CHAPTER I.

THE DANCING MANIA IN GERMANY AND THE NETHERLANDS. SECT. 1.—ST. JOHN’S DANCE. The effects of the _Black Death_ had not yet subsided, and the graves of millions of its victims were scarcely closed, when a strange delusion arose in Germany, which took possession of the minds of men, and, in spite of the divinity of our nature, hurried away body and soul into the magic circle of hellish superstition. It was a convulsion which in the most extraordinary manner infuriated the human frame, and excited the astonishment of contemporaries for more than two centuries, since which time it has never reappeared. It was called the dance of St. John or of St. Vitus, on account of the Bacchantic leaps by which it was characterized, and which gave to those affected, whilst performing their wild dance, and screaming and foaming with fury, all the appearance of persons possessed. It did not remain confined to particular localities, but was propagated by the sight of the sufferers, like a demoniacal epidemic, over the whole of Germany and the neighbouring countries to the north-west, which were already prepared for its reception by the prevailing opinions of the times. So early as the year 1374, assemblages of men and women were seen at Aix-la-Chapelle who had come out of Germany, and who, united by one common delusion, exhibited to the public both in the streets and in the churches the following strange spectacle[204]. They formed circles hand in hand, and appearing to have lost all control over their senses, continued dancing, regardless of the bystanders, for hours together, in wild delirium, until at length they fell to the ground in a state of exhaustion. They then complained of extreme oppression, and groaned as if in the agonies of death, until they were swathed in cloths bound tightly round their waists, upon which they again recovered, and remained free from complaint until the next attack. This practice of swathing was resorted to on account of the tympany which followed these spasmodic ravings, but the bystanders frequently relieved patients in a less artificial manner, by thumping and trampling upon the parts affected. While dancing they neither saw nor heard, being insensible to external impressions through the senses, but were haunted by visions, their fancies conjuring up spirits whose names[205] they shrieked out; and some of them afterwards asserted that they felt as if they had been immersed in a stream of blood, which obliged them to leap so high[206]. Others, during the paroxysm, saw the heavens open and the Saviour enthroned with the Virgin Mary, according as the religious notions of the age were strangely and variously reflected in their imaginations[207]. Where the disease was completely developed, the attack commenced with epileptic convulsions[208]. Those affected fell to the ground senseless, panting and labouring for breath. They foamed at the mouth, and suddenly springing up began their dance amidst strange contortions. Yet the malady doubtless made its appearance very variously, and was modified by temporary or local circumstances, whereof non-medical contemporaries but imperfectly noted the essential particulars, accustomed as they were to confound their observation of natural events with their notions of the world of spirits. It was but a few months ere this demoniacal disease had spread from Aix-la-Chapelle, where it appeared in July, over the neighbouring Netherlands[209]. In Liege, Utrecht, Tongres, and many other towns of Belgium, the dancers appeared with garlands in their hair, and their waists girt with cloths, that they might, as soon as the paroxysm was over, receive immediate relief on the attack of the tympany. This bandage was, by the insertion of a stick, easily twisted tight: many, however, obtained more relief from kicks and blows, which they found numbers of persons ready to administer; for, wherever the dancers appeared, the people assembled in crowds to gratify their curiosity with the frightful spectacle. At length the increasing number of the affected excited no less anxiety than the attention that was paid to them. In towns and villages they took possession of the religious houses, processions were everywhere instituted on their account, and masses were said and hymns were sung, while the disease itself, of the demoniacal origin of which no one entertained the least doubt, excited everywhere astonishment and horror. In Liege the priests had recourse to exorcisms, and endeavoured, by every means in their power, to allay an evil which threatened so much danger to themselves; for the possessed assembling in multitudes, frequently poured forth imprecations against them, and menaced their destruction. They intimidated the people also to such a degree that there was an express ordinance issued that no one should make any but square-toed shoes, because these fanatics had manifested a morbid dislike to the pointed shoes which had come into fashion immediately after the _Great Mortality_ in 1350[210]. They were still more irritated at the sight of red colours, the influence of which on the disordered nerves might lead us to imagine an extraordinary accordance between this spasmodic malady and the condition of infuriated animals; but in the St. John’s dancers this excitement was probably connected with apparitions consequent upon their convulsions. There were likewise some of them who were unable to endure the sight of persons weeping[211]. The clergy seemed to become daily more and more confirmed in their belief that those who were affected were a kind of sectarians, and on this account they hastened their exorcisms as much as possible, in order that the evil might not spread amongst the higher classes, for hitherto scarcely any but the poor had been attacked, and the few people of respectability among the laity and clergy who were to be found among them, were persons whose natural frivolity was unable to withstand the excitement of novelty, even though it proceeded from a demoniacal influence. Some of the affected had indeed themselves declared, when under the influence of priestly forms of exorcism, that if the demons had been allowed only a few weeks more time, they would have entered the bodies of the nobility and princes, and through these have destroyed the clergy. Assertions of this sort, which those possessed uttered whilst in a state which may be compared with that of magnetic sleep, obtained general belief, and passed from mouth to mouth with wonderful additions. The priesthood were, on this account, so much the more zealous in their endeavours to anticipate every dangerous excitement of the people, as if the existing order of things could have been seriously threatened by such incoherent ravings. Their exertions were effectual, for exorcism was a powerful remedy in the fourteenth century; or it might perhaps be that this wild infatuation terminated in consequence of the exhaustion which naturally ensued from it; at all events, in the course of ten or eleven months the St. John’s dancers were no longer to be found in any of the cities of Belgium. The evil, however, was too deeply rooted to give way altogether to such feeble attacks[212]. A few months after this dancing malady had made its appearance at Aix-la-Chapelle, it broke out at Cologne, where the number of those possessed amounted to more than five hundred[213], and about the same time at Metz, the streets of which place are said to have been filled with eleven hundred dancers[214]. Peasants left their ploughs, mechanics their workshops, housewives their domestic duties, to join the wild revels, and this rich commercial city became the scene of the most ruinous disorder. Secret desires were excited, and but too often found opportunities for wild enjoyment; and numerous beggars, stimulated by vice and misery, availed themselves of this new complaint to gain a temporary livelihood. Girls and boys quitted their parents, and servants their masters, to amuse themselves at the dances of those possessed, and greedily imbibed the poison of mental infection. Above a hundred unmarried women were seen raving about in consecrated and unconsecrated places, and the consequences were soon perceived[215]. Gangs of idle vagabonds, who understood how to imitate to the life the gestures and convulsions of those really affected, roved from place to place seeking maintenance and adventures, and thus, wherever they went, spreading this disgusting spasmodic disease like a plague; for in maladies of this kind the susceptible are infected as easily by the appearance as by the reality. At last it was found necessary to drive away these mischievous guests, who were equally inaccessible to the exorcisms of the priests and the remedies of the physicians. It was not, however, until after four months that the Rhenish cities were able to suppress these impostures, which had so alarmingly increased the original evil. In the mean time, when once called into existence, the plague crept on, and found abundant food in the tone of thought which prevailed in the fourteenth and fifteenth centuries, and even, though in a minor degree, throughout the sixteenth and seventeenth, causing a permanent disorder of the mind, and exhibiting, in those cities to whose inhabitants it was a novelty, scenes as strange as they were detestable. SECT. 2.—ST. VITUS’S DANCE[216]. 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[217]. 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 the 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 unimportant 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[218]. 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[219]). 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 connexions, 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 solemnize 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.”[220] 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 connexion 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 solemnized 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[221]. 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[222]. 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[223], 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[224]. In these fragments of the dominion of mysticism and superstition, historical connexion 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 Maine 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[225]. 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[226]. 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[227]. Another occurrence was related to have taken place on the Mosel 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[228]. 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[229]. 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 civilization 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[230]. 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[231]. We have already mentioned what perils the priests in the Netherlands incurred from this belief. They now, indeed, endeavoured to hasten their reconciliation with the irritated, and at that time very degenerate people[232], by exorcisms, which, with some, procured them greater respect than ever, because they thus visibly restored thousands of those who were affected. In general, however, there prevailed a want of confidence in their efficacy, and then the sacred rites had as little power in arresting the progress of this deeply rooted malady, as the prayers and holy services subsequently had at the altars of the greatly revered martyr St. Vitus. We may therefore ascribe it to accident merely, and to a certain aversion to this demoniacal disease, which seemed to lie beyond the reach of human skill, that we meet with but few and imperfect notices, of the St. Vitus’s dance in the second half of the fifteenth century. The highly coloured descriptions of the sixteenth century contradict the notion that this mental plague had in any degree diminished in its severity, and not a single fact is to be found which supports the opinion, that any one of the essential symptoms of the disease, not even excepting the tympany, had disappeared, or that the disorder itself had become milder in its attacks. The physicians never, as it seems, throughout the whole of the fifteenth century, undertook the treatment of the dancing mania, which, according to the prevailing notions, appertained exclusively to the servants of the church. Against demoniacal disorders they had no remedies, and though some at first did promulgate the opinion, that the malady had its origin in natural circumstances, such as a hot temperament, and other causes named in the phraseology of the schools[233], yet these opinions were the less examined, as it did not appear worth while to divide with a jealous priesthood, the care of a host of fanatical vagabonds and beggars. SECT. 5.—PHYSICIANS. It was not until the beginning of the sixteenth century that the St. Vitus’s dance was made the subject of medical research, and stripped of its unhallowed character as a work of demons. This was effected by Paracelsus, that mighty, but as yet scarcely comprehended reformer of medicine, whose aim it was to withdraw diseases from the pale of miraculous interpositions and saintly influences, and explain their causes upon principles deduced from his knowledge of the human frame. “We will not, however, admit that the saints have power to inflict diseases, and that these ought to be named after them, although many there are who, in their theology, lay great stress on this supposition, ascribing them rather to God than to nature, which is but idle talk. We dislike such nonsensical gossip as is not supported by symptoms, but only by faith, a thing which is not human, whereon the gods themselves set no value.” Such were the words which Paracelsus addressed to his contemporaries, who were as yet incapable of appreciating doctrines of this sort; for the belief in enchantment still remained everywhere unshaken, and faith in the world of spirits still held men’s minds in so close a bondage that thousands were, according to their own conviction, given up as a prey to the devil; while at the command of religion as well as of law, countless piles were lighted, by the flames of which human society was to be purified. Paracelsus divides the St. Vitus’s dance into three kinds. First, that which arises from imagination (Vitista, Chorea imaginativa, æstimativa), by which the original dancing plague is to be understood. Secondly, that which arises from sensual desires, depending on the will (Chorea lasciva). Thirdly, that which arises from corporeal causes (Chorea naturalis, coacta), which, according to a strange notion of his own, he explained by maintaining, that in certain vessels which are susceptible of an internal pruriency, and thence produce laughter, the blood is set in commotion, in consequence of an alteration in the vital spirits, whereby involuntary fits of intoxicating joy, and a propensity to dance, are occasioned[234]. To this notion he was, no doubt, led from having observed a milder form of St. Vitus’s dance, not uncommon in his time, which was accompanied by involuntary laughter; and which bore a resemblance to the hysterical laughter of the moderns, except that it was characterized by more pleasurable sensations, and by an extravagant propensity to dance. There was no howling, screaming, and jumping, as in the severer form; neither was the disposition to dance by any means insuperable. Patients thus affected, although they had not a complete control over their understandings, yet were sufficiently self-possessed, during the attack, to obey the directions which they received. There were even some among them who did not dance at all, but only felt an involuntary impulse to allay the internal sense of disquietude, which is the usual forerunner of an attack of this kind, by laughter, and quick walking carried to the extent of producing fatigue[235]. This disorder, so different from the original type, evidently approximates to the modern chorea; or rather is in perfect accordance with it, even to the less essential symptom of laughter. A mitigation in the form of the dancing mania had thus clearly taken place at the commencement of the sixteenth century. On the communication of the St. Vitus’s dance by sympathy, Paracelsus, in his peculiar language, expresses himself with great spirit, and shows a profound knowledge of the nature of sensual impressions, which find their way to the heart,—the seat of joys and emotions,—which overpower the opposition of reason; and whilst “all other qualities and natures” are subdued, incessantly impel the patient, in consequence of his original compliance, and his all conquering imagination, to imitate what he has seen. On his treatment of the disease, we cannot bestow any great praise, but must be content with the remark, that it was in conformity with the notions of the age in which he lived. For the first kind, which often originated in passionate excitement, he had a mental remedy, the efficacy of which is not to be despised, if we estimate its value in connexion with the prevalent opinions of those times. The patient was to make an image of himself in wax or resin, and by an effort of thought to concentrate all his blasphemies and sins in it. “Without the intervention of any other person, to set his whole mind and thoughts concerning these oaths in the image;” and when he had succeeded in this, he was to burn the image, so that not a particle of it should remain[236]. In all this there was no mention made of St. Vitus, or any of the other mediatory saints, which is accounted for by the circumstance, that, at this time, an open rebellion against the Romish Church had begun, and the worship of saints was by many rejected as idolatrous[237]. For the second kind of St. Vitus’s dance, arising from sensual irritation, with which women were far more frequently affected than men, Paracelsus recommended harsh treatment and strict fasting. He directed that the patients should be deprived of their liberty; placed in solitary confinement, and made to sit in an uncomfortable place, until their misery brought them to their senses and to a feeling of penitence. He then permitted them gradually to return to their accustomed habits. Severe corporal chastisement was not omitted; but, on the other hand, angry resistance on the part of the patient was to be sedulously avoided, on the ground that it might increase his malady, or even destroy him: moreover, where it seemed proper, Paracelsus allayed the excitement of the nerves by immersion in cold water. On the treatment of the third kind we shall not here enlarge. It was to be effected by all sorts of wonderful remedies, composed of the quintessences; and it would require, to render it intelligible, a more extended exposition of peculiar principles than suits our present purpose. SECT. 6.—DECLINE AND TERMINATION OF THE DANCING PLAGUE. About this time the St. Vitus’s dance began to decline, so that milder forms of it appeared more frequently, while the severer cases became more rare; and even in these, some of the important symptoms gradually disappeared. Paracelsus makes no mention of the tympanites as taking place after the attacks, although it may occasionally have occurred; and Schenck von Graffenberg, a celebrated physician of the latter half of the sixteenth century[238], speaks of this disease as having been frequent only in the time of his forefathers; his descriptions, however, are applicable to the whole of that century, and to the close of the fifteenth[239]. The St. Vitus’s dance attacked people of all stations, especially those who led a sedentary life, such as shoemakers and tailors; but even the most robust peasants abandoned their labours in the fields, as if they were possessed by evil spirits; and thus those affected were seen assembling indiscriminately, from time to time, at certain appointed places, and, unless prevented by the lookers on, continuing to dance without intermission, until their very last breath was expended. Their fury and extravagance of demeanour so completely deprived them of their senses, that many of them dashed their brains out against the walls and corners of buildings, or rushed headlong into rapid rivers, where they found a watery grave. Roaring and foaming as they were, the bystanders could only succeed in restraining them by placing benches and chairs in their way, so that, by the high leaps they were thus tempted to take, their strength might be exhausted. As soon as this was the case, they fell as it were lifeless to the ground, and, by very slow degrees, again recovered their strength. Many there were, who, even with all this exertion, had not expended the violence of the tempest which raged within them, but awoke with newly revived powers, and again and again mixed with the crowd of dancers, until at length the violent excitement of their disordered nerves was allayed by the great involuntary exertion of their limbs; and the mental disorder was calmed by the extreme exhaustion of the body. Thus the attacks themselves were in these cases, as in their nature they are in all nervous complaints, necessary crises of an inward morbid condition, which was transferred from the sensorium to the nerves of motion, and, at an earlier period, to the abdominal plexus, where a deep-seated derangement of the system was perceptible from the secretion of flatus in the intestines. The cure effected by these stormy attacks was in many cases so perfect, that some patients returned to the factory or the plough as if nothing had happened. Others, on the contrary, paid the penalty of their folly by so total a loss of power, that they could not regain their former health, even by the employment of the most strengthening remedies. Medical men were astonished to observe, that women in an advanced state of pregnancy were capable of going through an attack of the disease, without the slightest injury to their offspring, which they protected merely by a bandage passed round the waist. Cases of this kind were not unfrequent so late as Schenck’s time. That patients should be violently affected by music, and their paroxysms brought on and increased by it, is natural with such nervous disorders; where deeper impressions are made through the ear, which is the most intellectual of all the organs, than through any of the other senses. On this account the magistrates hired musicians for the purpose of carrying the St. Vitus’s dancers so much the quicker through the attacks, and directed, that athletic men should be sent among them in order to complete the exhaustion, which had been often observed to produce a good effect[240]. At the same time there was a prohibition against wearing red garments, because, at the sight of this colour, those affected became so furious, that they flew at the persons who wore it, and were so bent upon doing them an injury that they could with difficulty be restrained. They frequently tore their own clothes whilst in the paroxysm, and were guilty of other improprieties, so that the more opulent employed confidential attendants to accompany them, and to take care that they did no harm either to themselves or others. This extraordinary disease was, however, so greatly mitigated in Schenck’s time, that the St. Vitus’s dancers had long since ceased to stroll from town to town; and that physician, like Paracelsus, makes no mention of the tympanitic inflation of the bowels. Moreover, most of those affected, were only annually visited by attacks; and the occasion of them was so manifestly referrible 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 ecstacy, 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[241]. 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[242]. 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[243]. It is to be regretted that no trace of this music has reached our 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.