In spite of the reports circulated by the monks, that the Jews were sorcerers (in consequence of their superior medical skill), Christian patients would frequent the houses of the Jewish physicians in preference to the monasteries, where cures were pretended to have been effected by some extraordinary relics, such as the nails of St. Augustine, the extremity of St. Peter's second toe, ... etc. It need hardly be added that the cures effected by the Jewish physicians were more numerous than those by the monkish impostors.[233]
Yet in reality the grotesque remedies which Margoliouth attributes to Christian superstition appear to have been partly derived from Jewish sources. The author of a further article on Magic in Hastings' Encyclopædia goes on to say that the magical formulæ handed down in Latin in ancient medical writings and used by the monks were mainly of Eastern origin, derived from Babylonish, Egyptian, and Jewish magic. The monks therefore "played merely an intermediate rôle."[234] Indeed, if we turn to the Talmud we shall find cures recommended no less absurd than those which Margoliouth derides. For example:
The eggs of a grasshopper as a remedy for toothache, the tooth of a fox as a remedy for sleep, viz. the tooth of a live fox to prevent sleep and of a dead one to cause sleep, the nail from the gallows where a man was hanged, as a remedy for swelling.[235]
A strongly "pro-Semite" writer quotes a number of Jewish medical writings of the eighteenth century, republished as late as the end of the nineteenth, which show the persistence of these magical formulæ amongst the Jews. Most of these are too loathsome to transcribe; but some of the more innocuous are as follows: "For epilepsy kill a cock and let it putrefy." "In order to protect yourself from all evils, gird yourself with the rope with which a criminal has been hung." Blood of different kinds also plays an important part: "Fox's blood and wolf's blood are good for stone in the bladder, ram's blood for colic, weasel blood for scrofula," etc.--these to be externally applied.[236]
But to return to Satanism. Whoever were the secret inspirers of magical and diabolical practices during the fourteenth to the eighteenth centuries, the evidence of the existence of Satanism during this long period is overwhelming and rests on the actual facts of history. Details quite as extravagant and revolting as those contained in the works of Eliphas Lévi[237] or in Huysmans's Là-bas are given in documentary form by Margaret Alice Murray in her singularly passionless work relating principally to the witches of Scotland.[238]
The cult of evil is a reality--by whatever means we may seek to explain it. Eliphas Lévi, whilst denying the existence of Satan "as a superior personality and power," admits this fundamental truth: "Evil exists; it is impossible to doubt it. We can do good or evil. There are beings who knowingly and voluntarily do evil."[239] There are also beings who love evil. Lévi has admirably described the spirit that animates such beings in his definition of black magic:
Black magic is really but a combination of sacrileges and murders graduated with a view to the permanent perversion of the human will and the realization in a living man of the monstrous phantom of the fiend. It is, therefore, properly speaking, the religion of the devil, the worship of darkness, the hatred of goodness exaggerated to the point of paroxysm; it is the incarnation of death and the permanent creation of hell.[240]
The Middle Ages, which depicted the devil fleeing from holy water, were not perhaps quite so benighted as our superior modern culture has led us to suppose. For that "hatred of goodness exaggerated to the point of paroxysm," that impulse to desecrate and defile which forms the basis of black magic and has manifested itself in successive phases of the world-revolution, springs from fear. So by their very hatred the powers of darkness proclaim the existence of the powers of light and their own impotence. In the cry of the demoniac: "What have we to do with Thee, Jesus of Nazareth? art Thou come to destroy us? I know Thee who Thou art, the Holy One of God," do we not hear the unwilling tribute of the vanquished to the victor in the mighty conflict between good; and evil?
The Rosicrucians
In dealing with the question of Magic it is necessary to realize that although to the world in general the word is synonymous with necromancy, it does not bear this significance in the language of occultism, particularly the occultism of the sixteenth and seventeenth centuries. Magic at this date was a term employed to cover many branches of investigation which Robert Fludd, the English Rosicrucian, classified under various headings, of which the first three are as follows: (1) "Natural Magic, ... that most occult and secret department of physics by which the mystical properties of natural substances are extracted"; (2) Mathematical Magic, which enables adepts in the art to "construct marvellous machines by means of their geometrical knowledge "; whilst (3) Venefic Magic "is familiar with potions, philtres, and with various preparations of poisons."[241]