Magic: The Basics is a concise and engaging introduction to magic in world history and contemporary societies. Presenting magic as a global phenomenon which has manifested in all human cultures, this book takes a thematic approach which explores the historical, social, and cultural aspects of magic.

Key features include:

Attempts to define magic either in universal or more particular terms, and to contrast it with other broad and potentially fluid categories such as religion and science;

An examination of different forms of magical practice and the purposes for which magic has been used;

Debates about magic’s effectiveness, its reality, and its morality;

An exploration of magic’s association with certain social factors, such as gender, ethnicity and education, among others.

Offering a global perspective of magic from antiquity through to the modern era and including a glossary of key terms, suggestions for further reading and case studies throughout, Magic: The Basics is essential reading for anyone seeking to learn more about the academic study of magic.

This article takes its starting point in a story from a famous fifteenth-century sermon against sorcery by Bernardino of Siena. The story involves a solitary page travelling through a rural area who finds a group of people dancing on a threshing floor; at dawn, all the dancers vanish but one one girl to whom the page is holding fast. This girl is not treated by Bernardino as a sorceress, though the larger context of the story makes the absence of the perception of sorcery something of a puzzle. In search of possible origins for this story, the author examines an array of parallels, suggesting ultimately that Bernardino’s story could be linked to actual folk practices that involved nocturnal dancing.

The only comprehensive, single-volume survey of magic available, this compelling book traces the history of magic, witchcraft, and superstitious practices such as popular spells or charms from antiquity to the present day. Focusing especially on Europe in the medieval and early modern eras, 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 examines how magic and superstition have been defined in various historical eras and how these constructions have changed over time. He considers the ways in which specific categories of magic have been condemned, and how those identified as magicians or witches have been persecuted and prosecuted in various societies. Although conceptions of magic have changed over time, the author shows how magic has almost always served as a boundary marker separating socially acceptable actions from illicit ones, and more generally the known and understood from the unknown and occult.

Witchcraft has proven an important, if difficult, historical subject to investigate and interpret over the last four decades or so. Modern historical research into witchcraft began as an attempt to tease out the worldview of ordinary people in 16th- and 17th-century England, but it quickly expanded to encompass the history of witchcraft in most cultures and societies that have existed with scholarly studies now extending back to the time of earliest law code that punished sorcery, the Babylonian Code of Hammurabi (1792-1750 B.C.E.), and forward to the last witchcraft cases in England, those of Helen Duncan and Jane Yorke, tried in 1944. There has also been a significant amount of interest in the development of the modern religion of witchcraft, or Wicca, as various forms of neo-paganism continue to attract adherents.

This review essay offers a reaction to Peter Geschiere’s Witchcraft, Intimacy and Trust. Geschiere’s book argues hat witchcraft is essentially about the paradox that the group of people with whom we are most intimate (neighbors and kin) has, by virtue of its intimacy, tremendous power and a potentially dangerous hold over us. The remedy for this paradox is trust; when trust fails, witchcraft appears. While Geschiere’s study is primarily grounded in African witchcraft, the present essay considers the possibilities these ideas may hold for the study of witchcraft phenomena on a global scale, both historically and sociology, in other parts of the world, and especially for those who focus on Western Europe

The medieval church had always been concerned about superstition. In the late fourteenth and early fifteenth centuries—the waning years, as some would have it, of the European Middle Ages—certain theologians and other clerical authorities became obsessed with it. Authors from Iberia to the Low Countries and from Paris to Vienna turned their attention to this topic, and particularly in the first half of the 1400s a wave of tracts and treatises explicitly de superstitionibus issued from their pens. For these men, superstition was a serious error, not the typically harmless foolishness that modern use of the term tends to convey. In the theology of the age, superstitio meant most basically an excess of religion, literally “religion observed beyond proper measure.” Since human beings could not possibly offer a superabundance of proper worship beyond what God, in his perfection, de-served, this excess necessarily implied improper religious rites and observances. Superstition meant either performing elements of the divine cult incorrectly or, worse still, offering worship to entities other than the Deity.

The establishment of a new journal titled Magic, Ritual, and Witchcraft begs the question: what do these words mean? In what sense do they comprise a useful academic category or field of inquiry? The history of magic and the cultural functions it has played and continues to play in many societies have been a focus of scholarship for well over one hundred years. Grand anthropological and sociological theories developed mostly in the late nineteenth and early twentieth centuries offer clear structures, and the classic definitions of Edward Burnett Taylor, James Frazer, Emile Durkheim, and others still reverberate through much scholarly work on this topic. While aspects of these theories remain useful, more recent studies have tended to take a much narrower approach, examining the specific forms that magic, magical rites, or witchcraft assume and the issues they create in particular periods and within particular societies.

Magic and witchcraft have been important components of almost every human culture throughout history, and continue to be so in the present day, both globally and in the West. These topics have attracted an enormous amount of scholarship, but publications are often scattered, and scholars working in one area rarely address research produced in others. These volumes bring together important representative publications spanning antiquity to the present day, and setting Western developments in a global context. Significant attention has been given to the major witch hunts of early modern Europe, because scholarship on early modern witchcraft has often driven the field. But other periods and regions are not neglected. Important theoretical issues are also addressed, such as the conceptual relationship between magic, science, and religion, and the role of gender in the perception (and persecution) of magical practices in many parts of the world.

John Maynard Keynes once described Sir Isaac Newton, perhaps the greatest figure of the scientific revolution, as being ‘‘not the first of the age of reason’’ but ‘‘the last of the magicians.’’ Keynes was commenting, among other things, on Newton’s fascination with alchemy and the influence it may have had on his mathematical studies of gravitation and optics. This quip, no doubt originally deployed for its pithiness, raises broad questions of historical periodization.

The idea and the ideal of religious poverty exerted a powerful force throughout the Middle Ages. “Take no gold, or silver, or copper in your belts, no bag for your journey, or two tunics, or sandals, or a staff,” Christ had commanded his apostles. He had sternly warned, “it is easier for a camel to go through the eye of a needle, than for someone who is rich to enter into the kingdom of God.” And he had instructed one of the faithful, who had asked what he needed to do to live the most holy sort of life, “if you wish to be perfect, go, sell your possessions and give your money to the poor, and you will have treasure in heaven.” Beginning with these biblical injunctions, voluntary poverty, the casting off of wealth and worldly goods for the sake of Christ, dominated much of medieval religious thought. The desire for a more perfect poverty impelled devout men and women to new heights of piety, while disgust with the material wealth of the church fueled reform movements and more radical heresies alike. Often, as so clearly illustrated by the case of the Spiritual Franciscans and fraticelli in the later thirteenth and fourteenth centuries, the lines separating devout believer from condemned heretic shifted and even reversed themselves entirely depending on how one understood the religious call to poverty. Moreover, the Christian ideal of poverty interacted powerfully with and helped to shape many major economic, social, and cultural trends in medieval Europe. As Lester Little demonstrated over two decades ago, for example, developing ideals of religious poverty were deeply intermeshed with the revitalizing European economy of the eleventh, twelfth, and thirteenth centuries and did much to shape the emerging urban spirituality of that period.