The Black Death and The Dancing Mania, J. F. C. Hecker [digital ebook reader .TXT] 📗
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attention. In Sweden two princes died—Haken and Knut, half-brothers of King Magnus; and in Westgothland alone, 466 priests.
The inhabitants of Iceland and Greenland found in the coldness of their inhospitable climate no protection against the southern enemy who had penetrated to them from happier countries. The plague caused great havoc among them. Nature made no allowance for their constant warfare with the elements, and the parsimony with which she had meted out to them the enjoyments of life. In Denmark and Norway, however, people were so occupied with their own misery, that the accustomed voyages to Greenland ceased.
Towering icebergs formed at the same time on the coast of East Greenland, in consequence of the general concussion of the earth’s organism; and no mortal, from that time forward, has ever seen that shore or its inhabitants.
It has been observed above, that in Russia the Black Plague did not break out until 1351, after it had already passed through the south and north of Europe. In this country also, the mortality was extraordinarily great; and the same scenes of affliction and despair were exhibited, as had occurred in those nations which had already passed the ordeal: the same mode of burial—the same horrible certainty of death—the same torpor and depression of spirits. The wealthy abandoned their treasures, and gave their villages and estates to the churches and monasteries; this being, according to the notions of the age, the surest way of securing the favour of Heaven and the forgiveness of past sins. In Russia, too, the voice of nature was silenced by fear and horror. In the hour of danger, fathers and mothers deserted their children, and children their parents.
Of all the estimates of the number of lives lost in Europe, the most probable is, that altogether a fourth part of the inhabitants were carried off. Now, if Europe at present contain 210,000,000
inhabitants, the population, not to take a higher estimate, which might easily by justified, amounted to at least 105,000,000 in the sixteenth century.
It may therefore be assumed, without exaggeration, that Europe lost during the Black Death 25,000,000 of inhabitants.
That her nations could so quickly overcome such a fearful concussion in their external circumstances, and, in general, without retrograding more than they actually did, could so develop their energies in the following century, is a most convincing proof of the indestructibility of human society as a whole. To assume, however, that it did not suffer any essential change internally, because in appearance everything remained as before, is inconsistent with a just view of cause and effect. Many historians seem to have adopted such an opinion; accustomed, as usual, to judge of the moral condition of the people solely according to the vicissitudes of earthly power, the events of battles, and the influence of religion, but to pass over with indifference the great phenomena of nature, which modify, not only the surface of the earth, but also the human mind. Hence, most of them have touched but superficially on the “Great Mortality” of the fourteenth century. We, for our parts, are convinced that in the history of the world the Black Death is one of the most important events which have prepared the way for the present state of Europe.
He who studies the human mind with attention, and forms a deliberate judgment on the intellectual powers which set people and States in motion, may perhaps find some proofs of this assertion in the following observations:- at that time, the advancement of the hierarchy was, in most countries, extraordinary; for the Church acquired treasures and large properties in land, even to a greater extent than after the Crusades; but experience has demonstrated that such a state of things is ruinous to the people, and causes them to retrograde, as was evinced on this occasion.
After the cessation of the Black Plague, a greater fecundity in women was everywhere remarkable—a grand phenomenon, which, from its occurrence after every destructive pestilence, proves to conviction, if any occurrence can do so, the prevalence of a higher power in the direction of general organic life. Marriages were, almost without exception, prolific; and double and triple births were more frequent than at other times; under which head, we should remember the strange remark, that after the “Great Mortality” the children were said to have got fewer teeth than before; at which contemporaries were mightily shocked, and even later writers have felt surprise.
If we examine the grounds of this oft-repeated assertion, we shall find that they were astonished to see children, cut twenty, or at most, twenty-two teeth, under the supposition that a greater number had formerly fallen to their share. Some writers of authority, as, for example, the physician Savonarola, at Ferrara, who probably looked for twenty-eight teeth in children, published their opinions on this subject. Others copied from them, without seeing for themselves, as often happens in other matters which are equally evident; and thus the world believed in the miracle of an imperfection in the human body which had been caused by the Black Plague.
The people gradually consoled themselves after the sufferings which they had undergone; the dead were lamented and forgotten; and, in the stirring vicissitudes of existence, the world belonged to the living.
The mental shock sustained by all nations during the prevalence of the Black Plague is without parallel and beyond description. In the eyes of the timorous, danger was the certain harbinger of death; many fell victims to fear on the first appearance of the distemper, and the most stout-hearted lost their confidence.
Thus, after reliance on the future had died away, the spiritual union which binds man to his family and his fellow-creatures was gradually dissolved. The pious closed their accounts with the world—eternity presented itself to their view—their only remaining desire was for a participation in the consolations of religion, because to them death was disarmed of its sting.
Repentance seized the transgressor, admonishing him to consecrate his remaining hours to the exercise of Christian virtues. All minds were directed to the contemplation of futurity; and children, who manifest the more elevated feelings of the soul without alloy, were frequently seen, while labouring under the plague, breathing out their spirit with prayer and songs of thanksgiving.
An awful sense of contrition seized Christians of every communion; they resolved to forsake their vices, to make restitution for past offences, before they were summoned hence, to seek reconciliation with their Maker, and to avert, by self-chastisement, the punishment due to their former sins. Human nature would be exalted, could the countless noble actions which, in times of most imminent danger, were performed in secret, be recorded for the instruction of future generations. They, however, have no influence on the course of worldly events. They are known only to silent eyewitnesses, and soon fall into oblivion. But hypocrisy, illusion, and bigotry stalk abroad undaunted; they desecrate what is noble, they pervert what is divine, to the unholy purposes of selfishness, which hurries along every good feeling in the false excitement of the age. Thus it was in the years of this plague.
In the fourteenth century, the monastic system was still in its full vigour, the power of the ecclesiastical orders and brotherhoods was revered by the people, and the hierarchy was still formidable to the temporal power. It was therefore in the natural constitution of society that bigoted zeal, which in such times makes a show of public acts of penance, should avail itself of the semblance of religion. But this took place in such a manner, that unbridled, self-willed penitence, degenerated into lukewarmness, renounced obedience to the hierarchy, and prepared a fearful opposition to the Church, paralysed as it was by antiquated forms.
While all countries were filled with lamentations and woe, there first arose in Hungary, and afterwards in Germany, the Brotherhood of the Flagellants, called also the Brethren of the Cross, or Cross-bearers, who took upon themselves the repentance of the people for the sins they had committed, and offered prayers and supplications for the averting of this plague. This Order consisted chiefly of persons of the lower class, who were either actuated by sincere contrition, or who joyfully availed themselves of this pretext for idleness, and were hurried along with the tide of distracting frenzy. But as these brotherhoods gained in repute, and were welcomed by the people with veneration and enthusiasm, many nobles and ecclesiastics ranged themselves under their standard; and their bands were not unfrequently augmented by children, honourable women, and nuns; so powerfully were minds of the most opposite temperaments enslaved by this infatuation. They marched through the cities, in well-organised processions, with leaders and singers; their heads covered as far as the eyes; their look fixed on the ground, accompanied by every token of the deepest contrition and mourning. They were robed in sombre garments, with red crosses on the breast, back, and cap, and bore triple scourges, tied in three or four knots, in which points of iron were fixed. Tapers and magnificent banners of velvet and cloth of gold were carried before them; wherever they made their appearance, they were welcomed by the ringing bells, and the people flocked from all quarters to listen to their hymns and to witness their penance with devotion and tears.
In the year 1349, two hundred Flagellants first entered Strasburg, where they were received with great joy, and hospitably lodged by citizens. Above a thousand joined the brotherhood, which now assumed the appearance of a wandering tribe, and separated into two bodies, for the purpose of journeying to the north and to the south. For more than half a year, new parties arrived weekly; and on each arrival adults and children left their families to accompany them; till at length their sanctity was questioned, and the doors of houses and churches were closed against them. At Spires, two hundred boys, of twelve years of age and under, constituted themselves into a Brotherhood of the Cross, in imitation of the children who, about a hundred years before, had united, at the instigation of some fanatic monks, for the purpose of recovering the Holy Sepulchre. All the inhabitants of this town were carried away by the illusion; they conducted the strangers to their houses with songs of thanksgiving, to regale them for the night. The women embroidered banners for them, and all were anxious to augment their pomp; and at every succeeding pilgrimage their influence and reputation increased.
It was not merely some individual parts of the country that fostered them: all Germany, Hungary, Poland, Bohemia, Silesia, and Flanders, did homage to the mania; and they at length became as formidable to the secular as they were to the ecclesiastical power. The influence of this fanaticism was great and threatening, resembling the excitement which called all the inhabitants of Europe into the deserts of Syria and Palestine about two hundred and fifty years before. The appearance in itself was not novel. As far back as the eleventh century, many believers in Asia and Southern Europe afflicted themselves with the punishment of flagellation. Dominicus Loricatus, a monk of St. Croce d’Avellano, is mentioned as the master and model of this species of mortification of the flesh; which, according to the primitive notions of the Asiatic Anchorites, was deemed eminently Christian. The author of the solemn processions of the Flagellants is said to have been St. Anthony; for even in his time (1231) this kind of penance was so much in vogue, that it is recorded as an eventful circumstance in the history of the world.
In 1260, the Flagellants appeared in Italy as Devoti. “When the land was polluted by vices and crimes, an unexampled spirit of remorse suddenly seized the minds of the Italians. The fear of
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