Witchcraft in America. Charles Wentworth Upham

century. The story of Madeleine Bavent, as reported, reveals the utmost licentiousness and fiendish cruelty.125 Gibbon justly observes that ancient Rome supported with the greatest difficulty the institution of six vestals, notwithstanding the certain fate of a living grave for those who could not preserve their chastity; and Christian Rome was filled with many thousands of both sexes bound by vows to perpetual virginity. Madeleine was seduced by her Franciscan confessor when only fourteen; and she entered a convent lately founded at Louviers. In this building, surrounded by a wood, and situated in a suitable spot, some strange practices were carried on. At the instigation of their director, a priest called David, the nuns, it is reported, were seized with an irresistible desire of imitating the primitive Adamite simplicity: the novices were compelled to return to the simple nudity of the days of innocence when taking exercise in the conventual gardens, and even at their devotions in the chapel. The novice Madeleine, on one occasion, was reprimanded for concealing her bosom with the altar-cloth at communion. She was originally of a pure and artless mind; and only gradually and stealthily she was corrupted by the pious arguments of her priest. This man, Picart by name—one of that extensive class the 'tristes obscœni,' of whom the Angelos and Tartuffes126 are representatives—succeeded to the vacant office of directing confessor to the nuns of Louviers; and at once embraced the opportunities of the confessional. Without repeating all the disgusting scenes that followed, as given by Michelet, it is only necessary to add that the miserable nun became the mistress and helpless creature of her seducer. 'He employed her as a magical charm to gain over the rest of the nuns. A holy wafer steeped in Madeleine's blood and buried in the garden would be sure to disturb their senses and their minds. This was the very year in which Urban Grandier was burned. Throughout France men spoke of nothing but the devils of Loudun.... Madeleine fancied herself bewitched and knocked about by devils; followed about by a lewd cat with eyes of fire. By degrees other nuns caught the disorder, which showed itself in odd supernatural jerks and writhings.'

The Superior was not averse to the publication of these events, having the example and reputation of Loudun before her. Little is new in the possession and exorcism: for the most part they are a repetition of those of Aix and Loudun. During a brief interval the devils were less outrageous: for the Cardinal-minister was meditating a reform of the monastic establishments. Upon his death they commenced again with equal violence. Picart was now dead—but not so the persecution of his victim. The priests recommenced miracle-working with renewed vigour.127 Saved from immediate death by a fortunate or, as it may be deemed, unfortunate sensitiveness to bodily pain, she was condemned for the rest of her life to solitary confinement in a fearful dungeon, in the language of her judges to an in pace. There lying tortured, powerless in a loathsome cell, their prisoner was alternately coaxed and threatened into admitting all sorts of crimes, and implicating whom they wished.128 The further cruelties to which the lust, and afterwards the malignancy, of her gaolers submitted her were not brought to an end by the interference of parliament in August 1647, when the destruction of the Louviers establishment was decreed. The guilty escaped by securing, by intimidation, the silence of their prisoner, who remained a living corpse in the dungeons of the episcopal palace of Rouen. The bones of Picart were exhumed, and publicly burned; the curé Boullé, an accomplice, was dragged on a hurdle to the fish-market, and there burned at the stake. So terminated this last of the trilogical series. But the hysterical or demoniacal disease was as furious as ever in Germany in the middle of the eighteenth century; and was attended with as tremendous effects at Würzburg as at Louviers.

      In Germany during the seventeenth century witches felt the fury of both Catholic and Protestant zeal; but in the previous age prosecutions are directed against Protestant witches. They abounded in Upper Germany in the time of Innocent VIII., and what numbers were executed has been already seen. When the revolutionary party had acquired greater strength and its power was established, they vied with the conservatives in their vigorous attacks upon the empire of Satan.

Luther had been sensible to the contagious fear that the great spiritual enemy was actually fighting in the ranks of his enemies. He had personal experience of his hostility. Immured for his safety in a voluntary but gloomy prison, occupied intensely in the plan of a mighty revolution against the most powerful hierarchy that has ever existed, engaged continuously in the laborious task of translating the Sacred Scriptures, only partially freed from the prejudices of education, it is little surprising that the antagonist of the Church should have experienced infernal hallucinations. This weakness of the champion of Protestantism is at least more excusable than the pedantic folly of the head of the English Church. When Luther, however, could seriously affirm that witchcraft 'is the devil's proper work wherewith, when God permits, he not only hurts people but makes away with them; for in this world we are as guests and strangers, body and soul, cast under the devil: that idiots, the lame, the blind, the dumb are men in whom ignorant devils have established themselves, and all the physicians who attempt to heal these infirmities as though they proceeded from natural causes, are ignorant blockheads who know nothing about the power of the demon,' we cannot be indignant at the blind credulity of the masses of the people. It appears inconsistent that Luther, averse generally to supernaturalism, should yet find no difficulty in entertaining these irrational diabolistic ideas. The circumstances of his life and times sufficiently explain the inconsistency.129

      On the eve of the prolonged and ferocious struggle on the continent between Catholicism and Protestantism a wholesale slaughter of witches and wizards was effected, a fitting prologue to the religious barbarities of the Thirty Years' War. Fires were kindled almost simultaneously in two different places, at Bamburg and Würzburg; and seldom, even in the annals of witchcraft, have they burned more tremendously. The prince-bishops of those territories had long been anxious to extirpate Lutheranism from their dioceses. Frederick Forner, Suffragan of Bamburg, a vigorous supporter of the Jesuits, was the chief agent of John George II. He waged war upon the heretical sorcerers in the 'whole armour of God,' Panoplia armaturæ Dei. According to the statements of credible historians, nine hundred trials took place in the two courts of Bamburg and Zeil between 1625 and 1630. Six hundred were burned by Bishop George II. No one was spared. The chancellor, his son, Dr. Horn, with his wife and daughters, many of the lords and councillors of the bishop's court, women and priests, suffered. After tortures of the most extravagant kind it was extorted that some twelve hundred of them were confederated to bewitch the entire land to the extent that 'there would have been neither wine nor corn in the country, and that thereby man and beast would have perished with hunger, and men would be driven to eat one another. There were even some Catholic priests among them who had been led into practices too dreadful to be described, and they confessed among other things that they had baptized many children in the devil's name. It must be stated that these confessions were made under tortures of the most fearful kind, far more so than anything that was practised in France or other countries.... The number brought to trial in these terrible proceedings were so great, and they were treated with so little consideration, that it was usual not even to take the trouble of setting down their names; but they were cited as the accused Nos. 1, 2, 3, &c. The Jesuits took their confessions in private, and they made up the lists of those who were understood to have been denounced by them.'

More destructive still were the burnings of Würzburg at the same period under the superintendence of Philip Adolph, who ascended the episcopal throne in 1623. In spite of the energy of his predecessors, a grand confederacy of sorcerers had been discovered, and were at once denounced.130

      Nine appears to have been the greatest number, and sometimes only two were sent to execution at once. Five are specially recorded as having been burned alive. The victims are of all professions and trades—vicars, canons, goldsmiths, butchers, &c. Besides the twenty-nine conflagrations recorded, many others were lighted about the same time: the names of whose prey are not written in the Book of Death. Frederick Spee, a Jesuit, formerly a violent enemy of the witches, but who had himself been incriminated by their extorted