When thrown together in great mult.i.tudes, they excited whirlwinds in the air and tempests in the waters, and took delight in destroying the beauty of nature and the monuments of the industry of man. Although they increased among themselves like ordinary creatures, their numbers were daily augmented by the souls of wicked men--of children still-born--of women who died in childbed, and of persons killed in duels. The whole air was supposed to be full of them, and many unfortunate men and women drew them by thousands into their mouths and nostrils at every inspiration; and the demons, lodging in their bowels or other parts of their bodies, tormented them with pains and diseases of every kind, and sent them frightful dreams. St. Gregory of Nice relates a story of a nun who forgot to say her benedicite, and make the sign of the cross, before she sat down to supper, and who, in consequence, swallowed a demon concealed among the leaves of a lettuce.
Most persons said the number of these demons was so great that they could not be counted, but Wierus a.s.serted that they amounted to no more than seven millions, four hundred and five thousand, nine hundred, and twenty-six; and that they were divided into seventy-two companies or battalions, to each of which there was a prince or captain. They could a.s.sume any shape they pleased. When they were male, they were called incubi; and when female, succubi. They sometimes made themselves hideous; and at other times, they a.s.sumed shapes of such transcendant loveliness, that mortal eyes never saw beauty to compete with theirs.
Although the devil and his legions could appear to mankind at any time, it was generally understood that he preferred the night between Friday and Sat.u.r.day. If Satan himself appeared in human shape, he was never perfectly, and in all respects, like a man. He was either too black or too white--too large or too small, or some of his limbs were out of proportion to the rest of his body. Most commonly his feet were deformed; and he was obliged to curl up and conceal his tall in some part of his habiliments; for, take what shape he would, he could not get rid of that enc.u.mbrance. He sometimes changed himself into a tree or a river; and upon one occasion he transformed himself into a barrister, as we learn from Wierus, book iv, chapter ix. In the reign of Philippe le Bel, he appeared to a monk in the shape of a dark man, riding a tall black horse--then as a friar--afterwards as an a.s.s, and finally as a coach-wheel. Instances are not rare in which both he and his inferior demons have taken the form of handsome young men; and, successfully concealing their tails, have married beautiful young women, who have had children by them. Such children were easily recognizable by their continual shrieking--by their requiring five nurses to suckle them, and by their never growing fat.
All these demons were at the command of any individual, who would give up his immortal soul to the prince of evil for the privilege of enjoying their services for a stated period. The wizard or witch could send them to execute the most difficult missions: whatever the witch commanded was performed, except it was a good action, in which case the order was disobeyed, and evil worked upon herself instead.
At intervals, according to the pleasure of Satan, there was a general meeting of the demons and all the witches. This meeting was called the Sabbath, from its taking place on the Sat.u.r.day or immediately after midnight on Fridays. These Sabbaths were sometimes held for one district, sometimes for another, and once at least, every year, it was held on the Brocken, or among other high mountains, as a general sabbath of the fiends for the whole of Christendom.
The devil generally chose a place where four roads met, as the scene of this a.s.sembly, or if that was not convenient, the neighbourhood of a lake. Upon this spot nothing would ever afterwards grow, as the hot feet of the demons and witches burnt the principle of fecundity from the earth, and rendered it barren for ever. When orders had been once issued for the meeting of the Sabbath, all the wizards and witches who failed to attend it were lashed by demons with a rod made of serpents or scorpions, as a punishment for their inattention or want of punctuality.
In France and England, the witches were supposed to ride uniformly upon broomsticks; but in Italy and Spain, the devil himself, in the shape of a goat, used to transport them on his back, which lengthened or shortened according to the number of witches he was desirous of accommodating. No witch, when proceeding to the Sabbath, could get out by a door or window, were she to try ever so much. Their general mode of ingress was by the keyhole, and of egress, by the chimney, up which they flew, broom and all, with the greatest ease. To prevent the absence of the witches from being noticed by their neighbours, some inferior demon was commanded to a.s.sume their shapes and lie in their beds, feigning illness, until the Sabbath was over.
When all the wizards and witches had arrived at the place of rendezvous, the infernal ceremonies of the Sabbath began. Satan, having a.s.sumed his favourite shape of a large he-goat, with a face in front and another in his haunches, took his seat upon a throne; and all present, in succession, paid their respects to him, and kissed him in his face behind. This done, he appointed a master of the ceremonies, in company with whom he made a personal examination of all the wizards and witches, to see whether they had the secret mark about them by which they were stamped as the devil"s own. This mark was always insensible to pain. Those who had not yet been marked, received the mark from the master of the ceremonies; the devil at the same time bestowing nicknames upon them. This done, they all began to sing and dance in the most furious manner, until some one arrived who was anxious to be admitted into their society. They were then silent for a while, until the new-comer had denied his salvation, kissed the devil, spat upon the Bible, and sworn obedience to him in all things. They then began dancing again with all their might, and singing these words,
"Alegremos, Alegremos!
Que gente va tenemos!"
In the course of an hour or two, they generally became wearied of this violent exercise, and then they all sat down and recounted the evil deeds they had done since their last meeting. Those who had not been malicious and mischievous enough towards their fellow-creatures, received personal chastis.e.m.e.nt from Satan himself, who flogged them with thorns or scorpions till they were covered with blood, and unable to sit or stand.
When this ceremony was concluded, they were all amused by a dance of toads. Thousands of these creatures sprang out of the earth; and standing on their hind-legs, danced, while the devil played the bagpipes or the trumpet. These toads were all endowed with the faculty of speech, and entreated the witches to reward them with the flesh of unbaptized babes for their exertions to give them pleasure. The witches promised compliance. The devil bade them remember to keep their word; and then stamping his foot, caused all the toads to sink into the earth in an instant. The place being thus cleared, preparation was made for the banquet, where all manner of disgusting things were served up and greedily devoured by the demons and witches; although the latter were sometimes regaled with choice meats and expensive wines from golden plates and crystal goblets; but they were never thus favoured unless they had done an extraordinary number of evil deeds since the last period of meeting.
After the feast, they began dancing again; but such as had no relish for any more exercise in that way, amused themselves by mocking the holy sacrament of baptism. For this purpose, the toads were again called up, and sprinkled with filthy water; the devil making the sign of the cross, and all the witches calling out, "In nomine Patrica, Aragueaco Petrica, agora! agora! Valentia, jouando goure gaits goustia!" which meant, "In the name of Patrick, Petrick of Aragon,--now, now, all our ills are over!"
When the devil wished to be particularly amused, he made the witches strip off their clothes and dance before him, each with a cat tied round her neck, and another dangling from her body in form of a tail.
When the c.o.c.k crew, they all disappeared, and the Sabbath was ended.
This is a summary of the belief which prevailed for many centuries nearly all over Europe, and which is far from eradicated even at this day. It was varied in some respects in several countries, but the main points were the same in France, Germany, Great Britain, Italy, Spain, and the far North of Europe.
The early annals of France abound with stories of supposed sorcery, but it was not until the time of Charlemagne that the crime acquired any great importance. "This monarch," says M. Jules Garinet, ["Histoire de la Magie en France. Rois de la seconde race," page 29.] "had several times given orders that all necromancers, astrologers, and witches should be driven from his states; but as the number of criminals augmented daily, he found it necessary at last to resort to severer measures. In consequence, he published several edicts, which may be found at length in the "Capitulaire de Baluse." By these, every sort of magic, enchantment, and witchcraft was forbidden; and the punishment of death decreed against those who in any way evoked the devil--compounded love-philters--afflicted either man or woman with barrenness--troubled the atmosphere--excited tempests--destroyed the fruits of the earth--dried up the milk of cows, or tormented their fellow-creatures with sores and diseases. All persons found guilty of exercising these execrable arts, were to be executed immediately upon conviction, that the earth might be rid of the burthen and curse of their presence; and those even who consulted them might also be punished with death." [M.
Michaud, in his "History of the Crusades," M. Guinguene, in his "Literary History of Italy," and some other critics, have objected to Ta.s.so"s poem, that he has attributed to the Crusaders a belief in magic, which did not exist at that time. If these critics had referred to the Edicts of Charlemagne, they would have seen that Ta.s.so was right, and that a disposition too eager to spy out imperfections in a great work was leading themselves into error.]
After this time, prosecutions for witchcraft are continually mentioned, especially by the French historians. It was a crime imputed with so much ease, and repelled with so much difficulty, that the powerful, whenever they wanted to ruin the weak, and could fix no other imputation upon them, had only to accuse them of witchcraft to ensure their destruction. Instances, in which this crime was made the pretext for the most violent persecution, both of individuals and of communities, whose real offences were purely political or religious, must be familiar to every reader. The extermination of the Stedinger, in 1234; of the Templars, from 1307 to 1313; the execution of Joan of Arc, in 1429; and the unhappy scenes of Arras, in 1459; are the most prominent. The first of these is perhaps the least known, but is not among the least remarkable. The following account, from Dr. Kortum"s interesting history ["Entstehungsgeschichte der freistadlischen Bunde im Mittelalter, von Dr. F. Kortum." 1827.] of the republican confederacies of the Middle Ages, will show the horrible convenience of imputations of witchcraft, when royal or priestly wolves wanted a pretext for a quarrel with the sheep.
The Frieslanders, inhabiting the district from the Weser to the Zuydersee, had long been celebrated for their attachment to freedom, and their successful struggles in its defence. As early as the eleventh century, they had formed a general confederacy against the encroachments of the Normans and the Saxons, which was divided into seven seelands, holding annually a diet under a large oaktree at Aurich, near the Upstalboom. Here they managed their own affairs, without the control of the clergy and ambitious n.o.bles who surrounded them, to the great scandal of the latter. They already had true notions of a representative government. The deputies of the people levied the necessary taxes, deliberated on the affairs of the community, and performed, in their simple and patriarchal manner; nearly all the functions of the representative a.s.semblies of the present day. Finally, the Archbishop of Bremen, together with the Count of Oldenburg and other neighbouring potentates, formed a league against that section of the Frieslanders, known by the name of the Stedinger, and succeeded, after hara.s.sing them, and sowing dissensions among them for many years, in bringing them under the yoke. But the Stedinger, devotedly attached to their ancient laws, by which they had attained a degree of civil and religious liberty very uncommon in that age, did not submit without a violent struggle. They arose in insurrection, in the year 1204, in defence of the ancient customs of their country--refused to pay taxes to the feudal chiefs, or t.i.thes to the clergy, who had forced themselves into their peaceful retreats, and drove out many of their oppressors. For a period of eight-and-twenty years the brave Stedinger continued the struggle single-handed against the forces of the Archbishops of Bremen and the Counts of Oldenburg, and destroyed, in the year 1232, the strong castle of s.l.u.tterberg, near Delmenhorst, built by the latter n.o.bleman as a position from which he could send out his marauders to plunder and destroy the possessions of the peasantry.
The invincible courage of these poor people proving too strong for their oppressors to cope with by the ordinary means of warfare, the Archbishop of Bremen applied to Pope Gregory IX. for his spiritual aid against them. That prelate entered cordially into the cause, and launching forth his anathema against the Stedinger as heretics and witches, encouraged all true believers to a.s.sist in their extermination. A large body of thieves and fanatics broke into their country in the year 1233, killing and burning wherever they went, and not sparing either women or children, the sick or the aged, in their rage. The Stedinger, however, rallied in great force, routed their invaders, and killed in battle their leader, Count Burckhardt of Oldenburg, with many inferior chieftains.
Again the pope was applied to, and a crusade against the Stedinger was preached in all that part of Germany. The pope wrote to all the bishops and leaders of the faithful an exhortation to arm, to root out from the land those abominable witches and wizards. "The Stedinger," said his Holiness, "seduced by the devil, have abjured all the laws of G.o.d and man; slandered the Church--insulted the holy sacraments--consulted witches to raise evil spirits--shed blood like water--taken the lives of priests, and concocted an infernal scheme to propagate the worship of the devil, whom they adore under the name of Asmodi. The devil appears to them in different shapes; sometimes as a goose or a duck, and at others in the figure of a pale, black-eyed youth, with a melancholy aspect, whose embrace fills their hearts with eternal hatred against the holy church of Christ. This devil presides at their Sabbaths, when they all kiss him and dance around him. He then envelopes them in total darkness, and they all, male and female, give themselves up to the grossest and most disgusting debauchery."
In consequence of these letters of the pope, the Emperor of Germany, Frederic II, also p.r.o.nounced his ban against them. The Bishops of Ratzebourg, Lubeck, Osnabruek, Munster, and Minden took up arms to exterminate them, aided by the Duke of Brabant, the Counts of Holland, of Cloves, of the Mark, of Oldenburg, of Egmond, of Diest, and many other powerful n.o.bles. An army of forty thousand men was soon collected, which marched, under the command of the Duke of Brabant, into the country of the Stedinger. The latter mustered vigorously in defence of their lives and liberties, but could raise no greater force, including every man capable of bearing arms, than eleven thousand men to cope against the overwhelming numbers of their foe. They fought with the energy of despair, but all in vain. Eight thousand of them were slain on the field of battle; the whole race was exterminated; and the enraged conquerors scoured the country in all directions--slew the women and children and old men--drove away the cattle--fired the woods and cottages, and made a total waste of the land.
Just as absurd and effectual was the charge brought against the Templars in 1307, when they had rendered themselves obnoxious to the potentates and prelacy of Christendom. Their wealth, their power, their pride, and their insolence had raised up enemies on every side; and every sort of accusation was made against them, but failed to work their overthrow, until the terrible cry of witchcraft was let loose upon them. This effected its object, and the Templars were extirpated.
They were accused of having sold their souls to the devil, and of celebrating all the infernal mysteries of the witches" Sabbath. It was pretended that, when they admitted a novice into their order, they forced him to renounce his salvation and curse Jesus Christ; that they then made him submit to many unholy and disgusting ceremonies, and forced him to kiss the Superior on the cheek, the navel, and the breech; and spit three times upon a crucifix. That all the members were forbidden to have connexion with women, but might give themselves up without restraint to every species of unmentionable debauchery. That when, by any mischance, a Templar infringed this order, and a child was born, the whole order met, and tossed it about like a shuttlec.o.c.k from one to the other until it expired; that they then roasted it by a slow fire, and with the fat which trickled from it anointed the hair and beard of a large image of the devil. It was also said that, when one of the knights died, his body was burnt into a powder, and then mixed with wine and drunk by every member of the order. Philip IV, who, to exercise his own implacable hatred, invented, in all probability, the greater part of these charges, issued orders for the immediate arrest of all the Templars in his dominions. The pope afterwards took up the cause with almost as much fervour as the King of France; and in every part of Europe, the Templars were thrown into prison and their goods and estates confiscated. Hundreds of them, when put to the rack, confessed even the most preposterous of the charges against them, and by so doing, increased the popular clamour and the hopes of their enemies. It is true that, when removed from the rack, they denied all they had previously confessed; but this circ.u.mstance only increased the outcry, and was numbered as an additional crime against them. They were considered in a worse light than before, and condemned forthwith to the flames, as relapsed heretics. Fifty-nine of these unfortunate victims were all burned together by a slow fire in a field in the suburbs of Paris, protesting to the very last moment of their lives, their innocence of the crimes imputed to them, and refusing to accept of pardon upon condition of acknowledging themselves guilty. Similar scenes were enacted in the provinces; and for four years, hardly a month pa.s.sed without witnessing the execution of one or more of these unhappy men. Finally, in 1313, the last scene of this tragedy closed by the burning of the Grand-Master, Jacques de Molay, and his companion, Guy, the Commander of Normandy. Anything more atrocious it is impossible to conceive; disgraceful alike to the monarch who originated, the pope who supported, and the age which tolerated the monstrous iniquity. That the malice of a few could invent such a charge, is a humiliating thought for the lover of his species; but that millions of mankind should credit it, is still more so.
The execution of Joan of Arc is the next most notorious example which history affords us, of the imputation of witchcraft against a political enemy. Instances of similar persecution, in which this crime was made the pretext for the gratification of political or religious hatred, might be multiplied to a great extent. But it is better to proceed at once to the consideration of the bull of Pope Innocent, the torch that set fire to the longlaid train, and caused so fearful an explosion over the Christian world. It will be necessary, however, to go back for some years anterior to that event, the better to understand the motives that influenced the Church in the promulgation of that fearful doc.u.ment.
Towards the close of the fourteenth and beginning of the fifteenth century, many witches were burned in different parts of Europe. As a natural consequence of the severe persecution, the crime, or the pretenders to it, increased. Those who found themselves accused and threatened with the penalties, if they happened to be persons of a bad and malicious disposition, wished they had the power imputed to them, that they might be revenged upon their persecutors. Numerous instances are upon record of half-crazed persons being found muttering the spells which were supposed to raise the evil one. When religion and law alike recognized the crime, it is no wonder that the weak in reason and the strong in imagination, especially when they were of a nervous temperament, fancied themselves endued with the terrible powers of which all the world was speaking. The belief of their neighbours did not lag behind their own, and execution was the speedy consequence.
As the fear of witchcraft increased, the Catholic clergy strove to fix the imputation of it upon those religious sects, the pioneers of the Reformation, who began about this time to be formidable to the Church of Rome. If a charge of heresy could not ensure their destruction, that of sorcery and witchcraft never failed. In the year 1459, a devoted congregation of the Waldenses, at Arras, who used to repair at night to worship G.o.d in their own manner in solitary places, fell victims to an accusation of sorcery. It was rumored in Arras that in the desert places to which they retired, the devil appeared before them in human form, and read from a large book his laws and ordinances, to which they all promised obedience; that he then distributed money and food among them, to bind them to his service, which done, they gave themselves up to every species of lewdness and debauchery. Upon these rumours, several creditable persons in Arras were seized and imprisoned, together with a number of decrepit and idiotic old women. The rack, that convenient instrument for making the accused confess anything, was of course put in requisition. Monstrelet, in his Chronicle, says that they were tortured until some of them admitted the truth of the whole accusations, and said besides, that they had seen and recognized, in their nocturnal a.s.semblies, many persons of rank; many prelates, seigneurs, governors of bailliages, and mayors of cities, being such names as the examiners had themselves suggested to the victims. Several who had been thus informed against, were thrown into prison, and so horribly tortured, that reason fled, and, in their ravings of pain, they also confessed their midnight meetings with the devil, and the oaths they had taken to serve him. Upon these confessions judgment was p.r.o.nounced: the poor old women, as usual in such cases, were hanged and burned in the market-place; the more wealthy delinquents were allowed to escape, upon payment of large sums. It was soon after universally recognized that these trials had been conducted in the most odious manner, and that the judges had motives of private vengeance against many of the more influential persons who had been implicated. The Parliament of Paris afterwards declared the sentence illegal, and the judges iniquitous; but its arret was too late to be of service even to those who had paid the fine, or to punish the authorities who had misconducted themselves; for it was not delivered until thirty-two years after the executions had taken place.
In the mean time, accusations of witchcraft spread rapidly in France, Italy, and Germany. Strange to say, that although in the first instance chiefly directed against heretics, the latter were as firm believers in the crime as even the Catholics themselves. In after times we also find that the Lutherans and Calvinists became greater witchburners than ever the Romanists had been: so deeply was the prejudice rooted. Every other point of belief was in dispute, but that was considered by every sect to be as well established as the authenticity of the Scriptures, or the existence of a G.o.d.
But at this early period of the epidemic the persecutions were directed by the heads of the Catholic Church. The spread of heresy betokened, it was thought, the coming of Antichrist. Florimond, in his work concerning the Antichrist, lets us fully into the secret of these prosecutions. He says, "All who have afforded us some signs of the approach of Antichrist agree that the increase of sorcery and witchcraft is to distinguish the melancholy period of his advent; and was ever age so afflicted as ours? The seats destined for criminals in our courts of justice are blackened with persons accused of this guilt.
There are not judges enough to try them. Our dungeons are gorged with them. No day pa.s.ses that we do not render our tribunals b.l.o.o.d.y by the dooms which we p.r.o.nounce, or in which we do not return to our homes, discountenanted and terrified at the horrible confessions which we have heard. And the devil is accounted so good a master, that we cannot commit so great a number of his slaves to the flames, but what there shall arise from their ashes a sufficient number to supply their place."
Florimond here spoke the general opinion of the Church of Rome; but it never suggested itself to the mind of any person engaged in these trials, that if it were indeed a devil, who raised up so many new witches to fill the places of those consumed, it was no other than one in their own employ--the devil of persecution. But so it was. The more they burned, the more they found to burn; until it became a common prayer with women in the humbler walks of life, that they might never live to grow old. It was sufficient to be aged, poor, and ill-tempered, to ensure death at the stake or the scaffold.
In the year 1487 there was a severe storm in Switzerland, which laid waste the country for four miles around Constance. Two wretched old women, whom the popular voice had long accused of witchcraft, were arrested on the preposterous charge of having raised the tempest. The rack was displayed, and the two poor creatures extended upon it. In reply to various leading questions from their tormentors, they owned, in their agony, that they were in the constant habit of meeting the devil, that they had sold their souls to him, and that at their command he had raised the tempest. Upon this insane and blasphemous charge they were condemned to die. In the criminal registers of Constance there stands against the name of each the simple but significant phrase, "convicta et combusta."
This case and hundreds of others were duly reported to the ecclesiastical powers. There happened at that time to be a Pontiff at the head of the Church who had given much of his attention to the subject of witchcraft, and who, with the intent of rooting out the crime, did more to increase it than any other man that ever lived.
John Baptist Cibo, elected to the Papacy in 1485, under the designation of Innocent VIII, was sincerely alarmed at the number of witches, and launched forth his terrible manifesto against them. In his celebrated bull of 1488, he called the nations of Europe to the rescue of the church of Christ upon earth, emperilled by the arts of Satan, and set forth the horrors that had reached his ears; how that numbers of both s.e.xes had intercourse with the infernal fiends; how by their sorceries they afflicted both man and beast; how they blighted the marriage bed, destroyed the births of women and the increase of cattle; and how they blasted the corn on the ground, the grapes of the vineyard, the fruits of the trees, and the herbs of the field. In order that criminals so atrocious might no longer pollute the earth, he appointed inquisitors in every country, armed with the apostolic power to convict and punish.
It was now that the Witch Mania, properly so called, may be said to have fairly commenced. Immediately a cla.s.s of men sprang up in Europe, who made it the sole business of their lives to discover and burn the witches. Sprenger, in Germany, was the most celebrated of these national scourges. In his notorious work, the "Malleus Maleficarum," he laid down a regular form of trial, and appointed a course of examination by which the inquisitors in other countries might best discover the guilty. The questions, which were always enforced by torture, were of the most absurd and disgusting nature. The inquisitors were required to ask the suspected whether they had midnight meetings with the devil? whether they attended the witch"s sabbath on the Brocken? whether they had their familiar spirits?
whether they could raise whirlwinds and call down the lightning? and whether they had s.e.xual intercourse with Satan?
Straightway the inquisitors set to work; c.u.marius, in Italy, burned forty-one poor women in one province alone, and Sprenger, in Germany, burned a number which can never be ascertained correctly, but which, it is agreed on all hands, amounted to more than five hundred in a year.
The great resemblance between the confessions of the unhappy victims was regarded as a new proof of the existence of the crime. But this is not astonishing. The same questions from the "Malleus Maleficarum,"
were put to them all, and torture never failed to educe the answer required by the inquisitor. Numbers of people whose imaginations were filled with these horrors, went further in the way of confession than even their tormenters antic.i.p.ated, in the hope that they would thereby be saved from the rack, and put out of their misery at once. Some confessed that they had had children by the devil; but no one, who had ever been a mother, gave utterance to such a frantic imagining, even in the extremity of her anguish. The childless only confessed it, and were burned instanter as unworthy to live.
For fear the zeal of the enemies of Satan should cool, successive Popes appointed new commissions. One was appointed by Alexander VI, in 1494; another by Leo X, in 1521, and a third by Adrian VI, in 1522. They were all armed with the same powers to hunt out and destroy, and executed their fearful functions but too rigidly. In Geneva alone five hundred persons were burned in the years 1515 and 1516, under the t.i.tle of Protestant witches. It would appear that their chief crime was heresy, and their witchcraft merely an aggravation. Bartolomeo de Spina has a list still more fearful. He informs us that, in the year 1524, no less than a thousand persons suffered death for witchcraft in the district of Como, and that for several years afterwards the average number of victims exceeded a hundred annually. One inquisitor, Remigius, took great credit to himself for having, during fifteen years, convicted and burned nine hundred.
In France, about the year 1520, fires for the execution of witches blazed in almost every town. Danaeus, in his "Dialogues of Witches,"
says they were so numerous that it would be next to impossible to tell the number of them. So deep was the thraldom of the human mind, that the friends and relatives of the accused parties looked on and approved. The wife or sister of a murderer might sympathise in his fate, but the wives and husbands of sorcerers and witches had no pity.
The truth is that pity was dangerous, for it was thought no one could have compa.s.sion on the sufferings of a witch who was not a dabbler in the art: to have wept for a witch would have insured the stake. In some districts, however, the exasperation of the people broke out, in spite of superst.i.tion. The inquisitor of a rural township in Piedmont burned the victims so plentifully, and so fast, that there was not a family in the place which did not lose a member. The people at last arose, and the inquisitor was but too happy to escape from the country with whole limbs. The Archbishop of the diocese proceeded afterwards to the trial of such as the inquisitor had left in prison.
Some of the charges were so utterly preposterous that the poor wretches were at once liberated; others met a harder, but the usual fate. Some of them were accused of having joined the witches" dance at midnight under a blasted oak, where they had been seen by creditable people. The husbands of several of these women (two of whom were young and beautiful) swore positively that at the time stated their wives were comfortably asleep in their arms; but it was all in vain. Their word was taken, but the Archbishop told them they had been deceived by the devil and their own senses. It was true they might have had the semblance of their wives in their beds, but the originals were far away, at the devil"s dance under the oak. The honest fellows were confounded, and their wives burned forthwith.
In the year 1561, five poor women of Verneuil were accused of transforming themselves into cats, and in that shape attending the sabbath of the fiends--prowling around Satan, who presided over them in the form of a goat, and dancing, to amuse him, upon his back. They were found guilty, and burned. [Bodin, page 95. Garinet, page 125.
"Anti-demon de Serclier," page 346.]
In 1564, three wizards and a witch appeared before the Presidents Salvert and D"Avanton: they confessed, when extended on the rack, that they anointed the sheep-pens with infernal unguents to kill the sheep--that they attended the sabbath, where they saw a great black goat, which spoke to them, and made them kiss him, each holding a lighted candle in his hand while he performed the ceremony. They were all executed at Poitiers.
In 1571, the celebrated sorcerer, Trois Ech.e.l.les, was burned in the Place de Greve, in Paris. He confessed, in the presence of Charles IX, and of the Marshals de Montmorency, De Retz, and the Sieur du Mazille, physician to the King, that he could perform the most wonderful things by the aid of a devil to whom he had sold himself. He described at great length the saturnalia of the fiends--the sacrifices which they offered up--the debaucheries they committed with the young and handsome witches, and the various modes of preparing the infernal unguent for blighting cattle. He said he had upwards of twelve hundred accomplices in the crime of witchcraft in various parts of France, whom he named to the King, and many of whom were afterwards arrested and suffered execution.
At Dole, two years afterwards, Gilles Garnier, a native of Lyons, was indicted for being a loupgarou, or man-wolf, and for prowling in that shape about the country at night to devour little children. The indictment against him, as read by Henri Camus, doctor of laws and counsellor of the King, was to the effect that he, Gilles Garnier, had seized upon a little girl, twelve years of age, whom he drew into a vineyard and there killed, partly with his teeth and partly with his hands, seeming like wolf"s paws--that from thence he trailed her bleeding body along the ground with his teeth into the wood of La Serre, where he ate the greatest portion of her at one meal, and carried the remainder home to his wife; that, upon another occasion, eight days before the festival of All Saints, he was seen to seize another child in his teeth, and would have devoured her had she not been rescued by the country-people--and that the said child died a few days afterwards of the injuries he had inflicted; that fifteen days after the same festival of All Saints, being again in the shape of a wolf, he devoured a boy thirteen years of age, having previously torn off his leg and thigh with his teeth, and hid them away for his breakfast on the morrow. He was, furthermore, indicted for giving way to the same diabolical and unnatural propensities even in his shape of a man, and that he had strangled a boy in a wood with the intention of eating him, which crime he would have effected if he had not been seen by the neighhours and prevented.
Gilles Garnier was put to the rack, after fifty witnesses had deposed against him: he confessed everything that was laid to his charge. He was, thereupon, brought back into the presence of his judges, when Dr.
Camus, in the name of the Parliament of Dole, p.r.o.nounced the following sentence:--
"Seeing that Gilles Garnier has, by the testimony of credible witnesses, and by his own spontaneous confession, been proved guilty of the abominable crimes of lycanthropy and witchcraft, this court condemns him, the said Gilles, to be this day taken in a cart from this spot to the place of execution, accompanied by the executioner (maitre executeur de la haute justice), where he, by the said executioner, shall be tied to a stake and burned alive, and that his ashes be then scattered to the winds. The Court further condemns him, the said Gilles, to the costs of this prosecution."
"Given at Dole, this 18th day of January, 1573."
In 1578, the Parliament of Paris was occupied for several days with the trial of a man, named Jacques Roller. He, also, was found guilty of being a loup-garou, and in that shape devouring a little boy. He was burnt alive in the Place de Greve.
In 1579, so much alarm was excited in the neighbourhood of Melun by the increase of witches and loup-garous, that a council was held to devise some measures to stay the evil. A decree was pa.s.sed, that all witches, and consulters with witches, should be punished with death; and not only those, but fortune-tellers and conjurors of every kind. The Parliament of Rouen took up the same question in the following year, and decreed that the possession of a grimoire, or book of spells, was sufficient evidence of witchcraft; and that all persons on whom such books were found should be burned alive. Three councils were held in different parts of France in the year 1583, all in relation to the same subject. The Parliament of Bourdeaux issued strict injunctions to all curates and clergy whatever, to use redoubled efforts to root out the crime of witchcraft. The Parliament of Tours was equally peremptory, and feared the judgments of an offended G.o.d, if all these dealers with the devil were not swept from the face of the land. The Parliament of Rheims was particularly severe against the noueurs d"aiguillette, or "tyers of the knot;" people of both s.e.xes, who took pleasure in preventing the consummation of marriage, that they might counteract the command of G.o.d to our first parents, to increase and multiply. This Parliament held it to be sinful to wear amulets to preserve from witchcraft; and that this practice might not be continued within its jurisdiction, drew up a form of exorcism, which would more effectually defeat the agents of the devil, and put them to flight.
A case of witchcraft, which created a great sensation in its day, occurred in 1588, at a village in the mountains of Auvergne, about two leagues from Apchon. A gentleman of that place being at his window, there pa.s.sed a friend of his who had been out hunting, and who was then returning to his own house. The gentleman asked his friend what sport he had had; upon which the latter informed him that he had been attacked in the plain by a large and savage wolf, which he had shot at, without wounding; and that he had then drawn out his hunting-knife and cut off the animal"s fore-paw, as it sprang upon his neck to devour him. The huntsman, upon this, put his hand into his bag to pull out the paw, but was shocked to find that it was a woman"s hand, with a wedding-ring on the finger. The gentleman immediately recognized his wife"s ring, "which," says the indictment against her, "made him begin to suspect some evil of her." He immediately went in search of her, and found her sitting by the fire in the kitchen, with her arm hidden underneath her ap.r.o.n. He tore off her ap.r.o.n with great vehemence, and found that she had no hand, and that the stump was even then bleeding.
She was given into custody, and burned at Riom in presence of some thousands of spectators. [Tablier. See also Boguet, "Discours sur les Sorciers;" and M. Jules Garinet, "Histoire de la Magie," page 150.]