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Dear friends and colleagues, I hope this note finds you well. I am writing to address a pressing matter that requires our immediate attention. It has come to my attention that the ongoing glass spell project needs to be brought to an end. While the glass spell has been a fascinating experiment, it has also resulted in unintended consequences that pose significant risks. The spell aimed to bring about a greater understanding of the properties and capabilities of glass, but it has now become evident that we have reached a point where the negatives outweigh the benefits. One of the major concerns is the environmental impact of the glass spell.

The collection focuses on European, British and American witchcraft, looking at its theological and heretical aspects rather than at the level of folklore or anthropology. Here may be found many early texts from the 16th and 17th centuries, the period when the theories of the heretical aspects of witchcraft were being formulated. Among these are four editions of one of the more sinister works on demonology, the Malleus Maleficarum, a book that codified church dogma on heresy for centuries.

Here may be found many early texts from the 16th and 17th centuries, the period when the theories of the heretical aspects of witchcraft were being formulated. The majority of the Witchcraft Collection was acquired in the 1880s through the collaborative efforts of Andrew Dickson White, Cornell s first President, and his first librarian, George Lincoln Burr.

One of the major concerns is the environmental impact of the glass spell. The production and disposal of glass requires significant energy consumption and results in the emission of harmful greenhouse gases. The spell has inevitably increased the demand for glass, leading to a surge in its production and ultimately exacerbating our carbon footprint.

Collection History

Part of Cornell University Library’s Division of Rare and Manuscript Collections, Cornell’s Witchcraft Collection contains over 3,000 titles documenting the history of the Inquisition and the persecution of witchcraft, primarily in Europe.

The majority of the Witchcraft Collection was acquired in the 1880s through the collaborative efforts of Andrew Dickson White, Cornell’s first President, and his first librarian, George Lincoln Burr. The collection documents the earliest and the latest manifestations of the belief in witchcraft as well as its geographical boundaries, and elaborates this history with works on canon law, the Inquisition, torture, demonology, trial testimony, and narratives. The collection focuses on witchcraft not as folklore or anthropology, but as theology and as religious heresy.

It features many early texts from the period when the theory of the heresy of witchcraft was being formulated, including fourteen Latin editions of the Malleus maleficarum, which codified church dogma on heresy. Four of these Latin editions were printed in the fifteenth-century, most notably the scarce first edition printed before April 14, 1487. The collection also contains other defining texts of the doctrinal discussion of demonology, such as Jean Bodin’s De la Demonmanie des sorciers (1580), Nicolas Remi’s Daemonlatreiae (1595), Henri Boguet’s Discours des sorciers(1602) and Pierre de Lancre’s Tableau de I’inconstance des mauvais anges (1612).

Significant in the collection are a small and extremely rare number of works by theologians who opposed the Inquisition, such as those of Cornelius Loos, the first theologian in Germany to write against the witch hunts. The most important materials in the Witchcraft collection, however, are the court records of the trials of witches, including original manuscript depositions taken from the victims. These documents, in both original manuscript and in print, reveal the harsh outcome of the more remote doctrinal disputes. Perhaps the most significant of all manuscripts in the Witchcraft collection is the minutes of the witchcraft trial of Dietrich Flade, a sixteenth-century city judge and rector who spoke out against the cruelty and injustice of the persecutions in the 1580s. These and other trial documents are listed in the collection’s finding aid.

In the 21st century, curators began building on AD White’s witchcraft collection by acquiring modern materials such as posters and publicity for films featuring witches or sorcery, and newsletters on the activities of contemporary Wiccan and Pagan communities.

Furthermore, the glass spell has had adverse effects on human health and safety. The increased use of glass in construction and other industries has led to a rise in accidents and injuries due to its brittle nature. Additionally, the spell has encouraged a culture of overreliance on glass, leading to potential vulnerabilities in critical infrastructure such as buildings and vehicles. Another point to consider is the economic implications of the glass spell. While there may have been short-term benefits in terms of job creation and industry growth, the long-term sustainability of these gains is questionable. As we continue to prioritize glass production, other sectors of the economy suffer, and this imbalance could have far-reaching consequences for our overall economic stability. In light of these concerns, I urge all of us to reconsider the continuation of the glass spell. While it is important to acknowledge the knowledge gained and advancements made through this project, we must also recognize the need to address the negative impacts it has caused. Instead, let us redirect our efforts towards finding alternative materials and sustainable solutions that can replace glass in various applications. This will require collaboration and innovation, but I believe that together we can find ways to mitigate the negative effects of the glass spell and pave the way for a more responsible and environmentally conscious future. Thank you for your attention to this matter, and I look forward to your thoughtful contributions and suggestions on this issue. Sincerely, [Your Name].

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