About the same time two sorcerers in Toulouse were accused of having dragged a crucifix about the streets at midnight, stopping at times to spit upon and kick it, and uttering at intervals an exorcism to raise the devil. The next day a hail-storm did considerable damage to the crops; and a girl, the daughter of a shoemaker in the town, remembered to have heard in the night the execrations of the wizards. Her story led to their arrest. The usual means to produce confession were resorted to. The wizards owned that they could raise tempests whenever they pleased, and named several persons who possessed similar powers. They were hanged, and then burned in the market-place, and seven of the persons they had mentioned shared the same fate.

Hoppo and Stadlin, two noted wizards of Germany, were executed in 1599. They implicated twenty or thirty witches, who went about causing women to miscarry, bringing down the lightning of heaven, and making maidens bring forth toads. To this latter fact several girls were found to swear most positively! Stadlin confessed that he had killed seven infants in the womb of one woman.

Bodinus highly praises the exertions of a witch-finder named Nider, in France, who prosecuted so many that he could not calculate them. Some of these witches could, by a single word, cause people to fall down dead; others made women go with child three years instead of nine months; while others, by certain invocations and ceremonies, could turn the faces of their enemies upside down, or twist them round to their backs. Although no witness was ever procured who saw persons in this horrible state, the witches confessed that they had the power and exercised it. Nothing more was wanting to ensure the stake.

At Amsterdam a crazy girl confessed that she could cause sterility in cattle, and bewitch pigs and poultry by merely repeating the magic words Turius und Shurius Inturius! She was hanged and burned. Another woman in the same city, named Kornelis van Purmerund, was arrested in consequence of some disclosures the former had made. A witness came forward and swore that she one day looked through the window of her hut, and saw Kornelis sitting before a fire muttering something to the devil. She was sure it was to the devil, because she heard him answer her. Shortly afterwards twelve black cats ascended out of the floor, and danced on their hind legs around the witch for the space of about half an hour. They then vanished with a horrid noise, and leaving a disagreeable smell behind them. She also was hanged and burned.

At Bamberg, in Bavaria, the executions from the year 1610 to 1640 were at the rate of about a hundred annually. One woman, suspected of witchcraft, was seized because, having immoderately praised the beauty of a child, it had shortly afterwards fallen ill and died. She confessed upon the rack that the devil had given her the power to work evil upon those she hated, by speaking words in their praise. If she said with unwonted fervour, “What a strong man!” “What a lovely woman!” “What a sweet child!” the devil understood her, and afflicted them with diseases immediately. It is quite unnecessary to state the end of this poor creature. Many women were executed for causing strange substances to lodge in the bodies of those who offended them. Bits of wood, nails, hair, egg-shells, bits of glass, shreds of linen and woollen cloth, pebbles, and even hot cinders and knives, were the articles generally chosen. These were believed to remain in the body till the witches confessed or were executed, when they were voided from the bowels, or by the mouth, nostrils, or ears. Modern physicians have often had cases of a similar description under their care, where girls have swallowed needles, which have been voided on the arms, legs, and other parts of the body. But the science of that day could not account for these phenomena otherwise than by the power of the devil; and every needle swallowed by a servant-maid cost an old woman her life. Nay, if no more than one suffered in consequence, the district might think itself fortunate. The commissioners seldom stopped short at one victim. The revelations of the rack in most cases implicated half a score.

Of all the records of the witch-trials preserved for the wonder of succeeding ages, that of Würzburg, from 1627 to 1629, is the most frightful. Hauber, who has preserved this list in his Acta et Scripta Magica, says, in a note at the end, that it is far from complete, and that there were a great many other burnings too numerous to specify. This record, which relates to the city only, and not to the province of Würzburg, contains the names of one hundred and fifty-seven persons who were burned in two years in twenty-nine burnings, averaging from five to six at a time. The list comprises three play-actors, four innkeepers, three common councilmen of Würzburg, fourteen vicars of the cathedral, the burgomaster’s lady, an apothecary’s wife and daughter, two choristers of the cathedral, Göbel Babelin, the prettiest girl in the town, and the wife, the two little sons and the daughter of the councillor Stolzenberg. Rich and poor, young and old, suffered alike. At the seventh of these recorded burnings, the victims are described as a wandering boy, twelve years of age, and four strange men and women found sleeping in the market-place. Thirty-two of the whole number appear to have been vagrants, of both sexes, who, failing to give a satisfactory account of themselves, were accused and found guilty of witchcraft. The number of children on the list is horrible to think upon. The thirteenth and fourteenth burnings comprised four persons, who are stated to have been a little maiden nine years of age, a maiden still less, her sister, their mother, and their aunt, a pretty young woman of twenty-four. At the eighteenth burning the victims were two boys of twelve, and a girl of fifteen; at the nineteenth, the young heir of the noble house of Rotenhahn, aged nine, and two other boys, one aged ten, and the other twelve. Among other entries appear the names of Baunach, the fattest, and Steinacher, the richest burgher in Würzburg. What tended to keep up the delusion in this unhappy city, and, indeed, all over Europe, was the number of hypochondriac and diseased persons who came voluntarily forward and made confession of witchcraft. Several of the victims in the foregoing list had only themselves to blame for their fate. Many again, including the apothecary’s wife and daughter already mentioned, pretended to sorcery, and sold poisons, or attempted by means of charms and incantations to raise the devil. But throughout all this fearful period the delusion of the criminals was as great as that of the judges. Depraved persons who in ordinary times would have been thieves or murderers, added the desire of sorcery to their depravity, sometimes with the hope of acquiring power over their fellows, and sometimes with the hope of securing impunity in this world by the protection of Satan. One of the persons executed at the first burning, a prostitute, was heard repeating the exorcism which was supposed to have the power of raising the arch enemy in the form of a goat. This precious specimen of human folly has been preserved by Horst in his Zauberbibliothek. It ran as follows, and was to be repeated slowly, with many ceremonies and wavings of the hand:

The two last words were uttered quickly, and with a sort of scream, and were supposed to be highly agreeable to Satan, who loved to be called a king. If he did not appear immediately, it was necessary to repeat a further exorcism. The one in greatest repute was as follows, and was to be read backwards, with the exception of the last two words:

When the witch wanted to get rid of the devil, who was sometimes in the habit of prolonging his visits to an unconscionable length, she had only to repeat the following, also backwards, when he generally disappeared, leaving behind him a suffocating smell:

This nonsensical jargon soon became known to all the idle and foolish boys of Germany. Many an unhappy urchin, who in a youthful frolic had repeated it, paid for his folly the penalty of his life. Three, whose ages varied from ten to fifteen, were burned alive at Würzburg for no other offence. Of course every other boy in the city became still more convinced of the power of the charm. One boy confessed that he would willingly have sold himself to the devil, if he could have raised him, for a good dinner and cakes every day of his life, and a pony to ride upon. This luxurious youngster, instead of being horsewhipped for his folly, was hanged and burned.

The small district of Lindheim was, if possible, even more notorious than Würzburg for the number of its witch-burnings. In the year 1633 a famous witch, named Pomp Anna, who could cause her foes to fall sick by merely looking at them, was discovered and burned, along with three of her companions. Every year in this parish, consisting at most of a thousand persons, the average number of executions was five. Between the years 1660 and 1664, the number consumed was thirty. If the executions all over Germany had been in this frightful proportion, hardly a family could have escaped losing one of its members.

In 1627, a ballad entitled the Druten Zeitung, or the Witches’ Gazette, was very popular in Germany. It detailed, according to the title-page of a copy printed at Smalcald in 1627, “An account of the remarkable events which took place in Franconia, Bamberg, and Würzburg, with those wretches who from avarice or ambition have sold themselves to the devil, and how they had their reward at last: set to music, and to be sung to the tune of Dorothea.” The sufferings of the witches at the stake are explained in it with great minuteness, the poet waxing extremely witty when he describes the horrible contortions of pain upon their countenances, and the shrieks that rent the air when any one of more than common guilt was burned alive. A trick resorted to in order to force one witch to confess, is told in this doggrel as an excellent joke. As she obstinately refused to own that she was in league with the powers of evil, the commissioners suggested that the hangman should dress himself in a bear’s skin, with the horns, tail, and all the et-ceteras, and in this form penetrate into her dungeon. The woman, in the darkness of her cell, could not detect the imposture, aided as it was by her own superstitious fears. She thought she was actually in the presence of the prince of hell; and when she was told to keep up her courage, and that she should be relieved from the power of her enemies, she fell on her knees before the supposed devil, and swore to dedicate herself hereafter, body and soul, to his service. Germany is, perhaps, the only country in Europe where the delusion was so great as to have made such detestable verses as these the favourites of the people:

This rare poet adds, that in making such an appeal to the hangman, the witch never imagined the roast that was to be made of her, and puts in, by way of parenthesis, “was not that fine fun!—was das war für ein Spiel!” As feathers thrown into the air shew how the wind blows, so this trumpery ballad serves to shew the current of popular feeling at the time of its composition.

All readers of history are familiar with the celebrated trial of the Maréchale d’Ancre, who was executed in Paris in the year 1617. Although witchcraft was one of the accusations brought against her, the real crime for which she suffered was her ascendency over the mind of Mary of Medicis, and the consequent influence she exercised indirectly over the unworthy king, Louis XIII. Her coachman gave evidence that she had sacrificed a cock at midnight in one of the churches, and others swore they had seen her go secretly into the house of a noted witch named Isabella. When asked by what means she had acquired so extraordinary an influence over the mind of the Queen Mother, she replied boldly that she exercised no other power over her than that which a strong mind can always exercise over the weak. She died with great firmness.

In two years afterwards, scenes far more horrible than any that had yet taken place in France were enacted at Labourt, at the foot of the Pyrenees. The parliament of Bourdeaux, scandalised at the number of witches who were said to infest Labourt and its neighbourhood, deputed one of its own members, the noted Pierre de l’Ancre, and its president, Espaignel, to inquire into the matter, with full powers to punish the offenders. They arrived at Labourt in May, 1619. De l’Ancre wrote a book setting forth all his great deeds in this battle against the powers of evil. It is full of obscenity and absurdity, but the facts may be relied on as far as they relate to the number of trials and executions, and the strange confessions which torture forced from the unhappy criminals.

De l’Ancre states as a reason why so many witches were to be found at Labourt, that the country was mountainous and sterile! He discovered many of them from their partiality to smoking tobacco. It may be inferred from this that he was of the opinion of King James, that tobacco was the “devil’s weed.” When the commission first sat, the number of persons brought to trial was about forty a day. The acquittals did not average so many as five per cent. All the witches confessed that they had been present at the great Domdaniel, or Sabbath. At these saturnalia the devil sat upon a large gilded throne, sometimes in the form of a goat; sometimes as a gentleman, dressed all in black, with boots, spurs, and sword; and very often as a shapeless mass, resembling the trunk of a blasted tree, seen indistinctly amid the darkness. They generally proceeded to the Domdaniel, riding on spits, pitchforks, or broomsticks, and on their arrival indulged with the fiends in every species of debauchery. Upon one occasion they had had the audacity to celebrate this festival in the very heart of the city of Bourdeaux. The throne of the arch fiend was placed in the middle of the Place de Gallienne, and the whole space was covered with the multitude of witches and wizards who flocked to it from far and near, some arriving even from distant Scotland.

After two hundred poor wretches had been hanged and burned, there seemed no diminution in the number of criminals to be tried. Many of the latter were asked upon the rack what Satan had said when he found that the commissioners were proceeding with such severity? The general reply was, that he did not seem to care much about it. Some of them asserted that they had boldly reproached him for suffering the execution of their friends, saying, “Out upon thee, false fiend! thy promise was that they should not die! Look, how thou hast kept thy word! They have been burned, and are a heap of ashes!” Upon these occasions he was never offended: he would give orders that the sports of the Domdaniel should cease, and producing illusory fires that did not burn, he encouraged them to walk through, assuring them that the fires lighted by the executioner gave no more pain than those. They would then ask him, where their friends were, since they had not suffered; to which the “Father of Lies” invariably replied, that they were happy in a far country, and could see and hear all that was then passing; and that, if they called by name those they wished to converse with, they might hear their voices in reply. Satan then imitated the voices of the defunct witches so successfully that they were all deceived. Having answered all objections, the orgies recommenced and lasted till the cock crew.

De l’Ancre was also very zealous in the trial of unhappy monomaniacs for the crime of lycanthropy. Several who were arrested confessed, without being tortured, that they were weir-wolves, and that at night they rushed out among the flocks and herds killing and devouring. One young man at Besançon, with the full consciousness of the awful fate that awaited him, voluntarily gave himself up to the commissioner Espaignel, and confessed that he was the servant of a strong fiend, who was known by the name of “Lord of the Forests:” by his power he was transformed into the likeness of a wolf. The “Lord of the Forests” assumed the same shape; but was much larger, fiercer, and stronger. They prowled about the pastures together at midnight, strangling the watch-dogs that defended the folds, and killing more sheep than they could devour. He felt, he said, a fierce pleasure in these excursions, and howled in excess of joy as he tore with his fangs the warm flesh of the sheep asunder. This youth was not alone in this horrid confession; many others voluntarily owned that they were weir-wolves, and many more were forced by torture to make the same avowal. Such criminals were thought to be too atrocious to be hanged first and then burned: they were generally sentenced to be burned alive, and their ashes to be scattered to the winds. Grave and learned doctors of divinity openly sustained the possibility of these transformations, relying mainly upon the history of Nebuchadnezzar. They could not imagine why, if he had been an ox, modern men could not become wolves by Divine permission and the power of the devil. They also contended that, if men should confess, it was evidence enough, if there had been no other. Delrio mentions that one gentleman accused of lycanthropy was put to the torture no less than twenty times; but still he would not confess. An intoxicating draught was then given him, and under its influence he confessed that he was a weir-wolf. Delrio cites this to shew the extreme equity of the commissioners. They never burned any body till he confessed; and if one course of torture would not suffice, their patience was not exhausted, and they tried him again and again, even to the twentieth time! Well may we exclaim, when such atrocities have been committed in the name of religion,

The trial of the unhappy Urbain Grandier, the curate of Loudun, for bewitching a number of girls in the convent of the Ursulines in that town, was, like that of the Maréchale d’Ancre, an accusation resorted to by his enemies to ruin one against whom no other charge could be brought so readily. This noted affair, which kept France in commotion for months, and the true character of which was known even at that time, merits no more than a passing notice in this place. It did not spring from the epidemic dread of sorcery then so prevalent, but was carried on by wretched intriguers, who had sworn to have the life of their foe. Such a charge could not be refuted in 1634: the accused could not, as Bodinus expresses it, “make the malice of the prosecutors more clear than the sun;” and his own denial, however intelligible, honest, and straightforward, was held as nothing in refutation of the testimony of the crazy women who imagined themselves bewitched. The more absurd and contradictory their assertions, the stronger the argument employed by his enemies that the devil was in them. He was burned alive, under circumstances of great cruelty.37

A singular instance of the epidemic fear of witchcraft occurred at Lille, in 1639. A pious but not very sane lady, named Antoinette Bourignon, founded a school, or hospice, in that city. One day, on entering the schoolroom, she imagined that she saw a great number of little black angels flying about the heads of the children. In great alarm she told her pupils of what she had seen, warning them to beware of the devil whose imps were hovering about them. The foolish woman continued daily to repeat the same story, and Satan and his power became the only subject of conversation, not only between the girls themselves, but between them and their instructors. One of them at this time ran away from the school. On being brought back and interrogated, she said she had not run away, but had been carried away by the devil; she was a witch, and had been one since the age of seven. Some other little girls in the school went into fits at this announcement, and, on their recovery, confessed that they also were witches. At last the whole of them, to the number of fifty, worked upon each other’s imaginations to such a degree that they also confessed that they were witches—that they attended the Domdaniel, or meeting of the fiends—that they could ride through the air on broom-sticks, feast on infants’ flesh, or creep through a key-hole.

The citizens of Lille were astounded at these disclosures. The clergy hastened to investigate the matter; many of them, to their credit, openly expressed their opinion that the whole affair was an imposture—not so the majority; they strenuously insisted that the confessions of the children were valid, and that it was necessary to make an example by burning them all for witches. The poor parents, alarmed for their offspring, implored the examining Capuchins with tears in their eyes to save their young lives, insisting that they were bewitched, and not bewitching. This opinion also gained ground in the town. Antoinette Bourignon, who had put these absurd notions into the heads of the children, was accused of witchcraft, and examined before the council. The circumstances of the case seemed so unfavourable towards her that she would not stay for a second examination. Disguising herself as she best could, she hastened out of Lille and escaped pursuit. If she had remained four hours longer, she would have been burned by judicial sentence as a witch and a heretic. It is to be hoped that, wherever she went, she learned the danger of tampering with youthful minds, and was never again entrusted with the management of children.

The Duke of Brunswick and the Elector of Menz were struck with the great cruelty exercised in the torture of suspected persons, and convinced, at the same time, that no righteous judge would consider a confession extorted by pain, and contradictory in itself, as sufficient evidence to justify the execution of any accused person. It is related of the Duke of Brunswick that he invited two learned Jesuits to his house, who were known to entertain strong opinions upon the subject of witchcraft, with a view of shewing them the cruelty and absurdity of such practices. A woman lay in the dungeon of the city accused of witchcraft, and the duke, having given previous instructions to the officiating torturers, went with the two Jesuits to hear her confession. By a series of artful leading questions the poor creature, in the extremity of her anguish, was induced to confess that she had often attended the sabbath of the fiends upon the Brocken; that she had seen two Jesuits there, who had made themselves notorious, even among witches, for their abominations; that she had seen them assume the form of goats, wolves, and other animals; and that many noted witches had borne them five, six, and seven children at a birth, who had heads like toads, and legs like spiders. Being asked if the Jesuits were far from her, she replied that they were in the room beside her. The Duke of Brunswick led his astounded friends away, and explained the stratagem. This was convincing proof to both of them that thousands of persons had suffered unjustly; they knew their own innocence, and shuddered to think what their fate might have been if an enemy instead of a friend had put such a confession into the mouth of a criminal. One of these Jesuits was Frederick Spee, the author of the Cautio Criminalis, published in 1631. This work, exposing the horrors of the witch-trials, had a most salutary effect in Germany: Schonbrunn, Archbishop and Elector of Menz, abolished the torture entirely within his dominions, and his example was imitated by the Duke of Brunswick and other potentates. The number of supposed witches immediately diminished, and the violence of the mania began to subside. The Elector of Brandenburg issued a rescript, in 1654, with respect to the case of Anna of Ellerbrock, a supposed witch, forbidding the use of torture, and stigmatising the swimming of witches as an unjust, cruel, and deceitful test.

This was the beginning of the dawn after the long-protracted darkness. The tribunals no longer condemned witches to execution by hundreds in a year. Würzburg, the grand theatre of the burnings, burned but one where, forty years previously, it had burned three score. From 1660 to 1670 the electoral chambers, in all parts of Germany, constantly commuted the sentence of death passed by the provincial tribunals into imprisonment for life, or burning on the cheek.

A truer philosophy had gradually disabused the public mind. Learned men freed themselves from the trammels of a debasing superstition, and governments, both civil and ecclesiastical, repressed the popular delusion they had so long encouraged. The parliament of Normandy condemned a number of women to death, in the year 1670, on the old charge of riding on broomsticks to the Domdaniel; but Louis XIV. commuted the sentence into banishment for life. The parliament remonstrated, and sent the king the following remarkable request. The reader will perhaps be glad to see this document at length. It is of importance, as the last effort of a legislative assembly to uphold this great error; and the arguments they used and the instances they quoted are in the highest degree curious. It reflects honour upon the memory of Louis XIV. that he was not swayed by it.

“REQUEST OF THE PARLIAMENT OF ROUEN TO THE KING, IN 1670.

“Sire,—Emboldened by the authority which your majesty has committed into our hands in the province of Normandy, to try and punish offences, and more particularly those offences of the nature of witchcraft, which tend to the destruction of religion and the ruin of nations, we, your parliament, remonstrate humbly with your majesty upon certain cases of this kind which have been lately brought before us. We cannot permit the letter addressed by your majesty’s command to the attorney-general of this district, for the reprieve of certain persons condemned to death for witchcraft, and for the staying of proceedings in several other cases, to remain unnoticed, and without remarking upon the consequences which may ensue. There is also a letter from your secretary of state, declaring your majesty’s intention to commute the punishment of these criminals into one of perpetual banishment, and to submit to the opinion of the procureur-general, and of the most learned members of the parliament of Paris, whether, in the matter of witchcraft, the jurisprudence of the parliament of Rouen is to be followed in preference to that of the parliament of Paris, and of the other parliaments of the kingdom which judge differently.

“Although by the ordinances of the kings your predecessors, parliaments have been forbidden to pay any attention to lettres de cachet; we, nevertheless, from the knowledge which we have, in common with the whole kingdom, of the care bestowed by your majesty for the good of your subjects, and from the submission and obedience to your commandments which we have always manifested, have stayed all proceedings, in conformity to your orders; hoping that your majesty, considering the importance of the crime of witchcraft, and the consequences likely to ensue from its impunity, will be graciously pleased to grant us once more your permission to continue the trials, and execute judgment upon those found guilty. And as, since we received the letter of your secretary of state, we have also been made acquainted with the determination of your majesty, not only to commute the sentence of death passed upon these witches into one of perpetual banishment from the province, but to re-establish them in the possession of their goods and chattels, and of their good fame and character, your parliament have thought it their duty, on occasion of these crimes, the greatest which men can commit, to make you acquainted with the general and uniform feelings of the people of this province with regard to them; it being, moreover, a question in which are concerned the glory of God and the relief of your suffering subjects, who groan under their fears from the threats and menaces of this sort of persons, and who feel the effects of them every day in the mortal and extraordinary maladies which attack them, and the surprising damage and loss of their possessions.

“Your majesty knows well that there is no crime so opposed to the commands of God as witchcraft, which destroys the very foundation of religion, and draws strange abominations after it. It is for this reason, sire, that the Scriptures pronounce the punishment of death against offenders, and that the Church and the holy fathers have fulminated their anathemas, and that canonical decisions have one and all decreed the most severe punishments, to deter from this crime; and that the Church of France, animated by the piety of the kings your predecessors, has expressed so great a horror at it, that, not judging the punishment of perpetual imprisonment, the highest it has the power to inflict, sufficiently severe, it has left such criminals to be dealt with by the secular power.

“It has been the general feeling of all nations that such criminals ought to be condemned to death, and all the ancients were of the same opinion. The law of the ‘Twelve Tables,’ which was the principal of the Roman laws, ordains the same punishment. All juris-consults agreed in it, as well as the constitutions of the emperors, and more especially those of Constantine and Theodosius, who, enlightened by the Gospel, not only renewed the same punishment, but also deprived, expressly, all persons found guilty of witchcraft of the right of appeal, and declared them to be unworthy of a prince’s mercy. And Charles VIII., sire, inspired by the same sentiments, passed that beautiful and severe ordinance (cette belle et sévère ordonnance), which enjoined the judges to punish witches according to the exigencies of the case, under a penalty of being themselves fined or imprisoned, or dismissed from their office; and decreed, at the same time, that all persons who refused to denounce a witch, should be punished as accomplices; and that all, on the contrary, who gave evidence against one should be rewarded.

“From these considerations, sire, and in the execution of so holy an ordinance, your parliaments, by their decrees, proportion their punishments to the guilt of the offenders; and your parliament of Normandy has never, until the present time, found that its practice was different from that of other courts; for all the books which treat upon this matter cite an infinite number of decrees condemning witches to be burnt, or broken on the wheel, or to other punishments. The following are examples:—In the time of Chilperic, as may be seen in Gregory of Tours, b. vi. c. 35 of his History of France; all the decrees of the parliament of Paris passed according to, and in conformity with, this ancient jurisprudence of the kingdom, cited by Imbert, in his Judicial Practice; all those cited by Monstrelet, in 1459, against the witches of Artois; the decrees of the same parliament, of the 13th of October 1573, against Mary Le Fief, native of Saumur; of the 21st of October 1596, against the Sieur de Beaumont, who pleaded, in his defence, that he had only sought the aid of the devil for the purpose of unbewitching the afflicted and of curing diseases; of the 4th of July 1606, against Francis du Bose; of the 20th of July 1582, against Abel de la Rue, native of Coulommiers; of the 2d of October 1593, against Rousseau and his daughter; of 1608, against another Rousseau and one Peley, for witchcraft and adoration of the devil at the Sabbath, under the figure of a he-goat, as confessed by them; the decree of 4th of February 1615, against Leclerc, who appealed from the sentence of the parliament of Orleans, and who was condemned for having attended the Sabbath, and confessed, as well as two of his accomplices, who died in prison, that he had adored the devil, renounced his baptism and his faith in God, danced the witches’ dance, and offered up unholy sacrifices; the decrees of the 6th of May 1616, against a man named Leger, on a similar accusation; the pardon granted by Charles IX. to Trois Echelles, upon condition of revealing his accomplices, but afterwards revoked for renewed sorcery on his part; the decree of the parliament of Paris, cited by Mornac in 1595; the judgments passed in consequence of the commission given by Henry IV. to the Sieur de l’Ancre, councillor of the parliament of Bourdeaux; of the 20th of March 1619, against Etienne Audibert; those passed by the chamber of Nerac, on the 26th of June 1620, against several witches; those passed by the parliament of Toulouse in 1577, as cited by Gregory Tolosanus, against four hundred persons accused of this crime, and who were all marked with the sign of the devil. Besides all these, we might recal to your majesty’s recollection the various decrees of the parliament of Provence, especially in the case of Gaufrédy in 1611; the decrees of the parliament of Dijon, and those of the parliament of Rennes, following the example of the condemnation of the Marshal de Rays, who was burned in 1441, for the crime of witchcraft, in presence of the Duke of Brittany;—all these examples, sire, prove that the accusation of witchcraft has always been punished with death by the parliaments of your kingdom, and justify the uniformity of their practice.

“These, sire, are the motives upon which your parliament of Normandy has acted in decreeing the punishment of death against the persons lately brought before it for this crime. If it has happened that, on any occasion, these parliaments, and the parliament of Normandy among the rest, have condemned the guilty to a less punishment than that of death, it was for the reason that their guilt was not of the deepest dye; your majesty, and the kings your predecessors, having left full liberty to the various tribunals to whom they delegated the administration of justice, to decree such punishment as was warranted by the evidence brought before them.

“After so many authorities, and punishments ordained by human and divine laws, we humbly supplicate your majesty to reflect once more upon the extraordinary results which proceed from the malevolence of this sort of people; on the deaths from unknown diseases, which are often the consequences of their menaces, on the loss of the goods and chattels of your subjects, on the proofs of guilt continually afforded by the insensibility of the marks upon the accused, on the sudden transportation of bodies from one place to another, on the sacrifices and nocturnal assemblies, and other facts, corroborated by the testimony of ancient and modern authors, and verified by so many eye-witnesses, composed partly of accomplices, and partly of people who had no interest in the trials beyond the love of truth, and confirmed, moreover, by the confessions of the accused parties themselves; and that, sire, with so much agreement and conformity between the different cases, that the most ignorant persons convicted of this crime have spoken to the same circumstances, and in nearly the same words, as the most celebrated authors who have written about it, all of which may be easily proved to your majesty’s satisfaction by the records of various trials before your parliaments.

“These, sire, are truths so intimately bound up with the principles of our religion, that, extraordinary although they be, no person has been able to this time to call them in question. If some have cited, in opposition to these truths, the pretended canon of the Council of Ancyre, and a passage from St. Augustin, in a treatise upon the Spirit and the Soul, it has been without foundation; and it would be easy to convince your majesty that neither the one nor the other ought to be accounted of any authority; and, besides that, the canon, in this sense, would be contrary to the opinion of all succeeding councils of the Church, Cardinal Baronius, and all learned commentators agree that it is not to be found in any old edition. In effect, in those editions wherein it is found, it is in another language, and is in direct contradiction to the twenty-third canon of the same council, which condemns sorcery, according to all preceding constitutions. Even supposing that this canon was really promulgated by the Council of Ancyre, we must observe that it was issued in the second century, when the principal attention of the Church was directed to the destruction of paganism. For this reason, it condemns that class of women who said they could pass through the air, and over immense regions, with Diana and Herodias, and enjoins all preachers to teach the falsehood of such an opinion, in order to deter people from the worship of these false divinities; but it does not question the power of the devil over the human body, which is, in fact, proved by the holy Gospel of Jesus Christ himself. And with regard, sire, to the pretended passage of St. Augustin, everybody knows that it was not written by him, because the writer, whoever he was, cites Bœtius, who died more than eighty years after the time of St. Augustin. Besides, there is still more convincing proof in the fact, that the same father establishes the truth of witchcraft in all his writings, and more particularly in his City of God; and in his first volume, question the 25th, wherein he states that sorcery is a communion between man and the devil, which all good Christians ought to look upon with horror.

“Taking all these things into consideration, sire, the officers of your parliament hope, from the justice of your majesty, that you will be graciously pleased to receive the humble remonstrances they have taken the liberty to make. They are compelled, for the acquittal of their own consciences and in discharge of their duty, to make known to your majesty, that the decrees they passed against the sorcerers and witches brought before them, were passed after a mature deliberation on the part of all the judges present, and that nothing has been done therein which is not conformable to the universal jurisprudence of the kingdom, and for the general welfare of your majesty’s subjects, of whom there is not one who can say that he is secure from the malevolence of such criminals. We therefore supplicate your majesty to suffer us to carry into effect the sentences we passed, and to proceed with the trial of the other persons accused of the same crime; and that the piety of your majesty will not suffer to be introduced during your reign an opinion contrary to the principles of that holy religion for which you have always employed so gloriously both your cares and your arms.”

Louis, as we have already mentioned, paid no attention to this appeal. The lives of the old women were spared, and prosecutions for mere witchcraft, unconnected with other offences, were discontinued throughout France. In 1680 an act was passed for the punishment, not of witches, but of pretenders to witchcraft, fortune-tellers, divineresses, and poisoners.

Thus the light broke in upon Germany, France, England, and Scotland about the same time, gradually growing clearer and clearer till the middle of the eighteenth century, when witchcraft was finally reckoned amongst exploded doctrines, and the belief in it confined to the uttermost vulgar. Twice, however, did the madness burst forth again as furious, while it lasted, as ever it had been. The first time in Sweden, in 1669, and the second in Germany so late as 1749. Both these instances merit particular mention. The first is one of the most extraordinary upon record, and for atrocity and absurdity is unsurpassed in the annals of any nation.