The Mysteries of All Nations Part 42

"We know not, at least I know not, how far the delusions of Satan may be interwoven into some circ.u.mstances of the confessions; but one would think all the rules of understanding human affairs are at an end, if after so many most voluntary, harmonious confessions, made by intelligent persons of all ages, in sundry towns, at several times, we must not believe the main strokes wherein those confessions agree; especially when we have a thousand preternatural things every day before our eyes, wherein the confessors do acknowledge their concernment, and give demonstration of their being so concerned. If the devils now can strike the minds of men with any poisons of so fine a composition and operation that scores of innocent people shall unite in the confessions of a crime which we see actually committed, it is a thing prodigious, beyond the wonders of the former ages, and it threatens not less than a sort of dissolution upon the world.

"Now, by these confessions 'tis agreed that the devil has made a dreadful knot of witches in the country, and by the help of witches has dreadfully increased the knot; that these witches have driven a trade of commissioning their confederate spirits to do all sorts of mischiefs to their neighbours. Whereupon there have ensued such mischievous consequences upon the bodies and estates of the neighbourhood as could not otherwise be accounted for."

Human beings were not always the only victims of superst.i.tion in olden times, for we have information of dumb animals suffering on account of it being thought they were active agents of Satan. The Inquisition in Portugal in 1601, in its sanguinary infatuation, condemned to the flames, for being possessed of the devil, a horse belonging to an Englishman, who had taught it to perform uncommonly clever tricks. And the poor animal was publicly burned at Lisbon. Instances are also on record of swine being burned, under the suspicion that they, too, were helpers of the devil.

Through sorcery, Mr. Mather thought witnesses were occasionally prevented from giving evidence in courts of justice against witches, and even judges were sometimes so overawed by the culprits' looks that they could not discharge their duties with firmness. A witch could, by a cast of her evil eye, strike people to the ground, and by the same visual organ kill cattle. Men and beasts were also bewitched into madness. To such an extent, we are told, were people tormented by witches in New England, that the Church appointed days of prayer on behalf of afflicted persons. And so peculiar were diseases, that the physicians declared their patients' troubles were preternatural. That being so, a little ingenuity, strengthened with spite, enabled the afflicted or the afflicted's friends to trace the disorder to the malevolence of a certain witch or witches.

In the trial of Susan Martin, in 1692, among other absurdities of circ.u.mstantial evidence relied on, was that her skirts were not draggled when out on a wet day, while the clothes of other women travelling with her were bespattered and clotted with mud.

Writers of no mean order, including clergymen, believed in the existence of witches, ghosts, and goblins, and boldly defended the proceedings in New England against the victims put to death for their alleged diabolical deeds through the agency of Satan.

Witchcraft spread alarm over Sweden in the seventeenth century. The news of particular acts of witchcraft coming to the king's ear, his Majesty appointed commissioners to inquire into the matter. From a public register of 1669 and 1670, we ascertain that the commission, consisting of clergymen and laymen, were instructed to visit Mobra and inquire into frightful proceedings there. The commissioners met at the parson's house to hear complaints. Both the minister and people of fas.h.i.+on complained, with tears in their eyes, of the miserable condition they were in, from the calamity of witchcraft. They gave the commissioners strange instances of the devil's tyranny among them--how, by the help of witches, he had drawn hundreds of children to him; how he had been seen going in visible shape through the country; how he had wrought upon the poorer people, by presenting them with meat and drink. The inhabitants begged earnestly, yet in the most respectful manner,

"The Lords Commissioners to root out this h.e.l.lish crew, that rest and quietness might be regained; and the rather, because the children who used to be carried away in the district of Elfdale, since some witches had been burnt there, remained unmolested."

An elaborate report of the peculiar proceedings says:--

"That day," _i.e._ the 13th of August, "the last humiliation-day inst.i.tuted by authority for removing of this judgment, the commissioners went to church, where there appeared a considerable a.s.sembly.... Two sermons were preached, in which the miserable case of those people, that suffered themselves to be deluded by the devil, was laid open....

"Public wors.h.i.+p being over, all the people of the town were called together to the parson's house; nearly three thousand of them attended.

"Next day the commissioners met again, consulting how they might withstand this dangerous flood. After long deliberation, they resolved to execute such as the matter of fact could be proved upon. Examination being made, there were discovered no less than threescore and ten witches in the village. Three and twenty of whom, freely confessing their crimes, were condemned to die. The rest pleading not guilty, were sent to Fabluna, where most of them were afterwards executed.

"Fifteen children, who likewise confessed they were engaged in the witchery, died as the rest; six and thirty youths, between nine and sixteen years of age, who had been less guilty, were forced to run the gauntlet; twenty more, who had no great inclination, yet had been seduced to those h.e.l.lish enterprises, because they were very young, were condemned to be lashed with rods upon their hands for three Sundays together at the church door; and the aforesaid six and thirty were also doomed to be lashed this way once a week for a whole year together. The number of the seduced children was about three hundred.

"Several of the witches were asked how they were able to carry so many children with them; and they answered, that they came into the chamber where the children lay, laid hold of them, and asked them whether they would go to a feast with them? to which some answered yes, others no; yet they were all forced to go. They only gave the children a s.h.i.+rt, a coat, and a doublet, which was either red or blue, and so they did set them upon a beast of the devil's providing, and then they rid away.

"The children confessed the same thing; and some added, that because they had very fine clothes put upon them, they were very willing to go.

"A little girl of Elfdale confessed that, on naming the name of Jesus as she was carried away, she fell suddenly upon the ground, and got a great hole in her side, which the devil presently healed up again, and away he carried her; and to this day the girl confessed she had exceeding great pain in her side.

"The children said they had seen sometimes a very great devil like a dragon, with fire round about him, and bound with an iron chain....

"Some of the children talked much of a white angel, which used to forbid them to do what the devil bade them do, and told them that those doings would not last long: what had been done was permitted because of the wickedness of the people, and the carrying away of the children should be made manifest. And they added, that this white angel would place himself sometimes at the door betwixt the witches and the children; and when they came to Blockula, their meeting-place, he pulled the children back, but the witches went in.

"The minister of Elfdale declared that one night the witches were, to his thinking, upon the crown of his head, and that from thence he had a long continued pain of the head.

"One of the witches confessed that the devil had sent her to torment the minister, and that she was ordered to use a nail and strike it into his head, but it would not enter very deep and hence came the headache.

"The minister said also that one night he felt a pain as if he were torn with an instrument, and when he wakened he heard somebody scratching and sc.r.a.ping at the window, but could see n.o.body. And one of the witches confessed that she was the person that did it, being sent by the devil.

"The minister of Mobra declared also that one night one of the witches came into his house, and did so violently take him by the throat that he thought he should have been choked; and waking, he saw the person that did it, but could not know her; and that for some weeks he was not able to speak, or perform divine service.

"They confessed also that the devil gave them a beast about the bigness and shape of a young cat, which they called a carrier; and that he gave them a bird too, as big as a raven, but white. And these two creatures they could send anywhere; and wherever they came, they took away all sorts of victuals they could get--b.u.t.ter, cheese, milk, bacon, and all sorts of seeds, whatever they found, and carried it to the witch. What the bird brought, they kept for themselves; but what the carrier brought, they reserved for the devil....

"They added, likewise, that these carriers filled themselves so full sometimes that they were forced to spue by the way, which spueing was found in gardens where colworts grew, and not far from the houses of witches. It was of a yellow colour like gold, and was called b.u.t.ter of witches.

"The Lords Commissioners were very earnest, and took great pains to persuade the witches to show some of their tricks, but to no purpose; for they unanimously said that, since they had confessed, they found that all their witchcraft was gone, and that the devil appeared to them very terrible, with claws on his hands and feet, and with horns on his head, and a long tail behind, and showed them a pit burning with a hand put out; but the devil did thrust the person down again with an iron fork, and suggested to the witches, that if they continued in their confession, he would deal with them in the same manner."

CHAPTER LXVII.

Superst.i.tion in France--Pope John XXII. celebrated in the History of Sorcery and Magic--A Bishop skinned alive and torn by Horses for Witchcraft--King Philippe and Superst.i.tion--Springs poisoned by Lepers and Jews--Extracting Teeth without Pain--A Dentist strangled by a Demon--Berne Witch--Charmed Ointment--Sorcerers in Navarre--Demoniacal Operations--Voice in the Air--Witch Flying--Witches meeting their Deserts--Maria Renata's Witchcrafts--Nuns possessed of Devils--Promise of Life by Satan--End of Renata--Jeanne D'Arc--Credulity of France and England--Fairies of Domremi--Charmed Tree--Sparkling Spring--Mandrakes--Jacques D'Arc and his Wife--Jeanne D'Arc in Childhood--Converse with Spirits and Angels--France under Tyranny--Jeanne's Heavenly Mission communicated to the Dauphin--Maid at the head of Troops--Her Achievements--Siege of Orleans--Great Victories--Dauphin Crowned--Jeanne's Desire to retire into Private Life--Opposition to her Retirement--The Maid's Feats of Valour--Heroine Betrayed--Charmed Sword--Jeanne's Surrender--King's Ingrat.i.tude--Great Rejoicing at the Maid's Downfall--Attempt to Escape--Trial and Condemnation--Maid Burned--A white Dove rising from her Ashes--Imitators--Unreliable Reports.

France, like her neighbouring nations, entertained strong opinions in regard to superst.i.tion; and so did the high dignitaries of Rome. Pope John XXII. is celebrated in the history of sorcery and magic. He believed that sorcery had been resorted to to procure his untimely death, soon after his accession to the Papacy, by the Bishop of Chahors, the Pope's native place. The bishop being brought before the College of Cardinals, was, after deposition from his holy office, delivered to the secular powers in Avignon to receive punishment. A cruel fate awaited him; the unfortunate bishop being first skinned alive, next torn by horses, and then burned. Pope John continued to persecute persons suspected of sorcery, and many an unhappy creature suffered at his suggestion.

In the spring of 1321 King Philippe summoned the States-General to meet at Poictiers, and proceeded in person to Poitou to hold his court there. Soon after the a.s.sembly of the Estates, information was given to the king that the lepers, of whom there were many in the place, had entered into a conspiracy to poison and bewitch the springs throughout Aquitaine, in order to kill the Christians, or reduce them to the same state of loathsome disease as they themselves suffered. Some who were arrested admitted, under torture, the accusation. The king became so greatly alarmed that he fled from Poitou, after giving orders to arrest and imprison all the lepers in France. Mult.i.tudes of them were condemned and burned; still the king thirsted for more blood. Jews were also accused of aiding to poison and bewitch the wells. At Chinon upwards of one hundred Jews suffered the extreme penalty of the law for such groundless crimes. After a show of trial, and trumped-up charges equally false, many more Jews and lepers were put to death in Paris.

Dentists will be surprised to learn that in bygone days none but those acquainted with occult science were supposed capable of extracting teeth without pain. In the seventeenth century an astrologer in France, who sold talismans and extracted teeth without pain, was strangled in bed by a demon.

A woman, executed at Berne, stated she belonged to a sect who had sworn eternal subjection to the devil, and that she knew how to prepare a decoction which, when swallowed by any one, would convert the novice into a witch equal in knowledge and power to the older members of her fraternity.

Here is a case exhibiting the power of charmed ointment. In the year 1527 a band of one hundred and fifty sorcerers, says Llorente, greatly disturbed Navarre. The sect held "Sabbath" orgies, where demons were adored, and transformations of witches and wizards took place, after anointing themselves with a compound made from the grease of reptiles. One witch, on condition of receiving a pardon, agreed to show the demoniacal operations gone through at the "Sabbath" meetings.

Provided with a box of witch ointment, she ascended a high tower, accompanied by a commissioner of the royal council. In the sight of a vast concourse of people, she applied the ointment to various parts of her person. Having done this, she exclaimed in a loud voice, "Are you there?" From the air a voice answered, "Yes, I am here." The woman then descended the tower to its centre, crawling down the outside of the wall on her hands and feet. Suddenly she flew away, and vanished out of sight beyond the horizon. Her one hundred and forty-nine companions were brought to trial, and met their deserts.

Maria Renata, sub-prioress of a convent at Unterzell, proved to be a witch. She tormented the nuns at night, and, to a.s.sist her in the black art, she kept a considerable number of cats. General alarm prevailed; five of the nuns became possessed of devils. Renata avowed to her confessor that she was a witch, that she had often been carried bodily to witch Sabbaths, and presented to the prince of darkness. Her name appeared in a black book, and she consented to be the devil's property. In return, she received the promise of life for seventy years. After trial by the civil judges, they condemned Renata to the flames; but at the appointed time of execution, by way of showing a little mercy, her head was struck off before the flames kindled around her body. This tragedy took place in the year 1749--strange to say, in the seventy-first year of Renata's age.

We next give a more extraordinary story ill.u.s.trative of superst.i.tious sentiments in France, viz. the world-wide one of Jeanne D'Arc (sometimes called Johan of Arc, the Maid of Orleans), who fell a victim to the credulity prevalent in that country and in England. The small village of Domremi is a retired spot, where popular superst.i.tions have been almost religiously preserved. Fairies were believed to frequent the neighbourhood of Domremi. Near to it stood a large ancient beech-tree, known as the charmed tree of Bourlemont, supposed to be a favourite haunt of elves. Beneath the spreading boughs gushed a sparkling fountain, of which people drank to preserve them from fevers. Witches went thither at night to dance with the fairies. Young men and maidens also resorted to the spot, to dance round the tree and fountain. Garlands were made there, and presented as offerings to our lady of Domremi. The priests of the village said ma.s.s once a year over the fountain, to strengthen its healing qualities. Under a hazel-tree, not far from the charmed tree, grew mandrakes, one of which never failed to add wealth and domestic happiness to any person who possessed it.

In the village lived a labouring man, named Jacques D'Arc, who, with his wife, the villagers looked upon with respect. They had several children, boys and girls. The youngest daughter, named Jeanne, was born in the year 1410. At childhood she a.s.sumed a reserved and pensive disposition, and often sought solitude within the village church.

Having but a limited education, the superst.i.tions of her time were implicitly believed in by her. In addition to dancing round the charmed tree and fountain with other young maidens, she often went there alone. She grew up to be an attractive young woman, of peculiar mind. Subject to fits or trances, she became prostrated by them; and she had, according to her own account, converse with angels and the spirits of dead saints.

At an early period of life Jeanne D'Arc received the impression that providence intended her to achieve great feats in behalf of her country. More than once she exclaimed, "n.o.body but me can recover the kingdom of France!" At this time, it should be observed, France groaned under the tyranny of contending factions; and so low had the Dauphin sunk, that not a single place remained in his power except Orleans; and even it the English closely besieged. After various unsuccessful attempts, the Maid obtained permission to communicate her heavenly mission to the Dauphin. a.s.suming male attire and warlike equipments, including a white banner, she placed herself at the head of the French troops, who, through her example, became inspired with new enthusiasm. On the 29th April 1429 she threw herself, with supplies of provisions, into Orleans. Soon after arriving there she attacked Fort St. Loup, which she carried, while wielding a sword that had lain more than a century in a knight's tomb behind the altar of St. Catherine at Fierbois. In an a.s.sault on the English, Jeanne received a severe wound on the neck, from which a large quant.i.ty of blood flowed; but she said it was not blood, but glory, that streamed out. The siege of Orleans being raised on 8th May, Jeanne D'Arc carried the news to the Dauphin, and entreated him to come and be crowned at Rheims, then in possession of the English. The siege of Gergeau was next undertaken. Jeanne boldly went into the ditch, standard in hand, at a part most vigorously defended. The soldiers followed, and soon the town fell by the courageous woman's hands. She next took possession of Auxerre, Troyes, and Chalons, thus opening for the Dauphin the road to Rheims. Thither he proceeded, and on 17th July was crowned. Jeanne D'Arc (or the Maid of Orleans, as she is now called) a.s.sisted at the ceremony. The Maid having accomplished, so far, the object of her mission, wished to return home; but, seeing her presence inspired great confidence in the army, the king, and others of influence, opposed her departure. She therefore stuck to her post of military leader. She accompanied the king to Crepi, Senlis, and Paris. In the siege of Compeigne, in the year 1430, Jeanne made a sally, at the head of a hundred men, over the bridge, and twice repulsed the besiegers. The king's troops were surrounded, yet, after performing feats of valour, the Maid disengaged her company, who re-entered the town. The heroine remained in the rear to facilitate the retreat, and, when she wished to enter the town, the gates were shut. She again charged her pursuers, but finding herself unsupported she exclaimed, "I am betrayed!" It turned out as supposed: the shutting of the gates while Jeanne remained exposed to danger did not take place through accident. Jealousy and treachery were at work: her pretended friends had conspired to bring her bright career to a speedy end. Many brave soldiers fell under the Maid's charmed sword; but as one sword and a single hand could not mow down a whole army, she surrendered to Lionel Vasture of Vendome, who gave her up to John of Luxembourg. The latter n.o.bleman basely sold Jeanne to her enemies--the English--for ten thousand livres; and, what appeared most cruel, the king did not attempt to redeem the heroine, to whom he and his kingdom owed much.

The ingrat.i.tude of Charles VII. has remained a blot on his memory.

Even those who refuse to admit that Jeanne D'Arc possessed supernatural powers, regard his conduct with abhorrence. On Jeanne being made prisoner, the English rejoiced exceedingly. The Duke of Bedford thought it proper to disgrace her, in order to reanimate the courage of his countrymen. In Paris, the authorities, to evince their joy at her downfall, ordered salvoes of artillery to be fired. A _te deum_ was sung in the church of Notre Dame; and preachers returned thanks to the Most High, for his mercy in bringing to an end the influence of such a wicked sorceress.

Jeanne, in an effort to escape from a high tower (her place of confinement), cast herself from its summit to the ground, yet, strange to say, sustained little injury. To guard against another attempt to gain liberty, iron chains were put round her legs and body. A court of French bishops met to try the Maid. The charge embraced seventy articles of impeachment. Questions were asked concerning politics; her belief in and intercourse with fairies; her favourite spiritual visitants, St. Catherine and St. Margaret; the devices of her banner; and the sacred sword.

A formula of sentence, after fifteen separate examinations, was read, declaring her guilty of apostacy, sorcery, etc., and setting forth that, lest the culprit should corrupt others, she should be cast out of the church, and delivered to the temporal authorities, praying them to deal mildly and humanely with her, and to rest satisfied with the death of her body. Burning the body only, the ecclesiastics considered mild treatment. Had they delivered their victim to Satan, loaded with the fearful curses contained in the greater excommunication, who can tell when her guilt would be expiated? As the secular powers were merely instruments of the ecclesiastical authorities, sentence of death by burning against the Maid of Orleans soon became an accomplished fact. Fastened to a stake, without much delay, the flames consumed her fair form, at the age of nineteen years. To the very last she believed in the reality of her visions, and intercourse with the spirits of departed saints. Her dying agonies were witnessed by a pitying crowd, who separated to proclaim abroad, that at the moment her breath went out a pure white dove rose from the pile and soared up to heaven.

Subsequent to this heroine's death several women emerged from obscurity, and feigned to be inspired in the same way as Jeanne D'Arc had been. Two young maids residing near Paris pretended that her mantle had fallen on them. The clergy interfered. The young women were apprehended, tried, and declared guilty of holding communication with evil spirits. One of them recanted, and thereby saved her life; the other remained firm, and perished at the stake.

After the real or unreal execution of Jeanne D'Arc, the report became current that she was alive, and playing a conspicuous part in society at a considerable distance from the scene of her triumphs and degradation. Some would have it that she escaped punishment through the interference of her admirers; but the general belief remained, that she really suffered in terms of her sentence. Another report represents the Maid's persecutors as being overtaken by more than ordinary misfortunes in their estate, in addition to suffering the torments of accusing consciences.

SUPERSt.i.tION IN THE NINETEENTH CENTURY.

CHAPTER LXVIII.

Generality of Superst.i.tion--The Church and Superst.i.tion--St. Mourie--People forbidden to resort to the island Innis Maree--Various Modes of Superst.i.tion--Charms--Lucky and Unlucky Times--A Tinker's Curse and a Gipsy's Warning--Sailors' and Fishermen's Delusions--Spitting on one's Loof--Weddings, Funerals, and Baptisms--Spae Wives--May Dew--Holy-days--Kirk-session Records--Fort-William Fisherman--Dipping in Fountains--Lochmanur--Holy Well of Kilvullen--Well of Craiguck--Superst.i.tion in the Highlands--Warlock Willox--Superst.i.tion in Dundee.