Magic in Anglo Saxon England

Background

Following the withdrawal of the Roman armies and administrative government from southern Britain in the early 5th century CE, large swathes of southern and eastern England entered what is now referred to as the Anglo-Saxon period. During this, the populace appeared to adopt the language, customs and religious beliefs of the various tribes, such as the Angles, Saxons and Jutes, living in the area that covers modern Denmark and northern Germany. Many archaeologists and historians have believed that this was due to a widespread migration or invasion of such continental European tribes into Britain, although it has also been suggested that it may have been due to cultural appropriation on behalf of native Britons, who wished to imitate such tribes.

Either way, the Anglo-Saxon populace of England adopted many cultural traits that differed from those in the preceding Iron Age and Romano-British periods. They adopted Old English, a Germanic language that differed markedly from the Celtic and Latin languages previously spoken, whilst they apparently abandoned Christianity, a monotheistic religion devoted to the worship of one God, and instead began following Anglo-Saxon paganism, a polytheistic faith revolving around the veneration of several deities. Differences to people's daily material culture also became apparent, as those living in England ceased living in roundhouses and instead began constructing rectangular timber homes that were like those found in Denmark and northern Germany. Art forms also changed as jewellery began exhibiting the increasing influence of Migration Period Art from continental Europe.

Paganism and Christianity

Anglo-Saxonist scholar Bill Griffiths remarked that it was necessary to understand the development of the pantheon of Anglo-Saxon gods in order to understand "the sort of powers that may lie behind magic ritual." He argued that the Anglo-Saxon pagan religion was "a mass of unorganised popular belief" with various traditions being passed down orally.

Terminology

The language of the Anglo-Saxons was Old English, a Germanic language descended from those of several tribes in continental Europe. Old English had several words that refer to powerful women associated with divination, magical protection, healing and cursing. One of these was hægtesse or hægtis, whilst another was burgrune.

Another Old English term for magicians was dry, making them practitioners of drycraeft. Etymologists have speculated that the latter word might have been an anglicised term for the Irish drai, a term referring to druids, who appeared as anti-Christian sorcerers in much Irish literature of the period. In this case, it would have been a term borrowed from the Celtic languages, which were widespread across southern Britain prior to the Anglo-Saxon migration.

Ritual

Storms noted that in Anglo-Saxon magical praxes, specific ritual procedures would have had to have been performed in the belief that doing so would enable the magical operation to work.

Animism

G. Storms argued that animism played a significant role in the worldview of Anglo-Saxon magic, noting that in the recorded charms, "All sorts of phenomenon are ascribed to the visible or invisible intervention of good or evil spirits." The primary creatures of the spirit world that appear in the Anglo-Saxon charms are the ælfar, or elves, malevolent entities who were believed to cause sickness in humans. Another type of spirit creature believed to cause physical harm in the Anglo-Saxon world were dwarves, whom Storms characterised as "disease-spirits".

A number of charms imply the belief that malevolent "disease-spirits" were causing sickness by inhabiting a person's blood. Such charms offer remedies to remove these spirits, calling for blood to be drawn out to drive the disease-spirit out with it.

The adoption of Christianity saw some of these pre-Christian mythological creatures reinterpreted as devils, who are also referenced in the surviving charms. For instance, in the Leechbook, it states that:

Against one possessed by a devil: Put in holy water and in ale bishopwort, water-agrimony, agrimony, alexander, cockle; give him to drink.

Charms

Storms believed that these charm formulas were "the oldest relics of Anglo-Saxon and Germanic literature", belonging "to the oldest traditions of the Germanic and Indo-European peoples."

Symbolic comparisons

Many of the Anglo-Saxon charms use symbolic comparisons between a known, described event and the magical act being performed. In this way, the "...two things are in some way brought together, so that what happens to one of them will happen also to the other." Storms believed that in comparing the two things, the Anglo-Saxon magician hoped to actually make them similar and that their connection may have been based on a "similarity in sound, meaning, form, colour and so on." For instance, in one charm, a curse is placed upon an individual, and their punishment is compared to various other events:

May you be consumed as coal upon the hearth,
may you shrink as dung upon a wall,
and may you dry up as water in a pail.
May you become as small as a linseed grain,
and much smaller than the hipbone of an itchmite,
and may you become so small that you become nothing.

In other examples, comparisons are made between the magical operation being undertaken and Biblical events, for instance one charm states that:

Bethlehem is the name of the town where Christ was born.
It is well known throughout the world.
So may this act [a theft] become known among men.

Magic and religion

In his 1948 study of the subject, entitled Anglo-Saxon Magic, G. Storms noted that the surviving evidence shows "the close connection there was in Anglo-Saxon times between magic and religion." Throughout the Anglo-Saxon period, the religion of the communities living in England changed, from that of Anglo-Saxon paganism, which dominated from the fifth through to the eighth centuries, to Anglo-Saxon Christianity, which was dominant thenceforth.

Paganism

Anglo-Saxon paganism was polytheistic, believing in the existence of multiple deities. A lack of surviving evidence makes it unclear what Anglo-Saxon people believed the relationship between magic and the gods was like, although from examining the Norse mythological story surrounding the god Odin and his quest for knowledge, G. Storms argued that across the Germanic-speaking world, there was a belief that the gods were "as much subject to magic as more earthly creatures."

The god Woden is the only pre-Christian deity to be mentioned in the surviving Anglo-Saxon charms. The charm in question is known as the Nine Herbs Charm, and involves a discussion of nine different herbs used medicinally. In the charm, it is proclaimed that:

A worm came crawling, it killed nothing.
For Woden took nine glory twigs,
he smote then the adder that it flew apart into nine parts.

Storms noted that in this charm, Woden's victory in smiting the adder is evoked to symbolise how the poison in the human body is smitten by the recitation of the charm.

Christianity

Storms noted that the "rich liturgy of the church" was inevitably going to influence magical practices.

Magical practitioners

There were various different kinds of magician in the Anglo-Saxon world.

Leeches

Evidence from the medical manuscripts informs us that among those who performed magic were members of the Anglo-Saxon medical profession, now known as leeches. In the context of Anglo-Saxon medics, the term "leech" was unconnected to the bloodsucking worms, instead deriving from the Old English læce, a term that in Early Mediaeval England referred to healers of any kind. Being a commonly used word in Old English, læce was the basis to several place names in England, such as Lesbury (læce-burg, or leech-fort) and Lexham (læce-ham, or leech-settlement).

The written record only ever refers to male leeches, with no mention made of any females operating in the profession. Pollington noted that this does not necessarily imply that there never were any female leeches, but could "reflect the bias of the records towards the official, fee-charging, professional physician over the local village healer or unofficial midwife."

Cunning folk

Various archaeologists, primarily Audrey Meaney and Tania Dickinson, have argued that there were cunning women, or female magical practitioners, during the Anglo-Saxon period.

Stephen Pollington, an expert in Anglo-Saxon England, however commented that "the evidence for 'healing' or 'cunning' men and women in Anglo-Saxon England is sparse, and what little there is remains difficult to interpret."

Evidence from penitentials

Evidence for the practice of witchcraft, or malevolent magic, can be found in the written records dating from the latter centuries of Anglo-Saxon England. The earliest of these are Latin penitentials written as handbooks for Christian priests, explaining to them the type of penance required for each sin, including the sin of witchcraft. One of the earliest of these was the Paenitentiale Theodori, attributed to Theodore of Tarsus, who held the position of Archbishop of Canterbury from 667 to 690. In chapter I. XV, De Cultura Idolorum ('Concerning the worship of idols'), it states:

Commenting on this section of the Paenitentiale Theodori, the archaeologist Audrey Meaney noted that it closely resembled Isidore Mercator's Latin version of Canon 23 of the Council of Ankara. She noted however that in this penitential, the sentence for witchcraft is far lighter that than prescribed at Ankara, and it refers specifically to women as witches. This section of the Paenitentiale Theodori was quoted in the Paenitentiale Ecgberhti, which is attributed to the first Archbishop of York, Ecgbert, and also in the English Scriftboc. In the latter, it remarks that:

Evidence from law codes

In the introduction to Alfred's Laws, containing a translation of biblical judgments, it includes an alteration on the law "Do not allow sorcerers to live" from the Book of Exodus. This alteration proclaims "Do not allow the women who are accustomed to receive enchanters, magicians and witches to live." Audrey Meaney speculated that it might have been influenced by the anti-witchcraft passages in the Paenitentiale Theodori.

Societal role of the witch

In the surviving records, the Anglo-Saxon witch was usually portrayed as a young woman, who practiced magic to find a lover, win the love of her husbands, give birth to a live baby or to protect her children. This is in contrast to the later English stereotype of a witch, which is that of an elderly spinster or widow. All the records of Anglo-Saxon witchcraft were produced by men, potentially explaining why it was usually women who were accused of witchcraft.