The Black Death and The Dancing Mania, J. F. C. Hecker [digital ebook reader .TXT] 📗

Christ fell upon all: noble and ignoble, old and young, and even children of five years of age, marched through the streets with no covering but a scarf round the waist. They each carried a scourge of leathern thongs, which they applied to their limbs, amid sighs and tears, with such violence that the blood flowed from the wounds. Not only during the day, but even by night, and in the severest winter, they traversed the cities with burning torches and banners, in thousands and tens of thousands, headed by their priests, and prostrated themselves before the altars. They proceeded in the same manner in the villages: and the woods and mountains resounded with the voices of those whose cries were raised to God. The melancholy chaunt of the penitent alone was heard. Enemies were reconciled; men and women vied with each other in splendid works of charity, as if they dreaded that Divine Omnipotence would pronounce on them the doom of annihilation.”

 

The pilgrimages of the Flagellants extended throughout all the province of Southern Germany, as far as Saxony, Bohemia, and Poland, and even further; but at length the priests resisted this dangerous fanaticism, without being able to extirpate the illusion, which was advantageous to the hierarchy as long as it submitted to its sway. Regnier, a hermit of Perugia, is recorded as a fanatic preacher of penitence, with whom the extravagance originated. In the year 1296 there was a great procession of the Flagellants in Strasburg; and in 1334, fourteen years before the Great Mortality, the sermon of Venturinus, a Dominican friar of Bergamo, induced above 10,000 persons to undertake a new pilgrimage. They scourged themselves in the churches, and were entertained in the market-places at the public expense. At Rome, Venturinus was derided, and banished by the Pope to the mountains of Ricondona. He patiently endured all—went to the Holy Land, and died at Smyrna, 1346. Hence we see that this fanaticism was a mania of the middle ages, which, in the year 1349, on so fearful an occasion, and while still so fresh in remembrance, needed no new founder; of whom, indeed, all the records are silent. It probably arose in many places at the same time; for the terror of death, which pervaded all nations and suddenly set such powerful impulses in motion, might easily conjure up the fanaticism of exaggerated and overpowering repentance.

 

The manner and proceedings of the Flagellants of the thirteenth and fourteenth centuries exactly resemble each other. But, if during the Black Plague, simple credulity came to their aid, which seized, as a consolation, the grossest delusion of religious enthusiasm, yet it is evident that the leaders must have been intimately united, and have exercised the power of a secret association. Besides, the rude band was generally under the control of men of learning, some of whom at least certainly had other objects in view independent of those which ostensibly appeared. Whoever was desirous of joining the brotherhood, was bound to remain in it thirty-four days, and to have fourpence per day at his own disposal, so that he might not be burthensome to any one; if married, he was obliged to have the sanction of his wife, and give the assurance that he was reconciled to all men.

The Brothers of the Cross were not permitted to seek for free quarters, or even to enter a house without having been invited; they were forbidden to converse with females; and if they transgressed these rules, or acted without discretion, they were obliged to confess to the Superior, who sentenced them to several lashes of the scourge, by way of penance. Ecclesiastics had not, as such, any pre-eminence among them; according to their original law, which, however, was often transgressed, they could not become Masters, or take part in the Secret Councils. Penance was performed twice every day: in the morning and evening they went abroad in pairs, singing psalms amid the ringing of the bells; and when they arrived at the place of flagellation, they stripped the upper part of their bodies and put off their shoes, keeping on only a linen dress, reaching from the waist to the ankles. They then lay down in a large circle, in different positions, according to the nature of the crime: the adulterer with his face to the ground; the perjurer on one side, holding up three of his fingers, &c., and were then castigated, some more and some less, by the Master, who ordered them to rise in the words of a prescribed form. Upon this they scourged themselves, amid the singing of psalms and loud supplications for the averting of the plague, with genuflexions and other ceremonies, of which contemporary writers give various accounts; and at the same time constantly boasted of their penance, that the blood of their wounds was mingled with that of the Saviour. One of them, in conclusion, stoop up to read a letter, which it was pretended an angel had brought from heaven to St. Peter’s Church, at Jerusalem, stating that Christ, who was sore displeased at the sins of man, had granted, at the intercession of the Holy Virgin and of the angels, that all who should wander about for thirty-four days and scourge themselves, should be partakers of the Divine grace. This scene caused as great a commotion among the believers as the finding of the holy spear once did at Antioch; and if any among the clergy inquired who had sealed the letter, he was boldly answered, the same who had sealed the Gospel!

 

All this had so powerful an effect, that the Church was in considerable danger; for the Flagellants gained more credit than the priests, from whom they so entirely withdrew themselves, that they even absolved each other. Besides, they everywhere took possession of the churches, and their new songs, which went from mouth to mouth, operated strongly on the minds of the people.

Great enthusiasm and originally pious feelings are clearly distinguishable in these hymns, and especially in the chief psalm of the Cross-bearers, which is still extant, and which was sung all over Germany in different dialects, and is probably of a more ancient date. Degeneracy, however, soon crept in; crimes were everywhere committed; and there was no energetic man capable of directing the individual excitement to purer objects, even had an effectual resistance to the tottering Church been at that early period seasonable, and had it been possible to restrain the fanaticism. The Flagellants sometimes undertook to make trial of their power of working miracles; as in Strasburg, where they attempted, in their own circle, to resuscitate a dead child: they, however, failed, and their unskilfulness did them much harm, though they succeeded here and there in maintaining some confidence in their holy calling, by pretending to have the power of casting out evil spirits.

 

The Brotherhood of the Cross announced that the pilgrimage of the Flagellants was to continue for a space of thirty-four years; and many of the Masters had doubtless determined to form a lasting league against the Church; but they had gone too far. So early as the first year of their establishment, the general indignation set bounds to their intrigues: so that the strict measures adopted by the Emperor Charles IV., and Pope Clement, who, throughout the whole of this fearful period, manifested prudence and noble-mindedness, and conducted himself in a manner every way worthy of his high station, were easily put into execution.

 

The Sorbonne, at Paris, and the Emperor Charles, had already applied to the Holy See for assistance against these formidable and heretical excesses, which had well-nigh destroyed the influence of the clergy in every place; when a hundred of the Brotherhood of the Cross arrived at Avignon from Basle, and desired admission. The Pope, regardless of the intercession of several cardinals, interdicted their public penance, which he had not authorised; and, on pain of excommunication, prohibited throughout Christendom the continuance of these pilgrimages.

Philip VI., supported by the condemnatory judgment of the Sorbonne, forbade their reception in France. Manfred, King of Sicily, at the same time threatened them with punishment by death; and in the East they were withstood by several bishops, among whom was Janussius, of Gnesen, and Preczlaw, of Breslau, who condemned to death one of their Masters, formerly a deacon; and, in conformity with the barbarity of the times, had him publicly burnt. In Westphalia, where so shortly before they had venerated the Brothers of the Cross, they now persecuted them with relentless severity; and in the Mark, as well as in all the other countries of Germany, they pursued them as if they had been the authors of every misfortune.

 

The processions of the Brotherhood of the Cross undoubtedly promoted the spreading of the plague; and it is evident that the gloomy fanaticism which gave rise to them would infuse a new poison into the already desponding minds of the people.

 

Still, however, all this was within the bounds of barbarous enthusiasm; but horrible were the persecutions of the Jews, which were committed in most countries, with even greater exasperation than in the twelfth century, during the first Crusades. In every destructive pestilence the common people at first attribute the mortality to poison. No instruction avails; the supposed testimony of their eyesight is to them a proof, and they authoritatively demand the victims of their rage. On whom, then, was it so likely to fall as on the Jews, the usurers and the strangers who lived at enmity with the Christians? They were everywhere suspected of having poisoned the wells or infected the air. They alone were considered as having brought this fearful mortality upon the Christians. They were, in consequence, pursued with merciless cruelty; and either indiscriminately given up to the fury of the populace, or sentenced by sanguinary tribunals, which, with all the forms of the law, ordered them to be burnt alive. In times like these, much is indeed said of guilt and innocence; but hatred and revenge bear down all discrimination, and the smallest probability magnifies suspicion into certainty.

These bloody scenes, which disgraced Europe in the fourteenth century, are a counterpart to a similar mania of the age, which was manifested in the persecutions of witches and sorcerers; and, like these, they prove that enthusiasm, associated with hatred, and leagued with the baser passions, may work more powerfully upon whole nations than religion and legal order; nay, that it even knows how to profit by the authority of both, in order the more surely to satiate with blood the sword of long-suppressed revenge.

 

The persecution of the Jews commenced in September and October, 1348, at Chillon, on the Lake of Geneva, where the first criminal proceedings were instituted against them, after they had long before been accused by the people of poisoning the wells; similar scenes followed in Bern and Freyburg, in January, 1349. Under the influence of excruciating suffering, the tortured Jews confessed themselves guilty of the crime imputed to them; and it being affirmed that poison had in fact been found in a well at Zoffingen, this was deemed a sufficient proof to convince the world; and the persecution of the abhorred culprits thus appeared justifiable. Now, though we can take as little exception at these proceedings as at the multifarious confessions of witches, because the interrogatories of the fanatical and sanguinary tribunals were so complicated, that by means of the rack the required answer must inevitably be obtained; and it is, besides, conformable to human nature that crimes which are in everybody’s mouth may, in the end, be actually committed by some, either from wantonness, revenge, or desperate exasperation: yet crimes and accusations are, under circumstances like these, merely the offspring of a revengeful, frenzied spirit in the people; and the accusers, according to the fundamental principles of morality, which are the same in every age, are the more guilty