"Although by the ordinances of the Kings your predecessors, Parliaments have been forbidden to pay any attention to lettres de cachet; we, nevertheless, from the knowledge which we have, in common with the whole kingdom, of the care bestowed by your Majesty for the good of your subjects, and from the submission and obedience to your commandments which we have always manifested, have stayed all proceedings, in conformity to your orders; hoping that your Majesty, considering the importance of the crime of witchcraft, and the consequences likely to ensue from its impunity, will be graciously pleased to grant us once more your permission to continue the trials, and execute judgment upon those found guilty. And as, since we received the letter of your Secretary of State, we have also been made acquainted with the determination of your Majesty, not only to commute the sentence of death pa.s.sed upon these witches into one of perpetual banishment from the province, but to re-establish them in the possession of their goods and chattels, and of their good fame and character, your Parliament have thought it their duty, on occasion of these crimes, the greatest which men can commit, to make you acquainted with the general and uniform feelings of the people of this province with regard to them; it being, moreover, a question in which are concerned the glory of G.o.d and the relief of your suffering subjects, who groan under their fears from the threats and menaces of this sort of persons, and who feel the effects of them every day in the mortal and extraordinary maladies which attack them, and the surprising damage and loss of their possessions.

"Your Majesty knows well that there is no crime so opposed to the commands of G.o.d as witchcraft, which destroys the very foundation of religion, and draws strange abominations after it. It is for this reason, Sire, that the Scriptures p.r.o.nounce the punishment of death against offenders, and that the church and the holy fathers have fulminated their anathemas, and that canonical decisions have one and all decreed the most severe punishments, to deter from this crime; and that the Church of France, animated by the piety of the Kings your predecessors, has expressed so great a horror at it, that, not judging the punishment of perpetual imprisonment, the highest it has the power to inflict, sufficiently severe, it has left such criminals to be dealt with by the secular power.

"It has been the general feeling of all nations that such criminals ought to be condemned to death, and all the ancients were of the same opinion. The law of the "Twelve Tables," which was the princ.i.p.al of the Roman laws, ordains the same punishment. All jurisconsults agreed in it, as well as the const.i.tutions of the Emperors, and more especially those of Constantine and Theodosius, who, enlightened by the Gospel, not only renewed the same punishment, but also deprived, expressly, all persons found guilty of witchcraft of the right of appeal, and declared them to be unworthy of a prince's mercy. And Charles VIII, Sire, inspired by the same sentiments, pa.s.sed that beautiful and severe ordinance (cette belle et severe ordonnance), which enjoined the judges to punish witches according to the exigencies of the case, under a penalty of being themselves fined or imprisoned, or dismissed from their office; and decreed, at the same time, that all persons who refused to denounce a witch, should be punished as accomplices; and that all, on the contrary, who gave evidence against one, should be rewarded.

"From these considerations, Sire, and in the execution of so holy an ordinance, your parliaments, by their decrees, proportion their punishments to the guilt of the offenders: and your Parliament of Normandy has never, until the present time, found that its practice was different from that of other courts; for all the books which treat upon this matter cite an infinite number of decrees condemning witches to be burnt, or broken on the wheel, or to other punishments. The following are examples:--In the time of Chilperic, as may be seen in Gregory of Tours, b. vi, c. 35 of his History of France: all the decrees of the Parliament of Paris pa.s.sed according to, and in conformity with, this ancient jurisprudence of the kingdom, cited by Imbert, in his "Judicial Practice;" all those cited by Monstrelet, in 1459, against the witches of Artois; the decrees of the same Parliament, of the 13th of October 1573, against Mary Le Fief, native of Saumur; of the 21st of October 1596, against the Sieur de Beaumont, who pleaded, in his defence, that he had only sought the aid of the devil for the purpose of unbewitching the afflicted and of curing diseases; of the 4th of July 1606, against Francis du Bose; of the 20th of July 1582, against Abel de la Rue, native of Coulommiers; of the 2nd of October 1593, against Rousseau and his daughter; of 1608, against another Rousseau and one Peley, for witchcraft and adoration of the devil at the Sabbath, under the figure of a he-goat, as confessed by them; the decree of 4th of February 1615, against Leclerc, who appealed from the sentence of the Parliament of Orleans, and who was condemned for having attended the Sabbath, and confessed, as well as two of his accomplices, who died in prison, that he had adored the devil, renounced his baptism and his faith in G.o.d, danced the witches' dance, and offered up unholy sacrifices; the decrees of the 6th of May 1616, against a man named Leger, on a similar accusation; the pardon granted by Charles IX to Trois Ech.e.l.les, upon condition of revealing his accomplices, but afterwards revoked for renewed sorcery on his part; the decree of the Parliament of Paris, cited by Mornac in 1595; the judgments pa.s.sed in consequence of the commission given by Henry IV to the Sieur de Lancre, councillor of the Parliament of Bourdeaux; of the 20th of March 1619, against Etienne Audibert; those pa.s.sed by the Chamber of Nerac, on the 26th of June 1620, against several witches; those pa.s.sed by the Parliament of Toulouse in 1577, as cited by Gregory Tolosa.n.u.s, against four hundred persons accused of this crime, and who were all marked with the sign of the devil. Besides all these, we might recall to your Majesty's recollection the various decrees of the Parliament of Provence, especially in the case of Gaufredy in 1611; the decrees of the Parliament of Dijon, and those of the Parliament of Rennes, following the example of the condemnation of the Marshal de Rays, who was burned in 1441, for the crime of witchcraft, in presence of the Duke of Brittany;--all these examples, Sire, prove that the accusation of witchcraft has always been punished with death by the Parliaments of your kingdom, and justify the uniformity of their practice.

"These, Sire, are the motives upon which your Parliament of Normandy has acted in decreeing the punishment of death against the persons lately brought before it for this crime. If it has happened that, on any occasion, these parliaments, and the Parliament of Normandy among the rest, have condemned the guilty to a less punishment than that of death, it was for the reason that their guilt was not of the deepest dye; your Majesty, and the Kings your predecessors, having left full liberty to the various tribunals to whom they delegated the administration of justice, to decree such punishment as was warranted by the evidence brought before them.

"After so many authorities, and punishments ordained by human and divine laws, we humbly supplicate your Majesty to reflect once more upon the extraordinary results which proceed from the malevolence of this sort of people--on the deaths from unknown diseases, which are often the consequences of their menaces--on the loss of the goods and chattels of your subjects--on the proofs of guilt continually afforded by the insensibility of the marks upon the accused--on the sudden transportation of bodies from one place to another--on the sacrifices and nocturnal a.s.semblies, and other facts, corroborated by the testimony of ancient and modern authors, and verified by so many eye-witnesses, composed partly of accomplices, and partly of people who had no interest in the trials beyond the love of truth, and confirmed, moreover, by the confessions of the accused parties themselves; and that, Sire, with so much agreement and conformity between the different cases, that the most ignorant persons convicted of this crime have spoken to the same circ.u.mstances, and in nearly the same words, as the most celebrated authors who have written about it, all of which may be easily proved to your Majesty's satisfaction by the records of various trials before your parliaments.

"These, Sire, are truths so intimately bound up with the principles of our religion, that, extraordinary although they be, no person has been able to this time to call them in question. If some have cited, in opposition to these truths, the pretended canon of the Council of Ancyre, and a pa.s.sage from St. Augustin, in a treatise upon the 'Spirit and the Soul', it has been without foundation; and it would be easy to convince your Majesty that neither the one nor the other ought to be accounted of any authority; and, besides that, the canon, in this sense, would be contrary to the opinion of all succeeding councils of the church, Cardinal Baronius, and all learned commentators, agree that it is not to be found in any old edition. In effect, in those editions wherein it is found, it is in another language, and is in direct contradiction to the twenty-third canon of the same council, which condemns sorcery, according to all preceding const.i.tutions. Even supposing that this canon was really promulgated by the Council of Ancyre, we must observe that it was issued in the second century, when the princ.i.p.al attention of the Church was directed to the destruction of paganism. For this reason, it condemns that cla.s.s of women who said they could pa.s.s through the air, and over immense regions, with Diana and Herodias, and enjoins all preachers to teach the falsehood of such an opinion, in order to deter people from the worship of these false divinities; but it does not question the power of the devil over the human body, which is, in fact, proved by the Holy Gospel of Jesus Christ himself. And with regard, Sire, to the pretended pa.s.sage of St.

Augustin, everybody knows that it was not written by him, because the writer, whoever he was, cites Boetius, who died more than eighty years after the time of St. Augustin. Besides, there is still more convincing proof in the fact, that the same father establishes the truth of witchcraft in all his writings, and more particularly in his 'City of G.o.d;' and in his first volume, question the 25th, wherein he states that sorcery is a communion between man and the devil, which all good Christians ought to look upon with horror.

"Taking all these things into consideration, Sire, the officers of your Parliament hope, from the justice of your Majesty, that you will be graciously pleased to receive the humble remonstrances they have taken the liberty to make. They are compelled, for the acquittal of their own consciences and in discharge of their duty, to make known to your Majesty, that the decrees they pa.s.sed against the sorcerers and witches brought before them, were pa.s.sed after a mature deliberation on the part of all the judges present, and that nothing has been done therein which is not conformable to the universal jurisprudence of the kingdom, and for the general welfare of your Majesty's subjects, of whom there is not one who can say that he is secure from the malevolence of such criminals. We therefore supplicate your Majesty to suffer us to carry into effect the sentences we pa.s.sed, and to proceed with the trial of the other persons accused of the same crime; and that the piety of your Majesty will not suffer to be introduced during your reign an opinion contrary to the principles of that holy religion for which you have always employed so gloriously both your cares and your arms."

Louis, as we have already mentioned, paid no attention to this appeal.

The lives of the old women were spared, and prosecutions for mere witchcraft, unconnected with other offences, were discontinued throughout France. In 1680 an act was pa.s.sed for the punishment, not of witches, but of pretenders to witchcraft, fortune-tellers, divineresses, and poisoners.

Thus the light broke in upon Germany, France, England, and Scotland about the same time, gradually growing clearer and clearer till the middle of the eighteenth century, when witchcraft was finally reckoned amongst exploded doctrines, and the belief in it confined to the uttermost vulgar. Twice, however, did the madness burst forth again as furious, while it lasted, as ever it had been. The first time in Sweden, in 1669, and the second in Germany, so late as 1749. Both these instances merit particular mention. The first is one of the most extraordinary upon record, and for atrocity and absurdity is unsurpa.s.sed in the annals of any nation.

It having been reported to the King of Sweden that the little village of Mohra, in the province of Dalecarlia, was troubled exceedingly with witches, he appointed a commission of clergy and laymen to trace the rumour to its source, with full powers to punish the guilty. On the 12th of August 1669, the commissioners arrived in the bewitched village, to the great joy of the credulous inhabitants. On the following day the whole population, amounting to three thousand persons, a.s.sembled in the church. A sermon was preached, "declaring the miserable case of those people that suffered themselves to be deluded by the devil," and fervent prayer was offered up that G.o.d would remove the scourge from among them.

The whole a.s.sembly then adjourned to the rector's house, filling all the street before it, when the King's commission was read, charging every person who knew anything of the witchery, to come forward and declare the truth. A pa.s.sion of tears seized upon the mult.i.tude; men, women, and children began to weep and sob, and all promised to divulge what they had heard or knew. In this frame of mind they were dismissed to their homes. On the following day they were again called together, when the depositions of several persons were taken publicly before them all. The result was that seventy persons, including fifteen children, were taken into custody. Numbers also were arrested in the neighbouring district of Elfdale. Being put to the torture, they all confessed their guilt. They said they used to go to a gravel-pit that lay hard by the cross-way, where they put a vest upon their heads, and danced "round and round and round about." They then went to the cross-way, and called three times upon the devil; the first time in a low still voice; the second, somewhat louder; and the third, very loudly, with these words, "Antecessor, come, and carry us to Blockula!" This invocation never failed to bring him to their view. He generally appeared as a little old man, in a grey coat, with red and blue stockings, with exceedingly long garters. He had besides a very high-crowned hat, with bands of many-coloured linen enfolded about it, and a long red beard, that hung down to his middle.

The first question he put to them was, whether they would serve him soul and body? On their answering in the affirmative, he told them to make ready for the journey to Blockula. It was necessary to procure, in the first place, "some sc.r.a.pings of altars and filings of church clocks." Antecessor then gave them a horn, with some salve in it, wherewith they anointed themselves. These preparations ended, he brought beasts for them to ride upon, horses, a.s.ses, goats, and monkeys; and, giving them a saddle, a hammer, and a nail, uttered the word of command, and away they went. Nothing stopped them. They flew over churches, high walls, rocks, and mountains, until they came to the green meadow where Blockula was situated. Upon these occasions they carried as many children with them as they could; for the devil, they said, "did plague and whip them if they did not procure him children, insomuch that they had no peace or quiet for him."

Many parents corroborated a part of this evidence, stating that their children had repeatedly told them that they had been carried away in the night to Blockula, where the devil had beaten them black and blue.

They had seen the marks in the morning, but they soon disappeared. One little girl was examined, who swore positively that she was carried through the air by the witches, and when at a great height she uttered the holy name of Jesus. She immediately fell to the ground, and made a great hole in her side. "The devil, however, picked her up, healed her side, and carried her away to Blockula." She added, and her mother confirmed her statement, that she had till that day "an exceeding great pain in her side." This was a clencher, and the nail of conviction was driven home to the hearts of the judges.

The place called Blockula, whither they were carried, was a large house, with a gate to it, "in a delicate meadow, whereof they could see no end." There was a very long table in it, at which the witches sat down; and in other rooms "there were very lovely and delicate beds for them to sleep upon."

After a number of ceremonies had been performed, by which they bound themselves, body and soul, to the service of Antecessor, they sat down to a feast, composed of broth, made of colworts and bacon, oatmeal, bread and b.u.t.ter, milk and cheese. The devil always took the chair, and sometimes played to them on the harp or the fiddle, while they were eating. After dinner they danced in a ring, sometimes naked, and sometimes in their clothes, cursing and swearing all the time. Some of the women added particulars too horrible and too obscene for repet.i.tion.

Once the devil pretended to be dead, that he might see whether his people regretted him. They instantly set up a loud wail, and wept three tears each for him, at which he was so pleased, that he jumped up among them, and hugged in his arms those who had been most obstreperous in their sorrow.

Such were the princ.i.p.al details given by the children, and corroborated by the confessions of the full-grown witches. Anything more absurd was never before stated in a court of justice. Many of the accused contradicted themselves most palpably; but the commissioners gave no heed to discrepancies. One of them, the parson of the district, stated, in the course of the inquiry, that on a particular night, which he mentioned, he had been afflicted with a headach so agonizing, that he could not account for it otherwise than by supposing he was bewitched.

In fact, he thought a score of witches must have been dancing on the crown of his head. This announcement excited great horror among the pious dames of the auditory, who loudly expressed their wonder that the devil should have power to hurt so good a man. One poor witch, who lay in the very jaws of death, confessed that she knew too well the cause of the minister's headach. The devil had sent her with a sledge hammer and a large nail, to drive into the good man's skull. She had hammered at it for some time, but the skull was so enormously thick, that she made no impression upon it. Every hand was held up in astonishment. The pious minister blessed G.o.d that his skull was so solid, and he became renowned for his thick head all the days of his life. Whether the witch intended a joke does not appear, but she was looked upon as a criminal more than usually atrocious. Seventy persons were condemned to death on these so awful yet so ridiculous confessions. Twenty-three of them were burned together, in one fire, in the village of Mohra, in the presence of thousands of delighted spectators. On the following day fifteen children were murdered in the same manner; offered up in sacrifice to the b.l.o.o.d.y Moloch of superst.i.tion. The remaining thirty-two were executed at the neighbouring town of Fahluna. Besides these, fifty-six children were found guilty of witchcraft in a minor degree, and sentenced to various punishments, such as running the gauntlet, imprisonment, and public whipping once a week for a twelvemonth.

Long after the occurrence of this case, it was cited as one of the most convincing proofs upon record of the prevalence of witchcraft. When men wish to construct or support a theory, how they torture facts into their service! The lying whimsies of a few sick children, encouraged by foolish parents, and drawn out by superst.i.tious neighbours, were sufficient to set a country in a flame. If, instead of commissioners as deeply sunk in the slough of ignorance as the people they were sent amongst, there had been deputed a few men firm in courage and clear in understanding, how different would have been the result! Some of the poor children who were burned would have been sent to an infirmary; others would have been well flogged; the credulity of the parents would have been laughed at, and the lives of seventy persons spared. The belief in witchcraft remains in Sweden to this day; but, happily, the annals of that country present no more such instances of lamentable aberration of intellect as the one just cited.

In New England, about the same time, the colonists were scared by similar stories of the antics of the devil. All at once a fear seized upon the mult.i.tude, and supposed criminals were arrested day after day in such numbers, that the prisons were found too small to contain them.

A girl, named Goodwin, the daughter of a mason, who was hypochondriac and subject to fits, imagined that an old Irishwoman, named Glover, had bewitched her. Her two brothers, in whose const.i.tutions there was apparently a predisposition to similar fits, went off in the same way, crying out that the devil and Dame Glover were tormenting them. At times their joints were so stiff that they could not be moved, while at others, said the neighbours, they were so flexible, that the bones appeared softened into sinews. The supposed witch was seized, and, as she could not repeat the Lord's Prayer without making a mistake in it, she was condemned and executed.

But the popular excitement was not allayed. One victim was not enough: the people waited agape for new disclosures. Suddenly two hysteric girls in another family fell into fits daily, and the cry of witchcraft resounded from one end of the colony to the other. The feeling of suffocation in the throat, so common in cases of hysteria, was said by the patients to be caused by the devil himself, who had stuck b.a.l.l.s in the windpipe to choke them. They felt the p.r.i.c.king of thorns in every part of the body, and one of them vomited needles. The case of these girls, who were the daughter and niece of a Mr. Parris, the minister of a Calvinist chapel, excited so much attention, that all the weak women in the colony began to fancy themselves similarly afflicted. The more they brooded on it, the more convinced they became. The contagion of this mental disease was as great as if it had been a pestilence. One after the other the women fainted away, a.s.serting, on their recovery, that they had seen the spectres of witches. Where there were three or four girls in a family, they so worked, each upon the diseased imagination of the other, that they fell into fits five or six times in a day. Some related that the devil himself appeared to them, bearing in his hand a parchment roll, and promising that if they would sign an agreement transferring to him their immortal souls, they should be immediately relieved from fits and all the ills of the flesh. Others a.s.serted that they saw witches only, who made them similar promises, threatening that they should never be free from aches and pains till they had agreed to become the devil's. When they refused, the witches pinched, or bit, or p.r.i.c.ked them with long pins and needles. More than two hundred persons named by these mischievous visionaries, were thrown into prison. They were of all ages and conditions of life, and many of them of exemplary character. No less than nineteen were condemned and executed before reason returned to the minds of the colonists. The most horrible part of this lamentable history is, that among the victims there was a little child only five years old. Some women swore that they had seen it repeatedly in company with the devil, and that it had bitten them often with its little teeth, for refusing to sign a compact with the Evil One. It can hardly increase our feelings of disgust and abhorrence when we learn that this insane community actually tried and executed a dog for the same offence!

One man, named Cory, stoutly refused to plead to the preposterous indictment against him. As was the practice in such eases, he was pressed to death. It is told of the Sheriff of New England, who superintended the execution, that when this unhappy man thrust out his tongue in his mortal agony, he seized hold of a cane, and crammed it back again into the mouth. If ever there were a fiend in human form, it was this Sheriff; a man, who, if the truth were known, perhaps plumed himself upon his piety--thought he was doing G.o.d good service, and

"Hoped to merit heaven by making earth a h.e.l.l!"

Arguing still in the firm belief of witchcraft, the bereaved people began to inquire, when they saw their dearest friends s.n.a.t.c.hed away from them by these wide-spreading accusations, whether the whole proceedings were not carried on by the agency of the devil. Might not the great enemy have put false testimony into the mouths of the witnesses, or might not the witnesses be witches themselves? Every man who was in danger of losing his wife, his child, or his sister, embraced this doctrine with avidity. The revulsion was as sudden as the first frenzy. All at once, the colonists were convinced of their error.

The judges put a stop to the prosecutions, even of those who had confessed their guilt. The latter were no sooner at liberty than they retracted all they had said, and the greater number hardly remembered the avowals which agony had extorted from them. Eight persons, who had been tried and condemned, were set free; and gradually girls ceased to have fits and to talk of the persecutions of the devil. The judge who had condemned the first criminal executed on this charge, was so smitten with sorrow and humiliation at his folly, that he set apart the anniversary of that day as one of solemn penitence and fasting. He still clung to the belief in witchcraft; no new light had broken in upon him on that subject, but, happily for the community, the delusion had taken a merciful turn. The whole colony shared the feeling; the jurors on the different trials openly expressed their penitence in the churches; and those who had suffered were regarded as the victims, and not the accomplices of Satan.

It is related that the Indian tribes in New England were sorely puzzled at the infatuation of the settlers, and thought them either a race inferior to, or more sinful than the French colonists in the vicinity, amongst whom, as they remarked, "the Great Spirit sent no witches."

Returning again to the continent of Europe, we find that, after the year 1680, men became still wiser upon this subject. For twenty years the populace were left to their belief, but governments in general gave it no aliment in the shape of executions. The edict of Louis XIV. gave a blow to the superst.i.tion, from which it never recovered. The last execution in the Protestant cantons of Switzerland was at Geneva, in 1652. The various potentates of Germany, although they could not stay the trials, invariably commuted the sentence into imprisonment, in all cases where the pretended witch was accused of pure witchcraft, unconnected with any other crime. In the year 1701, Thomasius, the learned professor at the University of Halle, delivered his inaugural thesis, "De Crimine Magiae," which struck another blow at the falling monster of popular error. But a faith so strong as that in witchcraft was not to be eradicated at once: the arguments of learned men did not penetrate to the villages and hamlets, but still they achieved great things; they rendered the belief an unworking faith, and prevented the supply of victims, on which for so many ages it had battened and grown strong.

Once more the delusion broke out; like a wild beast wounded to the death, it collected all its remaining energies for the final convulsion, which was to show how mighty it had once been. Germany, which had nursed the frightful error in its cradle, tended it on its death-bed, and Wurzburg, the scene of so many murders on the same pretext, was destined to be the scene of the last. That it might lose no portion of its bad renown, the last murder was as atrocious as the first. This case offers a great resemblance to that of the witches of Mohra and New England, except in the number of its victims. It happened so late as the year 1749, to the astonishment and disgust of the rest of Europe.

A number of young women in a convent at Wurzburg fancied themselves bewitched; they felt, like all hysteric subjects, a sense of suffocation in the throat. They went into fits repeatedly; and one of them, who had swallowed needles, evacuated them at abscesses, which formed in different parts of the body. The cry of sorcery was raised, and a young woman, named Maria Renata Sanger, was arrested on the charge of having leagued with the devil, to bewitch five of the young ladies. It was sworn on the trial that Maria had been frequently seen to clamber over the convent walls in the shape of a pig--that, proceeding to the cellar, she used to drink the best wine till she was intoxicated; and then start suddenly up in her own form. Other girls a.s.serted that she used to prowl about the roof like a cat, and often penetrate into their chamber, and frighten them by her dreadful howlings. It was also said that she had been seen in the shape of a hare, milking the cows dry in the meadows belonging to the convent; that she used to perform as an actress on the boards of Drury Lane theatre in London, and, on the very same night, return upon a broomstick to Wurzburg, and afflict the young ladies with pains in all their limbs. Upon this evidence she was condemned, and burned alive in the market-place of Wurzburg.

Here ends this frightful catalogue of murder and superst.i.tion. Since that day, the belief in witchcraft has fled from the populous abodes of men, and taken refuge in remote villages and districts too wild, rugged, and inhospitable to afford a resting-place for the foot of civilization. Rude fishers and uneducated labourers still attribute every phenomenon of nature which they cannot account for, to the devil and witches. Catalepsy, that wondrous disease, is still thought by ignorant gossips to be the work of Satan; and hypochondriacs, uninformed by science of the nature of their malady, devoutly believe in the reality of their visions. The reader would hardly credit the extent of the delusion upon this subject in the very heart of England at this day. Many an old woman leads a life of misery from the unfeeling insults of her neighbours, who raise the scornful finger and hooting voice at her, because in her decrepitude she is ugly, spiteful, perhaps insane, and realizes in her personal appearance the description preserved by tradition of the witches of yore. Even in the neighbourhood of great towns the taint remains of this once widely-spread contagion. If no victims fall beneath it, the enlightenment of the law is all that prevents a recurrence of scenes as horrid as those of the seventeeth century. Hundreds upon hundreds of witnesses could be found to swear to absurdities as great as those a.s.serted by the infamous Matthew Hopkins.

In the Annual Register for 1760, an instance of the belief in witchcraft is related, which shows how superst.i.tion lingers. A dispute arose in the little village of Glen, in Leicestershire, between two old women, each of whom vehemently accused the other of witchcraft. The quarrel at last ran so high that a challenge ensued, and they both agreed to be tried by the ordeal of swimming. They accordingly stripped to their shifts--procured some men, who tied their thumbs and great toes together, cross-wise, and then, with a cart-rope about their middle, suffered themselves to be thrown into a pool of water. One of them sank immediately, but the other continued struggling a short time upon the surface of the water, which the mob deeming an infallible sign of her guilt, pulled her out, and insisted that she should immediately impeach all her accomplices in the craft. She accordingly told them that, in the neighbouring village of Burton, there were several old women as "much witches as she was." Happily for her, this negative information was deemed sufficient, and a student in astrology, or "white-witch," coming up at the time, the mob, by his direction, proceeded forthwith to Burton in search of all the delinquents. After a little consultation on their arrival, they went to the old woman's house on whom they had fixed the strongest suspicion. The poor old creature on their approach locked the outer door, and from the window of an upstairs room asked what they wanted. They informed her that she was charged with being guilty of witchcraft, and that they were come to duck her; remonstrating with her at the same time upon the necessity of submission to the ordeal, that, if she were innocent, all the world might know it. Upon her persisting in a positive refusal to come down, they broke open the door and carried her out by force, to a deep gravel-pit full of water. They tied her thumbs and toes together and threw her into the water, where they kept her for several minutes, drawing her out and in two or three times by the rope round her middle.

Not being able to satisfy themselves whether she were a witch or no, they at last let her go, or, more properly speaking, they left her on the bank to walk home by herself, if she ever recovered. Next day, they tried the same experiment upon another woman, and afterwards upon a third; but, fortunately, neither of the victims lost her life from this brutality. Many of the ringleaders in the outrage were apprehended during the week, and tried before the justices at quarter-sessions. Two of them were sentenced to stand in the pillory and to be imprisoned for a month; and as many as twenty more were fined in small sums for the a.s.sault, and bound over to keep the peace for a twelvemonth.

"So late as the year 1785," says Arnot, in his collection and abridgment of Criminal Trials in Scotland, "it was the custom among the sect of Seceders to read from the pulpit an annual confession of sins, national and personal; amongst the former of which was particularly mentioned the 'Repeal by Parliament of the penal statute against witches, contrary to the express laws of G.o.d.'"

Many houses are still to be found in England with the horse-shoe (the grand preservative against witchcraft) nailed against the threshold. If any over-wise philosopher should attempt to remove them, the chances are that he would have more broken bones than thanks for his interference. Let any man walk into Cross-street, Hatton-Garden, and from thence into Bleeding-heart Yard, and learn the tales still told and believed of one house in that neighbourhood, and he will ask himself in astonishment if such things can be in the nineteenth century. The witchcraft of Lady Hatton, the wife of the famous Sir Christopher, so renowned for his elegant dancing in the days of Elizabeth, is as devoutly believed as the Gospels. The room is to be seen where the devil seized her after the expiration of the contract he had made with her, and bore her away bodily to the pit of Tophet: the pump against which he dashed her is still pointed out, and the spot where her heart was found, after he had torn it out of her bosom with his iron claws, has received the name of Bleeding-heart Yard, in confirmation of the story. Whether the horse-shoe still remains upon the door of the haunted house, to keep away other witches, is uncertain; but there it was, twelve or thirteen years ago. The writer resided at that time in the house alluded to, and well remembers that more than one old woman begged for admittance repeatedly, to satisfy themselves that it was in its proper place. One poor creature, apparently insane, and clothed in rags, came to the door with a tremendous double-knock, as loud as that of a fashionable footman, and walked straight along the pa.s.sage to the horse-shoe. Great was the wonderment of the inmates, especially when the woman spat upon the horse-shoe, and expressed her sorrow that she could do no harm while it remained there. After spitting upon, and kicking it again and again, she coolly turned round and left the house, without saying a word to anybody. This poor creature perhaps intended a joke, but the probability is that she imagined herself a witch. In Saffron Hill, where she resided, her ignorant neighbours gave her that character, and looked upon her with no little fear and aversion.

More than one example of the popular belief in witchcraft occurred in the neighbourhood of Hastings so lately as the year 1830. An aged woman, who resided in the Rope-walk of that town, was so repulsive in her appearance, that she was invariably accused of being a witch by all the ignorant people who knew her. She was bent completely double; and though very old, her eye was unusually bright and malignant. She wore a red cloak, and supported herself on a crutch: she was, to all outward appearance, the very beau ideal of a witch. So dear is power to the human heart, that this old woman actually encouraged the popular superst.i.tion: she took no pains to remove the ill impression, but seemed to delight that she, old and miserable as she was, could keep in awe so many happier and stronger fellow-creatures. Timid girls crouched with fear when they met her, and many would go a mile out of their way to avoid her. Like the witches of the olden time, she was not sparing of her curses against those who offended her. The child of a woman who resided within two doors of her, was afflicted with lameness, and the mother constantly a.s.serted that the old woman had bewitched her. All the neighbours credited the tale. It was believed, too, that she could a.s.sume the form of a cat. Many a harmless puss has been hunted almost to the death by mobs of men and boys, upon the supposition that the animal would start up before them in the true shape of Mother * * * * *.

In the same town there resided a fisherman,--who is, probably, still alive, and whose name, for that reason, we forbear to mention,--who was the object of unceasing persecution, because it was said that he had sold himself to the devil. It was currently reported that he could creep through a keyhole, and that he had made a witch of his daughter, in order that he might have the more power over his fellows. It was also believed that he could sit on the points of pins and needles, and feel no pain. His brother-fishermen put him to this test whenever they had an opportunity. In the alehouses which he frequented, they often placed long needles in the cushions of the chairs, in such a manner that he could not fail to pierce himself when he sat down. The result of these experiments tended to confirm their faith in his supernatural powers. It was a.s.serted that he never flinched. Such was the popular feeling in the fashionable town of Hastings only seven years ago; very probably it is the same now.

In the north of England, the superst.i.tion lingers to an almost inconceivable extent. Lancashire abounds with witch-doctors, a set of quacks, who pretend to cure diseases inflicted by the devil. The practices of these worthies may be judged of by the following case, reported in the "Hertford Reformer," of the 23rd of June, 1838. The witch-doctor alluded to is better known by the name of the cunning man, and has a large practice in the counties of Lincoln and Nottingham.

According to the writer in "The Reformer," the dupe, whose name is not mentioned, had been for about two years afflicted with a painful abscess, and had been prescribed for without relief by more than one medical gentleman. He was urged by some of his friends, not only in his own village, but in neighbouring ones, to consult the witch-doctor, as they were convinced he was under some evil influence. He agreed, and sent his wife to the cunning man, who lived in New Saint Swithin's, in Lincoln. She was informed by this ignorant impostor that her husband's disorder was an infliction of the devil, occasioned by his next-door neighbours, who had made use of certain charms for that purpose. From the description he gave of the process, it appears to be the same as that employed by Dr. Fian and Gellie Duncan, to work woe upon King James. He stated that the neighbours, instigated by a witch, whom he pointed out, took some wax, and moulded it before the fire into the form of her husband, as near as they could represent him; they then pierced the image with pins on all sides--repeated the Lord's Prayer backwards, and offered prayers to the devil that he would fix his stings into the person whom that figure represented, in like manner as they pierced it with pins. To counteract the effects of this diabolical process, the witch-doctor prescribed a certain medicine, and a charm to be worn next the body, on that part where the disease princ.i.p.ally lay.

The patient was to repeat the 109th and 119th Psalms every day, or the cure would not be effectual. The fee which he claimed for this advice was a guinea.

So efficacious is faith in the cure of any malady, that the patient actually felt much better after a three weeks' course of this prescription. The notable charm which the quack had given was afterwards opened, and found to be a piece of parchment, covered with some cabalistic characters and signs of the planets.

The next-door neighbours were in great alarm that the witch-doctor would, on the solicitation of the recovering patient, employ some means to punish them for their pretended witchcraft. To escape the infliction, they feed another cunning man, in Nottinghamshire, who told them of a similar charm, which would preserve them from all the malice of their enemies. The writer concludes by saying that, "the doctor, not long after he had been thus consulted, wrote to say that he had discovered that his patient was not afflicted by Satan, as he had imagined, but by G.o.d, and would continue, more or less, in the same state till his life's end."

An impostor carried on a similar trade in the neighbourhood of Tunbridge Wells, about the year 1830. He had been in practice for several years, and charged enormous fees for his advice. This fellow pretended to be the seventh son of a seventh son, and to be endowed in consequence with miraculous powers for the cure of all diseases, but especially of those resulting from witchcraft. It was not only the poor who employed him, but ladies who rode in their carriages. He was often sent for from a distance of sixty or seventy miles by these people, who paid all his expenses to and fro, besides rewarding him handsomely. He was about eighty years of age, and his extremely venerable appearance aided his imposition in no slight degree. His name was Okey, or Oakley.

In France, the superst.i.tion at this day is even more prevalent than it is in England. Garinet, in his history of Magic and Sorcery in that country, cites upwards of twenty instances which occurred between the years 1805 and 1818. In the latter year, no less than three tribunals were occupied with trials originating in this humiliating belief: we shall cite only one of them. Julian Desbourdes, aged fifty-three, a mason, and inhabitant of the village of Thilouze, near Bordeaux, was taken suddenly ill, in the month of January 1818. As he did not know how to account for his malady, he suspected at last that he was bewitched. He communicated this suspicion to his son-in-law, Bridier, and they both went to consult a sort of idiot, named Baudouin, who pa.s.sed for a conjuror, or white-witch. This man told them that Desbourdes was certainly bewitched, and offered to accompany them to the house of an old man, named Renard, who, he said, was undoubtedly the criminal. On the night of the 23rd of January all three proceeded stealthily to the dwelling of Renard, and accused him of afflicting persons with diseases, by the aid of the devil. Desbourdes fell on his knees, and earnestly entreated to be restored to his former health, promising that he would take no measures against him for the evil he had done. The old man denied in the strongest terms that he was a wizard; and when Desbourdes still pressed him to remove the spell from him, he said he knew nothing about the spell, and refused to remove it.

The idiot Baudouin, the white-witch, now interfered, and told his companions that no relief for the malady could ever be procured until the old man confessed his guilt. To force him to confession they lighted some sticks of sulphur, which they had brought with them for the purpose, and placed them under the old man's nose. In a few moments, he fell down suffocated and apparently lifeless. They were all greatly alarmed; and thinking that they had killed the man, they carried him out and threw him into a neighbouring pond, hoping to make it appear that he had fallen in accidentally. The pond, however, was not very deep, and the coolness of the water reviving the old man, he opened his eyes and sat up. Desbourdes and Bridier, who were still waiting on the bank, were now more alarmed than before, lest he should recover and inform against them. They, therefore, waded into the pond--seized their victim by the hair of the head--beat him severely, and then held him under water till he was drowned.

They were all three apprehended on the charge of murder a few days afterwards. Desbourdes and Bridier were found guilty of aggravated manslaughter only, and sentenced to be burnt on the back, and to work in the galleys for life. The white-witch Baudouin was acquitted, on the ground of insanity.

M. Garinet further informs us that France, at the time he wrote (1818), was overrun by a race of fellows, who made a trade of casting out devils and finding out witches. He adds, also, that many of the priests in the rural districts encouraged the superst.i.tion of their parishioners, by resorting frequently to exorcisms, whenever any foolish persons took it into their heads that a spell had been thrown over them. He recommended, as a remedy for the evil, that all these exorcists, whether lay or clerical, should be sent to the galleys, and that the number of witches would then very sensibly diminish.

Many other instances of this lingering belief might be cited both in France and Great Britain, and indeed in every other country in Europe.

So deeply rooted are some errors that ages cannot remove them. The poisonous tree that once overshadowed the land, may be cut down by the st.u.r.dy efforts of sages and philosophers--the sun may shine clearly upon spots where venemous things once nestled in security and shade; but still the entangled roots are stretched beneath the surface, and may be found by those who dig. Another king, like James I, might make them vegetate again; and, more mischievous still, another pope, like Innocent VIII, might raise the decaying roots to strength and verdure.

Still, it is consoling to think, that the delirium has pa.s.sed away; that the raging madness has given place to a milder folly; and that we may now count by units the votaries of a superst.i.tion which, in former ages, numbered its victims by tens of thousands, and its votaries by millions.

THE SLOW POISONERS.