The Mystery of Witchcraft - History, Mythology & Art. William Godwin
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the main cause of so violent an epidemic, of so fearful a phenomenon in its continuance and atrocities, a fact demonstrated by the whole course of the superstition in the old times of Catholicism. Materials for exciting animosity and indignation against suspected heretics were near at hand. In the assurance of the pre-scientific world everything remote from ordinary knowledge or experience was inseparable from supernaturalism. What surpassed the limits of a very feeble understanding, what was beyond the commonest experience of every-day life, was with one accord relegated to the domain of the supernatural, or rather to that of the devil. For what was not done or taught by Holy Church must be of 'that wicked One'—the cunning imitator.
In the twelfth century the Church was alarmed by the simultaneous springing up of various sects, which, if too hastily claimed by Protestantism as Protestants, in the modern sense, against Catholic theology, were yet sufficiently hostile or dangerous to engage the attention and to provoke the enmity of the pontiffs. The fate of the Stedingers and others in Germany, of the Paulicians in Northern France; of the Albigenses and Waldenses in Southern Europe, is in accordance with this successful sort of theological tactics. Many of the articles of indictment against those outlaws of the Church and of society are extracted from the primitive heresies, in particular from the doctrines of the anti-Judaic and spiritualising Gnostics, and their more than fifty subdivided sects—Marcionites, Manicheans, &c. Gregory IV. issued a bull in 1232 against the Stedingers, revolted from the rule of the Archbishop of Bremen, where they are declared to be accustomed to scorn the sacraments, hold communion with devils, make representative images of wax, and consult with witches.64
Alchymy, astrology, and kindred arts were closely allied to the practice of witchcraft: the profession of medicine was little better than the mixing of magical ointments, love-potions, elixirs, not always of an innocent sort; and Sangrados were not wanting in those days to trade upon the ignorance of their patients.65 Nor, unfortunately, are the genuine seekers after truth who honestly applied to the study of nature exempt from the charge of often an unconscious fraud. Monstrous notions mingled with the more real results of their meritorious labours. Science was in its infancy, or rather was still struggling to be freed from the oppressive weight of speculative and theological nonsense before emerging into existence. Many of the fancied phenomena of witch-cases, like other physical or mental eccentricities, have been explained by the progress of reason and knowledge. Lycanthropy (the transformation of human beings into wolves by sorcery), with the no less irrational belief in demoniacal possession, the product of a diseased imagination and brain, was one of the many results of mere ignorance of physiology. In the seventeenth century lycanthropy was gravely defended by doctors of medicine as well as of divinity, on the authority of the story of Nebuchadnezzar, which proved undeniably the possibility of such metamorphoses.
Cotemporary annalists record the extraordinary frenzy aggravated, as it was, by the proceedings against the Templars, the signal of witch persecutions throughout France. The historian of France draws a frightful picture of the insecure condition of an ignorantly prejudiced society. Accusations poured in; poisonings, adulteries, forgeries, and, above all, charges of witchcraft, which, indeed, entered as an ingredient into all causes, forming their attraction and their horror. The judge shuddered on the judgment seat when the proofs were brought before him in the shape of philtres, amulets, frogs, black cats, and waxen images stuck full of needles. Violent curiosity was blended at these trials with the fierce joy of vengeance and a cast of fear. The public mind could not be satiated with them: the more there were burnt, the more there were brought to be burnt.66 In 1398 the Sorbonne, at the chancellor's suggestion, published 27 articles against all sorts of sorcery, pictures of demons, and waxen figures. Six years later a synod was specially convened at Langres, and the pressing evil was anxiously deliberated at the Council of Constance.
Conspicuous about this period, by their importance and iniquity, are the cases of the Pucelle d'Orléans and the catastrophe of Arras. Incited (it is a modern conviction) by a noble enthusiasm, by her own ardent imagination, the Pucelle divested herself of the natural modesty of her sex for the dress and arms of a warrior; and 'her inexperienced mind, working day and night on the favourite object, mistook the impulses of passion for heavenly inspiration.' Reviewing the last scenes in the life of that patriotic shepherdess, we hesitate whether to stigmatise more the unscrupulous policy of the English authorities or the base subservience of the Parliament of Paris. The English Regent and the Cardinal of Winchester, unable to allege against their prisoner (the saviour of her country, taken prisoner in a sally from a besieged town, had been handed over by her countrymen to the foreigner) any civil crime, were forced to disguise a violation of justice and humanity in the pretence of religion; and the Bishop of Beauvais presented a petition against her, as an ecclesiastical subject, demanding to have her tried by an ecclesiastical court for sorcery, impiety, idolatry, and magic. The University of Paris acquiesced. Before this tribunal the accused was brought, loaded with chains, and clothed in her military dress. It was alleged that she had carried about a standard consecrated by magical enchantments; that she had been in the habit of attending at the witches' sabbath at a fountain near the oak of Boulaincourt; that the demons had discovered to her a magical sword consecrated in the Church of St. Catherine, to which she owed her victories; that by means of sorcery she had gained the confidence of Charles VIII. Jeanne d'Arc was convicted of all these crimes, aggravated by heresy: her revelations were declared to be inventions of the devil to delude the people.67
Her ecclesiastical judges then consigned their prisoner to the civil power; and, finally, in the words of Hume, 'this admirable heroine—to whom the more generous superstition of the ancients would have erected altars—was, on pretence of heresy and magic, delivered over alive to the flames; and expiated by that dreadful punishment the signal services she had rendered to her prince and to her native country.'68
'Where I was wont to feed you with my blood,
I'll lop a member off, and give it you,
In earnest of a further benefit;
So you do condescend to help me now.
* * * * *
Cannot my body, nor blood-sacrifice,
Entreat you to your wonted furtherance?
Then take my soul; my body, soul, and all,
Before that England give the French the foil.
See! they forsake me.
* * * * *
My ancient incantations are too weak
And hell too strong for me to buckle with.'
But a worthier, if contradictory, origin is assigned for her enthusiasm when she replies to the foul aspersion of her taunting captors—
'Virtuous, and holy; chosen from above,
By inspiration of celestial grace,
To work exceeding miracles on earth,
I never had to do with wicked spirits.
But you—that are polluted with your lusts,
Stain'd with the guiltless blood of innocents,
Corrupt and tainted with a thousand vices—
Because you want the grace that others have,
You judge it straight a thing impossible
To compass wonders, but by help of devils.'
Without detracting from the real merit of the patriotic martyr, it might be suspected that, besides her inflamed imagination, a pious and pardonable collusion was resorted to as a last desperate effort to rouse the energy of the troops or the hopes of the people—a collusion similar to that of the celebrated Constantinian Cross, or of the Holy Lance of Antioch. Every reader is acquainted with the fate of the great personages who in England were accused, politically