Commonplace Witchcraft Records Commonplace witchcraft records refer to documents or diaries written by individuals during the early modern period (16th to 18th centuries) that contain information related to witchcraft, including accusations, trials, and practices. These records were often personal in nature and served as a means for people to keep track of their experiences with witchcraft or to document events happening in their communities. During this period, belief in witchcraft was widespread, and accusations of witchcraft were common. People believed that witches had made pacts with the devil, possessed supernatural powers, and could cause harm to others through spells, curses, or magical rituals. As a result, many communities were gripped by fear, and witch trials became a regular occurrence. Commonplace witchcraft records provide valuable insights into the beliefs and experiences of individuals during this tumultuous time.
In recent years, though, there’s been a resurgent interest in witchcraft and the occult. From 1990 to 2008, Trinity College in Connecticut ran three religious surveys that showed that Wicca grew tremendously over this period, with an estimated 8,000 Wiccans in 1990, rising to 340,000 in 2008. It’s also still very much a youth movement – it’s not unusual to see headlines like “Why millennials are ditching religion for witchcraft and astrology” and “Season of the witch: why young women are flocking to the ancient craft” in newspapers and on newsfeeds, and with 2.7 million posts on the #witchesofinstagram hashtag, the internet and social media has played a momentous role in the spread of witchcraft today. Even if the era of major label occult albums is over, the sort of content you’d hear on those discs can still be found in the thriving online wiccan and occult communities of Instagram, Facebook, YouTube, and Tumblr.
And not shying away from American witchcraft sexiness in the slightest was the privately pressed 1974 LP The Art of Witchcraft by Babetta the Sexy Witch, a Los Angeles witch who designed spells specifically in the areas of love, wealth, and success. Even if the era of major label occult albums is over, the sort of content you d hear on those discs can still be found in the thriving online wiccan and occult communities of Instagram, Facebook, YouTube, and Tumblr.
Commonplace witchcraft records provide valuable insights into the beliefs and experiences of individuals during this tumultuous time. They often document allegations against specific individuals, detailing the alleged acts of witchcraft they were accused of, as well as the evidence presented in support of these accusations. These records also shed light on the procedures followed during witch trials, including the testimonies of witnesses, the use of torture to extract confessions, and the sentencing of those found guilty.
Last Person Executed as a Witch in Europe Gets a Museum
The last person executed for witchcraft in Europe has gained a museum in the place where she was beheaded more than two centuries ago, reports Daniel Fahey for Lonely Planet.
The museum, located in the canton of Glarus in Switzerland, is dedicated to Anna Göldi's life and legacy, as well as the culture of the witch-hunts in general, according to Fahey .
As Lars Gotsch reports for swissinfo.ch, Göldi's life was marked by hardship long before her execution . Born into poverty in 1734, as a teenager she began working as a maid in her home village to earn money. In her 30s, she met a mercenary whom she had a baby with in 1765, but only hours after giving birth, the child died. Though the death was an accident—the infant suffocated in its sleep—Gotsch was accused of murder and was forced to flee to the nearby canton of Glarus.
Some years past, and Göldi found herself in trouble again when needles were discovered in the milk of one of her wealthy employer's daughters . Göldi lost her job. Then, weeks later, one of the daughters claimed to have vomited metallic objects. This time, though she was no longer with the family, her former employer accused her of practicing some form of witchcraft on the child. Göldi was tortured until a confession could be extracted, and on June 13, 1782, she was decap itated with a sword. Göldi was 48 years old.
While executions for witchcraft had long been commonplace in Europe—witchcraft became a capital offense in Britain in 1563, for example—by the late 18th century, the Middle Age hysteria was finally nearing its last gasp. When word of Göldi's execution spread through Europe, her execution was condemned as barbaric. Even the officiants of the trial seemed to have been aware of how unjust the charges appeared, notes Atlas Obscura—Göldi was not officially charged witchcraft, rather she was accused of "poisoning," a crime that rarely resulted in execution.
Like so many others who had been accused of practicing witchcraft in the past, Göldi's cruel fate had nothing to do with magic. Rather, as Imogen Foulkes reported for BBC News in 2007, it appears Göldi had been involved with her wealthy employer. After she was fired from her job, she threatened to reveal the affair, an act that would have proved damaging to the man's burgeoning political career. He put a stop to that by demanding her execution.
Two hundred years after her death, a 1982 novel helped revive interest in Göldi's life and fate. Later, a lawyer and journalist in Glarus named Walter Hauser made it his mission to clear Göldi's name, Foulkes reported, and in 2008, he used evidence of the affair to petition the Glarus government to officially exonerate Göldi, according to a swissinfo.ch article.
Hauser is also behind the new Anna Göldi Museum, which officially opened its doors August 20. The museum isn't alone in delivering long-overdue justice to Göldi's name—come September, a new Anna Göldi musical will premiere in the canton of Schaffhausen, based on research by the Anna Göldi Foundation in Glarus.
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While the UK may have set a more serious and educational tone to witchcraft and occult records, with a realistic documentary-style look into life as a practicing witch, across the waters in the USA, the majority of witchcraft and occult LPs were very different. American popular culture was somewhat more colourful, fun, and sexual in nature than the grey skies of gloomy England. They'd invented Hollywood, pop art, and rock ‘n’ roll, and weren’t as shy as the Brits about using sex to sell. Quite a few raunchy witchcraft LPs by ‘sexy witches’ were released, perhaps the most well known being by Louise Huebner, the ‘official witch of LA’. Her record Seduction Through Witchcraft, released on Warner Bros in 1969, is a wonderfully odd, quirky album that may have played into the ‘witchsploitation’ trend of the early 70s, but also features some seriously psychedelic early experimental electronic music, while Huebner’s raspy heavily reverberated voice makes for a deliciously spooky-kitsch trip. With track names such as “The Coleopterous Charm For Romantic Adventure”, “The Earthquake Spell For Unwanted Lovers”, and “Turkish Bean Spell For Tender Love”, it’s hard not to be seduced by Huebner’s charms.
In addition to documenting trials and accusations, commonplace witchcraft records sometimes contain information about the practices and beliefs of witches themselves. These records may describe rituals, spells, or incantations that were believed to confer magical powers or cause harm to others. They may also detail the alleged activities of witches, such as attending sabbaths or engaging in acts of maleficium. Notably, commonplace witchcraft records were not official legal documents but rather personal accounts. They were often written by individuals who were directly involved in the events they described or who were close witnesses to them. As a result, these records provide a more nuanced and subjective perspective on witchcraft than official legal documents or church records alone. Today, commonplace witchcraft records are valuable historical sources for researchers studying the history of witchcraft and its impact on society. They offer unique insights into the fears, beliefs, and practices surrounding witchcraft during the early modern period. By examining these records, historians can gain a better understanding of the social, cultural, and religious factors that contributed to the belief in witchcraft and the persecution of supposed witches..
Reviews for "The Nature of Commonplace Witchcraft: Insights from Historical Records"
1. John - 1/5
I found "Commonplace Witchcraft Record" to be extremely disappointing. The book lacked depth and substance, and it felt like a shallow attempt to cash in on the popularity of witchcraft. The author's writing style was dull and uninspiring, making it difficult to stay engaged in the content. I was hoping to learn more about the history and practice of witchcraft, but this book fell short in providing any valuable or insightful information. I would not recommend it to anyone genuinely interested in the subject.
2. Sarah - 2/5
I was excited to read "Commonplace Witchcraft Record" as I am fascinated by witchcraft and the occult. However, I found this book to be quite underwhelming. The content was disorganized and lacked a clear structure, making it difficult to follow along. Additionally, the author's perspectives and insights felt biased and lacked objectivity. I was hoping for a more balanced and comprehensive exploration of the topic, but this book failed to deliver. I would recommend looking for other resources if you're seeking a more informative and well-constructed exploration of witchcraft.
3. Mike - 2/5
"Commonplace Witchcraft Record" didn't live up to my expectations. The writing style was convoluted and dense, making it hard to grasp the author's main points. The book also seemed to lack proper research and relied heavily on personal anecdotes and subjective experiences. While I appreciate the author's attempt to make witchcraft more accessible to a broader audience, the lack of depth and factual information made it feel more like a superficial overview rather than a comprehensive guide. Overall, I found it to be a disappointing read.
4. Emily - 1/5
I regret wasting my time and money on "Commonplace Witchcraft Record." The book was filled with unsubstantiated claims and pseudoscience, which made it difficult to take any of the content seriously. The author seemed more concerned with promoting their own personal beliefs rather than presenting a well-researched and objective examination of witchcraft. Additionally, the writing style was repetitive and lacked coherence, making it a chore to read through. I would not recommend this book to anyone looking for an intellectually stimulating exploration of witchcraft.