The Mystery of Witchcraft - History, Mythology & Art. William Godwin

that they confessed, that they had been transported by supernatural means to a solitary place among woods, where the devil appeared before them in the form of a man, though they saw not his face. He instructed them in the way in which they should do his bidding, and exacted from them acts of homage and obedience. He feasted them, and after, having put out the lights, they proceeded to acts of the grossest licentiousness.” These accounts, according to Monstrelet, were dictated to the victims by their tormentors; and they then added, under the same suggestion, the names of divers lords, prelates, and governors of towns and bailliages, whom they affirmed they had seen at these meetings, and who joined in the same unholy ceremonies. The historian adds, that it cannot be concealed that these accusations were brought by certain malicious persons, either to gratify an ancient hatred, or to extort from the rich sums of money, by means of which they might purchase their escape from further prosecution. The persons apprehended were many of them put to the torture so severely, and for so long a time, and were tortured again and again, that they were obliged to confess what was laid to their charge. Some however shewed so great constancy, that they could by no means be induced to depart from the protestation of their innocence. In fine, many of the poorer victims were inhumanly burned; while the richer with great sums of money procured their discharge, but at the same time were compelled to banish themselves to distant places, remote from the scene of this cruel outrage. — Balduinus of Artois gives a similar account, and adds that the sentence of the judges was brought, by appeal under the revision of the parliament of Paris, and was reversed by that judicature in the year 1491. ¹⁹³

      I have not succeeded in tracing to my satisfaction from the original authorities the dates of the following examples, and therefore shall refer them to the periods assigned them in Hutchinson on Witchcraft. The facts themselves rest for the most part on the most unquestionable authority.

      Innocent VIII published about the year 1484 a bull, in which he affirms: “It has come to our ears, that numbers of both sexes do not avoid to have intercourse with the infernal fiends, and that by their sorceries they afflict both man and beast; they blight the marriage-bed, destroy the births of women, and the increase of cattle; they blast the corn on the ground, the grapes of the vineyard, the fruits of the trees, and the grass and herbs of the field.” For these reasons he arms the inquisitors with apostolic power to “imprison, convict and punish” all such as may be charged with these offences. — The consequences of this edict were dreadful all over the continent, particularly in Italy, Germany and France.

Alciatus, an eminent lawyer of this period, relates, that a certain inquisitor came about this time into the vallies of the Alps, being commissioned to enquire out and proceed against heretical women with whom those parts were infested. He accordingly consigned more than one hundred to the flames, every day, like a new holocaust, sacrificing such persons to Vulcan, as, in the judgment of the historian, were subjects demanding rather hellebore than fire; till at length the peasantry of the vicinity rose in arms, and drove the merciless judge out of the country. The culprits were accused of having dishonoured the crucifix, and denying Christ for their God. They were asserted to have solemnised after a detestable way the devil’s sabbath, in which the fiend appeared personally among them, and instructed them in the ceremonies of his worship. Meanwhile a question was raised whether they personally assisted on the occasion, or only saw the solemnities in a vision, credible witnesses having sworn that they were at home in their beds, at the very time that they were accused of having taken part in these blasphemies. ¹⁹⁴

In 1515, more than five hundred persons are said to have suffered capitally for the crime of witchcraft in the city of Geneva in the course of three months. ¹⁹⁵

In 1524, one thousand persons were burned on this accusation in the territory of Como, and one hundred per annum for several year after. ¹⁹⁶

      Danaeus commences his Dialogue of Witches with this observation. “Within three months of the present time (1575) an almost infinite number of witches have been taken, on whom the parliament of Paris has passed judgment: and the same tribunal fails not to sit daily, as malefactors accused of this crime are continually brought before them out of all the provinces.”

      In the year 1595 Nicholas Remi, otherwise Remigius, printed a very curious work, entitled Demonolatreia, in which he elaborately expounds the principles of the compact into which the devil enters with his mortal allies, and the modes of conduct specially observed by both parties. He boasts that his exposition is founded on an exact observation of the judicial proceedings which had taken place under his eye in the duchy of Lorraine, where for the preceding fifteen years nine hundred persons, more or less, had suffered the extreme penalty of the law for the crime of sorcery. Most of the persons tried seem to have been sufficiently communicative as to the different kinds of menace and compulsion by which the devil had brought them into his terms, and the various appearances he had exhibited, and feats he had performed: but others, says the author, had, “by preserving an obstinate silence, shewn themselves invincible to every species of torture that could be inflicted on them.”

      But the most memorable record that remains to us on the subject of witchcraft, is contained in an ample quarto volume, entitled A Representation (Tableau) of the Ill Faith of Evil Spirits and Demons, by Pierre De Lancre, Royal Counsellor in the Parliament of Bordeaux. This man was appointed with one coadjutor, to enquire into certain acts of sorcery, reported to have been committed in the district of Labourt, near the foot of the Pyrenees; and his commission bears date in May, 1609, and by consequence twelve months before the death of Henry the Fourth.

      The book is dedicated to M. de Silleri, chancellor of France; and in the dedication the author observes, that formerly those who practised sorcery were well known for persons of obscure station and narrow intellect; but that now the sorcerers who confess their misdemeanours, depose, that there are seen in the customary meetings held by such persons a great number of individuals of quality, whom Satan keeps veiled from ordinary gaze, and who are allowed to approach near to him, while those of a poorer and more vulgar class are thrust back to the furthest part of the assembly. The whole narrative assumes the form of a regular warfare between Satan on the one side, and the royal commissioners on the other.

      At first the devil endeavoured to supply the accused with strength to support the tortures by which it was sought to extort confession from them, insomuch that, in an intermission of the torture, the wretches declared that, presently falling asleep, they seemed to be in paradise, and to enjoy the most beautiful visions. The commissioners however, observing this, took care to grant them scarcely any remission, till they had drawn from them, if possible, an ample confession. The devil next proceeded to stop the mouths of the accused that they might not confess. He leaped on their throats, and evidently caused an obstruction of the organs of speech, so that in vain they endeavoured to relieve themselves by disclosing all that was demanded of them.

      The historian proceeds to say that, at these sacrilegious assemblings, they now began to murmur against the devil, as wanting power to relieve them in their extremity. The children, the daughters, and other relatives of the victims reproached him, not scrupling to say, “Out upon you! you promised that our mothers who were prisoners should not die; and look how you have kept your word with us! They have been burned, and are a heap of ashes.” In answer to this charge the devil stoutly affirmed, that their parents, who seemed to have suffered, were not dead, but were safe in a foreign country, assuring the malcontents that, if they called on them, they would receive an answer. The children called accordingly, and by an infernal illusion an answer came, exactly in the several voices of the deceased, declaring that they were in a state of happiness and security.

      Further to satisfy the complainers, the devil produced illusory fires, and encouraged the dissatisfied to walk through them, assuring them that the fires lighted by a judicial decree were as harmless and inoffensive as these. The demon further threatened that he would cause the prosecutors to be burned in their own fire, and even proceeded to make them in semblance hover and alight on the branches of the neighbouring