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==Medieval period== | ==Medieval period== | ||
[[File:Magical Calendar - pg2.jpg|300px|thumb|Page from the [[Magical Calendar]], a typical grimoire from the Medieval period]] | [[File:Magical Calendar - pg2.jpg|300px|thumb|Page from the [[Magical Calendar]], a typical grimoire from the Medieval period]] | ||
In the Medieval period, the production of grimoires continued in [[Christianity|Christendom]], as well as amongst Jews and the followers of the newly founded Islamic faith. As the historian Owen Davies noted, "while the Christian Church was ultimately successful in defeating pagan worship it never managed to demarcate clearly and maintain a line of practice between religious devotion and magic." The use of such books on magic continued. In Christianised Europe, the Church divided books of magic into two kinds: those that dealt with "natural magic" and those that dealt in "demonic magic". | In the Medieval period, the production of grimoires continued in [[Christianity|Christendom]], as well as amongst Jews and the followers of the newly founded Islamic faith. As the historian Owen Davies noted, "while the Christian Church was ultimately successful in defeating [[pagan]] worship it never managed to demarcate clearly and maintain a line of practice between religious devotion and magic." The use of such books on magic continued. In Christianised Europe, the Church divided books of magic into two kinds: those that dealt with "natural magic" and those that dealt in "demonic magic". | ||
The former was acceptable because it was viewed as merely taking note of the powers in nature that were created by God; for instance, the Anglo-Saxon leechbooks, which contained simple spells for medicinal purposes, were tolerated. Demonic magic was not acceptable, because it was believed that such magic did not come from God, but from [[the Devil]] and his demons. These grimoires dealt in such topics as [[necromancy]], [[divination]] and demonology. Despite this, "there is ample evidence that the mediaeval clergy were the main practitioners of magic and therefore the owners, transcribers, and circulators of grimoires," while several grimoires were attributed to Popes. | The former was acceptable because it was viewed as merely taking note of the powers in nature that were created by God; for instance, the Anglo-Saxon leechbooks, which contained simple spells for medicinal purposes, were tolerated. Demonic magic was not acceptable, because it was believed that such magic did not come from God, but from [[the Devil]] and his demons. These grimoires dealt in such topics as [[necromancy]], [[divination]] and demonology. Despite this, "there is ample evidence that the mediaeval clergy were the main practitioners of magic and therefore the owners, transcribers, and circulators of grimoires," while several grimoires were attributed to Popes. | ||