Showing posts with label Essex. Show all posts
Showing posts with label Essex. Show all posts

Monday 16 January 2017

Concerning Mercenaries and Other Order-Takers


 Would you ever take a bullet for someone..?
Would you take a bullet for a complete stranger?

Perhaps. 
Maybe.

To Preserve Life, or in Service to others, as a True Martyr, a Hero and Warrior for Righteousness - 

  • To Defend The Innocent,  
  • To Protect The Weak, or 
  • To Save The Fallen.

Sure. Possibly.

But because that person was paying you...?

Would you ever take a bullet for a Complete Stranger - for money...?




Of course not - no-one would.

" Mercenaries and auxiliaries are useless and dangerous .

And if one holds his state based on these arms, he will stand neither firm nor safe.

For they are disunited, ambitious, and without discipline, unfaithful, valiant before friends, cowardly before enemies

They have neither the fear of God nor fidelity to men, and destruction is deferred only so long as the attack is

For in peace, one is robbed by them, and in war by The Enemy. 

The fact is, they have no other attraction or reason for keeping the field than a trifle of stipend, which is not sufficient to make them willing to die for you

They are ready enough to be your soldiers whilst you do not make war, but if war comes they take themselves off or run from the foe... "


Machiavelli's The Prince (1513)

Chapter III: Concerning Mixed Principalities

But the difficulties occur in a new principality. And firstly, if it be not entirely new, but is, as it were, a member of a state which, taken collectively, may be called composite, the changes arise chiefly from an inherent difficulty which there is in all new principalities; for men change their rulers willingly, hoping to better themselves, and this hope induces them to take up arms against him who rules: wherein they are deceived, because they afterwards find by experience they have gone from bad to worse. This follows also on another natural and common necessity, which always causes a new prince to burden those who have submitted to him with his soldiery and with infinite other hardships which he must put upon his new acquisition.

In this way you have enemies in all those whom you have injured in seizing that principality, and you are not able to keep those friends who put you there because of your not being able to satisfy them in the way they expected, and you cannot take strong measures against them, feeling bound to them. For, although one may be very strong in armed forces, yet in entering a province one has always need of the goodwill of the natives.

For these reasons Louis the Twelfth, King of France, quickly occupied Milan, and as quickly lost it; and to turn him out the first time it only needed Lodovico’s own forces; because those who had opened the gates to him, finding themselves deceived in their hopes of future benefit, would not endure the ill-treatment of the new prince. It is very true that, after acquiring rebellious provinces a second time, they are not so lightly lost afterwards, because the prince, with little reluctance, takes the opportunity of the rebellion to punish the delinquents, to clear out the suspects, and to strengthen himself in the weakest places. Thus to cause France to lose Milan the first time it was enough for the Duke Lodovico[*] to raise insurrections on the borders; but to cause him to lose it a second time it was necessary to bring the whole world against him, and that his armies should be defeated and driven out of Italy; which followed from the causes above mentioned.

[*] Duke Lodovico was Lodovico Moro, a son of Francesco Sforza, who married Beatrice d'Este. He ruled over Milan from 1494 to 1500, and died in 1510.

Nevertheless Milan was taken from France both the first and the second time. The general reasons for the first have been discussed; it remains to name those for the second, and to see what resources he had, and what any one in his situation would have had for maintaining himself more securely in his acquisition than did the King of France.

Now I say that those dominions which, when acquired, are added to an ancient state by him who acquires them, are either of the same country and language, or they are not. When they are, it is easier to hold them, especially when they have not been accustomed to self- government; and to hold them securely it is enough to have destroyed the family of the prince who was ruling them; because the two peoples, preserving in other things the old conditions, and not being unlike in customs, will live quietly together, as one has seen in Brittany, Burgundy, Gascony, and Normandy, which have been bound to France for so long a time: and, although there may be some difference in language, nevertheless the customs are alike, and the people will easily be able to get on amongst themselves. He who has annexed them, if he wishes to hold them, has only to bear in mind two considerations: the one, that the family of their former lord is extinguished; the other, that neither their laws nor their taxes are altered, so that in a very short time they will become entirely one body with the old principality.

But when states are acquired in a country differing in language, customs, or laws, there are difficulties, and good fortune and great energy are needed to hold them, and one of the greatest and most real helps would be that he who has acquired them should go and reside there. This would make his position more secure and durable, as it has made that of the Turk in Greece, who, notwithstanding all the other measures taken by him for holding that state, if he had not settled there, would not have been able to keep it. Because, if one is on the spot, disorders are seen as they spring up, and one can quickly remedy them; but if one is not at hand, they are heard of only when they are great, and then one can no longer remedy them. Besides this, the country is not pillaged by your officials; the subjects are satisfied by prompt recourse to the prince; thus, wishing to be good, they have more cause to love him, and wishing to be otherwise, to fear him. He who would attack that state from the outside must have the utmost caution; as long as the prince resides there it can only be wrested from him with the greatest difficulty.

The other and better course is to send colonies to one or two places, which may be as keys to that state, for it is necessary either to do this or else to keep there a great number of cavalry and infantry. A prince does not spend much on colonies, for with little or no expense he can send them out and keep them there, and he offends a minority only of the citizens from whom he takes lands and houses to give them to the new inhabitants; and those whom he offends, remaining poor and scattered, are never able to injure him; whilst the rest being uninjured are easily kept quiet, and at the same time are anxious not to err for fear it should happen to them as it has to those who have been despoiled. In conclusion, I say that these colonies are not costly, they are more faithful, they injure less, and the injured, as has been said, being poor and scattered, cannot hurt. Upon this, one has to remark that men ought either to be well treated or crushed, because they can avenge themselves of lighter injuries, of more serious ones they cannot; therefore the injury that is to be done to a man ought to be of such a kind that one does not stand in fear of revenge.

But in maintaining armed men there in place of colonies one spends much more, having to consume on the garrison all the income from the state, so that the acquisition turns into a loss, and many more are exasperated, because the whole state is injured; through the shifting of the garrison up and down all become acquainted with hardship, and all become hostile, and they are enemies who, whilst beaten on their own ground, are yet able to do hurt. 

For every reason, therefore, such guards are as useless as a colony is useful.

Again, the prince who holds a country differing in the above respects ought to make himself the head and defender of his less powerful neighbours, and to weaken the more powerful amongst them, taking care that no foreigner as powerful as himself shall, by any accident, get a footing there; for it will always happen that such a one will be introduced by those who are discontented, either through excess of ambition or through fear, as one has seen already. The Romans were brought into Greece by the Aetolians; and in every other country where they obtained a footing they were brought in by the inhabitants. And the usual course of affairs is that, as soon as a powerful foreigner enters a country, all the subject states are drawn to him, moved by the hatred which they feel against the ruling power. So that in respect to those subject states he has not to take any trouble to gain them over to himself, for the whole of them quickly rally to the state which he has acquired there. He has only to take care that they do not get hold of too much power and too much authority, and then with his own forces, and with their goodwill, he can easily keep down the more powerful of them, so as to remain entirely master in the country. And he who does not properly manage this business will soon lose what he has acquired, and whilst he does hold it he will have endless difficulties and troubles.

The Romans, in the countries which they annexed, observed closely these measures; they sent colonies and maintained friendly relations with[*] the minor powers, without increasing their strength; they kept down the greater, and did not allow any strong foreign powers to gain authority. Greece appears to me sufficient for an example. The Achaeans and Aetolians were kept friendly by them, the kingdom of Macedonia was humbled, Antiochus was driven out; yet the merits of the Achaeans and Aetolians never secured for them permission to increase their power, nor did the persuasions of Philip ever induce the Romans to be his friends without first humbling him, nor did the influence of Antiochus make them agree that he should retain any lordship over the country. Because the Romans did in these instances what all prudent princes ought to do, who have to regard not only present troubles, but also future ones, for which they must prepare with every energy, because, when foreseen, it is easy to remedy them; but if you wait until they approach, the medicine is no longer in time because the malady has become incurable; for it happens in this, as the physicians say it happens in hectic fever, that in the beginning of the malady it is easy to cure but difficult to detect, but in the course of time, not having been either detected or treated in the beginning, it becomes easy to detect but difficult to cure. This it happens in affairs of state, for when the evils that arise have been foreseen (which it is only given to a wise man to see), they can be quickly redressed, but when, through not having been foreseen, they have been permitted to grow in a way that every one can see them, there is no longer a remedy. Therefore, the Romans, foreseeing troubles, dealt with them at once, and, even to avoid a war, would not let them come to a head, for they knew that war is not to be avoided, but is only to be put off to the advantage of others; moreover they wished to fight with Philip and Antiochus in Greece so as not to have to do it in Italy; they could have avoided both, but this they did not wish; nor did that ever please them which is for ever in the mouths of the wise ones of our time:--Let us enjoy the benefits of the time--but rather the benefits of their own valour and prudence, for time drives everything before it, and is able to bring with it good as well as evil, and evil as well as good.

[*] See remark in the introduction on the word “intrattenere.”

But let us turn to France and inquire whether she has done any of the things mentioned. I will speak of Louis[*] (and not of Charles[+]) as the one whose conduct is the better to be observed, he having held possession of Italy for the longest period; and you will see that he has done the opposite to those things which ought to be done to retain a state composed of divers elements.

[*] Louis XII, King of France, “The Father of the People,” born 1462, died 1515.

[+] Charles VIII, King of France, born 1470, died 1498.

King Louis was brought into Italy by the ambition of the Venetians, who desired to obtain half the state of Lombardy by his intervention. I will not blame the course taken by the king, because, wishing to get a foothold in Italy, and having no friends there--seeing rather that every door was shut to him owing to the conduct of Charles--he was forced to accept those friendships which he could get, and he would have succeeded very quickly in his design if in other matters he had not made some mistakes. The king, however, having acquired Lombardy, regained at once the authority which Charles had lost: Genoa yielded; the Florentines became his friends; the Marquess of Mantua, the Duke of Ferrara, the Bentivogli, my lady of Forli, the Lords of Faenza, of Pesaro, of Rimini, of Camerino, of Piombino, the Lucchese, the Pisans, the Sienese--everybody made advances to him to become his friend. Then could the Venetians realize the rashness of the course taken by them, which, in order that they might secure two towns in Lombardy, had made the king master of two-thirds of Italy.

Let any one now consider with that little difficulty the king could have maintained his position in Italy had he observed the rules above laid down, and kept all his friends secure and protected; for although they were numerous they were both weak and timid, some afraid of the Church, some of the Venetians, and thus they would always have been forced to stand in with him, and by their means he could easily have made himself secure against those who remained powerful. But he was no sooner in Milan than he did the contrary by assisting Pope Alexander to occupy the Romagna. It never occurred to him that by this action he was weakening himself, depriving himself of friends and of those who had thrown themselves into his lap, whilst he aggrandized the Church by adding much temporal power to the spiritual, thus giving it greater authority. And having committed this prime error, he was obliged to follow it up, so much so that, to put an end to the ambition of Alexander, and to prevent his becoming the master of Tuscany, he was himself forced to come into Italy.

And as if it were not enough to have aggrandized the Church, and deprived himself of friends, he, wishing to have the kingdom of Naples, divides it with the King of Spain, and where he was the prime arbiter in Italy he takes an associate, so that the ambitious of that country and the malcontents of his own should have somewhere to shelter; and whereas he could have left in the kingdom his own pensioner as king, he drove him out, to put one there who was able to drive him, Louis, out in turn.

The wish to acquire is in truth very natural and common, and men always do so when they can, and for this they will be praised not blamed; but when they cannot do so, yet wish to do so by any means, then there is folly and blame. Therefore, if France could have attacked Naples with her own forces she ought to have done so; if she could not, then she ought not to have divided it. And if the partition which she made with the Venetians in Lombardy was justified by the excuse that by it she got a foothold in Italy, this other partition merited blame, for it had not the excuse of that necessity.

Therefore Louis made these five errors: 

he destroyed the minor powers, 
he increased the strength of one of the greater powers in Italy, 
he brought in a foreign power, 
he did not settle in the country, 
he did not send colonies. 

Which errors, had he lived, were not enough to injure him had he not made a sixth by taking away their dominions from the Venetians; because, had he not aggrandized the Church, nor brought Spain into Italy, it would have been very reasonable and necessary to humble them; but having first taken these steps, he ought never to have consented to their ruin, for they, being powerful, would always have kept off others from designs on Lombardy, to which the Venetians would never have consented except to become masters themselves there; also because the others would not wish to take Lombardy from France in order to give it to the Venetians, and to run counter to both they would not have had the courage.

And if any one should say: “King Louis yielded the Romagna to Alexander and the kingdom to Spain to avoid war", I answer for the reasons given above that a blunder ought never to be perpetrated to avoid war, because it is not to be avoided, but is only deferred to your disadvantage. 

And if another should allege the pledge which the king had given to the Pope that he would assist him in the enterprise, in exchange for the dissolution of his marriage[*] and for the cap to Rouen,[+] to that I reply what I shall write later on concerning the faith of princes, and how it ought to be kept.

[*] Louis XII divorced his wife, Jeanne, daughter of Louis XI, and married in 1499 Anne of Brittany, widow of Charles VIII, in order to retain the Duchy of Brittany for the crown.

[+] The Archbishop of Rouen. He was Georges d'Amboise, created a cardinal by Alexander VI. Born 1460, died 1510.

Thus King Louis lost Lombardy by not having followed any of the conditions observed by those who have taken possession of countries and wished to retain them. Nor is there any miracle in this, but much that is reasonable and quite natural. And on these matters I spoke at Nantes with Rouen, when Valentino, as Cesare Borgia, the son of Pope Alexander, was usually called, occupied the Romagna, and on Cardinal Rouen observing to me that the Italians did not understand war, I replied to him that the French did not understand statecraft, meaning that otherwise they would not have allowed the Church to reach such greatness. And in fact is has been seen that the greatness of the Church and of Spain in Italy has been caused by France, and her ruin may be attributed to them. From this a general rule is drawn which never or rarely fails: that he who is the cause of another becoming powerful is ruined; because that predominancy has been brought about either by astuteness or else by force, and both are distrusted by him who has been raised to power.
Machiavelli's The Prince (1513)

Chapter XII: How Many Kinds of Soldiery There are, and Concerning Mercenaries




Having discoursed particularly on the characteristics of such principalities as in the beginning I proposed to discuss, and having considered in some degree the causes of their being good or bad, and having shown the methods by which many have sought to acquire them and to hold them, it now remains for me to discuss generally the means of offence and defence which belong to each of them.

We have seen above how necessary it is for a prince to have his foundations well laid, otherwise it follows of necessity he will go to ruin. The chief foundations of all states, new as well as old or composite, are good laws and good arms; and as there cannot be good laws where the state is not well armed, it follows that where they are well armed they have good laws. I shall leave the laws out of the discussion and shall speak of the arms.

I say, therefore, that the arms with which a prince defends his state are either his own, or they are mercenaries, auxiliaries, or mixed. Mercenaries and auxiliaries are useless and dangerous; and if one holds his state based on these arms, he will stand neither firm nor safe; for they are disunited, ambitious, and without discipline, unfaithful, valiant before friends, cowardly before enemies; they have neither the fear of God nor fidelity to men, and destruction is deferred only so long as the attack is; for in peace one is robbed by them, and in war by the enemy. The fact is, they have no other attraction or reason for keeping the field than a trifle of stipend, which is not sufficient to make them willing to die for you. They are ready enough to be your soldiers whilst you do not make war, but if war comes they take themselves off or run from the foe; which I should have little trouble to prove, for the ruin of Italy has been caused by nothing else than by resting all her hopes for many years on mercenaries, and although they formerly made some display and appeared valiant amongst themselves, yet when the foreigners came they showed what they were. Thus it was that Charles, King of France, was allowed to seize Italy with chalk in hand;[*] and he who told us that our sins were the cause of it told the truth, but they were not the sins he imagined, but those which I have related. And as they were the sins of princes, it is the princes who have also suffered the penalty.

[*] “With chalk in hand,” “col gesso.” This is one of the bons mots of Alexander VI, and refers to the ease with which Charles VIII seized Italy, implying that it was only necessary for him to send his quartermasters to chalk up the billets for his soldiers to conquer the country. Cf. “The History of Henry VII,” by Lord Bacon: “King Charles had conquered the realm of Naples, and lost it again, in a kind of a felicity of a dream. He passed the whole length of Italy without resistance: so that it was true what Pope Alexander was wont to say: That the Frenchmen came into Italy with chalk in their hands, to mark up their lodgings, rather than with swords to fight.”

I wish to demonstrate further the infelicity of these arms. The mercenary captains are either capable men or they are not; if they are, you cannot trust them, because they always aspire to their own greatness, either by oppressing you, who are their master, or others contrary to your intentions; but if the captain is not skilful, you are ruined in the usual way.

And if it be urged that whoever is armed will act in the same way, whether mercenary or not, I reply that when arms have to be resorted to, either by a prince or a republic, then the prince ought to go in person and perform the duty of a captain; the republic has to send its citizens, and when one is sent who does not turn out satisfactorily, it ought to recall him, and when one is worthy, to hold him by the laws so that he does not leave the command. And experience has shown princes and republics, single-handed, making the greatest progress, and mercenaries doing nothing except damage; and it is more difficult to bring a republic, armed with its own arms, under the sway of one of its citizens than it is to bring one armed with foreign arms. Rome and Sparta stood for many ages armed and free. The Switzers are completely armed and quite free.

Of ancient mercenaries, for example, there are the Carthaginians, who were oppressed by their mercenary soldiers after the first war with the Romans, although the Carthaginians had their own citizens for captains. After the death of Epaminondas, Philip of Macedon was made captain of their soldiers by the Thebans, and after victory he took away their liberty.

Duke Filippo being dead, the Milanese enlisted Francesco Sforza against the Venetians, and he, having overcome the enemy at Caravaggio,[*] allied himself with them to crush the Milanese, his masters. His father, Sforza, having been engaged by Queen Johanna[+] of Naples, left her unprotected, so that she was forced to throw herself into the arms of the King of Aragon, in order to save her kingdom. And if the Venetians and Florentines formerly extended their dominions by these arms, and yet their captains did not make themselves princes, but have defended them, I reply that the Florentines in this case have been favoured by chance, for of the able captains, of whom they might have stood in fear, some have not conquered, some have been opposed, and others have turned their ambitions elsewhere. One who did not conquer was Giovanni Acuto,[%] and since he did not conquer his fidelity cannot be proved; but every one will acknowledge that, had he conquered, the Florentines would have stood at his discretion. Sforza had the Bracceschi always against him, so they watched each other. Francesco turned his ambition to Lombardy; Braccio against the Church and the kingdom of Naples. But let us come to that which happened a short while ago. The Florentines appointed as their captain Pagolo Vitelli, a most prudent man, who from a private position had risen to the greatest renown. If this man had taken Pisa, nobody can deny that it would have been proper for the Florentines to keep in with him, for if he became the soldier of their enemies they had no means of resisting, and if they held to him they must obey him. The Venetians, if their achievements are considered, will be seen to have acted safely and gloriously so long as they sent to war their own men, when with armed gentlemen and plebians they did valiantly. This was before they turned to enterprises on land, but when they began to fight on land they forsook this virtue and followed the custom of Italy. And in the beginning of their expansion on land, through not having much territory, and because of their great reputation, they had not much to fear from their captains; but when they expanded, as under Carmignuola,[#] they had a taste of this mistake; for, having found him a most valiant man (they beat the Duke of Milan under his leadership), and, on the other hand, knowing how lukewarm he was in the war, they feared they would no longer conquer under him, and for this reason they were not willing, nor were they able, to let him go; and so, not to lose again that which they had acquired, they were compelled, in order to secure themselves, to murder him. They had afterwards for their captains Bartolomeo da Bergamo, Roberto da San Severino, the count of Pitigliano,[&] and the like, under whom they had to dread loss and not gain, as happened afterwards at Vaila,[$] where in one battle they lost that which in eight hundred years they had acquired with so much trouble. Because from such arms conquests come but slowly, long delayed and inconsiderable, but the losses sudden and portentous.

[*] Battle of Caravaggio, 15th September 1448.


[+] Johanna II of Naples, the widow of Ladislao, King of Naples.


[%] Giovanni Acuto. An English knight whose name was Sir John Hawkwood. He fought in the English wars in France, and was knighted by Edward III; afterwards he collected a body of troops and went into Italy. These became the famous “White Company.” He took part in many wars, and died in Florence in 1394. He was born about 1320 at Sible Hedingham, a village in Essex. He married Domnia, a daughter of Bernabo Visconti.


[#] Carmignuola. Francesco Bussone, born at Carmagnola about 1390, executed at Venice, 5th May 1432.


[&] Bartolomeo Colleoni of Bergamo; died 1457. Roberto of San Severino; died fighting for Venice against Sigismund, Duke of Austria, in 1487. “Primo capitano in Italia."--Machiavelli. Count of Pitigliano; Nicolo Orsini, born 1442, died 1510.


[$] Battle of Vaila in 1509.


And as with these examples I have reached Italy, which has been ruled for many years by mercenaries, I wish to discuss them more seriously, in order that, having seen their rise and progress, one may be better prepared to counteract them. You must understand that the empire has recently come to be repudiated in Italy, that the Pope has acquired more temporal power, and that Italy has been divided up into more states, for the reason that many of the great cities took up arms against their nobles, who, formerly favoured by the emperor, were oppressing them, whilst the Church was favouring them so as to gain authority in temporal power: in many others their citizens became princes. From this it came to pass that Italy fell partly into the hands of the Church and of republics, and, the Church consisting of priests and the republic of citizens unaccustomed to arms, both commenced to enlist foreigners.

The first who gave renown to this soldiery was Alberigo da Conio,[*] the Romagnian. From the school of this man sprang, among others, Braccio and Sforza, who in their time were the arbiters of Italy. After these came all the other captains who till now have directed the arms of Italy; and the end of all their valour has been, that she has been overrun by Charles, robbed by Louis, ravaged by Ferdinand, and insulted by the Switzers. The principle that has guided them has been, first, to lower the credit of infantry so that they might increase their own. They did this because, subsisting on their pay and without territory, they were unable to support many soldiers, and a few infantry did not give them any authority; so they were led to employ cavalry, with a moderate force of which they were maintained and honoured; and affairs were brought to such a pass that, in an army of twenty thousand soldiers, there were not to be found two thousand foot soldiers. They had, besides this, used every art to lessen fatigue and danger to themselves and their soldiers, not killing in the fray, but taking prisoners and liberating without ransom. They did not attack towns at night, nor did the garrisons of the towns attack encampments at night; they did not surround the camp either with stockade or ditch, nor did they campaign in the winter. All these things were permitted by their military rules, and devised by them to avoid, as I have said, both fatigue and dangers; thus they have brought Italy to slavery and contempt.

[*] Alberigo da Conio. Alberico da Barbiano, Count of Cunio in Romagna. He was the leader of the famous “Company of St George,” composed entirely of Italian soldiers. He died in 1409.


Machiavelli's The Prince (1513)

Chapter XIII: Concerning Auxiliaries, Mixed Soldiery, And One’s Own


Auxiliaries, which are the other useless arm, are employed when a prince is called in with his forces to aid and defend, as was done by Pope Julius in the most recent times; for he, having, in the enterprise against Ferrara, had poor proof of his mercenaries, turned to auxiliaries, and stipulated with Ferdinand, King of Spain,[*] for his assistance with men and arms. These arms may be useful and good in themselves, but for him who calls them in they are always disadvantageous; for losing, one is undone, and winning, one is their captive.

[*] Ferdinand V (F. II of Aragon and Sicily, F. III of Naples), surnamed “The Catholic,” born 1542, died 1516.

And although ancient histories may be full of examples, I do not wish to leave this recent one of Pope Julius the Second, the peril of which cannot fail to be perceived; for he, wishing to get Ferrara, threw himself entirely into the hands of the foreigner. But his good fortune brought about a third event, so that he did not reap the fruit of his rash choice; because, having his auxiliaries routed at Ravenna, and the Switzers having risen and driven out the conquerors (against all expectation, both his and others), it so came to pass that he did not become prisoner to his enemies, they having fled, nor to his auxiliaries, he having conquered by other arms than theirs.

The Florentines, being entirely without arms, sent ten thousand Frenchmen to take Pisa, whereby they ran more danger than at any other time of their troubles.

The Emperor of Constantinople,[*] to oppose his neighbours, sent ten thousand Turks into Greece, who, on the war being finished, were not willing to quit; this was the beginning of the servitude of Greece to the infidels.

[*] Joannes Cantacuzenus, born 1300, died 1383.


Therefore, let him who has no desire to conquer make use of these arms, for they are much more hazardous than mercenaries, because with them the ruin is ready made; they are all united, all yield obedience to others; but with mercenaries, when they have conquered, more time and better opportunities are needed to injure you; they are not all of one community, they are found and paid by you, and a third party, which you have made their head, is not able all at once to assume enough authority to injure you. In conclusion, in mercenaries dastardy is most dangerous; in auxiliaries, valour. The wise prince, therefore, has always avoided these arms and turned to his own; and has been willing rather to lose with them than to conquer with the others, not deeming that a real victory which is gained with the arms of others.

I shall never hesitate to cite Cesare Borgia and his actions. This duke entered the Romagna with auxiliaries, taking there only French soldiers, and with them he captured Imola and Forli; but afterwards, such forces not appearing to him reliable, he turned to mercenaries, discerning less danger in them, and enlisted the Orsini and Vitelli; whom presently, on handling and finding them doubtful, unfaithful, and dangerous, he destroyed and turned to his own men. And the difference between one and the other of these forces can easily be seen when one considers the difference there was in the reputation of the duke, when he had the French, when he had the Orsini and Vitelli, and when he relied on his own soldiers, on whose fidelity he could always count and found it ever increasing; he was never esteemed more highly than when every one saw that he was complete master of his own forces.

I was not intending to go beyond Italian and recent examples, but I am unwilling to leave out Hiero, the Syracusan, he being one of those I have named above. This man, as I have said, made head of the army by the Syracusans, soon found out that a mercenary soldiery, constituted like our Italian condottieri, was of no use; and it appearing to him that he could neither keep them not let them go, he had them all cut to pieces, and afterwards made war with his own forces and not with aliens.

I wish also to recall to memory an instance from the Old Testament applicable to this subject. David offered himself to Saul to fight with Goliath, the Philistine champion, and, to give him courage, Saul armed him with his own weapons; which David rejected as soon as he had them on his back, saying he could make no use of them, and that he wished to meet the enemy with his sling and his knife. In conclusion, the arms of others either fall from your back, or they weigh you down, or they bind you fast.

Charles the Seventh,[*] the father of King Louis the Eleventh,[+] having by good fortune and valour liberated France from the English, recognized the necessity of being armed with forces of his own, and he established in his kingdom ordinances concerning men-at-arms and infantry. Afterwards his son, King Louis, abolished the infantry and began to enlist the Switzers, which mistake, followed by others, is, as is now seen, a source of peril to that kingdom; because, having raised the reputation of the Switzers, he has entirely diminished the value of his own arms, for he has destroyed the infantry altogether; and his men-at-arms he has subordinated to others, for, being as they are so accustomed to fight along with Switzers, it does not appear that they can now conquer without them. Hence it arises that the French cannot stand against the Switzers, and without the Switzers they do not come off well against others. The armies of the French have thus become mixed, partly mercenary and partly national, both of which arms together are much better than mercenaries alone or auxiliaries alone, but much inferior to one’s own forces. And this example proves it, for the kingdom of France would be unconquerable if the ordinance of Charles had been enlarged or maintained.

[*] Charles VII of France, surnamed “The Victorious,” born 1403, died 1461.


[+] Louis XI, son of the above, born 1423, died 1483.


But the scanty wisdom of man, on entering into an affair which looks well at first, cannot discern the poison that is hidden in it, as I have said above of hectic fevers. Therefore, if he who rules a principality cannot recognize evils until they are upon him, he is not truly wise; and this insight is given to few. And if the first disaster to the Roman Empire[*] should be examined, it will be found to have commenced only with the enlisting of the Goths; because from that time the vigour of the Roman Empire began to decline, and all that valour which had raised it passed away to others.

[*] “Many speakers to the House the other night in the debate on the reduction of armaments seemed to show a most lamentable ignorance of the conditions under which the British Empire maintains its existence. When Mr Balfour replied to the allegations that the Roman Empire sank under the weight of its military obligations, he said that this was ‘wholly unhistorical.’ He might well have added that the Roman power was at its zenith when every citizen acknowledged his liability to fight for the State, but that it began to decline as soon as this obligation was no longer recognized."--Pall Mall Gazette, 15th May 1906.


I conclude, therefore, that no principality is secure without having its own forces; on the contrary, it is entirely dependent on good fortune, not having the valour which in adversity would defend it. And it has always been the opinion and judgment of wise men that nothing can be so uncertain or unstable as fame or power not founded on its own strength. And one’s own forces are those which are composed either of subjects, citizens, or dependents; all others are mercenaries or auxiliaries. And the way to make ready one’s own forces will be easily found if the rules suggested by me shall be reflected upon, and if one will consider how Philip, the father of Alexander the Great, and many republics and princes have armed and organized themselves, to which rules I entirely commit myself.

Saturday 10 December 2016

The Life and Death of King John

Behold, a Pale Horse
Magna Carta - Choke on it.



"But I hope Truth is subject to no prescription, for Truth is Truth though never so old, and time cannot make that false which was once True." 

Edward de Vere, 17th Earl of Oxford
Private Letter to Lord Salisbury, Sir Robert Cecil
May 7, 1603




TO THE
RIGHT HONORABLE HENRY WRIOTHESLY,
Earl of Southampton, and Baron of Tichfield.

The love I dedicate to your lordship is without end; whereof this pamphlet, without beginning, is but a superfluous moiety. The warrant I have of your honourable disposition, not the worth of my untutored lines, makes it assured of acceptance. What I have done is yours; what I have to do is yours; being part in all I have, devoted yours. Were my worth greater, my duty would show greater; meantime, as it is, it is bound to your lordship, to whom I wish long life, still lengthened with all happiness.

Your lordship's in all duty,

WILLIAM SHAKESPEARE.




SCENE I. KING JOHN'S palace.

Enter KING JOHN, QUEEN ELINOR, PEMBROKE, ESSEX, SALISBURY, and others, with CHATILLON

KING JOHN
Now, say, Chatillon, what would France with us?

CHATILLON
Thus, after greeting, speaks the King of France
In my behavior to the majesty,
The borrow'd majesty, of England here.

QUEEN ELINOR
A strange beginning: 'borrow'd majesty!'

KING JOHN
Silence, good mother; hear the embassy.

CHATILLON
Philip of France, in right and true behalf
Of thy deceased brother Geffrey's son,
Arthur Plantagenet, lays most lawful claim
To this fair island and the territories,
To Ireland, Poictiers, Anjou, Touraine, Maine,
Desiring thee to lay aside the sword
Which sways usurpingly these several titles,
And put these same into young Arthur's hand,
Thy nephew and right royal sovereign.

KING JOHN
What follows if we disallow of this?

CHATILLON
The proud control of fierce and bloody war,
To enforce these rights so forcibly withheld.

KING JOHN
Here have we war for war and blood for blood,
Controlment for controlment: so answer France.

CHATILLON
Then take my king's defiance from my mouth,
The farthest limit of my embassy.

KING JOHN
Bear mine to him, and so depart in peace:
Be thou as lightning in the eyes of France;
For ere thou canst report I will be there,
The thunder of my cannon shall be heard:
So hence! Be thou the trumpet of our wrath
And sullen presage of your own decay.
An honourable conduct let him have:
Pembroke, look to 't. Farewell, Chatillon.

Exeunt CHATILLON and PEMBROKE

QUEEN ELINOR
What now, my son! have I not ever said
How that ambitious Constance would not cease
Till she had kindled France and all the world,
Upon the right and party of her son?
This might have been prevented and made whole
With very easy arguments of love,
Which now the manage of two kingdoms must
With fearful bloody issue arbitrate.

KING JOHN
Our strong possession and our right for us.

QUEEN ELINOR
Your strong possession much more than your right,
Or else it must go wrong with you and me:
So much my conscience whispers in your ear,
Which none but heaven and you and I shall hear.
Enter a Sheriff

ESSEX
My liege, here is the strangest controversy
Come from country to be judged by you,
That e'er I heard: shall I produce the men?

KING JOHN
Let them approach.
Our abbeys and our priories shall pay
This expedition's charge.

Enter ROBERT and the BASTARD

What men are you?

BASTARD
Your faithful subject I, a gentleman
Born in Northamptonshire and eldest son,
As I suppose, to Robert Faulconbridge,
A soldier, by the honour-giving hand
Of Coeur-de-lion knighted in the field.

KING JOHN
What art thou?

ROBERT
The son and heir to that same Faulconbridge.

KING JOHN
Is that the elder, and art thou the heir?
You came not of one mother then, it seems.

BASTARD
Most certain of one mother, mighty king;
That is well known; and, as I think, one father:
But for the certain knowledge of that truth
I put you o'er to heaven and to my mother:
Of that I doubt, as all men's children may.

QUEEN ELINOR
Out on thee, rude man! thou dost shame thy mother
And wound her honour with this diffidence.

BASTARD
I, madam? no, I have no reason for it;
That is my brother's plea and none of mine;
The which if he can prove, a' pops me out
At least from fair five hundred pound a year:
Heaven guard my mother's honour and my land!

KING JOHN
A good blunt fellow. Why, being younger born,
Doth he lay claim to thine inheritance?

BASTARD
I know not why, except to get the land.
But once he slander'd me with bastardy:
But whether I be as true begot or no,
That still I lay upon my mother's head,
But that I am as well begot, my liege,--
Fair fall the bones that took the pains for me!--
Compare our faces and be judge yourself.
If old sir Robert did beget us both
And were our father and this son like him,
O old sir Robert, father, on my knee
I give heaven thanks I was not like to thee!

KING JOHN
Why, what a madcap hath heaven lent us here!
QUEEN ELINOR
He hath a trick of Coeur-de-lion's face;
The accent of his tongue affecteth him.
Do you not read some tokens of my son
In the large composition of this man?

KING JOHN
Mine eye hath well examined his parts
And finds them perfect Richard. Sirrah, speak,
What doth move you to claim your brother's land?

BASTARD
Because he hath a half-face, like my father.
With half that face would he have all my land:
A half-faced groat five hundred pound a year!

ROBERT
My gracious liege, when that my father lived,
Your brother did employ my father much,--

BASTARD
Well, sir, by this you cannot get my land:
Your tale must be how he employ'd my mother.

ROBERT
And once dispatch'd him in an embassy
To Germany, there with the emperor
To treat of high affairs touching that time.
The advantage of his absence took the king
And in the mean time sojourn'd at my father's;
Where how he did prevail I shame to speak,
But Truth is Truth: large lengths of seas and shores
Between my father and my mother lay,
As I have heard my father speak himself,
When this same lusty gentleman was got.
Upon his death-bed he by will bequeath'd
His lands to me, and took it on his death
That this my mother's son was none of his;
And if he were, he came into the world
Full fourteen weeks before the course of time.
Then, good my liege, let me have what is mine,
My father's land, as was my father's will.

KING JOHN
Sirrah, your brother is legitimate;
Your father's wife did after wedlock bear him,
And if she did play false, the fault was hers;
Which fault lies on the hazards of all husbands
That marry wives. Tell me, how if my brother,
Who, as you say, took pains to get this son,
Had of your father claim'd this son for his?
In sooth, good friend, your father might have kept
This calf bred from his cow from all the world;
In sooth he might; then, if he were my brother's,
My brother might not claim him; nor your father,
Being none of his, refuse him: this concludes;
My mother's son did get your father's heir;
Your father's heir must have your father's land.

ROBERT
Shall then my father's will be of no force
To dispossess that child which is not his?

BASTARD
Of no more force to dispossess me, sir,
Than was his will to get me, as I think.

QUEEN ELINOR
Whether hadst thou rather be a Faulconbridge
And like thy brother, to enjoy thy land,
Or the reputed son of Coeur-de-lion,
Lord of thy presence and no land beside?

BASTARD
Madam, an if my brother had my shape,
And I had his, sir Robert's his, like him;
And if my legs were two such riding-rods,
My arms such eel-skins stuff'd, my face so thin
That in mine ear I durst not stick a rose
Lest men should say 'Look, where three-farthings goes!'
And, to his shape, were heir to all this land,
Would I might never stir from off this place,
I would give it every foot to have this face;
I would not be sir Nob in any case.

QUEEN ELINOR
I like thee well: wilt thou forsake thy fortune,
Bequeath thy land to him and follow me?
I am a soldier and now bound to France.

BASTARD
Brother, take you my land, I'll take my chance.
Your face hath got five hundred pound a year,
Yet sell your face for five pence and 'tis dear.
Madam, I'll follow you unto the death.

QUEEN ELINOR
Nay, I would have you go before me thither.

BASTARD
Our country manners give our betters way.

KING JOHN
What is thy name?

BASTARD
Philip, my liege, so is my name begun,
Philip, good old sir Robert's wife's eldest son.

KING JOHN
From henceforth bear his name whose form thou bear'st:
Kneel thou down Philip, but rise more great,
Arise sir Richard and Plantagenet.

BASTARD
Brother by the mother's side, give me your hand:
My father gave me honour, yours gave land.
Now blessed by the hour, by night or day,
When I was got, sir Robert was away!

QUEEN ELINOR
The very spirit of Plantagenet!
I am thy grandam, Richard; call me so.

BASTARD
Madam, by chance but not by truth; what though?
Something about, a little from the right,
In at the window, or else o'er the hatch:
Who dares not stir by day must walk by night,
And have is have, however men do catch:
Near or far off, well won is still well shot,
And I am I, howe'er I was begot.

KING JOHN
Go, Faulconbridge: now hast thou thy desire;
A landless knight makes thee a landed squire.
Come, madam, and come, Richard, we must speed
For France, for France, for it is more than need.

BASTARD
Brother, adieu: good fortune come to thee!
For thou wast got i' the way of honesty.

Exeunt all but BASTARD

A foot of honour better than I was;
But many a many foot of land the worse.
Well, now can I make any Joan a lady.
'Good den, sir Richard!'--'God-a-mercy, fellow!'--
And if his name be George, I'll call him Peter;
For new-made honour doth forget men's names;
'Tis too respective and too sociable
For your conversion. Now your traveller,
He and his toothpick at my worship's mess,
And when my knightly stomach is sufficed,
Why then I suck my teeth and catechise
My picked man of countries: 'My dear sir,'
Thus, leaning on mine elbow, I begin,
'I shall beseech you'--that is question now;
And then comes answer like an Absey book:
'O sir,' says answer, 'at your best command;
At your employment; at your service, sir;'
'No, sir,' says question, 'I, sweet sir, at yours:'
And so, ere answer knows what question would,
Saving in dialogue of compliment,
And talking of the Alps and Apennines,
The Pyrenean and the river Po,
It draws toward supper in conclusion so.
But this is worshipful society
And fits the mounting spirit like myself,
For he is but a bastard to the time
That doth not smack of observation;
And so am I, whether I smack or no;
And not alone in habit and device,
Exterior form, outward accoutrement,
But from the inward motion to deliver
Sweet, sweet, sweet poison for the age's tooth:
Which, though I will not practise to deceive,
Yet, to avoid deceit, I mean to learn;
For it shall strew the footsteps of my rising.
But who comes in such haste in riding-robes?
What woman-post is this? hath she no husband
That will take pains to blow a horn before her?

Enter LADY FAULCONBRIDGE and GURNEY

O me! it is my mother. How now, good lady!
What brings you here to court so hastily?

LADY FAULCONBRIDGE
Where is that slave, thy brother? where is he,
That holds in chase mine honour up and down?

BASTARD
My brother Robert? old sir Robert's son?
Colbrand the giant, that same mighty man?
Is it sir Robert's son that you seek so?

LADY FAULCONBRIDGE
Sir Robert's son! Ay, thou unreverend boy,
Sir Robert's son: why scorn'st thou at sir Robert?
He is sir Robert's son, and so art thou.

BASTARD
James Gurney, wilt thou give us leave awhile?

GURNEY
Good leave, good Philip.

BASTARD
Philip! sparrow: James,
There's toys abroad: anon I'll tell thee more.

Exit GURNEY

Madam, I was not old sir Robert's son:
Sir Robert might have eat his part in me
Upon Good-Friday and ne'er broke his fast:
Sir Robert could do well: marry, to confess,
Could he get me? Sir Robert could not do it:
We know his handiwork: therefore, good mother,
To whom am I beholding for these limbs?
Sir Robert never holp to make this leg.

LADY FAULCONBRIDGE
Hast thou conspired with thy brother too,
That for thine own gain shouldst defend mine honour?
What means this scorn, thou most untoward knave?

BASTARD
Knight, knight, good mother, Basilisco-like.
What! I am dubb'd! I have it on my shoulder.
But, mother, I am not sir Robert's son;
I have disclaim'd sir Robert and my land;
Legitimation, name and all is gone:
Then, good my mother, let me know my father;
Some proper man, I hope: who was it, mother?

LADY FAULCONBRIDGE
Hast thou denied thyself a Faulconbridge?

BASTARD
As faithfully as I deny the devil.

LADY FAULCONBRIDGE
King Richard Coeur-de-lion was thy father:
By long and vehement suit I was seduced
To make room for him in my husband's bed:
Heaven lay not my transgression to my charge!
Thou art the issue of my dear offence,
Which was so strongly urged past my defence.

BASTARD
Now, by this light, were I to get again,
Madam, I would not wish a better father.
Some sins do bear their privilege on earth,
And so doth yours; your fault was not your folly:
Needs must you lay your heart at his dispose,
Subjected tribute to commanding love,
Against whose fury and unmatched force
The aweless lion could not wage the fight,
Nor keep his princely heart from Richard's hand.
He that perforce robs lions of their hearts
May easily win a woman's. Ay, my mother,
With all my heart I thank thee for my father!
Who lives and dares but say thou didst not well
When I was got, I'll send his soul to hell.
Come, lady, I will show thee to my kin;
And they shall say, when Richard me begot,
If thou hadst said him nay, it had been sin:
Who says it was, he lies; I say 'twas not.

Exeunt


Witchcraft and Magic



In this lecture, Professor Wrightson discusses witchcraft and magic. He begins with the context of magic beliefs in this period, introducing the "cunning folk" who had reputations as healers and were often consulted. 

He then considers the specific problem of witchcraft, the use of magic to do harm, and its identification by the late medieval church as a form of anti-Christian cult. He examines the distinctive nature of both witchcraft beliefs and the history of witchcraft prosecution in England (as compared with both Scotland and continental Europe), outlining the typical circumstances of a witchcraft accusation and what these might suggest about the rise and fall of concern with witchcraft. 

Finally he considers a number of unresolved problems in the history of witchcraft in England: the nature of the links between gender and witchcraft; the reasons behind the passage of the statutes defining witchcraft as a crime; and the exceptionally large number of trials conducted in the county of Essex.

Professor Keith Wrightson: Okay. Well, in 1921 a group of workmen working on the highway near the village of St. Osyth, which is here in Essex, in East Anglia, discovered a skeleton. And at first they thought they'd uncovered a modern crime, but it was soon established that it was very old. And subsequently, on the basis of both documentary evidence and forensic evidence, they identified it as being probably the remains of a woman named Ursula Kemp who had been executed at St. Osyth and buried in the highway, rather than in consecrated ground, in the year 1582. And Ursula Kemp's crime was the alleged causing of death by witchcraft. Now today, obviously, I'm going to talk about witchcraft and perhaps explain how it was that people like Ursula Kemp came to such an end.

First of all we need to start with a little context by discussing the larger place of not simply witchcraft, a specific crime, but magic within the popular culture of early modern England. We could perhaps define that world of magic as being essentially a body of beliefs, a large body of beliefs, and practices regarding supernatural power which stood outside the world of formal religion and yet were widely known and helped people to cope with their anxieties and their insecurities. It helped them to cope above all because it involved various ritual means of manipulating supernatural powers so as to ward off misfortune or else to alleviate it.

This world of magic, then, was essentially a world of trying to propitiate or to manipulate unidentified supernatural powers, largely for the purposes of protection and relief. 

It wasn't — and it's important to stress this — it wasn't an alternative religion. 

It was a whole mess of supplementary beliefs and practices, being described by one historian as "the debris of many different systems of thought."1 It was regarded with some suspicion by the church, but it was not regarded as a threat as such, at least not initially. One historian writing about popular beliefs has put it splendidly. I'm quoting from him. The name's James Obelkevich. "It was a large, loose, pluralistic affair without any clear unifying principle. It encompassed superhuman beings and forces, witches and wise men and a mass of low-grade magical and superstitious practices. The whole was less than the sum of its parts" — the whole was less than the sum of its parts — "for it was not a cosmos to be contemplated or worshipped but a treasury of separate and specific resources to be used or applied in concrete situations." That puts it extremely well.2

These means of tapping into supernatural power were very widely known. You could say they were part of the lore which was acquired by every child as part of their education for life, like learning to cross the road as it were. But the world of magic also had its specialists and they were those who were known as the 'Cunning Folk', 'Cunning Men', or 'Wise Women'. These individuals were those who were known to have special knowledge over and above the average knowledge of magical practices and who often believed to have a special inherent power, often inherited. It was thought to pass in the blood. The Cunning Folk who were pretty numerous — one survey of known Cunning Folk in East Anglia suggests that there was a known Cunning Man or Wise Woman within ten miles of any village — these people were appealed to for a variety of specific purposes.

In the first place, they often were appealed to for medical reasons. Very often they had specialist knowledge of herbs which they would administer often accompanied by spells to increase their effectiveness — the psychological effect of the incantation going along with what may well have been the practical effect of the herbs they used. Ursula Kemp for example was such a person. She was known as a healer in her village. She was good at curing arthritis apparently. Again, they were appealed to for the diagnosis of witchcraft. If a person suspected that they might have been bewitched, they might go to the cunning folk for the provision of counter-magic. They might help the victim to identify who might have attacked them in this occult manner and advise on counteraction.

One of my favorite Cunning Men came from a town in the north of England, Stokesley, and he was called John Wrightson, and he was known as Old Wrightson the Wise Man of Stokesley, and people went to him for help with their horses. He was a horse leech. He was very good at telling whether your horse had been bewitched and knowing how to take the appropriate countermeasures.

People went to the Cunning Folk also for the recovery of lost or stolen goods and they went for advice and the telling of fortunes, and to this extent the wise women and the cunning men were the popular equivalent of the astrologers who had a more elite clientele in this period.

So, the Cunning Folk provided a variety of real services and the best of them may well have been quite skilled therapists in their way. One historian of medical practice in this period says we ought to count them amongst the medical practitioners of the time. They were cheap, they were available and in many ways quite knowledgeable. However, the church was pretty unhappy about this kind of activity. It didn't like popular magic. The official teaching of the church was that if a person suffered any misfortune it must be the result of divine providence. It was either a test of your faith or, on the other hand, it was a judgment on your sin. The only proper response to misfortune was to search one's own heart for the possible causes of such divine intervention: to pray, to repent, to trust in God's providential purposes.

The church rejected magical means of relief. It accepted the possibility, but it rejected the means. God could not be commanded by spells and incantations, therefore, if there was any supernatural response to such practices it must be from evil spirits.

And so, given these beliefs, we find the deeply pious of the period searching their hearts for the sins which had brought misfortune upon them and sometimes finding quite extraordinary answers. You find it in their diaries for example. For example, the diary of the Reverend Ralph Josselin, a minister in the late seventeenth century, who, having lost a dearly loved daughter, searched his heart as to why God should have done this, why he should have taken her away, and came to the conclusion that it was because he had neglected his clerical duties because of his enthusiasm for playing chess. He had played chess too much; God had taken his daughter. That's the conclusion he came to and he gave up playing chess. This is a seventeenth-century God, not a nice, modern, user-friendly, God. [Laughter]

Little wonder then, if these were the official teachings of the church, that the greater part of the population preferred to explain their misfortunes in terms of just bad luck, or their neglect of protective magic, or perhaps the malevolence of evil spirits and malicious neighbors. Well, this world of popular magic had long existed and it was long to endure. You can find much of it still alive and well deep into the nineteenth century. And it endured because in various ways it helped.

Chapter 2. Differences between Witchcraft in England and in Europe [00:08:56]

But the problem of witchcraft is altogether more distinctive. That involved a specific kind of magic: the causing of injury or death by the malevolent and malicious use of supernatural powers against another or their property. And that was the practice which was known as maleficium. That's the Latin legal term which was used for this maleficent magic. And concern with witchcraft in this way had a quite distinct chronology. The possibility of malevolent magic had always been there, of course, but concern with it was undoubtedly at an unusual height in the late sixteenth and earlier seventeenth centuries. And the key to why that was so is perhaps to be found in what the historian of the Spanish Inquisition, Henry Kamen, has described as a peculiarly horrible conjunction in European history, a conjunction he says between "popular superstition" on the one hand and "ecclesiastical fantasy" on the other, the fantasies of churchmen.

The popular superstitious element doesn't need any further elaboration of course. It had always been the case that some individuals were regarded as having this special access to occult power. The element of ecclesiastical fantasy, however, that was something that was peculiar to western Christendom. We don't find it in the Orthodox tradition and it was peculiar to the early modern period, emerging at the end of the fifteenth century and growing in strength in the sixteenth. Essentially, it involved the belief that all witchcraft in fact involved worship of the devil, and as a result the elaboration of a stereotype of the witch which portrayed witches not merely as dabblers in magic, or perpetrators of malefice against neighbours, but as something much more serious, members of an organized diabolical and malevolent cult: not just village wise women or cunning men but enemies of God.

Throughout continental Europe, and indeed in Scotland also, the result of these beliefs was that the main driving force behind the spasmodic witch hunts which can be found in the period was probably religious zeal, and the great witch hunts which would be found scattered across Europe died back only when the judges came to doubt the reality of that stereotype of the witch and came to doubt the notion that witchcraft was an organized cult threatening to Christian society. 

One of the first legal jurisdictions to make that decision, that the whole thing was just a terrible error, was in fact the Spanish Inquisition. 

One doesn't usually associate the Spanish Inquisition with progressive movements, but in 1610 they were the first to abandon, to refuse to deal with, cases of this kind. 

The French Parlement again did so in 1640 some years later. So it gradually died away. But throughout both Catholic and Protestant Europe for some time there was a unity in the war against witches as enemies of God. 

Well, how far was that pattern true of England?

The usual answer is that it wasn't true of England and that was for several reasons. First of all, the authorities in England never actually embraced the full ecclesiastical stereotype of witchcraft as evidence of membership of a diabolical cult. Continental European ideas about the nature of witchcraft were certainly known in England. Books from Europe were read by the educated and these ideas were disseminated by a number of English writers, usually clergymen, particularly from the 1580s or thereabouts. Gradually, such notions did seep into popular beliefs and you begin to find them at the popular level by the mid- to late seventeenth century. But nevertheless that notion of the nature of witchcraft didn't have much influence on English law.

Witchcraft was never prosecuted as a heresy in England. 

The first act which was passed against it in 1542 made it a felony — any crime that was a felony carried the death penalty — made it a felony to practice witchcraft for unlawful purposes. 

But that act was only on the statute book for five years; then it was repealed. After that there was actually no law against witchcraft for nearly twenty years. 

Then in 1563 there was a new act. It was made a felony to invoke evil spirits and to — if they were invoked to cause the death of another, then execution was the punishment. Otherwise witches were to be imprisoned or put in the pillory and face death only for a second offense. 

Then finally in 1604 came a third act. It elaborated on the 1563 act. It made it a felony to bewitch anyone to either their death or their injury. For lesser forms of sorcery people faced imprisonment and death for a second offense. But some elements of continental European ideas were beginning to creep in at last in to this third act. 

For example, it was made a felony to dig up dead bodies for the purposes of practicing witchcraft. Exactly why they were concerned with that they don't explain, but that was one of the clauses of the act. It was also made a felony to consult with or to feed an evil spirit for any purpose.

So, some elements of the notion of diabolical pacts and the like were beginning to creep in but not all of the kind of stereotype of witchcraft which was well known north of the border in Scotland, or in continental Europe. Witchcraft remained seen as not specifically diabolical but rather, as Keith Thomas puts it, an "antisocial crime," a very unusual one but an antisocial crime rather than a form of heresy. And that characteristic, that it's treated as a specific kind of crime, comes out in the trial evidence.

For example, in English witchcraft trials it's very rare to find any reference to making pacts with the devil. You get the odd one in the seventeenth century but they are few; so no diabolical pacts really. 

No witches' sabbats at which witches met and feasted and danced with the devil and so forth. Very little sex with devils in English witchcraft trials, though that was a prominent feature in continental trials. English witches didn't fly. [Laughter] They didn't have much fun at all really. [Laughter] English witches did, however, have pets. They had imps and "familiars" as they were known, usually small animals, and they seem to have been part of popular beliefs in England, that a witch would have a familiar which could act on her behalf. Ursula Kemp, for example, was alleged to have had four familiars: two cats, a toad which was called Pygin, and a lamb which was called Tyffin.

What the English trials focused on first and foremost was simple maleficent acts. Other elements usually entered only in a handful of notorious causes celebres. Witches were always condemned for maleficium and they were hanged rather than burned; it was a crime, not a heresy. 

Secondly, particular witchcraft prosecutions were rarely instigated from above in England. That's another important difference. There's no evidence that the authorities actually wanted a witch hunt.

One outstanding exception to this generalization was the activities in 1645 to '47 of a witch finder called Matthew Hopkins who operated in East Anglia and to all intents and purposes hired himself out as a consultant for the discovery of witches.

That was an organized witch hunt from which Matthew Hopkins personally profited, but it's the only really outstanding example of such an outbreak in the history of witchcraft in England. It was the subject of a wonderful Vincent Price movie thirty [correction: forty] years or so ago, "Witchfinder General," which I do recommend. It's got nothing to do with the history, but it's a great movie. Okay. So witchcraft prosecutions in England tended not to come in these witch hunts that would bring hundreds of cases. They didn't come in great waves with the major exception of Matthew Hopkins' activities. They were sporadic. They were occasional. They came up one or two at a time and so forth.

In addition, in English law torture was not used except in state — certain state trials when it was specially authorized by the privy council. In day-to-day trials torture was not used whereas it was routinely used in many jurisdictions in continental Europe and indeed in Scotland. As a result, people were not tortured into confessing. As a result, large numbers of people were not implicated by people under torture who named names. What you get in the witchcraft statistics from the English courts is really a lot of individual prosecutions brought from below by the alleged victims of witchcraft seeking redress in the courts just like any other crime.

Chapter 3. Trials in England [00:19:26]

So there are some important differences in the way all of this was handled in the law. Nevertheless, England did share in the general European preoccupation with witchcraft even though to a lesser extent. Just how far it shared is not fully known. That's because the relevant legal records don't survive for every area of the country. They survive pretty fully for the whole of the southeast and for the county of Cheshire but for other parts of the country they tend to survive only from the seventeenth century point, which is relatively late in the history of this crime. But where we do have the evidence, one of the striking features is that the trials appear to have been relatively rare except for the home circuit, the counties around London. If you look at the handout, if you look at the two graphs, graph A gives you the trials which took place in different assize circuits and the line at the top showing the real spike is the home circuit. You can see how there are vastly more cases being heard in the whole home circuit than in any other jurisdiction for which we have the records. The second spike is Matthew Hopkins operating in 1645, but the first spike, as you'll see, was in the later years of Elizabeth.

And even within the home circuit, this area, the cases came predominantly from one part of it, the county of Essex to the east of London. If you look at the second graph, graph B, there you have the different counties of the home circuit broken down and it's clear enough that Essex is absolutely outstanding in terms of the numbers of cases which came from that county. To give you some actual figures, in the whole of the reign of Elizabeth the county of Hertfordshire, which is just to the north of London, quite a populous county, produced only twenty-four witchcraft cases. The county of Sussex, a large county to the south of London, produced only fourteen. The county of Essex produced 172. In fact, between 1560 and 1680, 270 individuals were prosecuted for witchcraft in Essex, whereas in comparison, taking a county of similar size and similar population, in the period between 1580 and 1709 only thirty-four were prosecuted in the county of Cheshire for which we have good evidence. So Cheshire, thirty-four: Essex, 270.

In general, most of the trials for which we have evidence took place in the last quarter of the sixteenth century. In the home circuit and in Essex in particular, they were at their peak between the 1570s and the early 1590s. Looking at the country as a whole, trials become very rare everywhere after about 1620. The numbers are falling away after about 1620 with again the notable exception of the activities of Matthew Hopkins in the mid- to late 1640s, which caused a new peak of concern within a downward trend.

Well, that downward trend, the decline of witchcraft cases, after around 1620 is something which historians have found relatively easy to explain. The decline can be explained in a number of ways. First of all, from at least the 1580s some of the justices of the peace and the assize judges who had to handle these cases were very worried about the difficulties of proving witchcraft. They weren't necessarily skeptical. They frequently believed that witchcraft was possible, but how could you prove in law that a particular individual was actually responsible unless they confessed? How could you prove that something was caused by witchcraft rather than by natural causes, if for example someone died of a lingering illness? And even if it was witchcraft, who did it? So they were worried about the problem of proof and they talked about it. In witchcraft cases normal rules of evidence could not apply and this bothered them. Increasingly in the seventeenth century, lawyers who were worried about all of this became very unwilling to entertain cases. They tried to talk people into not prosecuting, or they were — or they insisted upon additional evidence if a case was to go forward.

In addition, from the early seventeenth century onwards there seems to have been an actual decline amongst educated people in belief in the very possibility of witchcraft. The conviction grew that it was a fantasy which had been projected onto wretched people by hysterical neighbors. The conviction grew that the accused did not have the occult powers that were claimed, even if they thought they did so; they were frauds. And in the later seventeenth century there was the growth of awareness of the mechanical philosophy of Sir Isaac Newton, who regarded the universe as having been created by God and subjected to laws which were immutable; you could not tamper with God's natural laws through using spells and the like.

Well, all of this probably had its influence in the course of the decline of witchcraft prosecutions. Though initially it's most likely that it was the legal concern, the unwillingness of some lawyers and judges to handle these cases, which was the main cause of the falling off noticeable by the early seventeenth century. So in these various ways one can perhaps satisfactorily explain the decline of concern with witchcraft, but we still have to explain the sixteenth-century rise of concern and that turns out to be much more difficult. Much more difficult because this seems to have been a genuine popular concern, with cases coming up from below. One can't simply explain it in terms of the activities of a number of bishops or judges.

The dominant explanation was put forward some years ago by Keith Thomas and Alan Macfarlane in two of the pioneering works on this subject, and they explained the rise of witchcraft prosecutions in terms of a detailed examination of the circumstances of surviving cases. Witches were usually women and they were frequently elderly women. Witches were usually accused of bewitching neighbors within their own village; not strangers, always neighbors, people they knew. Witches were often poorer than their alleged victims. This suggested that the accusations were therefore arising from tensions between relatively marginal women in the village community and better-off neighbors, who might be men or women.

Then they looked at the known circumstances of cases, and the classic circumstances were more or less as follows: a quarrel would occur between neighbors, ending in one of them, the supposed witch, going away cursing or muttering. The victim would then suffer some form of personal misfortune. The victim would then begin to entertain suspicion that they'd been bewitched. They would talk to other neighbors some of whom might have similar suspicions about the person they suspected. A person would then be identified as a possible witch, as a malevolent person in the eyes of the village. It's possible that some of those who were so accused did practice magic and did believe themselves to have the power to harm, and to some extent they may even have used it as a form of begging with menace. The quarrels between neighbors which initiated cases very often began when someone was turned away having been begging or asking for a favor of some kind. It's possible that some of these marginal women responded to being gradually identified as witches by playing the part, by scaring their neighbors, as it were, into meeting their needs. That could go on for years and often did, but eventually some incident serious enough to trigger off an actual court prosecution would occur; perhaps a death, something of unusual seriousness. When that happened someone would bring an accusation; other neighbors would chime in. There were lots of such accusations. Alan Macfarlane found that in Essex there was an average of four accusers for each accused witch, so other people would chime in with their suspicions. Supplementary proofs might be looked for, for example the witch's mark — the existence on the witch's body of a wart or mole or other mark which seemed to be insensitive to pain and which was thought to be the place at which the witch's familiar would feed on her blood. If they found such a thing it was considered additional proof and the witch might be found guilty.

Fine. Well, those do indeed seem to have been what one can think of as the classic circumstances though they were by no means unusual [correction: universal]. Witchcraft accusations could arise in other contexts. They could arise for example as a result of personal rivalries in local politics. An accusation of witchcraft was something which was easy to throw at another person in order to discredit them, so there are other circumstances. Not all witches were women, some were men, though most were women and so on. But these do appear to have been the classic circumstances.

Why then should the late sixteenth and early seventeenth centuries have seen a peak of such accusations because surely one could find such circumstances earlier and one could find them later? Why was that the peak period of anxiety? Thomas and Macfarlane suggest, first of all, it was partly because of the loss of the protective magic which had been supplied by the medieval church. The Church of England allowed the belief in witchcraft to continue, but it wouldn't offer ecclesiastical means of counter-magic and it forbade people to resort to them. If that was the case, then bringing a legal accusation, a trial, and eventually seeking an execution would be the only way out of the impasse.

A second part of their explanation is that the reason for so many late sixteenth- and early seventeenth-century trials was that because that period was one of unusual tensions within village society, within neighborhoods. It was a period, as we know, of economic distress, one which saw a declining position for the poor, especially perhaps the elderly and marginal poor, the widowed and so forth. The Poor Laws had not yet been fully put into effect to provide for such people. Neighbors who themselves were feeling the pinch might be less willing to show charity, less willing to help. They might feel uncomfortable about that. They might feel rather guilty about that. That might prey on their minds and make them sensitive to misfortunes which they saw as the revenge of people to whom they had refused charity, people who had perhaps cursed them. Accusing such a person of witchcraft was a way of severing their responsibility, assuaging their feeling of guilt, transferring it to the accused witch.

Well, all of this is an ingenious explanation, which may well hold a great deal of truth and it's indeed widely accepted as an account of the sociology and psychology of accusations. Recently, that explanation of Thomas and Macfarlane has been elaborated by more focus upon the fact that most of those accused of witchcraft were of course women. The tensions within neighborhoods seemed to have come to focus upon punitive action against women above all. Why was that?

Thomas and Macfarlane suggest that it was simply a product of the fact that most of the economically marginal and most of the aged in particular were indeed poor women. Some feminist writers see it as more sinister, as constituting an attack upon women who, by their social situation, or perhaps their aggressive personalities, stood outside the normal controls of the patriarchal household. It's an important issue, but one has to pause, I think, before jumping to the conclusion that witch hunting was in effect a form of repression of women. Certainly, it was the case that the association of witchcraft with women specifically, which was universal, derived in large part from fundamentally misogynistic attitudes. Women were seen as being morally weaker, as more prone to temptation, as more likely to use occult means to revenge themselves upon their neighbors; spells were the weapons of the weak. However, witchcraft prosecutions were not simply a patriarchal drive against marginal, aggressive, or troublesome women.

The magistrates who heard the cases were men but the accusers themselves were very often other women. The work of James Sharpe reveals how many of the suspicions that led to accusations actually arose in the female spheres of village life; they were often initiated by other women. Women themselves felt threatened by witchcraft and were deeply involved in identifying and accusing witches. And on the other hand many of the juries, universally male, who heard these cases, failed to believe them. Many accused witches were acquitted by male juries. The gender element then is clearly there, but it's complex; it's paradoxical. These issues remain far from resolved, but they add further complexity to any discussion of the sociology of witchcraft accusation.

Chapter 4. Witchcraft Statutes in Essex [00:35:05]

There were a number of other problems also to which I need to draw your attention, problems relating not so much to the sociology of specific witchcraft accusations, but to the history of witchcraft as a crime, and two questions in particular arise in the English case. First of all, why were the witchcraft statutes passed in the first place? And, secondly, once they were passed why did such an utterly disproportionate number of the cases arise in the county of Essex? Essex seems to be wholly unusual so far as one can tell. If there were neighborhood tensions which were acute in the county of Essex leading to such accusations, why were there not such neighborhood tensions in the counties of Kent or Sussex or Hertfordshire, all of which were places which had a great deal in common with Essex in terms of social structure or local economy and so forth. Why Essex?

Well, some brief suggestions. First of all, as regards the laws, I think it's worth considering that these laws were passed when they were, perhaps because of a convergence of two things. First of all, both of the major witchcraft statutes in England were passed at the beginning of new regimes, one in Elizabeth's second Parliament, one in the first Parliament of King James VI and I. It makes one wonder whether there was an element in this legislation of symbolism; that acts on this subject were passed perhaps as part of the propaganda of a new regime, that passing statutes of this nature in a sense conferred legitimacy on new regimes by showing their firm stance against a particularly symbolically charged form of deviance. To be opposed to witchcraft was in a sense a declaration of legitimacy. The acts may have had then a certain symbolic function when they were passed through Parliament, without opposition so far as we can tell.

Secondly, another element of the timing of the acts is the fact that there may have been an element of political contingency, specifically in the form of suspected threats to the person of the monarch. In 1561, two years before the 1563 act was brought forward, a plot had been discovered in which sorcery was allegedly being used against Elizabeth. William Cecil was horrified to find, when the plot was uncovered, that there was actually nothing on the statute book forbidding it. This may have been a contingent political reason for moving ahead with a witchcraft statute. It may have persuaded him to go along with one or two of the bishops who were themselves interested in having legislation on this issue. That's an interpretation, then, which might be particularly relevant to the passage of the 1563 act though the full details of its passage through Parliament remain unknown; the documentation is too poor.

The act of 1604 is a lot clearer. Following the accession of James VI of Scotland as James I of England, he was a man with a profound interest in witchcraft, he'd written a book about it on the subject in — he'd written a book about the subject in Scotland — following his accession and the union of crowns, the witchcraft statutes of both England and Scotland were overhauled and revised by a committee of judges and bishops. This again may have been a symbolic act. They decided to do it then. Why then? It's a new regime and a new act was passed in Scotland at the same time. It may have been helped along again by the fact that in 1604 there was a particularly notorious witchcraft case in London itself, which may have drawn attention to the problem once again.

So what I'm suggesting is that these acts of Parliament were essentially introduced as legitimizing symbols: good and godly laws introduced by good and godly regimes. Yet there's no evidence that the authorities that put them on the statute book actually wanted a witch hunt. If they'd wanted one, they could have had one. But they didn't. What they did was to make witchcraft prosecutions possible in the royal courts — and to that extent the political and ecclesiastical elite had a bigger role in making possible the prosecutions which took place than is often recognized.

So one can perhaps explain why the acts were put on the statute book in that kind of way, but that still leaves the problem of Essex. Why Essex? Is it possible that Essex as a local society was peculiarly conscious of the threat of witchcraft? But why should that be so? It's quite clear that people might feel threatened by maleficium in any part of England. Why should they act against it so much more in the county of Essex? And the only suggestion I can make on that issue is that the use of the criminal law against witches had had terrible publicity in Essex. Essex was unusual in the sense that it saw three causes celebres, three group trials. They took place in 1566, only three years after the passage of Elizabeth's statute; in 1582; and in 1589. In each of these cases an initial accusation was vigorously pursued by local justices of the peace who happened to have a particular personal concern about witchcraft. That meant that instead of just one person going on trial small groups of women went on trial and these trials were well publicized in pamphlets which were written about them and which survive to this day. You can read them on Early English Books Online.

All of this, then, may have given peculiar publicity to witchcraft as a threat and what could be done about it. One wonders, then, whether a number of particularly scandalous local cases occurring in this county had the effect of heightening anxiety about witchcraft within Essex, enhancing the sense of threat which people felt, making it more intense than elsewhere, and of course providing an object lesson in how to deal with it. So are we dealing then with a moral panic breaking out within a particular local society, which subsequently died down in the seventeenth century until it was artificially revived again by the activities of Matthew Hopkins, the Witchfinder General, in 1645? Ursula Kemp incidentally was one of the women tried in one of those group trials, the one of 1582.

So to conclude: the whole issue of the history of witchcraft, why people were so concerned with it at a particular point in time, is clearly enormously complex. But what I'm suggesting is that first, the case of England was different to a degree from what was going on elsewhere in Europe at the time. There were no mass witch hunts to marry popular superstition and ecclesiastical fantasy in the way one found in various parts of Europe and in Scotland, Matthew Hopkins excepted. Secondly, in England witchcraft prosecutions did come up spontaneously from below and they probably usually arose in pretty much the way Thomas and Macfarlane and James Sharpe have suggested, as far as individual cases were concerned, though it was an accusation which could also be used for malicious prosecution and was so used.

But thirdly, these cases could only arise because of the existence of laws which were perhaps essentially symbolic and contingent in their origins. And that once those laws existed, fourthly, the cases arose only sporadically. The sense we have of a definite chronological pattern in witchcraft prosecutions is very heavily influenced as you've seen by the case of Essex alone. Essex does seem to have been unique for very special reasons which we may never be able to do more than to guess at. Elsewhere in the country cases arose sporadically, occasionally, no clear pattern beyond the fact that they were more common in the late sixteenth century than later.

And finally, there was no English witch hunt because at the end of the day the authorities in both church and state didn't want one. They never felt sufficiently threatened to instigate one against those they deemed their enemies. The potential for a witch hunt was there and it long continued. Village tensions hadn't faded. The difference of the seventeenth century from the later sixteenth century was above all that the judicial authorities not only failed to seek a witch hunt, but actually became active in suppressing the accusations which were brought before them. So then, I suspect that overall both the rise and the fall of witchcraft prosecution is best explained by the way in which the law first of all gave people, and then later took away from them, the opportunity to settle a particular kind of personal conflict through the use of the law and the prosecution of people to their deaths.

The beliefs behind all of that were very ancient and they long continued, but the history of witchcraft is very much to do with the use of the criminal law in the way I've described. The crucial issue was perhaps that for a short while, for two generations, there was indeed a conjunction of long-standing patterns of popular belief with a shorter-term enhancement of the anxieties and the credulousness of the elite. It was they who passed the laws that made witchcraft trials possible. They later repented of their folly. They avoided the enforcement of those laws and eventually, in 1736, they repealed them. But that, of course, was about 150 years too late for Ursula Kemp.

[end of transcript]


References

1. Keith Thomas in Religion and the Decline of Magic (1971).

2. J. Obelkevich in Religion and Rural Society. South Lindsey 1825-1875 (1976). As the title indicates, he was describing the persisting magical beliefs of the rural poor in the early nineteenth century.