The Black Death and The Dancing Mania, J. F. C. Hecker [digital ebook reader .TXT] 📗
- Author: J. F. C. Hecker
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Moreover, most of those affected were only annually visited by attacks; and the occasion of them was so manifestly referable to the prevailing notions of that period, that if the unqualified belief in the supernatural agency of saints could have been abolished, they would not have had any return of the complaint.
Throughout the whole of June, prior to the festival of St. John, patients felt a disquietude and restlessness which they were unable to overcome. They were dejected, timid, and anxious; wandered about in an unsettled state, being tormented with twitching pains, which seized them suddenly in different parts, and eagerly expected the eve of St. John’s day, in the confident hope that by dancing at the altars of this saint, or of St. Vitus (for in the Breisgau aid was equally sought from both), they would be freed from all their sufferings. This hope was not disappointed; and they remained, for the rest of the year, exempt from any further attack, after having thus, by dancing and raving for three hours, satisfied an irresistible demand of nature.
There were at that period two chapels in the Breisgau visited by the St. Vitus’s dancers; namely, the Chapel of St. Vitus at Biessen, near Breisach, and that of St. John, near Wasenweiler; and it is probable that in the south-west of Germany the disease was still in existence in the seventeenth century.
However, it grew every year more rare, so that at the beginning of the seventeenth century it was observed only occasionally in its ancient form. Thus in the spring of the year 1623, G. Horst saw some women who annually performed a pilgrimage to St. Vitus’s chapel at Drefelhausen, near Weissenstein, in the territory of Ulm, that they might wait for their dancing fit there, in the same manner as those in the Breisgau did, according to Schenck’s account. They were not satisfied, however, with a dance of three hours’ duration, but continued day and night in a state of mental aberration, like persons in an ecstasy, until they fell exhausted to the ground; and when they came to themselves again they felt relieved from a distressing uneasiness and painful sensation of weight in their bodies, of which they had complained for several weeks prior to St. Vitus’s Day.
After this commotion they remained well for the whole year; and such was their faith in the protecting power of the saint, that one of them had visited this shrine at Drefelhausen more than twenty times, and another had already kept the saint’s day for the thirty-second time at this sacred station.
The dancing fit itself was excited here, as it probably was in other places, by music, from the effects of which the patients were thrown into a state of convulsion. Many concurrent testimonies serve to show that music generally contributed much to the continuance of the St. Vitus’s dance, originated and increased its paroxysms, and was sometimes the cause of their mitigation.
So early as the fourteenth century the swarms of St. John’s dancers were accompanied by minstrels playing upon noisy instruments, who roused their morbid feelings; and it may readily be supposed that by the performance of lively melodies, and the stimulating effects which the shrill tones of fifes and trumpets would produce, a paroxysm that was perhaps but slight in itself, might, in many cases, be increased to the most outrageous fury, such as in later times was purposely induced in order that the force of the disease might be exhausted by the violence of its attack. Moreover, by means of intoxicating music a kind of demoniacal festival for the rude multitude was established, which had the effect of spreading this unhappy malady wider and wider.
Soft harmony was, however, employed to calm the excitement of those affected, and it is mentioned as a character of the tunes played with this view to the St. Vitus’s dancers, that they contained transitions from a quick to a slow measure, and passed gradually from a high to a low key. It is to be regretted that no trace of this music has reached out times, which is owing partly to the disastrous events of the seventeenth century, and partly to the circumstance that the disorder was looked upon as entirely national, and only incidentally considered worthy of notice by foreign men of learning. If the St. Vitus’s dance was already on the decline at the commencement of the seventeenth century, the subsequent events were altogether adverse to its continuance.
Wars carried on with animosity, and with various success, for thirty years, shook the west of Europe; and although the unspeakable calamities which they brought upon Germany, both during their continuance and in their immediate consequences, were by no means favourable to the advance of knowledge, yet, with the vehemence of a purifying fire, they gradually effected the intellectual regeneration of the Germans; superstition, in her ancient form, never again appeared, and the belief in the dominion of spirits, which prevailed in the middle ages, lost for ever its once formidable power.
SECT. 1—TARANTISM
It was of the utmost advantage to the St. Vitus’s dancers that they made choice of a favourite patron saint; for, not to mention that people were inclined to compare them to the possessed with evil spirits described in the Bible, and thence to consider them as innocent victims to the power of Satan, the name of their great intercessor recommended them to general commiseration, and a magic boundary was thus set to every harsh feeling, which might otherwise have proved hostile to their safety. Other fanatics were not so fortunate, being often treated with the most relentless cruelty, whenever the notions of the middle ages either excused or commanded it as a religious duty. Thus, passing over the innumerable instances of the burning of witches, who were, after all, only labouring under a delusion, the Teutonic knights in Prussia not unfrequently condemned those maniacs to the stake who imagined themselves to be metamorphosed into wolves—an extraordinary species of insanity, which, having existed in Greece before our era, spread, in process of time over Europe, so that it was communicated not only to the Romaic, but also to the German and Sarmatian nations, and descended from the ancients as a legacy of affliction to posterity. In modern times Lycanthropy—such was the name given to this infatuation—has vanished from the earth, but it is nevertheless well worthy the consideration of the observer of human aberrations, and a history of it by some writer who is equally well acquainted with the middle ages as with antiquity is still a desideratum. We leave it for the present without further notice, and turn to a malady most extraordinary in all its phenomena, having a close connection with the St. Vitus’s dance, and, by a comparison of facts which are altogether similar, affording us an instructive subject for contemplation. We allude to the disease called Tarantism, which made its first appearance in Apulia, and thence spread over the other provinces of Italy, where, during some centuries, it prevailed as a great epidemic.
In the present times, it has vanished, or at least has lost altogether its original importance, like the St. Vitus’s dance, lycanthropy, and witchcraft.
SECT. 2—MOST ANCIENT TRACES—CAUSES
The learned Nicholas Perotti gives the earliest account of this strange disorder. Nobody had the least doubt that it was caused by the bite of the tarantula, a ground-spider common in Apulia: and the fear of this insect was so general that its bite was in all probability much oftener imagined, or the sting of some other kind of insect mistaken for it, than actually received. The word tarantula is apparently the same as terrantola, a name given by the Italians to the stellio of the old Romans, which was a kind of lizard, said to be poisonous, and invested by credulity with such extraordinary qualities, that, like the serpent of the Mosaic account of the Creation, it personified, in the imaginations of the vulgar, the notion of cunning, so that even the jurists designated a cunning fraud by the appellation of a “stellionatus.”
Perotti expressly assures us that this reptile was called by the Romans tarantula; and since he himself, who was one of the most distinguished authors of his time, strangely confounds spiders and lizards together, so that he considers the Apulian tarantula, which he ranks among the class of spiders, to have the same meaning as the kind of lizard called [Greek text], it is the less extraordinary that the unlearned country people of Apulia should confound the much-dreaded ground-spider with the fabulous star-lizard, and appropriate to the one the name of the other. The derivation of the word tarantula, from the city of Tarentum, or the river Thara, in Apulia, on the banks of which this insect is said to have been most frequently found, or, at least, its bite to have had the most venomous effect, seems not to be supported by authority. So much for the name of this famous spider, which, unless we are greatly mistaken, throws no light whatever upon the nature of the disease in question. Naturalists who, possessing a knowledge of the past, should not misapply their talents by employing them in establishing the dry distinction of forms, would find here much that calls for research, and their efforts would clear up many a perplexing obscurity.
Perotti states that the tarantula—that is, the spider so called—
was not met with in Italy in former times, but that in his day it had become common, especially in Apulia, as well as in some other districts. He deserves, however, no great confidence as a naturalist, notwithstanding his having delivered lectures in Bologna on medicine and other sciences. He at least has neglected to prove his assertion, which is not borne out by any analogous phenomenon observed in modern times with regard to the history of the spider species. It is by no means to be admitted that the tarantula did not make its appearance in Italy before the disease ascribed to its bite became remarkable, even though tempests more violent than those unexampled storms which arose at the time of the Black Death in the middle of the fourteenth century had set the insect world in motion; for the spider is little if at all susceptible of those cosmical influences which at times multiply locusts and other winged insects to a wonderful extent, and compel them to migrate.
The symptoms which Perotti enumerates as consequent on the bite of the tarantula agree very exactly with those described by later writers. Those who were bitten, generally fell into a state of melancholy, and appeared to be stupefied, and scarcely in possession of their senses. This condition was, in many cases, united with so great a sensibility to music, that at the very first tones of their favourite melodies they sprang up, shouting for joy, and danced on without intermission, until they sank to the ground exhausted and almost lifeless. In others, the disease did not take this cheerful turn. They wept constantly, and as if pining away with some unsatisfied desire, spent their days in the greatest misery and anxiety. Others, again, in morbid fits of love, cast their longing looks on women, and instances of death are recorded, which are said
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