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Europe's inner demons

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In the imagination of thousands of Europeans in the not-so-distant past, night-flying women and nocturnal orgies where Satan himself led his disciples through rituals of incest and animal-worship seemed terrifying realities.
Who were these “witches” and “devils” and why did so many people believe in their terrifying powers? What explains the trials, tortures, and executions that reached their peak in the Great Persecutions of the sixteenth century? In this unique and absorbing volume, Norman Cohn, author of the widely acclaimed Pursuit of the Millennium, tracks down the facts behind the European witch craze and explores the historical origins and psychological manifestations of the stereotype of the witch.
Professor Cohn regards the concept of the witch as a collective fantasy, the origins of which date back to Roman times. In Europe's Inner Demons, he explores the rumors that circulated about the early Christians, who were believed by some contemporaries to be participants in secret orgies. He then traces the history of similar allegations made about successive groups of medieval heretics, all of whom were believed to take part in nocturnal orgies, where sexual promiscuity was practised, children eaten, and devils worshipped.
By identifying' and examining the traditional myths — the myth of the maleficion of evil men, the myth of the pact with the devil, the myth of night-flying women, the myth of the witches' Sabbath — the author provides an excellent account of why many historians came to believe that there really were sects of witches. Through countless chilling episodes, he reveals how and why fears turned into crushing accusation finally, he shows how the forbidden desires and unconscious give a new — and frighteningly real meaning to the ancient idea of the witch.
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17 Apion’s stories are preserved in the answer of the Jew Josephus: Contra Apionem, cap. ii, 9.

18 Epiphanius, Panarion, xxvi, 12.

19 Sallust, Catilina, xx.

20 Dio Cassius, Romaika (History of Rome), lib. XXXVII, 30.

21 Ibid., lib. LXXI, 4.

22 Plutarch’s Lives: Poplicola, iv.

23 Polyaenus, Strategica, VI, 7, 2.

24 Josephus, Contra Apionem, 91-6.

25 I Corinthians 11: 23-5.

26 Concil. Trident., Sessio xiii, Canon 2.

27 Tertullian, De Corona, cap. iii (Pat. lat. vol. 2, col. 80; and cf. Ibid., Note (j)).

28 Tertullian, Liber II ad uxorem, cap. iv and v (Pat. lat., vol. 1, cols. 1294-7).

29 John 6:53.

30 Justin, Apologia I, 26.

31 Irenaeus, Adversus Haereses, lib. I, cap. xxv, 3, 4; cf. lib. I, cap. xxcii, 2.

32 Clement of Alexandria, Stromateis, lib. III, cap. ii; cf. lib. III, cap. iv.

33 On the Agape: H. Lietzmann, Mass and the Lord's Supper, trans. D. H. G. Reeve, Lieden, 1954, etc.; B. Reicke, Diakonie, Festfreude und Zelos in Verbindung mit der altchristlichen Agapenfeier, Uppsala and Wiesbaden, 1951. (Uppsala Universitets Årsskrit, 1951, No. 5.)

34 Ethiopic translation of the Church Order of Hippolytus, summarized in Lietzmann, op. cit., p. 163

35 Livy, Ab urbe condita, lib. XXXIX, cap. viii-xix. For a recent account: Frend, op. cit., pp. 109-12.

36 Livy, loc. cit., cap. viii, 5–7; cap. xiii, 11–12 (trans. E. T. Sage).

37 Ibid., cap. xvi, 3–7 (trans. E. T. Sage).

38 For the following see Frend, op. cit., passim.; cf. G. E. M. de Ste Croix, “Why were the Christians persecuted?”, in Past and Present, London, No. 26 (November 1963), pp. 6-38 (esp. pp. 24–31); and J. Vogt, “Zur Religiosität der Christenverfolger in römischen Reich”, in Sitzungsberichte der Heidelberger Akademie dcr IVissenschaften, Philosophisch-historische Klasse, Jahrgang 1962, pp. 7-20.

39 Tertullian, Apologeticum, cap. xl, 1–2.

CHAPTER TWO: THE DEMONIZATION OF MEDIEVAL HERETICS (1)
— 1 —

1 Philastrius, Diversarum hereseon, xlix, 3.

2 Epiphanius, Panarion, xlviii, 4.

3 Augustine, De haeresibus, xxvi.

4 Theodoret, Haereticarum fabularum compendium, iii, 2.

5 e.g. Jerome, Epistola xli, 4.

6 Augustine, De moribus Ecclesiae Catholicae et de moribus Manichaeorum, lib. II, cap. vii.

7 Text, in Latin translation, in F. C. Conybeare, The Key of Truth, a manual of the Paulician Church in Armenia, Oxford, 1899, pp. 152-4.

8 Michael Psellos, Peri energeias daimonon, cap. v (Pat. graec., vol. 122, cols. 831-3). Cf. K. Svoboda, La démonologie de Michel Psellos, Brno, 1927 (esp. pp. 47-8).

9 Adhémar de Chabannes, Historia Francorum, lib. III, cap. 59 (MGSS vol. IV, P.143).

10 Paul, monk of Saint-Père of Chartres, Liber Aganonis, in Cartulaire de l'abbaye de Saint-Père de Chartres, ed. M. Guérard, vol. I, Paris, 1840, p. 112. Modern scholars, relying on the eighteenth-century edition of the Liber Aganonis in Bouquet, vol. X, have commonly regarded the document containing the first real sabbat-story as contemporary with the events at Orléans, i.e. as dating from around 1022. But this is a mistake; see Guérard’s introduction, p. cclxxvi, Note 2.

11 Walter Map, De nugis curialium, Distinctio I, cap. xxx (Camden Society, vol. 50, London, 1850, p. 61).

12 Alain de Lille, De fide catholica contra haereticos sui temporis, lib. I, cap. Ixiii (Pat. lat. vol. 210, col. 366). Map may well have heard the story from Alain de Lille, for both men were at the Lateran Council in Rome in 1179. The derivation of “Cathar” from cattus was widely accepted; for an example see I. von Döllinger, Beiträge zur Sektengeschichte, vol. II, Munich, 1890, p. 293.

13 Gulielmus Alvernus, Tractatus de legibus, cap. xxvi, in Opera Omnia, Orléans 1674, vol. I, p. 83.

— 2 —

14 On Conrad of Marburg and his activities: Gesta Treverorum, Continuatio IV, in MGSS vol. XXIV, pp. 400—2; Chronica Albrici Monachi Trium Fontium, in MGSS vol. XXIII, pp. 931-2; Annales Wormatienses, in MGSS vol. XVII, p.s 39. For a good modern account: P. Braun, “Der Beichtvater der heiligen Elisabeth und deutsche Inquisitor Konrad von Marburg”, in Beiträge zur hessischen Kirchengeschichte (ed. Diehl and Koehler), Neue Folge, Ergänzungsband IV, Darmstadt, 1911, pp. 248–300, 331-63. Some valuable corrections to Braun are supplied by L. Förg, Die Ketzerverfolgung in Deutschland unter Gregor IX. Ihre Herkunft, ihre Bedeutung und ihre rechtlichen Grundlagen, Berlin, 1932. B. Kaltner, Konrad von Marburg und die Inquisition in Deutschland, Prague, 1882, though dated, is also worth consulting. On Conrad’s probable aristocratic descent, and connection with the Premonstratensians, see K. H. May, “Zur Geschichte Konrads von Marburg”, in Hessisches Jahrbuch für Landesgeschichte, vol. I, Marburg, 1951.

15 Annales Wormatienses, loc. cit.

16 Chronica Albrici, p. 931.

17 Cf. H. Finke, Konzilienstudien zur Geschichte des 13 Jahrhunderts, Münster, 1891, pp. 30 seq.

18 Gesta Treverorum, Contin. IV, p. 402.

19 MGH, Epistolae Saeculi XIII e regestis Pontificum Romanorum, vol. I, No. 560, pp. 453-5

20 Annales Erphordenses Fratrum Praedicatorum, in Scriptores Rerum Germanicarum: Monumenta Erphesfurtensia, ed. O. Holder-Egger, Hanover, 1899, p. 86.

21 Text in Chronica Albrici, pp. 931-2.

22 Cf. Förg, op. cit., pp. 79, 91.

23 Chronica Albrici, p. 931.

CHAPTER THREE: THE DEMONIZATION OF MEDIEVAL HERETICS (2)
— 1 —

1 Text in Chronica Albrici, p. 931.

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