Memoirs of Extraordinary Popular Delusions and the Madness of Crowds - Charles Mackay (top rated ebook readers .TXT) 📗
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SEAL OF EDWARD I.
So little favour had the Crusade found in England, that even the exertions of the heir to the throne had only collected a small force of fifteen hundred men. With these few Prince Edward sailed from Dover to Bourdeaux, in the expectation that he would find the French king in that city. St. Louis, however, had left a few weeks previously; upon which Edward followed him to Sardinia, and afterwards to Tunis. Before his arrival in Africa, St. Louis was no more, and peace had been concluded between France and Tunis. He determined, however, not to relinquish the Crusade. Returning to Sicily, he passed the winter in that country, and endeavoured to augment his little army. In the spring he set sail for Palestine, and arrived in safety at Acre. The Christians were torn, as usual, by mutual jealousies and animosities. The two great military orders were as virulent and as intractable as ever; opposed to each other, and to all the world. The arrival of Edward had the effect of causing them to lay aside their unworthy contention, and of uniting heart to heart in one last effort for the deliverance of their adopted country. A force of six thousand effective warriors was soon formed to join those of the English prince, and preparations were made for the renewal of hostilities. The Sultan Bibars or Bendocdar,21 a fierce Mamluke, who had been placed on the throne by a bloody revolution, was at war with all his neighbours, and unable, for that reason, to concentrate his whole strength against them. Edward took advantage of this, and marching boldly forward to Nazareth, defeated the Turks and gained possession of that city. This was the whole amount of his successes. The hot weather engendered disease among his troops, and he himself, the life and soul of the expedition, fell sick among the first. He had been ill for some time, and was slowly recovering, when a messenger desired to speak with him on important matters, and to deliver some despatches into his own hand. While the prince was occupied in examining them, the traitorous messenger drew a dagger from his belt and stabbed him in the breast. The wound fortunately was not deep, and Edward had regained a portion of his strength. He struggled with the assassin, and put him to death with his own dagger, at the same time calling loudly for assistance.22 His attendants came at his call, and found him bleeding profusely, and ascertained on inspection that the dagger was poisoned. Means were instantly taken to purify the wound, and an antidote was sent by the Grand Master of the Templars which removed all danger from the effects of the poison. Camden, in his history, has adopted the more popular, and certainly more beautiful version of this story, which says that the Princess Eleonora, in her love for her gallant husband, sucked the poison from his wound at the risk of her own life: to use the words of old Fuller, “it is a pity so pretty a story should not be true; and that so sovereign a remedy as a woman’s tongue, anointed with the virtue of loving affection,” should not have performed the good deed.
Edward suspected, and doubtless not without reason, that the assassin was employed by the sultan of Egypt. But it amounted to suspicion only; and by the sudden death of the assassin the principal clue to the discovery of the truth was lost for ever. Edward, on his recovery, prepared to resume the offensive; but the sultan, embarrassed by the defence of interests which, for the time being, he considered of more importance, made offers of peace to the Crusaders. This proof of weakness on the part of the enemy was calculated to render a man of Edward’s temperament more anxious to prosecute the war; but he had also other interests to defend. News arrived in Palestine of the death of his father, King Henry III.; and his presence being necessary in England, he agreed to the terms of the sultan. These were, that the Christians should be allowed to retain their possessions in the Holy Land, and that a truce of ten years should be proclaimed. Edward then set sail for England; and thus ended the last Crusade.
The after-fate of the Holy Land may be told in a few words. The Christians, unmindful of their past sufferings and of the jealous neighbours they had to deal with, first broke the truce by plundering some Egyptian traders near Margat. The sultan immediately revenged the outrage by taking possession of Margat, and war once more raged between the nations. Margat made a gallant defence, but no reinforcements arrived from Europe to prevent its fall. Tripoli was the next, and other cities in succession, until at last Acre was the only city of Palestine that remained in possession of the Christians.
TOMB OF QUEEN ELEANOR.
The Grand Master of the Templars collected together his small and devoted band, and, with the trifling aid afforded by the King of Cyprus, prepared to defend to the death the last possession of his order. Europe was deaf to his cry for aid, the numbers of the foe were overwhelming, and devoted bravery was of no avail. In that disastrous siege the Christians were all but exterminated. The king of Cyprus fled when he saw that resistance was vain, and the Grand Master fell at the head of his knights, pierced with a hundred wounds. Seven Templars, and as many Hospitallers, alone escaped from the dreadful carnage. The victorious Moslems then set fire to the city, and the rule of the Christians in Palestine was brought to a close for ever.
This intelligence spread alarm and sorrow among the clergy of Europe, who endeavoured to rouse once more the energy and enthusiasm of the nations in the cause of the Holy Land. But the popular mania had run its career; the spark of zeal had burned its appointed time, and was never again to be re-illumined. Here and there a solitary knight announced his determination to take up arms, and now and then a king gave cold encouragement to the scheme; but it dropped almost as soon as spoken of, to be renewed again, still more feebly, at some longer interval.
Now what was the grand result of all these struggles? Europe expended millions of her treasures, and the blood of two millions of her children; and a handful of quarrelsome knights retained possession of Palestine for about one hundred years! Even had Christendom retained it to this day, the advantage, if confined to that, would have been too dearly purchased. But notwithstanding the fanaticism that originated, and the folly that conducted them, the Crusades were not productive of unmitigated evil. The feudal chiefs became better members of society by coming in contact, in Asia, with a civilisation superior to their own; the people secured some small instalments of their rights; kings, no longer at war with their nobility, had time to pass some good laws; the human mind learned some little wisdom from hard experience, and, casting off the slough of superstition in which the Roman clergy had so long enveloped it, became prepared to receive the seeds of the approaching Reformation. Thus did the all-wise Disposer of events bring good out of evil, and advance the civilisation and ultimate happiness of the nations of the West by means of the very fanaticism that had led them against the East. But the whole subject is one of absorbing interest, and, if carried fully out in all its bearings, would consume more space than the plan of this work will allow. The philosophic student will draw his own conclusions; and he can have no better field for the exercise of his powers than this European madness—its advantages and disadvantages, its causes and results.
ARRAS.
THE WITCH MANIA.Contents
What wrath of gods, or wicked influence
Of tears, conspiring wretched men t’ afflict,
Hath pour’d on earth this noyous pestilence
That mortal minds doth inwardly infect
With love of blindness and of ignorance?
Spencer’s Tears of the Muses.
Countrymen. Hang her! beat her! kill her!
Justice. How now? Forbear this violence!
Mother Sawyer. A crew of villains—a knot of bloody hangmen! set to torment me! I know not why.
Justice. Alas, neighbour Banks! are you a ringleader in mischief? Fie! to abuse an aged woman!
Banks. Woman! a she hell-cat, a witch! To prove her one, we no sooner set fire on the thatch of her house, but in she came running, as if the devil had sent her in a barrel of gunpowder.
Ford’s Witch of Edmonton.
The belief that disembodied spirits may be permitted to revisit this world has its foundation upon that sublime hope of immortality which is at once the chief solace and greatest triumph of our reason. Even if revelation did not teach us, we feel that we have that within us which shall never die; and all our experience of this life but makes us cling the more fondly to that one repaying hope. But in the early days of “little knowledge” this grand belief became the source of a whole train of superstitions, which, in their turn, became the fount from whence flowed a deluge of blood and horror. Europe, for a period of two centuries and a half, brooded upon the idea, not only that parted spirits walked the earth to meddle in the affairs of men, but that men had power to summon evil spirits to their aid to work woe upon their fellows. An epidemic terror seized upon the nations; no man thought himself secure, either in his person or possessions, from the machinations of the devil and his agents. Every calamity that befell him he attributed to a witch. If a storm arose and blew down his barn, it was witchcraft; if his cattle died of a murrain—if disease fastened upon his limbs, or death entered suddenly and snatched a beloved face from his hearth—they were not visitations of Providence, but the works of some neighbouring hag, whose wretchedness or insanity caused the ignorant to raise their finger and point at her as a witch. The word was upon every body’s tongue. France, Italy, Germany, England, Scotland, and the far north successively ran mad upon this subject, and for a long series of years furnished their tribunals with so many trials for witchcraft, that other crimes were seldom or never spoken of. Thousands upon thousands of unhappy persons fell victims to this cruel and absurd delusion. In many cities of Germany, as will be shewn more fully in its due place hereafter, the average number of executions for this pretended crime was six hundred annually, or two every day, if we leave out the Sundays, when it is to be supposed that even this madness refrained from its work.
A misunderstanding of the famous text of the Mosaic law, “Thou shalt not suffer a witch to live,” no doubt led many conscientious men astray, whose
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