Omega - Camille Flammarion (free ebooks for android txt) 📗

the somber night of the middle ages, and in the tenth century especially the belief gained ground that the year 1000 was to usher in the great change.

This conviction of an approaching end of the world, if not universal, was at least very general. Several charters of the period began with this sentence: Termino mundi appropinquante: “The end of the world drawing near.” In spite of some exceptions, it seems difficult not to share the opinion of historians, notably of Michelet, Henry Martin, Guizot, and Duruy, regarding the prevalence of this belief throughout Christendom. Doubtless, neither the French monk Gerbert, at that time Pope Sylvester II, nor King Robert of France, regulated their lives by their superstition, but it had none the less penetrated the conscience of the fainthearted, and many a sermon was preached from this text of the Apocalypse:

“And when the thousand years are expired, Satan shall be loosed out of his prison, and shall go out to deceive the nations which are in the four quarters of the Earth⁠ ⁠… and another book was opened, which is the Book of Life⁠ ⁠… and the sea gave up the dead which were in it: and death and hell gave up the dead which were in them: and they were judged every man according to his works⁠ ⁠… and I saw a new heaven and a new earth.”

Bernard, a hermit of Thuringia, had taken these very words of Revelation as the text of his preaching, and in about the year 960 he publicly announced that the end of the world was at hand. He even fixed the fatal day itself, as that on which “The Annunciation” and Holy Friday should fall on the same day, a coincidence which really occurred in 992.

Druthmar, a monk of Corbie, prophesied the end of the world for the 24th of March in the year 1000. In many cities popular terror was so great on that day that the people sought refuge in the churches, remaining until midnight, prostrate before the relics of the saints, in order to await there the last trump and to die at the foot of the cross.

From this epoch date many gifts to the Church. Lands and goods were given to the monasteries. Indeed, an authentic and very curious document is preserved, written in the year 1000 by a certain monk, Raoul Glaber, on whose first pages we find: “Satan will soon be unloosed, as prophesied by St. John, the thousand years having been accomplished. It is of these years that we are to speak.”

The end of the tenth century and the beginning of the eleventh century was a truly strange and fearful period. From 980 to 1040 it seemed as if the angel of death had spread his wings over the world. Famine and pestilence desolated the length and breadth of Europe. There was in the first place the “mal des ardents,” the flesh of its victims decaying and falling from the bones, was consumed as by fire, and the members themselves were destroyed and fell away. Wretches thus afflicted thronged the roads leading to the shrines and besieged the churches, filling them with terrible odors, and dying before the relics of the saints. The fearful pest made more than forty thousand victims in Acquitania, and devastated the southern portions of France.

Then came famine, ravaging a large part of Christendom. Of the seventy-three years between 987 and 1060, forty-eight were years of famine and pestilence. The invasion of the Huns, between 910 and 945, revived the horrors of Attila, and the soil was so laid waste by wars between domains and provinces that it ceased to be cultivated. For three years rain fell continuously; it was impossible either to sow or to reap. The earth became barren and was abandoned. “The price of a ‘muid’ of wheat,” writes Raoul Glaber, “rose to sixty gold sous; the rich waxed thin and pale; the poor gnawed the roots of trees, and many were in such extremity as to devour human flesh. The strong fell upon the weak in the public highways, tore them in pieces, and roasted them for food. Children were enticed by an egg or some fruit into byways, where they were devoured. This frenzy of hunger was such that the beast was safer than man. Famished children killed their parents, and mothers feasted upon their children. One person exposed human flesh for sale in the market place of Tournus, as if it were a staple article of food. He did not deny the fact and was burned at the stake. Another, stealing this flesh by night from the spot where it had been buried, was also burned alive.”

This testimony is that of one who lived at the time and in many cases was an eye witness to what he relates. On every side people were perishing of hunger, and did not scruple to eat reptiles, unclean animals, and even human flesh. In the depths of the forest of Mâcon, in the vicinity of a church dedicated to St. John, a wretch had built a hut in which he strangled pilgrims and wayfarers. One day a traveller entering the hut with his wife to seek rest, saw in a corner the heads of men, women and children. Attempting to fly, they were prevented by their host. They succeeded, however, in escaping, and on reaching Mâcon, related what they had seen. Soldiers were sent to the bloody spot, where they counted forty-eight human heads. The murderer was dragged to the town and burned alive. The hut and the ashes of the funeral pile were seen by Raoul Glaber. So numerous were the corpses that burial was impossible, and disease followed close upon famine. Hordes of wolves preyed upon the unburied. Never before had such misery been known.

War and pillage were the universal rule, but these scourges from heaven made men somewhat more reasonable. The bishops came together, and