34 Perry, History of the Franks, p. 467.
35 Eccl. Hist., XIII. Century, part ii. ch. 2, sect. 29.
the pages of the immortal Florentine at whom the people pointed as he walked the streets, and said, "There goes the man who has been in hell" will not fail to perceive with what a profound sincerity the popular breast shuddered responsive to ecclesiastical threats and purgatorial woes.
The tremendous moral power of this solitary work lies in the fact that it is a series of terrific and fascinating tableaux, embodying the idea of inflexible poetic justice impartially administered upon king and varlet, pope and beggar, oppressor and victim, projected amidst the unalterable necessities of eternity, and moving athwart the lurid abyss and the azure cope with an intense distinctness that sears the gazer's eyeballs. The Divina Commedia, with a wonderful truth, also reflects the feeling of the age when it was written in this respect, that there is a grappling force of attraction, a compelling realism, about its "Purgatory" and "Hell" which are to be sought in vain in the delineations of its "Paradise." The mediaval belief in a future life had for its central thought the day of judgment, for its foremost emotion terror.36
The roots of this faith were unquestionably fertilized, and the development of this fear quickened, to a very great extent, by deliberate and systematic delusions. One of the most celebrated of these organized frauds was the gigantic one perpetrated under the auspices of the Dominican monks at Berne in 1509, the chief actors in which were unmasked and executed. Bishop Burnet has given an extremely interesting account of this affair in his volume of travels. Suffice it to say, the monks appeared at midnight in the cells of various persons, now impersonating devils, in horrid attire, breathing flames and brimstone, now claiming to be the souls of certain sufferers escaped from purgatory, and again pretending to be celebrated saints, with the Virgin Mary at their head. By the aid of mechanical and chemical arrangements, they wrought miracles, and played on the terror and credulity of the spectators in a frightful manner.37 There is every reason to suppose that such deceptions miracles in which secret speaking tubes, asbestos, and phosphorus were indispensable38 were most frequent in those ages, and were as effective as the actors were unscrupulous and the dupes unsuspicious. Here is revealed one of the foremost of the causes which made the belief of the Dark Age in the numerous appearances of ghosts and devils so common and so intense that it gave currency to the notion that the swarming spirits of purgatory were disembogued from dusk till dawn. So the Danish monarch, revisiting the pale glimpses of the moon, says to Hamlet, "I am thy father's spirit, Doom'd for a certain time to walk the night, And for the day confined to fast in fires, Till the foul crimes done in my days of nature Are burnt and purged away."
36 If any one would see in how many forms the faith in hell and in the devil appeared, let him look over the pages of the "Dictionnaire Infernal," by J. Collin de Plancy.
37 Maclaine's trans, of Mosheim's Eccl. Hist., vol. ii. p. 10, note.
38 Manufactures of the Ancients, pub. by Harper and Brothers, 1845, part iv. ch. 3.
When the shadows began to fall thick behind the sunken sun, these poor creatures were thought to spring from their beds of torture, to wander amidst the scenes of their sins or to haunt the living; but at the earliest scent of morn, the first note of the cock, they must hie to their fire again. Midnight was the high noon of ghostly and demoniac revelry on the earth. As the hour fell with brazen clang from the tower, the belated traveller, afraid of the rustle of his own dress, the echo of his own footfall, the wavering of his own shadow, afraid of his own thoughts, would breathe the suppressed invocation, "Angels and ministers of grace defend us!" as the idea crept curdling over his brain and through his veins, "It is the very witching time of night, When churchyards yawn and hell itself breathes out Contagion to this world."
Working in alliance with the foregoing forces of superstition was the powerful influence of the various forms of insanity which remarkably abounded in the Middle Age. The insane person, it was believed, was possessed by a demon. His ravings, his narratives, were eagerly credited; and they were usually full of infernal visions, diabolical interviews, encounters with apparitions, and every thing that would naturally arise in a deranged and preternaturally sensitive mind from the chief conceptions then current concerning the invisible world.39