Part 19

The enthusiasm of Matthisson communicated itself to the assembly. The Anabaptists separated to sweep the streets, sword and pike in hand, and drove the ungodly beyond their walls, shouting, "The lot is ours; the tares must be gathered from among the wheat; the goats from the sheep; the unholy from the godly; away, away!" Doors were burst open, and the fanatics invaded every house, driving before them men, women, and children, from garret and cellar, wherever concealed, in spite of their cries and entreaties. Men of all professions, men and women of every age were banished; they were not allowed to take anything with them. The sword of the Lord was brandished against them; the hale and the infirm, the master and the servant, none were spared. Those who lagged were beaten; those who were sick and unable to fly were carried to the market-place to be rebaptised by Rottmann.

Through the gates streamed the terrified crowd, shivering, half clothed, mothers clasping their babes to their breasts, children sustaining between them their aged parents, all blue with cold, as the fierce wind thick strewn with sleet rushed upon them at the corners, and over the bare plain without the city walls, growling and cruel, as though it too were wrought up into religious frenzy, and came as an auxiliary to the savage work.

Thousands traversed the frozen plans, uncertain whither to fly for refuge, uttering piteous cries, lamentations, or low moans; whilst from the walls of the heavenly city thundered a salvo of joy, and the Anabaptists shouted, because the Lord's day of vengeance had come, and the millennium was set up on earth.

"Never," says Kerssenbroeck, "never did I see anything more afflicting. The women carried their naked nurslings in their arms, and in vain sought rags wherewith to clothe them; miserable children, hanging to their fathers' coats, ran barefooted, uttering piercing cries; old people, bent by age, tottered along calling down God's vengeance on their persecutors; lastly, some sick women driven from their beds during the pangs of maternity fell in labour in the snow, deprived of all human succour."[160]

[160] Kerssenbroeck, p. 5222.

Amongst those expelled was Fabricius, the Lutheran divine, who escaped in disguise. He was so greatly hated by the sectarians, that had he been recognised, he would not have been suffered to quit the city alive.

The Frau Werneche, a rich lady, too stout to walk, and unable to find a conveyance, was obliged to remain in Münster. Rottmann insisted on her receiving the sign of the New Covenant.

"I have been baptised already, as were my ancestors," said the good woman. Rottmann replied that if she persisted in her impiety she must be slain with the sword, lest the wrath of the Father should be kindled against the Holy City. The poor lady, who had no desire for martyrdom, cried out, impatiently, "Well, then, be it so! baptise me in the name of all the devils of hell, for I have already been baptised in the name of God." Rottmann, not very particular, administered the rite, and the stout lady remained in Münster.

The apostle now sent letters into all the country, announcing the glad tidings of the approaching reign of Christ on earth, and inviting the Anabaptists of the neighbourhood to flock into Zion. One of these epistles of Rottmann has been preserved.[161]

[161] Kerssenbroeck, p. 520; Dorpius, f. 395.

"Bernard, servant of Jesus Christ in His Church of Münster, salutes affectionately his very dear brother Henry Schlachtschap. Grace and peace from God, and the strength of the Holy Spirit, be with you and with all the faithful.

"Dear Brother in Christ,--

"The marvellous works of God are so great and so diverse that it would not be possible for me to describe them all, had I a hundred tongues. I am, therefore, unable to do so with my single pen. The Lord has splendidly assisted us. He has delivered us out of the hands of our enemies, and has driven them from the city. Seized by a panic terror, they fled in multitudes. This is the beginning of what the Lord announced by His prophets--that all the saints would assemble in this New Zion. These prophets have charged me to write to you, that you may order all the brethren to hasten to us with all the gold and silver they can collect; as for their other goods, let them be left to the sisters, who will dispose of them, and then join us here also. Beware of doing anything after the flesh; do all in the Spirit. The rest by word of mouth. Health in the Lord."

This appeal had all the more success because several executions had taken place at Wollbeck and Bevergern and other places, together with confiscation of goods, and this had struck alarm into the Anabaptists scattered throughout the principality. Numbers, therefore, answered the appeal, and went up, as the tribes of the Lord, to Jerusalem, out of Leyden, Coesfeld, Warendorf, and Gröningen. The vacated houses were re-occupied, the Münster Baptists selecting for themselves the best. Knipperdolling, Kippenbroeck, and others, took possession of the residences of the canons; servants installed themselves in the dwellings of their masters as if they were their own; and the deserted monasteries were given up as hostels to receive the influx from the country, till houses could be provided for them.[162]

[162] Kerssenbroeck, p. 523.

On the 28th February, Francis von Waldeck left Telgte at the head of his army and invested the capital. Batteries were planted, seven camps were established for the infantry, and six for the cavalry around Münster. These camps were in connection with one another, for mutual support in the event of a sortie, and were rapidly fortified.

Thus began the siege which was to last sixteen months minus four days, during which a multitude of untrained, undisciplined fanatics, commanded by a Dutch tailor-innkeeper, held out against a numerous and well-armed force. But there was an element of strength in the besieged that lacked in the besiegers. Those within the walls were members of a vast confraternity, which ramified over Germany, Switzerland, and the Low Countries, its members bound together by a common enthusiasm, in more or less direct relation with the chiefs who commanded in the Westphalian capital. In spite of the siege, news from without was constantly brought into the city, and messengers were sent out to stir up the members of the society in other countries and provinces to rise and march to the relief of the city which, they all believed, was destined to be their religious capital. The Münster brothers looked for a speedy deliverance wrought by the efficacy of the arms of their brothers in Holland, Juliers, Cleves, and Brabant. The Low Countries swarmed with Anabaptists who had organised communities in Amsterdam, Leyden, Utrecht, Haarlem, Antwerp, and Ghent; they had arms stored in cellars and garrets, and waited only the proper moment to rise in a body, massacre their opponents, and deliver the Holy City. Several attempts to rise were made, but the vigilance of the Spanish Government in the Netherlands prevented the rising; and the hopes of the besieged were never realised.

On the other hand, the army of the prince-bishop was composed of mercenaries, of soldiers from different provinces and principalities, speaking different dialects, with different interests, and differing also in faith. The Lutheran troops would not cordially unite with the Catholics, and the latter mistrusted their Protestant allies, whose sympathies they believed lay with the Anabaptist besieged. And the head of the whole army was a Catholic prelate with Lutheran proclivities, who knew nothing of war, had an empty purse, and desired to reduce his own subjects by the aid of foreign mercenaries, with little expense to himself, and damage to his subjects.

The Anabaptists organised their defence with prudence. They elected captains and standard-bearers, and divided all the citizens capable of bearing arms into regiments and companies. Every one was given his place and his functions, and it was decided that the magistrates should be required to mount guard when it came to their turn. Boys were drilled and taught the use of the arquebus; women prepared brands steeped in pitch and sulphur to fling at the enemy, and they melted lead from the roofs into bullets. Mines were dug and charged with powder, fresh bastions were thrown up, and curtains were erected before the gates, into which were built the tombs and sarcophagi of the bishops and canons.[163]

[163] Kerssenbroeck, p. 531 _et seq._; Hast, p. 344.

The newly-elected senate, though composed of the most zealous Anabaptists, was powerless before Matthisson. A sect governed by the inspiration of the moment, professing to be guided by the Spirit speaking through the mouths of prophets, ready to spring into the maddest excesses at the dictates of visionaries, could not long submit to the government of a magistracy whose power was temporal. The way was rapidly preparing for the establishment of a spiritual despotism.

It was in vain for the senate to pass an order without the sanction of Matthisson, in vain for them to attempt resistance to the execution of his mandates. One day he announced that it was the will of the Father that all the goods of the citizens who had fled, or had been expelled, should be collected into one place, that they might be distributed amongst the saints, as every man had need. He thereupon despatched men to bring together all that was left behind in the city by the refugees, and convey the articles to houses which he designated in every parish. He was promptly obeyed. Garments, linen, beds, furniture, crockery, food, wine--everything was brought away in carts. The jewels, the gold, and the silver, were deposited in the chancery. Then the prophet ordered three days of prayer to be instituted, "that God might reveal to him the persons chosen by Him to keep guard over the accumulated treasure."[164]

[164] Kerssenbroeck; Dorpius, f. 395.

When the three days were at an end, Matthisson announced that the Father had indicated to him seven individuals who were to be the deacons to serve tables in the New Jerusalem. He therefore appointed the men to distribute out of the common store to those who needed that which would satisfy their necessities.[165]

[165] _Ibid._ p. 585.

It must not, however, be supposed that, with the expulsion of the impious from the holy city, all opposition had disappeared. A very considerable number of citizens, shopkeepers, and merchants, rather than desert their houses, abandon their goods to pillage, and lose their trade, had consented to be re-baptised. The reign of the prophets was becoming to them daily more irksome. A blacksmith, named Hubert Rüscher, or Trutling, had the courage to oppose Matthisson, to charge him with being a false prophet, and an impostor.[166] The prophet, feeling the danger of his position, saw that a measure, decided and terrible, must be adopted to suppress the murmurs, and frighten those who desired to shake off his yoke. "Judgment must begin at the house of God," said Matthisson; and he ordered the immediate execution of the smith. Tilbeck, the burgomaster, and Redecker, a magistrate, interposed, but were, by order of the prophet, cast into prison. Then Bockelson, bursting through the crowd, announced with frantic gesture that the Father had commissioned him to slay with the sword he bore all those who withstood the will of Heaven as interpreted by the prophets whom He had sent. Then brandishing his weapon, he rushed upon the blacksmith, but Matthisson forestalled him, by running his halbert through the body of the unfortunate man. Finding that he still breathed, he despatched him with a carbine, crying, "So perish all who are guilty of similar crimes." Then, at his command, the multitude chanted a hymn of praise, and dispersed, silent and trembling, to their homes.[167]

[166] Kerssenbroeck, p. 535 _et seq._; Monfortius, p. 19; Sleidan and Dorpius call the man Truteling; Sleidan, p. 412; Dorpius, f. 395 b.

[167] Monfortius, p. 19.

Matthisson took immediate advantage of the power this bold stroke had given him to deal another blow. When the treasure of the enemies of Zion had been confided to the care of deacons, the faithful had kept their own goods. But this was to be no longer tolerated. The prophet issued a decree, requiring all, old and young, male and female, under pain of death, to bring all their possessions in gold and silver, under whatever form it might be, into the treasury; "Because," said he, "such things profit not the true Christian."

The majority of the citizens obeyed, in fear and trembling; but many buried their vessels and ornaments of precious metal, and declared that they possessed no jewels.[168] However, the amount of money, chains, rings, brooches, and cups, brought together was very considerable. It was placed in the chancery, and confided to four of Matthisson's most devoted adherents.

[168] Kerssenbroeck, p. 538.

A few days after, he summoned all the inhabitants into the Cathedral square, where, in a long discourse, he announced that the wrath of God was excited against those who had allowed themselves to be rebaptised on the 26th of February, out of human considerations, because they did not desire to leave their homes and their effects, or out of fear; and he advised them all to betake themselves to the church of St. Lambert, to entreat the Father to pardon them for having lied to the Holy Ghost, and soiled by their presence the city of the children of God; "and if the Father does not remit your offence," concluded he in a loud and terrible voice, "you must perish by the sword of the Just One."

In an agony of terror, the unfortunate citizens crowded the church, and the doors were fastened behind them. They passed several hours within, weeping, groaning, and deploring their lot, a prey to inexpressible terror.[169]

[169] Kerssenbroeck, p. 539.

At length Matthisson entered, accompanied by armed men, and the prisoners, supposing they were about to be slaughtered, fell at his feet and embraced his knees, entreating him, with tears, as the favourite of God, to mediate with Him and obtain their pardon. The prophet replied that he must consult the Father; he knelt down, and fell into an ecstasy. After a few moments he rose, leaped with joy, and declared that the Father, though greatly irritated, had granted his prayer, and suffered the penitents to live. Then the poor creatures were purified, hymns of praise were sung, and they were pronounced admitted into the household of the true Israel. The doors were thrown open, and they were allowed to disperse.

On the 15th of March, a new decree appeared, forbidding the faithful to possess, read, or look at any books except the Bible, and requiring all the books, in print or MS., and all legal documents that were found in the town, to be brought to the Cathedral square, and there to be consigned to the flames. Thus perished many a treasure of inappreciable value.

In the meantime the appeal of Rottmann to the Anabaptists of the Low Countries to come and deliver Zion had produced its effect. Thousands assembled in the neighbourhood of Amsterdam, crossed the Zuyder Zee, landed at Zwoll, and marched towards Münster, pillaging and burning churches and convents. But Baron Schenk von Teutenburg, imperial lieutenant, met them, utterly routed them, cut to pieces a large number, and made many prisoners.[170]

[170] Kerssenbroeck, pp. 541, 542; Bullinger, ii. c. 10.

The prophets of Münster, warned of their advance, but ignorant of their dispersion, reckoned on an approaching deliverance, and continued their follies. On Good Friday, April 3, 1534, they organised a general festival, with bells pealing, and a mock procession carrying candles. The treaty concluded with the prince-bishop, through the intervention of Philip of Hesse, was attached to the tail of an old horse, and the beast was driven out of the gate of St. Maurice in the direction of the enemy's camp.[171]

[171] _Ibid._ p. 542.

Easter approached, and with it great things were expected. A rumour circulated that a mighty deliverance of Israel would be wrought on the Feast of the Resurrection. Whether Matthisson started the report or was carried away by it, it is impossible to decide; but it is certain that, on the eve, he announced in an access of enthusiasm, after a trance, that he had received orders from the Father to put to flight the armies of the aliens with a handful of true believers.[172]

[172] _Ibid._, 542; Hast, p. 348.

Accordingly, on the morrow, carrying a halbert, he headed a few zealots who shared his confidence; the gate of St. Ludgar was thrown open, and he rushed forth with his followers upon the army of the prince-bishop; whilst the ramparts were crowded by the inhabitants of Münster, shouting and praying, and expecting to see a miracle wrought in his favour. But he had not advanced very far before a troop of the enemy surrounded his little band, and, in spite of a desperate resistance, he and his companions were cut to pieces.[173]

[173] Kerssenbroeck, 542; Sleidan, p. 413; Bullinger, lib. ii. c. 9; Heresbach, p. 138; Buissierre, p. 310.

John Bockelson, seeing that the confidence of the Anabaptists was shaken by the failure of this prediction and the fall of the great prophet, lost not a moment in establishing his own supremacy. He called all the people together, and declared to them that Matthisson had died by the just judgment of God, because he had disobeyed the commandment of the Father to go forth with a very small handful, and because he had relied on his own strength instead of on Divine aid. "But," added he, "he neglected all those precautions he ought to have taken, solemn prayer and fasting, after the example of Judith; and he forgot that victory is in the hands of God; he was proud and vain, therefore was he forsaken of the Lord. His terrible end was revealed to me eight days ago by the Holy Ghost; for, as I was sleeping in the house of Knipperdolling, after having meditated on the Divine Law, Matthisson appeared to me pierced through by the lance of an armed man, with all his bowels gushing forth. Then was I frightened beyond measure at this terrible spectacle; but the armed man said to me, 'Fear not, well-beloved son of the Father, but be faithful to thy calling, for the judgment of God will fall upon Matthisson; and when he is dead, marry his widow.' These words cast me into profound amazement, for I have already a legitimate wife at Leyden. Nevertheless, that I might have a witness worthy of confidence to this extraordinary revelation, I trusted the secret to Knipperdolling; he is present, let him be brought forth."[174]

[174] Kerssenbroeck, p. 543; Montfort., p. 24.

Thereupon Knipperdolling stepped forward and declared by oath that Bockelson had spoken the truth, and he mentioned the place, the day, and the hour when the revelation was confided to him.

From that moment Bockelson passed with the people not only as a prophet, but as a favourite of Heaven, one specially chosen of the Father, and was held in far higher estimation, accordingly, than had been the fallen prophet. He was seized with inspiration. On the 9th of April, he declared that "the Father ordered, under pain of incurring his dire wrath, that every exalted thing should be laid low, and that the work was to begin at the church steeples." Consequently three architects of the town were ordered to demolish them. They succeeded in pulling down all the spires in Münster. That of Ueberwasser church was singularly beautiful. It was reduced to a stump; and the modern visitor to the ancient Westphalian capital has cause to deplore its loss. The towers were only saved to be used as positions for cannon to play upon the besiegers.[175]

[175] Bullinger, ii. c. 8; Sleidan, p. 271; Dorpius, f. 396.

Bockelson had another vision, which served to consolidate his power. "The Father," said he, "had appeared to him, and had commanded him to appoint Knipperdolling to be the executioner of the new republic."

This was not precisely satisfactory to Knipperdolling; he aimed at a higher office, but he dissembled his irritation, and accepted the sword offered him by John of Leyden with apparent transports of joy.[176] Four under-executioners were named to assist him, and to accompany him wherever he went.

[176] Kerssenbroeck, p. 545; Heresbach, p. 139; Sleidan, p. 413; Dorpius, f. 396.

The nomination of Knipperdolling was the prelude to other important changes. Bockelson aspired to exercise absolute power, without opposition or control. To arrive at his ends, a wild prophetic scene was enacted. He ran, during the night, through the streets of Münster stark naked, uttering howls and crying, "Ye men of Israel who inhabit this holy Zion! fear the Lord, and repent for your past lives. Turn ye, turn ye! The glorious King of Zion, surrounded by multitudes of angels, is about to descend and judge the world, at the peal of His terrible trumpet. Turn, ye blind ones, and be converted." [177]

[177] Kerssenbroeck, p. 596; Monfort, pp. 25, 26; Heresbach, p. 99 _et seq._

Exhausted with his run and his shouts, and satisfied with having thoroughly alarmed the inhabitants, he returned to the house of Knipperdolling, who was also in a paroxysm of inspiration, foaming, leaping, rolling on the ground, and performing many other extravagant actions. Bockelson, on entering, cast himself down in a corner and pretended to have lost the power of speech; and as the crowd, assembled round him, asked him the meaning of what had taken place, he signed to them to bring him tablets, on which he wrote, "By the order of the Father, I remain dumb for three days."

At the expiration of this period he convoked the people, and declared to them that the Father had revealed to him that Israel must have a new constitution, with new laws and new magistrates, divinely appointed. The former magistracy had been elected by men, but the new one was to be designated by the Holy Ghost. Bockelson then dissolved the senate, and, as the mouthpiece of God, he declared the names of the new officers, to the number of twelve, who were to bear the title of The Elders of the Tribes of Israel, in whose hands all power, temporal and spiritual, was to be placed. Those appointed were, as might have been expected, the prophet's most devoted adherents.[178] Hermann Tilbeck, the old burgomaster, was brought out of prison, and it was announced to him that he was to be of the number of elders; but perhaps a little cooled in this enthusiasm by his sojourn in chains, he burst into tears, and in accents of humility prayed, "Oh, Father! I am not worthy so great an honour; give me strength and light to govern with wisdom."

[178] Dorpius, f. 396 b.

Rottmann, who, since the arrival of the prophet, had played but a subordinate part, judged the occasion favourable for thrusting himself into prominence. He therefore preached a long sermon, in which he declared that God was the author of the new constitution, and then, calling the elders before him by name, he committed to each a drawn sword, with the words, "Receive with this weapon the right of life or death, which the Father has ordered me to confer upon you, and use the sword conformably to the Lord's will." Then the proceedings closed with the multitude singing the _Gloria in excelsis_ in German, on their knees.

The senate resigned its functions without apparent regret or opposition, and the twelve elders assumed the plenitude of power. They abolished the laws and formulated new ones, published edicts, resolved difficulties, judged causes, subject to no control save the will of the prophet; but that will they regarded as identical with the Divine will, as superior to all law, and every one obeyed its smallest requirements.