XLIII.
WITCHCRAFT.—SORCERY.—CHARMS.—SPELLS.—INCANTATIONS.—MAGIC.
There is but one method of arriving at a correct understanding of what witchcraft was, as known to civilized communities, and that is by placing it under the lens of investigation as a mutilated and distorted survival of a displaced religion.
The very earliest records of man’s thought, the alabaster and earthen tablets of Chaldea and Assyria, allude to the evil eye, to incantations, and to the fear of evil spirits, witches, and sorcerers.
“Nevertheless, the Chaldean tablets do not leave us without any insight into witchcraft, as their formulæ were destined to counteract the effects of the sorceries of this impious art, as well as the spontaneous action of demons.”—(“Chaldean Magic,” François Lenormant, London, 1877, p. 59; for the Chaldean’s dread of the Evil Eye, see the same work, p. 61.)
“One fine series (i. e. of Chaldean tablets) deals with remedies against witchcraft.”—(“The Chaldean Account of Genesis,” George Smith, New York, 1880, p. 28.)
“There is finally a third species of magic, thoroughly diabolical in character, and openly acknowledging itself as such. This kind helps to perpetuate ... by still believing in their power and transforming them into dark practices, the rites of adoration of the ancient gods, considered as demons after the triumph of the new religion, the exclusive spirit of which repudiates all association with the remains of the old worship. The enchanter in this case, far from considering himself an inspired and divine personage, consents, provided he reaps all the benefit of his magic practices, to be nothing more than the tool of the bad and infernal powers. He himself sees devils in the ancient gods evoked by his spells, but he nevertheless remains confident of their protection; he engages himself in their service by compacts, and fancies himself going to a witch-dance in their company. The greater part of the magic of the Middle Ages bears this character and perpetuates the popular and superstitious rites of paganism in the mysterious and diabolical operations of sorcery. It is the same with the magic of most Mussulman countries. In Ceylon, since the complete conversion of the island to Buddhism, the ancient gods of Sivaism have become demons, and their worship a guilty sorcery practised only by enchanters.”—(“Chaldean Magic,” Lenormant, p. 77.)
Human and animal filth are mentioned in nearly every treatise upon witchcraft, under three different heads:—
Firstly, as the means by which the sorcery is accomplished.
Secondly, as the antidote by which such machinations are frustrated.