AN ACCURSED RACE
BY ELIZABETH GASKELL
We have our prejudices in England. Or, if that assertion offends any of my readers, I will modify it: we have had our prejudices in England. We have tortured Jews; we have burnt Catholics and Protestants, to say nothing of a few witches and wizards. We have satirized Puritans, and we have dressed-up Guys. But, after all, I do not think we have been so bad as our Continental friends. To be sure, our insular position has kept us free, to a certain degree, from the inroads of alien races; who, driven from one land of refuge, steal into another equally unwilling to receive them; and where, for long centuries, their presence is barely endured, and no pains is taken to conceal the repugnance which the natives of 'pure blood' experience towards them.
There yet remains a remnant of the miserable people called Cagots in the valleys of the Pyrenees; in the Landes near Bourdeaux; and, stretching up on the west side of France, their numbers become larger in Lower Brittany. Even now, the origin of these families is a word of shame to them among their neighbours; although they are protected by the law, which confirmed them in the equal rights of citizens about the end of the last century. Before then they had lived, for hundreds of years, isolated from all those who boasted of pure blood, and they had been, all this time, oppressed by cruel local edicts. They were truly what they were popularly called, The Accursed Race.
All distinct traces of their origin are lost. Even at the close of that period which we call the Middle Ages, this was a problem which no one could solve; and as the traces, which even then were faint and uncertain, have vanished away one by one, it is a complete mystery at the present day. Why they were accursed in the first instance, why isolated from their kind, no one knows. From the earliest accounts of their state that are yet remaining to us, it seems that the names which they gave each other were ignored by the population they lived amongst, who spoke of them as Crestiaa, or Cagots, just as we speak of animals by their generic names. Their houses or huts were always placed at some distance out of the villages of the country-folk, who unwillingly called in the services of the Cagots as carpenters, or tilers, or slaters-trades which seemed appropriated by this unfortunate race-who were forbidden to occupy land, or to bear arms, the usual occupations of those times. They had some small right of pasturage on the common lands, and in the forests: but the number of their cattle and live-stock was strictly limited by the earliest laws relating to the Cagots. They were forbidden by one act to have more than twenty sheep, a pig, a ram, and six geese. The pig was to be fattened and killed for winter food; the fleece of the sheep was to clothe them; but if the said sheep had lambs, they were forbidden to eat them. Their only privilege arising from this increase was, that they might choose out the strongest and finest in preference to keeping the old sheep. At Martinmas the authorities of the commune came round, and counted over the stock of each Cagot. If he had more than his appointed number, they were forfeited; half went to the commune, half to the baillie, or chief magistrate of the commune. The poor beasts were limited as to the amount of common which they might stray over in search of grass. While the cattle of the inhabitants of the commune might wander hither and thither in search of the sweetest herbage, the deepest shade, or the coolest pool in which to stand on the hot days, and lazily switch their dappled sides, the Cagot sheep and pig had to learn imaginary bounds, beyond which if they strayed, any one might snap them up, and kill them, reserving a part of the flesh for his own use, but graciously restoring the inferior parts to their original owner. Any damage done by the sheep was, however, fairly appraised, and the Cagot paid no more for it than any other man would have done.
Did a Cagot leave his poor cabin, and venture into the towns, even to render services required of him in the way of his he was bidden, by all the municipal laws, to stand by and remember his rude old state. In all the towns and villages the large districts extending on both sides of the Pyrenees-in all that part of Spain-they were forbidden to buy or sell anything eatable, to walk in the middle (esteemed the better) part of the streets, to come within the gates before sunrise, or to be found after sunset within the walls of the town. But still, as the Cagots were good- looking men, and (although they bore certain natural marks of their caste, of which I shall speak by-and-by) were not easily distinguished by casual passers-by from other men, they were compelled to wear some distinctive peculiarity which should arrest the eye; and, in the greater number of towns, it was decreed that the outward sign of a Cagot should be a piece of red cloth sewed conspicuously on the front of his dress. In other towns, the mark of Cagoterie was the foot of a duck or a goose hung over their left shoulder, so as to be seen by any one meeting them. After a time, the more convenient badge of a piece of yellow cloth cut out in the shape of a duck's foot, was adopted. If any Cagot was found in any town or village without his badge, he had to pay a fine of five sous, and to lose his dress. He was expected to shrink away from any passer-by, for fear that their clothes should touch each other; or else to stand still in some corner or by-place. If the Cagots were thirsty during the days which they passed in those towns where their presence was barely suffered, they had no means of quenching their thirst, for they were forbidden to enter into the little cabarets or taverns. Even the water gushing out of the common fountain was prohibited to them. Far away, in their own squalid village, there was the Cagot fountain, and they were not allowed to drink of any other water. A Cagot woman having to make purchases in the town, was liable to be flogged out of it if she went to buy anything except on a Monday-a day on which all other people who could, kept their houses for fear of coming in contact with the accursed race.
In the Pays Basque, the prejudices-and for some time the laws-ran stronger against them than any which I have hitherto mentioned. The Basque Cagot was not allowed to possess sheep. He might keep a pig for provision, but his pig had no right of pasturage. He might cut and carry grass for the ass, which was the only other animal he was permitted to own; and this ass was permitted, because its existence was rather an advantage to the oppressor, who constantly availed himself of the Cagot's mechanical skill, and was glad to have him and his tools easily conveyed from one place to another.
The race was repulsed by the State. Under the small local governments they could hold no post whatsoever. And they were barely tolerated by the Church, although they were good Catholics, and zealous frequenters of the mass. They might only enter the churches by a small door set apart for them, through which no one of the pure race ever passed. This door was low, so as to compel them to make an obeisance. It was occasionally surrounded by sculpture, which invariably represented an oak-branch with a dove above it. When they were once in, they might not go to the holy water used by others. They had a benitier of their own; nor were they allowed to share in the consecrated bread when that was handed round to the believers of the pure race. The Cagots stood afar off, near the door. There were certain boundaries-imaginary lines on the nave and in the isles which they might not pass. In one or two of the more tolerant of the Pyrenean villages, the blessed bread was offered to the Cagots, the priest standing on one side of the boundary, and giving the pieces of bread on a long wooden fork to each person successively.
When the Cagot died, he was interred apart, in a plot burying-ground on the north side of the cemetery. Under such laws and prescriptions as I have described, it is no wonder that he was generally too poor to have much property for his children to inherit; but certain descriptions of it were forfeited to the commune. The only possession which all who were not of his own race refused to touch, was his furniture. That was tainted, infectious, unclean-fit for none but Cagots.
When such were, for at least three centuries, the prevalent usages and opinions with regard to this oppressed race, it is not surprising that we read of occasional outbursts of ferocious violence on their part. In the Basses-Pyrenees, for instance it is only about a hundred years since, that the Cagots of Rehouilhes rose up against the inhabitants of the neighbouring town of Lourdes, and got the better of them, by their magical powers as it is said. The people of Lourdes were conquered and slain, and their ghastly, bloody heads served the triumphant Cagots for balls to play at ninepins with! The local parliaments had begun, by this time, to perceive how oppressive was the ban of public opinion under which the Cagots lay, and were not inclined to enforce too severe a punishment. Accordingly, the decree of the parliament of Toulouse condemned only the leading Cagots concerned in this affray to be put to death, and that henceforward and for ever no Cagot was to be permitted to enter the town of Lourdes by any gate but that called Capdet-pourtet: they were only to be allowed to walk under the rain- gutters, and neither to sit, eat, nor drink in the town. If they failed in observing any of these rules, the parliament decreed, in the spirit of Shylock, that the disobedient Cagots should have two strips of flesh, weighing never more than two ounces a-piece, cut out from each side of their spines.
In the fourteenth, fifteenth, and sixteenth centuries it was considered no more a crime to kill a Cagot than to destroy obnoxious vermin. A 'nest of Cagots,' as the old accounts phrase it, had assembled in a deserted castle of
