Maritime witch auberge, also known as a coastal witch inn, is a concept rooted in folklore and mythology. It is believed to be a place where witches, sea travelers, and other mystical beings gather for rest, food, and magical exchanges. These auberges are often situated in secluded coastal areas or on islands, featuring breathtaking views of the sea. The architecture of maritime witch auberges is unique and often blends with the natural surroundings. They are built to withstand harsh weather conditions and provide a safe haven for weary travelers. A typical maritime witch auberge is said to have a mysterious aura, with dimly lit interiors adorned with symbols, herbs, and ancient artifacts.
These practices of using amulets and amuletic matter alongside and integrated with more standard religious objects were shared across confessions. Previous studies have perceived the separation of magic from religion to have been a distinctive feature of Protestantism. 23 However, in the multiconfessional context of Prague in the early seventeenth century, charms and amulets were possessed alongside both Catholic and Protestant texts and objects. Kúndrat the clockmaker owned charms alongside paternoster prayer beads and Lutheran texts. Mikulaš Hoffman’s paternoster beads with teeth were kept alongside a Lutheran sermon book. These two examples also reveal a more general phenomenon not only of owning items that mixed the amuletic with standard devotional objects, but also of owning items from both Catholic and Protestant confessions in the early seventeenth century. 24
18 These inventories reveal how prayer beads could be made out of materials that allowed the owner to draw simultaneously on the material s apotropaic qualities whilst praying. Starting in the fifteenth and sixteenth centuries natural philosophers such as Marsilio Ficino 1433 1499 , Heinrich Cornelius Agrippa von Nettesheim 1486 1535 , and Theophrastus Paracelsus 1493 1541 sought to understand the universe as a complex but ultimately rational system.
A typical maritime witch auberge is said to have a mysterious aura, with dimly lit interiors adorned with symbols, herbs, and ancient artifacts. The innkeepers are typically witches themselves, who possess knowledge of herbal remedies, incantations, and divination. They are known to offer their services to guests, providing herbal concoctions or performing rituals for healing or guidance.
Amulets and the Material Interface of Beliefs in Seventeenth-Century Prague Burgher Homes
This chapter shows how amulets were part of a broad arsenal of religious objects that helped early modern men and women negotiate the divine in daily life. The emphasis here is on understanding amulets specifically as ‘religious’ objects, and as artefacts that acted as a material interface between religion, medicine and ‘folk’ belief. Research has shown that from the perspective of the early modern laity stark divisions between religion and magic or superstition were largely absent from daily life. 1 Spells have been found bound into French religious prayer books, for example, and ‘popular’ healing rituals in southern Italy incorporated prayers and invocations. 2 This chapter builds on these earlier studies to explore how small amulets kept at home and used in everyday contexts reveal that these were not just discrete beliefs held simultaneously, but deeply interconnected ones. This material perspective can help recalibrate our understanding of the spiritual world of early modern men and women, and cast light onto a lived belief system that often slips from the textual record.
Amulets were exceptionally popular items owned by men and women of all social strata in early modern Europe. However, so far they have only been treated as marginal to history. They form side notes to studies of magic, superstition or enchantment. 3 They are referred to in specialist works on so-called ‘magical jewels’ that focus on the use of precious stones in healing and folklore. 4 In largest number, they are featured in museum catalogues or studies of jewellery. 5 The most comprehensive volume dedicated to amulets, Amulett und Talisman: Erscheinungsform und Geschichte [Amulet and Talisman: Manifestation and History], was published in 1966 by the German folklorists Liselotte Hansmann and Lenz Kriss-Rettenbeck. 6 This work catalogued hundreds of objects and images relating to amulets and talismans from antiquity to the nineteenth century, focusing on examples from the early modern period. In doing so, it revealed how the early modern period was an exceptional age for amulets. Categorizing these artefacts into those made from stones, organic matter and animal parts and those fashioned into specific symbols or signs, the work set them firmly within the context of alchemy and magic. Overall, the existing literature has treated amulets as belonging to the realm of the superstitious, folkloric or magical. Their importance to understanding lived religion has, however, been neglected.
To examine how amulets fitted into a belief system in this period, this research focuses on seventeenth-century Prague. This central European city presents the ideal environment for such a study. Firstly, over the course of a century, the population transformed from primarily Protestant to overwhelmingly Catholic owing to recatholicization led by Habsburg rulers from 1620. 7 It thus allows for confessional nuances to be taken into account. Secondly, from 1577 to 1612, Prague was the seat of the Holy Roman Empire under the Habsburg Rudolf II (1552–1612). In Prague, Rudolf cultivated a court environment famed for hosting natural philosophers, alchemists and ‘magicians’, including John Dee, Edward Kelley, Michael Maier, and, briefly, Giordano Bruno. 8 Prague became a city imbued with a fascination for transforming materials and gaining access to natural powers.
To investigate the use of amulets in daily life in early modern Prague, this research examines evidence from inventories across the century, alongside extant objects, and treatises on natural philosophy. 9 The first part of the chapter shows how amulets were used and perceived in relation to standard devotional objects, such as prayer beads, crucifixes and Agnus Dei, in the context of the Prague inventories. It reveals how Protestants and Catholics participated in shared practices involving amulets to negotiate divine power in their daily lives. The second part of this chapter focuses on natural philosophy and the materiality of amulets made from stone or animal matter to establish how amulets fitted into a ‘unified system’ or cosmology in which God had ultimate power over the workings of the world. It argues that the widespread use of amulets by Prague burghers shows that men and women of all social strata engaged in an early modern worldview in which the natural world was infused with divine power.
The culinary offerings at a maritime witch auberge are often infused with magical properties. Guests are treated to dishes prepared with ingredients sourced from the sea, such as seaweed, fish, and shellfish. These meals are believed to invigorate the body and restore energy. Further enchantment awaits guests in the form of storytelling and entertainment. Maritime witches are known for their mastery of storytelling and are believed to possess the ability to transport listeners to other realms through tales of mythical sea creatures, lost treasures, and other mysteries of the deep. While maritime witch auberges are steeped in legend and fantasy, they serve as a metaphorical representation of the powerful connection between humans, nature, and magic. They remind us of the rich folklore and traditions associated with the sea, and the inherent awe and respect we have for its vastness and unknown depths. Visiting a maritime witch auberge is said to provide a transformative experience, as guests are enveloped in an atmosphere where the lines between the ordinary and the extraordinary are blurred. It is a place where the sea breeze whispers ancient secrets and the sound of crashing waves reminds us of the eternal rhythm of life. In conclusion, maritime witch auberge is a captivating concept that combines elements of mythology, nature, and magic. It offers a unique opportunity to immerse oneself in the enchantment of the sea and its mystical allure. Whether real or imagined, the idea of a coastal witch inn leaves us yearning for the possibility of encountering such a place and the experiences it may hold..
Reviews for "Legends from the Deep: Maritime Witch Auberger and Its Tales"
1. John - 1 star - I would not recommend staying at the Maritime Witch Auberge. The customer service was terrible - the staff seemed disinterested and unhelpful. The room we stayed in was dirty and had a musty smell that was unbearable. Additionally, the location was not great - it was far from any attractions or restaurants. Overall, my experience at this hotel was extremely disappointing and I will not be returning.
2. Sarah - 2 stars - I had high hopes for the Maritime Witch Auberge, but unfortunately, it did not meet my expectations. The room we had was small and outdated with uncomfortable beds. The noise from the nearby road was loud, making it difficult to sleep at night. The cleanliness of the hotel was also a concern - there were stains on the carpets and outdated decor. The only positive aspect was the breakfast, which was decent. However, considering the high price we paid for our stay, I expected much more.
3. Michael - 2 stars - My experience at the Maritime Witch Auberge was less than satisfactory. The room we were given had a broken air conditioning unit, and despite numerous attempts to have it fixed, it remained broken throughout our stay. The staff apologized for the inconvenience but did not offer any compensation or alternative options. The overall condition of the hotel was disappointing - the common areas were not well-maintained and there was a lack of attention to detail. I would not recommend this hotel to others looking for a comfortable and enjoyable stay in the area.