Protecting Richard: Fifteenth-century remedies against witchcraft, part 1

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King Richard Magic Week 2012 continues! I apologize for not posting on Halloween — Wednesday is a big teaching / office / service day for me. Happy Samhain to those who celebrated it and Happy All Saints’ Day to those celebrating that.

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In the first post in this series, on the reality of witchcraft threats in early modern England, I argued that discussions of witchcraft need to be taken seriously on their own terms (as opposed to being understood as a symptom or reflection of something else). In the second post, on Gloucester’s witchcraft accusations in Shakespeare’s Richard III, I argued, given that Shakespeare can be assumed to share the beliefs of his age, Gloucester’s use of the witchcraft accusation against Elizabeth and Jane Shore is a way for the characters in the play and its audiences to account for the disorder of a political world in which Gloucester could accuse Hastings, historically one of his family’s most loyal supporters, with treason. Following on those two posts, given that witchcraft was real for Richard III’s contemporaries and that it was a factor for a century later in explaining the ills of politics gone wrong, as another means of talking about fifteenth-century ideas, I want to ask a hypothetical counterfactual. Assuming that Richard III had been beset by witchcraft, how could he have cured this situation?

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[Right: Canon episcopi in Hs. 119 (Cologne), a ninth-century passage in canon law on witchcraft beliefs. Source.]

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Were we able to juxtapose Richard and Shakespeare, we would likely discover that Shakespeare, writing around 1591, was probably significantly more knowledgeable about witchcraft than Richard, who died over a century earlier, would have been. Richard lived in a watershed period for explaining and understanding witchcraft. Medieval monarchs and churchmen alike had been negative to skeptical about popular beliefs about the efficacy of witchcraft, which they associated with paganism, until approximately the mid-thirteenth century. Indeed, this skepticism had been incorporated into canon law via the text of Canon episocopi, a text that argued that people who believed in efficacious witchcraft were heretics who had lost their faith and succumbed to the Devil. The effects of witchcraft occurred in the imagination, not in physical reality.

 

The text of this document points implicitly to an “incomplete” Christianization of Europe before the Reformation — an possibility substantiated in historical works by scholars like Jean Delumeau, especially Le Catholicisme entre Luther et Voltaire (1971). Many pre-Christian beliefs and traditions persisted in the popular Latin Christianity of the fifteenth-century, some of which were shared in elite populations as well. Most English people maintained some belief in both white magic and its opposite, maleficium (which we usually translate, a bit loosely, as sorcery), and many might have taken resort in popular magic as a way of dealing with their world through charms, potions, or amulets, but trials for maleficium were rare and punishments for the convicted remained light throughout the Middle Ages.

 

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[Right: Title page of Nider's Formicarius (this edition, Cologne 1506), a copy that belonged at some point to a monastery, made its way to the Bayerische Staatsbibliothek, and has now been digitalized. Source of image -- follow the link and you can page through the book.]

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This state of affairs was changing after the mid-thirteenth century, a point at which heresy prosecutions in general were on the rise, and reached a critical point in the fifteenth century, as  growth of learned knowledge about the supernatural world caused educated men to seek out evidence of their discoveries in the world around them. Traditions of elite magic grew and intensified among clerics, and as they did, scholars sought to connect these to popular practices. (We’ll look at elite magic — more closely associated with wands than the popular traditions that preceded the fifteenth century — in one of the final posts in this series.) Two learned works of the fifteenth century, Johannes Nider’s Formicarius and Heinrich Sprenger’s Malleus maleficarum, played important roles in convincing learned men to turn against the late medieval consensus, arguing that witchcraft was not a delusion on the part of the observer, but real and efficacious. Nider’s work, written in the 1430s but first published in 1475, was the first to argue that the true threat of witchcraft came not from elite necromancers, but from uneducated females; Malleus maleficarum (1486) argued that witchcraft or belief in its effects were not delusions that reflected the loss of faith on the part of the believer, but rather actually occurring activities with real effects conducted by people who had consciously allied with the Devil for this purpose.

 

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[Left: Section of title page of Malleus maleficarum (edition of Cologne 1520. This one's in Sydney, Australia. Source.]

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In reading these works, of course, it’s important to keep in mind that at the time of their publication, they were prescriptive rather than descriptive. Nider had to convince his audience that female witches were a greater threat than learned male magicians; Malleus maleficarum attempts to persuade clergymen and other authorities to look for evidence of maleficium in the world around them and act against it rather than turning a blind eye. These authors were less recounting a popular attitude than trying to prescribe what it should be; nonetheless, their influence means that by the time Shakespeare was writing, in any case, elements of their worldview were generally shared by elite and popular minds alike. In Part II, question 2, ch. 3, Malleus describes “inflammation with inordinate love” as “the best known and most general form of witchcraft.” So Edward IV could have been bewitched by Elizabeth Woodville — as the authors of Titulus Regius had argued he was. In Part II, question 1, ch. 5, Malleus states that witches have six ways of harming humans, among them “to cause some disease in any of the human organs … to take away life.” So Richard’s injuries as he describes them could have been caused by witchcraft.

What would an expert have told him to do? Malleus maleficarum does not leave the reader alone with the problem of maleficium. It recommends remedies; interestingly, in doing so, by distinguishing between lawful and unlawful ones, it gives us a sense of the entire range of things that people might have been inclined to do. The first thing the afflicted should not do is resort to a counter-maleficium of any kind, an index to the authors’ fear that this is the first thought someone might have. Because the authors argue throughout that sorcery is real, they must concede that such remedies could be effective — but in their association with the Devil, they were not permitted to Christians. On the matter of responding to inordinate love, Malleus notes that some of it is not due to witchcraft, and that ancient authors offered varying suggestions for dealing with it but then asks, “what use is it to speak of remedies to those who desire no remedy?” (P. II, q. 2, ch. 3). (I daresay that was Edward’s problem.) In the main, however, it suggests five remedies (P. II, q.2, ch. 2): “a pilgrimage to some holy and venerable shrine; true confession of sins with contrition; the plentiful use of the sign of the Cross and devout prayer; lawful exorcism by solemn words … and … a remedy can be affected by prudently approaching the witch.” In recommending that the victim simply ask the witch to stop, Malleus again concedes the primacy of the supernatural and the possibility that maleficium could win out if not opposed.

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When reading these sources, I’m always tempted to wonder whether the authors considered the possibility that in their remedies to witchcraft, they had embraced exactly the position they had hoped to eradicate. On the question of Richard’s arm, the solutions proposed by Malleus (P. II, q. 2, ch. 6) are rather more severe: only an exorcism will do. Because the procedure described is rather complicated, I’ll take up that topic on in the next post. However, I’ll leave you with a cliffhanger: in discussing the definition of an exorcist, the authors of Malleus call exorcists “lawful enchanters.” Thus, the remedies we can expect to have recommended bear a startling resemblance to the ills that caused them — a resemblance that the authors themselves concede.

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If you’re interested, Malleus maleficarum is easy to obtain in modern translation; it’s both readable and gruesomely entertaining. The most widely available English translation, published by Montague Summers, is at best serviceable — Summers was a charlatan and the notes and ‘scholarly apparatus’ attached his editions are a mixture of uselessness and nonsense. A better translation with the most up-to-date approach to the scholarship — the one I make my students use — is Christopher Mackay’s Hammer of Witches (2009).

 

 

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