FLAGELLANTS
90
FLAGELLANTS
Lempp (Zeitschrift fur Kirchengeschichte, XII, 435)
has shown this to be unwarranted. Every important
movement, however, has its forerimners, both in the
idea out of which it grows and in specific acts of which
it is a cuhuination. And, undoubtedly, the practice of
self-flagellation, familiar to the folk as the ascetic cus-
tom of the more severe orders (such as the Camaldo-
lese, the Cluniacs, the Dominicans), had but to be
connected in idea with the equally familiar penitential
processions popularized by the Mendicants about
1233, to prepare the way for the great outburst of the
latter half of the thirteenth century. It is in 1200
that we first hear of the Flagellants at Perugia. The
terrible plague of 1259, the long-continued tyranny
and anarchy throughout the Italian States, the prophe-
cies concerning Antichrist and the end of the world
by Joachim of Flora and his like, had created a min-
gled state of despair and expectation among the de-
vout lay-folk of the middle and lower classes. Then
there appeared a famous hermit of Umbria, Raniero
Fasani, who organized a brotherhood of " Disciplinati
di GesCi Cristo", which spread rapidly throughout
Central and Northern Italy. The brotherhoods were
known by various names in various localities (Battuti,
Scopatori, Verberatori, etc.), but their practices were
very similar everywhere. All ages and conditions were
alike subject to this mental epidemic. Clergy and
laity, men and women, even children of tender years,
scourged themselves in reparation for the sins of the
whole world. Great processions, amounting some-
times to 10,000 souls, passed through the cities, beat-
ing themselves, and calling the faithful to repentance.
With crosses and banners borne before them by the
clergy, they marched slowly through the towns.
Stripped to the waist and with covered faces, they
scourged themselves with leathern thongs till the
blood ran, chanting hymns and canticles of the Passion
of Christ, entering the cliurches and prostrating them-
selves before the altars. For thirty-three days and a
half this penance was continued by all who undertook
it, in honour of the years of Christ's life on earth. Nei-
ther mud nor snow, cold nor heat, was any obstacle.
The processions continued in Italy throughout 1260,
and by the end of that year had spread beyond the
Alps to Alsace, Bavaria, Bohemia, and Poland. In
1261, however, the ecclesiastical and civil authorities
awoke to the danger of such an epidemic, although its
undesirable tendencies, on this occasion, were rather
political than theological. In January the pope for-
bade the processions, and the laity realized suddenly
that behind the movement was no sort of ecclesiastical
sanction. It ceased almost as quickly as it had
started, and for some time seemed to have died out.
Wandering flagellants are heard of in Germany in
1296. In Northern Italy, Venturino of Bergamo, a
Dominican, afterwards beatified, attempted to revive
the processions of flagellants in 1334, and led about
10,000 men, styled the " Doves", as far as Rome. But
he was received with laughter by the Romans, and his
followers deserted him. He went to Avignon to .see
the pope, by whom he was promptly relegated to his
monastery, and the movement collapsed.
In 1347 the Black Death swept across Europe and devastated the Continent for the next two years. In 1348 terrible earthquakes occurred in Italy. The scandals prevalent in Church and State intensified in the popular mind the feeling that the end of all things was come. With extraordinary suddenness the com- panies of Flagellants appeared again, and rapidly spread across the .\lps, through Hungary and Switzer- land. In 1349 they had reached Flanders, Holland, Bohemia, Poland, and Denmark. By September of that year they had arrived in England, where, how- ever, they met with but little success. The l^nglish people watched the fanatics with quiet interest, even expressing pity and sometimes adininition for their devotion; but no one could be imluced to join them.
and the attempt at proselytism failed utterly. Mean-
while in Italy the movement, in accordance with the
temperament of the people, so thorough, so ecstatic,
yet so matter-of-fact and practical in religious mat-
ters, spread rapidly through all classes of the com-
munity. Its diffusion was marked and aided by the
popular laudi, folk-songs of the Passion of Christ and
the Sorrows of Our Lady, while in its wake there
sprang up numberless brotherhoods devoted to pen-
ance and the corporal works of mercy Thus the
"Battuti" of Siena, Bologna, (iubbio, all founded
Case di Dio, which were at once centres at which they
could meet for devotional and penitential exercises,
and hospices in which the sick and destitute were
relieved. Though tendencies towards heresy soon
became apparent, the sane Italian faith was unfavour-
able to its growth. The confraternities adapted them-
selves to the permanent ecclesiastical organization,
and not a few of them have continued, at least as
charitable as.sociations, until the present day. It is
noticeable that the songs of the Laudesi during their
processions tended more and more to take on a
dramatic character. From them developed in time
the popular mystery-play, whence came the beginnings
of the Italian drama.
As soon, however, as the Flagellant movement crossed the Alps into Teutonic countries, its whole nature changed. The idea was welcomed with enthu- siasm; a ceremonial was rapidly developed, and almost as rapidly a specialized doctrine, that soon degenerated into heresy. The Flagellants became an organized sect, with severe discipline and extravagant claims. They wore a white habit and mantle, on each of which was a red cross, whence in some parts they were called the " Brotherhood of the Cross". Whoso- ever desired to join this brotherhood was bound to remain in it for thirty-three and a halt days, to swear obedience to the " Masters " of the organization, to possess at least four pence a day for his support, to be reconciled to all men, and, if married, to have the sanction of his wife. The ceremonial of the Flagel- lants seems to have been much the same in all the northern cities. Twice a day, proceeding slowly to the public square or to the principal church, they put off their shoes, stripped themselves to the waist and pros- trated themselves in a large circle. By their posture they indicated the nature of the sins they intended to expiate, the murderer lying on his back, the adulterer on his face, the perjurer on one siile holding up three fingers, etc. First they were beaten by the " Master ", then, bidden solemnly in a prescribed form to rise, they stood in a circle and scourged themselves severely, crying out that their blood was mingled with the Blood of Christ and that their penance was preserving the whole world from perishing. At the end the " Mas- ter" read a letter which was supposed to have been brought by an angel from heaven to the church of St. Peter in Rome. This stated that Christ, angry at the grievous sins of mankind, had threatened to destroy the world, yet, at the intercession of the Blessed Virgin, had ordained that all who .should join the brotherhooil for thirty-three and a half days should be saved. The reading of this "letter", following the shock to the emotions caused by the public penance of the Flagel- lants, aroused much excitement among the populace. In spite of the protests and criticism of the educated, thousands enrolled themselves in the brotherhood. Great processions marched from town to town, with crosses, lights, and banners borne before them. They walked slowly, three or four abreast, bearing their knotted scourges and chanting their melancholy hymns. As the number grew, the pretences of the leaders developed. They professed a ridiculous horror of even accidental contact with women, and insisted that it was of obligation to fast rigidly on Fridays. They cast tloubts on the necessity or even desira- bility of the sacraments, and even pretended to
