The only comprehensive, single-volume survey of magic available, this compelling book traces the history of magic and superstition in Europe from antiquity to the present. Focusing mainly on the medieval and early modern era, Michael Bailey also explores the ancient Near East, classical Greece and Rome, and the spread of magical systems_particularly modern witchcraft or Wicca_from Europe to the United States. He explains how magic was understood, constructed, and frequently condemned and how magical beliefs and practices have changed over time yet also remain vital even today.

Superstition and Magic in Early Modern Europe brings together a rich selection of essays which represent the most important historical research on religion, magic and superstition in early modern Europe. Each essay makes a significant contribution to the history of magic and religion in its own right, while together they demonstrate how debates over the topic have evolved over time, providing invaluable intellectual, historical, and socio-political context for readers approaching the subject for the first time. The essays are organised around five key themes and areas of controversy. Part One tackles superstition; Part Two, the tension between miracles and magic; Part Three, ghosts and apparitions; Part Four, witchcraft and witch trials; and Part Five, the gradual disintegration of the 'magical universe' in the face of scientific, religious and practical opposition. Each part is prefaced by an introduction that provides an outline of the historiography and engages with recent scholarship and debate, setting the context for the essays that follow and providing a foundation for further study. This collection is an invaluable toolkit for students of early modern Europe, providing both a focused overview and a springboard for broader thinking about the underlying continuities and discontinuities that make the study of magic and superstition a perennially fascinating topic.

Covers the rise of "white magic" & Christian persecution of sorcery.

The six-volume set Witchcraft and Magic in Europe, of which this volume is the fifth, provides a scholarly survey of the supernatural beliefs of Europeans from ancient times to the present. Contributors combine political, legal, and social historical approaches with a critical synthesis of cultural anthropology, historical psychology, and gender studies. With the end of witch trials in the 18th century, the writers chart the process of and reasons for the decriminalization of witchcraft, but also challenge the widespread assumption that Europe became "disenchanted." Presented here are surveys of the social role of witchcraft, as well as a full treatment Victorian supernaturalism and the continued importance of witchcraft and magic as topics of debate among intellectuals and other writers. Three authors contribute three extensive articles: "The Decline and End of Witchcraft Prosecutions" by Brain P. Levack (U. of Texas); "Witchcraft After the Witch-Trials" by Marijke Gijswijt-Hofstra (U. of Amsterdam); and "Witchcraft and Magic in Enlightenment, Romantic and Liberal Thought" by Roy Porter (Wellcome Institute for the History of Medicine). Annotation copyrighted by Book News, Inc., Portland, OR

This is a study of magic in Western Europe in the early Middle Ages. Valerie Flint explores its practice and belief in Christian society, and examines the problems raised by so-called pagan survivals and superstition. She unravels the complex processes at work in the early medieval Christian church to show how the rejection of non-Christian magic came to be tempered by a more accommodating attitude: confrontation was replaced by negotiation, and certain practices previously condemned were not merely accepted, but actively encouraged. The forms of magic which were retained, as well as those the Church set out to obliterate, are analyzed. The superstitions condemned at the Reformation are shown to be, in origin, rational and intelligent concessions intended to reconcile coexisting cultures.

Explores the thorny concept of superstition as it was understood and debated in the Middle Ages.

In their study of witchcraft and magic in 16th and 17th-century Europe, Geoffrey Scarre and John Callow provide an examination of the theoretical and intellectual rationales which made prosecution for the crime acceptable to the continent's judiciaries. Crucial to their approach is the conflict between supposedly ""rational"" and ""irrational"" systems of belief. Through the use of scholarship in the fields of anthropology, gender and historical studies, they present a vision of witch belief as central rather than, as was once thought, peripheral to intellectual and theological debate in early.

Engaging with fiction and history-and reading both genres as texts permeated with early modern anxieties, desires, and apprehensions-this collection scrutinizes the historical intersection of early modern European superstitions and English stage literature. Contributors analyze the cultural mechanisms that shape, preserve, and transmit beliefs. They investigate where superstitions come from and how they are sustained and communicated within early modern European society. It has been proposed by scholars that once enacted on stage and thus brought into contact with the literary-dramatic perspective, belief systems that had been preserved and reinforced by historical-literary texts underwent a drastic change. By highlighting the connection between historical-literary and literary-dramatic culture, this volume tests and explores the theory that performance of superstitions opened the way to disbelief.

"Superstition" is one of the most fought over terms in the history of early modern popular culture, especially religious culture, and is also one of the most difficult to define. This volume offers a novel approach to the issue, based upon national and regional studies, and examinations of attitudes to prophets, ghosts, saints, and demonology, alongside an analysis of Catholic responses to the Reformation and the apparent presence of "superstition" in the reformed churches. It challenges the assumptions that Catholic piety was innately superstitious, while Protestantism was rational, and suggests that the early modern concept of "superstition" needs more careful treatment by historians.