Note 450 — Chapter VI · SORCERY AND OCCULT ARTS.
Reading edition
Greg. Turon. de Mirac. Lib. II. c. 45; de Mirac. S. Martini Lib. I. c. 26.—Concil. Venetic. ann. 465 c. 16.—Concil. Agathens. ann. 506 c. 42, 68.—C. Aurelianens. I. ann. 511 c. 30.—C. Autissiodor. ann. 578 c. 4.—C. Narbonnens. ann. 589 c. 14.—C. Remens. ann. 630 c. 14.—C. Rotomagens. ann. 650 c. 4.—Greg. Turon. Hist. Francor. VII. 44.
The hostility of Christian magic to its rivals extended even to rational medicine. Gregory of Tours develops the teaching of St. Nilus by giving examples to show that it was a sin to have recourse to natural remedies, such as blood-letting, instead of trusting wholly to the intercession of saints.—Hist. Franc. v. 6; de Mirac. S. Martini II. 60.
It was in vain for the Church to proscribe goetic magic while it fostered the beliefs on which the superstition was based by encouraging the practice of sacred magic. For example, there was little use in endeavoring to suppress amulets and charms while the faithful were taught to carry the Agnus Dei, or figure of a lamb stamped in wax remaining from the paschal candles, and consecrated by the pope. In forbidding the decoration and sale of these in 1471, Paul II. expatiates on their efficacy in preserving from fire and shipwreck, in averting tempests and lightning and hail, and in assisting women in childbirth.—Raynald. ann. 1471, No. 58.