# Woman Triumphant/Women During the Middle Ages

Women During the Middle Ages.
a noblewoman of the 16th century
WOMEN DURING THE MIDDLE AGES.
From the accounts, given by Tertullian and other writers about the life of the early Christians, it appears that their conceptions in regard to women gave promise for a better future. But during the Middle Ages, which extend from the downfall of Rome to the discovery of America, Christianity unfortunately failed to realize these promises.
First of all the ancient Oriental prejudice against women again took hold of the minds of many Christian leaders. Instead of making themselves champions of women's rights and interests, they curtailed women's influence in order to subject them to the dominion of their husbands. In these efforts the "Christian Fathers" complied with those commands that Paul the Apostle had given in several of his epistles to the Corinthians, Philippians, and to Timothy. They read as follows:
"The head of every man is Christ, and the head of every woman is the man, and the head of Christ is God. For the man is not of the woman but the woman of the man. Neither was the man created for the woman but the woman for the man." —
"Let your women keep silence in the churches, for it is not permitted unto them to speak but they are commanded to be under obedience. And if they would learn anything ​let them ask their husbands at home."
"Let the woman learn in silence with all subjection. But I suffer not a woman to teach, nor to usurp authority over the man, but to be in silence." —
These narrow views destroyed the beneficial influence of woman in Christian lands and retarded her emancipation for more than eighteen hundred years. Approving of Paul's commands, Ambrose, one of the eminent lights of the Church in the Fourth Century, said, to demonstrate the inferiority of woman: "Remember that God took a rib out of Adam's body, not a part of his soul, to make her!" Another of these leaders made the name "Eve" synonymous with "deceiver," accusing woman of having been the cause of men's expulsion from Paradise. St. John Chrysostom wrote: "Woman is the source of evil, the author of sin, the gate of the tomb, the entrance to hell the cause of all our misfortunes." And St. John of Damascus told the world, that "woman is an evil animal, a hideous worm which makes its home in the heart of man."
Other teachers agreed with Paul that woman must veil her head because she is not, as is man, in God's image!
In face of such vicious promulgations we must not be surprised that among the discussions of the early "Fathers" none was more important than that, "has woman a soul?" This question was argued in the Sixth Century at the Council of Macon. It is also recorded that a few of these pious leaders entertained the opinion that because of the great power and goodness of the Almighty "women may possibly be permitted to rise as men at the resurrection." And the Council of Auxerre, held in the Sixth Century, decided that women should wear gloves before they touched the holy sacrament.
As at the same time ascetic thinkers impressed the minds of the Christians with an inordinate estimate of the virtue of celibacy, conceptions of matrimony also changed considerably. While marriage was not condemned, it was, however, regarded as an inferior state, and it was held, that persons who had not married, but remained pure, were nobler and more exalted beings than those who had married. With the advance of such ascetic ideas a large family came to be regarded almost as a disgrace, as a proof of lasciviousness. —
All these doctrines of woman's inferiority in time corroded the ideas of the Christian nations about woman to such a degree that her position in the religious service as well as in law and in all the customs of the early Middle Ages sank to a very low level.
Another reason for the failure of Christianity in regard to woman's emancipation was that the minds of the leaders of the Church became occupied by aims which to realize seemed to them of far greater value and importance. ​The early Christian communities had been simple associations of believers in a common faith. They had no settled form of doctrine or rules of discipline. They even had no body of magistrates. But the moment these associations began to advance and became a corporation, they started to mould a form of doctrine. At the same time the elders, who taught and preached, and morally governed the congregation, became priests, while those, who did service as overseers or inspectors, became bishops.
Among the latter the bishops of Rome adopted not only the title of Pontiff or High-Priest, but also assumed dictatorship over the bishops of all other dioceses. Professing to be of divine appointment and the representative of Christ they claimed in his name authority over all things, both temporal and spiritual. Accordingly they made the propagation of the Christian faith throughout the world their chief mission and organized for this purpose an army of clerical dignitaries, who held themselves responsible to no other authority but the Pontiff or Pope, to whom they were bound by the strongest vows. Also numerous orders of monks and nuns were established, who assisted greatly in the extension and strengthening of the Church. The influence on human progress and culture of these vast religious armies has always been greatly overrated. No doubt, under the management of the monasteries and nunneries large tracts of virgin soil and forests were cultivated, and that architecture and art, as long as they served the interests of the Church, were patronized. But it is equally true that the Church tried to prevent its followers from thinking independently, that great masses of people, particularly those of the rural districts, were held in strict servitude and mental bondage, and that education and science were grossly neglected. Any attempts to question the authority of the Church or the truth of the Scriptures, were cursed as heresy and punished with death.
Among the first who had to suffer the wrath of the Popes, were the Waldenses, Albigenses, Stedingers, and several other Christian sects, which during the 9th, 10th and 11th Centuries had formed in various parts of Europe for no other object than the re-establishment of the simplicity and sincerity of the early Christian communities. As these sects were found at variance with the rules of the Church, they were decried as heretical, and almost extinguished.
Intolerant against all other creeds, the Popes also opened a series of wars against the Mohammedans, professedly for the purpose of delivering the "Holy Land" from the dominion of the "Infidels." Aside from these "Crusades" a similar war was directed against the most western branch of the ​Mohammedians, the Moors, who had occupied a large part of the Iberian Peninsula. These struggles ended in 1492 with the Fall of Granada and the surrender of the famous fortress Alhambra. While in the treaty of peace certain stipulated privileges had been granted to the conquered, one of which provided for free exercise of their religion, this liberty of worship was treacherously withdrawn in 1499 and the Moors either killed, expelled, or made Christians by forcible baptism. Those who survived by intermingling with the Spaniards produced a new race, the Andalusians, famous for their graceful women. The Spaniards adopted many of the Moorish manners and institutions, among them certain restrictions in the intercourse of the two sexes. Writers of the 15th Century state, that in these times the Spanish women used to sit in Oriental fashion, with legs crossed, on carpets and cushions, spending their time with embroideries and gossip, or telling the beads of the rosary. The husbands seldom sought their company, and even preferred to take their meals alone. Married ladies were not allowed to receive male visitors, and if their husbands brought friends along, they hardly dared to lift their eyes. The only breaks in this monotonous life were occasional calls by women friends, who were received with the greatest possible display of dress and jewelry. This unnatural segregation of the sexes still prevails in Spain to some extent and is chiefly due to the jealousy of men. Well aware of their own unfaithfulness and great inclination for love-adventures, they have no confidence in their wives either, but always watch them with suspicion.
We find similar conditions in many other parts of Southern Europe. But as restrictions are always apt to breed intrigues we hear everywhere of plots and love-affairs, such as Boccaccio has related in his "Decamerone." The stories of this famous book, which was written between 1344 and 1350, without question are based on actual events, frequently among the fashionable ladies and gentlemen of the age.
Far higher than in Southern Europe was the status of women in those countries occupied by nations of Germanic stock.
At the time of Tacitus the Germans had no settlements, but lived in isolated dwellings on the river banks or clearings in the majestic forests. With the migration of the nations, however, caused by the enormous pressure of vast Mongolian hordes upon the tribes of Eastern and Central Europe, the Germans were compelled to abandon this mode of life. For security's sake they gathered together in villages and cities.
These they surrounded with heavy walls and towers, and ​protected them by castles, erected on steep cliffs and mountains.
The custody of these strongholds was entrusted to the most efficient warriors, who in time formed a separate class, the nobility, from which the heads of the whole nation, the princes, kings and emperors were chosen. The inhabitants of the cities formed the class of burghers, who devoted themselves to the trades and handicrafts. There was a third class, made up of the people remaining in the rural districts, the peasants.
Of course the positions of the women of these various classes differed widely. While the women of the peasants and craftsmen were busy with the functions of their every day's work, the women-folk of the rich merchants and the nobility had ample time to cultivate everything that makes life worth while. With blissful hearts they took part in all pleasures and festivals. And with the same feeling they accepted the tokens of respect and admiration, extended to them by the knights as well as by the many minstrels and troubadours, who travelled throughout the country to entertain with their songs of love, adventure and heroism all who liked to listen.
Many songs of the 12th and the 13th Century express the high esteem of their authors for women. They also prove that the so-called "Minnedienst" of the German and French knights was to a great extent an ideal tribute and consisted chiefly in a restrained longing of the heart, in a pure remembrance of the beloved one.
One of the best known rhymes dates from 1120 and reads as follows:
Du bist min, ih bin din: dea solt du gewis sin. du bist beslozzen in minem herzen; verlorn ist das sluzzelin: du musst immer darinne sin.
Thou art mine, I am thine! Pray, what could be just as fine? Thou art enclosed Within my heart; The key is lost, so, as it were — Thou must now stay forever there.
the welcome to a troubadour.
​Among the most beautiful poems, written in praise of women, we also find the "May-song" of Walter von der Vogelweide. In modern German it reads as follows:
"Wenn die Blumen aus dem Grase dringen,
Gleich als lachten sie hinauf zur Sonne
Des Morgens früh an einem Maientag,
Und die kleinen Vöglein lieblich singen
Ihre schönsten Weisen, welche Wonne
Böt' wohl die Welt, die mehr ergötzen mag,
Ist's doch wie im Himmelreiche.
Fragt ihr, was sich dem yergleiche,
So sag' ich was viel wohler noch
Des öftern meinen Augen tat,
Und immer tut, erschau ich's noch:
Denkt ein edles schönes Fräulein schreite
Wohlgekleidet und bekränzt hernieder
Unter Leuten froh sich zu ergehen,
Hochgemut im höfischen Geleite.
Züchtig um sich blickend und durch Anmut glänzend,
Wie Sonne unter Sternen anzusehen.
Welche Wonne käme gleich
Solchen Weibes Huldgestalt?
Der Mai mit alien Wundergaben
Kann doch nichts so wonnigliches haben
Als ihren minniglichen Leib.
Wir lassen alle Blumen steh'n
Und blicken nach dem werten Weib."
When from the sod the flowerets spring,
And smile to meet the sun's bright ray,
When birds their sweetest carols sing,
In all the morning pride of May,
What lovelier than the prospects there?
Can earth boast anything more fair?
To me it seems an almost heaven,
So beauteous to my eyes that vision bright is given.
But when a lady chaste and fair,
Noble, and clad in rich attire,
Walks through the throng with gracious air,
As sun that bids the stars retire, —
Then where are all thy boastings, May?
What hast thou beautiful and gay,
Compared with that supreme delight?
We leave the loveliest flowers, and watch that lady bright.
A LADY'S ROOM DURING THE MIDDLE AGES.
​Another German poet of the 13th Century was Heinrich von Meissen, better known under the name "Frauenlob." This sobriquet he received because he sang much in praise of women, as for instance:
"O Frau, du selten reicher Hort, Dass ich zu dir hie sprech' aus reinem Munde. Ich lob' sie in des Himmels Pfort'; Ihr Lob zu End' ich nimmer bringen kunnte. Dess lob' ich hier die Frauen zart mit Rechten, Und wo im Land ich immer fahr' Muss stets mein Herz für holde Frauen fechten."
And at another time he sings:
"Ich lob' die Frau für des Spiegel's Wonne: Dem Manne bringt sie grosse Freud'; Recht als die klare Sonne Durchleucht' den Tag zu dieser Zeit, Also erfreut die Frau des Mann's Gemüte"—
When in 1318 he died, in Mayence, the women of that city, in appreciation of his devotion to their cause, carried his coffin solemnly to the cathedral, in the cloisters of which he was buried.
One of the most beautiful love-songs ever written dates from 1350. Having outlasted the centuries it is still sung and appreciated to-day wherever German is spoken.
Ach wie ist's möglich dann Dass ich dich lassen kann, Hab dich von Herzen lieb, Das glaube mir.
Du hast die Seele mein So ganz genommen ein Dass ich kein' and're lieb' Als dich allein.
Blau blüht ein Blümelein, Das heisst Vergiss-nicht-mein; Dies Blümlein leg' an's Herz Und denk' an mich.
Wär ich ein Vögelein, Bald wollt' ich bei dir sein; Fürcht' Falk' und Habicht nicht, Flög' gleich zu dir.
Schöss' mich ein Jäger tot,
Fiel ich in deinen Schoss;
Sähst du mich traurig an,
Gem stürb' ich dann.   How can I leave thee so?
How can I bear to go?
That thou hast all my heart:
Trust me, mine own!   Thou hast this heart of mine
So closely bound to thine
None other can I love
But thee alone.
Blue is a floweret,
Tis called Forget-me-not,
Wear it upon thy heart
And think of me!
Flower and hope may die,
Rich, dear, are you and I,
Our love can't pass away,
Sweetest, believe.
If I a bird could be,
Soon would I speed to thee,
Falcon nor hawk I'd fear
Flying to thee.
When by the fowler slain
I in thy lap should lie,
Thou sadly shouldst complain,
Gladly I'd die.
How deep-seated the respect for woman was among the German people in those times is also shown by the reception extended to Isabella, the sister of King Henry II. of England. When in 1235 she arrived at Cologne, to become the bride of Emperor Frederick II. ten thousand citizens, headed by all the clergy in full ornate, went out to greet her with joyful songs. While all the bells were ringing, children and young girls bestrewed the bride's path with flowers.
a bridal party
​Among the nobility as well as among the patricians weddings were great feasts, which extended over weeks and to which all relatives and friends from near and far were invited. After the priest had given his blessing to the young couple, the servants prepared the banquet table. Bridegroom and bride, occupying the place of honor, sat side by side on the beautiful bridal chair, eating and drinking from the same plate and the same goblet, to indicate, that now they regarded themselves as one soul and one body.
If the young couple belonged to the nobility, the bridegroom led his bride to his castle in a pompous cavalcade. A number of shield-bearers, bedecked with flowers and ribbons, rode ahead, followed by a band of musicians and singers. Then came the bridal pair on horseback, as well as the parents of the bride, and the attendants. Such a cavalcade was hailed everywhere, especially in those villages which belonged to the dominion of the young nobleman. At the gate of the castle, however, the parents of the bridegroom and all the other inhabitants of the castle were waiting to welcome the new mistress with all honor.
It must be said emphatically, that the great respect paid to their women by the Germans was indeed well deserved. For the majority of the German women were not merely good housekeepers, affectionate wives and loving mothers, but at the same time patronesses of everything that is beautiful. It was for them, that the homes became comfortable and artistic, as most of those exquisitely carved chests, buffets, tables, chairs and beds, which are now the show-pieces of our museums, were ordered by rich women fond of art. They adorned the cupboards of their cozy and paneled rooms with costly vessels of crystal and silver; they covered the floors with fine rugs and hung the walls with tapestries, etchings and paintings of famous masters.
This taste for the beautiful would not allow the exterior of the houses to be neglected. Carvings, paintings and flowers were seen everywhere; even the most insignificant objects, such as the weather-vanes on the roof, and the brass-knockers on the doors were ornamented.
THE GLORIOUS TIME OF THE RENAISSANCE.
The close contact which, during the middle ages, existed between Germany and Italy also secured better conditions for the women of the latter country. The most remarkable change came, however, during the 14th and the 15th centuries, with that remarkable intellectual revolution known as the Renaissance.
This movement, one of the most significant in the evolution of woman, originated in Italy at a time when the whole country was suffering from ecclesiastic and feudal despotism. It was then that men and women of high standing, striving for greater spiritual freedom, became attracted by the almost forgotten works of Plato, Aristotle, Socrates, Seneca, Cicero, and other authors of the classic past. It is to the glory of Dante, Petrarch, Boccaccio, and other poets of Italy to have revived interest in these literary treasures. Eager to unlock these rich stores of beauty and wisdom, they collected the precious manuscripts and established libraries and museums for their preservation.
Many noblemen, patricians and merchant-princes, inspired by this sacred thirst for learning, and being aware that this effort was made in behalf of the emancipation of enslaved intelligence, aided the movement by their wealth. The art of printing with movable types, invented in 1450 by Johannes Gutenberg in Mayence, and introduced into Italy, France and Spain by German printers, made it possible to reproduce what the collectors had recovered. So learning remained no longer the pursuit of monks and recluses only, but became fashionable and pervaded all classes. Professors of classic literature and of humanism began to journey from city to city, opening schools and lecture-rooms, or taking engagements as tutors in the families of the princes, noblemen, and wealthy merchants.
The universities, founded at Bologna, Padua, Salerno and various other places, gave special attention lo classical education and humanism. And, strange to say, all these schools and universities admitted women on equal terms with men. The number of women, who availed themselves of this privilege, may have been small, but evidently the way was clear. There were even several ladies, who acquired the degrees of doctor and professor of Greek language and literature, or of civil and canon law. Among these learned women were Britisia Gozzadina, who held a chair in the university of Bologna; and Olympia Morata, who, with her German husband, came to Heidelberg, where the chair for Greek at the university was offered to her. ​It was this revival of antique learning, art and science, and its application to the literature of the 16th Century, that shattered the narrow mental barriers imposed by mediæval orthodoxy.
The stimulating movement met with full success, when a number of Italian princesses, in sincere enthusiasm, took the leadership. Among these ladies were Elisabeth Gonzaga, Duchess of Urbino; Isabella d'Este, Marchioness of Mantua; Caterina Sforza, Countess of Forli; Veronica Gambara, Countess of Corregio; Lucrezia Borgia, Duchess of Ferrara; the poetess Lucrezia Tornabuoni of Florence, and Cassandra Fidelis, "the pride and glory of Venice." But above all stood the famous Vittoria Colonna, Marchioness Pescara, one of the most wonderful women of these great times.
Ariosto said of her: "She has more eloquence and breathes more sweetness than all other women, and gives such force to her lofty words that she adorns the heavens in our day with another sun. She has not only made herself immortal by her beautiful poems and style, than which I have heard none better, but she can raise from the tomb those of whom she speaks or writes, and make them live forever."
Michael Angelo, to whom she was a close friend as well as an inspiration, and a polar star, wrote: "By her genius I was raised toward the skies; in her soul my thought was born; without wings, I flew with her wings."
Such exceptional women made their courts and drawing rooms the gathering places of the most refined and beautiful ladies of the time, of great artists like Raphael Sanzio, Leonardo da Vinci, Michael Angelo, Titian, Corregio and Bellini, of famous authors, poets and philosophers like Tasso, Ariosto, Bembo, and of distinguished statesmen, dignitaries and men of the world. They met here to listen to interesting debates about Humanism, the new doctrine, that man must endeavor to reconstitute himself as a free being, and threw off the shackles, that held him the thrall of theological despotism. They also read the classic philosophers, enjoyed the inspiring works of composers, or harkened to the wonderful accounts of daring discoverers, just returned from adventurous expeditions to India and the New World.
Most attractive affairs were the festivals of the Roses, held in spring. Then poets and poetesses contested with their latest songs, rondos and sonnets, to be awarded laurel-wreaths or roses of gold and silver.
"Donne e donzelle e giovanette accorte rallegrando si vanno a le gran feste d'amor si punte e deste che par ciascuna che d'amar appaghi e l'altre a punto in gonnellette corte ginocano a l'ombra delle gran foreste, tanto leggiadre e preste, qual solean ninfe stare appresso i laghi e in giovanetti vaghi
veggio seguire e donnear costoro e talora danzare a mano a mano."
Translated these rhymes mean: "I behold lovely women and maidens as they joyfully hurry to the great feast. Struck and awakened by love they flourish with sweet desire. I see them at play in the shadows of the forest, and running with flowing garments, agile and graceful like nymphs at the border of the lakes. Bright young men follow these sweet women to amorous play. Here and there some of these happy couples disappear, wandering hand in hand."
It is difficult for us, to realize the great changes brought about by this movement in social manners as well as in the position of women. "To be a gentleman," so J. A. Symonds says in his book "Renaissance in Italy," meant at this epoch to be a man acquainted with the rudiments at least of scholarship, refined in diction, capable of corresponding or of speaking in choice phrases, open to the beauty of the arts, intelligently interested in archæology, taking for his models of conduct the great men of antiquity rather than the saints of the church. He was also expected to prove himself an adept in physical exercises and in the courteous observances which survived from chivalry."
in italy during the time of the renaissance.
​never try to copy him and be masculine. By nature woman is not inferior to man, therefore she should not imitate him. Both sexes are created to enjoy equal rights, but each sex has its own and individual right."—
From Italy the Revival of Learning with its new conceptions of philosophy and religion spread to France, Germany, the Netherlands, and England, stimulating everywhere great intellectual life and achievements.
In France it was ushered in by Christine de Pisan, the first French lady of the 14th Century who, at least in prose, gave evidence of a finished literary perception. In her works, which were often copied, she tried to rouse the self-respect of women by informing them about their sphere and duties. By her work "Cité des Dames" she made them acquainted with the character of famous women of the past, and endeavored to inspire their minds in order that they might join in the ethical efforts of the time.
Christine de Pisan was perhaps also the first woman, who opened a sharp protest against the narrow views many men of her time had in regard to woman's abilities and position. Defying the prejudice of woman's inferiority, she gained a complete victory in her literary skirmishes over several clergymen of high standing.
In Germany the cities of Nuremberg, Augsburg, Strassburg and Basel became the centers of learned societies, who gathered around scholars like Schedel, Pirckheimer, Agricola, Peutinger, Reuchlin and Brant. Here also Dürer, Holbein, Cranach, Schongauer and Vischer enriched the world with works of art that rank among the greatest of the Middle Ages. But most important of all, in Germany that great religious movement started which was in truth the Teutonic Renaissance: the Reformation, in which Luther, Melanchton, Hutten and Erasmus were the leading spirits.
Kindred movements were started in Switzerland by Zwingli, in France by Lefevre d'Estaples, Berquin and Calvin; in England by Wycliffe, Bilney, Cranmer and Cromwell. While so numerous men and women strove for greater physical and intellectual liberty, ecclesiastic despotism, to prevent anybody from thinking independently, denounced all free thinkers as heretics who must be exterminated by fire and sword. The life of many brilliant men and women ended at the stake or on the scaffold. But far greater numbers perished through obscure superstition, for the spread of which the Church was in the first place responsible.
ACCUSED OF WITCHCRAFT.
THE DARKEST CHAPTER IN WOMAN'S HISTORY.
The belief in witchcraft, witches, evil spirits and devils is as old as humanity. It prevailed among all primeval people as well as among all nations of the classic past and the middle ages. It still exists among many nations who call themselves civilized. Witches have been and are feared as persons, who maintain intercourse with evil spirits, demons or devils. They are believed to be able, through the assistance of these spirits, of inflicting injury on other people, who attract their dislike and hatred. In former times people were convinced, that such witches could transform themselves into animals, clouds, water, rocks, trees or anything else; that they could cause disastrous thunderstorms, hail, invasions of grasshoppers, whirlwinds and droughts; that they could steal the dew and the rain, hide the moon and the stars, and produce plagues in men and cattle.
From the Hebrews, who were firm believers in witchcraft and sorcery, this superstition was handed down to the early Christians, and with the extension of Christianity, it affected all other European nations. The earliest ecclesiastical decree ​against witchcraft appears to have been that of Ancyra, 315 A. D., condemning soothsayers to five years' penance. In canon law the Decretum subjected them to excommunication as idolators and enemies of Christ. And in accordance with the command of Moses: "Thou shalt not suffer a witch to live," all women suspected of witchcraft were killed.
Later on the Popes John XXII. and Eugene IV. issued bulls exhorting all Christians to greater diligence "against heretics as well as the human agents of the Prince of Darkness, and especially against those who have the power to produce bad weather." To exterminate these enemies of the Holy Faith all fighting forces of the church were set in motion, among them an institution, which had been founded in Spain during the 12th Century: the Inquisition.
As its name, derived from the Latin "inquirere," indicates, it was the office of this institution to inquire about, or spy into all sins committed against the Holy Faith and the authority of the church, and to deliver witches as well as heretics to the proper authorities for punishment.
Confirmed and sanctioned by the Popes, this Inquisition had already performed excellent work during the crusades against the Albigenses and Waldenses. But the most vigorous crusade against witchcraft began when in 1484 Pope Innocent VIII. published his bull "Summis desiderantes affectibus," of which Andrew D. White in his "History of the Warfare of Science with Theology" has said that of all documents, ever issued, this has doubtless caused the greatest shedding of innocent blood."
By this bull several professors of theology were appointed as inquisitors for large parts of Germany, with full power to prevent the further spread of heresy and witchcraft. The clergy as well as all other authorities were warned that these inquisitors must not be hindered in any way nor by anyone. "All who try to do so, will be, whatever office they may hold, subdued by excommunication, suspension, interdict and other still more terrible punishments, without any appeal: and if necessary, they shall be turned over to the civil authorities. It shall not be permitted to anyone to act wantonly contrary to our message. Whoever may try to do so, should know that he directs upon himself the wrath of Almighty God as well as of the Apostles Peter and Paul."
Under the authority of this bull the inquisitors opened in Germany not only a systematic crusade against witchcraft, but at the same time prepared a manual, the Malleus Maleficarum, or "the Witch-Hammer," which became the great text-book on procedure in all witchcraft cases. Never before had a volume been published that contained an equal amount of idiotic superstition. And never before nor after has any ​book, caused more unnecessary suffering, misery, and disaster. When J. Scherr, one of the foremost historians of Germany, said that this bungling composition was written with the venom of monks, who had become crazy with violent fanaticism, voluptuousness, avarice and the passion for cruelty, he spoke only too true.
Of the unfortunate human beings, who fell victims to this madness, the overwhelming majority were women.
In fact, the authors of the "Witch-Hammer" boldly asserted, that witchcraft is more natural to women than to men, on account of the inherent wickedness of their hearts.
"What else is woman but a necessary evil, a domestic danger, an attractive temptation, and a natural mischief, painted with nice colors? According to her mind woman seems to belong to another species than man. She is more voluptuous, as is proven by many immodest and lustful acts. This fault became apparent in the creation of the first woman, who was formed out of a crooked rib."
The inquisitors go on to explain: Witchcraft is the most unpardonable among all acts of heresy and sins. Generally heretics are punished very severely. If they do not recant, they are burned. If they change for the better, they are imprisoned for life. But such dealing is not rigorous enough for witches. They must be annihilated, even if they regret their sins and announce their readiness to return to our Christian faith. Because the sins of the witches are far greater than the sins of the fallen angels and of the first men."
After having made these statements, the authors of the "Witch-Hammer" explain what witches are able to do to their unsuspecting fellow-men in violation to the rules of the church.
Decency forbids the translation and reprinting of those passages which deal with the character of the obscene acts, charged to witches. We must confine ourselves to the remark that they were accused of sexual intercourse with innumerable devils, and that, in describing the various forms of such intercourse, the authors of the "Witch-Hammer" revealed their own infernal depravity.
To point out only a few of the countless crimes ascribed to witches: it was asserted that witches, disguised as midwives, killed unborn children and tormented the unfortunate mothers by sharp thorns, bones and pieces of wood, produced in their wombs. Other witches, by looking at mothers and cows, made them dry; they also prevented milk from being churned into butter. By dipping brooms into water and swinging them in the air, numerous witches were accused of having caused terrible thunderstorms. Witches also stopped springs, wells and rivers from flowing; others caused an invasion of earthworms, mice, locusts, and other vermin. ​To remain undetected in the performance of such hellish tricks, the witches transformed themselves into dogs, cats, owls, bats and other animals.
But the most horrible crime imputed to witches, was, that during certain nights they would go up chimneys and ride on broomsticks, goats, or pigs through the air to some bald hill, to take part in the celebration of the Witch-Sabbath. Here they would meet their master, Satan, whose upper half is that of a hairy man with a pale face and round fiery eyes. On his forehead he has three horns, the middle one serving as a lantern and radiating light similar to that of the full moon. The lower half of Satan's body is that of a buck, but the tail and the left foot are those of a cow, while the right foot has the hoof of a horse. Assisted by innumerable devils of lower degrees Satan would preside over the Sabbath, during which the most sacred ceremonies of the church were ridiculed.
Having read the Mass, he would administer the Devil's Sacraments and the Devil's Supper, after which the whole assemblage would indulge in the most obscene orgies.
Even more nauseating volumes on witchcraft were published in Italy, Spain, France and the Netherlands. Their authors had wrenched the most insane confessions from tortured women about their carnal intercourse with the Prince of Hell and with hosts of other evil spirits. Notwithstanding the absurdity of such confessions they were believed by the superstitious priests as well as by the people, because the Popes and all other dignitaries of the church approved of such books and summoned every true Christian to join in the universal warfare upon witchcraft. As superstition, like hysteria and other mental diseases, is contagious, it cannot surprise us that the belief in witches also affected the countries in which the Reformation had taken root. We must consider that in these times education was still confined to a few. It was a privilege of the wealthy and of a small number of distinguished thinkers. Even these stood entirely under the influence of the Bible, and they believed, as the example of Luther proves, in the corporal existence of the devil and evil spirits. Among the common people, who grew up in blind credulity, enlightenment made very slow progress.
Thus, all Christianity became polluted with superstition and the belief in witchcraft. Furthermore, from the European countries it spread to every Spanish, French, Dutch and English colony founded in different parts of the world.
But there is also another explanation for the passionate zeal developed by the inquisitors. By the trials for witchcraft the church as well as the inquisitors and other officials grew enormously rich, as all property of the witches and their ​families was confiscated under the pretense that the taint of witchcraft hung to everything that had belonged to the condemned. If such property should remain, in the hands of their relatives it might cause them all kinds of misfortune and deliver them also into the hands of Satan.
Where thus suspicion, ignorance and avarice were lying in wait, no woman was sure of her life for one hour. No matter what her social position might be, the slightest grounds of suspicion, or the slandering denunciation by some enemy was sufficient to deliver her into the power of the inquisitors.
Generally the proceedings began with searching the body of the suspected witch for the mark of Satan, as it was asserted that all who consorted with devils had some secret mark about them, in some hidden place on their bodies, as, for instance, on the inside of the lips, between the hair of the eyebrows, in the hollows of the arm, inside of the thigh, or in still more private parts, from whence Satan drew nourishment. To find these marks, was the task of the "Witch-Prickers," who, after divesting the supposed witch of all clothing, minutely examined all parts of her body. If they found a mole or another peculiar blemish, they pricked it with a needle. If the place proved insensitive and did not bleed, this was an undeniable proof that the person had sold herself to the devil, and that she must be turned over to the inquisitors.
Then these human tigers began to ask questions, suggesting satisfactory answers, and if these answers were not equal to a confession of guilt, the prisoner was subjected to tortures which sooner or later surely brought out such answers and in such language as was suggested to her by the inquisitors. And these answers were given though the poor creature knew that they would send her to the stake or scaffold.
To indicate the horrible sufferings, that hundreds of thousands of delicate and aged women had to go through, a few of the many implements of torture may be described. Robert G. Ingersoll in his great lecture "The Liberty of Man, Woman and Child" has said about them: "I used to read in books how our fathers persecuted mankind. But I never appreciated it. I read it, but it did not burn itself into my soul. I did not really appreciate the infamies that have been committed in the name of religion, until I saw the iron arguments that Christians used. I saw the Thumb-screw—two little pieces of iron, armed on the inner surface with protuberances, to prevent their slipping; through each end a screw uniting the two pieces. And when some person denied the efficacy of baptism or her guilt of witchcraft, then they put his thumb between these pieces of iron and in the name of love and forgiveness, began to screw these pieces together. When this was done most men said "I will ​confess!" Probably I should have done the same and I would have said: "Stop! I will admit that there is one god or a million, one hell or a billion; suit yourselves; but stop!"—
"But there was now and then a person who would not swerve the breadth of a hair. Heroism did not excite the respect of our fathers. The person who would not confess or recant was not forgiven. They screwed the thumb-screws down to the last pang, and then threw their victim into some dungeon, where, in the throbbing silence and darkness, he might suffer the agonies of the fabled damned. This was done in the name of love—in the name of—mercy in the name of the compassionate Christ!
"I saw, too, what they called the Collar of Torture. Imagine a circle of iron, and on the inside a hundred points almost as sharp as needles. This argument was fastened about the throat of the sufferer. Then he could not walk, nor sit down, nor stir without the neck being punctured by these points. In a little while the throat would begin to swell, and suffocation would end the agonies.
"I saw another instrument, called the Scavenger's Daughter. Think of a pair of shears with handles, not only where they now are, but at the points as well, and just above the pivot that unites the blades, a circle of iron. In the upper handles the hands would be placed; in the lower the feet; and through the iron ring, at the center, the head of the victim would be forced. In this condition, he would be thrown prone upon the earth, and the strain on the muscles produced such agony that insanity would in pity end his pain."
"I saw the Rack. This was a box like the bed of a wagon, with a windlass at each end, with levers, and ratchets to prevent slipping; over each windlass went chains; some were fastened to the ankles of the sufferer; others to his wrists. And then priests, clergymen, divines, saints, began turning these windlasses, and kept turning until the ankles, the knees, the hips, the shoulders, the elbows, the wrists of the victim were all dislocated, and the sufferer was wet with the sweat of agony. And they had standing by a physician to feel his pulse. What for? To save his life? Yes. In mercy? No; simply that they might rack him once again.
This was done, remember, in the name of civilization; in the name of law and order; in the name of mercy; in the name of religion; in the name of the most merciful Christ."
Christian people in England had invented a machine called the "Witches' Bridle." It was so constructed that by means of a loop which passed over the victim's head, a piece of iron having four points or prongs was forcibly thrust into the mouth. Two of these prongs pressed against the tongue and palate, the other outward to the cheeks. This infernal ​instrument was secured by a padlock. At the back of the collar was fixed a ring, by which to attach the witch to a staple in the wall of her cell. Thus "bridled," and day and night watched over by some person appointed by her inquisitors, the unhappy creature, after a few days of such torture, maddened by misery and pain, would be brought to the point of confessing anything in order to be rid of her wretched life.
But thumb-screws, the collar, the scavenger's daughter, the rack and the bridle were not the only means of inflicting pain devised by the ingenuity of cruelty. There was also the "Spider," a diabolic implement with curved claws, for tearing out a woman's breast. There were the iron Spanish Boots, the inner sides of which were set with points. After these machines had been placed around the lower legs of the victim they were screwed so tightly that often the shin-bones were crushed. To increase the horrible pain the torturer from time to time knocked with a hammer on the screws, so that sharp shocks like strokes of lightning shot through the victim's body.
Another implement was an iron band which was fastened around the head and screwed tight and tighter until the eyes of the maltreated person protruded and she went almost crazy.
If the rack had not brought confession, the inquisitors ordered the "Elevation."
After the writhing sufferer's hands had been tied to the back, a rope, running over a pulley on the ceiling, was fastened to the hands. Then, by pulling the rope, the body of the victim was slowly lifted until the contorted and dislocated arms stood over the head, while the feet were high above the floor. To render such torment more severe, heavy stones were fastened to the feet, and now and then the body was allowed to drop suddenly, only to be lifted again after a while. In this dangling position the heretic or witch was often left for hours, while the tormentors sat in some nearby saloon over their ale and wine.
There were many other methods of torment, each more cruel than the others, among them the gradual pouring of water drop by drop on a particular part of the head or body, or the pouring of water onto a piece of gauze in the back of the throat, thus gradually forcing the gauze into the stomach. Boiling hot oil, burning sulphur and pitch, or molten lead were poured on the naked body, or the poor creatures were incessantly pricked and prodded in their dungeons so that they could not rest a second for weeks at a time, until they were finally driven to despair and madness.
a suspected witch before the tribunal of the inquisition.
​courage enough, to go through the blood-stained documents of these dreadful times, must feel as Ingersoll felt when he said:
"Sometimes, when I read and think about these frightful things, it seems to me that I have suffered all these horrors myself. It seems sometimes, as though I had stood upon the shore of exile and gazed with tearful eyes toward home and native land; as though my nails had been torn from my hands, and into the bleeding quick needles had been thrust; as though my feet had been crushed in iron boots; as though I had been chained in the cell of the Inquisition and listened with dying ears for the coming footsteps of release; as though I had stood upon the scaffold and had seen the glittering axe fall upon me; as though I had been upon the rack and had seen, bending above me, the white faces of hypocrite priests; as though I had been taken from my fireside, from my wife and children, taken to the public square, chained, as though fagots had been piled about me; as though the flames had climbed around my limbs and scorched my eyes to blindness, and as though my ashes had been scattered to the four winds, by all the countless hands of hate."
From the records of trials for witchcraft still preserved in the archives of many European cities, it appears that the majority of victims were aged women; very frequently they had reared families and spent their youth and beauty in this self-denying work. But there are also many cases of the torturing of mere children; in several such cases little girls of seven and nine years gave affirmative answers to questions, as to whether they had held sexual intercourse with the devil. They even admitted to have given birth to children in consequence of such intercourse. A record covering the years 1627, 1628 and January, 1629, states that during this period in Wurzburg, Bavaria, one hundred and sixty-three persons were tortured, and burnt at the stake. Among them were seventy-two women, and twenty-six children under fourteen years. Among the latter were little girls of nine years or less, and one was a little blind girl.
On March 7, 1679, in Heimfels, Tyrol, a poor woman, Emerencia Pichler, was brought before the inquisitors. In spite of her solemn pledges by God and the Virgin that she knew nothing about witchcraft she was submitted to torture. On the third day of her sufferings the inquisitors wrung from the unfortunate creature a confession, that Satan had visited her one day, wearing a blue jacket, a white vest and red socks. In his company she made a flight to a high mountain, both riding on the same oven-shovel. Here they took part in the witches-sabbath, during which several infants were killed and eaten. The remains were used in concocting all ​kinds of ointments and powders, to be used in the producing of thunderstorms and plagues. The most horrible part of these confessions was that the woman, when questioned about accomplices, in her agonies named twenty-four persons, among them her own four children. Of course the poor woman withdrew her confessions, when the tortures were interrupted. Nevertheless she was found guilty. On her way to the place of execution she was twitched with red-hot pincers and afterwards burnt at the stake.
Her two oldest children, a boy of fourteen and a girl of twelve, were beheaded and their bodies burnt to ashes on July 29, 1679. Their little brother Sebastian, nine years old, and his sister Maria, six years old, were terribly flogged and forced to attend the execution of their mother and playmates. Of all the other "accomplices," named by the woman, not one escaped the clutches of the inquisitors and death at the stake. There are on record thousands and thousands of similar cases, many of them horrible beyond belief and defying description. No country in Europe escaped the visitation of such inquisitors, many of whom journeyed from place to place in search of victims. In numerous cities the arrival of these fiends was regarded with greater fear than famine or pestilence, especially by women, against whom their malice was chiefly directed. That there was cause for such fear, is proven by the fact that in Treves seven thousand women lost their lives. In Geneva five thousand were executed in a single month. And in Toulouse, France, four hundred witches were burnt in one day, dying the horrible death by fire for a crime which never existed save in the imagination of their benighted persecutors.—
Among the countless women burnt as witches was also Jeanette Dare, who to-day is glorified by the French nation as Jeanne d'Arc, the Maid of Orleans, and who has been lately canonized. Born about 1411 at Dom-Remy, a small village in the Champagne, she witnessed the conquest of Northern France by the English. While brooding over this mishap, it became fixed in her mind that she was destined to deliver France from these invaders. This impression was strengthened by a number of visions, in which she believed to see St. Michael, the archangel of judgments and of battles, who commanded her to take up arms and hurry to the assistance of the king. In February, 1429, she set out on her perilous journey to the court of the Dauphin at Chinon. Here she succeeded in convincing the king of the divinity of her mission, so that she was permitted to start with an army of 5000 men for the relief of Orleans. Clothed like a man in ​a coat of mail, and carrying a white standard of her own design, embroidered with lilies and the image of God, she inspired her followers with a religious enthusiasm. Favored by good luck she entered the besieged city on the 29th of April. 1429, and by incessant attacks so discouraged the enemy that they withdrew on the 8th of May. However, in several other enterprises her luck failed, and on the 24th of May, after an unsuccessful sortie, she was taken prisoner through treachery, because, being pursued by the enemy, some Frenchmen shut the gates of the fortress into which she should have escaped.
With her capture the halo of supernatural power that had surrounded her, vanished. Accused of being a heretic and a witch, she was turned over to the Inquisition for trial. Her examination lasted six days. Among other insidious and indelicate questions on the subject of her visions she was asked whether, when St. Michael appeared to her, he was naked, and if she had entertained sexual intercourse with the devil. But no point seemed graver to the judges than the sin of having assumed male attire. The judges told her that according to the canons, those who thus change the habit of their sex, are abominable in the sight of God.
The decision to which the inquisitors finally came, was that the girl was wholly the devil's; was impious in regard to her parents; had thirsted for Christian blood, adhered to a king who was a heretic and schismatic, and was herself a heretic, apostate and idolator. For all these crimes she was sentenced to death, and burnt alive on the market place of Rouen, May 30th, 1431.—
As has been stated already persecutions for witchcraft were not confined to European countries, but were also carried on by Christian priests and judges in all colonies established by Europeans on other continents. In the British colonies of North America the most sensational trial for witchcraft was that in Salem, Massachusetts, about which J. M. Buckley in an article written for the Century Magazine (Vol. XLIII, pp. 408-422) speaks as follows:
women condemed for witchcraft burned at the stake.
​to the growth of witchcraft, and to create an invincible determination to inflict the punishments pronounced against it in the Old Testament; but the co-operation of various exciting causes was necessary to a general agitation and a real epidemic.
"Salem witchcraft thus arose: The Reverend Mr. Parris, minister of the church in Salem village, had formerly lived in the West Indies, and brought some negro slaves back with him. These slaves talked with the children of the neighborhood, some of whom could not read, while the others had but little to read. In the winter of 1691-92 they formed a kind of circle which met at Mr. Parris' house, probably unknown to him, to practice palmistry and fortune-telling, and learn what they could of magic and necromancy.
"Before the winter was over some of them fully believed that they were under the influence of spirits. Epidemic hysteria arose; physicians could not explain their state; the cry was raised that they were bewitched; and some began to make charges against those whom they disliked of having bewitched them. In the end those of a stronger mind among them became managers and plotters directing the rest at their will. By the time public attention was attracted Mr. Parris had come to the conclusion that they were bewitched and, having a theory to maintain, encouraged and flattered them, and by his questions made even those who had not believed themselves bewitched think that they were.
From March, 1692, to May, 1693, about two hundred persons were imprisoned. Of these some escaped by the help of friends, some by bribing their jailers; a number died in prison, and one hundred and fifty were set free at the close of the excitement by the proclamation of the Governor. Nineteen were executed, among them George Burroughs, a minister of the Gospel.
"When it is remembered that a number of these persons were among the most pious and amiable of the people of Salem; that they were related by blood, marriage, friendship, and Christian fellowship to many who cried out against them, both as accusers and supporters of the prosecutions, the transaction must be classed among the darkest in human history."
Several historians have made attempts to ascertain the number of men, women and children, who lost their lives through this abominable superstition. O. Waechter, who published a book about this subject, calculates that the number of victims must have been at least three millions! Imagine, what a terrible amount of sighs, tears, and physical and mental agonies this number represents!