As the seventeenth, century went on, the whole ingenuity of the human mind in all parts of Europe seemed devoted to new developments of fetichism. A very curious monument of their further evolution in Italy is seen in the Royal Gallery of Paintings at Naples: upon the walls hang several pictures representing the measures taken to save the city from the plague during the seventeenth century, but especially from the plague of 1656. One enormous canvas gives a curious example of the theological doctrine of intercession between man and his Maker, spun out to its logical length: in the background is the plague-stricken city; in the foreground the people are praying to the city authorities to avert the plague; the city authorities are praying to the Carthusian monks; the monks are praying to St. Martin, St. Bruno, and St. Januarius; these three saints in their turn are praying to the Virgin; the Virgin prays to Christ, and Christ prays to the Almighty. Still another picture represents the people led by the priests executing with horrible tortures the Jews, heretics, and witches who were supposed to cause the pestilence of 1656, while in the heavens the Virgin and St. Januarius are interceding with Christ to sheathe his sword and stop the plague.
In such an atmosphere of thought it is no wonder that the death statistics are appalling. We hear of districts in which not more than one in ten escaped, and some were entirely depopulated. Such appeals to fetich against pestilence have continued in Naples down to our own time, the great saving power being the liquefaction of the blood of St. Januarius. In 1856 the present writer saw this miracle performed in the gorgeous chapel of the saint, forming part of the Cathedral of Naples. The chapel was filled with devout worshipers of every class, from the officials in court dress, representing the Bourbon king, down to the lowest lazzaroni. The reliquary of silver-gilt, shaped like a large human head, and supposed to contain the skull of the saint, was first placed upon the altar; next, two vials containing a dark substance said to be his blood, having been taken from the wall, were also placed upon the altar near the head. As the priests said masses and repeated the creeds, they turned the vials from time
and children put to death for witchcraft in Germany generally, for spreading storms and pestilence, and for the monstrous doctrine of "excepted cases," see the standard authorities on witchcraft, especially Wächter, Beiträge zur Geschichte des Strafrechts, Soldan, Horst, Hauber, and others; also Burr, as above. In another series of Chapters on the Warfare of Humanity, I intend to go more fully into the subject. For the magic spreading of the plague at Milan, see Manzoni, I Promessi Sposi, and Colonna Infame; and for the origin of the charges with all the details of the trial, see the Processo Originale degli Untori, Milan, 1839, passim, but especially the large folding plate at the end, exhibiting the tortures. For the after-history of the Column of Infamy, and for the placing of Beccaria's book on the Index, see Cantu, Vita di Beccaria. For the magic spreading of the plague in general, see Littré, pp. 492 and following.
