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Nine appears to have been the greatest number, and sometimes only two were sent to execution at once. Five are specially recorded as having been burned alive. The victims are of all professions and trades—vicars, canons, goldsmiths, butchers, &c. Besides the twenty-nine conflagrations recorded, many others were lighted about the same time: the names of whose prey are not written in the Book of Death. Frederick Spee, a Jesuit, formerly a violent enemy of the witches, but who had himself been incriminated by their extorted confessions at these holocausts, was converted to the opposite side, and wrote the 'Cautio Criminalis,' in which the necessity of caution in receiving evidence is insisted upon—a caution, without doubt, 'very necessary at that time for the magistracy throughout Germany.' All over Germany executions, if not everywhere so indiscriminately destructive as those in Franconia and at Würzburg, were incessant: and it is hardly the language of hyperbole to say that no province, no city, no village was without its condemned.
123. Michelet apparently accepts the charge of immorality; according to which the curé took advantage of his popularity among the ladies of Loudun, by his insinuating manners, to seduce the wives and daughters of the citizens. By another writer (Alexandre Dumas, Celebrated Crimes) he is supposed to have been of a proud and vindictive disposition, but innocent of the alleged irregularities.
124. M. Maury, in a philosophical and learned work (La Magie et l'Astrologie dans l'Antiquité et au Moyen Âge), has scientifically explored and exposed the mysteries of these and the like ecstatic phenomena, of such frequent occurrence in Protestant as well as in Catholic countries; in the orphan-houses of Amsterdam and Horn, as well as in the convents of France and Italy in the 17th century. And the Protestant revivalists of the present age have in great measure reproduced these curious results of religious excitement.
125. It is but one instance of innumerable amours within the secret penetralia of the privileged conventual establishments. In the dark recesses of these vestal institutions on a gigantic scale, where publicity, that sole security, was never known, what vices or even crimes could not be safely perpetrated? Luther, who proved in the most practical way his contempt for the sanctity of monastic vows by eloping with a nun, assures us, among other scandals attaching to convent life, of the fact that when a fish-pond adjoining one of these establishments in Rome was drained off, six thousand infant skulls were exposed to view. A story which may be fact or fiction. But while fully admitting the probability of invention and exaggeration in the relations of enemies, and the fact that undue prejudice is likely to somewhat exaggerate the probable evils of the mysterious and unknown, how could it be otherwise than that during fourteen centuries many crimes should have been committed in those silent and safe retreats? Nor, indeed, is experience opposed to the possibility of the highest fervour of an unnatural enthusiasm being compatible with more human passions. The virgin who,
'Ut flos in septis secretus nascitur hortis
Ignotus pecori,'
as eulogised by the virgin-chorus in the beautiful epithalamium of Catullus, might be recognised in the youthful 'religieuse' if only human passion 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
