Witchcraft: A Very Short Introduction

Very Short Introductions #228

by Malcolm Gaskill

Witchcraft is a subject that fascinates us all. Indeed, from childhood most of us develop some mental image of a witch--usually an old woman, mysterious and malignant. But why do witches still feature so heavily in our cultures and consciousness? From Halloween superstitions to literary references such as Faust and, of course, Harry Potter, witches seem ever-present in our lives. In this Very Short Introduction, Malcolm Gaskill takes a long historical perspective, from the ancient world to contemporary paganism. This is a book about the strangeness of the past, and about contrasts and change; but it's also about affinity and continuity. He reveals that witchcraft is multi-faceted, that it has always meant different things to different people, and that in every age it has raised questions about the distinction between fantasy and reality, faith and proof. Delving into court records, telling anecdotes, and challenging myths, Gaskill re-examines received wisdom, especially concerning the European witch-hunts of the sixteenth and seventeenth centuries. He also explores the modern memory and reinvention of witchcraft--as history, religion, fiction, and metaphor.

Genres: Nonfiction, History, Religion, Witchcraft, Witches, Philosophy, Sociology

160 pages, Paperback

First published January 1, 2010

About the author

Malcolm Gaskill is Professor of Early Modern History at the University of East Anglia.

Reviews

[فؤاد · Rating 3 out of 5]

یکی از سؤالاتی که برای مذهبی ها زیاد مطرح می شود، این است که "جادو" در نظر متون دینی آیا واقعیت دارد یا چیزی از جنس گول زدن و به وهم انداختن است؟
اگر در نظر متون مذهبی جادو واقعیت ندارد و فقط چشم‌بندی است، چه ضرری بر آن مترتب است و مثلاً چه فرقی با دروغ گفتن یا حتی جلوه های ویژهٔ کامپیوتری سینما دارد؟ و اگر در نظر متون مذهبی جادو واقعیت دارد و واقعاً با جادو می توان مثلاً بین زن و شوهر اختلاف انداخت، چه فرقی با یک ابزار معمولی دارد؟ چرا اختلاف انداختن بین زن و شوهر با جادو مجازات اعدام دارد، اما همین کار اگر با سخن چینی و بدگویی انجام شود، مجازاتی ندارد؟
پس در هر صورت، چه جادو در نظر متون دینی واقعیت داشته باشد و چه نداشته باشد، این سؤال برقرار است که چرا فاعل جادو باید اعدام شود؟ و مگر چه ضرر بزرگی بر این کار مترتب است که بر ابزارهای مشابه نیست؟

ذهن منطقی امکان واقعیت داشتن جادو را بدون دلیل کنار نمی گذارد. اما هر چه بیشتر پيرامون آن مى انديشد، کمتر احتمال می دهد که در زمانی چیزی به نام جادو وجود داشته. از جمله این که: اگر جادو واقعیت داشته باشد و واقعاً بتوان از طریق قوای غیرمادّی تأثیری در جهان مادّی گذاشت، چه دلیلی بر حرمت آن هست؟ چه فرقی هست بین این که من با تکنولوژی ابر را بارور کنم و باران ببارانم، یا از ابزاری دیگر، یعنی جادو، برای این مقصود بهره ببرم؟ جادو به عنوان یک ابزار، چه تفاوتی با ابزارهای دیگر دارد؟ چرا این ابزار باید حرام باشد و ابزارهای دیگر نه؟ برخى ادّعا مى كنند كه جادو دخالت در كار خداست، اما وقتى ماهيت ابزارى جادو را به درستى مد نظر قرار داديم، و آن را در داخل قانون علت و معلول ديديم، چرا استفاده از يك ابزار دخالت در كار خدا به حساب بيايد و استفاده از ابزارى ديگر كه در ابزار بودن هيچ فرقى با هم ندارند، دخالت به شمار نيايد؟

یا این سؤال دیگر که: اگر جادو واقعیت داشته باشد، چرا امروزه کمتر اثری از آن می بینیم؟ و چرا صاحبان قدرت و ثروت، در طول تاریخ از آن بهره نبردند؟ چرا به جای حمله کردن به یک شهر، به راحتی از طریق جادو مردم آن شهر را مطیع خود نکردند؟ چرا به جای تجارت کردن و برنامه ریزی بلند مدت و تلاش بسیار، از طریق جادو ثروت کسب نکردند؟ چرا در عمل کسانی که ادّعای جادو می کنند، متعلّق به طبقات پایین تر جامعه هستند؟ چرا در افریقا و كشورهاى جهان سوم برای فوتبالیست ها از جادو استفاده می شود، اما در اروپا و انگلستان چیزی از جادو نمی شنویم؟

يا چرا با گسترش علوم تجربى، وقتى صحت و اعتبار هر چيزى فقط با معيار تجربه واقعى و عملى سنجيده مى شود (نه با ايمان قلبى به صحت آن، يا با استناد به سنت گذشتگان) جادو هر چه بيشتر به حاشيه رفت تا آن كه به كلى فراموش شد و به قصه هاى جن و پرى پيوست؟ اگر جادو تأثير واقعى و عملى دارد، چرا مانند باقى قوانين علّى جهان با تجربه هاى دقيق به اثبات نرسيد و به كار گرفته نشد؟

این کتاب برای پاسخ به این سؤالات و سؤالات دیگر به بررسی تاریخی عنوان "جادوگری" می پردازد: نخستین بار چه کسانی از این کلمه استفاده کردند، و این کلمه را در رابطه با چه کسی به کار بردند؟ آیا در قدیمی ترین اسناد، کسی "خودش" را با این عنوان توصیف کرده؟ یا همیشه "مخالفان" و "دیگران" به این عنوان توصیف می شوند؟ به عبارت دیگر، آیا جادوگر یک "فحش" است، یا یک "صفت"؟
و آن چه توسط یک نفر جادو خوانده می شود، توسط خود آن جادوگر چگونه فهم می شود؟

کتاب با بررسی های تاریخی، نشان می دهد که جادو یک "فحش" است نه یک "صفت". در نخستین کاربردهای این کلمه، هیچ گاه کسی خود را به عنوان جادوگر معرفی نکرده است، بلکه همیشه دشمنان و مخالفان به این عنوان شناخته شده اند. یهودیان، کنعانیان و مصریان را جادوپرست می خوانند، ایرانیان ضحاک را، رومیان مسیحیان را، مسيحيان مانويان و پگان ها را، و مسلمانان کاهنان عرب قبل از اسلام را.

آن چه یهودیان "جادوگری" می خواندند، توسط خود مصریان و کنعانیان چگونه فهم می شد؟ مصریان و کنعانیان به سادگی کارهای خود را "عبادت" و "مناسک مذهبی" تلقی می کردند.
ما امروزه "دعا" یا "نذر" می کنیم تا خدا این کار یا آن کار را بکند. در ادیان باستان نیز چنین کاری انجام می شد، اما مراسمی متفاوت داشت. مثلاً معتقد بودند که باید کبوتری را در روز خاص خدای خورشید، برای او قربانی کنند تا حاجتشان را روا کند. اما این مناسک از دید مردمی که به این مناسک معتقد نبودند (و به مناسک دیگری معتقد بودند) شیطانی و پلید و سحر و جادوگری بود، تنها و تنها به این دلیل که مناسکی بیگانه بود که توسط مردمی بیگانه اجرا می شد. میرچا الیاده در "اسطورۀ بازگشت جاودانه" توضیح می دهد که مردم هر سرزمین، سرزمین خود را مرکز فیض الهی می دیدند و هر چه خارج از مرزهای خود بود را شیطانی و پلید می دانستند، حتی اگر روستای همسایه بود.

از همین جا عناوینی همچون "نجس"، "پلید"، "شیطانی"، "کافر"، "زندیق"، "رافضی" و "باطنی" پدید آمد. هیچ یک از این عناوین حکایتگر از یک واقعیت خارجی نیستند، بلکه "عنوان" یا "برچسبی" است که در طول تاریخ اهل یک دین به دین مخالف می زد، تا به این ترتیب خصم خود را در جایگاه پایین تر و پست تر قرار دهد. وقتی ادّعاهای متافیزیکی و دینی من و تو، به راحتی توسط دلیل و برهان منطقی قابل تفکیک نباشند، برای این که خودم را از تو متمایز کنم، راهی جز این ندارم که آگاهانه یا ناخودآگاه، "برچسب"هایی جعلی و احساسی بسازم و به وسیلۀ آن ها دین تو را پست و فاقد ارزش و اعتبار جلوه دهم، و دین خود را در جایگاه بالا و دارای ارزش و اعتبار بنشانم:

دین تو، "ظلمت" است و دین من "نور". تو "متعصبی" و من "پایبند به ارزش ها". کارهای خارق العاده ای که تو ادّعا می کنی، "جادو" و "شیطانی" است و کارهای خارق العادۀ ادّعاییِ من، "معجزه" و "الهی"، و در نهایت، بزرگان دین من "قدّیس"اند و بزرگان دین تو "یاران شیطان" یا "مرتد" و "کافر".
این کاری نیست که فقط در دنیای مذاهب انجام شود، در دنیای سیاست، در دنیای فرهنگ، در دنیای ورزش، و در دنیاهای بسیار دیگر، از این روش، به عبارت دیگر از "مغالطۀ بار ارزشی کلمات" آگاهانه یا ناآگاهانه برای دفاع از یک نحله در مقابل نحلۀ رقیب به وفور استفاده می شود.

مورخان روايت مى كنند كه به هنگام جنگ روميان با مسيحيان در شهر ليون فرانسه، بين روميان شايع شده بود كه مسيحيان با نيروهاى شيطانى در ارتباطند، گوشت انسان مى خورند و قدرت هاى ساحرانه دارند، و از ترس همين قدرت ها، اجساد مسيحيان را به خورد حيوانات درنده مى دادند و باقيمانده شان را مى سوزاندند. طرفه اين جاست كه چند قرن بعد مسيحيان مشابه همين كار را با روستاييانى كه در مناسك شبانى پگانى شركت جسته بودند می کردند و آن ها را به همين اتهام به تيرى بسته مى سوزاندند.
به هنگام ظهور اسلام عرب ها پيامبر اسلام را جادوگر مى خواندند و قرآن اعتراض مى كرد كه هر تفكرى كه در اقليت باشد در ميان مردم به اتهام سحر سركوب مى شود، و طرفه اين جاست كه پس از گسترش اسلام و غلبه آن در جزيرة العرب مسلمانان، كاهن ها را كه بازمانده شمن هاى عرب قبل از اسلام بودند، به اتهام ارتباط با نيروهاى شيطانى و به حكم "الكاهن كالكافر" اعدام كردند.
زردشتيان نيز خدايان مورد پرستش اديان پيشين آريايى كه "ديو" ناميده مى شدند را از مقام الوهى به جايگاه شيطانى تنزل دادند و ديو همچنان تا به امروز بار معنايى منفى خود را در ميان ما حفظ كرده، حال آن كه در باقى زبان هاى هندواروپايى هنوز معناى خدا و الوهى مى دهد: دِواى هندى، زئوس يونانى و دئوس لاتينى، ديوينيتى انگليسى و ديوين فرانسوى.

و اين مثال ها باز هم ادامه دارد، برخى از آن ها در كتاب ذكر شده اند و بسيارى نه. كتاب بيشتر بر روى تاريخ جادوگرى در اروپا تمركز دارد، و جا براى تحقيق روى جادوگرى (يا به عبارت بهتر: اتهام جادوگرى) در شرق، مخصوصاً خاورميانه، همچنان وجود دارد.

[Jean Menzies · Rating 4 out of 5]

Could alternatively be titled ‘A Very Short Introduction to Witch Trials’, but nevertheless informative!

[kate · Rating 3 out of 5]

hm . overall this was fine, got some good stuff for comp lit essay but the treatment of women and feminism in this book is .... interesting lol . and by interesting i mean baaaaaaad . monsieur is very eager to dismiss feminist readings of the witch trials and by feminist readings he means any female historian that offers her opinion . rah boo. also says that while women were predominantly the ones impacted is it still not really a gendered issue. hm oh alright okay . yet almost every example he uses is men committing violence against women hmmm wonder if that's relevant at all . idk seems like theres a discussion about the power dynamics/societal structures that enabled the witch trials to happen absent from ze book. overall idk sorry malcolm i did like a lot of ur analysis and i did let out a teehee at points but ur man is showing!!

[Daniel Wright · Rating 4 out of 5]

Cherish this book because its author's childlike enthusiasm for his subject has survived academia.

Chapter 1: Fear
Chapter 2: Heresy
Chapter 3: Malice
Chapter 4: Truth
Chapter 5: Justice
Chapter 6: Rage
Chapter 7: Fantasy
Chapter 8: Culture

[Amirography · Rating 4 out of 5]

Generally, a good book to study the rough history of witchcraft and its sociological roots. I rather enjoyed this book, as it makes clear our romanticized misperceptions about past times.

[Sonic · Rating 2 out of 5]

As stated in one of my updates, this book would be more aptly titled "The History Of The Persecution of Witchcraft: A Very Short Introduction."
At least one may say he did not try to hide his biases,
but at the same time the author was quite squirrelly in mostly dismissing the idea of magic throughout,
while also occasionally dropping in a matter of fact tone how someone spoke with angels and whatnot. Maybe he was being sarcastic. ? … (It was not clear…)
Not once did he truly address the question of the reality of witchcraft and magic, which I found quite odd, given the title of the book. (Instead there were mostly dismissive and snarky comments, with the obvious bias rooted in what he chose to discuss.)
The book is interesting, but the focus was almost entirely on historical records of witch trials.
So my first issue was with an expectation that was established by the title, yet not fairly addressed, and the second issue was the flavor of the writing and its inherent biases.

[H.C. Gray · Rating 2 out of 5]

Not so much "a very short introduction to witchcraft" as a "quite boring introduction to witchcraft persecution statistics". I wanted to know about witches magical thinking in different cultures, but all that was missing. There is lots of facts and figures in this book but it could have been presented in a better order, rather than hopping all over the place geographically and chronologically as it did. Too many obscure references too which was annoying. The author's enjoyment of the subject did shine through though.

[Bettie · Rating 4 out of 5]

Bettie's Books

[Steve Wiggins · Rating 5 out of 5]

For a Very Short book, this introduction packs a ton of information in. Part of the problem with any Very Short Introduction is that the topic is large and much has to be left out, of necessity. Gaskill chooses wisely in his abbreviations. As he points out, the topic of witchcraft is huge and is of great popular interest. It means different things to different people.

This is not a historical treatment of the subject, but a topical one. The chapters (Fear, Heresy, Malice, Truth, Justice, Rage, Fantasy, and Culture) are short and easily digested. Gaskill does spend a fair bit of time on witch hunts, one of the sadder and more obvious elements of the topic. He also addresses briefly modern Wicca and various traditions behind witchcraft in ancient times. He even manages to tie it in with our scientific worldview without dismissing the topic, and this is something difficult to do.

Witches continue to populate our imaginations. Even if we don't "believe in" them, or magic, they still meet deep needs we all share. Not everyone will agree with Gaskill's analysis, but this is a great short introduction to the topic. As usual, I wrote about it here as well: Sects and Violence in the Ancient World. I would recommend this little book for anyone interested in getting a start on the topic.

[Lorrie · Rating 1 out of 5]

I hate it when a book as short as this one is a slog to read.

First off I have to say that I HATE it when the blurb for the book has absolutely NOTHING to do with what's between the covers. I think a better title for this book would be 'The History of the Persecution of Witches: A Very Short Introduction'. The only parts of the book that even remotely covered anything that was mentioned in the blurb was the last 2-3 pages of the second last chapter and some of the last chapter (maybe 15 pages total of a 144 page book). And not only that, these same 15 pages are the only real explanation as to what contemporary (or even historical) witchcraft was/is.

And to make matters worse, the book read like it was a barely-passing master's thesis. (In fact, I wouldn't be surprised if the author included much of his own thesis in this book.) This series is supposed to be introductory books that a layman can follow relatively easily and use as a jumping point for further study should they so choose. There was so much scholarly jargon and historical buzz words, and just egotistical word choices (you know the kind -- where you choose the $20 word when the 2 cent word would work just as well) that it made this a tedious read.

And as if it couldn't get any worse, there was such a negative slant to the information provided that it's a wonder the author even CHOSE this field to study/teach in, since he obviously thinks anyone who wants to know more about this stuff is a nutcase who should be committed.

[Nayeli · Rating 3 out of 5]

Sometimes I get too “thematic”, and the stuff around me pushes me towards certain topics. I had just finished watching Agatha All Along, Hocus Pocus and well, Halloween had just happened, so I decided to look up books on the subject of witches because I wanted to get an historical perspective (the real stuff behind the fiction) and I chose this one because it seemed short and to the point. It’s very interesting and has a lot of information but it does seem to hop all over the place and it got confusing at times, so it took me a while to finish it even though it’s short. Also, real life miseries got in the way (see: the state of the world in November 2024).

It’s evident the author did his research and knows a lot about the subject, I learned a lot but I’m not sure how much I’ll remember! It ends with what it seems like a trillion book recommendations for further reading, so it’s evident how complicated this topic is and how it can be seen from many angles and from many starting points.

This quote from the last chapter sums it up: “So we end as we began: with unstable terminology, myths, and stereotypes, chasing interpretations and ideologies (…) Witchcraft cannot be pinned down and labeled. It resists focus, and is endlessly reflected and distorted as in a hall of mirrors.”

[Stephanie · Rating 2 out of 5]

This was a pretty big meh for me. Not only was it rather boring, but it didn't really offer any insights or information I hadn't come across before. I don't know that it would be such a great introduction for a reader with no knowledge of the history of witchcraft; I'd start elsewhere.

[Lucia Duranti · Rating 2 out of 5]

Il problema principale di questo saggino - una short introduction, ma non per questo esonerata dal dire cose sensate - è che non tratta mai il femminismo durante tutta la lunghezza del testo. Lo nomina un paio di volte, dicendo che le femministe e nello specifico il femminismo radicale sono esagerati perché si sono appropriati di questa caccia alle streghe come una cosa loro e hanno accresciuto i dati sulle streghe uccise - cosa successa magari in passato, ma non negli ultimi decenni o comunque mai nei testi di femministe che conosco, ma questo è un altro paio di maniche - senza mai analizzare il fenomeno e come si intreccia al femminismo. Dirò di più: spesso viene spiegato come anche gli uomini venissero perseguitati per stregoneria - un uomo ogni cinque donne - col preciso scopo di sminuire il femminismo, infatti viene più volte detto tra le righe che per questo motivo l'analisi femminista è riduttiva. Tutto molto giusto, peccato che l'autore non si soffermi su un'analisi più completa, che porti in luce le radici capitaliste della caccia alle streghe. Più di 120 pagine di testo in cui si nomina tutto ciò che riguarda le streghe senza un'analisi femminista o capitalista, che sono probabilmente i motivi principali per i quali analizzare il fenomeno in primo luogo.
Concentrandoci su altro, un ulteriore elemento che non mi è piaciuto è il continuo uso di esempi pratici, i quali ritengo siano necessari ma in misura minore, in quanto ne basterebbero alcuni per descrivere il fenomeno e poi lasciare il campo ad analisi più approfondite delle ragioni storiche, politiche e sociali di esso, analisi che non sono invece avvenute così in profondità. La scusa che sia un saggio corto non regge, perché la metà delle pagine sono su esempi che potevano essere quasi totalmente eliminati senza arrecare danno all'indagine.
Ultima cosa dubbia di questo saggio: le streghe spesso erano guaritrici ed erano accusate di stregoneria per questo motivo, oppure semplicemente erano vecchie zitelle non gradite alla popolazione del villaggio, ma l'autore del saggio spesso spiega come ci fossero dei reati reali dietro le accuse di stregoneria. Su questo punto non mi esprimo in quanto non sono abbastanza esperta, ma nei vari saggi che ho letto questa interpretazione non appare mai.
Per non essere solo distruttiva, vi dirò pure cosa funziona di questo libro: i primi capitoli sono molto interessanti, infatti l'autore tratteggia una spiegazione accurata delle origini della "magia", a partire dalle prime popolazioni fino ad arrivare ai greci e romani i quali vedevano divino e magico come due facce della stessa medaglia. Solo successivamente si è andata progressivamente abbandonando questa commistione, ma l'autore non spiega bene i motivi - c'è molta confusione in questo saggino, come avrete capito.
In conclusione: leggete roba più utile e più completa, tipo "Calibano e la strega: Le donne, il corpo e l’accumulazione originaria" di Silvia Federici, la quale analizza qui i collegamenti tra caccia alle streghe, colonialismo, femminismo e capitalismo. E' un librone immenso, ma almeno il vostro tempo sarà ben speso.

[Cris Edwards · Rating 4 out of 5]

This book is not an introduction to the practice of witchcraft. There is nothing in here about casting spells, etc. This is a well-researched overview of the archetype of "the witch" and witchcraft throughout [mostly Western] history and is incredibly interesting.

The practice of witchcraft has been around since the dawn of humankind and has always equally intrigued and repulsed people, often at the same time. Its esotric-ness is what makes it attractive, even empowering, as well as what makes it scary to fearful people. Witches have always been the "other": a go-to archetype upon which we can project our fears and insecurities. Witches are a convenient scapegoat in times of social strife because we know so little about them and therefore we can assign our own prejudices and fears onto this unknown and not-unified group, deeming anyone we don't like to be "a witch". It's nearly impossible to prove someone is a witch, though there have been all manner of methods employed—an errant birthmark or curmudgeonly disposition could land someone on the gallows. And, likewise, it's pretty much impossible to disprove someone is a witch, especially after accusations have been made.

The notorious Salem trials were unique among witch hunts in that those who confessed [likely falsely under coercion] were spared, while those who refused to confess [by telling the truth] were hanged or, in one case, crushed with stones. It is generally assumed now that no actual witches [or people who might have practiced anything that could be described as the craft] were put to death in Salem.

Gaskill is a seasoned historian who happens to be drawn to the role that witchcraft has played in the larger scope of cultural and political changes throughout history. He is viewing history through the prism of how societies have reacted to witchcraft and what that has said about them. He is meticulous in his research, often noting when other historians have erred and he has corrected them here from vintage records. He is also mindful of using care when viewing the actions of the past through the lens of the present.

The last two chapters cover not only the modern view of witches [for the past, oh, 130 years, the witch has shifted from an evil and malicious person, likely a woman, to a freethinking and intelligent nonconformist who might even be admired] but also what the bigger picture that witchcraft plays in culture, religion, and politics means from a bird's-eye view. In a society that actually accepts witches more than ever, we must find new archetypes to blame for our problems. Very thought-provoking and true.

I appreciated the tone and information and would recommend this to anyone who is interested in history and sociology, whether or not they are particularly drawn to the subject of witchcraft proper.

:: Another reviewer noted that this might as well have been titled "A Very Short Introduction to the Persecution of Witchcraft" and I do agree with that though I still liked the book.

[Peter · Rating 3 out of 5]

Malcolm Gaskill is a historian at the University of East Anglia in Norwich, England. He specializes in social history in the Early Modern British Isles. Historian Malcolm Gaskill wrote an introduction to the academic study of witchcraft. The book has illustrations. The book has a section entitled “further reading” (Gaskill 133-136). The book has an index. The book has a section of reference. Gaskill writes, “I’m a historian, and for me, witchcraft offers a glimpse into the intimate spaces and intricate mechanisms of past lives. Anthropologists studying tribal societies are interested in witches for the same reason. They have a word for the no man’s land between binary oppositions: the liminal-a grey area inhabited by things (and people) that don’t fit obvious categories” (Gaskill 2-4). Gaskill writes that the Swiss psychiatrist Carl Jung understood foci of spiritual beliefs as signs of a collective unconscious, a shared pool of images he called ‘archetypes’” (Gaskill 101). Gaskill finds Jung’s concept of archetypes when talking about witchcraft (Gaskill 111-112, 122-124). At the end of the book, Gaskill writes, “the witch is just too useful a social archetype to be eradicated-a means to sublimate grief, expiate guilt, imagine desires, and project wrath” (Gaskill 124). The part where Gaskill compares 20th-century African history with 17th-century European history is fascinating (Gaskill 43-44). In both cases, allegations of witchcraft can be seen as the way ordinary people try to navigate the “traumas of transitions in both continents” (Gaskill 44). The book also covers the rise of Wiccans. Gaskill writes that for followers of Wicca, the most considerable appeal is “sympathy with nature and rejection of organized religion” (Gaskill 119). Gaskill spends time in the book responding to other academics in witchcraft studies. I thought the book was a thoughtful introduction to the academic field of studying witchcraft studies.
Works Cited:
Stevens, Anthony. 1994. Jung: A Very Short Introduction. New York: Oxford University Press. Kindle.
University of East Anglia. “Malcolm Gaskill.” People. Last modified: November 29, 2024. Malcolm Gaskill - University of East Anglia

[Baylor Heath · Rating 3 out of 5]

Well, it turns out witches are primarily a Rorschach test! People project onto them whatever fears or desires they have and that shapes our imagination. Gaskill concludes by saying:

“So we end as we began, with unstable terminology, myths, and stereotypes. Witchcraft cannot be labeled, it resists focus, and is endlessly reflected and distorted as in a hall of mirrors.”

If there is anything we do know about witches, it’s that they are persecuted! This book was, sometimes frustratingly so, mainly about witch hunts & persecution. If you’re looking to learn about actual witchcraft (whatever that is), this unfortunately isn’t the book for you. I was hoping to learn about witchcraft in the Ancient Near East so I could understand it’s role in the Bible a little more, but Gaskill really doesn’t go back that far. As enthusiastically as this is written, this is the first Oxford Introduction I’ve closed feeling more confused than when I’d started. Maybe this is one of those the-more-you-know-the-less-you-know things 🤷🏼‍♂️

[Ancestral Gaidheal · Rating 4 out of 5]

I listened to this very short introduction book rather than read it.

This provides an informative introduction to the history of withcraft throughout the ages, though mostly focussing on persecutions, right up to modern times including the abuse of child witches in modern-day Nigeria recently featured in documentaries. It seems to take an unbiased view, and references many studies which investigate witchcraft and the circumstances under which accusations arose, including political and cultural.

An interesting introduction that opens up several avenues for investigating further.

[Lesley Looper · Rating 3 out of 5]

Enjoyed the brief history of witchcraft/wicca/paganism in this book! Almost gave it 4 stars, but it took me a while to finish it. It did make me want to read more about the history of witchcraft.

[Carol Chiovatto · Rating 3 out of 5]

Gostei bastante. Abrange várias questões, o que é muito bom para livros introdutórios, e tenta desmistificar algumas coisas muito erradas no senso comum. Como livro de divulgação científica, é bem pouco acadêmico, tanto na linguagem quanto no trato dos temas, mas tudo condiz com o que tem sido pesquisado (e o Gaskill é um pesquisador sério; já li outras coisas dele). Só desconsidero a parte de referência a literatura contemporânea, que é bem imprecisa (mas ele não se concentra nisso, apenas menciona de passagem para comentar a permanência da bruxa no imaginário).

[Hannah Thomas · Rating 3 out of 5]

I was deeply disappointed in this book, but i probably should have looked up the author before picking it up. This topic would have been better handled by literally any other historian besides a white dude who thinks crime isn’t a human construction in which guilt is also interpreted and defined through the identities of who is bringing the accusation and those accused.

[Kirsty · Rating 3 out of 5]

Not what I expected (but in a good way): more a historiographical study of how and why we examine witchcraft, rather than a history of the practice or punishment of accused witches. Definitely worth a read.

[Lisa Kahlke · Rating 3 out of 5]

Absolute Grundlagen, jedoch auch einige interessante, wenig beachtete Exkurse. Insbesondere der kulturelle Blick hebt die Einführung von anderen positiv heraus.

[Clara Krisch Torbisco · Rating 3 out of 5]

A couple of the chapters felt a little repetitive?

[Liz Kendall · Rating 5 out of 5]

great micro textbook of historical instances of witchcraft fear and accusations worldwide. Excellent dive into religious, cultural, societal, and governmental views and instances.

[Pinko Palest · Rating 1 out of 5]

begins with biological determinism and "human nature" so just the one star is about par for this

[Ionarr · Rating 3 out of 5]

Gaskill focusses more on the narrative and ambiguity of witchcraft, dropping in specific quotes or instances as they suit the story instead of trying to stick a methodical timeline. While less academically boring than massive nerds like me might like, it makes for a compelling and enjoyable read, especially for a quick but informative introduction. Unfortunately this is more of a casual interest book that may have some interesting information than some of the VSIs (a couple of which give a lot of specific and fascinating information), particularly as the author dismissively corrects some claims whilst making false claims himself.

There were factual inaccuracies. Montague Summers (of whom I am a bit of a recent fangirl) is stated to have attended a black mass in 1913 (at least in the online version I read.) First of all, the source that claims Montague Summers attended a specific black mass gives 1918 as the date. Second, this is disputed anyway - both whether the mass in question was a black mass and whether he attended a black mass at all (the 1918 mass claim comes from a single source, a book about various occultists where the author talked to a man who claimed to have been persuaded to attend this black mass with Summers. I recommend the Montague Summers file in Richmond-upon-Thames Local Studies for anyone who wants to look into this further; it contains some clippings from indignant letters to the editor of local newspapers, where there was spirited debate about whether or not Summers would have deigned to attend a black mass given his devoutly religious nature and complete disdain for all things occult.) While the ambiguity of this fact doesn't mean it shouldn't have been included, I would at least have thought editors might have checked the date was correct; and it makes me a bit wary of taking anything else in this book as verboten.

Another factual inaccuracy I found by chance: intrigued by the mention of "ojahs," witchfinders who "sniff out witches so they can be killed" in parts of India, I searched for more information. It only took me a quick Google to realise this wasn't entirely accurate, and 30 minutes to realise that a. it's spelt wrong - the term is ojha, not ojah and b. they are not witchfinders, nor does their predominant expertise seem to lie in "sniffing out" witches. They are in fact practitioners of white magic, sometimes herbalists, sometimes not - akin to the cunning folk in early modern Europe - who are one of many sources of witch accusations when they occasionally accuse others of practicing black magic, often when their own remedies don't work (when they might accuse a witch of blocking their remedies or of cursing the patient.) Since that is (so far) only 2 specific things I have either known of or looked up, and both are wrong, it doesn't bode well for the accuracy of the rest of the book.

Addition: at pg 115 I started wondering about the references to zealous discredited feminists peppered throughout the book, and decided to look up the reference to find the source for Gaskill's quoted description of feminist literature on witch hunts as "‘a twentieth-century horror fiction’, to quote one historian." Having looked up the references, it seems the historian he's quoting is... him. Having then found the book in question, it seems this reference was for another sentence and there is, in fact, no reference for this quote. Either way, it didn't bolster my already failing confidence in either the author's commitment to backing up his arguments or the editors ability to fact check. I find it particularly telling, given the kind of interest the topic of witches attracts - and Gaskill's seeming disdain for a very large amount of that interest, whether this scorn is earned or not - that Gaskill seems to have a clear belief that feminist opinion is monolithic and misguided; and that he has an apparent need to always preface it with some adjective clarifying that it's angry.

If I was rating this book relative to just the other VSAs, given what I've read of them, it would be 2 stars (if that.) However, I'm not doing that, and it was still a book that made several good points. 3 stars it is, but only just.

[Sam · Rating 5 out of 5]

This is a great introduction to witchcraft, it's position in social history, and the connection between this and the wider social and cultural events. Gaskill covers all of this across 8 chapters, named Fear, Heresy, Malice, Truth, Justice, Rage, Fantasy, and Culture, which teases apart how each of these aspects influence the belief and response to witchcraft on a national, regional, and local scale. I would've been interested in more of a take on witchcraft itself and how its changed over the centuries from folklore and herbalists to the modern religion of Wicca, rather than just how witchcraft as a concept was persecuted.

[Bernie Gourley · Rating 5 out of 5]

Witches, like ninja, so excite the popular imagination that everyone knows about them, but most of what we know is incorrect -- either by virtue of being exaggerated or being imbued with cultural and narrative coloring. Gaskill’s book shows us the changing landscape of popular belief about witches and witchcraft, and it contrasts those perceptions with what the historical records show. So, for example, while there was undeniable persecution of individuals accused of witchcraft, it was less of a widespread mania than one might have been led to believe.

There were several fascinating discussions throughout the book. One such discussion is how surprisingly widespread the phenomena of witchcraft is, with witches being found in Africa who demonstrate remarkably similarities to those we are familiar with from the stories of Europe and New England. One can imagine how societies in which medicine was rooted in shamanistic practices, e.g. mixing herbal medicine with superstitious rituals, might produce practitioners that the modern, Western viewer would associate with witchcraft.

Another interesting question under discussion involved the psychology of accusations of witchcraft. For example, it’s not like every time a child died the parents leapt to the conclusion that there was some sort of voodoo witchcraft being practiced against their child, but in some circumstances it definitely happened. Under our current understanding of science and medicine, it’s hard to imagine how anyone would reach such conclusions, but it’s illuminating to explore the conditions under which our ancestors did. It tells us a great deal about humanity’s changing understanding of the world.

The book consists of eight chapters and the usual ancillary matter for the AVSI series (preface, graphics, references, and recommendations for further reading.) It begins by asking: “what is a witch, exactly.” It’s not as simple a question as one might think. Is a witch an herbal healer? Is she a malicious devil-worshipper? Is he or she just a neighbor with whom one had a beef, resulting in the use of that person’s perceived nefariousness to explain an unexpected tragedy? Is a Wiccan a witch? (This is addressed later because Wicca is a relatively recent phenomenon.) Is a witch just a popular Halloween costume based on stereotypes and story details? In some sense, the witch is all of these things wrapped into a messy mélange.

Chapter two recounts how the rise of Christianity warped the way witchcraft was viewed. As Christians attempted to both eliminate the competition of existing spiritual beliefs and to fit those who practiced witchcraft into the context of the Christian belief system, a new kind of witch came to be introduced. Chapter three delves into how the popular image of witches came to be associated with older, haggish women. (In the early days of witchcraft, women were no more associated with the practice than were men.) This chapter also has a fascinating section about cases of neighborly disputes playing out through accusations of witchcraft.

Chapter four explores how witchcraft came to be conflated with demon-worship in the popular imagination, and how beliefs about witchcraft were influenced by competing takes on Satan and what powers the devil was believed to have (or not have.) It also discusses the topic of witch hunts, and proposes that, while horrific things happened, there are many more examples of rationality and calm reflection winning the day. As I was reading this book, it sometimes felt to me like the author was acting as an apologist for the forces of persecution, but upon closer reflection I realized that he was just trying to combat an overly exaggerated view of what it was like to be amid witch hunts and trials. From what most of us have heard about the Salem Witch trials one might be led to believe that any woman in the seventeenth century who was accused of being a witch would immediately be drowned by an insane and angry mob. That was [mostly] not the case. Which is not to say it’s not horrible that it happened at all, but it is useful to understand the scale of any problem.

Chapter five investigates the nature of witch trials, and the changing face of how witchcraft was treated under the law. Witch trials have become synonymous with a vicious catch-22 in which a woman is tied to a rock and thrown into a river: if she floats out, she’s immediately killed as an agent of Satan; if she doesn’t, they say “our bad” and reward her with a Christian funeral. Gaskill emphasizes that there were people at the time who recognized and challenged how horrible and insane that approach was. [I often mention Dr. Sherrill’s formulation of the “Outhouse Fallacy,” the idea that because earlier people didn’t have indoor plumbing that they must have been complete dimwits, and the fallacy tends to apply to our popular conception of people of that era.] Chapter six dips further into crazes and panics over witchcraft. Chapters seven and eight consider different dimensions of how fantasy and reality became intertwined in how witchcraft was seen – from Macbeth’s trio of witches to modern Hollywood adaptations.


I read a lot of these AVSI titles from Oxford University Press; they are a good way to get a quick overview of a subject with which one has a limited familiarity, while ensuring the source has a high degree of scholarly competence. This edition is no different, and – in fact – owing to its fascinating topic, it’s probably more engaging than most. I enjoyed learning how my perception of witchcraft varied from reality, and how perception becomes a kind of reality unto itself. If you’re interested in learning about witch hunts, witch trials, and the like, this book provides an excellent and brief overview of the subject.

[Wilhelmina · Rating 3 out of 5]

Hmm. Not sure exactly how I feel about it. On one hand, there is lots of interesting information. On the other hand, the writing and organization could use some work (imho). The author sometimes name drops academics and theories as if we should know them, which can be annoying. The last few chapters are definitely the strongest. I don't dislike the book, but it could be better. It's a fairly short read.

[Tara · Rating 4 out of 5]

This book does exactly what it does on the tin - gives you a short, but unique overview of witchcraft and witch-hunting, through the ages until the present day, from historian Malcolm Gaskill. Great if you're curious or simply refreshing your memory. Related books in this series cover Puritanism and the Reformation.