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There is a growing interest in Paganism and its practices, and many people are looking for Pagan occupations near them. Paganism is an umbrella term that encompasses various spiritual beliefs and practices that are rooted in nature and often associated with ancient traditions. One of the most common Pagan occupations is that of a Pagan clergy or priestess. These individuals often provide spiritual guidance, lead rituals, and perform ceremonies for individuals or groups. They may also offer counseling services and facilitate community events and gatherings. Another popular Pagan occupation is that of a Pagan healer.

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.

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. 15 In 1700, amongst numerous Catholic devotional items including religious pictures, books, crucifixes, a reliquary and an altar, Veronika Dirixová owned a snake tongue in silver setting and a wolf s tooth in a similar setting amongst her jewellery.

Another popular Pagan occupation is that of a Pagan healer. These individuals use various alternative healing modalities such as herbalism, energy healing, and crystal therapy to promote physical, emotional, and spiritual well-being. Some Pagan healers also specialize in divination practices, such as tarot reading or astrology, to provide guidance and insight to clients.

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.

Additionally, there are Pagan artisans who create and sell various handmade crafts and products that are inspired by Pagan symbolism and beliefs. These can range from jewelry and clothing to artwork and home decor. Many Pagan artisans also offer workshops and classes to teach others their craft and share their knowledge. Furthermore, there are Pagan authors and educators who write books and create online content about Paganism and its practices. These individuals often provide valuable resources for those who are looking to learn more about Paganism or deepen their understanding of specific traditions. Overall, there are a variety of Pagan occupations available for those interested in pursuing a career or hobby in this spiritual path. From clergy and healers to artisans and educators, there are opportunities to explore and engage with Paganism within local communities..

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