CHAPTER VII

SCAPEGOAT AND SAINT

According to the tradition of the scapegoat, the evil or lower side of man can be transferred from him to an animal. In this process of removing disease or sin, the bad spirit is expelled from the human being and enters the form of some beast. In India the scape-animal may be a pig, buffalo, a goat or a black cock.

The Jews had the custom of bringing a goat to the door of the Tabernacle and the high priest laid the sins of the people upon the animal, sending it thereafter away with its burden into the wilderness.

In Thibet a human scapegoat, dressed in goat's skin, is kicked out of the community as soon as the people have confessed their sins, and wealthy Moors keep a wild boar in their stables as a vehicle for the evil spirits to enter into which might otherwise injure their horses.

The Kaffirs sometimes take a goat in the presence of a sick man and confess sins over him. Then a few drops of the patient's blood are allowed to fall on the animal's head and the sickness is thought to be transferred, the animal being turned loose over the veld. The medicine-men of the Baganda races perform a similar operation, taking hold of the animal and tying upon it some herbs they have passed over the patient's body. Then the animal is driven away to waste land, and the sick man is supposed to recover. The Baganda people transmit the sins of a dead man to a calf, the animal being led three times round the bier and the hand of the dead man being placed on its head, by which act the calf takes upon itself the evil done by the deceased. Then the scapegoat is driven on to waste land, where it cannot contaminate anybody.

Thus Christ, in the country of the Gadarenes, permitted devils to use swine as scapegoats when driving them out of two men possessed. The unclean spirits besought the favour of Him, and the whole herd of swine ran violently down a steep place into the sea, and perished in the waters.

St. Regulus, archbishop of Arles and Senlis, was once confronted by a man possessed of a devil. The devil besought him, saying, "If you cast me out suffer me to enter into the body of this ass," and the bishop said, "Go!" When the devil was about to enter into the ass, the animal, aware of his intention, made the sign of the cross on the ground with his fore-foot and the devil found it impossible to obtain his body and had to pass on, leaving the ass unmolested.

In another scapegoat story the devil leaves the possessed man in the form of two worms:

Jean de la Roque was a young nobleman of vicious habits. St. Francis of Paula hearing of the youth's evil ways sent a messenger to arrest him and had him locked up in a monastery. Roque was furious at this manner of tampering with his liberty and, vowing vengeance on those who detained him, beat on the door of his cell and uttered loud cries. At last, exhausted by passion, he lay down on the floor and slept. Then St. Francis entered the cell and, waking the young sinner, said to him coldly, "How now, friend, what thinkest thou? Pull from thine ear that which torments thee so." The young man, still half asleep, put his hand to his right ear and drew forth a hideous hairy worm of monstrous size. Then putting his hand to his left ear he drew forth another similar worm. Thus the devil by which he had been possessed came forth in the form of two worms, and the young man, returning to himself, threw himself at the saint's feet and prayed for pardon. He was formally admitted to the monastery and remained there as a monk until 1520.

Birds, too, have been employed to carry away any evil,--from leprosy to freckles.

The idea of the scapegoat is closely bound up with, and typifies the substitution of the Christ for sinners and His eternal removal of their transgressions.

In the legends of the saints, also, animals take upon themselves the burden of sins committed and no human beings are more closely related to the brute creation than the holy men, who frequently treated them as though they were brothers. St. Francis of Assisi spoke to birds and animals in the same tone that he used to his friends, and he often went into solitudes and preached to the cattle of the field, the fishes of the sea, the birds of the air, and the beasts of the forest; dumb creatures which listened attentively to the words of wisdom which fell from his lips. One day when he was preaching at Alviano, the swallows were twittering so loudly that he grew annoyed. Breaking off suddenly in his discourse, he said, "My sisters, the swallows, please keep peace while I am preaching." After that they disturbed him no more.

There are many stories in which saints are assisted in their work by animals. St. Gentius made a wolf which had eaten one of his oxen help him with the ploughing. St. Maidoc, having neither ox, horse nor ass, ordered a sea-cow to come from the ocean, which she did and, being harnessed to the plough, she furrowed his fields. When St. Malo settled down near Saintes, the neighbours made him a present of an ass, which was one day killed by a wolf. St. Malo said to the wild beast, "Since you have killed my ass you must serve me instead." The wolf performed his duties admirably for many years without a grumble. A similar story is told about St. Santes of Urbino.

When St. Ronan was accused of being a vampire, Grallo, King of Quimper, horrified to hear of such a monster, set dogs upon him to prove the truth of the statement. As the savage animals rushed towards him the saint raised his right hand, made the sign of the cross, and said, "Stop! in the name of the Lord." The animals became gentle at once and fawned on the saint.

There are legends of the souls of saints being borne away by animals, of the souls of saints taking flight in the shape of birds, of saints changing from one animal form to another, of saints being approached by the devil in the form of animals, and of saints being worshipped in animal shape.

At the moment of the death of St. Vincent Ferrer, the windows of his bedchamber opened of their own accord and a number of winged creatures no larger than butterflies, white in colour and very beautiful, flew into the house. As the saint drew his last breath these winged creatures disappeared suddenly, leaving a delightful perfume behind them. Everyone was convinced that the butterflies were angels who had come to carry away the pure soul of the saint to paradise.

The same saint was said to be able to assume wings, whenever he wished, and, in the form of a bird-angel, to fly through the air in the hope of consoling and comforting anyone who was in trouble and required his assistance.

St. Benedict (A.D. 480-543) was tempted by the devil in the form of a blackbird. The saint had retired to a cavern in Subiaco, about fifty miles west of Rome, and the evil one resolved to do away with a holy man who might prove a great enemy to his kingdom upon earth. Taking the form of a bird, he hovered around the hermit's dwelling-place, sometimes approaching so close that the saint had only to put out his hand to touch the bird. Becoming suspicious of the bird's motives, however, St. Benedict made the sign of the cross and the evil spirit vanished instantly.

St. Peter of Verona was also set upon by the devil, this time in the shape of a horse. The holy man attracted large crowds to his church, and the devil, growing jealous, rushed into the midst of the congregation in the form of a black horse, stamping upon many present and causing a panic of fear among the rest. The saint made the sign of the cross and the phantom vanished in a cloud of smoke.

Sometimes the devil appears to saints in the form of a bull, and can work serious bodily harm, as in the case of St. Catherine of Sweden, daughter of prince Ulpho, who was brought up in the convent of Risburgh. The abbess was at matins one morning and the devil, assuming the form of a bull, tossed the child out of its cradle and left her half-dead in the middle of the floor. The abbess found her in this condition on her return, and the bull, addressing the holy woman, cried, "I should certainly have finished my work if God had permitted it," and then he vanished. The devil, according to tradition, has often been seen in the form of a dog,[28] and some of the saints were annoyed by such phantoms.

Simon Magus, the sorcerer, sent unto Peter the Apostle certain devils in the likeness of dogs to devour him. St. Peter, "not looking for such currish guests, consecrates certain morsels of bread and throws them to the dog-devils, and by the power of that bread they are all put to flight."[29]

When St. Stanislaus Kostka was preparing for admission into the society of Jesus he was taken ill and the devil appeared to him in the guise of a great black dog. The demon took the sick man three times by the throat and tried to throttle him, but Stanislaus after some difficulty succeeded in driving him away by making the sign of the cross.

Devils in the guise of rooks or crows annoyed St. Agnes of Mount Pulciano by attacking her with beaks, claws, and wings. The young girl with great presence of mind invoked the name of the Saviour and the whole flock flew off.

St. Pascal Baylon, who lived from 1540-1592, was assailed by devils in the guise of various animals. Sometimes they rushed upon him in the form of lions and tigers seeking to devour him. As he withstood their attacks with wonderful courage they tried to get at him in another way, and offered to impress upon his body the marks of divine wounds, making crosses of blood on various parts of his body. Then Pascal, horrified at this form of deception, cried out to the evil one, "You ravening wolf, how dare you take upon yourself the clothing of a lamb? Away with you!" This speech acted as an exorcism, and the devil vanished.

The evil one has often been likened to a ravening wolf, which has led to the symbolic form of transformation from a wolf to a lamb being found in many legends--a mental change as extreme in its effects as any physical change could be. Andrew Corcini, afterwards Bishop of Fiesole, was converted in this figurative sense from a wolf into a lamb. He was the son of wealthy parents in Florence, and, shortly after his birth, in 1302, his mother dreamt that she had brought forth a wolf and that her wolfish offspring ran into a church and became transformed into a lamb. As the boy grew, his wolfish character was clearly apparent; he was cruel, selfish, and untamable. One day his mother said to him, "Andrew, you are in very truth the child of my dream," and then she told him what she thought of him. He was greatly struck by her story and spent the night in solitude and prayer. The next day he went to the church of the Carmelites and, prostrating himself before the image of the Virgin, he said, "Glorious Virgin, see the wolf full of iniquity at thy feet. Thy offspring, oh mother, was a Lamb without blemish. Make me also a lamb of God, and receive me into the fold." For three hours he prayed without ceasing, and then the prior found him and acceded to his request to be taken into the Carmelite order, when he became a changed man.[30] He died in 1373.

St. William of Acquitaine was also "converted from a wolf to a lamb" (A.D. 1157). He was Count of Poitou and Duke of Guyenne, a giant in stature and a wild beast in disposition. Through the holy offices of St. Bernard he became changed, and calling himself "the chief of sinners" repented of his evil ways in sackcloth and ashes.[31]

These cases of spiritual transformation from animal-man to man-animal, though interesting psychologically, do not awaken the intense curiosity which material metamorphosis arouses, and which centres especially in the subject of the wer-wolf.

Bodin[32] accumulated a large amount of evidence in favour of actual transformation. He quotes one Pierre Mamor, who, whilst in Savoy, deposed to having seen a man change into a wolf and described how he did it. Henry of Cologne, author of a treatise, "de Lamys," vouched for the truth of similar statements. Ulrich le Meusnier, who dedicated a treatise to the Emperor Sigismund, gave numerous examples of the veritability of transformation, and swore to having seen a wer-wolf at Constance, who was accused of and executed for this crime. Germany, Greece, and Asia were much infested by these pests. In 1542, under the rule of Sultan Suleiman, a number of wer-wolves were found at Constantinople. The Emperor called out the guard and, marching forth at its head, freed the city of one hundred and fifty of these terrors in full view of the people.

Paracelsus, one of the greatest occultists the world has known, was positive that men could change into animals. Gaspar Peucerus, who had long been sceptical and thought such ideas were a fable, was constrained to believe there was truth in certain stories brought to him by merchants trading in Livonia, who had seen victims of lycanthropia executed for their misdeeds.

In the history of Johannus Trithemius, it may be read that in the year 970 there was a Jew called Baian, son of Simeon, who was not only able to turn into a wolf at pleasure, but could also render himself invulnerable, and Sigebertus, the historian, wrote that one of the Kings of Bulgaria was able to transform himself into all kinds of animals.

Boguet, if anything, erred on the side of credulity. He asserted that in 1148 a huge man-wolf was seen at Geneva, which killed thirty people.[33]

In July, 1603, in the district of Douvres and Jeurre a great storm of hail fell and damaged all the fruit trees, and three mysterious wolves were seen. They had no tails, and they passed harmlessly through a herd of cows and goats, touching none of them except one kid, which one of the wolves carried to a distance without in any way injuring it. This unnatural conduct made it fairly evident that these were not real wolves, but sorcerers who had brought about the hail-storm and wished to visit the scene of the disaster. It was said that the biggest wolf that led the pack must be the evil one himself.

The two stories which follow show that transformation was sometimes regarded as an instrument of divine punishment for sins committed.

Albertus Pericofcius in Muscovy treated his subjects with gross cruelty, and extorted herds and flocks from them. One night he was away from home and all his cattle were killed. When informed of his loss he swore a round oath, saying, "Let him who has slain, eat; if the Lord chooses, let him devour me as well."

At his words some drops of blood fell to the ground, he was transformed into a wild dog, and rushing upon his dead cattle began to devour the carcases.

Another gentleman in the vicinity of Prague who had robbed his tenants right and left took the last cow from a widow who had five children to support. As a judgment he lost all his cattle, at which misfortune he broke into horrible curses. He was there and then transformed into a dog which had a human head.

These incidents, however, throw no light on the real nature of the wer-wolf or wer-dog, which remains as much a mystery as that of the vampire. In some points a similarity may be said to exist between them, both being destructive forces, of an evil and self-seeking character. Those afflicted become subject to trance-like states and hysterical phenomena.

A certain kind of vampire (which is really a bloodsucking ghost) is said to have the power of assuming animal shape, and Bulgarian vampires appear to be especially gifted with this peculiarity.

It is believed in a certain district of Germany that unless money is placed in the mouth of a corpse at the time of burial, or if the dead man's name is not cut from his shirt, he will become a vampire and his ghost will issue from his grave in the form of a pig.

A gruesome story is told of a witch who chose to wander in animal shape. She died in 1345 and her body was cast rudely into a ditch, but instead of resting quietly she roamed at night in the form of various unclean beasts, leaving havoc and death in her tracks. On exhumation she was found to be a vampire, and a stake was driven through her breast, which, however, failed to have the desired effect. She still prowled around in the dark, using the stake as a weapon with which to slay her victims, nor did she cease her nefarious deeds until her body had been reduced to ashes.

Camden says that jilted maidens or deserted wives used to bribe witches to get their faithless men consigned to prison for lycanthropy, the usual term being seven years, but, judging from the trials which are on record, death by burning was more frequently resorted to.

FOOTNOTES:

[28] _See_ Chapter XXI on Animal Ghosts.

[29] Harsnet, Samuel, "Popish Impostures," 1603, pp. 97, 98.

[30] Surius, "Lives of the Saints."

[31] Thibault, "Life of Guillaume of Acquitaine."

[32] "De la Démonomanie des Sorciers," 1593, Book II, pp. 195-6.

[33] "Discours des Sorciers," 1610.