The History of Witchcraft in Europe. Брэм Стокер
Читать онлайн книгу.
to detect the mysterious facts of this dark transaction little assistance is given by the contradictory statements of cotemporary or later writers; some asserting the charges to be mere fabrications throughout; others their positive reality; and recent historians have attempted to substantiate or destroy them. Hallam truly remarks that the rapacious and unprincipled conduct of Philip, the submission of Clement V. to his will, the apparent incredibility of the charges from their monstrousness, the just prejudice against confessions obtained by torture and retracted afterwards; the other prejudice, not always so just, but in the case of those not convicted on fair evidence deserving a better name, in favour of assertions of innocence made on the scaffold and at the stake, created, as they still preserve, a strong willingness to disbelieve the accusations which come so suspiciously before us.61 An approximation to the truth may be obtained if, rejecting as improbable the accusations of devil-worship and its concomitant rites which, invented to amuse the vulgar, characterise the proceedings, we admit the probability of a secret understanding with the Turks, or the possibility of infidelity to the religion of Christ. Their destruction had been predetermined; the slender element of truth might soon be exaggerated and confounded with every kind of fiction. Their pride, avarice, luxury, corrupt morals, would give colour to the most absurd inventions.62
If the history of the extermination of the Templars exemplifies in an eminent manner the political uses made by the highest in office of a prevalent superstition, the story of Alice Kyteler illustrates equally the manner in which it was prostituted to the private purposes of designing impostors. The scene is in Ireland, the period the first half of the fourteenth century; Richard de Ledrede, Bishop of Ossory, being the principal prosecutor, and a lady, Alice Kyteler, the defendant. The details are too tedious to be repeated here;63 but the articles upon which the conviction of Alice Kyteler and her accomplices was sought are not dissimilar to those just narrated. To give effect to their sorcery they were in the habit of denying the faith for a year, or shorter period, as the object to be attained was greater or less. Demons were propitiated with sacrifices of living animals, torn limb by limb and scattered (a Hecatean feast) about cross-roads. It was alleged that by sorceries they obtained help from the devil; that they impiously used the ceremonies of the Church in nightly conventicles, pronouncing with lighted candles of wax excommunication against the persons of their own husbands, naming expressly every member from the sole of the foot to the top of the head. Their compositions are of the Horatian and Shakspearian sort. With the intestines of cocks were sacrificed various herbs, the nails of dead men, hair, brains, and clothes of children dying unbaptized, with other equally efficacious ingredients, boiled in the skull of a certain famous robber recently beheaded: powders, ointments, and candles of fat boiled in the same skull were the intended instruments for exciting love or hatred, and in affecting the bodies of the faithful. An unholy connection existed between the Lady Alice and a demon in the form sometimes of a black dog, sometimes of a cat. She was possessed of a secret ointment for impregnating a piece of wood, upon which, with her companions, she was carried to any part of the world without hurt or hindrance: in her house was found a wafer of consecrated bread inscribed with the name of the devil. The event of this trial was the conviction and imprisonment of the criminals, with the important exception of the chief object of the bishop's persecution, who contrived an escape to England. Petronilla de Meath was the first to suffer the extreme penalty. This lady, by order of the bishop, had been six times flogged, when, to escape a repetition of that barbarous infliction, she made a public confession involving her fellow-prisoners. After which Petronilla was carried out into the city and burned before all the people—the first witch, it is said, ever burned in Ireland. Of the other accused all were treated with more or less severity; two were subsequently burned, some were publicly flogged in the market-place and through the city, others banished; a few, more fortunate, escaping altogether.
48. M. Garinet's Histoire de la Magic en France, quoted in Memoirs of Extraordinary Popular Delusions.
49. The Saxon 'witch' is derived, apparently, from the verb 'to weet,' to know, be wise. The Latin 'saga' is similarly derived—'Sagire, sentire acute est: ex quo sagæ anus, quia malta scire volunt.'—Cicero, de Divinatione.
50. A curious collection of old English superstitions in these and their allied forms, as exhibited in various documents, appears in a recent work of authority, entitled 'Leechdoms, Wort-Cunning, and Starcraft of Early England. Published by the authority of the Lords Commissioners of Her Majesty's Treasury, under the direction of the Master of the Rolls.' Diseases of all sorts are for the most part inflicted upon mankind by evil demons, through the agency of spells and incantations.
51. Strutt derives the 'long-continued custom of swimming people suspected of witchcraft' from the Anglo-Saxon mode of judicial trial—the ordeal by water. Another 'method of proving a witch,' by weighing against the Church Bible (a formidable balance), is traced to some of their ancient customs. James VI. (Demonologie) is convinced that 'God hath appointed, for a supernatural sign of the monstrous impiety of witches, that the water shall refuse to receive them in her bosom that have shaken off them the sacred water of baptism and wilfully refused the benefit thereof.'
52. The royal library of the Fatimites consisted of 100,000 manuscripts, elegantly transcribed and splendidly bound, which were lent, without avarice or jealousy, to the students of Cairo. Yet this collection must appear moderate if we believe that the Ommiades of Spain had formed a library of 600,000 volumes, 44 of which were employed in the mere catalogue. Their capital, Cordova, with the adjacent towns of Malaga, Almeira, and Murcia, had given birth to more than 300 writers; and above 70 public libraries were opened in the cities of the Andalusian kingdom.—Decline and Fall of the Roman Empire, lii.
53. Chymistry and Algebra still attest our obligation by their Arabic etymology.
54. A common tradition is that Soliman, king of the Jews, having finally subdued—a success which he owed chiefly to his vast magical resources—the rebellious spirits, punished their disobedience by incarcerating them in various kinds of prisons, for longer or shorter periods of time, in proportion to their demerits. For the belief of the followers of Mohammed in the magic excellence of Solomon, see Sale's Koran, xxi. and xxvii. According to the prophet, the devil taught men magic and sorcery. The magic of the Moslems, or, at least, of the Egyptians, is of two kinds—high and low—which are termed respectively rahmanee (divine) and sheytanee (Satanic). By a perfect knowledge of the former it is possible to the adept to 'raise the dead to life, kill the living, transport himself instantly wherever he pleases, and perform any other miracle. The low magic (sooflee or sheytanee) is believed to depend on the agency of the devil and evil spirits, and unbelieving genii, and to be used for bad purposes and by bad men.' The divine is 'founded on the agency of God and of His angels, &c., and employed always for good purposes, and only to be practised by men of probity, who, by tradition or from books, learn the names of those superhuman agents, &c.'—Lane's Modern Egyptians, chap. xii.
55. Its effect was probably to enlarge more than to modify appreciably the current ideas. A large proportion of the importations from the East may have been indebted to the invention, as much as to the credulity, of the adventurers; and we might be disposed to believe with Hume, that 'men returning from so great a distance used the liberty (a too general one) of imposing every fiction upon their believing audience.'