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.[62] 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.[63] 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. We
have already mentioned what perils the priests in the Netherlands
incurred from this belief. They now, indeed, endeavored to hasten their
reconciliation with the irritated and at that time very degenerate
people 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' dance in the second half of the fifteenth
century. The highly colored descriptions of the sixteenth century