Memoirs of Extraordinary Popular Delusions and the Madness of Crowds - Charles Mackay (top rated ebook readers .TXT) 📗
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In consequence of these letters of the pope, the emperor of Germany, Frederic II., also pronounced his ban against them. The Bishops of Ratzebourg, Lubeck, Osnabrück, Munster, and Minden took up arms to exterminate them, aided by the Duke of Brabant, the Counts of Holland, of Clêves, of the Mark, of Oldenburg, of Egmond, of Diest, and many other powerful nobles. 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.
PHILIP IV.
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 shuttlecock 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 circumstance 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 passed 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. Any thing 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 long-laid 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 document.
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 recognised 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.
JOAN OF ARC.
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 God in their own manner in solitary places, fell victims to an accusation of sorcery. It was rumoured 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 any thing, 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 recognised in their nocturnal assemblies 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 pronounced. 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 recognised 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 arrêt 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 witch-burners 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 God.
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 Antichrist, exposed 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 passes that we do not render our tribunals bloody by the dooms which we pronounce, or in which we do not return to our homes discountenanced 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
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