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Initially, the study Some Observations on European Witchcraft was a communication presented by Mircea Eliade during the "John Nuveen Symposium" organized by the University of Chicago in 1974. A revised version of the text was published a year later in the volume History of Religion. At the beginning of his observations, the mythologist expresses his surprise at the astonishing popularity of witchcraft in modern Western culture. However, the contemporary interest in witchcraft has some peculiarities, being related to "the vogue of occultism and the esoteric-from astrology and pseudo spiritualist movements to Hermetism, alchemy, Zen, Yoga, Tantrism and other Eastern gnoses and techniques". The historian of religions is also fascinated by recent interpretations "related to the origin and evolution of Western witchcraft", especially the issue of witch persecution in the 16th and 17th centuries. In this sense, very well documented, Eliade refers to the studies by researchers like H.R. Trevor-Roper, J.B. Russell and Keith Thomas. They can demonstrate the importance of the debated issue within contemporary historiography. In essence, Mircea Eliade's attention is focused on two controversial aspects: "(1) the "origins" of Western witchcraft, that is, the question of the possible connection with pre-Christian beliefs and rituals; and (2) the so-called witches' orgies which, from the time witchcraft was equated with heresy, were at the center of accusations". [ABSTRACT FROM AUTHOR]

Our field research based on direct and repeated observations and interviews has been dedicated to a great witch living in Baia Mare. As it appears she was the last one to be known and remarked by a great number of clients due to the way in which she used different incantations to „fix the problems”. Her real name was Nastasia Pop (1880-1970?), known as Nancsi. At the beginning of the investigation we dealt with the tradition of witchcraft in Baia Mare, with roots in the Middle Ages, when, between 1636-1724, there had been over twelve death sentences for witchcraft. Also at the beginning, we have inserted biographical data about the skillful old woman, about the means by which she attracted her clients, relying on incantations and magic and their performance. Then we have enumerated, categorizing them, the magic instruments the witch had used, as well as the magic agents. Then we have analyzed the means of accumulating the magic utensils the witch had owned, highlighting the traditional ways but also of her own inventions. A part of the investigation of our research has been reserved to the witch's magical patrimony analyzing its different categories, beginning with the divination practices, continuing with those of change and ending with those of reintegration. With each category we treated the incantations old Nancsi had used, stressing both the ritual gestures as well as the oral formula accompanying the magic and incantations. [ABSTRACT FROM AUTHOR]