"I will prove it," said Diane, returning his look unflinchingly. "This very night, with thine own eyes shalt thou behold thy sister clasped to the arms of one of hell's foulest shades, and with him plotting for thy destruction."
CHAPTER XVIII
It is difficult to realize how tremendous a hold the superstition of witchcraft had upon the minds of our ancestors from the earliest ages. And in the fifteenth century the fear of wizards and witches and belief in their supernatural powers was almost unlimited. Indeed, the repute of madness was not more fatal to dogs than that of witchcraft to human beings.[#] So destructive was it, that there is scarcely a hamlet of ancient date west of the Carpathians wherein crowds of witches have not been massacred during the middle ages. For a considerable period Cologne burnt four hundred of these wretches, Paris three hundred, and a multitude of second-rate towns two hundred a-piece every year. To be stigmatised as a witch was to be condemned, sooner or later, to the stake; and so well was this understood, that the malicious had only to fix that evil name on their victims in order to secure their execution. A list remains of some hundred and fifty witches slain in three years by that insignificant place, Wurzburg; and among the sufferers we find half-a-dozen vagrants, children, and others; a scold, a learned judge, a skilful linguist, several popular preachers, and "Goebel Babelin, the prettiest girl in Wurzburg."
[#] See Witches and their Craft.
It was a fundamental axiom of the witch-codes, as explained by Bodin, that no witch might be acquitted unless her innocence shone "as clear as the noontide sun"; and every care was taken to render that impossible. But by far the most powerful means of effecting their conviction—surpassing false witness and torture by an infinite length—was the infamous scrutiny to which the miserable creatures were subjected. The search for devil mark and amulet, as prescribed by the Church, was regarded as worse than death itself, and of the thousands who perished, a vast proportion died self-accused, preferring the deadly search of the flame to that of the monkish inquisitors.
Considering how fearfully and inevitably witches were punished, it seems astonishing that any, much less such myriads, should have professed them of the craft. But, on the other hand, it must be remembered that the acquisition of power to inflict storm and devastation, disease and death, was an irresistible temptation to the savage nature that then predominated in the lower classes. For everybody sought the fraternity. Those who suffered, or apprehended suffering, bought their services equally with those who desired to have suffering inflicted. The latter, however, were by far the more numerous, and the witches had a very singular way of gratifying them. One of the strangest was to fashion an image of the hated individual during the celebration of certain infernal rites. The simulacrum was usually of virgin wax; but when it was meant to make the work of vengeance thoroughly sure, the clay taken from the depth of a well-used grave was generally preferred. The image being moulded according to rule, and baptized by a properly qualified priest, whatever injury was inflicted on the model was believed to have a similar effect on the original. Did they tie up a member of the effigy, paralysis attacked the corresponding limb of the person represented. Intense pain and fearful mutilation were thus assumed to be produced; nor was even death itself beyond the wizard's power. To secure this fatal result there were several approved recipes. Some pierced the heart of the statuette with a new needle; others melted it slowly before a fire; a third set interred it at dead of night in consecrated ground with horrible burlesque of the burial service; and a fourth gathered the hair into the stomach of the model, and concealed it in the chamber—if possible under the pillow—of the intended victim. Such images were prepared by Robert of Artois for the destruction of his enemies. In this way Enguerrand de Marigny was said to have slain Philip the Fair. Thus, too, Eleanor Cobhan, wife of Duke Humphrey, was said to have attempted the life of Henry VI.
Many and varied were the powers and mischievous contrivances of the witches and wizards for every possible purpose. A decoction made of a toad baptized by the name of John, and fed on consecrated wafers, was thrown under a farmer's table by a witch at Soissons, and all who sat round the board died immediately. Every witch possessed her agent, or familiar imp, who on her inauguration into the sisterhood sucked her blood, thus leaving the fatal "devil-mark."
In Brittany, not more than fifty years before the opening of our tale, the far-famed and execrable Gilles de Retz had been led to the stake, there to pay the penalty of his horrible career as wizard, murderer, and devil-worshipper. The crimes of this fiend of iniquity are too many and too terrible to bear repetition. His chief delight, however, was to lure children to his castle by the agency of an old hag named la Meffraie, who went about the country enticing any children she met, with false promises, to her master's abode; and from that moment they were heard of no more. When, after fourteen years, his horrible practices were disclosed and search was made, there was found in the tower of Chantoce a tunnel of calcined bones—of children's bones in such number, that it was supposed there must have been full forty of them.[#] A like quantity was found in the castle of La Suze and in other places; in short, wherever he had been. The number of children destroyed by this exterminating brute was computed to be a hundred and forty, the motive of the destruction of these unfortunate innocents being more horrible than the manner of death. He offered them up to the devil, invoking the demons Barren, Orient, Beelzebub, Satan, and Belial to grant him in return gold, knowledge, and power. He had with him a young priest of Pistoia in Italy, who promised to show him these demons; and an Englishman, who helped to conjure them.[#] It was a difficult matter. One of the means essayed was to chant the service for All Saints' Day, in honour of evil spirits. And yet this blood-stained villain, who revelled in listening to the piteous death-cries of little children and gloated over their suffering, who from worship of demons had himself become more devil than man, commended his evil assistant and magician, who was condemned with him, to the grace of God—Whose living image he had murdered—in the following terms, "Adieu, François, my friend; may God grant you patience and knowledge, and rest assured, provided you have patience and hope in God, we shall meet in the joys of Paradise." The horror inspired by this blasphemous wretch still lingered in the hearts of the Bretons, and small wonder was it that wizardry or witchcraft found little mercy at the hands of an ignorant and fanatic people; although often wizards or witches were allowed to practise their craft unmolested for many years, the fear of suffering from their vengeance, even in death, keeping their enemies at bay, whilst they drove a profitable business with those patrons who desired their aid.
[#] Depositions of Etienne Corillant.
[#] Michelet's History of France.