The Black Death and The Dancing Mania by J. F. C. Hecker (free ebook reader for iphone .txt) 📕

SECT. 2—ST. VITUS’S DANCE

Strasburg was visited by the “Dancing Plague” in the year 1418, and the same infatuation existed among the people there, as in the towns of Belgium and the Lower Rhine. Many who were seized at the sight of those affected, excited attention at first by their confused and absurd behaviour, and then by their constantly following swarms of dancers. These were seen day and night passing through the streets, accompanied by musicians playing on bagpipes, and by innumerable spectators attracted by curiosity, to which were added anxious parents and relations, who came to look after those among the misguided multitude who belonged to their respective families. Imposture and profligacy played their part in this city also, but the morbid delusion itself seems to have predominated. On this account religion could only bring provisional aid, and therefore the town council benevolently took an interest in the afflicted. They divided them into separate parties, to each of which they appointed responsible superintendents to protect them from harm, and perhaps also to restrain their turbulence. They were thus conducted on foot and in carriages to the chapels of St. Vitus, near Zabern and Rotestein, where priests were in attendance to work upon their misguided minds by masses and other religious ceremonies. After divine worship was completed, they were led in solemn procession to the altar, where they made some small offering of alms, and where it is probable that many were, through the influence of devotion and the sanctity of the place, cured of this lamentable aberration. It is worthy of observation, at all events, that the Dancing Mania did not recommence at the altars of the saint, and that from him alone assistance was implored, and through his miraculous interposition a cure was expected, which was beyond the reach of human skill. The personal history of St. Vitus is by no means important in this matter. He was a Sicilian youth, who, together with Modestus and Crescentia, suffered martyrdom at the time of the persecution of the Christians, under Diocletian, in the year 303. The legends respecting him are obscure, and he would certainly have been passed over without notice among the innumerable apocryphal martyrs of the first centuries, had not the transfer of his body to St. Denys, and thence, in the year 836, to Corvey, raised him to a higher rank. From this time forth it may be supposed that many miracles were manifested at his new sepulchre, which were of essential service in confirming the Roman faith among the Germans, and St. Vitus was soon ranked among the fourteen saintly helpers (Nothhelfer or Apotheker). His altars were multiplied, and the people had recourse to them in all kinds of distresses, and revered him as a powerful intercessor. As the worship of these saints was, however, at that time stripped of all historical connections, which were purposely obliterated by the priesthood, a legend was invented at the beginning of the fifteenth century, or perhaps even so early as the fourteenth, that St. Vitus had, just before he bent his neck to the sword, prayed to God that he might protect from the Dancing Mania all those who should solemnise the day of his commemoration, and fast upon its eve, and that thereupon a voice from heaven was heard, saying, “Vitus, thy prayer is accepted.” Thus St. Vitus became the patron saint of those afflicted with the Dancing Plague, as St. Martin of Tours was at one time the succourer of persons in small-pox, St. Antonius of those suffering under the “hellish fire,” and as St. Margaret was the Juno Lucina of puerperal women.

SECT. 3—CAUSES

The connection which John the Baptist had with the Dancing Mania of the fourteenth century was of a totally different character.

He was originally far from being a protecting saint to those who were attacked, or one who would be likely to give them relief from a malady considered as the work of the devil. On the contrary, the manner in which he was worshipped afforded an important and very evident cause for its development. From the remotest period, perhaps even so far back as the fourth century, St. John’s day was solemnised with all sorts of strange and rude customs, of which the originally mystical meaning was variously disfigured among different nations by superadded relics of heathenism. Thus the Germans transferred to the festival of St. John’s day an ancient heathen usage, the kindling of the “Nodfyr,” which was forbidden them by St. Boniface, and the belief subsists even to the present day that people and animals that have leaped through these flames, or their smoke, are protected for a whole year from fevers and other diseases, as if by a kind of baptism by fire. Bacchanalian dances, which have originated in similar causes among all the rude nations of the earth, and the wild extravagancies of a heated imagination, were the constant accompaniments of this half-heathen, half-Christian festival. At the period of which we are treating, however, the Germans were not the only people who gave way to the ebullitions of fanaticism in keeping the festival of St. John the Baptist. Similar customs were also to be found among the nations of Southern Europe and of Asia, and it is more than probable that the Greeks transferred to the festival of John the Baptist, who is also held in high esteem among the Mahomedans, a part of their Bacchanalian mysteries, an absurdity of a kind which is but too frequently met with in human affairs. How far a remembrance of the history of St. John’s death may have had an influence on this occasion, we would leave learned theologians to decide. It is only of importance here to add that in Abyssinia, a country entirely separated from Europe, where Christianity has maintained itself in its primeval simplicity against Mahomedanism, John is to this day worshipped, as protecting saint of those who are attacked with the dancing malady. In these fragments of the dominion of mysticism and superstition, historical connection is not to be found.

When we observe, however, that the first dancers in Aix-la-Chapelle appeared in July with St. John’s name in their mouths, the conjecture is probable that the wild revels of St. John’s day, A.D. 1374, gave rise to this mental plague, which thenceforth has visited so many thousands with incurable aberration of mind, and disgusting distortions of body.

This is rendered so much the more probable because some months previously the districts in the neighbourhood of the Rhine and the Main had met with great disasters. So early as February, both these rivers had overflowed their banks to a great extent; the walls of the town of Cologne, on the side next the Rhine, had fallen down, and a great many villages had been reduced to the utmost distress. To this was added the miserable condition of western and southern Germany. Neither law nor edict could suppress the incessant feuds of the Barons, and in Franconia especially, the ancient times of club law appeared to be revived.

Security of property there was none; arbitrary will everywhere prevailed; corruption of morals and rude power rarely met with even a feeble opposition; whence it arose that the cruel, but lucrative, persecutions of the Jews were in many places still practised through the whole of this century with their wonted ferocity. Thus, throughout the western parts of Germany, and especially in the districts bordering on the Rhine, there was a wretched and oppressed populace; and if we take into consideration that among their numerous bands many wandered about, whose consciences were tormented with the recollection of the crimes which they had committed during the prevalence of the Black Plague, we shall comprehend how their despair sought relief in the intoxication of an artificial delirium. There is hence good ground for supposing that the frantic celebration of the festival of St. John, A.D. 1374, only served to bring to a crisis a malady which had been long impending; and if we would further inquire how a hitherto harmless usage, which like many others had but served to keep up superstition, could degenerate into so serious a disease, we must take into account the unusual excitement of men’s minds, and the consequences of wretchedness and want. The bowels, which in many were debilitated by hunger and bad food, were precisely the parts which in most cases were attacked with excruciating pain, and the tympanitic state of the intestines points out to the intelligent physician an origin of the disorder which is well worth consideration.

SECT. 4—MORE ANCIENT DANCING PLAGUES

The Dancing Mania of the year 1374 was, in fact, no new disease, but a phenomenon well known in the Middle Ages, of which many wondrous stories were traditionally current among the people. In the year 1237 upwards of a hundred children were said to have been suddenly seized with this disease at Erfurt, and to have proceeded dancing and jumping along the road to Arnstadt. When they arrived at that place they fell exhausted to the ground, and, according to an account of an old chronicle, many of them, after they were taken home by their parents, died, and the rest remained affected, to the end of their lives, with a permanent tremor. Another occurrence was related to have taken place on the Moselle Bridge at Utrecht, on the 17th day of June, A.D. 1278, when two hundred fanatics began to dance, and would not desist until a priest passed, who was carrying the Host to a person that was sick, upon which, as if in punishment of their crime, the bridge gave way, and they were all drowned. A similar event also occurred so early as the year 1027, near the convent church of Kolbig, not far from Bernburg. According to an oft-repeated tradition, eighteen peasants, some of whose names are still preserved, are said to have disturbed divine service on Christmas Eve by dancing and brawling in the churchyard, whereupon the priest, Ruprecht, inflicted a curse upon them, that they should dance and scream for a whole year without ceasing. This curse is stated to have been completely fulfilled, so that the unfortunate sufferers at length sank knee-deep into the earth, and remained the whole time without nourishment, until they were finally released by the intercession of two pious bishops. It is said that, upon this, they fell into a deep sleep, which lasted three days, and that four of them died; the rest continuing to suffer all their lives from a trembling of their limbs. It is not worth while to separate what may have been true, and what the addition of crafty priests, in this strangely distorted story. It is sufficient that it was believed, and related with astonishment and horror, throughout the Middle Ages; so that when there was any exciting cause for this delirious raving and wild rage for dancing, it failed not to produce its effects upon men whose thoughts were given up to a belief in wonders and apparitions.

This disposition of mind, altogether so peculiar to the Middle Ages, and which, happily for mankind, has yielded to an improved state of civilisation and the diffusion of popular instruction, accounts for the origin and long duration of this extraordinary mental disorder. The good sense of the people recoiled with horror and aversion from this heavy plague, which, whenever malevolent persons wished to curse their bitterest enemies and adversaries, was long after used as a malediction. The indignation also that was felt by the people at large against the immorality of the age, was proved by their ascribing this frightful affliction to the inefficacy of baptism by unchaste priests, as if innocent children were doomed to atone, in after-years, for this desecration of the sacrament administered by unholy hands.