THE WITCH-CULT IN WESTERN EUROPE A Study in Anthropology BY MARGARET ALICE MURRAY

I. CONTINUITY OF THE RELIGION[19]

Of the ancient religion of pre-Christian Britain there are few written records, but it is contrary to all experience that a cult should die out and leave no trace immediately on the introduction of a new religion. The so-called conversion of Britain meant the conversion of the rulers only; the mass of the people continued to follow their ancient customs and beliefs with a veneer of Christian rites. The centuries brought a deepening of Christianity which, introduced from above, gradually penetrated downwards through one class after another. During this process the laws against the practice of certain heathen rites became more strict as Christianity grew in power, the Church tried her strength against 'witches' in high places and was victorious, and in the fifteenth century open war was declared against the last remains of heathenism in the famous Bull of Innocent VIII.

This heathenism was practised only in certain places and among certain classes of the community. In other places the ancient ritual was either adopted into, or tolerated by, the Church; and the Maypole dances and other rustic festivities remained as survivals of the rites of the early cult.

Whether the religion which survived as the witch cult was the same as the religion of the Druids, or whether it belonged to a still earlier stratum, is not clear. Though the descriptions of classical authors are rather too vague and scanty to settle such a point, sufficient remains to show that a fertility cult did once exist in these islands, akin to similar cults in the ancient world. Such rites would not be suppressed by the tribes who entered Great Britain after the withdrawal of the Romans; a continuance of the cult may therefore be expected among the people whom the Christian missionaries laboured to convert.

As the early historical records of these islands were made by Christian ecclesiastics, allowance must be made for the[20] religious bias of the writers, which caused them to make Christianity appear as the only religion existing at the time. But though the historical records are silent on the subject the laws and enactments of the different communities, whether lay or ecclesiastical, retain very definite evidence of the continuance of the ancient cults.

In this connexion the dates of the conversion of England are instructive. The following table gives the principal dates:

• 597-604. Augustine's mission. London still heathen. Conversion of Æthelbert, King of Kent. After Æthelbert's death Christianity suffered a reverse.
• 604. Conversion of the King of the East Saxons, whose successor lapsed.
• 627. Conversion of the King of Northumbria.
• 628. Conversion of the King of East Anglia.
• 631-651. Aidan's missions.
• 635. Conversion of the King of Wessex.
• 653. Conversion of the King of Mercia.
• 654. Re-conversion of the King of the East Saxons.
• 681. Conversion of the King of the South Saxons.

An influx of heathenism occurred on two later occasions: in the ninth century there was an invasion by the heathen Danes under Guthrum; and in the eleventh century the heathen king Cnut led his hordes to victory. As in the case of the Saxon kings of the seventh century, Guthrum and Cnut were converted and the tribes followed their leaders' example, professed Christianity, and were baptized.

But it cannot be imagined that these wholesale conversions were more than nominal in most cases, though the king's religion was outwardly the tribe's religion. If, as happened among the East Saxons, the king forsook his old gods, returned to them again, and finally forsook them altogether, the tribe followed his lead, and, in public at least, worshipped Christ, Odin, or any other deity whom the king favoured for the moment; but there can be hardly any doubt that in private the mass of the people adhered to the old religion to which they were accustomed. This tribal conversion is clearly marked when a heathen king married a Christian queen, or vice versa; and it must also be noted that a king never[21] changed his religion without careful consultation with his chief men.[3] An example of the two religions existing side by side is found in the account of Redwald, King of the East Saxons, who 'in the same temple had an altar to sacrifice to Christ, and another small one to offer victims to devils'.[4]

The continuity of the ancient religion is proved by the references to it in the classical authors, the ecclesiastical laws, and other legal and historical records.  >>more from project gutenberg<<