It was now that the Witch Mania, properly so called, may be said to have fairly commenced. Immediately a class 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 sexual intercourse with Satan?
Straightway the inquisitors set to work; Cumarius, 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 anticipated, 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 title 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 compassion 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 superstition. 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 Echelles, 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, pronounced 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 passed, 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 God, 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 sexes, who took pleasure in preventing the consummation of marriage, that they might counteract the command of God 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 passed 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 apron. He tore off her apron 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.]
In the midst of these executions, rare were the gleams of mercy; few instances are upon record of any acquittal taking place when the charge was witchcraft. The discharge of fourteen persons by the Parliament of Paris, in the year 1589, is almost a solitary example of a return to reason. Fourteen persons, condemned to death for witchcraft, appealed against the judgment to the Parliament of Paris, which for political reasons had been exiled to Tours. The Parliament named four commissioners, Pierre Pigray, the King’s surgeon, and Messieurs Leroi, Renard, and Falaiseau, the King’s physicians, to visit and examine these witches, and see whether they had the mark of the devil upon them. Pigray, who relates the circumstance in his work on Surgery, book vii, chapter the tenth, says the visit was made in presence of two counsellors of the court. The witches were all stripped naked, and the physicians examined their bodies very diligently, pricking them in all the marks they could find, to see whether they were insensible to pain, which was always considered a certain proof of guilt. They were, however, very sensible of the pricking, and some of them called out very lustily when the pins were driven into them. “We found them,” continues Pierre Pigray, “to be very poor, stupid people, and some of them insane; many of them were quite indifferent about life, and one or two of them desired death as a relief for their sufferings. Our opinion was, that they stood more in need of medicine than of punishment, and so we reported to the Parliament. Their case was, thereupon, taken into further consideration, and the Parliament, after mature counsel amongst all the members, ordered the poor creatures to be sent to their homes, without inflicting any punishment upon them.”
Such was the dreadful state of Italy, Germany, and France, during the sixteenth century, which was far from being the worst crisis of the popular madness with regard to witchcraft. Let us see what was the state of England during the same period. The Reformation, which in its progress had rooted out so many errors, stopped short at this, the greatest error of all. Luther and Calvin were as firm believers in witchcraft as Pope Innocent himself, and their followers showed themselves more zealous persecutors than the Romanists. Dr. Hutchinson, in his work on Witchcraft, asserts that the mania manifested itself later in England, and raged with less virulence than on the Continent. The first assertion only is true; but though the persecution began later both in England and Scotland, its progress was as fearful as elsewhere.
It was not until more than fifty years after the issuing of the Bull of Innocent VIII. that the Legislature of England thought fit to make any more severe enactments against sorcery than those already in operation. The statute of 1541 was the first that specified the particular crime of witchcraft. At a much earlier period, many persons had suffered death for sorcery in addition to other offences; but no executions took place for attending the witches’ sabbath, raising tempests, afflicting cattle with barrenness, and all the fantastic trumpery of the Continent. Two statutes were passed in 1551; the first, relating to false prophecies, caused mainly, no doubt, by the impositions of Elizabeth Barton, the Holy Maid of Kent, in 1534, and the second against conjuration, witchcraft, and sorcery. But even this enactment did not consider witchcraft as penal in itself, and only condemned to death those who by means of spells, incantations, or contracts with the devil, attempted the lives of their neighbours. The statute of Elizabeth, in 1562, at last recognized witchcraft as a crime of the highest magnitude, whether exerted or not to the injury of the lives, limbs, and possessions of the community. From that date, the persecution may be fairly said to have commenced in England. It reached its climax in the early part of the seventeenth century, which was the hottest period of the mania all over Europe.
A few cases of witch persecution in the sixteenth century will enable the reader to form a more accurate idea of the progress of this great error than if he plunged at once into that busy period of its history when Matthew Hopkins and his coadjutors exercised their infernal calling. Several instances occur in England during the latter years of the reign of Elizabeth. At this time the public mind had become pretty familiar with the details of the crime. Bishop Jewell, in his sermons before Her Majesty, used constantly to conclude them by a fervent prayer that she might be preserved from witches. Upon one occasion, in 1598, his words were, “It may please your Grace to understand that witches and sorcerers, within these last four years, are marvellously increased within this your Grace’s realm. Your Grace’s subjects pine away even unto the death; their colour fadeth – their flesh rotteth – their speech is benumbed – their senses are bereft! I pray God they may never practise further than upon the subject!”
By degrees, an epidemic terror of witchcraft spread into the villages. In proportion as the doctrines of the Puritans took root this dread increased, and, of course, brought persecution in its train. The Church of England has claimed, and is entitled to the merit, of having been less influenced in these matters than any
other sect of Christians; but still they were tainted with the superstition of the age. One of the most flagrant instances of cruelty and delusion upon record was consummated under the authority of the Church, and commemorated till a very late period by an annual lecture at the University of Cambridge.
This is the celebrated case of the Witches of Warbois, who were executed about thirty-two years after the passing of the statute of Elizabeth. Although in the interval but few trials are recorded, there is, unfortunately, but too much evidence to show the extreme length to which the popular prejudice was carried. Many women lost their lives in every part of England without being brought to trial at all, from the injuries received at the hands of the people. The number of these can never be ascertained.
The case of the Witches of Warbois merits to be detailed at length, not only from the importance attached to it for so many years by the learned of the University, but from the singular absurdity of the evidence upon which men, sensible in all other respects, could condemn their fellow-creatures to the scaffold.
The principal actors in this strange drama were the families of Sir Samuel Cromwell and a Mr. Throgmorton, both gentlemen of landed property near Warbois, in the county of Huntingdon. Mr. Throgmorton had several daughters, the eldest of whom, Mistress Joan, was an imaginative and melancholy girl, whose head was filled with stories of ghosts and witches. Upon one occasion she chanced to pass the cottage of one Mrs. or, as she was called, Mother Samuel, a very aged, a very poor, and a very ugly woman. Mother Samuel was sitting at her door knitting, with a black cap upon her head, when this silly young lady passed, and taking her eyes from her work she looked steadfastly at her. Mistress Joan immediately fancied that she felt sudden pains in all her limbs, and from that day forth, never ceased to tell her sisters, and everybody about her, that Mother Samuel had bewitched her. The other children took up the cry, and actually frightened themselves into fits whenever they passed within sight of this terrible old woman.
Extraordinary Popular Delusions and the Madness of Crowds Page 45