The True Story vs. Myth of Witchcraft. William GodwinЧитать онлайн книгу.

      Chapter II.

       Table of Contents

      Charlemagne's Severity—Anglo-Saxon Superstition—Norman and Arabic Magic—Influence of Arabic Science—Mohammedan Belief in Magic—Rabbinical Learning—Roger Bacon—The Persecution of the Templars—Alice Kyteler.

Tremendous as was the power of the witch in earlier Christendom, it was not yet degraded into the thoroughly diabolistic character of her more recent successors. Diabolism advanced in the same proportion with the authority of the Church and the ignorant submission of the people. In the civil law, the Emperor Leo, in the sixth century, abrogated the Constantinian edict as too indulgent or too credulous: from that time all sorts of charms, all use of them, beneficial or injurious, were declared worthy of punishment. The different states of Europe, founded on the ruins of the Western Empire, more or less were engaged in providing against the evil consequences of sorcery. Charlemagne pursued the criminals with great severity. He 'had several times given orders that all necromancers, astrologers, and witches should be driven from his states; but as the number of criminals augmented daily, he found it necessary at last to resort to severer measures. In consequence, he published several edicts, which may be found at length in the "Capitulaire de Baluse." By these every sort of magic, enchantment, and witchcraft was forbidden, and the punishment of death decreed against those who in any way evoked the devil, compounded love-philters, afflicted either man or woman with barrenness, troubled the atmosphere, excited tempests, destroyed the fruits of the earth, dried up the milk of cows, or tormented their fellow-creatures with sores and diseases. All persons found guilty of exercising these execrable arts were to be executed immediately upon conviction, that the earth might be rid of the curse and burden of their presence; and those who consulted them might also be punished with death.'48

The Saxons, in the fifth century, imported into Britain the pagan forms of the Fatherland; and the Anglo-Saxon (Christian) laws are usually directed against practices connected with heathen worship, of which many reminiscences were long preserved. Their Hexe, or witch,49 appears to be half-divine, half-diabolic, a witch-priestess who derived her inspiration as much from heavenly as from hellish sources; from some divinity or genius presiding at a sacred grove or fountain. King Athelstan is said to have made a law against witchcraft and similar acts which inflict death; that if one by them be made away, and the thing cannot be denied, such practicers shall be put to death; but if they endeavour to purge themselves, and be cast by the threefold ordeal, they shall be in prison 120 days; which ended, their kindred may redeem them by the payment (in the universal style of the English penalties) of 120 shillings to the king, and further pay to the kindred of the slain the full valuation of the party's head; and then the criminals shall also procure sureties for good behaviour for the time to come; and the Danish prince Knut denounces by an express doom the noxious acts of sorcery.50 Some of the witches who appear under Saxon domination are almost as ferocious as those of the time of Bodin or of James; cutting up the bodies of the dead, especially of children, devouring their heart and liver in midnight revels. Fearful are the deeds of Saxon sorcery as related by the old Norman or Anglo-Norman writers. Roger of Wendover ('Flowers of History') records the terrible fate of a hag who lived in the village of Berkely, in the ninth century. The devil at the appointed hour (as in the case of Faust) punctually carries off the soul of his slave, in spite of the utmost watch and ward. These scenes are, perhaps, rather Norman than Saxon. It was a favourite belief of the ancients and mediævalists that the inhospitable regions of the remoter North were the abode of demons who held in those suitable localities their infernal revels, exciting storms and tempests: and the monk-chronicler Bede relates the northern parts of Britain were thus infested.51

From Scandinavia the Normans must have brought a conviction of the truths of magic; and although they had been long settled, before the conquest of England, in Northern France and in Christianity, the traditional glories of the land from which were derived their name and renown could not be easily forgotten. Not long after the Conquest the Arabic learning of Spain made its way into this country, and it is possible that Christian magic, as well as science, may have been influenced by it. Magic, scientifically treated, flourished in Arabic Spain, being extensively cultivated, in connection with more real or practical learning, by the polite and scientific Arabs. The schools of Salamanca, Toledo, and other Saracenic cities were famous throughout Europe for eminence in medicine, chymistry, astronomy, and mathematics. Thither resorted the learned of the North to perfect themselves in the then cultivated branches of knowledge. The vast amount of scientific literature of the Moslems of Spain, evidenced in their public libraries, relieves Southern Europe, in part at least, from the stigma of a universal barbaric illiteracy.52 Several volumes of Arabian philosophy are said to have been introduced to Northern Europe in the twelfth century; and it was in the school of Toledo that Gerbert—a conspicuous name in the annals of magic—acquired his preternatural knowledge.

The few in any way acquainted with Greek literature were indebted to the Latin translations of the Arabs; while the Jewish rabbinical learning, whose more useful lore was encumbered with much mystical nonsense, enjoyed considerable reputation at this period. The most distinguished of the rabbis taught in the schools in London, York, Lincoln, Oxford, and Cambridge; and Christendom has to confess its obligations for its first acquaintance with science to the enemies of the Cross.53