could be excluded; but the story of Heloise and Abelard is not a solitary proof of the superiority of human nature over an impossible and artificial spirituality.
126. As Tartuffe privately confesses,
'L'amour qui nous attache aux beautés éternelles
N'étouffe pas en nous l'amour des temporelles.
* * * * *
Pour être dévot, je n'en suis pas moins homme.'
127. To the diabolic visions of the other they opposed those of 'a certain Anne of the Nativity, a girl of sanguine hysterical temperament, frantic at need, and half mad—so far at least as to believe in her own lies. A kind of dog-fight was got up between the two. They besmeared each other with false charges. Anne saw the devil quite naked by Madeleine's side. Madeleine swore to seeing Anne at the Sabbath with the Lady Superior, the Mother Assistant, and the Mother of the novices.... Madeleine was condemned, without a hearing, to be disgraced, to have her body examined for the marks of the devil. They tore off her veil and gown, and made her the wretched sport of a vile curiosity that would have pierced till she bled again in order to win the right of sending her to the stake. Leaving to no one else the care of a scrutiny which was in itself a torture, these virgins, acting as matrons, ascertained if she were with child or no; shaved all her body, and dug their needles into her quivering flesh to find out the insensible spots.'—La Sorcière.
128. The horrified reader may see the fuller details of this case in Michelet's La Sorcière, who takes occasion to state that, than 'The History of Madeleine Bavent, a nun of Louviers, with her examination, &c., 1652, Rouen,' he knows of 'no book more important, more dreadful, or worthier of being reprinted. It is the most powerful narrative of its class. Piety Afflicted, by the Capuchin Esprit de Bosrager, is a work immortal in the annals of tomfoolery. The two excellent pamphlets by the doughty surgeon Yvelin, the Inquiry and the Apology, are in the Library of Ste. Geneviève.'—La Sorcière, the Witch of the Middle Ages, chap. viii. Whatever exaggeration there may possibly be in any of the details of these and similar histories, there is not any reasonable doubt of their general truth. It is much to be wished, indeed, that writers should, in these cases, always confine themselves to the simple facts, which need not any imaginary or fictitious additions.
129. The following sentence in his recorded conversation, when the free thoughts of the Reformer were unrestrained in the presence of his most intimate friends, is suggestive. 'I know,' says he, 'the devil thoroughly well; he has over and over pressed me so close that I scarcely knew whether I was alive or dead. Sometimes he has thrown me into such despair that I even knew not that there is a God, and had great doubts about our dear Lord Christ. But the Word of God has speedily restored me' (Luther's Tischreden or Table Talk, as cited in Howitt's History of the Supernatural). The eloquent controversialist Bossuet and the Catholics have been careful to avail themselves of the impetuosity and incautiousness of the great German Reformer.
Of all the leaders of the religious revolution of the sixteenth century, the Reformer of Zurich was probably the most liberally inclined; and Zuinglius' unusual charity towards those ancient sages and others who were ignorant of Christianity, which induced him to place the names of Aristides, Socrates, the Gracchi, &c., in the same list with those of Moses, Isaiah, and St. Paul, who should meet in the assembly of the virtuous and just in the future life, obliged Luther openly to profess of his friend that 'he despaired of his salvation,' and has provoked the indignation of the bishop of Meaux.—Variations des Eglises Protestantes, ii. 19 and 20.
130. 'A catalogue of nine and twenty brände or burnings during a very short period of time, previous to the February of 1629, will give the best notion of the horrible character of these proceedings; it is printed,' adds Mr. Wright, 'from the original records in Hauber's Bibliotheca Magica.' E.g. in the Fifth Brände are enumerated: (1) Latz, an eminent shopkeeper. (2) Rutscher, a shopkeeper. (3) The housekeeper of the Dean of the cathedral. (4) The old wife of the Court ropemaker. (5) Jos. Sternbach's housekeeper. (6) The wife of Baunach, a Senator. (7) A woman named Znickel Babel. (8) An old woman. In the Sixteenth Burning: (1) A noble page of Ratzenstein. (2) A boy of ten years of age. (3, 4, 5) The two daughters of the Steward of the Senate and his maid. (6) The fat ropemaker's wife. In the Twentieth Burning: (1) Gobel's child, the most beautiful girl in Würzburg. (2) A student on the fifth form, who knew many languages, and was an excellent musician. (3, 4) Two boys from the New Minster, each twelve years old. (5) Stepper's little daughter. (6) The woman who kept the bridge gate. In the Twenty-sixth Burning are specified: (1) David Hans, a Canon in the New Minster. (2) Weydenbusch, a Senator. (3) The innkeeper's wife of the Baumgarten. (4) An old woman. (5) The little daughter of Valkenberger was privately executed and burned on her bier. (6) The little son of the town council bailiff. (7) Herr Wagner, vicar in the cathedral, was burned alive.—Narratives of Sorcery and Magic. The facts are taken from Dr. Soldan's Geschichte der Hexenprocesse, whose materials are to be found in Horst's Zauber Bibliothek and Hauber's Bibliotheca Magica.
Chapter VII.
Scotland one of the most Superstitious Countries in Europe—Scott's Relation of the Barbarities perpetrated in the Witch-trials under the auspices of James VI.—The Fate of Agnes Sampson, Euphane MacCalzean, &c.—Irrational Conduct of the Courts of Justice—Causes of voluntary Witch-confessions—Testimony of Sir G. Mackenzie, &c.—Trial and Execution of Margaret Barclay—Computation of the number of Witches who suffered death in England and Scotland in the sixteenth and seventeenth centuries—Witches burned alive at Edinburgh in 1608—The Lancashire Witches—Sir Thomas Overbury and Dr. Forman—Margaret Flower and Lord Rosse.
Scotland, by the physical features of the country and by the character and habits of the people, is eminently apt for the reception of the magical and supernatural of any kind;131 and during the century from 1563 it was almost entirely subject to the dominion of Satan. Sir Walter Scott has narrated some of the most prominent cases and trials in the northern part of the island. The series may be said to commence from the confederated conspiracy of hell to prevent the union of James VI. with the Princess Anne of Denmark. An overwhelming tempest at sea during the voyage of these anti-papal, anti-diabolic royal personages was the appointed means of their destruction.
The human agents were Agnes Sampson, the wise wife of Keith (one of the better sort, who cured diseases, &c.); Dame Euphane MacCalzean, widow of a senator of the College of Justice, and a Catholic; Dr. John Fian or Cunninghame, a man of some learning, and of much skill in poison as well as in magic; Barbara Napier or Douglas; Geillis Duncan; with about thirty other women of the lowest condition. 'When the monarch of Scotland sprung this strong covey of his favourite game, they afforded the Privy Council and himself sport for the greatest part of the remaining winter. He attended on the examinations himself.... Agnes Sampson, after being an hour tortured by the twisting of a cord around her head according to the custom of the buccaneers, confessed that she had consulted with one Richard Grahame concerning the probable length of the king's life and the means of shortening it. But Satan, to whom at length they resorted for advice, told them in French respecting King James, Il est un homme de Dieu. The poor woman also acknowledged that she had held a meeting with those of her sisterhood, who had charmed a cat by certain spells, having four joints of men knit to its feet, which they threw into the sea to excite a tempest: they embarked in sieves with much mirth
