Discover the Truth Behind Witchcraft Stories. William Godwin
Читать онлайн книгу.
crime; and the histories of the Duchess of Gloucester and of Jane Shore are immortalised by Shakspeare. In 1417, Joan, second wife of Henry IV., had been sentenced to prison, suspected of seeking the king's death by sorcery; a certain Friar Randolf being her accomplice and agent. The Duchess of Gloucester, wife of Humphry and daughter of Lord Cobham, was an accomplice in the witchcraft of a priest and an old woman. Her associates were Sir Roger Bolingbroke, priest; Margery Jordan or Guidemar, of Eye, in Suffolk; Thomas Southwell, and Roger Only. It was asserted 'there was found in their possession a waxen image of the king, which they melted in a magical manner before a slow fire, with the intention of making Henry's force and vigour waste away by like insensible degrees.' The duchess was sentenced to do penance and to perpetual imprisonment; Margery was burnt for a witch in Smithfield; the priest was hanged, declaring his employers had only desired to know of him how long the king would live; Thomas Southwell died the night before his execution; Roger Only was hanged, having first written a book to prove his own innocence, and against the opinion of the vulgar.69 Jane Shore (whose story is familiar to all), the mistress of Edward IV., was sacrificed to the policy of Richard Duke of Gloucester, more than to any general suspicion of her guilt. Both the Archbishop of York and the Bishop of Ely were involved with the citizen's wife in demoniacal dealings, and imprisoned in the Tower. As for the 'harlot, strumpet Shore,' not being convicted, or at least condemned, for the worse crime, she was found guilty of adultery, and sentenced (a milder fate) to do penance in a white sheet before the assembled populace at St. Paul's.70
More tremendous than any of the cases above narrated is that of Arras, where numbers of all classes suffered. So transparent were the secret but real motives of the chief agitators, that even the unbounded credulity of the public could penetrate the thin disguise. The affair commenced with the accusation of a woman of Douai, called Demiselle (une femme de folle vie). Put to the torture repeatedly, this wretched woman was forced to confess she had frequented a meeting of sorcerers where several persons were seen and recognised; amongst others Jehan Levite, a painter at Arras. The chronicler of the fifteenth century relates the diabolical catastrophe thus: 'A terrible and melancholy transaction took place this year (1459) in the town of Arras, the capital of the county of Artois, which said transaction was called, I know not why, Vaudoisie: but it was said that certain men and women transported themselves whither they pleased from the places where they were seen, by virtue of a compact with the devil. Suddenly they were carried to forests and deserts, where they found assembled great numbers of both sexes, and with them a devil in the form of a man, whose face they never saw. This devil read to them, or repeated his laws and commandments in what way they were to worship and serve him: then each person kissed his back, and he gave to them after this ceremony some little money. He then regaled them with great plenty of meats and wines, when the lights were extinguished, and each man selected a female for amorous dalliance; and suddenly they were transported back to the places they had come from. For such criminal and mad acts many of the principal persons of the town were imprisoned; and others of the lower ranks, with women, and such as were known to be of this sect, were so terribly tormented, that some confessed matters to have happened as has been related. They likewise confessed to have seen and known many persons of rank, prelates, nobles, and governors of districts, as having been present at these meetings; such, indeed, as, upon the rumour of common fame, their judges and examiners named, and, as it were, put into their mouths: so that through the pains of the torments they accused many, and declared they had seen them at these meetings. Such as had been thus accused were instantly arrested, and so long and grievously tormented that they were forced to confess just whatever their judges pleased, when those of the lower rank were inhumanly burnt. Some of the richer and more powerful ransomed themselves from this disgrace by dint of money; while others of the highest orders were remonstrated with, and seduced by their examiners into confession under a promise that if they would confess, they should not suffer either in person or property. Others, again, suffered the severest torments with the utmost patience and fortitude. The judges received very large sums of money from such as were able to pay them: others fled the country, or completely proved their innocence of the charges made against them, and remained unmolested. It must not be concealed (proceeds Monstrelet) that many persons of worth knew that these charges had been raked up by a set of wicked persons to harass and disgrace some of the principal inhabitants of Arras, whom they hated with the bitterest rancour, and from avarice were eager to possess themselves of their fortunes. They at first maliciously arrested some persons deserving of punishment for their crimes, whom they had so severely tormented, holding out promises of pardon, that they forced them to accuse whomsoever they were pleased to name. This matter was considered (it must have been an exceedingly ill-devised plot to provoke suspicion and even indignation in such a matter) by all men of sense and virtue as most abominable: and it was thought that those who had thus destroyed and disgraced so many persons of worth would put their souls in imminent danger at the last day.'71
Meanwhile the inquisitor, Jacques Dubois, doctor in theology, dean of Nôtre Dame at Arras, ordered the arrest of Levite the artist, and made him confess he had attended the 'Vauldine;' that he had seen there many people, men and women, burghers, ecclesiastics, whose names were specified. The bishops' vicars, overwhelmed by the number and quality of the involved, began to dread the consequence, and wished to stop the proceedings. But this did not satisfy the projects of two of the most active promoters, Jacques Dubois and the Bishop of Bayrut, who urged the Comte d'Estampes to use his authority with the vicars to proceed energetically against the prisoners. Soon afterwards the matter was brought to a crisis; the fate of the tortured convicts was decided, and amidst thousands of spectators from all parts, they were brought out, each with a mitre on his head, on which was painted the devil in the form in which he appeared at the general assemblies, and burned.
They admitted (under the severest torture, promises, and threats) the truth of their meetings at the sabbaths. They used a sort of ointment well known in witch-pharmacy for rubbing a small wooden rod and the palms of their hands, and by a very common mode of conveyance were borne away suddenly to the appointed rendezvous. Here their lord and master was expecting them in the shape of a goat with the face of a man and the tail of an ape. Homage was first done by his new vassals offering up their soul or some part of the body; afterwards in adoration kissing him on the back—the accustomed salutation.72 Next followed the different signs and ceremonies of the infernal vassalage, in particular treading and spitting upon the cross. Then to eating and drinking; after which the guests joined in acts of indescribable debauchery, when the devil took the form alternately of either sex. Dismissal was given by a mock sermon, forbidding to go to church, hear mass, or touch holy water. All these acts indicate schismatic offences which yet for the most part are the characteristics of the sabbaths in later Protestant witchcraft, excepting that the wicked apostates are there usually papistical instead of protestant. During nearly two years Arras was subjected to the arbitrary examinations and tortures of the inquisitors; and an appeal to the Parliament of Paris could alone stop the proceedings, 1461. The chance of acquittal by the verdict of the public was little: it was still less by the sentence of judicial tribunals.
64. A second bull enters into details. On the reception of a convert, a toad made its appearance, which was adored by the assembled crowd. On sitting down to the banquet a black cat comes upon the stage, double the size of an ordinary dog, advancing backwards with up-turned tail. The neophytes, one after another, kissed this feline demon, with due solemnity, on the back. Walter Mapes has given an account of the similar ceremonies of the Publicans (Paulicians). Heretical worship was of a most licentious as well as disgusting kind. The religious meetings terminate always in indiscriminate debauchery.
65. Pliny (Hist. Natur. xxx.) 'observes,' as Gibbon quotes him, 'that magic held mankind by the triple chain of religion, of physic, and of astronomy.'
66. Michelet,