Old Babylonian period Research Papers (original) (raw)

The whole tremendous subject of Witchcraft, especially as revealed in its multifold and remarkable manifestations throughout every district of Southern and Western Europe from the middle of the thirteenth until the dawn of the eighteenth century, has it would seem in recent times seldom, if ever, been candidly and fairly examined. The only sound sources of information are the contemporary records ; the meticulously detailed legal reports of the actual trials ; the vast mass of pamphlets which give eye-witnessed accounts of individual witches and reproduce evidence uerbatim as told in court;
and, above all, the voluminous and highly technical works of the Inquisitors and demonologists, holy and reverend divines, doctors uiriusque iuris, hard-headed, slow, and sober lawyers,—learned men, scholars of philosophic mind, the most honourable names in the universities of Europe, in the forefront of literature, science, politics, and culture ; monks who kept the conscience of kings, pontiffs etc.

It is remarkable that for an account of the Fall of the angels, which happened before the creation of the world, we must turn to the last book in the Bible, the Apocalypse of S. John. For although the picture of the past be blended with prophecies of what shall be in the future, thus must we undoubtedly regard the vision of Patmos. “ And there was a great battle in heaven, Michael and his angels fought with the dragon, and the dragon fought and his angels : and they prevailed not, neither was their place found any more in heaven. And that great dragon was cast out, that old serpent, who is called the Devil, and Satan, who seduceth the whole world ; and he was cast down unto the earth, and his angels were thrown down with him ” (Apocalypse xii. 7-9). To this may be added the words of S. Jude :
“ And the angels who kept not their principality, but forsook their own habitation, he hath reserved under darkness in everlasting chains, unto the judgement of the great day.” To these references should be added a striking passage from the prophet Isaiah : “ How art thou fallen from heaven, 0 Lucifer, who didst rise in the morning ! how art thou fallen to the earth, that didst wound the nations ! And thou saidst in thy heart : I will ascend into heaven, I will exalt my throne above the stars of God, I will sit in the mountain of the covenant, in the sides of the north. I will ascend above the heights of the clouds, I will be like the most High.
But yet thou shalt be brought down to hell, into the depth of the pit ” (Isaiah xiv. 12-15). The words of the prophet may in one sense, perhaps primarily, be directed against Merodach-baladan, King of Babylon, but all the early Fathers and later commentators are agreed in understanding the passage as applying with deeper significance to the fall of the rebel angel. This interpretation is confirmed by the words of Our Lord to His disciples : “ I saw Satan like lightning falling from heaven.” (Uidebam Satanam sicut fulgur de coelo cadentem.) S. Luke x. 18.

Witchcraft, sorcery, and magic relate to encounters with and attempts to control the supernatural. Magic encompasses beliefs and behaviors in which the relationship between an act and its effect involves analogy or a mystical connection. As used by anthropologists, the term “witch” identifies someone alleged to practice socially prohibited forms of magic, while “sorcerer” refers to someone who intentionally takes on the role of magical practitioner, often with the intent to harm. Anthropological studies of magic, witchcraft, and sorcery around the world date to the mid-nineteenth century and have been pursued through several schools of thought in the discipline. The most influential studies have been based on fieldwork in Africa and Melanesia. Most anthropologists see connections between witchcraft, sorcery, and social tensions, erupting from conflicts inherent in social organization or in response to modernity and social change.

Witchcraft, sorcery, and magic relate to human encounters with and attempts to control the supernatural and are frequently described as ways to account for experiences and conditions that might not otherwise be explained. They appear as themes when humans are concerned with misfortune and harm, accusation and blame, risk and responsibility, and therefore are often analyzed as forms of social control and leveling, as well as ways of perceiving reality. Because they are closely related concepts in anthropology, the three terms often appear together in the same studies, yet have distinct meanings and intellectual histories. The enormous anthropological literature in this area is long running and wide in scope, with examples from nearly every part of the world.