The belief in magic plays a large part in The Long Way Home. Many of the strangest things that happen to the characters are based on fact. Although the book takes place at the dawn of the Enlightenment, superstition and belief in magic was still common and in some cases, all-consuming. Let’s take a closer look.
In spite of the devout Catholicism of Louis XIV’s court, many courtiers not only believed in but attempted to practice magic, often with the intent of harming others, and usually with the assistance of a sorceress or renegade priest. While the courtiers attending the king were expected to attend mass every day without fail, business in spells, poisons, and magic charms was booming.
The Affair of the Poisons uncovered a thriving underworld of sorceresses and magicians trading in everything from cosmetics, love charms, and divination to demon conjuration, poisons, and even human sacrifice. The more potent the charm, the higher the price, and there were a number of ordained priests who were willing to assist with the most dangerous and powerful tasks: the conjuring of demons.
At best, magic could be dismissed as superstition, or worse, the serious crime of sacrilege. Admittedly, demon conjuration, murder, and human sacrifice don’t sound particularly Christian to the modern reader. So why involve priests?
As Mollenauer explains in Strange Revelations:
“Paris’ magical underworld exploited the practices, imagery, and sacramental of the Catholic Church to increase the efficacy of their magic. The composition of their spells and charms illustrates that the distinction between superstition and orthodox Christian belief was still very blurred in seventeenth-century France. The simple spells known as oraisons found in La Voison’s grimoires, for example, were made up of a linguistic hodge-podge of Christian imagery, ‘debased’ holy languages (Latin, Greek, or Hebrew), and simply alliterative nonsense.”
By involving priests and Christian rituals and imagery, they attempted to harness the power of the Catholic mass to serve their own ends. It was the idea of the priest as an intercessory between God and laymen which gave Catholic priests their power and their elevated status. The superstition could not be denied without also denying the priest’s divine power, or that of the devil on the other hand.
One way to guarantee the efficacy of a potion or charm would be to have a priest say a mass over it. Although the Council of Trent had advised against superstition and divination in 1566, there were some priests who were willing to accept to the freelance work as compensation for a life of poverty. It was believed to be a sin not only to have one’s fortune told, but to even believe that such a thing was possible.
Still, magic flourished. Along with cosmetics, fortune tellers and some midwives sold cures for ailments from headaches to leprosy, charms for love, luck, or impossibly long lives.
Gambling was very popular, and charms to bring luck at the gaming tables were prohibitively expensive and difficult to come by. With the huge sums of money won and lost often over single hands, many thought the spiritual and legal risks were worth it.
The list of charms is not for the squeamish, however. The preserved cauls of infants were popular charms, as were tiny miscarried or stillborn fetuses. Many sorceresses worked as or with midwives, so these could always be obtained for a price. The most expensive of the money charms was the main de gloire, which involved sacrificing a particular kind of mare, skinning it, and preparing its hide in an elaborate fashion for several days, after which point it was said to transform into a live snake that could double almost any amount of money put into its box…as long as you slept with the box.
Love magic was more popular than money magic, and many spells and charms were sold to inspire love in others, or to help one to gain the approval of troublesome relatives. If these didn’t work to remove impediments to love, there was always poison.
Poison was sold by sorceresses, magicians, fortune tellers, and sometimes even midwives. It was alarmingly easy to obtain and more common than one would think. The sale of arsenic had not yet been limited to those professions requiring it, so anyone without fear or moral compass could mix “inheritance powder”. Although arsenic is strong enough to cause death or serious damage on its own, it was believed that magic gave it its lethal power, and so renegade priests were often involved directly or indirectly in its sale.
The Affair of the Poisons exposed the activities of Paris’ criminal underworld and resulted in the arrest, imprisonment, exile, or execution of hundreds of people from all levels of society, including some within the king’s inner circle. As a result, the sale of arsenic was restricted and superstition was forbidden by law, but fear of death by poison remained a serious concern throughout the Age of Enlightenment.
Lynn Wood Mollenauer. Strange Revelations: Magic, Poison, and Sacrilege in Louis XIV’s France.
Anne Somerset. The Affair of the Poisons: Murder, Infanticide, and Satanism at the Court of Louis XIV.
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