Seventeenth-century Wilno, capital of the Grand Duchy of Lithuania and thus the second capital of the Polish-Lithuanian Commonwealth, was home to five Christian confessions (Roman Catholic, Lutheran, Calvinist, Greek Orthodox, and Uniate) and three religions (Christians, Jews, and Muslims [Tatars]). Against the general question of how they “made it work” arises the issue of witchcraft practice in local perceptions and in prosecution in the courts. Witchcraft trials are treated here as an integral part of “constant litigation“ and the “use of justice” in restoring communal peace. My conclusions and propositions include the following: that religion and confession played no role in witchcraft litigation; that although there is no doubt that beliefs in the existence of witchcraft persisted, there was nothing like a “witchcraft scare,“ and allegations of sorcery were treated on a level with that of petty theft and general misbehavior between neighbors; and that the goal of recourse to the courts was here, and in other types of cases, the restoration of a status quo ante. My final proposition, which invites testing, is that the Grand Duchy of Lithuania represented in this question, as well as perhaps in others, a transitional zone between the European west and east.