Volume 2 Part 4 (2/2)
Europe was deaf to his cry for aid, the numbers of the foe were overwhelming, and devoted bravery was of no avail. In that disastrous siege the Christians were all but exterminated. The King of Cyprus fled when he saw that resistance was vain, and the Grand Master fell at the head of his knights, pierced with a hundred wounds. Seven Templars, and as many Hospitallets, alone escaped from the dreadful carnage. The victorious Moslems then set fire to the city, and the rule of the Christians in Palestine was brought to a close for ever.
This intelligence spread alarm and sorrow among the clergy of Europe, who endeavoured to rouse once more the energy and enthusiasm of the nations, in the cause of the Holy Land: but the popular mania had run its career; the spark of zeal had burned its appointed time, and was never again to be re-illumined. Here and there a solitary knight announced his determination to take up arms, and now and then a king gave cold encouragement to the scheme; but it dropped almost as soon as spoken of, to be renewed again, still more feebly, at some longer interval.
Now what was the grand result of all these struggles? Europe expended millions of her treasures, and the blood of two millions of her children; and a handful of quarrelsome knights retained possession of Palestine for about one hundred years! Even had Christendom retained it to this day, the advantage, if confined to that, would have been too dearly purchased. But notwithstanding the fanaticism that originated, and the folly that conducted them, the Crusades were not productive of unmitigated evil. The feudal chiefs became better members of society, by coming in contact, in Asia, with a civilization superior to their own; the people secured some small instalments of their rights; kings, no longer at war with their n.o.bility, had time to pa.s.s some good laws; the human mind learned some little wisdom from hard experience, and, casting off the slough of superst.i.tion in which the Roman clergy had so long enveloped it, became prepared to receive the seeds of the approaching Reformation. Thus did the all-wise Disposer of events bring good out of evil, and advance the civilization and ultimate happiness of the nations of the West, by means of the very fanaticism that had led them against the East. But the whole subject is one of absorbing interest; and if carried fully out in all its bearings, would consume more s.p.a.ce than the plan of this work will allow. The philosophic student will draw his own conclusions; and he can have no better field for the exercise of his powers than this European madness; its advantages and disadvantages; its causes and results.
THE WITCH MANIA.
What wrath of G.o.ds, or wicked influence Of tears, conspiring wretched men t' afflict, Hath pour'd on earth this noyous pestilence, That mortal minds doth inwardly infect With love of blindness and of ignorance?
Spencer's Tears of the Muses.
Countrymen: ”Hang her!--beat her!--kill her!”
Justice: ”How now? Forbear this violence!”
Mother Sawyer: ”A crew of villains--a knot of b.l.o.o.d.y hangmen!
set to torment me!--I know not why.”
Justice: ”Alas! neighbour Banks, are you a ringleader in mischief?
Fie I to abuse an aged woman!”
Banks: ”Woman!--a she h.e.l.l-cat, a witch! To prove her one, we no sooner set fire on the thatch of her house, but in she came running, as if the Devil had sent her in a barrel of gunpowder.”
Ford's Witch of Edmonton.
The belief that disembodied spirits may be permitted to revisit this world, has its foundation upon that sublime hope of immortality, which is at once the chief solace and greatest triumph of our reason. Even if revelation did not teach us, we feel that we have that within us which shall never die; and all our experience of this life but makes us cling the more fondly to that one repaying hope. But in the early days of ”little knowledge,” this grand belief became the source of a whole train of superst.i.tions, which, in their turn, became the fount from whence flowed a deluge of blood and horror. Europe, for a period of two centuries and a half, brooded upon the idea, not only that parted spirits walked the earth to meddle in the affairs of men, but that men had power to summon evil spirits to their aid to work woe upon their fellows. An epidemic terror seized upon the nations; no man thought himself secure, either in his person or possessions, from the machinations of the devil and his agents. Every calamity that befell him, he attributed to a witch. If a storm arose and blew down his barn, it was witchcraft; if his cattle died of a murrain-if disease fastened upon his limbs, or death entered suddenly, and s.n.a.t.c.hed a beloved face from his hearth--they were not visitations of Providence, but the works of some neighbouring hag, whose wretchedness or insanity caused the ignorant to raise their finger, and point at her as a witch. The word was upon everybody's tongue--France, Italy, Germany, England, Scotland, and the far North, successively ran mad upon this subject, and for a long series of years, furnished their tribunals with so many trials for witchcraft that other crimes were seldom or never spoken of. Thousands upon thousands of unhappy persons fell victims to this cruel and absurd delusion. In many cities of Germany, as will be shown more fully in its due place hereafter, the average number of executions for this pretended crime, was six hundred annually, or two every day, if we leave out the Sundays, when, it is to be supposed, that even this madness refrained from its work.
A misunderstanding of the famous text of the Mosaic law, ”Thou shalt not suffer a witch to live,” no doubt led many conscientious men astray, whose superst.i.tion, warm enough before, wanted but a little corroboration to blaze out with desolating fury. In all ages of the world men have tried to hold converse with superior beings; and to pierce, by their means, the secrets of futurity. In the time of Moses, it is evident that there were impostors, who trafficked upon the credulity of mankind, and insulted the supreme majesty of the true G.o.d by pretending to the power of divination. Hence the law which Moses, by Divine command, promulgated against these criminals; but it did not follow, as the superst.i.tious monomaniacs of the middle ages imagined, that the Bible established the existence of the power of divination by its edicts against those who pretended to it. From the best authorities, it appears that the Hebrew word, which has been rendered, venefica, and witch, means a poisoner and divineress--a dabbler in spells, or fortune-teller. The modern witch was a very different character, and joined to her pretended power of foretelling future events that of working evil upon the life, limbs, and possessions of mankind. This power was only to be acquired by an express compact, signed in blood, with the devil himself, by which the wizard or witch renounced baptism, and sold his or her immortal soul to the evil one, without any saving clause of redemption.
There are so many wondrous appearances in nature, for which science and philosophy cannot, even now, account, that it is not surprising that, when natural laws were still less understood, men should have attributed to supernatural agency every appearance which they could not otherwise explain. The merest tyro now understands various phenomena which the wisest of old could not fathom. The schoolboy knows why, upon high mountains, there should, on certain occasions, appear three or four suns in the firmament at once; and why the figure of a traveller upon one eminence should be reproduced, inverted, and of a gigantic stature, upon another. We all know the strange pranks which imagination can play in certain diseases--that the hypochondriac can see visions and spectres, and that there have been cases in which men were perfectly persuaded that they were teapots. Science has lifted up the veil, and rolled away all the fantastic horrors in which our forefathers shrouded these and similar cases. The man who now imagines himself a wolf, is sent to the hospital, instead of to the stake, as in the days of the witch mania; and earth, air, and sea are unpeopled of the grotesque spirits that were once believed to haunt them.
Before entering further into the history of Witchcraft, it may be as well if we consider the absurd impersonation of the evil principle formed by the monks in their legends. We must make acquaintance with the primum mobile, and understand what sort of a personage it was, who gave the witches, in exchange for their souls, the power to torment their fellow-creatures. The popular notion of the devil was, that he was a large, ill-formed, hairy sprite, with horns, a long tail, cloven feet, and dragon's wings. In this shape he was constantly brought on the stage by the monks in their early ”miracles” and ”mysteries.” In these representations he was an important personage, and answered the purpose of the clown in the modern pantomime. The great fun for the people was to see him well belaboured by the saints with clubs or cudgels, and to hear him howl with pain as he limped off, maimed by the blow of some vigorous anchorite. St. Dunstan generally served him the glorious trick for which he is renowned--catching hold of his nose with a pair of red-hot pincers, till
”Rocks and distant dells resounded with his cries.”
Some of the saints spat in his face, to his very great annoyance; and others chopped pieces off his tail, which, however, always grew on again. This was paying him in his own coin, and amused the populace mightily; for they all remembered the scurvy tricks he had played them and their forefathers. It was believed that he endeavoured to trip people up, by laying his long invisible tail in their way, and giving it a sudden whisk when their legs were over it;--that he used to get drunk, and swear like a trooper, and be so mischievous in his cups as to raise tempests and earthquakes, to destroy the fruits of the earth and the barns and homesteads of true believers;--that he used to run invisible spits into people by way of amusing himself in the long winter evenings, and to proceed to taverns and regale himself with the best, offering in payment pieces of gold which, on the dawn of the following morning, invariably turned into slates. Sometimes, disguised as a large drake, he used to lurk among the bulrushes, and frighten the weary traveller out of his wits by his awful quack. The reader will remember the lines of Burns in his address to the ”De'il,” which so well express the popular notion on this point--
”Ae dreary, windy, winter night, The stars shot down wi' sklentin light, Wi' you, mysel, I got a fright Ayont the lough; Ye, like a rash-bush, stood in sight Wi' waving sough.
”The cudgel in my nieve did shake, Each bristled hair stood like a stake, When wi' an eldritch stour, 'quaick! quaick!'
Among the springs Awa ye squatter'd, like a drake, On whistling wings.”
In all the stories circulated and believed about him, he was represented as an ugly, petty, mischievous spirit, who rejoiced in playing off all manner of fantastic tricks upon poor humanity. Milton seems to have been the first who succeeded in giving any but a ludicrous description of him. The sublime pride which is the quintessence of evil, was unconceived before his time. All other limners made him merely grotesque, but Milton made him awful. In this the monks showed themselves but miserable romancers; for their object undoubtedly was to represent the fiend as terrible as possible: but there was nothing grand about their Satan; on the contrary, he was a low mean devil, whom it was easy to circ.u.mvent and fine fun to play tricks with. But, as is well and eloquently remarked by a modern writer, [See article on Demonology, in the sixth volume of the ”Foreign Quarterly Review.”] the subject has also its serious side. An Indian deity, with its wild distorted shape and grotesque att.i.tude, appears merely ridiculous when separated from its accessories and viewed by daylight in a museum; but restore it to the darkness of its own hideous temple, bring back to our recollection the victims that have bled upon its altar, or been crushed beneath its ear, and our sense of the ridiculous subsides into aversion and horror. So, while the superst.i.tious dreams of former times are regarded as mere speculative insanities, we may be for a moment amused with the wild incoherences of the patients; but, when we reflect, that out of these hideous misconceptions of the principle of evil arose the belief in witchcraft--that this was no dead faith, but one operating on the whole being of society, urging on the wisest and the mildest to deeds of murder, or cruelties scarcely less than murder--that the learned and the beautiful, young and old, male and female, were devoted by its influence to the stake and the scaffold--every feeling disappears, except that of astonishment that such things could be, and humiliation at the thought that the delusion was as lasting as it was universal.
Besides this chief personage, there was an infinite number of inferior demons, who played conspicuous parts in the creed of witchcraft. The pages of Bekker, Leloyer, Bodin, Delrio, and De Lancre abound with descriptions of the qualities of these imps and the functions which were a.s.signed them. From these authors, three of whom were commissioners for the trial of witches, and who wrote from the confessions made by the supposed criminals and the evidence delivered against them, and from the more recent work of M. Jules Garinet, the following summary of the creed has been, with great pains, extracted.
The student who is desirous of knowing more, is referred to the works in question; he will find enough in every leaf to make his blood curdle with shame and horror: but the purity of these pages shall not be soiled by anything so ineffably humiliating and disgusting as a complete exposition of them; what is here culled will be a sufficient sample of the popular belief, and the reader would but lose time who should seek in the writings of the Demonologists for more ample details. He will gain nothing by lifting the veil which covers their unutterable obscenities, unless, like Sterne, he wishes to gather fresh evidence of ”what a beast man is.” In that case, he will find plenty there to convince him that the beast would be libelled by the comparison.
It was thought that the earth swarmed with millions of demons of both s.e.xes, many of whom, like the human race, traced their lineage up to Adam, who, after the fall, was led astray by devils, a.s.suming the forms of beautiful women to deceive him. These demons ”increased and multiplied,” among themselves, with the most extraordinary rapidity.
Their bodies were of the thin air, and they could pa.s.s though the hardest substances with the greatest ease. They had no fixed residence or abiding place, but were tossed to and fro in the immensity of s.p.a.ce.
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