alaric Hall
Ghost and Witch in the Sixteenth and Seventeenth Centuries, by Gillian Bennett
Ghosts in Mirrors: Reflections of the Self, by Elizabeth Tucker
Healing Charms in Use in England and Wales 1700-1950, by Owen Davies
How Pagan Were Medieval English Peasants?, by Ronald Hutton
Invisible Men: The Historian and the Male Witch, by Lara Apps and Andrew Gow
Johannes Junius: Bamberg's Famous Male Witch, by Lara Apps and Andrew Gow
Knots and Knot Lore, by Cyrus L. Day
Learned Credulity in Gianfrancesco Pico's Strix, by Walter Stephens
Literally Unthinkable: Demonological Descriptions of Male Witches, by Lara Apps and Andrew Gow
Magical Beliefs and Practices in Old Bulgaria, by Louis Petroff
Maleficent Witchcraft in Britian since 1900, by Thomas Waters
Masculinity and Male Witches in Old and New England, 1593-1680, by E.J. Kent
Methodism, the Clergy, and the Popular Belief in Witchcraft and Magic, by Owen Davies
Modern Pagan Festivals: A Study in the Nature of Tradition, by Ronald Hutton
Monstrous Theories: Werewolves and the Abuse of History, by Willem de Blecourt
Neapolitan Witchcraft, by J.B. Andrews and James G. Frazer
New England's Other Witch-Hunt: The Hartford Witch-Hunt of the 1660s and Changing Patterns in Witchcraft Prosecution, by Walter Woodward
Newspapers and the Popular Belief in Witchcraft and Magic in the Modern Period, by Owen Davies
Occult Influence, Free Will, and Medical Authority in the Old Bailey, circa 1860-1910, by Karl Bell
Paganism and Polemic: The Debate over the Origins of Modern Pagan Witchcraft, by Ronald Hutton
Plants, Livestock Losses and Witchcraft Accusations in Tudor and Stuart England, by Sally Hickey
Polychronican: Witchcraft History and Children, interpreting England's Biggest Witch Trial, 1612, by Robert Poole
Publishing for the Masses: Early Modern English Witchcraft Pamphlets, by Carla Suhr
Rethinking with Demons: The Campaign against Superstition in Late Medieval and Early Modern Europe from a Cognitive Perspective, by Andrew Keitt
Seasonal Festivity in Late Medieval England, Some Further Reflections, by Ronald Hutton
Secondary Targets: Male Witches on Trial, by Lara Apps and Andrew Gow
Some Notes on Modern Somerset Witch-Lore, by R.L. Tongue
Some Notes on the History and Practice of Witchcraft in the Eastern Counties, by L.F. Newman
Some Seventeenth-Century Books of Magic, by K.M. Briggs
Stones and Spirits, by Jane P. Davidson and Christopher John Duffin
Superstitions, Magic, and Witchcraft, by Jeffrey R. Watt
The 1850s Prosecution of Gerasim Fedotov for Witchcraft, by Christine D. Worobec
The Catholic Salem: How the Devil Destroyed a Saint's Parish (Mattaincourt, 1627-31), by William Monter
The Celtic Tarot and the Secret Tradition: A Study in Modern Legend Making, by Juliette Wood
The Cult of Seely Wights in Scotland, by Julian Goodare
The Decline of Magic: Challenge and Response in Early Enlightenment England, by Michael Hunter
The Devil-Worshippers at the Prom: Rumor-Panic as Therapeutic Magic, by Bill Ellis
The Devil's Pact: Diabolic Writing and Oral Tradition, by Kimberly Ball
The Discovery of Witches: Matthew Hopkins' Defense of his Witch-hunting Methods, by Sheilagh Ilona O'Brien
The Disenchantment of Magic: Spells, Charms, and Superstition in Early European Witchcraft Literature, by Michael D. Bailey
The Epistemology of Sexual Trauma in Witches' Sabbaths, Satanic Ritual Abuse, and Alien Abduction Narratives, by Joseph Laycock
The European Witchcraft Debate and the Dutch Variant, by Marijke Gijswijt-Hofstra
The Flying Phallus and the Laughing Inquisitor: Penis Theft in the Malleus Maleficarum, by Moira Smith
The Framework for Scottish Witch-Hunting for the 1590s, by Julian Goodare
The Imposture of Witchcraft, by Rossell Hope Robbins
The Last Witch of England, by J.B. Kingsbury
The Late Lancashire Witches: The Girls Next Door, by Meg Pearson
The Malefic Unconscious: Gender, Genre, and History in Early Antebellum Witchcraft Narratives, by Lisa M. Vetere
The Mingling of Fairy and Witch Beliefs in Sixteenth and Seventeenth Century Scotland, by J.A. MacCulloch
The Nightmare Experience, Sleep Paralysis, and Witchcraft Accusations, by Owen Davies
The Pursuit of Reality: Recent Research into the History of Witchcraft, by Malcolm Gaskill
The Reception of Reginald Scot's Discovery of Witchcraft: Witchcraft, Magic, and Radical Religions, by S.F. Davies
The Role of Gender in Accusations of Witchcraft: The Case of Eastern Slovenia, by Mirjam Mencej
The Scottish Witchcraft Act, by Julian Goodare
The Werewolves of Livonia: Lycanthropy and Shape-Changing in Scholarly Texts, 1550-1720, by Stefan Donecker
The Wild Hunter and the Witches' Sabbath, by Ronald Hutton
The Winter Goddess: Percht, Holda, and Related Figures, by Lotta Motz
The Witch's Familiar and the Fairy in Early Modern England and Scotland, by Emma Wilby
The Witches of Canewdon, by Eric Maple
The Witches of Dengie, by Eric Maple
The Witches' Flying and the Spanish Inquisitors, or How to Explain Away the Impossible, by Gustav Henningsen
To Accommodate the Earthly Kingdom to Divine Will: Official and Nonconformist Definitions of Witchcraft in England, by Agustin Mendez
Unwitching: The Social and Magical Practice in Traditional European Communities, by Mirjam Mencej
Urbanization and the Decline of Witchcraft: An Examination of London, by Owen Davies
Weather, Prayer, and Magical Jugs, by Ralph Merrifield
Witchcraft and Evidence in Early Modern England, by Malcolm Gaskill
Witchcraft and Magic in the Elizabethan Drama by H.W. Herrington
Witchcraft and Magic in the Rochford Hundred, by Eric Maple
Witchcraft and Old Women in Early Modern Germany, by Alison Rowlands
Witchcraft and Sexual Knowledge in Early Modern England, by Julia M. Garrett
Witchcraft and Silence in Guillaume Cazaux's 'The Mass of Saint Secaire', by William G. Pooley
Witchcraft and the Early Modern Imagination, by Robin Briggs
Witchcraft and the Western Imagination by Lyndal Roper
Witchcraft Belief and Trals in Early Modern Ireland, by Andrew Sneddon
Witchcraft Deaths, by Mimi Clar
Witchcraft Fears and Psychosocial Factors in Disease, by Edward Bever
Witchcraft for Sale, by T.M. Pearce
Witchcraft in Denmark, by Gustav Henningsen
Witchcraft in Germany, by Taras Lukach
Witchcraft in Kilkenny, by T. Crofton Croker
Witchcraft in Anglo-American Colonies, by Mary Beth Norton
Witchcraft in the Central Balkans I: Characteristics of Witches, by T.P. Vukanovic
Witchcraft in the Central Balkans II: Protection Against Witches, by T.P. Vukanovic
Witchcraft Justice and Human Rights in Africa, Cases from Malawi, by Adam Ashforth
Witchcraft Magic and Spirits on the Border of Pennsylvania and West Virginia, by S.P. Bayard
Witchcraft Persecutions in the Post-Craze Era: The Case of Ann Izzard of Great Paxton, 1808, by Stephen A. Mitchell
Witchcraft Prosecutions and the Decline of Magic, by Edward Bever
Witchcraft, by Ray B. Browne
Witchcraft, Poison, Law, and Atlantic Slavery, by Diana Paton
Witchcraft, Politics, and Memory in Seventeeth-Century England, by Malcolm Gaskill
Witchcraft, Spirit Possession and Heresy, by Lucy Mair
Witchcraft, Women's Honour and Customary Law in Early Modern Wales, by Sally Parkin
Witches and Witchbusters, by Jacqueline Simpson
Witches, Cunning Folk, and Competition in Denmark, by Timothy R. Tangherlini
Witches' Herbs on Trial, by Michael Ostling
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Hot take: the Wittebanes were not Puritans
So since Hollow Mind came out there have been a lot of jokes about how the Belos is a crusty old Puritan. And while he is certainly crusty and old, I don’t think he was a Puritan.
I understand why everyone jumps there, when we think of Witch Hunts in Colonial America the very first thing that comes to mind is the Salem Witchcraft Trials. However, the Salem Witchcraft Trials began in 1692, that is 80 years after Masha says the Wittebros showed up in Gravesfield, and 30 years after the events of Elsewhere and Elsewhen.
If Masha’s information is correct, (which it might not be but we’ll get to that) then Caleb and Philip arrived in Gravesfield in 1613, which is closer in time to the settlement of Jamestown (1607) than the Salem Witchcraft Trials.
The Pilgrims didn’t even land at pride rock until 1620, seven years after the Wittebros arrived in Gravesfield. The Mayflower Pilgrims were really the group responsible for creating the idea of religious charters. They specifically wanted to leave England to create their own religious society. Many other groups followed, (notably the Massachusetts Bay Colony, which later became the home of the aforementioned Salem Witchcraft Trials) but the Mayflower Pilgrims were the first group of religious extremists who came to America looking for their Zion.
Prior to that, the motivation to settle the “New World” was mainly financial. Ships were chartered through the Virginia Company. Which as we all remember from our favorite wildly inaccurate and problematic 90s Disney movie, the Virginia Company was in it for the money. The New World had resources and Britian wanted them, damnit, Glory, God, and Gold and the Virginia Company.
That meant, if Caleb and Philip really did arrive in Gravesfield in 1613, their family likely made the trip for financial gain, not religion. If that’s the case they were less likely a member of an obscure group of religious extremists, and more likely to be either Protestant like King James and Queen Elizabeth. (They could have also been Roman Catholic, evidence for that comes later).
“But”, you say, “weren’t Puritans the ones persecuting witches at the time?”
Yes and no.
In the Americas, Witch Hunts will forever be linked to Puritans, but in Witch Hunting long outdates the Puritans. King James himself, was a witch hunting fanatic, he personally oversaw hundreds of witchtrials. He wrote books about finding witches, and it was specifically the King James endorse translation of the Bible that features the infamous “thou shalt not suffer a witch to live” (in many prior translations the word witch is something more along the line of “sinner” or “evil doer”). By many estimates, upwards of 1500 people were executed for witchcraft as a result of his reign. If we are going with Masha’s 1613 timeline, the brothers would have left England smack dab in the middle of his reign, right after the King James Bible was published.
(^this GIF has nothing to do with the Owl House, I just love sassy Gay King James in his bird mask, look at this cocky ass bastard, you know him and Belos would have been genocide buddies)
However, I can’t pretend to be focused on some semblance of historical accuracy and take Masha’s information at face value, even in the context of the show it wouldn’t add up because according to the sign we see in Yesterday’s Lie, Gravesfield was established in 1635.
(Granted there is a difference between a settlement and a town, it is possible that 1635 was when Gravesfield was officially acknowledged as a town and the boys just lived there pre-establishment).
However, in the name of historical accuracy, I have to assume Masha got the date wrong, because the English didn’t even settle in Conneticut until the 1630s. The Conneticut Witch Trials began in the 1640s. By this timeline and demographic, the likelihood of Caleb and Philip being Puritans goes up by a lot.
However, if we look at Philip’s clothes an his goals, there are still signs that don’t point to Puritanism. First look at the clothes Caleb and Philip wear as children:
Philip’s pants are red and Calebs are green. While it is a myth that Puritans could only wear black, the colors that they were allowed to incorporate into their wardrobe were typically still neutrals (dark yellows and beiges). Green would be pushing it, and red would be unbelievably bold.
Additionally, the ruffles on Philip’s shirt in the journal and Jacob’s book, would have been seen as incredibly vain.
The blue/black coat that Caleb wore in the puppet show, and Philip later wears in Elsewhere and Elsewhen and King’s Tide has gold buttons and gold embroidery. Gold and Silver accessories of any kind would have been considered incredibly sinful and conceited.
Which would also make it really weird for a Puritan to choose gold to represent himself. Infact his whole emperor authentic is much more reminiscent of the Catholic Pope. His own role as the messenger of the Titan’s will is also very papal in nature.
Finally there is the term he uses, “Witch Hunter General” is an illusion to “Witch Finder General” which was a rank made up and used by Protestant Matthew Hopkins and not really used by any Puritans. Such a title would also probably have seemed pretty vain.
Now you might say, “It’s a fictional story, why does any of this matter?”
The answer is: It does not, but I am high and have ADHD and this was the rabbit hole I fell down.
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hi! i was reading that post on things that need to stop in witchy/spiritual spaces and i was wondering what you meant by the burning times (spelled tymez)? i truly have no idea what this is and sometimes humor goes over my head. thanks!
Oh, my WHEELHOUSE! -claps on the Witchstorian hat-
The Burning Times is a revisionist bit of historical fiction passed around and promoted by the modern witchcraft and pagan communities. It refers to a very real period in European history in the 15th-17th centuries when witch hunts and witch trials were happening frequently, many ending in the hanging or burning of the accused. The revisionist myth seeks to turn these innocents into martyrs, labeling them as members of a secret underground pagan cult that survived the Christianization of Europe and were later hunted by the Church for their attempts to keep a pre-Christian nature-based religion alive. Estimates put forth by some community figures, most notably Gerald Gardner, total the supposed number of slain witches as close to nine million.
In reality, while these trials certainly happened, the accused witches were almost entirely marginalized or disenfranchised persons, targets of vicious gossip and hearsay, or victims of political and ecclesiastical machinations beyond their control. Some were on the wrong side of disagreements between Church factions. Others were Jews, Muslims, or Roma persecuted by a prejudiced and easily frightened populace. And by that point in history, it is safe to say that while pre-Christian trappings certainly remained part of various seasonal festivals and popular superstitions, none of the people accused, arrested, or executed in witch trials were actually pagans.
Nor would they have labeled themselves as witches, despite what our modern standards may make of their practices and beliefs about the world they lived in. It's important to remember that "witch," up until the early 20th century was universally regarded as a derogatory term rather than an empowering one. It is still a derogatory and even dangerous thing to be called in many parts of the world today, despite efforts to reclaim it by the modern witchcraft movement.
(It should be noted that accused persons who confessed to being witches often did so under duress or torture, and it should go without saying that this does not constitute any kind of objective truth.)
Furthermore, the figure of Nine Million Witches is factually impossible in historic terms. With the continent already ravaged by war, famine, plague, and political upset during the 200 or so years that make up the so-called Burning Times, a loss of nine million people from witch trials alone (nearly all of them women, if Gardner is to be believed) would have completely decimated the population of Europe. The Black Death alone killed at least a third of the population less than a century before the first spate of these trials began and the continent wouldn't recover for another 150 years. Simply put, even with the most dedicated and zealous of witch hunters on the case, there wouldn't have been enough people to burn.
The actual number of witch trial victims is closer to about 100,000 all told. That's just what we can prove on paper. And even that made a huge impact. The real figures are enough of a tragedy on their own. No embellishment needed.
The Burning Times was adopted as both a pagan and a feminist buzzword for the patriarchal crimes of the Church, and a documentary film (riddled with factual errors) premiered in 1990 which spread the story to a wider audience and cemented the presence of the myth in the second wave of the New Age and witchcraft reconstructionist movements.
There have been many revelatory texts written by both pagan and secular scholars over the years which debunk the idea of the Burning Times, but it's so firmly entrenched, particularly in popular books by the likes of Buckland and Ravenwolf, that you still see it crop up from time to time. It's one of the things we often have to unteach newer witches and pagans, especially the ones who have an axe to grind.
When we say, "Oh they probably still believe in the Burning Times," with a bit of an eyeroll or a knowing look, it often signifies in a gently derivative way that the person is question is either new to the conversation and has not yet been disabused of certain outdated notions, or that they're clinging to those notions with a tenacity of cognitive dissonance too strong to be countered by common sense.
If you'd like more information on witch trials, I did a very long episode on the history of witchcraft and the law on Hex Positive back in September of 2021, tracing the evolution of witchcraft-related laws and notable trials from the Code of Hammurabi to the late 20th century. The Burning Times myth makes an inevitable appearance during the discussion.
Hope this cleared things up for you! 😁
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