The first example, however, is concerned with Black Magic. There is evidence, largely provided by the complaints of the official Church, of the use of black magic for various pragmatic purposes. These examples come from a tenth-century Latin Penitential (probably by Burchard of Worms), a series of questions addressed to the would-be penitent, and the questions give an idea of what must have been in people’s minds. Some are (very much) odder than others.
The German Penitential, or The Corrector
65, 68, 103, 151, 172, 180, 186
Hast thou behaved as certain adulterous women are said to do? As soon as they see that their lovers wish to take lawful wedded wives, they ensure by certain black magical arts that the male vigours of the men are extinguished, so that they cannot please their lawful wives, nor make love to them. (If you have done this, or taught others to do so, the penance is forty days on bread and water.)
Hast thou done as certain women are said to do? They take a live fish and place it in their privy parts until it is dead, then serve it boiled or roasted to their husbands. They do this in order to increase the husband’s ardour for them.
Hast thou believed, or ever fallen into the perfidy of thinking that those conjurors who claim to be able to raise storms may indeed be able to conjure up storms or demons by incantation, or that they may be able to affect the minds of men?
Hast thou ever collected herbs for medicinal purposes, and whilst doing chanted wicked magic spells, and not liturgical or holy ones, such as the Creed or the Our Father?
Hast thou ever done what certain women are said to have done? If they have a child which dies unbaptised, they take the corpse and put it in a secret place, and place a stake through the tiny body, saying that if they do not, then the little child will rise up and cause much damage.
Hast thou ever made little toys, or toy bows, or small tools, and placed them in the cellar or in the storeroom, so that goblins and demons can play with them there, and will then be favourable to you in other things?
Hast thou ever believed, as certain people are said to believe, that those women commonly known as the Fates exist, or are able to do what is believed of them, namely that when a man is born, that they can change him into anything he wants, and that there are some men who can at will change themselves into wolves – they are known as ‘werewolves’ in the Germanic tongue – or into other things?
Rutebeuf
The French professional poet known only as Rutebeuf was probably born in Paris and certainly worked there in the second half of the thirteenth century, producing an extensive amount of material. His work includes several poems, and a version of one of them was recorded by Joan Baez in the ‘sixties under the title of ‘Pauvre Rutebeuf.’ This dramatisation is of one of the better-known legends of the Middle Ages, which originated in Greek, went into Latin by the ninth century and turns up in most European languages, including Low German. Theophilus of Cilicia is a medieval Faustus (just like Marlowe’s), who gets ahead (or rather, is restored to his former position) by rejecting God for the devil. But after seven years he does have the sense to repent – this is rather earlier, in fact than many, and some never make it at all. The Virgin Mary turns this into a miracle, even though the devil prudently got it all in writing.
Rutebeuf
The Miracle Play of Theophilus
begins here:
THEOPHILUS
Alas, my God and glory-king,
I’ve always spent my time thinking
of you. I’ve given more and more,
yes, all my good, to help the poor,
and what’s left isn’t worth a flea!
The Bishop has said ‘check’ to me,
then cornered me and said ‘checkmate,’
and left me in a sorry state.
Now I shall have to starve instead,
or sell my robe to buy some bread.
Then where will all my household go?
Will God protect them? I don’t know!
God? Well, what’s He going to do?
They’ll have to go off somewhere new.
God’s ears are deaf to me today –
He doesn’t hear a word I say.
Well, I’ll just cock a snook at Him
and curse all of His following!
There’s nothing that I wouldn’t do
to earn (stuff God!) a bob or two.
What, should I hang myself, or drown?
After all, I can’t pull God down
and shout at Him. He’s out of reach.
Dammit, if you could just impeach
Him, or give him a hefty clout,
that would be worth bragging about.
But He has hidden in the skies
away from all his enemies,
so they can’t grab or injure him.
If I could just be threatening
towards God, skirmish with him, or fight,
I’d leave him shivering with fright!
He’s living well up there, you know,
while I’m abandoned here below
in poverty and suffering.
My fiddle hasn’t got a string!
They’ll say that I’ve gone quite crazy
and then they’ll mock and laugh at me,
and soon I’ll find that I won’t dare
to mix with people anywhere
because they’ll point the finger, too.
I’ve no idea what I should do.
Yes, God’s treated me like a cad!
[Theophilus goes to visit Salatin, who is able to speak with demons whenever he pleases]
SALATIN
What’s this, Theophilus, so sad?
In God’s name, what disastrous fall
has made you look so miserable –
you used to be so well before!
THEOPHILUS
They used to call me ‘Master’ or
‘My Lord’ here (as I’m sure you know),
but now they’ve really laid me low.
And, Salatin, what’s so unfair
is that I’ve always said a prayer
in French or Latin every day
to Him, who’s taken it away!
He’s left me stripped and quite bereft
of everything – I’ve nothing left.
So now there’s nothing I’d not do
(however strange, however new –
I’d take it on without a word!)
if my position were restored.
Its loss means pain and shame to me.
SALATIN
My friend, your troubles I can see.
A man who once had wealth to show
will suffer much distress and woe
when he’s reduced to charity
to beg his food and drink, and he
must listen as they call him names.
THEOPHILUS
That’s just what causes me such pain,
Salatin, dearest, dearest friend –
that I on others must depend!
It nearly breaks my heart in two.
SALATIN
I know it must be hard for you
to be in such a sorry state,
a man as noble and as great
as you – it must be hard indeed.
THEOPHILUS
Salatin, be a friend in need
and tell me if you know how I
can possibly recover my
position, honour, status too.
There’s nothing that I wouldn’t do.
SALATIN
Would you renounce the God that you
so long and often have prayed to?
And all His saints and sanctity,
and, with clasped hands, could you then be
the servant of a different lord,
by whom all things would be restored?
And yet more honours would accrue
if you became his servant true.
THEOPHILUS
I’d do all that and gladly, too!
Just ask and I’ll do all
you please.
SALATIN
Off you go, then, and be at ease.
Whatever power they possess,
I’ll get your post back, nonetheless.
Come back tomorrow and see me.
THEOPHILUS
Salatin, I shall, willingly.
May that god in whom you believe
guard you, if this goal we achieve.
[Theophilus leaves Salatin, but it occurs to him that renouncing God is a very serious step]
THEOPHILUS
Alas, what will become of me
I’ve sunk into insanity
if this is how it has to be!
What shall I do
if Saint Nicholas I eschew,
and Saint John and Saint Thomas too,
and sweet Mary?
Now what of the soul within me?
In flames it will burn certainly
in hell so black.
And I nevermore shall come back,
but be kept there forever! Oh, alack!
It’s not some tale!
In that fire, which is eternal,
there are no proper folk at all,
just evil ones and the devil.
It’s their nature –
they live in darkness so obscure
no sunbeams penetrate their door,
and everything’s filth and manure.
Damned already!
If now I change so thoroughly,
go on with my apostasy,
then God will turn His back on me.
Barred from his sight!
And He’d have cause enough, and right.
No man was ever in such plight
as I am here!
Still – Salatin’s offer is dear,
giving me back my goods and power,
with no-one any the wiser …
So, let it be!
I’ll hurt God as He has hurt me;
I’ll no more serve him! Let Him be!
I’ll hurt him more!
I shall be rich where now I’m poor.
He hates me? I’ll hate Him for sure.
It’s in His hand.
Wars can begin at His command,
He holds the sea and sky and land,
But I’ll break free
if what Salatin promised me
is realised.
[Here, Salatin speaks to the devil, and says:]
SALATIN
A Christian came to me, and sighed.
I’ve tried to keep him satisfied,
but now you must be at my side.
Satan, you hear?
He’ll come tomorrow, never fear,
I’ve promised him and had to swear
that you’ll await.
He used to be of great estate,
and is a prize that we should rate,
so do his bidding as the bait.
Do you agree?
I’ll have to make you come to me:
I conjure thee!
and at nightfall, come rapidly,
delay will hurt us both, you see,
to me, I say!
[Salatin invokes the devil]
Bagahi laka bachahay
lamech cahi achabahay
kyrie-aloss.
Lamech, lamech bachalioss,
cabahagi sabbalioss
Bari-olas.
Lagozatha cabyolas
Samahac et famyolas
Harrahyee!
[The devil which he has conjured by this spell now appears]
DEVIL
You spoke that spell effectively,
remembered all the words, I see,
to what avail?
SALATIN
No, now you cannot let me fail,
nor try to go against my will
when I call you.
I’m going to make you sweat for use.
You want to know the latest news?
A cleric’s ours!
We’ve had our eye on him for years,
he’s often caused us grief and tears
with all his deeds.
Whom do you think this cleric needs,
and for our help now strongly pleads?
DEVIL
What is his name?
SALATIN
Theophilus is this man’s name,
and very widespread is his fame
in all the land.
DEVIL
With him I’ve often tried my hand,
but he was not mine to command.
But since to come to us he’s planned,
let’s have him in,
without a horse, without his kin –
that will be no hardship for him –
it’s very near.
He’ll be made welcome, never fear,
by Satan and the devils here.
Don’t let him pray
to Jesus, Mary’s son. I say
he’ll get no help there anyway.
And now I’ll flee.
You must treat me with courtesy
and for a month not bother me.
Go, Salatin –
no Hebrew now, and no Latin!
[Theophilus comes back to see Salatin as arranged]
THEOPHILUS
Is this too soon in the morning?
No news for me?
SALATIN
I’ve seen to your case rapidly,
and those who harmed you so badly
will now restore
your rank, and honours on you pour
to make you greater than before
you ever were.
You won’t be poor and wretched here,
but noble once again, I swear.
Don’t be afraid.
You must go down – don’t be delayed
(it won’t help if to God you prayed don’t ask Him now!)
If you need some support somehow
He never helped you anyhow
but failed you.
He treated you most cruelly, too,
and caused you pain ever anew,
till I stepped in!
The devils wait – come on within
this very hour.
Don’t think of God, He’s got no power.
THEOPHILUS
I’ll go. God cannot hurt me now
nor aid, indeed.
So I’ll no longer pray and plead.
[Theophilus goes down to the devil in great trepidation, and the devil says to him:]
DEVIL
Come on now, quick, keep on the move,
don’t make me think you need a shove,
like some poor peasant off to pay a bill.
What is demanded by your master, tell –
I know he is a proud man, that’s for sure.
THEOPHILUS
Indeed, my lord, he is the chancellor,
and he would like to put me on the streets
to beg, and so you I beseech
to help me in my very hour of need.
DEVIL
You ask me truly?
THEOPHILUS
Yes.
DEVIL
Indeed,
you must do homage then to me,
and I shall help generously.
THEOPHILUS
In feudal homage I give you my hand.
Just let me get my goods again,
then fealty I shall owe to you.
DEVIL
Well, here’s the covenant between us two.
I shall make you a lord so great
that no-one’s been of such estate.
Then, since it’s your avowed intent,
you know I’ll need a covenant,
with letters drawn and signed by you,
and fully sealed and witnessed, too.
I’ve been deceived by folk before,
forgetting to bind them by law.
That’s why it has to be done right.
THEOPHILUS
Here – you will find it’s watertight!
[Theophilus gives the lette
r to the devil – we hear later that it is signed in blood – and the devil tells him how to behave]
DEVIL
My very dear Theophilus,
now you’ve sworn fealty to us,
I’ll tell you how you have to be:
on beggars do not waste pity,
if some poor wretch asks you to pay,
cock a deaf ear and walk away;
if you’re treated with courtesy,
respond with pride, imperiously;
if some poor man comes to your lands,
let him get nothing from your hands.
Kindness, humility, pity,
and friendship and sweet charity
and fasting, penance – all that lot
just give me a burning gut-rot.
Alms-giving and saying your prayers,
reduce me both to angry tears,
whilst loving God and chastity
are like a serpent gnawing me,
eating my heart and belly through!
And visiting hospitals, too,
to visit somebody who’s ill,
that makes me faint and tremble still,
makes my heart beat erratically,
yes, doing good just torments me.
Go back. They’ll make you seneschal,
The Dedalus Book of Medieval Literature Page 18
