The Anabaptists of Münster. (continued 2)

There a new scene commenced. The ecstatics left doors and windows wide open, that all that passed within might be seen and heard by the dense crowd which packed the street without. Those in the street saw Knipperdolling place himself in a corner, his face to the wall, and carry on in broken accents a familiar conversation with God the Father. At one moment he was seen to be listening, then to be replying, making the strangest gestures. This went on for some time, till another actor appeared. This was a blind Scottish beggar, very tall and gaunt—a zealous Anabaptist. He was fantastically dressed in rags, and wore high-heeled boots to add to his stature. Although blind, he ran about exclaiming that he saw strange visions in the sky. This was enough to attract a crowd, which followed him to the corner of the König's Strasse, when, just as he was exclaiming, "Alas, alas! Heaven is going this instant to fall!" he tumbled over a dung-heap which was in his way. This accident woke him from his ecstasy, and he picked himself up in great confusion, and never prophesied again.[144]

But his place was speedily supplied by another man named Jodocus Culenburg, who, in order to convey himself with greater rapidity whither the Spirit called him, rode about the town on a horse, announcing in every street that he heard the peal of the Last Trumpet. Several women also were taken with the prophetic spirit, and one, named Timmermann, declared that "the King of Heaven was about to appear like a lightning-flash, and would re-establish Jerusalem." Another woman, whose cries and calls to repentance had caused her to lose her voice, ran about with a bell attached to her girdle, urging the bystanders with expressive gestures to join the number of the elect and be saved.[145]

These fantastic scenes had made a profound impression on many of the citizens of Münster. A nervous affection accompanying mystic excitement is always infectious. The agitation of minds and consciences became general; men and women had trances, prayed in public, screamed, had visions, and fell into cataleptic fits. In those days people knew nothing of physical and psychological causes; the general excitement was attributed by them to supernatural agency. It was simply a question whether these signs were produced by the devil or by the Spirit of God. The Catholics attributed the signs to the agency of Satan; the Lutherans were in nervous uncertainty. Were they resisting God or the devil? Fear lest they should be found in the ranks of those fighting against the Holy Spirit drew off numbers of the timorous and most conscientious to swell the ranks of the mystical sect. Münster was exhibiting on a large scale what is reproduced in our own land in many a Wesleyan and Ranter revival meeting.

The time had now come, thought Rottmann, for the destruction of the enemies of God. Secret notice was sent to the different Anabaptist congregations to be prepared to strike the blow on the 9th of February. Accordingly, early in the morning, 500 fanatics seized on the gates of the city, the Rath-haus, and the arms it contained; cannons were planted in the chapel of St. Michael, the tower of St. Lambert's church, and in the market place; barricades of stones, barrels, and benches from the church were thrown up. The common danger united Catholics and Lutherans; they saw clearly that the intention of their adversaries was either to massacre them, or to drive them out of the town. They retreated in haste to the Ueberwasser quarter, and took up their position in the cemetery, planted cannons, placed bodies of armed men in the tower of the cathedral, and retook two of the city gates. They also arrested several of the senators who had joined the Anabaptist sect, but they had not the courage to lay their hands on the burgomaster, Tilbeck, who was also of that party. Two of the preachers, Strahl and Vinnius, were caught, and were lodged in the tower of Ueberwasser church.[146]

Messages were sent to the villages and towns around announcing the state of affairs, and imploring assistance. The magistrates even wrote in the stress of their terror to the prince-bishop, asking him to come speedily to their rescue from a position of imminent peril. Francis of Waldeck at once replied by letter, promising to march with the utmost rapidity to Münster, and demanding that one of the gates might be opened to admit him. This letter was taken to Hermann Tilbeck; but the burgomaster, intent on securing the triumph of the fanatics, with whom he was in league, suppressed the letter, and did not mention either its arrival or its contents to the senate. He, however, informed the Anabaptists of their danger, and urged them to come to terms with the Lutherans as speedily as possible.

At the same time the pastor, Fabricius, unable to restrain his religious prejudices, even in the face of danger, sped among the Lutheran ranks, inciting his followers against the Catholics, and urging them to make terms with the fanatics rather than submit to the bishop. "Beware," said he, "lest, in the event of your gaining a victory, the Papists should recover their power, for it is they who are the real cause of all these evils and disorders."[147]

Whilst the preacher was sowing discord in the ranks of the party of order, Rottmann and the two prophets, Matthisson and Bockelson, roused the enthusiasm of their disciples to the highest pitch, by announcing to them a glorious victory, and that the Father would render His elect invulnerable before the weapons of their adversaries.

The Anabaptist women ran about the streets making the most extraordinary contortions and prodigious leaps, crying out that they saw the Lord surrounded by a host of angels coming to exterminate the worshippers of Baal.

Thus passed the night. At daybreak Knipperdolling recommenced his course through the streets, uttering his doleful wail of "Repent, repent! woe, woe!" Approaching too near the churchyard wall of Ueberwasser, he was taken and thrown into the tower with Strahl and Vinnius.

At eight o'clock the drossar of Wollbeck arrived at the head of a troop of armed peasants to reinforce the party of order, and several ecclesiastics entered the town to inform the magistrates that the prince-bishop was approaching at the head of his cavalry.

Before the lapse of many hours the city might have been pacified and order re-established, had it not been for the efforts of Tilbeck the burgomaster, and Fabricius the divine. Mistrust of their allies had now fully gained possession of the Lutherans, and the burgomaster took advantage of the hesitation to dismiss the drossar of Wollbeck and his armed band, and to send to the prince, declining his aid. By his advice, also, the Anabaptists agreed to lay down their arms and make a covenant with the senate for the establishment of harmony. Hostages were given on either side and the prisoners were liberated. Peace was finally concluded on these conditions: 1st. That faith should be absolutely free. 2nd. That each party should support the other. 3rd. That all should obey the magistrates.

The treaty having been signed, the two armed bodies separated, the cannons were fired into the air, the drossar of Wollbeck and the ecclesiastics withdrew, with grief at their hearts, predicting the approaching ruin of Münster. The prince-bishop was near the town with his troops when the fatal news was brought him. He shed tears of mortification, turned his horse and departed.[148]

Peace was secured for the moment by this treaty, but order was not re-established. No sooner had the armed Anabaptists quitted the market-place than it swarmed with women who had received from Rottmann the sign of the New Covenant. "The madness of the pagan bacchantes," says the eye-witness of these scenes, Kerssenbroeck,[149] "cannot have surpassed that of these women. It is impossible to imagine a more terrible, crazy, indecent, and ridiculous exhibition than they made. Their conduct was so frenzied that one might have supposed them to be the furies of the poets. Some had their hair disordered, others ran about almost naked, without the least sense of shame; others again made prodigious gambles, others flung themselves on the ground with arms extended in the shape of a cross; then rose, clapped their hands, knelt down, and cried with all their might, invoking the Father, rolling their eyes, grinding their teeth, foaming at the mouth, beating their breasts, weeping, laughing, howling, and uttering the most strange inarticulate sounds.... Their words were stranger than their gestures. Some implored grace and light for us, others besought that we might be struck with blindness and damnation. All pretended that they saw in heaven some strange sights; they saw the Father descending to judge their holy cause, myriads of angels, clouds of blood, black and blue fires falling upon the city, and above the clouds a rider mounted on a white horse, brandishing his sword against the impenitent who refused to turn from their evil ways.... But the scene was constantly varying. Kneeling on the ground, and turning their eyes in one direction, they all at once exclaimed together, with joined hands, 'O Father! Father! O most excellent King of Zion, spare the people!' Then they repeated these words for some while, raising the pitch of their voices, till they attained to such a shriek that a host of pigs could not have produced a louder noise when assembled on market-day.

"There was on the gable of one of the houses in the market-place a weathercock of a peculiar form, lately gilt, which just then caught the sun's rays and blazed with light. This weathercock caused the error of the women. They mistook it for the most excellent King of Zion. One of the citizens discovering the cause, climbed the roof of the house and removed this new sort of majesty. A calm at once succeeded to the uproar; ashamed and full of confusion, the visionaries dispersed and returned to their homes. Unfortunately the lesson did not restore them to their senses."

Shortly after the treaty was signed, the burgomaster, Tilbeck, openly joined the Anabaptists, and was rebaptised with all his family by Rottmann.[150]

The more sensible and prudent citizens, including nearly all the Catholics and a good number of Lutherans, being well aware that the treaty was, in fact, a surrender of all authority into the hands of the fanatics, deserted the town in great numbers, carrying with them all their valuables. The emigration began on 12th February. The Anabaptists ordered that neither weapons nor victuals should be carried out of the gates, and appointed a guard to examine the effects of all those who left the city. The emigration was so extensive, that in a few days several quarters of the town were entirely depopulated.[151]

Then Rottmann addressed a circular letter to the Anabaptists of all the neighbouring towns to come and fill the deserted mansions from which the apostates had fallen. "The Father has sent me several prophets," said he, "full of His Spirit and endowed with exalted sanctity; they teach the pure word of God, without human additions, and with sublime eloquence. Come then, with your wives and children, if you hope for eternal salvation; come to the holy Jerusalem, to Zion, and to the new temple of Solomon. Come and assist us to re-establish the true worship of God, and to banish idolatry. Leave your worldly goods behind, you will find here a sufficiency, and in heaven a treasure."[152]

In response to this appeal, the Anabaptists streamed into the city from all quarters, from Holland, Friesland, Brabant, Hesse, Osnabrück, and from the neighbouring towns, where the magistrates exerted themselves to suppress a sect which they saw imperilled the safety of the commonwealth.

In a short while the deserted houses were peopled by these fanatics. Bernhard Krechting, pastor of Gildehaus, arrived at the head of a large portion of his parishioners. Hermann Regewart, the ex-Lutheran preacher of Warendorf, sought a home in the new Jerusalem. Rich and well-born persons, bitten with the madness, arrived, such were Peter Schwering and his wife, the wealthiest citizens of Coesfeld; Werner von Scheiffort, a country gentleman; the Lady von Becke with her three daughters, of whom the two eldest were broken nuns, and the youngest was betrothed to the Lord of Dörlö; and the Grograff of Schoppingen, Heinrich Krechting, with his wife, his children, and a number of the inhabitants of that town, with carts laden with their effects. The Grograff took up his abode in Kerssenbroeck's house, along with his family and servants, and, as the chronicler bitterly remarks, he took care to occupy the best part of the mansion.[153]

Amongst those who escaped from the town were the syndic, Von Wyck, who had led the opposition against the bishop, and the burgomaster, Caspar Judenfeld. The latter retired to Hamm and was left unmolested, but Von Wyck had played too conspicuous a part to escape so easily. By the orders of the prince-bishop he was arrested and executed at Vastenau.[154]

Münster now became the theatre of the wildest orgies ever perpetrated under the name of religion. It is apparently a law that mysticism should rapidly pass from the stage of asceticism into that of licence. At any rate, such has been the invariable succession of stages in every mystic society that is allowed unchecked to follow its own course. In the Roman Church those thus psychologically affected are locked up in convents. The religious passion verges so closely on the sexual passion that a slight additional pressure given to it bursts the partition, and both are confused in a frenzy of religious debauch. The Anabaptist fanatics were rapidly approaching this stage. The prophet Matthisson led the way by instituting a second baptism, administered only to the inner circle of the elect, which was called the baptism of fire.

The adepts were sworn to secrecy, and refused to explain the mode of administration. But public curiosity was aroused, and by learning the password, some were enabled to slip into the assembly and see what took place. Amongst these was a woman who was an acquaintance of Kerssenbroeck, and from whose lips he had an account of the rite. "Matthisson," says he, "secretly assembled the initiated of both sexes during the night, in the vast mansion of Knipperdolling. When all were assembled, the prophet placed himself under a copper chandelier, hung in the centre of the ceiling, lighted with three tapers." He then made an instruction on the new revelation of the Divine will, which he pretended had been made to him, and the assembly became a scene of frantic orgies too horrible to be described.

The assemblies in which these abominations were perpetrated, prepared the way for the utter subversion of all the laws of decency and morality, which followed in the course of a few months.

When Carnival arrived, a grand anti-Catholic procession was organised, to incite afresh the hostility of the people to the ancient Church, its rites and ceremonies. First, a company of maskers dressed like monks, nuns, and priests in their sacred vestments, led the way, capering and singing ribald songs. Then followed a great chariot, drawn by six men in the habits of the religious orders. On the box sat a fellow dressed as a bishop, with mitre and crosier, scourging on the labouring monks and friars. On the car was a man represented as dying, with a priest leaning over him, a huge pair of spectacles on his nose, administering to the sick man the last sacraments of the Church, and addressing him in the most absurd manner, loudly, that the bystanders might hear and laugh at his farcical parody of the most sacred things of the old religion. The next car was drawn by a man dressed as a priest in surplice and stole. The other cars contained groups suitable for turning into ridicule devotion to saints, belief in purgatory, the mass, &c.[155]

The prophets now decided that it was necessary to be prepared in the event of a siege. They, therefore, commissioned the preacher Roll to visit Holland and raise the Anabaptists there, urge them to arm and to march to the defence of the New Jerusalem. Roll started from Münster on the 21st of February, but the Spanish Government in the Netherlands, alarmed at what was taking place in the capital of Westphalia, ordered a strict watch to be kept on the movements of the fanatics, and Roll was seized and executed at Utrecht.

The next step taken by the prophets was to discharge the members of the senate from the performance of their office, because they had been elected "according to the flesh," and to choose to fill their room another body of men "elected according to the Spirit." Bernard Knipperdolling and Gerhardt Kippenbroeck, both drapers, were appointed burgomasters.

One of the first acts of the new magistrates was to forbid the removal of furniture, articles of food, and money from the town, and to permit a general pillage of all the churches and convents in the city. The Anabaptist mob first attacked the religious houses, and carried off all the sacred vessels, the gold, the silver, and the vestments. Then they visited the chapel of St. Anthony, outside the gate of St. Maurice, and after having sacked it completely, they tore it down. They burnt the church of St. Maurice, then fell upon the church of St. Ledger, but had not the patience to complete its demolition. Thence they betook themselves to the cathedral, broke it open, and destroyed altars, with their beautiful sculptured and painted oak retables, miracles of delicate workmanship and Gothic beauty, the choir stalls, statues, paintings, frescoes, stained glass, organ, vestments, and carried off the chalices and ciboriums. The great clock, the pride of Münster, as that of Strasburg is of the Alsatian capital, was broken to pieces with hammers. A valuable collection of MSS., collected by the poet Rudolf Lange, and presented to the minister, together with the rest of the volumes in the library, were burned. Two noble paintings, one of the Blessed Virgin, the other of St. John the Baptist, on panel, by Franco, were split up and turned into seats for privies to the guard-house near the Jews' cemetery. The heads and arms were broken off the statues that could not be overthrown—statues of apostles, prophets, and sibyls, which decorated the interior of the cathedral and the neighbouring square. The tabernacle was broken open, and the Blessed Sacrament was danced and stamped on. The font was shattered with crowbars, in token of the abhorrence borne by the fanatics to infant baptism; the tombs of the bishops and canons were destroyed, and the bodies torn from their graves, and their dust was scattered to the winds.[156]

But whilst this was taking place in Münster, Francis von Waldeck was preparing for war. On the 23rd February he held a meeting at Telgte to consolidate plans, and now from all sides assistance came. The Elector of Cologne, the Duke of Cleves, even the Landgrave of Hesse, now exasperated at the ill-success of his endeavours to establish tranquillity and to effect a compromise, the Duke of Brunswick, the Regent of Brabant, the Counts of Lippe and Berntheim, and many other nobles and cities sent soldiers, artillery, and munitions.

The bishop appointed the generals and principal officers, then he made all the soldiers take an oath of fidelity to himself, and concluded with them an agreement, consisting of the following ten articles:

1. The soldiers are to be faithful to the prince, and to obey their officers.

2. The towns, arms, and munitions taken in war shall belong to the prince.

3. If, after the capture of the city, the prince-bishop permits its pillage by the troops, he shall not be obliged to pay them any prize-money.

4. If the pillage be accorded, the town hall is not to be touched.

5. The prince shall have half the plunder.

6. The nobles, canons, and those who have escaped from the city shall be allowed the first bid for their articles when offered for sale.

7. No fixtures shall be removed by the soldiery.

8. After the capture of the town, the custody of the gates and ramparts shall be confided to those whom the prince-bishop shall appoint.

9. The city taken, and its pillage permitted, the soldiers shall be allowed eight days for distribution and sale of the plunder. The soldiers shall receive their pay with punctuality.

10. The heads of the revolt shall, as far as possible, be taken alive and delivered up to the bishop for a recompense.[157]

The Anabaptists were not afraid at these preparations; they made ready vigorously for the defence of the New Zion. As a preliminary, a body of five hundred burnt the convent of St. Maurice, outside the city gates, and levelled all the houses of the suburbs, which obscured the view, and might serve as cover for the besiegers.

On the 26th February Matthisson preached in the afternoon to a congregation summoned by the discharge of a culverin. At the end of the sermon he assumed an inspired air, and announced that he had an important revelation to communicate. Having arrested the attention of his hearers, he said in a solemn tone, "The Father requires the purification of the New Jerusalem and of His temple; for our republic, which has begun so prosperously, cannot grow and endure if a prey to the confusion produced by the presence of impious sects. My advice is that we kill without further delay the Lutherans, the Papists, and all those who have not the right faith, that there may remain in Zion but one body, one society, which is truly Christian, and which can offer to the Father a pure and well-pleasing worship. There is but one way of preserving the faithful from the contagion of the impious, and that is to sweep them off the face of the earth. Nothing is easier than the execution of this scheme. We form the majority in a strong city, abundantly supplied with all necessaries; there is nothing to fear from within or from without."[158]

This suggestion would have been carried into immediate execution by the frenzied sectarians, had it not been for the intervention of Knipperdolling, who, fearing that a general massacre of Lutherans and Catholics would combine the forces of the Smalkald union and of the Imperialists against the city, urgently insisted on milder measures. "Let us be content," said he, "with driving, to-morrow, out of the city those miserable creatures who refuse the sign of the New Covenant; thus shall we thoroughly purge the floor of the Lord, and nothing that is impure will remain in the New Jerusalem."[159]

This advice was accepted, and it was unanimously decided that the morrow should witness the expulsion of Catholics and Lutherans. The 27th February was a bitterly cold day. A hard frost had set in, the north wind blew, cutting to the bone all exposed to the blast, the country was white with snow, and the streams were crusted over with ice. At every gate was a double guard; the squares were thronged with armed fanatics, and in and out among them passed the prophets, staff in hand, uttering maledictions on the Lord's enemies, and words of encouragement to those sealed on their brows and hands.

Matthisson sought out those who did not belong to the sect, and with menacing gestures and flaring eyes called them to repentance before the door was shut. "Turn ye, turn ye, sinners," he cried in his harsh tones. "Judgment is preparing for you. The elements are in league against you; your iniquities have made nature rise to scourge you. The sword of the Lord's anger is hung above your heads. Turn, ye sinners, and receive the sign of our alliance, that ye be not cast out from the chosen people!" Then he flung himself down in the great square, and called on the Father; and lying with arms extended on the frozen ground, and his face pinched with cold turned towards the sky, he fell into a trance. The Anabaptists knelt around him, and lifting their hands to heaven besought the Father to reveal His will by the mouth of the prophet whom He had sent.

Then Matthisson, slowly returning from his ecstasy, like one awaking out of a dream, said, "This is the will and order of the Father: the miscreants, unless they be converted and be baptised, must be expelled this place. This holy city shall be purified of all that is unclean, for the conversation of the ungodly corrupts and defiles the people of God. Away with the sons of Esau! this place, this New Zion, this habitation belongs to the sons of Jacob, to the true Israel."

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]

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]

"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]

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]

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]

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]

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]

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.

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]

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]

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]

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]

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]

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]

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]

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.

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]

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."

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.

Immediately after the installation of the government, an edict in ten parts was published.[179] The first part, divided into thirteen articles, contained the moral law; the second part, in thirty-three articles, contained the civil law.

The first part forbade thirteen crimes under pain of death: blasphemy, disobedience, adultery, impurity, avarice, theft, fraud, lying and slander, idle conversation, disputes, anger, envy, and discontent against the government.

The second part required every citizen to conform his life and belief to the Word of God; to fulfil exactly his duties to others and to the State. It ordered a strict system of vigilance against night surprises by the enemy, and required one of the elders to sit in rotation every day as judge to try cases brought before him; also, that whatsoever was decided by the elders as necessary for the welfare of the New Jerusalem should be announced to the assembly-general of Israel, by the prophet John of Leyden, servant of the Most High; that Bernard Knipperdolling, the executioner, should denounce to the elders the crimes committed within the holy city; and that he might exercise his office with greater security he was never to go forth unaccompanied by his four assistants.

It ordered that henceforth repasts should be taken publicly and in common; that every one should accept what was set before him, should eat it modestly, in silence; that the brothers and the sisters should eat at separate tables; and that, during the meal, portions of the Old Testament should be read to them.

The next articles named the individuals who were to execute the offices of butcher, shoemaker, smith, tailor, brewer, and the like, to the Lord's people. Two articles forbade the introduction of new fashions, and the wearing of garments with holes in them. Article XXIX. ordered every stranger belonging to another religion, who should enter the city of Münster, to be examined by Knipperdolling. No communication of any sort with strangers was permitted to the children of Zion.

Article XXXII. forbade, under pain of death, desertion from the military service, or exchange of companies without the sanction of the elders.

Article XXXIII. required that in the event of a decease, all the goods and chattels of the defunct should be taken to Knipperdolling, who would convey them to the elders, and they would distribute them as they judged fitting.

That some of these provisions were indicative of great prudence is not to be doubted. All food having been seized upon and being served out publicly to all the citizens alike, and in moderation, the capabilities of prolonging the defence were greatly increased; and the military dictatorship and strict discipline within the city maintained by the prophet, enabled the Anabaptists to preserve an invulnerable front to an enemy torn by faction and with divided responsibilities.

To increase the disaffection and party strife in the hostile camp, the people of Münster sent arrows amongst the besiegers, to which were attached letters, one of which has been preserved by Kerssenbroeck.[180] It is an exhortation to the enemy to beware lest by attacking the people of the Lord, who held to the pure Word of God, they should be regarded by him as in league with Antichrist, and urging them to repentance.

Besiegers and besieged heaped on each other reciprocal insults, exhibiting themselves to one another in postures more expressive of contempt than decent.[181]

A chimney-sweep, named William Bast, had about this time a vision ordering him to burn the cities of the ungodly. Bast announced his mission to the elders and to the prophet, and was bidden go forth in the Lord's name. He accordingly left Münster, eluded the vigilance of the enemy's sentinals, and reached Wollbeck, where was the powder magazine of the Episcopal army. He fired several houses, and the flames spread, but were fortunately extinguished before they reached the powder. Bast had escaped to Dreusteindorf, where also he attempted to execute his mission, but was caught, brought back to Wollbeck, and burnt alive.

In the meantime various sorties had taken place, in which the besiegers suffered, being caught off their guard. On May 22nd, the prince-bishop, finding the siege much more serious than he had anticipated, began to bombard the town; but as fast as the walls gave way, they were repaired by the women and children at night.

A general assault was resolved on for the 26th May; of this the besieged were forewarned by their spies. Unfortunately for the investing army, the soldiers of Guelders got drunk on the preceding day in anticipation of their victory, and marched reeling and shouting against the city as the dusk closed in. The Anabaptists manned the walls, and easily repulsed their tipsy assailants; but in the meantime the rest of the army, observing the march of the men of Guelders, and hearing the discharge of firearms, rushed to their assistance, without order; the Münsterians rallied, repulsed them with great carnage, and they fled in confusion to the camp. The Anabaptists had only lost two officers and eight soldiers in the fray; and their success convinced them that they were under the special providence of God, which had rendered them invincible.[182] They, therefore, repaired their walls with energy, erected several additional bastions, and continued their sorties.

On the 30th May, a party of the fanatics issued from a subterraneous passage upon the sentinels opposite the Judenfeld gate, spiked nineteen cannon, and laid a train of gunpowder from the store, which they reached, to the mouth of their passage. The troops stationed within sight marched hastily to repulse the sortie, when the train was fired, the store exploded, and a large number of soldiers were destroyed.[183]

The prince-bishop next adopted an antiquated expedient, which proved singularly inefficacious. He raised a huge bank against the walls, by requisitioning the services of the peasants of the country round. The besieged poured a shower of bullets amongst the unfortunate labourers, who perished in great numbers, and the mole remained unfinished.[184]

Francis of Waldeck, discouraged, and at the end of his resources, sent his deputies to the Diet of Neuss on the 25th June, to announce to the Archbishop of Cologne and the Duke of Juliers his failures, and to ask for additional troops. The two princes replied that they would not abandon their ally in his difficulties, and they promised to bear a part of the cost of the siege, advanced 40,000 florins for the purchase of gunpowder, promised to despatch forces to his assistance, and sent at once prudent advisers.[185] The prince was, in fact, utterly incompetent as a general and incompetent as a bishop. The pastoral staff has a crook at the head and a spike at the bottom. Liturgiologists assure us that this signifies the mode in which a bishop should exercise discipline—the gentle he should restrain or direct with mercy, the rebellious he should treat with severity. To the former he should be lenient, with the latter prompt. Francis of Waldeck wielded gracefully and effectively neither end of his staff.

He shortly incurred a risk, and but for the fidelity of one of his subjects in Münster, he would have fallen a victim to assassination.

A young Anabaptist maiden, named Hilla Phnicon, of singular beauty, conceived the notion that she had been called by God to be the Judith of this new Bethulia, and was to take the head from off the shoulders of the great, soft, bungling Holophernes, Francis of Waldeck.[186]

Rottmann, Bockelson, and Knipperdolling encouraged the girl in her delusion, and urged her not to resist the inspirations of the Father. Accordingly, on the 16th June, Hilla dressed herself in the most beautiful robes she could procure, adorned her hair with pearls, and her arms with bracelets, selecting from the treasury of the city whatever articles she judged most conducive to the end; the treasury being for the purpose placed at her disposal by order of the prophet. Furnished with a linen shirt steeped in deadly poison, which she had herself made, as an offering to the prince, she left Münster, and delivered herself up into the hands of the drossar of Wollbeck, who, after having dispoiled her of her jewels, questioned her as to her object in deserting the city. She replied with the utmost composure, that she was a native of Holland, and that she had lived in Münster with her husband, till the change of religion had so disgusted her that she could endure it no longer, and that she had fled on the first opportunity, and that her husband would follow her on a suitable occasion. "It is to ask pardon for him that I am come," said she; "and he will be able to indicate to his highness a means of entering the city without loss."

The perfect self-possession of the lady convinced the drossar of her sincerity, and he promised to introduce her to the prince at Iburg within two days. Everything seemed to favour the adventuress; but an unexpected event occurred on the 18th, the day appointed for the audience, which spoiled the plot.

The secret had been badly kept, and it was a matter of conversation, hope, and prayer in Münster. A citizen named Ramers, who had remained in the city, and had been rebaptised rather than lose his business and give up his house to pillage, having heard of it, escaped from the town on the 18th, and revealed the projects of Hilla to one of the generals of the besieging army. The unfortunate young woman was thereupon put to the question, and confessed. She was conducted to Bevergern and decapitated. At the moment when she was being prepared for execution, she assured the bystanders that they would not be able to take her life, for the prophet John "chosen friend of the Father, had assured her that she would return safe and sound to Zion."

The bishop sent for Ramers, provided for his necessities, and ordered that his house and goods should be spared in the event of the capture of Münster.

As soon as one danger disappeared, another rose up in its place. The letters attached to arrows fired by the Anabaptists into the hostile camp, as well as their secret agents, had wrought their effect. The Lutheran auxiliaries from Meissen complained that they were called to fight against the friends of the Gospel, and on the night of the 30th June they deserted in a body.[187] Other soldiers escaped into Münster and offered their arms to the Anabaptists. Disaffection was widely spread. Disorder, misunderstandings, and ill-concealed hatred reigned in the camp. The besieged reckoned among their assailants numerous and warm friends, and were regularly informed of all the projects of the general. Their emissaries bearing letters to the Anabaptists in other territories easily traversed the ranks of the investing army, and when they had accomplished their mission they returned with equal ease to the gates of Münster, which opened to receive them.

One of the soldiers of the Episcopal army, who had taken refuge in Münster, was lodged in the house of Knipperdolling, in which also dwelt John Bockleson. The deserter observed that the Leyden prophet was wont to leave his bedroom at night, and he ventured to watch his conduct and satisfy himself that it was not what it ought to be.[188] He mentioned to others what he had observed. The scandal would soon get wind. One only way remained to cut it short. John Bockleson consulted with Rottmann and the other preachers, and urged that polygamy should be not only sanctioned but enjoined on the elect.

Some of those present having objected to this new doctrine, the prophet cast his mantle and the New Testament on the ground, and solemnly swore that this which he enjoined was the direct revelation of the Almighty. He threatened the recalcitrant ministers, and at last, half-persuaded and wholly frightened, they withdrew their objections; and he appointed the pastors three days in which to preach polygamy to the people.[189] The new doctrine having been ventilated, an assembly of the people was called, and it was formerly laid down by the prophet as the will of God, that every man was to have as many wives as he wanted.[190]

The result of this new step was to bring about a reaction which for a moment threatened the prophet's domination with downfall.

On the 30th July, Heinrich Mollenhecke, a blacksmith, supported by two hundred citizens, burghers and artisans, declared openly that he was resolved to put down the new masters of Münster, and to restore everything upon the ancient footing. With the assistance of his companions, he captured Bockleson, Knipperdolling, and the preachers Rottmann, Schlachtscap, Clopris, and Vinnius, and cast them into prison. Then a council was held, and it was resolved that the gates should be opened to the bishop, the old magistracy should be restored, and the exiled burgesses should be recalled, and their property restored to them: and that all this should be done on the morrow. Had it been done on the spot we should have heard no more of John of Leyden. The delay saved him and ruined the reactionary party. It allowed time for his adherents to muster.[191] Mollenhecke and his party, when they met on the following morning to execute their design, were attacked and surrounded by a multitude of fanatics headed by Heinrich Redecker. The blacksmith had succeeded in collecting only a handful. "No pen can describe the rage with which their adversaries fell upon them, and the refinements of cruelty to which they became victims. After having overwhelmed them with blows and curses, they were imprisoned, but they continued inflicting upon them such horrible tortures that the majority of these unfortunates would have a thousand times preferred death."[192] Ninety-one were ordered to instant execution. Twenty-five were shot, the other sixty-six were decapitated by Knipperdolling to economize powder, and lest the sound of the discharge of firearms within the city should lead the besiegers to believe that fighting was going on in the streets. Some had their heads cut off, others were tied to a tree and shot, others again were cut asunder at the waist, and others were slowly mutilated. Knipperdolling himself executed the men, so many every day, in the presence of the prophet, till all were slain.[193]

"The partisans of the emancipation of the flesh having thus obtained the mastery in Münster," says the eye-witness, "it was impossible, a few days later, to discover in the capital of Westphalia the last and feeble traces of modesty, chastity, and self-restraint."

Three men, John [OE]chinckfeld, Henry Arnheim, and Hermann Bispinck, having, however, the hardihood to assert that they still believed that Christian marriage consisted in the union of one man with one woman, were decapitated by order of John of Leyden.[194]

With the death of these men disappeared every attempt at resistance.

The horrors which were perpetrated in Münster under the name of religious liberty almost exceed belief. The most frantic licence and savage debauchery were practised. The prophet took two wives, besides his favourite sultana, the beautiful Divara, widow of Matthisson, and his lawful wife at Leyden. These were soon discovered to be too few, and the harem swelled daily.[195]

"We must draw a veil," says Kerssenbroeck, "over what took place, for we should scandalise our readers were we to relate in detail the outrageous scenes of immorality which took place in the town, and the villanies which these maniacs committed to satisfy their abominable lusts. They were no more human beings, they were foul and furious beasts. The hideous word Spiritus meus concupiscit carnem tuam was in every mouth; those who resisted these magic words were shut up in the convent of Rosenthal; and if they persisted in their obstinacy after exhortation, their heads were cut off. In one day four were simultaneously executed on this account. On another occasion a woman was sentenced to be decapitated, after childbirth, for having complained of her husband having taken to himself a second wife."[196]

Henry Schlachtscap preached that no man after the Ascension of Christ had lived in true matrimony, if he had contracted marriage on account of beauty, wealth, family, and similar causes, for that true marriage consisted solely in that which was instigated by the Spirit.

A new prophet now appeared upon the scene, named Dusentscheuer, a native of Warendorf. He rushed into the market-place uttering piercing cries, and performing such extraordinary antics that a crowd was speedily gathered around him.

Then, addressing himself to the multitude, he exclaimed, "Christian brothers, the celestial Father has revealed to me, and has commanded me to announce to you, that John Bockelson of Leyden, the saint and prophet of God, must be king of the whole earth; his authority will extend over emperors, kings, princes, and all the powers of the world; he will be the chief authority; and none shall arise above him. He will occupy the throne of his father David, and will carry the sceptre till the Lord reclaims it from him."[197]

Bockelson and the twelve elders were present. A profound silence reigned in the assembly. Dusentscheuer, advancing to the elders, demanded their swords of office; they surrendered them into his hands; he placed eleven at the feet of Bockelson, and put the twelfth into his hand, saying—"Receive the sword of justice, and with it the power to subjugate all nations. Use it so that thou mayst be able to give a good account thereof to Christ, when He shall come to judge the quick and the dead."[198] Then drawing from his pocket a phial of fragrant oil, he poured it over the tailor's head, pronouncing solemnly the words, "I consecrate thee in the presence of thy people, in the name of God, and by His command, and I proclaim thee king of the new Zion." When the unction was performed, Bockelson cast himself in the dust and exclaimed, "O Father! I have neither years, nor wisdom, nor experience, necessary for such sovereignty; I appeal to Thy grace, I implore Thy assistance and Thy all-powerful protection!... Send down upon me, therefore, Thy divine wisdom. May Thy glorious throne descend on me, may it dwell with me, may it illumine my labours; then shall I be able to accomplish Thy will and Thy good pleasure, and thus shall I be able to govern Thy people with equity and justice."

Then, turning himself towards the crowd, Bockelson declared that he had long known by revelation the glory that was to be his, but he had never mentioned it, lest he should be deemed ambitious, but had awaited in patience and humility the accomplishment of God's holy will. He concluded by saying that, destined by the Father to reign over the whole world, he would use the sword, and slay all those who should venture to oppose him.[199]

Nevertheless murmurs of disapprobation were heard. "What!" thundered the Leyden tailor, "you dare to resist the designs of God! Know then, that even were you all to oppose me, I should nevertheless become king of the whole earth, and that my royalty, which begins now in this spot, will last eternally."

The new prophet Dusentscheuer and the other preachers harangued the people during three consecutive days on the new revelation, read to the people the 23rd chapter of Jeremiah and the 27th of Ezekiel, and announced that in the King John the prophecies of the old seers were accomplished, for that he was the new David whom God had promised to raise up in the latter days. They also read aloud the 13th chapter of St. Paul's Epistle to the Romans, and accompanied the lecture with commentaries on the necessity and divine obligation of submission to authority.[199]

At the expiration of these three days, Dusentscheuer requested John of Leyden to complete the spoliation of the inhabitants, so that everything they possessed might be placed in a common fund. "It has been revealed to me," said he, "that the Father is violently irritated against the men and women because they have abused grievously their food and drink and clothing. The Father requires for the future, that no one of either sex shall retain more than two complete suits and four shirts; the rest must be collected and placed in security. It is the will of the Lord that the provisions of beef and pork found in every house shall also be seized and be consecrated to the general use."[200]

The order was promptly obeyed. Eighty-three large waggons were laden with confiscated clothes, and all the provisions found in the city were brought to the king, who confided the care and apportionment of them to Dusentscheuer.

Bockelson now organised his court with splendour. He appointed his officers, chamberlain, stewards, marshals, and equerries, in imitation of the Court of the Emperor and Princes of Germany. Rottmann was named his chaplain; Andrew von Coesfeld, director of police; Hermann Tilbeck, grand-marshal; Henry Krechting, chancellor; Christopher Waldeck, the bishop's son, who had fallen into his power, was in derision made one of the pages; and a privy council of four, composed of Bernard Krechting, Henry Redecker, and two others of inferior note, was instituted under the presidency of Christian Kerkering. John had also a grand-master of the kitchen, a cup-bearer, taster, carver, gentlemen of the bedchamber, &c.[201]

But John Bockelson not only desired to be surrounded by a court; he determined also to display all the personal splendour of royalty. Accordingly, at his order, two crowns of pure gold were made, one royal, the other imperial, encrusted with jewels. Around his neck hung a gold chain enriched with precious stones, from which depended a globe of the same metal transfixed by two swords, one of gold, the other of silver. The globe was surmounted by a cross which bore the inscription, "Ein König der Gerechtigkeit über all" (a King of Righteousness over all). His sceptre, spurs, baldrick and scabbard were also of gold, and his fingers blazed with diamonds. On one of the rings, which was exceedingly massive, was cut, "Der König in dem nyen Tempel furet dit zeichen vur sein Exempel" (the King of the new Temple bears this symbol as his token). The royal garments were magnificent, of crimson and purple, and costly stuffs of velvet, silk, and gold and silver damask, with superb lace cuffs and collars, and his mantle lined with costly furs. The elders, the prophets, and the preachers followed suit, and exchanged their sad-coloured garments for robes of honour in gay colours. The small house of Knipperdolling no longer contented the tailor-king; he therefore furnished, and moved into, a handsome mansion belonging to the noble family of Von Büren. The house next door was converted into the palace of his queens, and was adorned with royal splendour. A door of communication, broken through the partition wall, allowed King John to visit his wives at all hours.

He now took to himself thirteen additional wives, and a large train of concubines. Among his sixteen legitimate wives was a daughter of Knipperdolling. Divara of Haarlem remained the head queen, though she was the oldest. The rest were all under twenty, and were the most beautiful girls of Münster. They all bore the title of queens, but Divara alone had a court, officers, and bodyguard, habited in a livery of chestnut brown and green; the livery of the king being scarlet and blue.[202]

The king usually had his meals with his wives, and during the repasts he examined them with great attention, feasting his eyes on their beauty. The names of the sixteen queens were inscribed on a tablet on which the king, after dinner, designated the lady who had attracted his favour.[203]

The King of Zion had abolished the names of the days of the weeks, and had replaced them by the seven first letters of the alphabet. He ordered that whenever a child was born in the town, it should be announced to him, and then he gave it a name, whose initial letter corresponded with the letter of the day on which it entered the world. But, as Kerssenbroeck observes, the debauchery which reigned in Münster had the result of diminishing the births, so that the number of children born during the latter part of the siege was extraordinarily small.

Bockelson had only two children by all his wives, and both were daughters. Divara was the first to give birth; the event took place on a Sunday, designated by the letter A; it was given the name of Averall (for Ueberall—Above all); the second child, born on Monday, was called Blydam (the Blythe).[204]

Thrice in the week Bockelson sat in judgment in the market-place on a throne decked in purple silk, and richly adorned with gold. He betook himself to this place of audience with great pomp. A band of musical instruments headed the pageant, then followed the councillors in purple, and the grand-marshal with the white wand in his hand. John, wearing the royal insignia, mounted on a white horse, splendidly caparisoned, followed between two pages fantastically dressed, one bearing a Bible, the other a naked sword, symbols of the spiritual and temporal jurisdiction exercised by his majesty. The bodyguard surrounded his royal person, to keep off the crowd and to protect him from danger. Knipperdolling, Rottmann, the secretary Puthmann, and the chancellor Krechting followed; then the executioner and his four assistants, a train of courtiers, and servants closed the procession. The whole ceremony was as regal, as punctiliously observed, as at a royal court where the traditions date from many centuries.[205]

When the king reached the market-place, a squire held the horse, he slowly mounted the steps of the throne, and inclining his sceptre, announced the opening of the audience.

Then the plaintiffs approached, prostrated themselves flat upon the ground twice, and spoke. The majority of the cases were matrimonial complaints, often exceedingly indecent; "the greatest abominations formulated in the most hideously cynical terms before the most cynical of judges." Capital sentences, or penalties little less severe, were pronounced against insubordinate wives.[206]

The same ceremonial was observed whenever his majesty went to hear the preaching in the market-square, with the sole exception, that on this occasion he was accompanied by the sixteen queens, magnificently dressed. Queen Divara rode a palfrey caparisoned in furs, led by a page; the court and the fifteen other queens followed on foot. On reaching the market-place, the ladies entered a house opposite the throne, and assisted at the sermon, sitting at the windows.

The pulpit and the throne were side by side; a long broad platform united them. When the sermon was concluded, the king, his queens, court, ministers, and the preacher, assembled on the platform and danced to the strains of the royal band.

It was from this platform that King John, as sovereign pontiff, blessed polygamous marriages, saying to the brides and the bridegrooms, "What God hath joined let no man put asunder; go, act according to the divine law, be fruitful and multiply, and replenish the earth." This sanction was necessary for the validity of these unions.

John, wishing to exercise all the prerogatives of royalty, struck coins of various values, bearing on one side the inscription, "Das Wort is Fleisch geworden und wohnet unter uns" (The Word was made flesh and dwelt among us); or "Wer nicht gebohren ist aus Wasser und Geist der kann nicht eingehen—" the rest on the reverse—"In das Reich Gottes. Den es ist nur ein rechter König über alle, ein Gott, ein Glaube, eine Tauffe" (who is not born of Water and the Spirit, cannot enter into the Kingdom of God. For there is only one true King over all, one God, one Faith, one Baptism). And in the middle, "Münster, 1534."

Whilst the city of Münster was thus passing from a republic to a monarchy, the siege continued; but the besiegers made no progress. Refugees informed the prince-bishop of what had taken place within the walls.

On the 25th August he assembled the captains and the princes and nobles who had come into the camp to observe the proceedings, to request them to advise him how to put an end to all these horrors and abominations. It was proposed that a deputation should be sent into the town to propose a capitulation on equitable terms; and in the event of a refusal to offer a general assault.[207]

On the 28th August an armistice of three hours' duration was concluded, and the deputation obtained a safe-conduct authorising them to enter the city. But instead of being brought before the inhabitants of the town, to whom they were commissioned to make the propositions, they were introduced to the presence of Bockelson and his court.

The envoys informed King John of the terms proposed by the bishop. They were extremely liberal. He promised a general amnesty if the place were surrendered, and arms laid down.

King John replied haughtily, that he did not need the clemency of the prince-bishop, for that he stood strengthened by the almighty and irresistible power of God. "It is your pretended bishop," said he, "who is an impious and obstinate rebel, he who makes war without previous declaration against the faithful servants of the celestial Father. Never will I lay down my arms which I have taken up for the defence of the Gospel; never in cowardly fashion will I surrender my capital: on the contrary, I know how to defend it, even to the last drop of my blood, if the honour of God requires it."[208]

The bishop, when he learnt that his deputies had been refused permission to address the citizens, attached letters, sealed with his Episcopal seal, to arrows, which were shot into the town. In these letters he promised a general pardon to all those who would leave the party of the Anabaptists, and escape from the town before the following Thursday.

But Bockelson forbade, on pain of death, any one touching or opening one of these letters, and ordered the instant decapitation of man, woman, or child who testified anxiety to leave Münster.

The bishop and the princes resolved on attempting an assault without further delay. John of Leyden received information of their purpose through his spies. He at once mounted his white horse, convoked the people, and announced to them that the Father had revealed to him the day and hour of the projected attack; he appointed his post to every man, gave employment to the women and children, and displayed, at this critical moment, the zeal, energy, and readiness which would have done credit to a veteran general.[209]

The assault was preluded by a bombardment of three days. The battlements yielded, breaches were effected in the walls, the roofs of the houses were shattered, the battered gates gave way, and all promised success. But the besieged neglected no precaution. During the night the walls were repaired and the gates strengthened. Women laboured under the orders of the competent directors during the hours of darkness, thus allowing their husbands to take their requisite repose. They carried stones and the munitions of war to the ramparts, and learning to handle the cross-bow, they succeeded in committing no inconsiderable amount of execution among the ranks of the Episcopal army. Other women prepared lime and boiling pitch "to cook the bishop's soup for him."[210] On the 31st August, at daybreak, the roar of the Hessian devil, as a large cannon belonging to the Landgrave Philip was called, gave the signal. Instantly the city was assaulted in six places. The ditches were filled, petards were placed under the gates, the palisades were torn down, and ladders were planted. But however vigorous might be the attack, the defence was no less vigorous. Those on the walls threw down the ladders with all upon them, and they fell bruised and mangled into the fosse, the heads of those who had reached the battlements were crushed with stones and cudgels, and their hands, clasping the parapet, were hacked off. Women hurled stones upon the besiegers, and enveloped them in boiling pitch, quicklime, and blazing sulphur.

Repulsed, they returned to the charge eight or ten times, but always in vain. The whole day was consumed in ineffectual assaults, and when the red sun went down in the west, the clarions pealed the retreat, and the army, dispirited and bearing with it a train of wounded, withdrew, leaving the ground strewn with dead.

Had the Anabaptists made a night assault, the defeat and dispersion of the Episcopal troops would have been completed. But instead, they sang a hymn and spent the night in banqueting.

The prince-bishop, despondent and at his wits' end for money, called his officers to a consultation on the 3rd September, and it was unanimously resolved to turn the investment into an effective blockade. This resolution was submitted to the electors of Cologne and Saxony, the Duke of Cleves, and the Landgrave of Hesse, and these princes approved of the design of Francis von Waldeck.

It was determined to raise seven redoubts, united by ramparts and a ditch, around the city, so as completely to close it, and prevent the exit of the besieged and the entrance of provisions. It was decided that the defence of this circle of forts should be confided to a sufficient number of tried soldiers, and that the rest of the army should be dismissed.

Accordingly, on the 7th September, all the labourers of the country round were engaged, under the direction of the engineer Wilkin von Stedingen, in raising the walls and digging the trenches. The work was carried on with vigour by relays of peasants; nevertheless, the undertaking was on so great a scale, that several months must elapse before it could be completed.[211]

The cost of this terrible siege had already risen to 600,000 florins, the treasury was empty, and the country could bear no further taxes. Francis of Waldeck appealed to the Elector Palatine, the Electors of Cologne, Mainz, and Trèves, to give help and subsidies; he had recourse also to the princes and nobles of the Upper and Lower Rhine; and it was decided that a diet should assemble on the 13th December, 1534, to make arrangements for the complete subjugation of the insurgent fanatics. All the princes, Catholic and Protestant, trembled for their crowns, for the Anabaptist sect ramified throughout the country, and if John of Leyden were successful in Münster, they might expect similar risings in their own principalities.[212]

Whilst the preparations for the blockade were in progress, John Bockelson, inflated with pride, placed no bounds to his prodigality, his display, and his despotism. He frequently pronounced sentences of death. Thus Elizabeth Holschers was decapitated for having refused her husband what he demanded of her; Catherine of Osnabrück underwent the same sentence for having told one of the preachers that he was building his doctrines upon the sand; Catherine Knockenbecher lost her head for having taken two husbands. Polygamy was permitted, but polyandry was regarded as an unpardonable offence.[213]

However, the people chafed at the tyranny they were subjected to, and murmurs, low and threatening, continued to make themselves heard; whereupon, by King John's order, Dusentscheuer announced from the pulpit, "that all those who should for the future have doubts in the verities taught them, and who should venture to blame the king whom the Father had given them, would be given over to the anointed of the Lord to be extirpated out of Israel, decapitated by the headsman, and condemned to eternal oblivion."

Amongst those who viewed with envy the rise and splendour of the tailor-king was Knipperdolling. He had opened his home to the prophet, had patronised him, introduced him to the people of Münster, and now the draper was eclipsed by the glory of the tailor. Thinking that the time was come for him to assume the pre-eminence, he made an attempt to dethrone Bockelson.

On the 12th of September he was seized with the spirit of prophecy, became as one possessed, rushed through the town howling, foaming at the mouth, making prodigious leaps and extravagant gestures, and crying in every street, "Repent! repent!" After having carried on these antics for some time, Knipperdolling dashed into the market-place, cast himself down on the ground, and fell into an ecstasy.

The people clustered around him, wondering what new revelation was about to be made, and the king, who was then holding audience, looked on uneasily at the crowd drifting from his throne towards his lieutenant-general, whose object he was unable to divine, as this performance had not been concerted between them.

He was not left long in uncertainty, for Knipperdolling, rising from the ground with livid face, scrambled up the back of a sturdy artisan standing near, and crawled on all fours "like a dog," says Sleidan, over the heads of the throng, breathing in their faces, and exclaiming, "The celestial Father has sanctified thee; receive the Holy Ghost." Then he anointed the eyes of some blind men with his spittle, saying, "Let sight be given you." Undiscomfited by the failure of this attempt to perform a miracle, he prophesied that he would die and rise again in three days; and he indicated a corner of the market-place where this was to occur. Then making his way towards the throne, he began to dance in the most grotesque and indecent manner before the king, shouting contemptuously, "Often have I danced thus before my mistresses, now the celestial Father has ordered me to perform these dances before my king."[214]

John was highly displeased at this performance; and he ran down the steps of his throne to interrupt him. But Knipperdolling nimbly leaped upon the dais, seated himself in the place of majesty, and cried out, "The Spirit of God impels me: John Bockelson is king according to the flesh, I am king according to the Spirit; the two Testaments must be abolished and extirpated. Man must cease from obeying terrestrial laws; henceforth he shall obey only the inspirations of the Spirit and the instincts of nature."

John of Leyden sprang at him, dragged him from the throne, beat his head with his golden sceptre, and administering a kick to the rear of his lieutenant, sent him flying head over heels from the platform, and then calmly enthroning himself, he gave orders for the removal and imprisonment of the rebel.

He was obeyed.[215]

Knipperdolling, left to cool in the dungeon, felt that his only chance of life was to submit. He therefore sent his humble apology to the king, and assured him that he had been possessed by an evil spirit, which had driven him, against his judgment and conscience, into revolt. "And," said he, "last night the Father revealed to me that one must venerate the royal majesty, and that John is destined to reign over the whole earth."

He was at once released, for Bockelson needed him, and the failure of this attempt only secured the king's hold over him. He sent him a letter of pardon, concluding with the royal signature in this eccentric fashion:—

Another event took place at Münster, which distracted the thoughts of the people from the events of the siege, and the attempt of Knipperdolling to dethrone the king.

The prophet Dusentscheuer, on the same day, the 12th September, sought the King of Zion in his palace, and said to him with an inspired air, "This is the commandment of the Lord to me: Go and say unto the chief of Israel, that he shall prepare on the Mount Zion (that is, the cathedral square) a great supper for all Christian brethren and sisters, and after supper he shall commission the teachers of my Word to go forth to the four quarters of the world, that they may teach all men the way of my righteousness, and that they may be brought into my fold."

The king accepted the message with respect, and gave orders for its immediate execution.

On the 13th September, Dusentscheuer called together the elect, traversing the streets playing upon a flute. At noon 1700 men, capable of bearing arms, 400 old men and children, and 5000 women assembled on Mount Zion.

Bockelson left his palace, habited in a scarlet tunic over which was cast a cloth of silver mantle, on his head was his crown, and his sceptre was in his right hand. Thirty-two knights, magnificently dressed, served as his bodyguard. Then came Queen Divara and the rest of the wives of the court.

When the king had taken his place, the Grand Marshal Tilbeck made the people sit down. Tables had been arranged along the sides of the great square under the trees, with an open space in the centre.

When all were seated, the king and his familiars distributed food to those invited. They were given first boiled beef and roots, then ham with other vegetables, and finally roast meat. When the plates had been removed, thin round cakes of fine wheat flour were brought in large baskets, and John, calling the faithful up before him, communicated them with the bread, saying, "Take and eat this, and show forth the Lord's death." Divara followed, holding the chalice in her jewelled hands; she made the communicants drink from it, repeating the words to each, "Drink this, and show forth the Lord's death." Then all sang the Gloria in excelsis in German, and this fantastic parody of the communion was over. Bockelson now ordered all his subjects to arrange themselves in a circle, and he demanded if they would faithfully obey the Word of God. All having assented, Dusentscheuer mounted the pulpit and said, "The Father has revealed to me the names of twenty-seven apostles who are to be sent into every part of the world; they will spread everywhere the pure doctrine of the celestial kingdom, and the Lord will cover them with the shadow of His wings, so that not a hair of their head shall be injured. And when they shall arrive at a place where the authorities refuse to receive the Gospel, there they shall leave a florin in gold, they shall shake off the dust of their garments, and shall go to another place." Then the prophet designated the chosen apostles—he saw himself of the number—and he added, "Go ye into all the cities and preach the Word of God." The twenty-seven stepped forward, and the king, mounting the pulpit, exhorted the people to prepare for a grand sortie.[217]

The banquet was over for the people; but John, his wives and court, and those who had been on guard upon the walls, to the number of 500, now sat down.

The second banquet was much more costly than the first. In the midst of the feast, Bockelson, rising, said that he had received an order from the Father to go round and inspect the guests. He accordingly examined those present, and recognising amongst them a soldier of the Episcopal army, who had been made prisoner, he confronted him sternly, and asked—

"Friend, what is thy faith?"

"My faith," replied the soldier, who was half drunk, "is to drink and make love."

"How didst thou dare to come in, not having on the wedding garment?" asked the king, in a voice of thunder.

"I did not come of my own accord to this debauch,"[218] answered the prisoner; "I was brought here by main force."

At these words, the king, transported with rage, drew his sword and smote off the head of the unfortunate reveller.

The night was spent in dancing.[219]

Whilst the king was eating and drinking, the twenty-seven apostles were taking a tender farewell of their 124 legitimate wives,[220] and making their preparations to depart.

When all was ready, they returned to Mount Zion; Bockelson ascended the pulpit, and gave them their mission in the following terms:—"Go, prepare the way; we will follow. Cast your florin of gold at the feet of those who despise you, that it may serve as a testimony against them, and they shall be slain, all the sort of them, or shall bow their necks to our rule."

Then the gates were thrown open, and the apostles went forth, north and south, and east and west. The blockade was not complete, and they succeeded in traversing the lines of the enemy.

However, the prince-bishop notified to the governors of the towns in his principality to watch them and arrest them, should they attempt to disseminate their peculiar doctrines.[221]

We shall have to follow these men, and see the results of their mission, before we continue the history of the siege of Münster. In fact, on their expedition and their success, as John Bockelson probably felt, everything depended. As soon as the city was completely enclosed no food could enter: already it was becoming scarce; therefore an attack on the Episcopal army from the flank was most essential to success; the palisades and ramparts recently erected sufficiently defending the enemy against surprises and sorties from the town.

Seven of the apostles went to Osnabrück, six to Coesfeld, five to Warendorf, and eight, amongst whom was Dusentscheuer himself, betook themselves to Soest.[222]

On entering Soest, Dusentscheuer and his fellow-apostles opened their mission by a public frenzied appeal to repentance. Then, hearing that the senate had assembled, they entered the hall and preached to the city councillors in so noisy a fashion that the magistrates were obliged to suspend their deliberations. The burgomaster having asked them who they were, and why they entered the town-hall unsummoned and unannounced, "We are sent by the king of the New Zion, and by order of God to preach the Gospel," was the reply of Dusentscheuer; "and to execute this mission we need neither passports nor permission. The kingdom of Heaven suffereth violence, and the violent take it by storm." "Very well," said the burgomaster collectedly. "Guards, remove the preachers and throw them into prison." A few days after several of them lost their heads on the block.

John Clopris, at the head of four evangelists, entered Warendorf. They took up their abode in the house of an Anabaptist named Erpo, one of the magistrates of the town, and began to preach and prophesy in the streets. The first day they rebaptised fifty persons. Clopris preached with such fervour and persuasive eloquence, that the whole town followed him; the senate received the sign of the covenant in a body, and this was followed by a rebaptism of half the population.

Alarmed at what was taking place, and afraid of a diversion in his rear, Francis of Waldeck wrote to the magistrates ordering them to give up the apostles of error. They refused, and the prince at once invested the town and bombarded it. The magistrates sent offers of capitulation, which the prince rejected; they asked to retain their arms and their franchises. Francis of Waldeck insisted on unconditional surrender, and they were constrained to yield. Some of the senators and citizens who had repented of their craze, or who had taken no part in the movement, seized the apostles and conducted them to the town-hall. Clopris and his fellows cast down their florins of gold and declared that they shook off the dust of their feet against the traitors, and that they would carry the pure Word of God and the living Gospel elsewhere; but escape was not permitted, and they were delivered over to the prince-bishop.

Francis of Waldeck at once placed sentinels in the streets, ordered every citizen to deliver up his weapons, took the title-deeds of the city, withdrew its franchises, and executed four of the apostles and three of the ringleaders of the senators. Clopris was sent to Cologne, and was burnt there on the 1st February, 1535, by the Elector. The bishop then raised a fortress to command the town, and placed in it a garrison to keep the Warendorfians in order. Seventeen years after, the greater part of the franchises were restored, and all the rest in 1555.