The Canon Episcopi Analysis

Regino considers women that have illusions of engaging night flights are infidels because only wicked women who are infidels, are more likely to be infilled and seduced by the devil and therefore, having such phantasm. Also, Regino’s claim in the “Canon Episcopi” addresses how condemned witches are for their pernicious deeds, and subsequently reinforces the hatred that people have towards witches. The following argument will both explain how Regino’s claim of witchcraft magnifies the accusation towards witches and how women who have illusion of night rides are deemed as infidels. The reason I am working on this is that the persecution of withes does not come out without plausible reasons, and women with illusions who are infidels to people
It was revised into “Decretum”, and eventually became the cornerstone of a systematic body of text that included discussion of sorcery and witchcraft. (Kors, Peters 60) Since there was no record of witch sabbath before ninth century, it is hard to trace a specific origin and the reason of the witch sabbath, the “Canon Epsicopi” fills the gap in the yeards between late ninth-century and fourteenth century. Furthermore, in the text of the “Canon Episcopi”, Regino mentions a multitude of condemnations that the so-called witches committed: He combines the book with the previously recorded church material to reinforce his idea that he condemns the invocation of demons and concomitant damages, weathering controlling, multiple idolatries, sacrificing, magical cures and potions. (61) The recorded behavior as listed above tells in every perspective that women who are doing these work, either pernicious or not, are seen as wicked women, and Regino literally uses “condemnation” to describe how he disdains such behavior. Thus, making a collection of early text on witchcraft behavior really gives the basis of future studies and discussion of
He said that because the power that the malicious magicians employ is responsible for performing adultery, theft, murder, and other culpable malice. (Kors, Peters 95) In the multitude of their iniquity, it is very clear that the doing of the ill-minded magicians are indeed unvirtuous. In particular, the author here points out the word “malefics” as ones who practices the malice, which is closely related to the word “maleficium”. It is not hard to make association that magicians, in terms of their behavior, are no better than the witches who practices maleficium. It cannot be omitted that, the so-called unvirtuous behavior in this context has various meanings and forms. In the author’s claim, a large scope of behavior can be categorized as unvirtuous deeds, including assistance men of evil life, pervert other men from just path, lustful intercourse, killing infants, deceiving men to come under the control of evil magicians themselves. Meanwhile, under the unvirtuous deeds of the magicians, the intellect they employ is corrupted and converted into an acronym of virtue. In his conclusion, Aquinas says: “Hereby we refute the error of pagan who ascribed these works to the god” (96). In which he sees these unvirtuous magicians as pagans, because they refer their sins and wrongful iniquities to the gods and disclaim all their previous malice. Such despicable nature is what makes them