The Complete Short Stories of Elizabeth Gaskell. Elizabeth Gaskell
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said nothing; but tacitly refused to allow the Cagots to mingle with the rest of the faithful, either dead or alive. The accursed race obtained laws in their favour from the Emperor Charles the Fifth; which, however, there was no one to carry into effect. As a sort of revenge for their want of submission, and for their impertinence in daring to complain, their tools were all taken away from them by the local authorities: an old man and all his family died of starvation, being no longer allowed to fish.
They could not emigrate. Even to remove their poor mud habitations, from one spot to another, excited anger and suspicion. To be sure, in sixteen hundred and ninety-five, the Spanish government ordered the alcaldes to search out all the Cagots, and to expel them before two months had expired, under pain of having fifty ducats to pay for every Cagot remaining in Spain at the expiration of that time. The inhabitants of the villages rose up and flogged out any of the miserable race who might be in their neighbourhood; but the French were on their guard against this enforced irruption, and refused to permit them to enter France. Numbers were hunted up into the inhospitable Pyrenees, and there died of starvation, or became a prey to wild beasts. They were obliged to wear both gloves and shoes when they were thus put to flight, otherwise the stones and herbage they trod upon and the balustrades of the bridges that they handled in crossing, would, according to popular belief, have become poisonous.
And all this time, there was nothing remarkable or disgusting in the outward appearance of this unfortunate people. There was nothing about them to countenance the idea of their being lepers – the most natural mode of accounting for the abhorrence in which they were held. They were repeatedly examined by learned doctors, whose experiments, although singular and rude, appear to have been made in a spirit of humanity. For instance, the surgeons of the king of Navarre, in sixteen hundred, bled twenty-two Cagots, in order to examine and analyze their blood. They were young and healthy people of both sexes; and the doctors seem to have expected that they should have been able to extract some new kind of salt from their blood which might account for the wonderful heat of their bodies. But their blood was just like that of other people. Some of these medical men have left us a description of the general appearance of this unfortunate race, at a time when they were more numerous and less intermixed than they are now. The families existing in the south and west of France, who are reputed to be of Cagot descent at this day, are, like their ancestors, tall, largely made, and powerful in frame; fair and ruddy in complexion, with grey-blue eyes, in which some observers see a pensive heaviness of look. Their lips are thick, but well formed. Some of the reports name their sad expression of countenance with surprise and suspicion – “They are not gay, like other folk.” The wonder would be if they were. Dr. Guyon, the medical man of the last century who has left the clearest report on the health of the Cagots, speaks of the vigorous old age they attain to. In one family alone, he found a man of seventy-four years of age; a woman as old, gathering cherries; and another woman, aged eighty-three, was lying on the grass, having her hair combed by her great-grandchildren. Dr. Guyon and other surgeons examined into the subject of the horribly infectious smell which the Cagots were said to leave behind them, and upon everything they touched; but they could perceive nothing unusual on this head. They also examined their ears, which according to common belief (a belief existing to this day), were differently shaped from those of other people; being round and gristly, without the lobe of flesh into which the earring is inserted. They decided that most of the Cagots whom they examined had the ears of this round shape; but they gravely added, that they saw no reason why this should exclude them from the goodwill of men, and from the power of holding office in Church and State. They recorded the fact, that the children of the towns ran baaing after any Cagot who had been compelled to come into the streets to make purchases, in allusion to this peculiarity of the shape of the ear, which bore some resemblance to the ears of the sheep as they are cut by the shepherds in this district. Dr. Guyon names the case of a beautiful Cagot girl, who sang most sweetly, and prayed to be allowed to sing canticles in the organ loft. The organist, more musician than bigot, allowed her to come, but the indignant congregation, finding out whence proceeded that clear, fresh voice, rushed up to the organ loft, and chased the girl out, bidding her “remember her ears,” and not commit the sacrilege of singing praises to God along with the pure race.
But this medical report of Dr. Guyon’s – bringing facts and arguments to confirm his opinion, that there was no physical reason why the Cagots should not be received on terms of social equality by the rest of the world – did no more for his clients than the legal decrees promulgated two centuries before had done. The French proved the truth of the saying in Hudibras –
He that’s convinced against his will
Is of the same opinion still.
And, indeed, the being convinced by Dr. Guyon that they ought to receive Cagots as fellow creatures, only made them more rabid in declaring that they would not. One or two little occurrences which are recorded, show that the bitterness of the repugnance to the Cagots was in full force at the time just preceding the first French revolution. There was a M. d’Abedos, the curate of Lourbes, and brother to the seigneur of the neighbouring castle, who was living in seventeen hundred and eighty; he was well educated for the time, a travelled man, and sensible and moderate in all respects but that of his abhorrence of the Cagots: he would insult them from the very altar, calling out to them, as they stood afar off, “Oh! ye Cagots, damned for evermore!” One day, a half blind Cagot stumbled and touched the censer borne before this Abbé de Lourbes. He was immediately turned out of the church, and forbidden ever to re-enter it. One does not know how to account for the fact, that the very brother of this bigoted abbé, the seigneur of the village, went and married a Cagot girl; but so it was, and the abbé brought a legal process against him, and had his estates taken from him, solely on account of his marriage, which reduced him to the condition of a Cagot, against whom the old law was still in force. The descendants of this Seigneur de Lourbes are simple peasants at this very day, working on the lands which belonged to their grandfather.
This prejudice against mixed marriages remained prevalent until very lately. The tradition of the Cagot descent lingered among the people, long after the laws against the accursed race were abolished. A Breton girl, within the last few years, having two lovers each of reputed Cagot descent, employed a notary to examine their pedigrees, and see which of the two had least Cagot in him; and to that one she gave her hand. In Brittany the prejudice seems to have been more virulent than anywhere else. M. Emile Souvestre records proofs of the hatred borne to them in Brittany so recently as in eighteen hundred and thirty-five. Just lately a baker at Hennebon, having married a girl of Cagot descent, lost all his custom. The godfather and godmother of a Cagot child became Cagots themselves by the Breton laws, unless, indeed, the poor little baby died before attaining a certain number of days. They had to eat the butchers’ meat condemned as unhealthy; but, for some unknown reason, they were considered to have a right to every cut leaf turned upside down, with its cut side towards the door, and might enter any house in which they saw a loaf in this position, and carry it away with them. About thirty years ago, there was the skeleton of a hand hanging up as an offering in a Breton church near Quimperle, and the tradition was, that it was the hand of a rich Cagot who had dared to take holy water out of the usual bénitier, some time at the beginning of the reign of Louis the Sixteenth; which an old soldier witnessing, he lay in wait, and the next time the offender approached the bénitier he cut off his hand, and hung it up, dripping with blood, as an offering to the patron saint of the church. The poor Cagots in Brittany petitioned against their opprobrious name, and begged to be distinguished by the appelation of Malandrins. To English ears one is much the same as the other, as neither conveys any meaning; but, to this day, the descendants of the Cagots do not like to have this name applied to them, preferring that of Malandrin.
The French Cagots tried to destroy all the records of their pariah descent, in the commotions of seventeen hundred and eighty-nine; but if writings have disappeared, the tradition yet remains, and points out such and such a family as Cagot, or Malandrin, or Oiselier, according to the old terms of abhorrence.
There are various ways in which learned men have attempted to account for the universal repugnance in which this well made, powerful race are held. Some say that the antipathy to them took its rise in the days when leprosy was a dreadfully prevalent disease; and that the Cagots are more liable than any other men to a kind of skin disease, not precisely leprosy, but resembling it in some