He that's convinced against his will
Is of the same opinion still.
And, indeed, the being convinced by Dr. Guyon that they ought to receive Cagots as fellow-creatures, only made them more rabid in declaring that they would not. One or two little occurrences which are recorded, show that the bitterness of the repugnance to the Cagots was in full force at the time just preceding the first French revolution. There was a M. d'Abedos, the curate of Lourbes, and brother to the seigneur of the neighbouring castle, who was living in seventeen hundred and eighty; he was well-educated for the time, a travelled man, and sensible and moderate in all respects but that of his abhorrence of the Cagots: he would insult them from the very altar, calling out to them, as they stood afar off, 'Oh! ye Cagots, damned for evermore!' One day, a half-blind Cagot stumbled and touched the censer borne before this Abbe de Lourbes. He was immediately turned out of the church, and forbidden ever to re-enter it. One does not know how to account for the fact, that the very brother of this bigoted abbe, the seigneur of the village, went and married a Cagot girl; but so it was, and the abbe brought a legal process against him, and had his estates taken from him, solely on account of his marriage, which reduced him to the condition of a Cagot, against whom the old law was still in force. The descendants of this Seigneur de Lourbes are simple peasants at this very day, working on the lands which belonged to their grandfather.
This prejudice against mixed marriages remained prevalent until very lately. The tradition of the Cagot descent lingered among the people, long after the laws against the accursed race were abolished. A Breton girl, within the last few years, having two lovers each of reputed Cagot descent, employed a notary to examine their pedigrees, and see which of the two had least Cagot in him; and to that one she gave her hand. In Brittany the prejudice seems to have been more virulent than anywhere else. M. Emile Souvestre records proofs of the hatred borne to them in Brittany so recently as in eighteen hundred and thirty-five. Just lately a baker at Hennebon, having married a girl of Cagot descent, lost all his custom. The godfather and godmother of a Cagot child became Cagots themselves by the Breton laws, unless, indeed, the poor little baby died before attaining a certain number of days. They had to eat the butchers' meat condemned as unhealthy; but, for some unknown reason, they were considered to have a right to every cut leaf turned upside down, with its cut side towards the door, and might enter any house in which they saw a loaf in this position, and carry it away with them. About thirty years ago, there was the skeleton of a hand hanging up as an offering in a Breton church near Quimperle, and the tradition was, that it was the hand of a rich Cagot who had dared to take holy water out of the usual benitier, some time at the beginning of the reign of Louis the Sixteenth; which an old soldier witnessing, he lay in wait, and the next time the offender approached the benitier he cut off his hand, and hung it up, dripping with blood, as an offering to the patron saint of the church. The poor Cagots in Brittany petitioned against their opprobrious name, and begged to be distinguished by the appelation of Malandrins. To English ears one is much the same as the other, as neither conveys any meaning; but, to this day, the descendants of the Cagots do not like to have this name applied to them, preferring that of Malandrin.
The French Cagots tried to destroy all the records of their pariah descent, in the commotions of seventeen hundred and eighty-nine; but if writings have disappeared, the tradition yet remains, and points out such and such a family as Cagot, or Malandrin, or Oiselier, according to the old terms of abhorrence.
There are various ways in which learned men have attempted to account for the universal repugnance in which this well-made, powerful race are held. Some say that the antipathy to them took its rise in the days when leprosy was a dreadfully prevalent disease; and that the Cagots are more liable than any other men to a kind of skin disease, not precisely leprosy, but resembling it in some of its symptoms; such as dead whiteness of complexion, and swellings of the face and extremities. There was also some resemblance to the ancient Jewish custom in respect to lepers, in the habit of the people; who on meeting a Cagot called out, 'Cagote? Cagote?' to which they were bound to reply, 'Perlute! perlute!' Leprosy is not properly an infectious complaint, in spite of the horror in which the Cagot furniture, and the cloth woven by them, are held in some places; the disorder is hereditary, and hence (say this body of wise men, who have troubled themselves to account for the origin of Cagoterie) the reasonableness and the justice of preventing any mixed marriages, by which this terrible tendency to leprous complaints might be spread far and wide. Another authority says, that though the Cagots are fine- looking men, hard-working, and good mechanics, yet they bear in their faces, and show in their actions, reasons for the detestation in which they are held: their glance, if you meet it, is the jettatura, or evil-eye, and they are spiteful, and cruel, and deceitful above all other men. All these qualities they derive from their ancestor Gehazi, the servant of Elisha, together with their tendency to leprosy.
Again, it is said that they are descended from the Arian Goths who were permitted to live in certain places in Guienne and Languedoc, after their defeat by King Clovis, on condition that they abjured their heresy, and kept themselves separate from all other men for ever. The principal reason alleged in support of this supposition of their Gothic descent, is the specious one of derivation, — Chiens Gots, Cans Gets, Cagots, equivalent to Dogs of Goths.
Again, they were thought to be Saracens, coming from Syria. In confirmation of this idea, was the belief that all Cagots were possessed by a horrible smell. The Lombards, also, were an unfragrant race, or so reputed among the Italians: witness Pope Stephen's letter to Charlemagne, dissuading him from marrying Bertha, daughter of Didier, King of Lombardy. The Lombards boasted of Eastern descent, and were noisome. The Cagots were noisome, and therefore must be of Eastern descent. What could be clearer? In addition, there was the proof to be derived from the name Cagot, which those maintaining the opinion of their Saracen descent held to be Chiens, or Chasseurs des Gots, because the Saracens chased the Goths out of Spain. Moreover, the Saracens were originally Mahometans, and as such obliged to bathe seven times a-day: whence the badge of the duck's foot. A duck was a water-bird: Mahometans bathed in the water. Proof upon proof!
In Brittany the common idea was, they were of Jewish descent. Their unpleasant smell was again pressed into service. The Jews, it was well known, had this physical infirmity, which might be cured either by bathing in a certain fountain in Egypt-which was a long way from Brittany-or by anointing themselves with the blood of a Christian child. Blood gushed out of the body of every Cagot on Good Friday. No wonder, if they were of Jewish descent. It was the only way of accounting for so portentous a fact. Again; the Cagots were capital carpenters, which gave the Bretons every reason to believe that their ancestors were the very Jews who made the cross. When first the tide of emigration set from Brittany to America, the oppressed Cagots crowded to the ports, seeking to go to some new country, where their race might be unknown. Here was another proof of their descent from Abraham and his nomadic people: and, the forty years' wandering in the wilderness and the Wandering Jew himself, were pressed into the service to prove that the Cagots derived their restlessness and love of change from their ancestors, the Jews. The Jews, also, practised arts-magic, and the Cagots sold bags of wind to the Breton sailors, enchanted maidens to love them-maidens who never would have cared for them, unless they had been previously enchanted-made hollow rocks and trees give out strange and unearthly noises, and sold the magical herb called bon-succes. It is true enough that, in all the early acts of the fourteenth century, the same laws apply to Jews as to Cagots, and the appellations seem used indiscriminately; but their fair complexions, their remarkable devotion to all the ceremonies of the Catholic Church, and many other circumstances, conspire to forbid our believing them to be of Hebrew descent.
Another very plausible idea is, that they are the descendants of unfortunate individuals afflicted with goitres, which is, even to this day, not an uncommon disorder in the gorges and valleys of the Pyrenees. Some have even derived the word goitre from Got, or Goth; but their name, Crestia, is not unlike Cretin, and the same symptoms of idiotism were not unusual among the Cagots; although sometimes, if old tradition is to be credited, their malady of the brain took rather the form of violent delirium, which attacked them at new and full moons. Then the workmen laid down their tools, and rushed off from their labour to play mad pranks up and down the country. Perpetual motion was required to alleviate the agony of fury that seized upon the Cagots at such times. In this desire for rapid movement, the attack resembled the Neapolitan tarantella; while in the mad deeds they performed during such attacks, they were not unlike the northern Berserker. In Bearn especially, those suffering from this madness were dreaded by the pure race; the Bearnais, going to cut their wooden clogs in the great forests that lay around the base of the Pyrenees, feared above all things to go too near the periods when the Cagoutelle seized on the oppressed and accursed people; from whom it was then the oppressors' turn to fly. A man was living within the memory of some, who married a Cagot wife; he used to beat her right soundly when he saw the first symptoms of the Cagoutelle, and, having reduced her to a wholesome state of exhaustion and insensibility, he locked her up until the moon had altered her shape in the heavens. If he had not taken such decided steps, say the oldest inhabitants, there is no knowing what might have happened.
