This mischievous production is a curious collection of demonological learning and experience, exhibiting the reputed practices and ceremonies of witches, the mode of detecting them, &c.; but is useless even for the purpose of showing the popular Scottish or English notions, being chiefly a medley of classical or foreign ideas, inserted apparently (spite of the royal author's assurance to the contrary) to parade an array of abstruse and pedantic learning. That some of the excessive terror said to have been exhibited was simulated to promote his pretensions to the especial hostility of Satan, is probable: but that also he was impressed, in some degree, with a real and lively fear scarcely admits of doubt. The modern Solomon might well have blushed at the superior common sense of a barbaric chief; and the 'judges of the seventeenth century might have been instructed and confounded at the superior wisdom of Rotharis [118]
[118] Decline and Fall of the Roman Empire, xlv. It would have been well for his subjects if he could have congratulated himself, like Marcus Aurelius Antoninus (the model of philosophic princes, and a more practically virtuous, if not wiser, philosopher than the proverbial Solomon, and of whom Niebuhr, History of Rome, v., asserts, 'If there is any sublime human virtue, it is his'), that he had learnt from his instructors to laugh at the bugbears of witches and demons.—Τὰ εἰς ἑαυτόν.—The Meditations of M. A. Antoninus.
Previously to the 'Witch Act,' the charge of sorcery was, in most cases, a subordinate and subsidiary one, attached to various political or other indictments. Henceforward the practice of the peculiar offence might be entirely independent of any more substantial accusation. In England, compared with the other countries of Europe, folly more than ferocity, perhaps, generally characterises the proceedings of the tribunals. During the pre-Reformation ages, France, even more than her island neighbour, suffered from the crime. The fates of the Templars, of Jeanne d'Arc, of Arras, of those suspected of causing the mad king's, Charles VI., derangement (when many of the white witches, or wizards, 'mischievously good,' suffered for failing, by a pretended skill, to effect his promised cure) are some of the more conspicuous examples. But in France, as in the rest of Europe, it was in the post-feudal period that prosecutions became of almost daily occurrence.
A prevalent kind of sorcery was that of lycanthropy, as it was called, a prejudice derived, it seems, in part from the Pythagorean metempsychosis. A few cases will illustrate the nature of this stupendous transformation. That it is mostly found to take place in France and in the southern districts, the country of wolves, that still make their ravages there, is a fact easily intelligible; and if the devil can enter into swine, he can also, in the opinion of the demonologists, as easily enter into wolves. At Dôle, in 1573, a loup-garou, or wehr-wolf (man-wolf), was accused of devastating the country and devouring little children. The indictment was read by Henri Camus, doctor of laws and counsellor of the king, to the effect that the accused, Gilles Garnier, had killed a girl twelve years of age, having torn her to pieces, partly with his teeth, and partly with his wolf's paws; that having dragged the body into the forest, he there devoured the larger portion, reserving the remainder for his wife; also that, by reason of injuries inflicted in a similar way on another young girl, the loup-garou had occasioned her death; also that he had devoured a boy of thirteen, tearing him limb by limb; that he displayed the same unnatural propensities even in his own proper shape. Fifty persons were found to bear witness; and he was put to the rack, which elicited an unreserved confession. He was then brought back into court, when Dr. Camus, in the name of the Parliament of Dôle, pronounced the following sentence: 'Seeing that Gilles Garnier has, by the testimony of credible witnesses and by his own spontaneous confession, been proved guilty of the abominable crimes of lycanthropy and witchcraft, this court condemns him, the said Grilles, to be this day taken in a cart from this spot to the place of execution, accompanied by the executioner, where he, by the said executioner, shall be tied to a stake and burned alive, and that his ashes be then scattered to the winds. The court further condemns him, the said Gilles, to the costs of this prosecution. Given at Dôle this 18th day of January, 1573.' Five years later a man named Jacques Rollet was burned alive in the Place de Grêve for the same crime, having been tried and condemned by the Parliament of Paris.[119]
[119] A still more sensational case happened at a village in the mountains of Auvergne. A gentleman while hunting was suddenly attacked by a savage wolf of monstrous size. Impenetrable by his shot, the beast made a spring upon the helpless huntsman, who in the struggle luckily, or unluckily for the unfortunate lady, contrived to cut off one of its fore-paws. This trophy he placed in his pocket, and made the best of his way homewards in safety. On the road he met a friend to whom he exhibited a bleeding paw, or rather a woman's hand (so it was produced from the hunter's pocket) upon which was a wedding ring. His wife's ring was at once recognised by the other. His suspicions aroused, he immediately went in search of his wife, who was found sitting by the fire in the kitchen, her arm hidden beneath her apron: when the husband seizing her by the arm found his terrible suspicions verified. The bleeding stump was there, evidently just fresh from the wound. She was given into custody, and in the event was burned at Riom in presence of thousands of spectators. Among some of the races of India, among the Khonds of the mountains of Orissa, a superstition obtains like that of the loup-garou of France. In India the tiger takes the place of the wolf, and the metamorphosed witch is there known as the Pulta-bag.
A kindred prejudice, Vampirism, has still many adherents in Eastern Europe. The vampire is a human being who in his tomb maintains a posthumous existence by ascending in the night and sucking the bodies of the living. His punishment was necessarily less tremendous than that of the witch: the dead body only being burned to ashes. An official document, quoted by Horst, narrates the particulars of the examination and burning of a disinterred vampire.
Several witches were burned in successive years throughout the kingdom. In 1564, three witches and a wizard were executed at Poictiers: on the rack they declared that they had destroyed numbers of sheep by magical preparations, attended the Sabbaths, &c. Trois Echelles, a celebrated sorcerer, examined in the presence of Charles IX. and his court, acknowledged his obligation to the devil, to whom he had sold himself, recounting the debaucheries of the Sabbath, the methods of bewitching, and the compositions of the unguents for blighting cattle. The astounding fact was also revealed that some twelve hundred accomplices were at large in different parts of the land. The provincial parliaments in the end of this and the greater part of the next century are unremittingly engaged in passing decrees and making provisions against the increasing offences.[120] 'The Parliament of Rouen decreed that the possession of a grimoire or book of spells was sufficient evidence of witchcraft; and that all persons on whom such books were found should be burned alive. Three councils were held in different parts of France in 1583, all in relation to the same subject. The Parliament of Bordeaux issued strict injunctions to all curates and clergy whatever to use redoubled efforts to root out the crime of witchcraft. The Parliament of Tours was equally peremptory, and feared the judgments of an offended God if all these dealers with the devil were not swept from the face of the land. The Parliament of Rheims was particularly severe against the noueurs d'aiguillettes or 'tiers of the knot'—people of both sexes who took pleasure in preventing the consummation of marriage that they might counteract the command of God to our first parents to increase and multiply. This parliament held it to be sinful to wear amulets to preserve from witchcraft; and that this practice might not be continued within its jurisdiction, drew up a form of exorcism 'which could more effectually defeat the agents of the devil and put them to flight.'[121]
[120] Montaigne, one of the few Frenchmen at this time who seemed to discredit the universal creed, in one of his essays ventures to think 'it is very probable that the principal credit of visions, of enchantments, and of such extraordinary effects, proceeds from the power of the imagination acting principally upon the more impressible minds of the vulgar.' He is inclined to assign the prevalent 'liaisons' (nouements d'aiguillettes) to the apprehensions of a fear with which in his age the French world was so perplexed (si entravé). Essais, liv. i. 20.
[121] Extraordinary Popular Delusions, by Mackay, whose authorities are Tablier, Boguet (Discours sur les Sorciers), and M. Jules Garinet (Histoire de la Magie).
In France, and still more in Italy, there is reason for believing that many of the convicts were not without the real guilt of toxicological practices; and they might sometimes properly deserve the opprobrium of the old venefici. The formal trial and sentence to death of La Maréchale de l'Ancre in 1617 was perhaps more political than superstitious, but witchcraft was introduced as one of the gravest accusations. Her preponderance in the councils of Marie de Medici and of Louis XIII. originated in the natural fascination of royal but inferior minds. Two years afterwards occurred a bonâ fide prosecution on a large scale. A commission was appointed by the Parliament of Bordeaux to inquire into the causes and circumstances of the prevalence of witchcraft in the Pyrenean districts. Espaignol, president of the local parliament, with the better known councillor, Pierre de l'Ancre, who has left a record ('Tableau de l'Inconstance des Mauvais Anges et Démons, où il est amplement traité des Sorciers et Démons: Paris'), was placed at the head of the commission. How the district of Labourt was so infested with the tribe, that of thirty thousand inhabitants hardly a family existed but was infected with sorcery, is explained by the barren, sterile, mountainous aspect of the neighbourhood of that part of the Pyrenees: the men were engaged in the business of fishermen, and the women left alone were exposed to the tempter. The priests too were as ignorant and wicked as the people; their relations with the lonely wives and daughters being more intimate than proper. Young and handsome women, some mere girls, form the greater proportion of the accused. As many as forty a day appeared at the bar of the commissioners, and at least two hundred were hanged or burned.