to the position of archbishop of Reims. Eventually he visited his home town, Ghent. There he became seriously ill and to his honor the devil appeared at his bedside to claim him - on the ground that the real, secret name of Ghent is Mouffle 4
The concept of a devilish pact became intimately involved in the demonization of Muslims, Jews and heretics - all of whom were seen as conscious agents of the Evil One. One Saracen figure was even known as Abisme, or `Hell'. The Muslims were accused of worshipping thousands of demons or idols - which is, of course, ludicrous for the most rigidly monotheistic religion in existence. Nevertheless, the ignorant slurs continued to take hold, seriously affecting the treatment of Muslims, Jews and `witches', all of whom were accused of killing and usually eating Christian babies. One myth, which was to prove very useful to Chief Inquisitor Torquemada, centred on the `Santo Niflo', the `Holy Child' allegedly ritually killed and disembowelled by Jews in order to cast a spell that would exterminate all Christians. It must have been true: after all, most Jews admitted it - under torture, that is.' A variation of witches-as-baby-slaughterers fable was to resurface horrifically in the Satanic ritual abuse hysteria that rampaged among fundamentalist social workers in the late twentieth century, doing untold damage to countless innocent families. (As in the case of the medieval accusations, the fact that no babies were actually missing and no pregnancies unaccounted for made not the tiniest dent in the zealots' mania.)
The most famous demonic pact of all is of course that of Faust, or Dr Faustus, although fiction has long since largely obscured the little fact that might have been attached to the legend. However, it seems that there was a real Dr Faust, a rather unimpressive selfpublicist and charlatan, who - like the Simon Magus of legend - boasted he could out-perform the miracles of Christ. Among his `wonders' was the ability to produce edible game out of season, and even simply threatening a group of monks with the attentions of a poltergeist for serving him sour wine. (The latter was probably on an off-day.) A pathological braggart, he cheerfully spread rumours of his pact with the Devil, bolstering his reputation for the dark arts by announcing to a well-known local man,' `I surely thought you were my brother-in-law and therefore I looked at your feet to see whether long, curved claws projected from them.' Either supremely arrogant or possessed of a death wish, nevertheless all this satanic posturing merely succeeded in getting him expelled from the city of Ingostadt. He was lucky. He died, `scandalously' in 1537, although probably not as the result of being torn to shreds by demons.
In the play by roistering Jacobean playwright Christopher Marlowe, The Tragicall History of Dr Faustus (1604), the eponymous anti-hero notoriously becomes an addict of arcane power, declaring 'Tis magic, magic that hath ravished me'.
Undoubtedly, just as feeble-minded old women who lived on their own with a pet cat would invite mutterings of witchcraft - especially if in their senility they had become none too pleasant to their neighbours - similarly solitary men with a penchant for dusty books and scientific experiment would be seen as sorcerers. Given the popularity of the pact fables and the Faust dramas, the idea of having a real Satanist on the outskirts of your village would no doubt really be quite thrilling. Although it is impossible to know how many of these solo scholars were simply bookish and antisocial old men and what proportion were actually concerned with ritual magic, certain famous names were known to be involved with some very dark arts.
Marlowe's Faustus was described as `... falling to a devilish exercise/And glutted more with learning's golden gifts/He surfeits upon cursed necromancy'. Necromancy (from the Greek nekos, `dead' and manteria, 'divination')' or the conjuration of the dead in order to discover the secrets of past, present and - particularly - future, was a grisly business involving horrible and illegal rituals centred on the exhumation of corpses, in which many seekers after knowledge were said to indulge (although given the practical problems involved, not to mention the traumatic modus operandi, probably not many actually did).
Known as `the Black Art', necromancy can be either divination via ghosts - and, like it or not, some forms of Spiritualism did come within that category - or divination using actual corpses, which obviously involves desecrating graves. As a knowledgeable website notes, as a
universal practice of great antiquity, only the profoundly initiated, brave and single-minded magician has any chance of success in such a venture, always considered to be extremely dangerous, for not only is a pact with the Devil necessary, but it is thought that the 'astral corpse' has an intense desire to live again and could, by absorbing life-energy from living creatures, prolong its life indefinitely, thus, unless he has taken adequate precautions, the magician might be in great danger.'
The mage and his assistant set up their magic circle in an appropriately emotive location such as a graveyard or blasted heath, on an astrologically propitious night, and call forth the dead, using the most powerful names of God. Woe betide them if they step from the protective circle, for then the temporarily animated corpse could tear them to pieces and destroy their souls. Even within the hallowed circle they have to be proof against nightmarish screaming and gibbering figures, decked out in rags of putrid skin, eye sockets flickering with a dim and hellish light.
Utterly abominated and proscribed in the Bible, as was all forms of communication with the dead - the classic case is the Witch of Endor10 - necromancy has had a long and chequered history, according to the differences in attitude of various cultures and generations.
As I have suggested, it is even possible that Jesus' own movement engaged in a variation of necromancy, if indeed, as the evidence may suggest, they seized the head of the Baptist in order to enslave his soul for purposes of divination. It may not be how the modern mind works, but such necromantic practices have a long pedigree.
Wooed, showered with all the glittering prizes of material and intellectual life, the anti-hero of Dr Faustus is of course doomed to be ultimately betrayed by the Evil One. But the story of his flight from all that is good and holy was also a colourful morality tale guaranteed to give the groundlings rip-roaring, not to say occasionally terrifying, entertainment.
The Faust of the great German poet and philosopher (and onetime sorcerer) Johann Wolfgang Goethe (1749 -1832) is somewhat subtler. He has to battle to maintain his place centre stage against the wit and charm of a particularly charismatic Mephistopheles, who says to God:
The last line merely makes explicit what churchgoers must have long suspected, however guiltily: judging from the dour and pompous Old Testament, Yahweh does appear to have lost his sense of humour, if indeed he ever had one to lose. The wryly amusing Mephistopheles possesses an instant appeal particularly to a modern, Anglo-Saxon audience to whom a talent to amuse and the expectation to be amused is almost everything. A sense of humour - more particularly a sense of the absurd - is now seen as the epitome of civilization, the antidote to fanaticism and bigotry, the gift that marks humans out from the beasts, and often the one light in a grim and bleak life. Yahweh smacks rather too much of a boring head teacher pontificating about rules and regulations while the whole school sniggers over a private joke: to use a Dickensian analogy he is the ramrod straight, and downright sinister, coldhearted Mr Murdstone against the mercurial, funny and irreverent Sam Weller.
Goethe's Mephistopheles - although he has his dark moments - is a brilliant member of the irreverent tradition that had already produced a long line of capering anti-Establishment court jesters and had yet to include the likes of Mel Brooks, the Monty Pythons and Eddie Izzard. With God apparently choosing to present himself as a sort of unsmiling and ranting Taliban, who can blame those who prefer to be entertained and even informed by masters of the subversive art of humour? Surely of all human activities and talents, humour is the most truly Luciferan, with intellectual enquiry - particularly science - a close second, as we shall see.
The dynamic between the truly Satanic and the Luciferan can be see in the horrifying story of the woman arrested for witchcraft, having sex with the Devil and all manner of puerile nonsense, who laughed.'2 She could hardly imagine anything more ludicrous than her being a practising Satanist: but very soon she had been `persuaded' to `confess' to anything and everything the truly Satanic Inquisitors demanded of her. She had been a breath of fresh air in the foetid witch-dungeon until devoured by the Terror, and although we do not know her name, we can still sing her praises.
Like Milton's Satan, Goethe's representative of Evil is also sexy, roguish and attractive: as women have long known and nice guys suspected, bad boys possess a powerful but elusive allure. With a casual and flippant air Mephistopheles announces that he merely observes `the plaguey state of men', finding `it boring to torment them', but nevertheless actively seeks out the rather priggish and unappealing Faust. In a brilliantly astute line, Mephistopheles notes that the human, desperate to attain knowledge and assuage his craving for he knows not what, already `serves me in a bewildered way'. Satan's emissary seeks to make Faust lick up dust, `Just like the snake, my celebrated cousin'. (Mephistopheles also murmurs `Omniscient? No, not I; but well-informed.')
