526
APPENDIX F.
student exercere quando Iuna obscuratur, ut Clamoribus suis ас
maleficiis sacrilego usu cam defendere confidunt, etc. Qui in ho-
nore Iunae pro aliqua sanitate ieiunat, etc.
Otherfragmcnts of Theodore contain this additionalprovision:—
“ Qui nocturna Sacrificia daeɪnouum Celebravorint, vol incanta-
tionibus daeɪnones invocavcrint, capita puniantur.”
Archbishop Ecgberht has further details : he says1 :—
“ Si quis dacmonibus cxigui quid immolavcrit, annum ιmum
iciunet. Quicunque cibum dacmonibus immolatum comcdcrit, etc.
Quicunquc grana Combusserit in loco ubi mortuus est homo, pro
sanitate viventium ct domus, etc. Si mulier filiam suam super do-
mum, vol in fornacc posucrit, co quod cam a febri sanarc velit,” etc.
The Saxon version in the MS. at Brussels, applies this to other
illness besides fever : “ Gif hwyIc wɪf seteð hire bearn ofcr hrof
oδδe on ofcn, for hwylccro UiitrymSe htυlo .vii. gear fæstc.”
The same prelate in his Poenitcntial ordains 2 :—
“ Gif tυnig man <⅛ornc mid wieeeeræfto fordo, fæste .vii. gear,”
etc.
“ Gif hwti drɪfe stacan on ⅛nigιιc man, fæsto ,iii. gear, and gif
se шан for Særc stac∙ungc dead bið, Sonno fæsto he .vii. gear, cal-
swd hit her bιifpon awriten is ’.”
This “ stacan drifan ” or “ stacung ” is the invultvatio which
has been explained in the text, and of which an example has been
1 Confessionale, 32, 33 ; see also his Poenitentiale, ii. 22, 23. Thorpe, ii.
157, 190.
2 Poenit, iv. 16, 17, 18, 19, 20. Thorpe, ii. 208, 210.
3 This is repeated in the same words ɪn the collection called Canons enacted
under king EAdgiir, in Hiatportion entitled “ Modusiinponendi poenitentiam.”
But as Dr. Kunstman, an authority of the Inghestcharacter on this point, in-
forms me, these Canons are founded upon and contain portions of the very an-
cient Poenitential of Cummianus; and we may suppose Ecgberht to have
adopted these passages from him.
HEATHENDOM.
527
given from a charter of Eadgiir. Mr. Thorpe’s explanation of
Stacung is as follows :—
“ Stacunff, a sticking. The practice of sticking pins or needles
into a waxen image of the person against whom the witchcraft
was directed, consisted probably at first in sticking them actually
into the body of the individual, ‘ gif hwιi drɪfe stιican on ⅛migne
man but as this process was no doubt sometimes attended with
inconvenience and danger to the operator, the easier and safer
method was devised of substituting a waxen proxy, instead of the
true man. This practice was known under the name of defiixlo,∙
‘ quod eiusmodi incantores aeus subinde (Iefiffereut in imagines
ccreas, iis Iocis quibus viros ipsos pungcrc dccrevcrant, qui punc-
turas ipsas, ас si ipsi pungcrcntur pcrsentiebant.’ Du Cange. To
it Ovid alludes :
‘ Dcvovit absentes, Simulacraquo ccrea fingit,
Et miserum tenues in ieeur urget aeus.’ ”
Ecgberht thus continues respecting philtres and other magical
practices :—∙
“ Gif hwιi wiccige ymbe ιεniges mannes lufe, 1 him on æte
sylle o'6Se on drince, o<5Se on æniges cynnes gealdoreræftum, ðæt
hyra Iufu forðon Se nuire boon scyle,” etc?
“ Gif hwti hlytas oððe hwatunga begιi, o<5δe his wæeean æt
ænigum wylle hæbbe, oδt>o æt ⅛nigrc 6δre gesceafte bιitan æt
Godes cyriccan, fæsto he .iii. gear,” etc.
“ Wifman beo ðæs ylcan wyrSe, gif heo tilað hire cilde mid
Senigum wieeeeræfte, oδδe æt wega geltéton δurh да eor<5an tihð :
eala ðæt is mycel hséSenscipe.”
The Canons enacted under Eadgtir give the following full de-
tails of popular heathendom2:—
“ And we enjoin, that every priest zealously promote Christianity,
1 Repeated in nearly the same words in the ‘ Modus imponendi poeniten-
tiam,’ § 39. Thorpe, ɪi, 274.
2 Thorpe, ii. 249. “ And ne lærati ‰t preosta gehwilc eristendonɪ geornlice
arære, -j æɪene hæflendðm mid eaɪle âdwæsce, -J forbeðde Wilweortiunga ∙j