Every kind of self-interest was brought into play in these accusations of witchcraft against women physicians: greed, malice, envy, hatred, fear, the desire of clearing one’s self from suspicion, all became motives. Male physicians not skillful enough to cure disease would deliberately swear that there could be but one reason for their failure—the use of witchcraft against them. As the charge of witchcraft not only brought disrepute but death upon the “wise woman” at the hands of the church, she was soon compelled to abandon both the practice of medicine and surgery, and for many hundred years but few women doctors were to be found in christian countries. It is, however, a noticeable fact that Madam La Chapelle, an eminent woman accoucher of France, during the present century, and M. Chaussure revived the use of Belladonna during parturition, thus acknowledging the scientific acquirements of serf women and “witches.” Since the re-entrance of woman into the medical profession within the past few years, the world has been indebted for a knowledge of the cause and cure of certain forms of disease peculiar to woman, to the skill of those physicians of her own sex whom the church so long banished from practice.
Through its opposition to the use of anaesthetics by the women physicians of the witch period, the church again interposed the weight of her mighty arm to crush science, leaving the load of preventable suffering of all kinds upon the world for many hundred years longer, or until the light of a scientific civilization threw discredit upon her authority. History proves that women were the earliest chemists. The witch period also shows us the germs of a medical system, the Homeopathic, supposed to be of modern origin, in similia similibus curantur. Among the strange epidemics of these ages, a dancing mania appeared; Belladonna among whose effects is the desire of dancing, was employed as a cure of the “Dancing Mania,” and thus the theory of Hahnemann was forestalled. During the witch period these sages or wise-women were believed to be endowed with a supernatural or magical power of curing diseases. They were also regarded as prophets to whom the secrets of the future were known. The women of ancient Germany, of Gaul and among the Celts were especially famous for their healing powers, possessing knowledge by which wounds and diseases that baffled the most expert male physicians were cured. The women of a still more ancient period, the fame of whose magical powers has descended to the present time, Circe, Medea and Thracia, were evidently physicians of the highest skill. The secret of compounding herbs and drugs left by Circe to her descendants, gave them power over the most poisonous serpents. Chief among the many herbs, plants and roots whose virtues were discovered by Medea, that of Aconite stands pre-eminent. The Thracian nation took its name from the famous Thracia whose medical skill and knowledge of herbs was so great that the country deemed it an honor to thus perpetuate her name.
Aside from women of superior intelligence who were almost invariably accused of witchcraft, the old, the insane, the bed-ridden, the idiotic, also fell under condemnation. The first investigation by Rev. Cotton Mather in America resulted in the hanging of a half-witted Quaker woman. Later still, an Indian woman, an insane man, and another woman who was bed-ridden were also accused. Under the present theories regarding human rights, it seems scarcely possible that less than two hundred years ago such practices were not only common in England, but had also been brought into America by the Puritan Fathers. The humiliation and tortures of women increased in proportion to the spread of christianity, and the broader area over which man’s sole authority in church and state was disseminated. As the supreme extent of spiritual wrong grew out of the bondage of the church over free thought, so the extreme of physical wrong rose from the growth of the inquisitional or paternal spirit, which assumed that one human being possessed divine authority over another human being. Paternalism, a species of condensed patriarchism, runs through ecclesiastical, civil, and common law. Down to the time of the American revolution, individuality was an uncomprehended word; many hundred crimes were punishable by death. That of pressing to death, peine-fort-et-dure, the strong and hard pain, was practiced upon both men and women in England for five hundred years and brought by the pilgrims to New England. The culprit was placed in the dark lower room of some prison, naked, upon the bare ground without clothing or rushes underneath or to cover him. The legs and arms were extended toward the four corners of the room and as great a weight placed upon the body as could be supported.
“The first day he (or she) is to have three morsels of barley bread; upon the second day three draughts of water standing next to the door of the prison, without bread, and this to be his (or her) diet till he (or she) die.”
It is computed from historical records that nine millions of persons were put to death for witchcraft after 1484, or during a period of three hundred years, and this estimate does not include the vast number who were sacrificed in the preceding centuries upon the same accusation. The greater number of this incredible multitude were women. Under catholicism, those condemned as sorcerers and witches, as “heretics,” were in reality the most advanced thinkers of the christian ages. Under that protestant pope, the Eighth Henry, an Act of Parliament condemning witchcraft as felony was confirmed. Enacted under Henry V, it had fallen into disuse, but numerous petitions setting forth that witches and sorcerers were “wonderful many,” and his majesty’s subjects persecuted to death by their devices, led to its re-enactment. The methods used to extort confession without which it was impossible in many cases to convict for witchcraft, led to the grossest outrages upon woman. Searching the body of the suspected witch for the marks of Satan, and the practice of shaving the whole body before applying torture were occasions of atrocious indignities. It was asserted that all who consorted with devils had some secret mark about them, in some hidden place of their bodies; as the inside of the lip, the hair of the eyebrows, inside of the thigh, the hollow of the arm or still more private parts, from whence Satan drew nourishment. This originated a class of men known as “Witch Prickers” who divesting the supposed witch, whether maid, matron, or child, of all clothing minutely examined all parts of her body for the devil’s sign. Woe to the woman possessing a mole or other blemish upon her person; it was immediately pointed to as Satan’s seal and as undeniable proof of having sold herself to the devil. Belief in this sign existed among the most educated persons. Albertus Pictus, an advocate in the Parliament of Paris, declared he himself had seen a woman with the devil’s mark on her shoulders, carried off the next day by the devil. Many authors affirmed the trustworthiness of witch-marks. It was supposed that upon touching the place the witch would be unable to speak. If under the torture of having every portion of her body punctured by a sharp instrument, the victim became no longer able to cry out, her silence was an accepted proof of finding the witch-mark and her condemnation was equally certain. So great was the number of accused, that these men found profitable employment. The depth of iniquity to which greed of money leads was never more forcibly shown than during witchcraft. One Kincaid, a New England Witch Pricker, after stripping his victims of all clothing, bound them hand and foot, then thrust pins into every part of their bodies until exhausted and rendered speechless by the torture, they were unable to scream, when he would triumphantly proclaim that he had found the witch mark. Another confessed on the gallows, to which a just fate finally condemned him, that he had illegally caused the death of one hundred and twenty women whom he had thus tortured. No means were considered too severe in order to secure conviction. The Jesuit, Del Rio, said torture could scarcely be properly administered without more or less dislocation of the joints, and persons escaping conviction were frequently crippled for life. The church declared the female sex had always been most concerned in the crime of christian witchcraft and as it was its aim to separate woman from all connection with its ordinances, it also asserted that the priestesses of antiquity held their high places by means of witchcraft.
Trials for witchcraft filled the coffers of the church, as whenever conviction took place, the property of the witch and her family was confiscated to that body. The clergy fattened upon the torture and burning of women. Books giving directions for the punishment to be inflicted upon them bore the significant titles of Scourge, Hammer, Ant Hills, Floggings, etc. During the middle ages the devil was a personal being to the church with power about equal to that of God, his kingdom maintaining its equilibrium with the Father, Son and Holy Ghost of Heaven, by means of three persons in Hell; Lucifer, Beelzebub and Leviathan. In this era of christian devil-worship the three in hell equipoised the three in the Godhead. Marriage with devils was one of the most ordinary accusations in witch trials. Such connections were sometimes regarded with pride; the celebrated marshall de Bassompierre boasting that the founder of his family was engendered from communion with a spirit. It was reported of the mother of Luther that she was familiar with an Incubus. During this period many nuns and married women confessed to having been visited by Incubi of whose visits no spiritual efforts could rid them. Church history also proves that young girls and boys, many under ten years of age were tried for intercourse with such spirits. Those infesting men were known as Succubi. Lady Frances Howard, daughter of the Earl of Suffolk, obtained a divorce from her husband because of his connection with a Succubus.
One of the most notable things connected with such accusation was the frequent confession of its truthfulness. In 1459, a great number of witches and wizards were burned, who publicly confessed to their use of unguents, to their dances, feasts, and their consort with devils. A Vicar General among the Laodunenses, at his death left confession of his witch-rides, his copulation with devils, etc. Nor is the present age free from similar confessions. Tales of marriage with spirits; of dead lovers paying nightly visits to the living betrothed—of Incubi consorting with willing or unwilling victims;—all those mediaeval statements regarding the intercourse of spirits of the dead with the living, all the customs of witchcraft and sorcery are paralleled in our midst today; and such statements do not come from the ignorant and superstitious, but are made by persons of intelligence as within their own personal experience. During the witchcraft period familiarity of this nature with Incubi or Succubi was punished with death. Occasionally a person was found of sufficient saintliness to exorcise them as Elementals are said to have been exorcised during the last half of the present century. Devils were said to be very fond of women with beautiful hair and the direction of St. Paul in regard to woman’s keeping her head covered, was not always regarded as a sign of inferiority, but sometimes believed to be a precautionary admonition intended for the safety of christian women. To this day the people of some eastern countries, men and women alike, will not expose the head uncovered, because of the danger of thus giving entrance to certain invisible beings of an injurious character; the Persians in particular, wearing a turban or cloth of peculiar appearance called Mathoomba. Confessions of magical and witchcraft practices were by no means rare even among the highest church dignitaries who implicated themselves by such avowals. It was customary to attribute the practice of magic to the most holy fathers of the church. The popes from Sylvester II to Gregory VII were all believed to have been magicians. Benedict IX was also thus accused. The difference between the practices of men and of women existed only in name. What was termed magic, among men, was called witchcraft in woman. The one was rarely, the other invariably, punished.
The practice of magic by the holy fathers was in furtherance of private or ecclesiastical advancement and therefore legitimate in the eye of the church. Yet, death-bed repentance was by no means infrequent. Of Pope Sylvester, it is said, that convinced of his sinfulness in having practiced magic, upon his death-bed he ordered his tongue to be torn out and his hands cut off because he had sacrificed to the devil; having learned the art when Bishop of Rheims. The significant question as to whether magnetism or hypnotism was not a custom of the church during the middle ages, as part of the “magic” practiced by illustrious ecclesiastical dignitaries, is one of importance in view of recent hypnotic experiments. The fact that by means of “suggestion” the responsibility for crime and the perpetration of overt criminal acts, can be made to fall upon persons entirely innocent of criminal intention, who, at the time are in a condition of irresponsibility, while the actual felon, the person who incited the act remains unknown and unsuspected, exceeds in malign power all that christendom has taught regarding the evil one. Science trembles on the verge of important discoveries which may open the door for a full understanding of mediaeval witchcraft. The Scotch woman who asked if a person could not be a witch without knowing it, had intuitive perception that by the action of one person upon another, consequences could be induced of which the perpetrator was entirely guiltless. Doubtless the strange power which certain persons are capable of wielding over others, at present calling the attention of scientific investigators, was very common during the witchcraft period. Of this power the church as self-constituted guardian of the esoteric sciences was fully aware, frequently making it the method through which envy, greed and revenge, satisfied themselves while throwing the external appearance of guilt upon others. The most complete protection against such powers,—a strong will,—it has ever been the aim of the church to destroy. Freedom of the will has ever held place in clerical denunciation by side of “original sin,” and punished as sorcery.
A reminiscence of olden magic—far older than the witchcraft period is found in the Masonic lamentation over the “lost word.” This “lost word,” the “supreme word,” by whose use all things can be subdued, is still the quest of a certain portion of the world; and sorcerers are still mentioned, who cannot die until a certain mysterious word is passed from “mouth to ear.” One of the latest occult societies extant, its membership widely extended, claims its origin from a mysterious word similarly passed. The Lord’s Prayer demands the making whole (hallowed), of the Father’s name, evidently in the esoteric sense referring to that loss which dwells in the minds of men through tradition, a species of unwritten history. With the restoration of the feminine in all its attributes to its rightful place everywhere, in realms seen and unseen, the lost power will have been restored, the “lost name” have been found. Numbers are closely connected with names, their early knowledge not only having preceded letters, but having been of much greater value, although after a time, letters and numbers became interchangeable. Certain persons devoted to the consideration of occult subjects therefore claim the lost power to abide in a number rather than in a word; sounds possessing great and peculiar influence in all magical formulas, their power largely depending upon inflection and tone or vibration; color and light are also called in aid during magical formulas.
The three most distinguishing features of the history of witchcraft were its use for the enrichment of the church; for the advancement of political schemes; and for the gratification of private malice. Among these the most influential reason was the emolument it brought to the church. Although inquisitors and the clergy were the principal prosecutors, this period gave opportunity for the gratification of private malice, and persons imbued with secret enmity towards others, or who coveted their property, found ready occasion for the indulgence of that malice of covetousness; while the church always claimed one-half, it divided the remainder of the accused’s possessions between the judge and the prosecutor. Under these circumstances accusation and conviction became convertible terms. The pretense under which the church confiscated to itself all property of the accused was in line with its other sophistical teaching. It declared that the taint of witchcraft hung to all that had belonged to the condemned, whose friends were not safe with such property in their possession. To make this claim more effective, it was also asserted that the very fact of one member of a family having fallen into the practice of this sin was virtual proof that all were likewise attainted. Under this allegation of the church, a protest against such robbery was held as proof of the witchcraft in the person so protesting. For the purpose of getting the property of the accused admission of the crime was strenuously pressed. In some countries the property was not forfeited unless such confession took place. Persecution for witchcraft was if possible more violent in the sixteenth and seventeenth centuries than at any previous date. By this period it had been introduced into America through the instrumentality of the Puritan Fathers. It was no less wide-spread in Calvinistic Scotland, while it re-appeared with renewed vigor in Catholic countries. In the State of Venice it caused open rebellion against church authority, the Council forbidding the sentence of the Inquisition to be carried out.
While only Venice in the whole of Europe defied the church upon this point, emphatically protesting against such robbery of her citizens, she ultimately succeeded in establishing a treaty with the pope whereby the inheritance of the condemned was retained in the family. The rebellion of Venice against the church upon the question of property belonging to its subjects, a question upon which the state held itself pre-eminent, soon effected a radical change and had remarkable effect in lessening the number of accusations in that state. Theft by the church in that direction, no longer possible, accusations of witchcraft soon ceased; being no longer recognized as sin, after ceasing to bring money into the coffers of the church.
It is a fact noted by very many authorities that when witchcraft fell under control of the state, its penalties were greatly lessened while accusations grew fewer. Yet for a period, even the civil power aided in spreading this belief, offering rewards for conviction; and as the church had grown immensely rich by means of witch persecution, so the state increased its own power and wealth through similar means. The theory of Bishop Butler that whole communities at times become mad, seems proven by the experience of this period. Upon no other ground but that of universal insanity can excusable explanation be offered. But for the church no such exculpation is possible, her teachings and her acts having created this wholesale madness of communities. Experience of her course during preceding centuries shows us that the persecution of the witchcraft period was but a continuation of her policy from the moment of her existence—that of universal dominion over the lives, the property, and the thoughts of mankind. Neither rank, nor learning, age, nor goodness freed a woman from accusation. The mother of the great astronomer, Kepler, a woman of noble family, died in chains having been accused of witchcraft. The council of Bourges tortured a reputed witch who was only known for her good works. A determined effort for the destruction of every virtue among women seemed made at this period. In the middle of the XIII century, the Emperor Theodore Lascarius caused a noble lady of his court to be entirely stripped of her clothing, and placed thus nude in a sack with cats, but even this torture failed to extort a confession from her innocent lips. Even in America, women of the purest lives, all of whose years had been given to good works, met with death from like accusation.
Soon after the confirmation of celibacy as a dogma of the church, at the time when the persecution for witchcraft so rapidly increased, which was also the period of the greatest oppression under feudalism—a peculiar and silent rebellion against both church and state took place among the peasantry of Europe, who assembled in the seclusion of night and the forest, their only place of safety in which to speak of their wrongs. Freedom for the peasant was found only at night. Known as “Birds of the Night,” “Foxes,” “Birds of Prey,” it was only at night assemblages that they enjoyed the least happiness or freedom. Here with wives and daughters, they met to talk over the gross outrages perpetrated upon them. Out of their foul wrongs grew the sacrifice of the “Black Mass” with women as officiating priestess, in which the rites of the church were travestied in solemn mockery, and defiance cast at that heaven which permitted the priest and the lord alike to trample upon all the sacred rights of womanhood, in the name of religion and law. During this mocking service a true sacrifice of wheat was offered to the “Spirit of the Earth” who made wheat to grow, and loosened birds bore aloft to the “God of Freedom” the sighs and prayers of the serfs asking that their descendants might be free. We can but regard this sacrifice as the most acceptable offering made in that day of moral degradation; a sacrifice and a prayer more holy than all the ceremonials of the church. This service where woman by virtue of her greater despair acted both as altar and priest, opened with the following address and prayer. “I will come before Thine altar, but save me, O, Lord, from the faithless and violent man!” (from the priest and the baron). From these assemblages known as “Sabbat” or “the Sabbath” from the old Pagan mid-summer-day sacrifice to “Bacchus Sabiesa” rose the belief in the “Witches Sabbath,” which for several hundred years formed a source of accusation against women, sending tens of thousands to most horrible deaths. The thirteenth century was about the central period of this rebellion of the serfs against God and the church when they drank each other’s blood as a sacrament, while secretly speaking of their oppression. The officiating priestess was usually about thirty years old, having experienced all the wrongs that woman suffered under church and state. She was entitled “The Elder” yet in defiance of that God to whom the serfs under church teaching ascribed all their wrongs, she was also called “The Devil’s bride.” This period was especially that of woman’s rebellion against the existing order of religion and government in both church and state. While man was connected with her in these ceremonies as father, husband, brother, yet all accounts show that to woman as the most deeply wronged, was accorded all authority. Without her, no man was admitted to this celebration, which took place in the seclusion of the forest and under the utmost secrecy. Offerings were made to the latest dead and the most newly born of the district, and defiance hurled against that God to whose injustice the church had taught woman that all her wrongs were due.
Women’s knowledge of herbs was made use of in a preparation of Solanae which mixed with mead, beer, cider, or farcy—the strong drink of the west—disposed the oppressed serfs to joyous dancing and partial forgetfulness of their wrongs during these popular night gatherings of the Sabbath. It became “the comforter” throwing the friendly mantle of partial oblivion over the mental suffering of “him who had been so wronged” as it had done for the mother’s physical pain. “The Sabbath” was evidently the secret protest of men and women whom church and state in combination had utterly oppressed and degraded. For centuries there seemed no hope for this class of humanity—for this degraded portion of christendom—yet, even then women held position of superiority in these night assemblages. Among the “Papers of the Bastile,” a more extended account of woman officiating as her own altar, is to be found.
The injustice of man towards woman under the laws of both Church and State engrafted upon society, have resulted in many evils unsuspected by the world, which if known would strike it with amazement and terror. Even Louis Lingg, one of the condemned Chicago anarchists, young, handsome, of vigorous intellect, who uncomplainingly accepted for himself that death he had decreed to the representatives to law; even he, who neither asked mercy nor accepted the death decreed him, was the outgrowth of woman’s wrongs. His mother with whom his fate was thrown, a woman of the people in Hungary, belonging to a powerless class crushed for centuries, the plaything of those above them;—his father, a representative of the aristocracy descended from a long line of military ancestors, leaving him, as the church had taught him, to the sole care of the mother he had betrayed, it was impossible for this boy not to find in his breast a turmoil of conflicting emotions, but above all, ruling all, a hatred of entrenched oppression; nor did his father’s military blood fail to play its part, leading to the final result which affrighted a city and closed his young life.
In looking at the history of witchcraft we see three striking points for consideration:
First: That women were chiefly accused.
Second: That men believing in woman’s inherent wickedness, and understanding neither the mental nor the physical peculiarities of her being, ascribed all her idiosyncrasies to witchcraft.
Third: That the clergy inculcated the idea that woman was in league with the devil, and that strong intellect, remarkable beauty, or unusual sickness were in themselves proof of this league.
Catholics and protestants yet agree in holding women as the chief accessory of the devil.
The belief in witches indeed seemed intensified after the reformation. Luther said: “I would have no compassion for a witch, I would burn them all.” He looked upon those who were afflicted with blindness, lameness, or idiocy from birth, as possessed of demons and there is record of his attempt to drown an afflicted child in whom he declared no soul existed, its body being animated by the devil alone. But a magistrate more enlightened or more humane than the great reformer, interfered to save the child’s life. Were Luther on earth again today with the sentiments of his lifetime, he would regard the whole community as mad. Asylums for the blind, the dumb and idiots, curative treatment for cripples and all persons naturally deformed, would be to him a direct intervention with the ways of providence. The belief of this great reformer proves the folly of considering a man wise, because he is pious. Religion and humanity were as far apart with him after the reformation as while he was yet a monk. The fruits of monasticism continued their effects, and his latter life showed slight intellectual or spiritual advancement. As late as 1768 John Wesley declared the giving up of witchcraft to be in effect giving up the Bible. Such was his low estimate of woman that he regarded his own wife as too sinful to conduct family prayers, although to Susannah, equally with John, is Methodism indebted for its existence. In Great Britain, the rapid increase of belief in witchcraft after the reformation was especially noticeable. The act of Parliament which declared witchcraft to be felony, confirmed under Henry VIII, was again confirmed under Elizabeth. In England the reformation brought with it great increase of tyranny both civil and ecclesiastical. Under Henry VIII many new treasons were created. This king who sent the largest proportion of his six wives to the headsman’s block, who neither hesitated at incest or at casting the taint of illegitimacy upon the daughter who succeeded him upon the throne, could not be expected to show justice or mercy to subject women. The penal laws of even celibate Elizabeth were largely the result of the change in religion of the realm. The queen, absolute in Church as in State, who “bent priest and prelate to her fiery will,” caused the laws to bear with equal severity upon protestant and catholic. Under her “A Statute of Uniformity for Abolishing Diversity of Opinions,” was enacted, and the clergy were continued in the enjoyment of secular power. Women received no favor. The restrictions of the catholic church in regard to the residence of a priest’s mother or sister in his house were now extended to the laity. No man was permitted to give his widowed mother or orphan sister a home in his house without permission from the authorities, and then but for a limited time. Single women were allowed no control over their own actions. Twelve years was the legal marriageable age for a girl, after which period if still unmarried she could be bound out at the option of the court. Nor did the Cromwellian period lessen woman’s persecution. The number of witches executed under the Presbyterian domination of the Long Parliament according to a list that has been preserved, amounted to between three and four thousand persons. The legal profession no less than the clerical asserted its belief in witchcraft, referring to the Bible in confirmation. Blackstone said:
To deny the possibility, nay the actual existence of witchcraft and sorcery is at once flatly to contradict the revealed word of God, in various passages of the Old and New Testament and the thing itself is a truth to which every nation in the world hath in its turn borne testimony, either by examples seemingly well attested, or by prohibiting laws.
The protestant clergy equally with the catholic priesthood, were charged with fostering a belief in witchcraft for the purpose of gain. At no period of the world has a more diabolical system of robbery existed. For the sake of a few pounds or pence, the most helpless of human beings, made helpless through church teaching as to their unworthiness, were by the church daily brought under accusation, exposing them to a cruel death at the hand of irresponsible tyranny. The system of thuggery in India, shines white by side of this christian system of robbery, inaugurated by the church and sustained by the state. In the name of religion, the worst crimes against humanity have ever been perpetrated. On the accession of James I he ordered the learned work of Reginald Scott against witchcraft, to be burned. This was in accordance with the act of Parliament 1605-9 which ratified a belief in witchcraft in the three kingdoms. At this date the tragedy of Macbeth appeared, deeply tinged with the belief of the times. A few persons maintaining possession of their senses, recognized the fact that fear, apprehension and melancholy gave birth to the wildest self-delusions; medical experience recording many instances of this character. In an age when ignorance and superstition prevailed among the people at large, while vice, ignorance, and cupidity were in equal force among those in power, the strangest beliefs became prevalent.
Sir George Mackenzie, the eminent king’s advocate of Scotland, conducting many trials for witchcraft, became convinced it was largely a subject of fear and delusion. He said:
Those poor persons who are ordinarily accused of this crime are poor ignorant creatures, and ofttimes women who understood not the nature of what they are accused of, and many mistake their own fears and apprehensions for witchcraft, of which I shall give you two instances; one of a poor man, who after he had confessed witchcraft being asked how he saw the devil, he answered “like flies dancing about a candle.” Another of a woman who asked sincerely; when accused, “if a woman might be a witch and not know it?” And it is dangerous then. Those who of all others are the most simple should be tried for a crime which of all others is the most mysterious. Those poor creatures when defamed became so confused with fear and the close prison in which they were kept, and so starved for want of meals and sleep (either of which wants is enough to destroy the strongest reason), when men are confounded with fear and apprehension they will imagine things very ridiculous and absurd. Melancholy often makes men imagine they are horses. Most of these poor creatures are tortured by their keepers who are persuaded they do God good service. Most of all that were taken were tortured in this manner and this usage was the ground of their complaints.
To such an extent was this persecution carried even in protestant Scotland that accused women sometimes admitted their guilt that they might die and thus escape from a world where even if cleared, they would ever after be looked upon with suspicion. Sir George Mackenzie visiting some women who had confessed, one of them told him “under secrecie” that:
She had not confessed because she was guilty but being a poor creature who wrought for her meat and being defined for a witch, she knew she would starve, for no person thereafter would give her either meat or lodging, and that all men would beat her and hound dogs at her and therefore she desired to be out of the world, whereupon she wept bitterly and upon her knees called upon God to witness what she said.
Even under all the evidence of the persecution and cruel tortures that innocent women endured during the witchcraft period, no effort of the imagination can portray the sufferings of an accused woman. The death this poor woman chose, in voluntarily admitting a crime of which she was innocent, rather than to accept a chance of life with the name of “witch” clinging to her, was one of the most painful of which we can conceive, although in the diversity of torture inflicted upon the witch it is scarcely possible to say which one was the least agonizing. In no country has the devil ever been more fully regarded as a real personage, ever on the watch for souls, than in Christian Scotland. Sir George says:
Another told me she was afraid the devil would challenge a right to her soul as the minister said when he desired her to confess; and therefore she desired to die.
The following is an account of the material used and the expenses attending the execution of two witches in Scotland.
For 10 loads of coal to burn the witches £3 06.8
“ A tar barrell 0 14.0
“ towes 0 06.0
“ hurdles to be jumps for them 3 10.0
“ making of them 0 08.0
“ one to go to Tinmouth for the lord to
sit upon the assize as judge 0 06.0
“ the executioner for his pains 8 14.0
“ his expenses there 0 16.4
What was the special office of the executioner does not appear; whether to drag the victims upon hurdles, to the places of burning, to light the fire, to keep it well blazing, is not mentioned although his office was important and a well paid one; eight pounds and fourteen shillings above his expenses, sixteen shillings and four pence more; in all nine pounds, ten shillings and four pence, a sum equal to one hundred and fifty or two hundred dollars of the present day. At these rates it was easy to find men for the purpose desired. It is worthy of note that under the frequency of torture the payment lessened. Strange experiences sometimes befell those who were tortured: a cataleptic or hypnotic state coming on amid their most cruel sufferings causing an entire insensibility to pain. To the church this condition was sure evidence of help from Satan and caused a renewal of torture as soon as sensibility returned.
In the year 1639 a poor widow called Lucken, who was accused of being a witch and sentenced to the rack at Helmstadt having been cruelly tortured by the screw, was seized with convulsions, spoke high German and a strange language and then fell asleep on the rack and appeared to be dead. The circumstance related to the juricounsul at Helmstadt she was ordered to be again submitted to the torture. Then protesting she was a good Christian while the executioner stretched her on the rack, whipt her with rods and sprinkled her with burning brimstone, she fell again fast asleep and could not by any means be awakened.
Boiling heretics and malefactors alive, commonly in oil but occasionally in water, was practiced throughout Europe until a comparatively late period. In fact as a civil punishment in England it dates only to 1531 under Henry VII. The “Chronicle of the Gray Friars” mentioned a man let down by a chain into a kettle of hot water until dead. We have expense items of this form of torture, in the boiling of Friar Stone of Canterbury.
Paid two men that sat by the kettle and boiled him 1s To three men that carried his quarters to the gate and set them up 1s For a woman that scoured the kettle 2d
Boiling was a form of torture frequently used for women. The official records of Paris show the price paid for torture in France was larger than in England; boiling in oil in the former country costing forty eight francs as against one shilling in the latter. It must be remembered these official prices for torture, are not taken from the records of China or Persia, two thousand years ago, nor from among the savages of Patagonia, Australia or Guinea, but two European countries of highest Christian civilization within the last three hundred years.
The following list of prices for dealing with criminals is taken from the official records in Paris:
Burning a witch, probably because of its greater frequency, cost but little over one-half as much as boiling in oil. The battle of gladiators with wild beasts in the Coliseum at Rome in reign of Nero, had in it an element of hope. Not the priesthood but the populace were the arbiters of the gladiator’s destiny, giving always a chance for life in cases of great personal bravery. But in France and England the ecclesiastical code was so closely united with the civil as to be one with it; compassion equally with justice was forgotten, despair taking their place. Implements of torture were of frequent invention, the thought of the age turning in the direction of human suffering, new methods were continually devised. Many of these instruments are now on exhibition in foreign museums. One called “The Spider” a diabolical iron machine with curved claws, for tearing out a woman’s breasts was shown in the United States but a few years since. In Protestant Calvinistic Scotland, where hatred of “popery” was most pronounced, the persecution of witches raged with the greatest violence, and multitudes of women died shrieking to heaven for that mercy denied them by Christian men upon earth. It was in Scotland after the reformation that the most atrocious tortures for the witch were invented, one of the most diabolical being known as “the Witches’ Bridle.” By means of a loop passed about the head, this instrument of four iron prongs was fastened in the mouth. One of the prongs pressed down the tongue, one touched the palate, the other two doing their barbarous work upon the inner side of the cheeks. As this instrument prevented speech thus allowing no complaint upon the part of the victim, it was preferred to many other methods of torture. The woman upon whom it was used was suspended against a wall by a loop at the back, barely touching the floor with her toes. The iron band around her neck rendered her powerless to move, she was unable to speak or scarcely to breathe. Every muscle was strained in order to sustain herself and prevent entire suffocation, the least movement causing cruel wounds by means of the prongs in her mouth.
