La Sorciere: The Witch of the Middle Ages Part 17

[78] A famous Italian physician, who lived through the greater part of the sixteenth century.--TRANS.

That apostle of toleration, Chatillon, who maintained against Catholics and Protestants both, that heretics should not be burnt, though he said nothing about wizards, put men of sense in a better way. Agrippa,[79] Lavatier, above all, Wyer[80]] the ill.u.s.trious physician of Cleves, rightly said that if those wretched witches were the Devil's plaything, we must lay the blame on the Devil, not on them; must cure, instead of burning them. Some physicians of Paris soon pushed incredulity so far as to maintain that the possessed and the witches were simply knaves. This was going too far. Most of them were sufferers under the sway of an illusion.

[79] Cornelius Agrippa, of Cologne, born in 1486, sometime Secretary of the Emperor Maximilian, and author of two works famous in their day, _Vanity of the Sciences_, and _Occult Philosophy_.--TRANS.

[80] A friend of Sir Philip Sydney, who sent for him when dying.--TRANS.

The dark reign of Henry II. and Diana of Poitiers ends the season of toleration. Under Diana, they burn heretics and wizards again. On the other hand, Catherine of Medici, surrounded as she was by astrologers and magicians, would have protected the latter. Their numbers increased amain. The wizard Trois-Ech.e.l.les, who was tried in the reign of Charles IX., reckons them at a hundred thousand, declaring all France to be one Witch.

Agrippa and others affirm, that all science is contained in magic. In white magic undoubtedly. But the fears of fools and their fanatic rage, put little difference between them. In spite of Wyer, in spite of those true philosophers, Light and Toleration, a strong reaction towards darkness set in from a quarter whence it was least expected.

Our magistrates, who for nearly a century, had shown themselves enlightened and fair-dealing, now threw themselves into the Spanish Catholicon[81] and the fury of the Leaguists,[82] until they waxed more priest-like than the priests themselves. While scouting the Inquisition from France, they matched, and well-nigh eclipsed it by their own deeds: the Parliament of Toulouse alone sending four hundred human bodies at one time to the stake. Think of the horror, the black smoke of all that flesh, of the frightful melting and bubbling of the fat amidst those piercing shrieks and yells! So accursed, so sickening a sight had not been seen, since the Albigenses were broiled and roasted.

[81] Catholicon, or purgative panacea: _i. e._ the Inquisition.--TRANS.

[82] The wars of the Catholic League against Henry of Navarre began in 1576.--TRANS.

But this is all too little for Bodin, lawyer of Angers, and a violent adversary to Wyer. He begins by saying that the wizards in Europe are numerous enough to match Xerxes' army of eighteen hundred thousand men. Then, like Caligula, he utters a prayer, that these two millions might be gathered together, so as he, Bodin, could sentence and burn them all at one stroke.

The new rivalry makes matters worse. The gentry of the Law begin to say that the priest, being too often connected with the wizard, is no longer a safe judge. In fact, for a moment, the lawyers seem to be yet more trustworthy. In Spain, the Jesuit pleader, Del Rio; in Lorraine, Remy (1596); Boguet (1602) on the Jura; Leloyer (1605) in Anjou; are all matchless persecutors, who would have made Torquemada[83] himself die of envy.

[83] The infamous Spanish Inquisitor, who died at the close of the fifteenth century, after sixteen years of untold atrocities against the heretics of Spain.--TRANS.

In Lorraine there seemed to be quite a dreadful plague of wizards and visionaries. Driven to despair by the constant pa.s.sing of troops and brigands, the mult.i.tude prayed to the Devil only. They were drawn on by the wizards. A number of villagers, frightened by a twofold dread of wizards on the one hand, and judges on the other, longed to leave their homes and flee elsewhither, if Remy, Judge of Nancy, may be believed. In the work he dedicated (1596) to the Cardinal of Lorraine, he owns to having burnt eight hundred witches, in sixteen years. "So well do I deal out judgements," he says, "that last year sixteen slew themselves to avoid pa.s.sing through my hands."

The priests felt humbled. Could they have done better than the laity?

Nay, even the monkish lords of Saint Claude asked for a layman, honest Boguet, to sit in judgment on their own people, who were much given to witchcraft. In that sorry Jura, a poor land of firs and scanty pasturage, the serf in his despair yielded himself to the Devil. They all worshipped the Black Cat.

Boguet's book had immense weight. This Golden Book, by the petty judge of Saint Claude, was studied as a handbook by the worshipful members of Parliament. In truth, Boguet is a thorough lawyer, is even scrupulous in his own way. He finds fault with the treachery shown in these prosecutions; will not hear of barristers betraying their clients, of judges promising pardon only to ensure the death of the accused. He finds fault with the very doubtful tests to which the witches were still exposed. "Torture," he says, "is needless: it never makes them yield." Moreover, he is humane enough to have them strangled before throwing them to the flames, always except the werewolves, "whom you must take care to burn alive." He cannot believe that Satan would make a compact with children: "Satan is too sharp; knows too well that, under fourteen years, any bargain made with a minor, is annulled by default of years and due discretion." Then the children are saved? Not at all; for he contradicts himself, and holds, moreover, that such a leprosy cannot be purged away without burning everything, even to the cradles. Had he lived, he would have come to that. He made the country a desert: never was there a judge who destroyed people with so fine a conscience.

But it is to the Parliament of Bourdeaux that the grand hurrah for lay jurisdiction is sent up in Lancre's book on _The Fickleness of Demons_. The author, a man of some sense, a counsellor in this same Parliament, tells with a triumphant air of his fight with the Devil in the Basque country, where, in less than three months, he got rid of I know not how many witches, and, better still, of three priests. He looks compa.s.sionately on the Spanish Inquisition, which at Logrono, not far off, on the borders of Navarre and Castille, dragged on a trial for two years, ending in the poorest way by a small _auto-da-fe_, and the release of a whole crowd of women.

CHAPTER IV.

THE WITCHES OF THE BASQUE COUNTRY: 1609.[84]

[84] The Basques of the Lower Pyrenees, the Aquitani of Caesar, belonged to the old Iberian race which peopled Western Europe before the Celtic era.--TRANS.

That strong-handed execution of the priests shows M. Lancre to have been a man of independent spirit. In politics he is the same. In his book on _The Prince_ (1617), he openly declares "the law to be above the King."

Never was the Basque character better drawn than in his book on _The Fickleness of Demons_. In France, as in Spain, the Basque people had privileges which almost made them a republic. On our side they owed the King no service but that of arms: at the first beat of drum they were bound to gather two thousand armed men commanded by Basque captains. They were not oppressed by their clergy, who seldom prosecuted wizards, being wizards themselves. The priests danced, wore swords, and took their mistresses to the Witches' Sabbath. These mistresses acted as their s.e.xtonesses or _benedictes_, to keep the churches in order. The parson quarrelled with n.o.body, offered the White Ma.s.s to G.o.d by day, the Black by night to the Devil, and sometimes, according to Lancre, in the same church.

The Basques of Bayonne and St. Jean de Luz, a race of men quaint, venturesome, and fabulously bold, left many widows, from their habit of sailing out into the roughest seas to harpoon whales. Leaving their wives to G.o.d or the Devil, they threw themselves in crowds into the Canadian settlements of Henry IV. As for the children, these honest worthy sailors would have thought about them more, if they had been clear as to their parentage. But on their return home they would reckon up the months of their absence, and they never found the reckoning right.

The women, bold, beautiful, imaginative, spent their day seated on tombs in the grave-yards, talking of the Sabbath, whither they expected to go in the evening. This was their pa.s.sion, their craze.

They are born witches, daughters of the sea and of enchantment. They sport among the billows, swimming like fish. Their natural master is the Prince of the Air, King of Winds and Dreams, the same who inspired the Sibyl and breathed to her the future.

The judge who burns them is charmed with them, nevertheless. "When you see them pa.s.s," says he, "their hair flowing in the breeze about their shoulders, they walk so trim, so bravely armed in that fair head-dress, that the sun playing through it as through a cloud, causes a mighty blaze which shoots forth hot lightning-flashes. Hence the fascination of their eyes, as dangerous in love as in witchcraft."

This amiable Bordeaux magistrate, the earliest sample of those worldly judges who enlivened the gown in the seventeenth century, plays the lute between whiles, and even makes the witches dance before sending them to the stake. And he writes well, far more clearly than anyone else. But for all that, one discovers in his work a new source of obscurity, inherent to those times. The witches being too numerous for the judge to burn them all, the most of them have a shrewd idea that he will show some indulgence to those who enter deepest into his thoughts and pa.s.sions! What pa.s.sions? you ask. First, his love of the frightfully marvellous, a pa.s.sion common enough; the delight of feeling afraid; and also, if it must be said, the enjoyment of unseemly pleasures. Add to these a touch of vanity: the more dreadful and enraged those clever women show the Devil to be, the greater the pride taken by the judge in subduing so mighty an adversary. He arrays himself as it were in his victory, enthrones himself in his foolishness, triumphs in his senseless twaddling.

The prettiest thing of this kind is the report of the procedure in the Spanish _auto-da-fe_ of Logrono, as furnished to us by Llorente.

Lancre, while quoting him jealously and longing to disparage him, owns to the surpa.s.sing charm of the festival, the splendour of the sight, the moving power of the music. On one platform were the few condemned to the flames, on another a crowd of reprieved criminals. The confession of a repentant heroine who had dared all things, is read aloud. Nothing could be wilder. At the Sabbaths they ate children made into hash, and by way of second course, the bodies of wizards disentombed. Toads dance, and talk and complain lovingly of their mistresses, getting them scolded by the Devil. The latter politely escorts the witches home, lighting them with the arm of a child who died unchristened, &c.

Among our Basques witchcraft put on a less fantastic guise. It seems that at this time the Sabbath was only a grand feast to which all, the n.o.bles included, went for purposes of amus.e.m.e.nt. In the foremost line would be seen persons in veils and masks, by some supposed to be princes. "Once on a time," says Lancre, "none but idiots of the Landes appeared there: now people of quality are seen to go." To entertain these local grandees, Satan sometimes created a _Bishop of the Sabbath_. Such was the t.i.tle he gave the young lord Lancinena, with whom the Devil in person was good enough to open the ball.

So well supported, the witches held their sway, wielding over the land an amazing terrorism of the fancy. Numbers regarded themselves as victims, and became in fact seriously ill. Many were stricken with epilepsy, and barked like dogs. In one small town of Acqs were counted as many as forty of these barkers. The Witch had so fearful a hold upon them, that one lady being called as witness, began barking with uncontrollable fury as the Witch, unawares to herself, drew near.

Those to whom was ascribed so terrible a power lorded it everywhere.

No one would dare shut his door against them. One magistrate, the criminal a.s.sessor of Bayonne, allowed the Sabbath to be held in his own house. Urtubi, Lord of Saint Pe, was forced to hold the festival in his castle. But his head was shaken to that degree, that he imagined a witch was sucking his blood. Emboldened, however, by his fear, he, with another gentleman, repaired to Bordeaux, and persuaded the Parliament to obtain from the King the commissioning of two of its members, Espagnet and Lancre, to try the wizards in the Basque country. This commission, absolute and without appeal, worked with unheard-of vigour; in four months, from May to August, 1609, condemned sixty or eighty witches, and examined five hundred more, who, though equally marked with the sign of the Devil, figured in the proceedings as witnesses only.

It was no safe matter for two men and a few soldiers to carry on these trials amongst a violent, hot-headed people, a mult.i.tude of wild and daring sailors' wives. Another source of danger was in the priests, many of whom were wizards, needing to be tried by the lay commissioners, despite the lively opposition of the clergy.

When the judges appeared, many persons saved themselves in the hills.

Others boldly remained, saying, it was the judges who would be burnt.

So little fear had the witches themselves, that before the audience they would sink into the Sabbatic slumber, and affirm on awaking that, even in court, they had enjoyed the blessedness of Satan. Many said, they only suffered from not being able to prove to him how much they burned to suffer for his sake.

Those who were questioned said they could not speak. Satan rising into their throats blocked up their gullets. Lancre, who wrote this narrative, though the younger of the commissioners, was a man of the world. The witches guessed that, with a man of his sort, there were means of saving themselves. The league between them was broken. A beggar-girl of seventeen, La Murgui, or Margaret, who had found witchcraft gainful, and, while herself almost a child, had brought away children as offerings to the Devil, now betook herself, with another girl, Lisalda, of the same age, to denouncing all the rest. By word of mouth or in writing she revealed all; with the liveliness, the noise, the emphatic gestures of a Spaniard, entering truly or falsely into a hundred impure details. She frightened, amused, wheedled her judges, drawing them after her like fools. To this corrupt, wanton, crazy girl, they entrusted the right of searching about the bodies of girls and boys, for the spot whereon Satan had set his mark. This spot discovered itself by a certain numbness, by the fact that you might stick needles into it without causing pain. While a surgeon thus tormented the elder ones, she took in hand the young, who, though called as witnesses, might themselves be accused, if she p.r.o.nounced them to bear the mark. It was a hateful thing to see this brazen-faced girl made sole mistress of the fate of those wretched beings, commissioned to prod them all over with needles, and able at will to a.s.sign those bleeding bodies to death!

She had gotten so mighty a sway over Lancre, as to persuade him that, while he was sleeping in Saint Pe, in his own house, guarded by his servants and his escort, the Devil came by night into his room, to say the Black Ma.s.s; while the witches getting inside his very curtains, would have poisoned him, had he not been well protected by G.o.d Himself. The Black Ma.s.s was offered by the Lady of Lancinena, to whom Satan made love in the very bedroom of the judge. We can guess the likely aim of this wretched tale: the beggar bore a grudge against the lady, who was good-looking, and, but for this slander, might have come to bear sway over the honest commissioner.

Lancre and his colleague taking fright, went forward; never dared to draw back. They had their royal gallows set up on the very spots where Satan had held a Sabbath. People were alarmed thereat, deeming them strongly backed by the arm of royalty. Impeachments hailed about them.

The women all came in one long string to accuse each other. Children were brought forward to impeach their mothers. Lancre gravely ruled that a child of eight was a good, sufficient, reputable witness!

M. d'Espagnet could give but a few moments to this matter, having speedily to show himself in the Estates of Bearn. Lancre being pushed unwittingly forward by the violence of the younger informers, who would have fallen into great danger, if they had failed to get the old ones burnt, threw the reins on the neck of the business, and hurried it on at full gallop. A due amount of witches were condemned to the stake. These, too, on finding themselves lost, ended by impeaching others. When the first batch were brought to the stake, a frightful scene took place. Executioner, constables, and sergeants, all thought their last hour was come. The crowd fell savagely upon the carts, seeking to force the wretches to withdraw their accusations. The men put daggers to their throats: their furious companions were like to finish them with their nails.

Justice, however, got out of the sc.r.a.pe with some credit; and then the commissioners went on to the harder work of sentencing eight priests whom they had taken up. The girls' confessions had brought these men to light. Lancre speaks of their morals like one who knew all about them of himself. He rebukes them, not only for their gay proceedings on Sabbath nights, but, most of all, for their s.e.xtonesses and female churchwardens. He even repeats certain tales about the priests having sent off the husbands to Newfoundland, and brought back Devils from j.a.pan who gave up the wives into their hands.

The clergy were deeply stirred: the Bishop of Bayonne would have made resistance. His courage failing him, he appointed his vicar-general to act as judge-a.s.sistant in his own absence. Luckily the Devil gave the accused more help than their Bishop. He opened all the doors, so that one morning five of the eight were found missing. The commissioners lost no time in burning the three still left to them.

This happened about August, 1609. The Spanish inquisitors at Logrono did not crown their proceedings with an _auto-da-fe_ before the 8th November, 1610. They had met with far more trouble than our own countrymen, owing to the frightful number of persons accused. How burn a whole people? They sought advice of the Pope, of the greatest doctors in Spain. The word was given to draw back. Only the wilful who persisted in denying their guilt, were to be burnt; while they who pleaded guilty should be let go. The same method had already been used to rescue priests in trials for loose living. According to Llorente, it was deemed sufficient, if they owned their crime, and went through a slight penance.

The Inquisition, so deadly to heretics, so cruel to Moors and Jews, was much less so to wizards. These, being mostly shepherds, had no quarrel with the Church. The rejoicings of goatherds were too low, if not too brutish, to disturb the enemies of free thought.