Magic in the Christian context I n Constantinople is slightly harder to define, though not by much. If you think of magic as a belief system whereupon the order of things can be influenced by human will alone, there is much in Christianity and especially Byzantine Orthodox Christianity with its icons and incense that fits the bill nicely. The use of icons began to be seen as a form of idolatry and in the eight century, iconoclasm saw the destruction of many of these images of art. A second iconoclasm occurred in the ninth century. The people loved their icons however and iconography was eventually restored. Items such as amulets were popular to protect a mother during pregnancy for example, or worn to ward off the “evil-eye”, though they were frowned upon by the Church hierarchy. It was suspected that the Empress Zoe was indulging in some sort of pagan ritual in her chambers, while pretending to distill sweet oils for perfumes and cosmetics.

As with any culture, when a religion such as Christianity is introduced, it begins with the aristocracy and only slowly filters down to the lower strata of society as folk wisdom and folk magic continue to be practiced long after a nation has been “converted”. This was evident in Anglo-Saxon England as witnessed by the endurance of the old gods in things such as place names, the days of the week and even our own planet. It certainly was evident in Kiev, for though Vladimir converted to Orthodox Christianity, and outlawed the old Slavonic and Norse gods in an attempt to unify his people through religion, he failed to eradicate the old ways completely and in fact they continued to remain vibrant for the Russian people as late as the fifteenth century.

Henry Maguire writes in Byzantine Magic:

Practices like exorcism, blessing, or even the major sacraments could be viewed and used on the popular level in precisely the same ways as the magical operations designed to manipulate the material conditions of human life while prayers and rituals dedicated to saints who would be used in specific circumstances could be thought to create similarly efficacious alterations in human relations t those of the magical practices described above.

Emperor Manuel I Comnenus utilized astrology for his own purposes in the twelfth century. The Byzantine historian Anna Comnene, daughter of the Emperor Alexios, commented at length in her Alexiad on the use of astrologers and prophesies. Now these (astrologers) observe the hour of the birth of the persons about whom they intend to prophesy, and fix the cardinal points and carefully note the disposition of all the stars, in short they do everything that the inventor of this science bequeathed to posterity and which those who trouble about such trifles understand. We, also, at one time dabbled a little in this science, not in order to cast horoscopes (God forbid!), but by gaining a more accurate idea of this vain study to be able to pass judgment upon its devotees. She takes care to distance herself, not wishing to impinge on her reputation or imply that she (God forbid!) recommends that anyone ought to visit an astrologer for personal reasons.

Resources: Byzantine Magic by Henry Maguire

Byzantium: Church, Society, and Civilization Seen Through Contemporary Eyes By Deno John Geanakoplos

History of the Byzantine Empire from DCCXVI to MLVII By George Finlay