The Book of Were-Wolves Part 12

The dragon of popular mythology is nothing else than the thunderstorm, rising at the horizon, rushing with expanded, winnowing, black pennons across the sky, darting out its forked fiery tongue, and belching fire. In a Slovakian legend, the dragon sleeps in a mountain cave through the winter months, but, at the equinox, bursts forth--"In a moment the heaven was darkened and became black as pitch, only illumined by the fire which flashed from dragon's jaws and eyes. The earth shuddered, the stones rattled down the mountain sides into the glens. Right and left, left and right, did the dragon lash his tail, overthrowing pines and beeches, snapping them as rods. He evacuated such floods of water that the mountain torrents were full. But after a while his power was exhausted, he lashed no more with his tail, ejected no more water, and spat no more fire."

I think it is impossible not to see in this description, a spring-tide thunderstorm. But to make it more evident that the untaught mind did regard such a storm as a dragon, I think the following quotation from _John of Brompton's Chronicle_ will convince the most sceptical: "Another remarkable thing is this, that took place during a certain month in the Gulf of Satalia (on the coast of Pamphylia). There appeared a great and black dragon which came in clouds, and let down his head into the water, whilst his tail seemed turned to the sky; and the dragon drew the water to him by drinking, with such avidity, that, if any ship, even though laden with men or any other heavy articles, had been near him when drinking, it would nevertheless have been sucked up and carried on high. In order however to avoid this danger, it is necessary, when people see it, at once to make a great uproar, and to shout and hammer tables, so that the dragon, hearing the noise, and the voices of those shouting, may withdraw himself far off. Some people, however, a.s.sert that this is not a dragon, but the sun drawing up the waters of the sea; which seems more probable." [1] Such is John of Brompton's account of a waterspout. In Greek mythology the dragon of the storm has begun to undergo anthropomorphosis. Typhus is the son of Tartarus and Terra; the storm rising from the horizon may well be supposed to issue from the earth's womb, and its characteristics are sufficient to decide its paternity. Typhus, the whirlwind or typhoon, has a hundred dragon or serpent heads, the long writhing strive of vapour which run before the hurricane cloud. He belches fire, that is, lightnings issue from the clouds, and his roaring is like the howling of wild dogs. Typhus ascends to heaven to make war on the G.o.ds, who fly from him in various fantastic shapes; who cannot see in this ascent the hurricane climbing up the vault of sky, and in the flying G.o.ds, the many fleeting fragments of white cloud which are seen drifting across the heavens before the gale!

[1. Apud TWYSDEN, Hist. Anglicae Script. x. 1652. p. 1216.]

Typhus, according to Hesiod, is the father of all bad winds, which destroy with rain and tempest, all in fact which went among the Greeks by the name of {Greek _lailaps_}, bringing injury to the agriculturist and peril to the voyager.

{Greek _?Ek de Tufweos e?st? a?nemwn menos u!grn a?eptwn, nosfi Notou Borew te, ka a?rgestew Zefurou te.

oi! ge men e?n eofin geneh', nhtos meg? o?neiar.

ai! d? a?llai mapsau~rai e?pipneiousi ala.s.san.

ai! d? h?'toi piptousai e?s heroeidea ponton, ph~ma mega nhtoi~si, kakh~j uousin a?ellhj.

a?llote d? a?llai a?eisi, diaskidna~si te nh~as, nautas te feirousi. kakou~ d? ou? gignetai a?lkh'

a?ndrasin, oi! keinhjsi sinantwntai kata ponton.

ai! d? au? ka kata gai~an a?peiriton, a?nemoessan e?rg? e?rata feirousi xamaigenewn a?nrw'pwn, pimpleu~sai konios te ka a?rgaleou kolosurtou~ _ }

_Hesiod. Theog._ 870, _seq._

In both modern Greek and Lithuanian household mythology the dragon or drake has become an ogre, a gigantic man with few of the dracontine attributes remaining. Von Hahn, in his _Griechische und Albanesische Marchen_, tells many tales of drakes, and in all, the old characteristics have been lost, and the drake is simply a gigantic man with magical and superhuman powers.

It is the same among the Lithuanian peasantry. A dragon walks on two legs, talks, flirts with a lady, and marries her. He retains his evil disposition, but has sloughed off his scales and wings.

Such is the change which has taken place in the popular conception of the dragon, which is an impersonification of the thunderstorm. A similar change has taken place in the swan-maiden and were-wolf myths.

In ancient Indian Vedaic mythology the apsaras were heavenly damsels who dwelt in the tether, between earth and sun. Their name, which signifies "the shapeless," or "those who go in the water "--it is uncertain which. is the correct derivation--is expressive of the white cirrus, constantly changing form, and apparently floating swan-like on the blue heaven-sea. These apsaras, according to the Vedaic creed, were fond of changing their shapes, appearing generally as ducks or swans, occasionally as human beings. The souls of heroes were given to them for lovers and husbands. One of the most graceful of the early Indian myths is the story of the apsaras, Urvaci. Urvaci loved Puravaras and became his 'wife, on the condition that she was n-ever to behold him in a state of nudity. They remained together for years, till the heavenly companions of Urvaci determined to secure her return to them. They accordingly beguiled Puravaras into leaving his bed in the darkness of night, and then with a lightning flash they disclosed him, in his nudity, to his wife, who was thereupon constrained to leave him. He pursued her, full of sorrow at his loss, and found her at length swimming in a large lotus pond, in swan's shape.

That this story is not a mere invention, but rests on some mythological explanation of natural phenomena, I think more than probable, as it is found all over the world with few variations. As every Aryan branch retains the story, or traces of it, there can be no doubt that the belief in swan-maidens, who swam in the heavenly sea, and who sometimes became the wives of those fortunate men who managed to steal from them their feather dresses, formed an integral portion of the old mythological system of the Aryan family, before it was broken up into Indian, Persian, Greek, Latin, Russian, Scandinavian, Teutonic, and other races. But more, as the same myth is found. in tribes not Aryan, and far removed from contact with European or Indian superst.i.tion,--as, for instance, among Samoyeds and American Indians,--it is even possible that this story may be a tradition of the first primaeval stock of men.

But it is time for me to leave the summer cirrus and turn to the tempest-born rain-cloud. It is represented in ancient Indian mythology by the Vritra or Rakshasas. At first the form of these daemons was uncertain and obscure. Vritra is often used as an appellative for a cloud, and kabhanda, an old name for a rain-cloud, in later times became the name of a devil. Of Vritra, who envelopes the mountains with vapour, it is said, "The darkness stood retaining the water, the mountains lay in the belly of Vritra." By degrees Vritra stood out more prominently as a daemon, and he is described as a "devourer" of gigantic proportions. In the same way Rakshasas obtained corporeal form and individuality. He is a misshapen giant "like to a cloud,"

with a red beard and red hair, with pointed protruding teeth, ready to lacerate and devour human flesh. His body is covered with coa.r.s.e bristling hair, his huge mouth is open, he looks from side to side as he walks, l.u.s.ting after the flesh and blood of men, to satisfy his raging hunger, and quench his consuming thirst. Towards nightfall his strength increases manifold. He can change his shape at will. He haunts the woods, and roams howling through the jungle; in short, he is to the Hindoo what the were-wolf is to the European.

A certain wood was haunted by a Rakschasa; he one day came across a Brahmin, and with a bound reached his shoulders, and clung to them, exclaiming, "Heh! go on with you!" And the Brahmin, quaking with fear, advanced with him. But when he observed that the feet of the Rakschasa were as delicate as the stamens of the lotus, he asked him, How is it that you have such weak and slender feet? The Rakschasa replied, "I never walk nor touch the earth with my feet. I have made a vow not to do so." Presently they came to a large pond. Then the Rakschasa bade the Brahmin wait at the edge whilst he bathed and prayed to the G.o.ds.

But the Brahmin thought: "As soon as these prayers and ablutions are over, he will tear me to pieces with his fangs and eat me. He has vowed not to walk; I will be off post haste!" so he ran away, and the Rakschasa dared not follow him for fear of breaking his VOW.

(_Pantschatantra_, v. 13.) There is a similar story in the Mahabharata, xiii., and in the Katha Sarit Sagara, v. 49-53.

I have said sufficient to show that natural phenomena gave rise to mythological stories, and that these stories have gradually deteriorated, and have been degraded into vulgar superst.i.tions. And I have shown that both the doctrine of metempsychosis and the mythological explanations of meteorological changes have given rise to abundant fable, and among others to the popular and wide-spread superst.i.tion of lycanthropy. I shall now pa.s.s from myth to history, and shall give instances of bloodthirstiness, cruelty, and cannibalism.

CHAPTER XI.

THE MAReCHAL DE RETZ.-I. THE INVESTIGATION OF CHARGES.

The history of the man whose name heads this chapter I purpose giving in detail, as the circ.u.mstances I shall narrate have, I believe, never before been given with accuracy to the English public. The name of Gilles de Laval may be well known, as sketches of his b.l.o.o.d.y career have appeared in many biographies, but these sketches have been very incomplete, as the material from which they were composed was meagre.

M. Michelet alone ventured to give the public an idea of the crimes which brought a marshal of France to the gallows, and his revelations were such that, in the words of M. Henri

Martin, "this iron age, which seemed unable to feel surprise at any amount of evil, was struck with dismay."

M. Michelet derived his information from the abstract of the papers relating, to the case, made by order of Ann of Brittany, in the Imperial Library. The original doc.u.ments were in the library at Nantes, and a great portion of them were destroyed in the Revolution of 1789. But a careful a.n.a.lysis had been made of them, and this valuable abridgment, which was inaccessible to M. Michelet, came into the hands of M. Lacroix, the eminent French antiquarian, who published a memoir of the marshal from the information he had thus obtained, and it is his work, by far the most complete and circ.u.mstantial which has appeared, that I condense into the following chapters.

"The most monstrously depraved imagination," says M. Henri Martin, "never could have conceived what the trial reveals." M. Lacroix has been obliged to draw a veil over much that transpired, and I must draw it closer still. I have, however, said enough to show that this memorable trial presents horrors probably unsurpa.s.sed in the whole volume of the world's history.

During the year 1440, a terrible rumour spread through Brittany, and especially through the ancient _pays de Retz_, which extends along the south of the Loire from Nantes to Paimbuf, to the effect that one of the most famous and powerful n.o.blemen in Brittany, Gilles de Laval, Marechal de Retz, was guilty of crimes of the most diabolical nature.

Gilles de Laval, eldest son of Gay de Laval, second of his name, Sire de Retz, had raised the junior branch of the ill.u.s.trious house of Laval above the elder branch, which was related to the reigning family of Brittany. He lost his father when he was aged twenty, and remained master of a vast territorial inheritance, which was increased by his marriage with Catharine de Thouars in 1420. He employed a portion of their fortune in the cause of Charles VII., and in strengthening the French crown. During seven consecutive years, from 1426 to 1433, he was engaged in military enterprises against the English; his name is always cited along with those of Dunois, Xaintrailles, Florent d'Illiers, Gaucourt, Richemont, and the most faithful servants of the king. His services were speedily acknowledged by the king creating him Marshal of France. In 1427, he a.s.saulted the Castle of Lude, and carried it by storm; he killed with his own hand the commander of the place; next year he captured from the English the fortress of Rennefort, and the Castle of Malicorne; in 1429, he took an active part in the expedition of Joan of Arc for the deliverance of Orleans, and the occupation of Jargeau, and he was with her in the moat, when she was wounded by an arrow under the walls of Paris.

The marshal, councillor, and chamberlain of the king partic.i.p.ated in the direction of public affairs, and soon obtained the entire confidence of his master. He accompanied Charles to Rheims on the occasion of his coronation, and had the honour of bearing the oriflamme, brought for the occasion from the abbey of S. Remi. His intrepidity on the field of battle was as remarkable as his sagacity in council, and he proved himself to be both an excellent warrior and a shrewd politician.

Suddenly, to the surprise of every one, he quitted the service of Charles VII., and sheathed for ever his sword, in the retirement of the country. The death of his maternal grandfather, Jean de Craon, in 1432, made him so enormously wealthy, that his revenues were estimated at 800,000 livres; nevertheless, in two years, by his excessive prodigality, he managed to lose a considerable portion of his inheritance. Mauleon, S. Etienne de Malemort, Loroux-Botereau, p.o.r.nic, and Chantole, he sold to John V., Duke of Brittany, his kinsman, and other lands and seigneurial rights he ceded to the Bishop of Nantes, and to the chapter of the cathedral in that city.

The rumour soon spread that these extensive cessions of territory were sops thrown to the duke and to the bishop, to restrain the one from confiscating his goods, and the other from p.r.o.nouncing excommunication, for the crimes of which the people whisperingly accused him; but these rumours were probably without foundation, for eventually it was found hard to persuade the duke of the guilt of his kinsman, and the bishop was the most determined instigator of the trial.

The marshal seldom visited the ducal court, but he often appeared in the city of Nantes, where he inhabited the Hotel de la Suze, with a princely retinue. He had, always accompanying him, a guard of two hundred men at arms, and a numerous suit of pages, esquires, chaplains, singers, astrologers, &c., all of whom he paid handsomely.

Whenever he left the town, or moved to one of his other seats, the cries of the poor, which had been restrained during the time of his presence, broke forth. Tears flowed, curses were uttered, a long-continued wail rose to heaven, the moment that the last of the marshal's party had left the neighbourhood. Mothers had lost their children, babes had been s.n.a.t.c.hed from the cradle, infants had been spirited away almost from the maternal arms, and it was known by sad experience that the vanished little ones would never be seen again.

But on no part of the country did the shadow of this great fear fall so deeply as on the villages in the neighbourhood of the Castle of Machecoul, a gloomy chateau, composed of huge towers, and surrounded by deep moats, a residence much frequented by Do Retz, notwithstanding its sombre and repulsive appearance. This fortress was always in a condition to resist a siege: the drawbridge was raised, the portcullis down, the gates closed, the men under arms, the culverins on the bastion always loaded. No one, except the servants, had penetrated into this mysterious asylum and had come forth alive. In the surrounding country strange tales of horror and devilry circulated in whispers, and yet it was observed that the chapel of the castle was gorgeously decked with tapestries of silk and cloth of gold, that the sacred vessels were encrusted with gems, and that the vestments of the priests were of the most sumptuous character. The excessive devotion of the marshal was also noticed; he was said to hear ma.s.s thrice daily, and to be pa.s.sionately fond of ecclesiastical music. He was said to have asked permission of the pope, that a crucifer should precede him in processions. But when dusk settled down over the forest, and one by one the windows of the castle became illumined, peasants would point to one cas.e.m.e.nt high up in an isolated tower, from which a clear light streamed through the gloom of night; they spoke of a fierce red glare which irradiated the chamber at times, and of sharp cries ringing out of it, through the hushed woods, to be answered only by the howl of the wolf as it rose from its lair to begin its nocturnal rambles.

On certain days, at fixed hours, the drawbridge sank, and the servants of De Retz stood in the gateway distributing clothes, money, and food to the mendicants who crowded round them soliciting alms. It often happened that children were among the beggars: as often one of the servants would promise them some dainty if they would go to the kitchen for it. Those children who accepted the offer were never seen again.

In 1440 the long-pent-up exasperation of the people broke all bounds, and with one voice they charged the marshal with the murder of their children, whom they said he had sacrificed to the devil.

This charge came to the ears of the Duke of Brittany, but he pooh-poohed it, and would have taken no steps to investigate the truth, had not one of his n.o.bles insisted on his doing so. At the same time Jean do Chateaugiron, bishop of Nantes, and the n.o.ble and sage Pierre de l'Hospital, grand-seneschal of Brittany, wrote to the duke, expressing very decidedly their views, that the charge demanded thorough investigation.

John V., reluctant to move against a relation, a man who had served his country so well, and was in such a high position, at last yielded to their request, and authorized them to seize the persons of the Sire de Retz and his accomplices. A _serjent d'armes_, Jean Labbe, was charged with this difficult commission. He picked a band of resolute fellows, twenty in all, and in the middle of September they presented themselves at the gate of the castle, and summoned the Sire do Retz to surrender. As soon as Gilles heard that a troop in the livery of Brittany was at the gate, he inquired who was their leader? On receiving the answer "Labbe," he started, turned pale, crossed himself, and prepared to surrender, observing that it was impossible to resist fate.

Years before, one of his astrologers had a.s.sured him that he would one day pa.s.s into the hands of an Abbe, and, till this moment, De Retz had supposed that the prophecy signified that he should eventually become a monk.

Gilles de Sille, Roger de Briqueville, and other of the accomplices of the marshal, took to flight, but Henriet and Pontou remained with him.

The drawbridge was lowered and the marshal offered his sword to Jean Labbe. The gallant serjeant approached, knelt to the marshal, and unrolled before him a parchment sealed with the seal of Brittany.

"Tell me the tenor of this parchment?" said Gilles de Retz with dignity.

"Our good Sire of Brittany enjoins you, my lord, by these presents, to follow me to the good town of Nantes, there to clear yourself of certain criminal charges brought against you."

"I will follow immediately, my friend, glad to obey the will of my lord of Brittany: but, that it may not be said that the Seigneur de Retz has received a message without largess, I order my treasurer, Henriet, to hand over to you and your followers twenty gold crowns."

"Grand-merci, monseigneur! I pray G.o.d that he may give you good and long life."

"Pray G.o.d only to have mercy upon me, and to pardon my sins."

The marshal had his horses saddled, and left Machecoul with Pontou and Henriet, who had thrown in their lot with him.

It was with lively emotion that the people in the villages traversed by the little troop, saw the redoubted Gilles de Laval ride through their streets, surrounded by soldiers in the livery of the Duke of Brittany, and unaccompanied by a single soldier of his own. The roads and streets were thronged, peasants left the fields, women their kitchens, labourers deserted their cattle at the plough, to throng the road to Nantes. The cavalcade proceeded in silence. The very crowd which had gathered to see it, was hushed. Presently a shrill woman's voice was raised:--

"My child! restore my child!"