ABSTRACT
Penitentials: Work and Magic The tariffs which defined expectations for women’s non-sexual behaviour settle for the most part into a fairly narrow inventory clustering around domestic behaviour. The general categories of nonsexual sins which may be identified in the penitentials are (i) healthcare; (ii) contraception, abortion, and infanticide; (iii) childcare; and (iv) work, which was mainly associated with food preparation and textile work. With regard to this last general category the tariffs were concerned wholly with the magical practices associated with these elements of women’s work.1 Offences pertaining to the first three categories had both magical and nonmagical elements. This chapter will examine the four categories under two main headings of expectations relating to magical and non-magical activities. It will become clear that the overriding issue for the compilers of the texts was women’s involvement in preChristian practices, and most of the non-sexual, female-specific tariffs may be placed in this broader category. Paganism occupied the thought of many compilers of the penitentials, especially so towards the end of the period, and was apparently to be found in many parts of women’s lives and permeated many women’s occupations. It is important to have a clear understanding that ‘pre-Christian’ did not necessarily equal ‘magic’. Pre-Christian practices were heathen practices and many, though not all, heathen remnants were unacceptable to churchmen. Magic was associated with the assistance of the devil and hence was unacceptable for its diabolical powers rather than its pre-Christian cultural roots. Both pagan and diabolical practices were troubling to churchmen though magic was of course far more dangerous. Penitentials which focused on these problem areas indicated that priests and monks were also known to participate in these unacceptable practices which must have made them far more difficult to eradicate.
