The True Story vs. Myth of Witchcraft. William Godwin
Читать онлайн книгу.
of sense, as well as legal acuteness; for he sat as judge at a great number of the trials in different parts of the kingdom. Both prosecutors and juries were found who would willingly have sent the proscribed convicts to death. But the age was arrived when at last it was to be discovered that fire and torture can extinguish neither witchcraft nor any other heresy; and the princes and parliaments of Europe seemed to begin to recognise in part the philosophical maxim that, 'heresy and witchcraft are two crimes which commonly increase by punishment, and are never so effectually suppressed as by being totally neglected.'
In France, until about the year 1670, there was little abatement in the fury or number of the prosecutions. In that year several women had been sentenced to death for frequenting the Domdaniel or Sabbath meeting by the provincial parliament of Normandy. Louis XIV. was induced to commute the sentence into banishment for life. The parliament remonstrated at so astonishing an interference with the due course of justice, and presented a petition to the king in which they insist upon the dread reality of a crime that 'tends to the destruction of religion and the ruin of nations.'153
While most of the Governments of Europe were now content to leave sorcerers and witches to the irregular persecutions of the people, tacitly abandoning to the mob the right of proceeding against them as they pleased, without the interference of the law, in a remote kingdom of Europe a witch-persecution commenced with the ordinary fury, under express sanction of the Government. It is curious that at the last moments of its existence as a legal crime, one of the last fires of witchcraft should have been lighted in Sweden, a country which, remote from continental Europe, seems to have been up to that period exempt from the judicial excesses of England, France, or Germany. The story of the Mohra witches is inserted in an appendix to Glanvil's 'Collection of Relations,' by Dr. Anthony Horneck. The epidemic broke out in 1669, in the village of Mohra, in the mountainous districts of Central Sweden. A number of children became affected with an imaginative or mischievous disease, which carried them off to a place called Blockula, where they held communion and festival with the devil. These, numbering a large proportion of the youth of the neighbourhood, were incited, it seems, by the imposture or credulity of the ministers of Mohra and Elfdale, to report the various transactions at their spiritual séances. To such a height increased the terrified excitement of the people, that a commission was appointed by the king, consisting of both clergy and laity, to enquire into the origin and circumstances of the matter. It commenced proceedings in August 1670. Days for humiliation and prayer were ordered, and a solemn service inaugurated the judicial examinations. Agreeably to the dogma of the most approved foreign authorities, which allowed the evidence of the greatest criminals and of the youngest age, the commission began by examining the children, three hundred in number, claiming to be bewitched, confronting them with the witches who had, according to the indictment, been the means of the devil's seduction. They were strictly interrogated whether they were certain of the fact of having been actually carried away by the devil in his proper person. Being answered in the affirmative, the royal commissioners proceeded to demand of the accused themselves, 'Whether the confessions of those children were true, and admonished them to confess the truth, that they might turn away from the devil unto the living God. At first most of them did very stiffly, and without shedding the least tear, deny it, though much against their will and inclination. After this the children were examined every one by themselves, to see whether their confessions did agree or no; and the commissioners found that all of them, except some very little ones, which could not tell all the circumstances, did punctually agree in their confessions of particulars. In the meanwhile, the commissioners that were of the clergy examined the witches, but could not bring them to any confession, all continuing steadfast in their denials, till at last some of them burst out into tears, and their confession agreed with what the children said; and these expressed their abhorrence of the fact, and begged pardon, adding that the devil, whom they called Locyta, had stopped the mouths of some of them, so loath was he to part with his prey, and had stopped the ears of others. And being now gone from them, they could no longer conceal it, for they had now perceived his treachery.' The Elfdale witches were induced to announce—'We of the province of Elfdale do confess that we used to go to a gravel-pit which lies hard by a cross-way, and there we put on a vest over our heads, and then danced round; and after this ran to the cross-way and called the devil thrice, first with a still voice, the second time somewhat louder, and the third time very loud, with these words, "Antecessor, come and carry us to Blockula." Whereupon immediately he used to appear, but in different habits; but for the most part we saw him in a grey coat and red and blue stockings.154 He had a red beard, a high-crowned hat with linen of divers colours wrapt about it, and long garters about upon his stockings. Then he asked us whether we would serve him with soul and body. If we were content to do so, he set us on a beast which he had there ready, and carried us over churches and high walls, and after all he came to a green meadow where Blockula lies (the Brockenberg in the Hartz forest, as Scott conjectures). We procured some scrapings of altars and filings of church clocks, and then he gave us a horn with a salve in it, wherewith we do anoint ourselves, and a saddle, with a hammer and a wooden nail thereby to fix the saddle. Whereupon we call upon the devil, and away we go.'
Many interrogatories were put. Amongst others, how it was contrived that they could pass up and down chimneys and through unbroken panes of glass (to which it was replied that the devil removes all obstacles); how they were enabled to transport so many children at one time? &c. They acknowledged that 'till of late they had never power to carry away children; but only this year and the last: and the devil did at that time force them to it: that heretofore it was sufficient to carry but one of their own children or a stranger's child with them, which happened seldom: but now he did plague them and whip them if they did not procure him many children, insomuch that they had no peace or quiet for him. And whereas that formerly one journey a week would serve their turn from their own town to the place aforesaid, now they were forced to run to other towns and places for children, and that they brought with them some fifteen, some sixteen children every night.' As to their means of conveyance, they were sometimes men; at other times, beasts, spits, and posts: but a preferable mode was the riding upon goats, whose backs were made more commodious by the use of a magical ointment whenever a larger freight than usual was to be transported. Arrived at Blockula, their diabolical initiation commenced. First they were made to deny their baptism and take an oath of fealty to their new master, to whom they devoted soul and body to serve faithfully. Their new baptism was a baptism of blood: for their lord cut their fingers and wrote their names in blood in his book. After other ceremonies they sit down to a table, and are regaled with not the choicest viands (for such an occasion and from such a host)—broth, bacon, cheese, oatmeal. Dancing and fighting (the latter a peculiarity of the Northern Sabbath) ensue alternately. They indulge, too, in the debauchery of the South: the witches having offspring from their intercourse with the demons, who intermarry and produce a mongrel breed of toads and serpents. As interludes, it may be supposed, to the serious part of the entertainment the fiend would contrive various jokes, affecting to be dead; and, a graver joke, he would bid them to erect a huge building of stone, in which they were to be saved upon the approaching day of judgment. While engaged at this work he threw down the unfinished house about their ears, to the consternation, and sometimes injury, of his vassals.155 Some of the witnesses spoke of a great dragon encircled with flames, and an iron chair; of a vision of a burning pit. The minister of the district gave his evidence that, having been suffering from a painful headache, he could account for the unusual severity of the attack only by supposing that the witches had celebrated one of their infernal dances upon his head while asleep in bed: and one of them, in accordance with this conjecture, acknowledged that the devil had sent her with a sledge-hammer to drive a nail into the temples of the obnoxious clergyman. The solidity of his skull saved him; and the only result was, as stated, a severe pain in his head.
All the persuasive arguments of the examiners could not induce the witches to repeat before them their well-known tricks: because, as they affirmed, 'since they had confessed all they found all their witchcraft was gone: and the devil at this time appeared very terrible with claws on his hands and feet, with horns on his head and a long tail behind, and showed them a pit burning