Tuesday, August 30, 2016

The Trial and Death of Gilles de Rais by Margaret Alice Murray 1921

The Trial and Death of Gilles de Rais by Margaret Alice Murray 1921

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[Gilles de Rais was a knight and lord from Brittany, a leader in the French army, and a companion-in-arms of Joan of Arc. He is best known for his reputation and later conviction as a confessed serial killer of children. Gilles de Rais is believed to be the inspiration for the 1697 fairy tale "Bluebeard" by Charles Perrault, and was even considered a vampire].

Like Joan of Arc, Gilles de Rais was tried and executed as a witch; and in the same way, much that is mysterious in this trial can also be explained by the Dianic Cult.

On the mother's side he descended from Tiphaine de Champtocé, and on the father's from Tiphaine de Husson; this latter was the niece of Bertrand du Guesclin, and called after du Guesclin's wife, who was a fairy woman. The name Tiphaine appears to come from the same root as Fein, Finn, and Fian, all of which meant 'fairy' in Great Britain, and probably in Brittany as well. There is therefore a strong suggestion of a strain of fairy blood, and with that blood there may also have descended to Gilles many of the beliefs and customs of the dwarf race.

The bond between Gilles and Joan was a very close one. She obtained permission from the King to choose whom she would for her escort; her choice at once fell on Gilles, for she would naturally prefer those of her own faith. He held already a high command in the relieving force, and added the protection of Joan as a special part of his duties. Later on, even after he had reached the high position of Marshal of France, he still continued those duties, remaining with her all day when she was wounded at the assault on Paris. It is an interesting point also that Charles VII granted permission to both these great leaders to bear the royal arms on their escutcheons. It seems incredible that a soldier of Gilles's character and standing should have made no move to rescue Joan by ransom or by force, when she was captured. She was not only a comrade, she was especially under his protection, and it is natural for us to think that his honour was involved. But if he regarded her as the destined victim, chosen and set apart for death, as required by the religion to which both he and she belonged, he could do nothing but remain inactive and let her fate be consummated. If this is so, then the 'Mystery of Orleans', of which he was the author, would be a religious play of the same class as the mystery-plays of the Christians.

The extraordinary prodigality and extravagance of Gilles may have been due, as is usually suggested, to profligacy or to madness, but it may equally well have been that he took seriously the belief that as the Incarnate God—or at any rate as a candidate for that honour—he must give to all who asked. He rode a black horse, as also did Joan and the 'Devils' of later centuries; and on two separate occasions he attempted to enter into a compact with the 'Devil'. He could not decide to which religion he would belong, the old or the new, and his life was one long struggle. The old religion demanded human sacrifices and he gave them, the new religion regarded murder as mortal sin and he tried to offer expiation; openly he had Christian masses and prayers celebrated with the utmost pomp, secretly he followed the ancient cult; when he was about to remove the bodies of the human victims from the castle of Champtocé, he swore his accomplices to secrecy by the binding oaths of both religions; on the other hand members of the old faith, whom he consulted when in trouble, warned him that as long as he professed Christianity and practised its rites they could do nothing for him.

An infringement of the rights of the Church brought him under the ecclesiastical law, and the Church was not slow to take advantage of the position. Had he chosen to resist, his exalted position would have protected him, but he preferred to yield, and like Joan he stood his trial on the charge of heresy. The trial did not take long; he was arrested on September 14, and executed on October 26. With him were arrested eight others, of whom two were executed with him. Seeing that thirteen was always the number of witches in a Coven, it is surely more than an accidental coincidence that nine men and women, including Gilles, were arrested, two saved themselves by flight, and two more who had played a large part in the celebration of the rites of the old religion were already dead. Thus even as early as the middle of the fifteenth century the Coven of thirteen was in existence.

Gilles was charged with heresy before a Court composed of ecclesiastics only, and like Joan he was willing to be tried for his faith. He announced that he had always been a Christian, which may be taken to mean that there was some doubt as to whether he was not a heathen. He suddenly gave way to a curious outburst against the authority of the Court, saying that he would rather be hanged by the neck with a lace than submit to them as judges. This can only be understood by comparing his reference to 'hanging with a lace' with the method by which Playfair in 1597, John Stewart in 1618, and John Reid in 1697, met their deaths.

The sudden change of front in this haughty noble may be accounted for by the excommunication which was decreed against him, but this explains neither his passionate haste to confess all, and more than all, of which he was accused, nor his earnest and eager desire to die. How much of his confession was true cannot be determined now, but it is very evident that he was resolved to make his own death certain. His action in this may be compared with that of Major Weir in 1670, who also was executed on his own voluntary confession of witchcraft and crime. Gilles's last words, though couched in Christian phraseology, show that he had not realized the enormity of the crimes which he confessed: 'We have sinned, all three of us', he said to his two companions, 'but as soon as our souls have left our bodies we shall all see God in His glory in Paradise.' He was hanged on a gibbet above a pyre, but when the fire burned through the rope the body was snatched from the flames by several ladies of his family, who prepared it for burial with their own hands, and it was then interred in the Carmelite church close by. His two associates were also hanged, their bodies being burned and the ashes scattered.

On the spot where Gilles was executed his daughter erected a monument, to which came all nursing mothers to pray for an abundance of milk. Here again is a strong suggestion that he was regarded as the Incarnate God of fertility. Another suggestive fact is the length of time—nine years—which elapsed between the death of Joan and the death of Gilles. This is a usual interval when the Incarnate God is given a time-limit.

It required twenty-five years before an action of rehabilitation could be taken for Joan. In the case of Gilles, two years after the execution the King granted letters of rehabilitation for that 'the said Gilles, unduly and without cause, was condemned and put to death'.

An intensive study of this period might reveal the witch organization at the royal Court and possibly even the Grand-master to whom Joan owed allegiance, the 'God' who sent her. Giac, the King's favourite, was executed as a witch, and Joan's beau duc, the Duke d'Alençon, was also of the fraternity.

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