History of the Rise and Influence of the Spirit of Rationalism in Europe (Vol.1&2)
use, was alone condemned; but, in the course of a few reigns, the circle of legislation expanded, till it included the whole system of paganism.
Almost immediately after his conversion, Constantine enacted an extremely severe law against secret magic. He decreed that any aruspex who entered into the house of a citizen, for the purpose of celebrating his rites, should be burnt alive, the property of his employers confiscated, and the accuser rewarded.25 Two years later, however, a proclamation was issued, which considerably attenuated the force of this enactment, for it declared that it was not the intention of the emperor to prohibit magical rites which were designed to discover remedies for diseases, or to protect the harvests from hail, snow, or tempests.26
This partial tolerance continued till the death of Constantine, but completely passed away under his successor. Constantius appears to have been governed by far stronger convictions than his father. He had embraced the Arian heresy, and is said to have been much influenced by the Arian priests; and he directed his laws with a stern and almost passionate eagerness against the forms of magic which verged most closely upon the pagan worship. At the beginning of one of these laws, he complained that many had been producing tempests and destroying the lives of their enemies by the assistance of the demons, and he proceeded to prohibit in the sternest manner, and under pain of the severest penalties, every kind of magic. All who attempted to foretell the future—the augurs, as well as the more irregular diviners—were emphatically condemned. Magicians who were captured in Rome were to be thrown to the wild beasts; and those who were seized in the provinces to be put to excruciating torments, and at last crucified. If they persisted in denying their crime, their flesh was to be torn from their bones with hooks of iron.27 These fearful penalties were directed against those who practised rites which had long been universal; and which, if they were not regarded as among the obligations, were, at least, among the highest privileges of paganism. It has been observed as a significant fact, that in this reign the title ‘enemies of the human race,’ which the old pagan laws had applied to the Christians, and which proved so effectual in exasperating the popular mind, was transferred to the magicians.28
The task of the Christian emperors in combating magic was, in truth, one of the most difficult that can be conceived; and all the penalties that Roman barbarity could devise, were unable to destroy practices which were the natural consequence of the prevailing credulity. As long as men believed that they could easily ascertain the future, it was quite certain that curiosity would at length overpower fear. As long as they believed that a few simple rites could baffle their enemies, and enable them to achieve their most cherished desires, they would most unquestionably continue to practise them. Priests might fulminate their anathemas, and emperors multiply their penalties; but scepticism, and not terrorism, was the one corrective for the evil. This scepticism was nowhere to be found. The populace never questioned for a moment the efficacy of magic. The pagan philosophers were all infatuated by the dreams of Neo-Platonism, and were writing long books on the mysteries of Egypt, the hierarchy of spirits, and their intercourse with men. The Fathers, it is true, vehemently denounced magic, but they never seem to have had the faintest suspicion that it was a delusion. If Christianity had had nothing to oppose to the fascination of these forbidden rites, it would have been impossible to prevent the immense majority of the people from reverting to them; but, by a very natural process, a series of conceptions were rapidly introduced into theology, which formed what may be termed a rival system of magic, in which the talismanic virtues of holy water, and of Christian ceremonies, became a kind of counterpoise to the virtue of unlawful charms. It is very remarkable, however, that, while these sacred talismans were indefinitely multiplied, the other great fascination of magic, the power of predicting the future, was never claimed by the Christian clergy. If the theory of the writers of the eighteenth century had been correct; if the superstitions that culminated in mediævalism had been simply the result of the knavery of the clergy; this would most certainly not have been the case. The Christian priests, like all other priests, would have pandered to the curiosity which was universal, and something analogous to the ancient oracles or auguries would have been incorporated into the Church. Nothing of this kind took place, because the change which passed over theology was the result, not of imposture, but of a normal development. No part of Christianity had a tendency to develop into an oracular system; and had such a system arisen, it would have been the result of deliberate fraud. On the other hand, there were many conceptions connected with the faith, especially concerning the efficacy of baptismal water, which, under the pressure of a materialising age, passed, by an easy and natural, if not legitimate transition, into a kind of fetishism, assimilating with the magical notions that were so universally diffused.
St. Jerome, in his life of St. Hilarion, relates a miracle of that saint which refers to a period a few years after the death of Constantius, and which shows clearly the position that Christian ceremonies began to occupy with reference to magic. It appears that a Christian, named Italicus, was accustomed to race horses against the pagan duumvir of Gaza and that this latter personage invariably gained the victory, by means of magical rites, which stimulated his own horses, and paralysed those of his opponent. The Christian, in despair, had recourse to St. Hilarion. The saint appears to have been, at first, somewhat startled at the application, and rather shrank from participating actively in horse-racing; but Italicus at last persuaded him that the cause was worthy of his intervention, and obtained a bowl of water which Hilarion himself had consecrated, and which was, therefore, endowed with a peculiar virtue. At length the day of the races arrived. The chariots were placed side by side, and the spectators thronged the circus. As the signal for the start was given, Italicus sprinkled his horses with the holy water. Immediately the chariot of the Christian flew with a supernatural rapidity to the goal; while the horses of his adversary faltered and staggered, as if they had been struck by an invisible hand. The circus rang with wild cries of wonder, of joy, or of anger. Some called for the death of the Christian magician, but many others abandoned pagan ism in consequence of the miracle.29
The persecution which Constantius directed against the magicians was of course suspended under Julian, whose spirit of toleration, when we consider the age he lived in, the provocations he endured, and the intense religious zeal he manifested, is one of the most remarkable facts in history. He was passionately devoted to those forms of magic which the pagan religion admitted, and his palace was always thronged with magicians. The consultation of the entrails, which Constantius had forbidden, was renewed at the coronation of Julian; and it was reported among the Christians, that they presented, on that occasion, the form of a cross, surmounted by a crown.30 During the short reign of Jovian, the same tolerance seems to have continued; but Valentinian renewed the persecution, and made another law against ‘impious prayers and midnight sacrifices,’ which were still offered.31 This law excited so much discontent in Greece, where it was directly opposed to the established religion, that Valentinian consented to its remaining inoperative in that province; but, in other portions of the empire, fearful scenes of suffering and persecution were everywhere witnessed.32 In the East, Valens was persecuting, with impartial zeal, all who did not adopt the tenets of the Arian heresy. ‘The very name of philosopher,’ as it has been said, became ‘a title of proscription;’ and the most trivial offences were visited with death. One philosopher was executed, because, in a private letter, he had exhorted his wife not to forget to crown the portal of the door. An old woman perished, because she endeavoured to allay the paroxysms of a fever by magical songs. A young man, who imagined that he could cure an attack of diarrhœa by touching alternately a marble pillar and his body, while he repeated the vowels, expiated this not very alarming superstition by torture and by death.33
In reviewing these persecutions, which were directed by the orthodox and by the Arians against magicians, we must carefully guard against some natural exaggerations. It would be very unfair to attribute directly to the leaders of the Church the edicts that produced them. It would be still more unfair to attribute to them the spirit in which those edicts were executed. Much allowance must be made for the personal barbarity of certain emperors and prefects; for the rapacity which made them seek for pretexts by which they might confiscate the property of the wealthy; and for the alarm that was created by every attempt to discover the successor to the throne. We have positive evidence that one or other of these three causes was connected with most of the worst outbursts of persecution; and we know, from earlier history, that persecutions for magic had taken place on political as well as on religious grounds, long before