MEDIEVO (Fe, Ciencia y Magia) - Documental
La fe y la religión institucional, la magia y la ciencia, la creación de las universidades y el desarrollo de nuevos conocimientos son algunas de las cuestiones más importantes de la Edad Media.
En aquella época, los aspectos de la vida estaban intrínsecamente unidos a la religión. Al mismo tiempo, mientras la Iglesia se consolidaba como la entidad institucional y civil de la época, en las áreas rurales todavía se llevaban a cabo rituales paganos y se practicaba la magia, que se consideraba una fuente válida de conocimiento intelectual.
En aquella época, los aspectos de la vida estaban intrínsecamente unidos a la religión. Al mismo tiempo, mientras la Iglesia se consolidaba como la entidad institucional y civil de la época, en las áreas rurales todavía se llevaban a cabo rituales paganos y se practicaba la magia, que se consideraba una fuente válida de conocimiento intelectual.
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00:00In the following centuries after the fall of the Western Roman Empire, the world lost its old order and was plunged into uncertainty.
00:20Religious faith became the only point of stability in this unstable world, and the human beings of the Middle Ages could only rely on it in their search for comfort and hope.
00:40It all began in the year 303, when Emperor Constantine legalized the exercise of the Christian faith, and continued with Theodosius the Great, who declared it a state religion.
00:58It is a process that from then on allows the Church to acquire a fundamental role in European political and cultural history.
01:08This great transformation of the Roman Empire occurs on the famous date of 313, with the so-called Edict of Milan, which is nothing but the confirmation of a previous edict according to which Christianity, after having been partially persecuted by the elites, by some elites of the Roman Empire, with Constantine becomes the religion of the Empire, that is, it becomes a legalized religion.
01:32Christianity extends to the whole world, and little by little even the kings and barbaric populations become it.
02:32They move in a reality in which the visible and the invisible coexist, and the supernatural erupts very often in everyday life.
02:40Magic is based on the principle that there is a concrete relationship between what is seen and what is not seen.
02:55That the things that are not seen are animated by spiritual forces, and that there is the possibility of coming into contact with these forces. And acting on these forces, reality can be modified.
03:12Faith deeply impregnates this time, in which the human being is a creature of God.
03:18Everyday life, relationships with others, knowledge of the world, the meaning of time, the meaning of death, everything is measured according to divine parameters.
03:30In the rural areas, the propitiatory rituals and the animist practices are maintained, signs of the ancestral union with the earth.
03:44The echoes of pagan cults resonate, which the Church does not fight openly, it prefers to capture them and incorporate them into its own doctrine.
04:00In the twelfth century, universities are born, which become new points of cultural reference.
04:17They are frequented by religious people, but they are not only dedicated to the study of theology. Law, medicine and science acquire a growing space, and provide new reflections on the human being.
04:30An erratic human being, the medieval, who travels through the earth aware of the ephemeral of its existence, compared to the eternal life that awaits him in the beyond.
04:47In the twelfth century, the Church of St. Peter was founded.
04:57In the twelfth century, the Church of St. Peter was founded.
05:07In the long medieval millennium, everything should be immutable, while everything slowly transforms.
05:27In a turbulent world that does not offer safe points of reference, the response to the growing spiritual demands of the human being is found in the forms of ascetic and monastic life,
05:54which were already present and widespread in the East at the end of the third century.
06:00The world is renounced to undertake a path of perfection, choosing an hermetic life and entering a religious community.
06:09At the moment in which Christianity becomes an official religion, there is also the risk of becoming the religion of the elites.
06:18The monarchy arises as a requirement of a radical Christianity, that is, of a Christianity that has not forgotten the expectation of the return of the Lord, a Christianity that does not want to be manipulated.
06:30It is a Christianity that finds its geographical location in desert areas, but above all it finds its spiritual area in radicality.
06:39It is a Christianity that runs the risk, as in fact it has run, of becoming the official religion of the empire, beyond its positive aspects.
06:53If the solitary escape to the desert multiplies the spontaneous forms of experience of God, the monastic option limits these same aspirations to very specific rules, forcing them to a rigid discipline.
07:10Let no one risk giving or receiving anything without the permission of the abbot.
07:17Do not think that you have anything of your own, absolutely nothing, not a book, not a notebook, or a sheet of paper, much less a pencil,
07:27since the monks are no longer allowed to freely dispose of their own body, or their own will.
07:39Monastery
07:45The monastery is located within the medieval reality as a separate world, autonomous and self-sufficient, which can be allowed to ignore the reality that develops on the other side of the walls.
07:57And those who came to embrace this state of life, gave all their possessions to the poor, and made themselves up with a patchwork tunic.
08:10Those who preferred it so, with cingulo and calzones, and we did not want to have anything else.
08:27Monastery
08:40The monastery is an attempt to create a small Christian community, completely autonomous and intramural, where you can exercise, where you can live fully, the option of Christian life.
08:54The most widespread rule is the one formalized by St. Benedict of Nursia in the first half of the 6th century.
09:00Hora et labora.
09:02In addition to prayer, there is also work, either manual work, which is developed in the garden of the monastery, or intellectual, which is developed in the library and in the scriptorium.
09:15The daily life and tasks of the monk are established to the smallest detail in the holy rule.
09:22Prayers, readings, meals and work.
09:27When we talk about monarchy, in the West the name that comes to mind is that of Benito de Nursia.
09:35Benito de Nursia lives between 480 and 546.
09:40He also comes from a noble family, an important family in the Roman sphere of the time, of Nursia, to be more exact.
09:48He graduated in Rome, so he followed the Cursus, a training that every man who plans to get into politics receives.
09:57It is decided by the monastic life, first in Subiaco, near Rome, and later in the Monastery of Monte Cassino, in a series of experiences told by St. Gregory Magno himself.
10:11But if there is someone so negligent and lazy that he does not want or could read or study, let him give him any task to do, so that he does not remain idle.
10:29Benito de Nursia leaves a rule that we currently know was not entirely his work, but rather the re-elaboration of the lifestyle in the monasteries of his time, which will be prolonged later in the Carolingian era.
10:53Therefore, we are already towards the 9th century. This will become practically the rule with which Western monarchism is identified, mainly a Benedictine type monarchism.
11:05What was the importance of the rule of St. Benito? And why does the rule of St. Benito replace in the 9th century the other monastic rules that prevailed in other monasteries?
11:26Because the rule of St. Benito has its own balance, distributed in its 70 chapters, in which everything is organized through that balance that comes from the tradition and experience of the Romanitas, of the Roman culture.
11:56While the monks seek their elitist life of perfection and escape from earthly things, the institutional church has been reaffirmed since the 5th century as a fundamental political subject and as a firm and stable presence in the changing panorama of the Middle Ages.
12:26The organization of the church, based on the Roman administrative structures, is also maintained after the fall of the Roman Empire. The figure of reference for the communities of the faithful is the bishop.
12:56The role of the bishop in the first centuries of the Middle Ages is not only the role of the bishop, but also the role of the church.
13:22The role of the bishop in the first centuries of the Middle Ages implies something more than being the spiritual guide of the Christian community. It is endowed with civil and more generically political powers.
13:35Duomo, which means cathedral, derives from the Latin domus, the house of the bishop. Also called cathedral, because the bishop has a cathedral. That is, the bishop is the pastor, he is the one who teaches the truth to the Christians who want to hear it. This is the etymological meaning.
13:54He plays the role of defender of the Roman population through diplomatic actions with the representatives of the invading peoples and provides concrete aid thanks to the ecclesiastical heritage accumulated in the previous decades. Heritage managed with the help of clerics and lay personnel.
14:12The diocese is a part of the people of God, entrusted to the pastoral care of the bishop, helped in turn by his presbytery, so that, in addition to the pastor himself, and through the Gospel and the Holy Eucharist, united in the Holy Spirit, it constitutes a peculiar church in which the Church of Christ is present and acts.
14:41One, holy, Catholic and apostolic.
14:46In a resurrected medieval city, the cathedral becomes the epicenter of religious life, but also the epicenter of a frequently political power.
14:57Let us remember that in most cases, the bishops are often also count and bishops, or prince and bishops, with all the conflicts of investigation that this entails, if they are first bishops and then counts, or first counts and then bishops.
15:12Since the end of the sixth century, the civil and religious administration establishes an intricate mutual relationship.
15:28The Church, with its representatives in the territory, becomes a political and psychological opponent of other forms of social organization, and it erects itself as the heir to the disappeared Roman Empire.
15:43The bishops, who in many cases perform civil functions, gradually distance themselves from the role of men of the Church, and join the king, the emperor, or the local lords.
15:57The privilege of immunity, which includes the exemption of tributes and sine cura, or what is the same, the exemption of the exercise of priestly functions, are the perfect expression of a Church subscribed to power.
16:16The simony, a term that indicates the purchase and sale of public positions, and the offer of one's own services to the best postman, becomes a very widespread phenomenon.
16:26Likewise, the Nicolaism, that is, the common practice of the priests to marry, arouses the criticisms of those who would prefer that the ecclesiastics return to a lifestyle and an exercise of the most authentic spiritual functions.
16:42This movement is characterized by the search for the return to the forms of the primitive Church.
16:52This means that the slogan that impregnates these movements will cause a disagreement with the official Church, so they will end up being declared heretical or unrecognized.
17:03It is the return to the forms of the primitive Church.
17:06And what is the main characteristic of the form of the primitive Church?
17:11That of being poor.
17:17Gregorio VII is the Pope of the Reformation.
17:19His Dictatus Pape, of the year 1075, intends the return of the Church to its functions as an example and Christian guide, and reaffirms the superiority of the High Pontiff above the other earthly authorities.
17:33After the Gregorian Reforms, the disagreement is inevitable.
17:37The struggle between Emperor Henry IV and Pope Gregorio VII for the investiture of the bishops hides other problems of a more general nature, such as who is the true heir to Rome,
17:47which figure can aspire to play a completely universal role, and where are the limits between the power of the Church and the power of the State.
17:55It is a struggle between spiritual power and temporal power.
18:17In the name of the Father, the Son, and the Holy Spirit. Amen.
18:47In the city, apart from the Episcopal Palace, symbol of the presence of the bishop in the territory, the cathedral arises, a sacred place dedicated to religious ceremonies.
19:05From a distance, with its transepts and its towers, it resembles a powerful ship that hovers towards a long journey.
19:18The whole city can embark without fear on its robust sides.
19:25The cathedral, like the field or the forest, has its ambience, its aroma, its light, its light and dark, its shadows, its rosette looks like the sun itself.
19:42We savour its deep peace.
19:47The cathedral is the total revelation.
19:51The man, locked up in a social class, in a trade, wasted, exhausted by daily work and life, finds there his sense of natural unity.
20:05He finds there balance and harmony.
20:09The crowd gathered in the great celebrations feels like a living unity.
20:15The faithful are humanity.
20:18The cathedral is the world.
20:21And the Spirit of God fills, for a time, man and creation.
20:28Churches are still places of religious gathering.
20:33Churches become burial grounds, especially for noble families.
20:39They are places where life and death, time and eternity, continue to intersect and interweave a much less neurotic stability than the one we live in our days.
20:52They live in this framework, this forest of the passage of time, its meaning and its relations.
21:00And all this happens in a place with a deep religious characterization.
21:07We have lost this perception.
21:10Perhaps one of our problems today is, when visitors come for interest or tourist curiosity, how to achieve to give them the interpretive codes on these architectures or on these series of paintings or sculptures they contemplate.
21:26They are no longer able to interpret them in the original meaning of the code, the one they had initially, because they have changed the interpretive models.
21:43The feligres is involved through a series of sensations that impact their senses.
21:49The sight is stopped in the development of the ceremony and the pictorial and ornamental decorations of the walls.
21:56The smell is stimulated by the smell of incense.
22:00The ear trembles by the words read and declared in Latin, an incomprehensible language for the faithful, but also by music and songs.
22:09All these sensations are superimposed and intertwined, offering the participant the possibility of coming into contact with the other reality of the divine, and causing in him a feeling of fear in the face of mystery and fascination by a power that hardly manages to intuit.
22:39In the Middle Ages, the cathedral is an open place, where a wide range of collective moments take place, such as the meetings of the authorities, the ceremonies of delivery of honorary titles, the assemblies of citizen associations, or the reception of important foreign personalities.
23:02Outside the cathedral, open spaces are extended, often the only ones in the medieval city, trapped in its web of alleys and narrow streets.
23:14In the square, a place of socialization and meeting, the great preachings of the orators are also developed, which arrange the crowd from a board built for the occasion.
23:25Under the portico of the church, it is not uncommon to place positions of notaries, exchange workers and merchants, hoping that they will be forced to be honored, given the proximity of the sacred place.
23:38These spaces of socialization, at night, can also become meeting points for clandestine appointments, especially in the cemeteries, as long as there is no fear of disturbing the sleep of the dead who rest there.
23:55In the square, there is also a place of worship, a place of prayer, a place of worship for the dead, a place of worship for the living, a place of worship for the dead, a place of worship for the living.
24:11In the square, there is also a place of worship, a place of worship for the dead, a place of worship for the living, a place of worship for the dead, a place of worship for the living.
24:27In the square, there is also a place of worship, a place of worship for the dead, a place of worship for the living, a place of worship for the dead, a place of worship for the living.
24:57In the square, there is also a place of worship, a place of worship for the dead, a place of worship for the living, a place of worship for the dead, a place of worship for the living.
25:13In the square, there is also a place of worship, a place of worship for the dead, a place of worship for the living, a place of worship for the dead, a place of worship for the living.
25:43In the square, there is also a place of worship, a place of worship for the dead, a place of worship for the living, a place of worship for the dead, a place of worship for the living.
26:13In the square, there is also a place of worship, a place of worship for the dead, a place of worship for the living, a place of worship for the dead, a place of worship for the living.
26:41In the square, there is also a place of worship, a place of worship for the dead, a place of worship for the living, a place of worship for the dead, a place of worship for the living.
27:09It is the way in which the Church and society offer a mirage of freedom to the subdued plebs.
27:21There are many occasions in which citizens gather to celebrate belonging to a community whose value is recognized, of which each is part, and in which they feel proud to live.
27:34A civil religiosity that merges with the sacred element, as in the worship of the patron saint and the devotion for his relics.
27:42Or as in the processions, which take place throughout the year and constitute a true festive structure in the city.
28:04In the square, there is also a place of worship, a place of worship for the living, a place of worship for the dead, a place of worship for the living, a place of worship for the living, a place of worship for the living, a place of worship for the living, a place of worship for the living, a place of worship for the living, a place of worship for the living, a place of worship for the living, a place of worship for the living, a place of worship for the living, a place of worship for the living, a place of worship for the living, a place of worship for the living, a place of worship for the living, a place of worship for the living, a place of worship for the living, a place of worship for the living, a place of worship for the living, a place of worship for the living, a place of worship for the living, a place of worship for the living, a place of worship for the living, a place of worship for the living, a place of worship for the living, a
28:34place of worship for the living, a place of worship for the living, a place of worship for the living, a place of worship for the living, a place of worship for the living, a place of worship for the living, a place of worship for the living, a place of worship for the living, a place of worship for the living, a place of worship for the living, a place of worship for the living, a place of worship for the living, a place of worship for the living, a place of worship for the living, a place of worship for the living, a place of worship for the living, a place of worship for the living, a place of worship for the living, a place of worship for the living, a place of worship for the living, a place of worship for the living, a place of worship for the living, a place of worship for the living, a place of worship for the living, a place of worship for the living, a place of worship for the living, a place of worship for the living, a place of worship for the
29:04living, a place of worship for the living, a place of worship for the living, a place
29:21founded a new university headquarters in Padua,
29:24where the already existing secular and ecclesiastical schools
29:28encourage a rich cultural life.
29:31In medieval culture, two great currents can be distinguished
29:35that encourage the university of the time.
29:38There is the Parisian current, which is basically philosophical and theological,
29:43and there is the current that arises from Oxford, but also from Padua.
29:48Padua is a subsidiary of the University of Bologna,
29:51which was a university where law was fundamentally studied.
29:58But at a certain point, the law is no longer enough.
30:02Some professors, some doctors from the University of Bologna
30:06distance themselves and go to Padua,
30:08to an environment that was evidently calmer, safer and freer,
30:15because the city council of Bologna was subject,
30:18although indirectly, to the political power of the pontiff of Rome,
30:22while the city council of Padua was governed in a secular way, so to speak.
30:31Marsilio de Padua studies here,
30:34before moving to Paris at the beginning of the 14th century.
30:38In Paris he becomes a professor and rector of the university,
30:42after having lived closely the political and municipal experiences of the city of Padua,
30:46within the wider conflict that faces the Pope with the emperor,
30:50Marsilio receives the Defensor Pachis, defender of peace, in 1324.
30:56In this work he elaborates a deep reflection on the state and the nature of authority.
31:01Let's say, therefore, that the legislator or the primary and efficient cause of the law is the people.
31:16By his choice or will,
31:21expressed with words in the General Assembly of Citizens,
31:25he orders a certain thing to be done or not to be done regarding human civil acts,
31:31under the threat of a punishment or temporary sentence.
31:37Under the mask of honesty and decorum,
31:40the Pope is so dangerous for the human gender,
31:43that wherever he is not put a stop,
31:46he will cause very serious harm to civilization and the homeland.
31:56Universities are expanding throughout Europe,
31:59and immediately fight to ensure a cultural and organizational autonomy.
32:04They constitute assemblies with directives and power of decision,
32:08electing the rector within his student body.
32:12Then these centers of study attract students and professors from all over Europe.
32:17What gives testimony of the great mobility of the time,
32:21despite the difficulties and dangers of travel.
32:25Naturally, the common language is Latin.
32:29There are also groups of poor and vagabond university students,
32:33who go from university to university,
32:36although they are rather residents of taverns and taverns,
32:40anti-conformists who sing the goodness of wine,
32:44the game and love,
32:47and who flee from the corseted society of the time.
33:17In Padova, scientific disciplines acquire great value.
33:21In 1307, Pietro d'Avano,
33:24the founder of the scientific community of Padova,
33:28founded the Padovan Institute.
33:31The institute was founded by Pietro d'Avano,
33:35the founder of the scientific community of Padova.
33:39In 1307, Pietro d'Avano,
33:42the founder of the scientific community of Padova,
33:46returns to this university to teach philosophy, astronomy and medicine.
33:51But before, his intellectual curiosity had led him to Constantinople,
33:56where he learned Greek and came into contact with Arab and Byzantine cultures,
34:01and later to Paris, where he continued to develop his knowledge.
34:06The characteristic of Pietro d'Avano,
34:10who assimilated the teachings of Averroes and therefore of Aristotle
34:14through the Arab sources,
34:17is that he sought to give meaning to nature through the use of logic.
34:23Naturally, this implies, in the first instance,
34:27philosophy in relation to astrology,
34:30because it is the stars, the celestial bodies,
34:33that govern and determine the material things of this world.
34:40Starting from the desire to observe directly the natural phenomena
34:44and looking for an explanation for their functioning,
34:47Pietro d'Avano manages to synthesize together astrology and medicine.
34:56Astrology is necessary to use the medicines in the most appropriate moment,
35:00when the moon is tempered by positive planets.
35:04Otherwise, it is better not to intervene surgically.
35:10The application of medical and surgical techniques
35:13cannot be without the knowledge of the zodiacal characteristics
35:16specific to the human being,
35:18nor of the constant and attentive research of the celestial vault,
35:21in that union between microcosms and macrocosms,
35:24which is one of the most peculiar features of the medieval mentality.
35:33If one takes a purgatory when the moon is in conjunction with Jupiter,
35:37its efficiency will decrease.
35:41In the same way, intervening with surgical instruments in the sick area,
35:45while the moon is in the sign of the sick organ,
35:49is a horrible thing.
35:54Pietro d'Avano is not alone.
35:57All the Europe of the time is excited
36:00by the knowledge imported through the Arab and Jewish world,
36:04who fully agree on an extremely practical problem
36:08and concrete in reality.
36:14How can man relate to nature
36:17and not limit himself to suffer it,
36:19but to modify it and influence it?
36:26Pietro d'Avano acquires bad fame with his theories.
36:29In fact, the Inquisition accuses him of heresy and necromancy.
36:33However, he received the solidarity of the municipal authorities,
36:37who defended him during his trial.
36:43Legend has it that after his death,
36:45his body was exhumed and burned in the bonfire,
36:48to conjure the return to Earth of such a heretic.
37:33Since the intellectual birth of the twelfth century,
37:36the West shows a renewed attention for astrological practices,
37:40considered as a synthesis between science and magic.
37:43And also for astronomy,
37:45which, along with alchemy, reaches a great boom in Europe
37:48thanks to the contact with the Arab culture,
37:51despite the fears of religious authorities,
37:54who see in them a dangerous affinity with magic.
38:04Wake up!
38:12Intellectuals such as the Franciscan Ruggiero Bacone
38:15or the Dominican Alberto Magno
38:17appear as scholars who know that magic
38:20can be an instrument of knowledge of the mysteries of the cosmos.
38:26A revaluation of magic is produced
38:28as a technique at the service of the practical objectives of the human being.
38:33It is a cultural trend
38:35that distinguishes between good and natural magic,
38:38which seeks to discover the secrets of nature itself,
38:41and black magic, ceremonial and demonic.
38:52There are certain depraved women
38:54who go to Satan
38:56and are caught by deceptions and devilish seductions.
39:04They believe and assure to ride at night
39:07to the back of certain beasts,
39:09in the guise of Diana, goddess of the pagans,
39:12and in the company of other women.
39:17They affirm that they cross wide territories,
39:20protected by the silence of the night.
39:22They obey their orders,
39:24and some nights the devil calls them to his service.
39:28The witch is the woman who makes magic potions,
39:31love filters or poisons,
39:33and who transforms into other things.
39:36She can become a night bird,
39:39she can kill children,
39:41she even causes abortions.
39:46This is the general image of witches.
39:49Witches, when they are possessed,
39:52they have the power to do anything.
39:56Witches, when they were possessed by the Inquisition,
39:59they were always accused of having killed children,
40:02of having stolen their butter
40:04to make miraculous ointments,
40:06magical ointments,
40:08and also of taking part in nocturnal,
40:11diabolical parties,
40:13what we know as aquilares,
40:15and of fornicating with the devil.
40:21The pagan mental structures
40:23persist under a superficial adhesion to the new religion,
40:27in which the worship of the saints and their relics
40:30maintains an ancestral relationship with the sacred,
40:33the arcane, the unknown.
40:37But heaven wants that only they
40:40have succumbed to their false beliefs,
40:43and that they have not dragged many others
40:46to the perdition of their souls.
40:49So much so that many have been convinced by these deceits,
40:53and believe that all that is true,
40:56that in this way they move away from true faith,
41:00and make the mistakes of the pagans,
41:03and believe that apart from our only God,
41:06there are other gods or divinities.
41:09There are a multitude of manuals of medical magic
41:12that prescribe recipes to cure the most varied diseases
41:15through the combined use of medicinal plants,
41:18or even organs or animal fluids.
41:22It is evident that the discovery of its curative effect
41:25is rather the result of a long experience,
41:28transmitted from generation to generation.
41:31It is also evident that the discovery of its curative effect
41:34is rather the result of a long experience,
41:37transmitted from generation to generation.
41:43Each thing, each entity, each force
41:46is almost an incomprehensible voice,
41:49a word suspended in the air,
41:52where each word has innumerable echoes and resonances,
41:57where the stars address us,
42:00and address each other,
42:03and look at each other, and look at us,
42:06and listen to each other, and listen to us,
42:09where the whole universe is an immense,
42:12multiple, diverse conversation,
42:15now silent, now noisy,
42:18now in secret keys, now in an open language.
42:22And in the middle is the man,
42:25admirable changing being,
42:28who can pronounce any word,
42:31capture any thing, draw any character,
42:34invoke any god.
42:38The ancient Greeks and Romans
42:41believed that through the possibility
42:44of coming into contact with the spirits
42:47that give life to the world and are invisible,
42:50one came into contact with a singular language
42:53composed of words, signs, songs,
42:56colors, sounds, smells.
42:59That is, the magic ritual.
43:02Through this, the ancients believed
43:05that reality could really be modified.
43:08The Jews, the Christians and the Muslims
43:11cannot believe this, because reality is God's will.
43:14Reality is seen in what is created.
43:17God is the only owner of creation.
43:20Men, although they have the ability to know,
43:23cannot double God's will.
43:26Only God governs the spirits.
43:29But even Judaism and Islam have their heretics.
43:32And in the course of the twelfth century,
43:35rituals of Jewish or Muslim origin begin to circulate,
43:38which teach to let yourself be guided by the spirits
43:41and to get what you want,
43:44letting yourself be carried by the spirits.
43:50A specific practice is necromancy,
43:53which consists in the invocation of demons.
43:56It is an extremely dangerous terrain,
43:59in contact with supernatural powers.
44:10The word is a fundamental element of the magic ritual.
44:13Also prayers, blessings,
44:16spells or oracles,
44:19where characters of the sacred scriptures also dance.
44:22Instead, exorcisms
44:25occupy a separate place.
44:28On the one hand, they are encoded by the Church,
44:31and on the other, they are linked to folkloric traditions.
44:34They are performed to free a person from demonic possession.
44:37In the name and power of our Lord Jesus Christ,
44:40I have been eradicated from the Church of God
44:43and from the redeemed souls
44:46by the precious blood of the Lamb of God.
44:49From now on, do not you dare,
44:52to harm the human race,
44:55to persecute the Church of God,
44:58or to stir up the chosen of God.
45:01I order you, the Most High,
45:04that you, in your immense pride,
45:07dare to be like me.
45:11In the name and power of our Lord Jesus Christ,
45:14we exorcise you,
45:17you filthy spirit,
45:20invasion of the infernal enemy,
45:23legions, meetings and devilish sects.
45:31May God show himself,
45:34and his enemies will go away,
45:37and may those who hate him flee from him.
45:51As the smoke fades away,
45:54they fade away.
45:57As the wax melts into the fire,
46:00the sinners succumb to the eyes of God.
46:16From the 14th century,
46:19the ecclesiastics spread their curses
46:22to everything that has to do with the sphere of the magical.
46:25New theological problems arise,
46:28such as that of the free albedo,
46:31where the refinement of astrology
46:34seems to propose a kind of cosmic determinism
46:37to which the human being is subjected.
46:40The idea advances that magic has real effects,
46:43and that all its different practices
46:46are related to the devil.
46:53Witches and heretics gather at night,
46:56usually in lonely places,
46:59in fields or in mountains,
47:02in desacralized churches,
47:05or in places left by God's hand.
47:08From the middle of the 13th century,
47:11the Inquisition, or the judgment of man,
47:14replaces the judgment of God.
47:17After having renounced the Christian faith,
47:20profaned the sacraments,
47:23and pleaded with the devil,
47:26every place frequented and well-lit
47:29becomes inhospitable to them.
47:32The church is defended,
47:35and the church of that time
47:38is closely linked to the society of that time.
47:41There is a relationship
47:44for which the church also possesses
47:47civil and social powers,
47:50and the society of the time
47:53is very close to it.
47:56What for the church is a heresy
47:59can also be a crime for civil society.
48:02The church establishes a series of courts,
48:05which in fact will be the courts of the Inquisition.
48:08At first, these courts,
48:11which should only decide the heterodoxy or orthodoxy
48:14of the accused and nothing else,
48:17are directed by the bishops.
48:20But giving this power to the bishops
48:23obviously implies that the dioceses
48:26are made with an important autonomy.
48:30It is then, from the beginning of the thirteenth century,
48:33with the great Innocent III,
48:36when the Inquisition goes from being episcopal
48:39to being pontificia.
48:43In 1278, more than 200 bodies
48:46burn in the sand of Verona.
48:49The night suddenly lights up
48:52with purifying fire.
49:00Look for them in similar shelters and hiding places.
49:03Get them out of there and kill them all.
49:06God will recognize his own.
49:09In this way the admirable divine punishment falls.
49:25In a medieval way,
49:28among caravans of merchants,
49:31groups of soldiers on horseback and peasants,
49:34it is possible to see a solitary figure
49:37moving on foot,
49:40dressed in simple clothes,
49:43with few belongings.
49:46He is moved by the feeling of penance and devotion,
49:49but also by the desire to see and discover the world.
49:52This is, in the end, the man of the Middle Ages,
49:55who, after his birth,
49:58sets out to go through the great transformations of his time.
50:25© transcript Emily Beynon