Animals in the Bible and Church

Cats–If cat ownership had existed in Biblical times, it would’ve been more of an African phenomenon. That’s if we’re referring to those cats. I suspect lions elicited ambivalent feelings, being both majestic and cruel to livestock. Jesus and Satan have been compared to lions. I suspect this same ambivalence would transferred onto cats proper in later Christianity and Islam (if we include demonology and Alevism).

Dogs–I said many times over that cats and dogs are rather ambivalent animals in that they’re owned by both clergy and witches alike. Dogs elicited ambivalent feelings but by being both pets (in the looser sense of the word of being working animals) and feral vermin especially whenever they hunt animals at will. (Or if you will, being annoying like with cats.)

Goats–Yet another ambivalent animal which’s also useful for many things like wool, leather, meat and ritual sacrifice especially in olden times and in Islam. Yet they can be tricky to manage but I think Mr Charles Stewart beat me to it. Likely he knows more about goats than I do. Unsurprisingly, especially in some places goats (though useful) are associated with Satan.

Pigs–The fourth ambivalent animal. They’re commonly kept as livestock for various reasons but are sometimes loathed for being dirty. Often commonly associated with greed, though Germans seem especially obsessed with them at some point or another (so do the Chinese as the character for home is a pig under a roof).

They’re even associated with witchcraft in Russia, especially whenever a witch becomes a pig herself in addition to cats and dogs being your usual suspects. Pigs are also associated with witchcraft in some Philippine and Islamic circles.

Though to be fair, both Russia and Philippines have substantial Muslim populations with Catherine the Great sponsoring Muslim clergy and Philippines’s that Islamised (new converts as well as formerly Muslim populations).

Monkeys–The fifth ambivalent animal in that they’re often linked to witchcraft (whether as witch, demon or devil guises or as familiars which’s also found in Islamic demonology), malfactors (Egyptians) and have been owned by both nobility and clergy. (Monkeys are also ambivalent in Thailand, being both valuable in agriculture, cared by Buddhist clergy and loathed for being pests.)

It seemed the monkeys tending to prefigure in European, Philippine and Indonesian demonology tend to be macaques though baboons aren’t uncommon (they’re a popular feature of South African, Swazi and Zimbabwean demonology) and there’s belief in gorilla witchcraft among some Cameroonians. Another aspect of simian ambiguity’s simply the uncanny valley.

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Histoire curieuse et pittoresque des sorcier, devins, magiciens, astrologues …
By Mathias de Giraldo
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pait. Il répondit qu’il voyait au-dessus de sa tête le Saint-Esprit sous la figure d’un pigeon blanc, et le diable sous l’habit d’un chat noir, qui guettait la sainte colombe. Heureusement le pi geon blanc s’alla poser sur un crucifix, et mit le chat noir en défaut.

Pierre le Vénérable raconte que le diable entra un jour dans un monastère de l’ordre de Cluni, sous la forme d’un vautour. Un moine, qui dormait pour digérer son diner, frappa les yeux du démon. Il s’en approcha doucement, saisi une grande hache qui se trouvait là, et se disposa à couper le pied droit du religieux, qui dépassait le bois de son lit. Le moine eut le bonheur de s’éveiller sur l’entrefaite, et vit en l’air, au-dessus de son pied, un vautour armé d’une hache… Quoiqu’un pareil phénomène soit assez curieux, le dormeur éveillé n’y trouva rien de plaisant, et se .hâta de faire le signe de la croix. Là-dessus, le vautour mit bas les armes, et s’en alla comme il était venu”.

Une dame mondaine, et qui prenait plus de soin de parer son corps que d’orner son âme, fut vue par un saint prêtre, escortée de démons déguisés en blaireaux et en marmottes, lesquels démons étaient en’outre montés par d’autres esprits malins transformés en singes qui riaient de la bouche.

Saint Dominique voulant convertir des dames hérétiques, leur fit voir le diable pour les détourner du service d’un si vilain maître. C’était dans une église; aussitôt qu’il eut commandé à l’ange apostat de paraître, on vit tomber de la voûte un horrible chat noir qui ressemblait à un chien. Il avait de grands yeux enflammés, une langue longue, large, rouge et pendante, un postérieur extrêmement laid qu’il montrait continuellement en faisant des cabrioles. Après avoir sauté quelque temps devant les dames, il saisit la corde de îa cloche et remonta dans le grenier de l’église avec la légèreté d’un singe. Comme il laissait après lui une mauvaise odeur de grillade, les dames se convertirent en se serrant le nez.

Quand le diable se montre aux Indiens, il le fait toujours avec quelque noblesse, et il est facile de le voir pour tous les gens du pays. Il ne faut pour cela que l’en prier pendant deux ou trois jours et lui faire un petit sacrifice. Alors il paraît sous la figure qu’on l’invite de prendre, resplendissant d’or et de pierres précieuses, accompagné d’une belle cour, entouré d’un grand nombre de jeunes filles séduisantes, escorté de plusieurs régiments de cavalerie et d’une troupe innombrable dàéléphants richement ornés. Il offre aux malheureux tout ce qu’ils désirent, recommande l’aumône, et ordonne aux Indiens opulents de donner des festins aux misérables. Ces figures diverses que prennent les démons pour se faire voir aux hommes sont multipliées à l’infini. On remarquera que quand ils apparaissent avec un corps d’homme, ce qui est assez ordinaire, on les reconnaît aisément à leurs, pieds de bouc ou de canard, à leurs griffes et à leurs cornes, qu’ils peuvent bien cacher en partie , mais qu’ils ne déposent jamais entièrement. Cœsarius d’Heisterbach ajoute à ce signalement qu’en prenant la forme humaine, le diable n’a ni dos, ni derrière, ni fesse.de sorte qu’il se garde bien de montrer ses talons. (MimcuL, lib. 3.)

Les Européens représentent ordinairement le diable avec un teint noir et brûlé; les nègres soutiennent au contiaire que le diable a la peau blanche. Un officier français se trouvant, au dixseptième siècle, dans le royaume d’Ardra, en Afrique, alla faire une visite au chef des prêtres du pays. Il aperçut, dans la chambre du pontife^ une grande poupée blanche, et demanda ce qu’elle représentait. On lui répondit que c’était le diable. « Vous vous trompez, dit-il bonnement, le diable est noir.—C’est vous qui êtes dans l’erreur, répliqua le vieux prêtre ; vous ne pouvez pas savoir aussi bien que moi quelle est la couleur du diable : je le vois tous les jours, et je vous assure qu’il est blanc comme vous. »

C’est sans doute ici le lieu de rapporter le Portrait du diable, attribué à Piron, quoique ce morceau soit généralement connu. Le diable n’y est pas flatté:

Il a la peau d’un rôt qui brûle,

Le front cornu,
Le nez fait comme une virgule,

Le pied crochu,
Le fuseau dont filet Hercule,

Noir et tordu,
. _ . Et pour comble de ridicule,

La queue au eu. »

Dans le douzième siècle, on portait en France dès vêtements assez bizarres, mais qui prouvaient en quelque sorte un esprit plus riant ; une haine moins brutale contre les démons que dans les siècles précédents et postérieurs. On se plaisait à se vêtir d’étoffes plissées sur lesquelles on voyait des figures grotesques et de petits diables de toutes formes, de toutes-couleurs, avec des visages enjoués. Les femmes avaient des robes fort longues qui se terminaient en queue de serpent. Le concile qui se tint à*Montpellier, en 1195, trouvant que ces modes insolentes tournaient en ridicule des objets redoutables, défendit sévèrement ces sortes de parures. On pensera sans doute que ces défenses étaient maladroites, puisque la légèreté française suffisait pour changer la mode, et que le décret du concile ne fit qu’en prolonger la durée.

Un fermier de la Champagne qui se nommait Jean Mullin, vivait .heureux et paisible du produit de sa ferme, qu’il cultivait avec sa feolme et ses enfants. Mais celui-là est bien fou qui se fie à la fortune! Le tonnerre tomba sur la ferme et la brûla ; tout le blé qui se trouvait dans les greniers fut réduit ën cendres; et Jean Mullin était ruiné sans ressource, s’il n’avait eu, paf bonheur, une petite somme d’argent amassée avec soin dans les années heureuses.

Il se désola, sans se désespérer, et il s’occupa bientôt de fairè rebâtir sa ferme. Quând la maison fut achevé , il s’aperçut que ses fonds étaient extrêmement baissés* et craignit de ne pouvoir terminer son entreprise. 1l fit pourtant encore ses étables et commença sa grange; mais l’argent lui manqua tout-à-coup. Il alla trouver ses amis et ses parents qui ne purent l’aider en rien, de façon qu’il se trouva fort embarrassé : la moisson approchait, et il fallait absolument trouver moyen de mettre à l’abri des récoltes qui avaient coûté un an de peines et de travaux. Sa ferme était isolée; il ne pouvait recourir aux granges des voisins.

Un soir qu’il se promenait sur un chemin croisé, â deux cents pas de sa maison, rêvant à la situation gênante où il se trouvait, il vit venir à lui un homme de moyenne taille, vêtu de, noir, coiffé d’un chapeau galonné, les piëds. difformes et emboîtés dans des espèces de bottines, et les mains couvertes de gants rouges.

Cet homme, s’approchant de Jean Mullin^lui demanda le sujet des soucis qui paraissaient l’inquiéter; le fermier lui conta sa peine, et l’inconnu lui dit qu’il pouvait en soptâr s’il voulait se fier à lui. « J’ai une puissance surnaturelle, continua-t-il, et ta » grange sera finie, avant le ehânt du àtyq^ situ consens à me » livrer l’enfant que ta femme porte dans son sein. » Jean Mullin fit le signe de la croix ; aussitôt l’ïfoïrïm’ë iiotr disparut en grommelant, et le fermier fut convaincu qufiï venait d’avoir la visite du diable. Il se réjouit de le voir partir, regagna sa maison, tout trëmblant, ne dit fien à sa femme de ce qui venait de lui arriver, mais jura bien dans son âme de ne jamais faire dé marché avec un parail maître.

Cependant la moisson était proche et point de grange. Le fermier ne savait à quoi se résoudre, Il se rappelait souvent l’offre du diable, dont il rejetait la pensée avec horreur. « Après tout, se «dit-il un jour, si je pouvais le revoir et qu’il voulut mettre «d’autres conditions…» Ses réflexions devinrent plus sérieuses et plus amères, quand ce fut au mois de juillet et qu’il fallut songer à placer les récoltes. Én se promenant, il retourna machinalement au lieu où le diable lui avait apparu la première fois. Il était presque nuit. IL entendit un léger bruit, se retourna et vit F homme noir. «Eh bien! lui dit celui-ci, est-tu décidé? Tu as » ciiîcf/ enfants, que fera-tu du sixième si les autres et leur mère ‘meurent de faim? Que crains-tu d’ailleurs en nje le confiant? »j’en prendrai soin, et tu seras riche… i

Jean Mullin voulut faire des représentations; mais le diable ldi tint de si beaux discours sur l’état de ses affaires, qu’il finit par le séduire, et le malheureux père signa de son sang un pacte par lequel il promettait de livrer son enfant, aussitôt qu’il serait né) au porteur du billet, qui s’obligeait de son côté à lui achever sa grange dans la nuit môme, et à la lui laisser bien construite avant le chant du coq.

~ Après cela, Jean Mullin retourna pensif à la ferme. Il ne soupa point; et quand tout le monde fut couché, il sortit dans sa cour pour examiner ce qui s’y passait. Il la trouva pleine de démons qui apportaient des poutres, de la paille, des plfmches, du mortier, et qui travaillaient en silence avec une ardeur incroyable. Leurs visages couleur de feu, leurs doigts crochus- leurs pieds de canard, les cornes qu’ils portaient au front et la queue qui leur frétillait au derrière, lui firent aisément reconnaître les habitants de l’empire infernal. Leur chef, d’une taille monstrueuse, les pressait à la besogne. Il le reconnut à sa voix pour le porteur de son engagement: mais qu’il était alors différent de la forme sous laquelle il l’avait vu d’abord! Tout son corps, de couleur noire, mêlée de taches de feu, ses pieds semblables à des têtes de serpent, ses jambes torses et velues, sa longue queue sans cesse en mouvement et servant de fouet pour exciter les diables paresseux, ses griffes pointues, Bon estomac bossu, sa barbe de bouc, sa guetile énorme armée de dents tranchantes, ses yeux brillants comme déux cierges, ses oreilles d’âne et ses trois cornes, le rendaient l’objet le plus épouvantable qui se pût voir. Mullin glacé d’effroi réfléchit douloureusement au sort qui attendait sa progéniture. Ses entrailles paternelles s’émurent, et il sortit, résolu d’aller tout conter au curé du village, qui se moquait, dit-on, du diable ét de ses cornes^

Gomme l’ouvrage avançait prodigieusement, Jean Mullin se hâta et.arriva au presbytère. Il heurta vivement à la porte du bon curé qui^ le voyant tout en nage, crut qu’il venait demander l’extrême onction pour sa femme. Mais quand il sut de quoi il s’agissait, il s’habilla à la hâte et courut à la ferme.

Jean Mullin tressaillit en voyant la grange élevée et tous les diables occupés à la couvrir avec une rapidité effrayante. Le curé, sans perdre un instant, alla droit à la porte du poulailler, là secoua fortement. Le coq éveillé chanta, et toute la bande infernale disparut en hurlant. Hëlafcl uïie minute plus tard, il n’y avait plus de ressource, car il ne restait, pour que la grange fût parfaite, qu’un trou de deux pieds a couvrir.

Le fermier ne sut Comment témoigner sa joie et sa reconnaissanceau bon^uré, qui retournaà son lit; et le jour ne tardapas à paraître. Tout le monde s’étonna quand on vit la grange. Jean Mullin raconta son aventure; on l’admira; plusieurs voulurent faire un pareil marché avec le diable, mais il ne parut point. On fit la moisson; on rentra les grains, et la grange servit à merveille. Quant au trou que les diables n’avaient pu boucher, on s’efforça vainement de le faire; tout ce qu’on y mettait le jour était ôté la nuit; et cette grange se voyait encore il y a trente ans, à quelques lieues de Sézanne, en Brie, avec son imperfection irréparable,

Cependant le terme de la grossesse de Catherine arriva. Elle souffrit des douleurs effroyables, et mourut en donnant le jour à une petite fille qu’on se hâta de baptiser. Mullin, inconsolable de la perte de sa femme, la pleura longtemps et mit sa fille en nourrice. L’enfant, quoique très faible, paraissait jouir d’une assez bonne santé, mais elle tarissait au bout de sept jours toutes les femmes qui lui donnaient le sein, de sorte qu’on fut obligé de la sevrer. Son père la confia alors à sa sœur, qui demeurait dans un foubourg de Sézanne et qui promit d’en avoir le plus grand soin.

L’année qui suivit cette naissance se passa sans qu’il arrivât rien de remarquable, si ce n’est que le jour anniversaire de l’élévation de la grange, à l’heure où les diables avaient été mis en déroute, on entendit autour de la ferme, et principalement sur la grange, un bruit effroyable, mêlé de hurlements et d’éclats de tonnerre, et les voisins assurèrent y avoir vu voltiger des monstres d’une forme hideuse et inconnue, ayant des ailes de chauve-souris et des queues fourchues, avec des cornes rouges sur la tête. Ce vacarme et ces visions se renouvelèrent tous les ans, le même jour, jusqu’à la mor* de la jeune fille, qu’on avait nommée Antoinette.

Quand elle eut atteint l’âge de quinze ans, elle était bien développée et devenait jolie; son père se décida à la marier de bonne heure, pour se délivrer de toutes les craintes que lui donuait encore le diable, et il n’était pas embarrassé de lui trouver un époux; plusieurs jeunes gens avaient déjà demandé sa main; mais le cœur d’Antoinette n’avait pas encore parlé.

Une nuit qu’elle s’était couchée en songeant à faire un choix, elle eut un songe ou il lui sembla voir un jeune homme galamment habillé, et plus aimable que tous ceux qu’elle avait jamais connus. Son regard amoureux et languissant lui causa une douce impression; il lui prit la main, la baisa; elle lui demanda qui il était. « Votre esclave, » répondit-il, i et je mourrai si vous me » repoussez. » Antoinette, un peu remise de sa surprise, et ne voulant pas causer la mort de celui qu’elle aimait déjà, ne lui

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Curious and picturesque story of the wizard, soothsayers, magicians, astrologers …
By Mathias de Giraldo
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pait. He replied that he saw above his head the Holy Spirit in the form of a white pigeon, and the devil in the garb of a black cat, who was watching for the holy dove. Fortunately, the white cape landed on a crucifix and set the black cat in default.

Peter the Venerable tells that the devil one day entered a monastery of the order of Cluni, in the form of a vulture. A monk, who was sleeping to digest his dinner, struck the demon’s eyes. He approached it slowly, seized a great ax which was there, and prepared to cut the right foot of the monk, who was passing the wood of his bed. The monk had the good fortune to awaken on the spot, and saw in the air, above his foot, a vulture armed with an ax … Although such a phenomenon is rather curious, the sleeper awake There was nothing pleasant about it, and hastened to make the sign of the cross. Thereupon, the vulture laid down his arms, and departed as he had come.

A worldly lady, who took more care to adorn her body than adorn her soul, was seen by a holy priest, escorted by demons disguised as badgers and marmots, and demons were mounted by other spirits. malignant ones turned into monkeys who laughed at their mouths.

St. Dominic, wishing to convert heretical ladies, made them see the devil to divert them from the service of such a bad master. It was in a church; As soon as he had ordered the apostate angel to appear, a horrible black cat resembling a dog fell from the vault. He had large, fiery eyes, a long, wide, red, drooping tongue, an extremely ugly posterior that he continually showed up with capers. After jumping for some time in front of the ladies, he seized the rope of the bell and went back to the attic of the church with the lightness of a monkey. As he left behind a bad smell of grilling, the ladies converted by tightening their noses.

When the devil shows himself to the Indians, he always does it with some nobility, and it is easy to see him for all the people of the country. It only takes him to pray for two or three days and make a small sacrifice. Then he appears under the figure that is invited to take, resplendent with gold and precious stones, accompanied by a beautiful court, surrounded by a large number of attractive girls, escorted by several regiments of cavalry and an innumerable troupe of elephants richly adorned. He offers to the wretched all that they desire, recommends alms, and orders the opulent Indians to give feasts to the wretched. These various figures that the demons take to be seen to men are multiplied to infinity. It will be noticed that when they appear with a body of man, which is rather ordinary, they are easily recognized by their feet, goat or duck, their claws and their horns, which they can partly hide, but that they never deposit entirely. Heisterbach’s Cœsarius adds to this description that in taking the human form , the devil has neither back, nor behind, nor buttocks, so that he is careful not to show his heels. (MimcuL, lib 3.)

Europeans usually represent the devil with a black and burnt complexion; the Negroes maintain in the contiary that the devil has white skin. A French officer, in the seventeenth century, in the kingdom of Ardra, in Africa, paid a visit to the chief priests of the country. He saw in the pontiff’s room a large white doll, and asked what it represented. They told him it was the devil. “You are mistaken,” he said simply, “the devil is black.” “You are mistaken,” replied the old priest; you may not know as well as I what the color of the devil: I the see all the days, and I assure you he is white like you. ”

This is undoubtedly the place to report the Portrait of the Devil, attributed to Piron, although this piece is generally known. The devil is not flattered:

He has the skin of a burning roast,

The horned forehead,
The nose is like a comma,

Crooked foot,
The spindle of which Hercules net,

Black and twisted
. _. And for the sake of ridicule,

The tail at the eu. ”

In the twelfth century, clothes were worn in France which were rather odd, but which proved, in a certain sense, a more amusing spirit; a less brutal hatred against demons than in the preceding and subsequent centuries. One liked to dress in folded fabrics on which one could see grotesque figures and little devils of all shapes, all colors, with cheerful faces. Women had very long dresses that ended in tail of the snake. The council which was held at Montpellier in 1195, finding that these insolent modesridiculed dreadful objects, severely forbade these sorts of adornments. It will doubtless be thought that these defenses were clumsy, since French lightness sufficed to change fashion, and the decree of the council only prolonged its duration.

A French farmer named Jean Mullin lived happily and peacefully with the produce of his farm, which he cultivated with his wife and children. But this one is very crazy who relies on fortune! The thunder fell on the farm and burned it; all the grain in the granaries was reduced to ashes; and Jean Mullin was ruined helpless, if he had not, luckily, a small sum of money amassed with care in the happy years.

He lost himself, without despairing, and he soon began to rebuild his farm. When the house was finished, he perceived that his funds were extremely low, and feared that he could not finish his business. He still made his stables and began his barn; but the money failed him all at once. He went to find his friends and relatives who could not help him in any way, so that he found himself very embarrassed: the harvest was approaching, and it was absolutely necessary to find a way to shelter crops that had cost a year penalties and works. His farm was isolated; he could not use the barns of the neighbors.

One evening when he was walking on a cross road, two hundred paces from his house, dreaming of the awkward situation in which he was, he saw a man of medium height, dressed in black, wearing a hat. brimmed hat, the poets. deformed and nested in species of boots, and hands covered with red gloves.

This man, approaching Jean Mullin, asked him the subject of the worries which seemed to worry him; the farmer told him his sorrow, and the stranger told him that he could take it if he wanted to trust him. “I have a supernatural power,” he went on, “and your barn will be finished, before the day of the present day, consent to deliver me the child your wife carries in her bosom.” Jean Mullin made the sign of the cross; once the ïfoïrïm’ë iiotr disappeared, grumbling, and the farmer was convinced that f II had just had a visit from the devil. He was delighted to see him leave, went back to his house, all tremulous, did not tell his wife what had happened to him, but swore in his soul never to bargain with a master parail.

However the harvest was near and no barn. The farmer did not know what to do. He often remembered the offer of the devil, whose thought he rejected with horror. “After all,” he said to himself one day, “if I could see him again and he wanted to put” other conditions … “His reflections became more serious and bitter, when it was in July and when it was necessary to think of placing the crops. As he walked, he returned mechanically to the place where the devil had appeared to him the first time. It was almost night. He heard a slight noise, turned around and saw the black man. “Well! Tell him this one, are you decided? What do you do with children, what will you do with the sixth if the others and their mother ‘starve? What do you fear, moreover, in my confidence? I’ll take care of it, and you’ll be rich …

Jean Mullin wanted to make representations; but the devil read so fine a speech on the state of his affairs, that he ended by seducing him, and the unhappy father signed with his blood a pact by which he promised to deliver his child, as soon as he was born ) bearer of the ticket, that forced his side to complete his barn in the same night, and let him properly constructed before the singing of the rooster.

~ After that, John Mullin returned thoughtfully to the farm. He did not dine; and when everyone was in bed, he went out to his yard to examine what was happening there. He found it full of demons who brought beams, straw, planks, mortar, and worked in silence with incredible ardor. Their fire-colored faces, their crooked fingers-their duck feet, the horns they wore on their foreheads, and the tail that wriggled them at the back-made him easily recognize the inhabitants of the infernal empire. Their leader, of a monstrous size, pressed them to the task. He recognized him by his voice for the bearer of his engagement: but that he was then different from the formunder which he had seen it first! His whole body, black in color, mixed with patches of fire, his feet like serpent’s heads, his legs twisted and hairy, his long tail incessantly in motion and serving as a whip to excite the lazy devils, his sharp claws, His hunchbacked stomach, his goat’s beard, his huge guteile army of sharp teeth, his shining eyes like his candles, his donkey’s ears, and his three horns, made him the most dreadful object that could be seen. Mullin, frozen with fear, reflected painfully at the fate awaiting his offspring. His paternal insides were alarmed, and he went out, determined to go and tell everything to the priest of the village, who, it is said, mocked the devil and his horns.

As the work progressed prodigiously, Jean Mullin hastened and arrived at the presbytery. He knocked violently at the door of the good curate, who, seeing him all while swimming, thought he was coming to ask extreme unction for his wife. But when he knew what it was, he dressed hastily and ran to the farm.

Jean Mullin flinched as he saw the barn raised and all the devils busy covering it with frightening rapidity. The priest, without losing a moment, went straight to the door of the henhouse, there shook strongly. The awakened cock sang, and the whole infernal band disappeared screaming. A minute later, there was no longer any resource, for there was nothing left for the barn to be perfect except a hole of two feet to cover.

The farmer did not know how to testify his joy and his grateful good faith, who returned to his bed; and the day is not late to appear. Everyone was surprised when we saw the barn. Jean Mullin related his adventure; we admired him; many wanted to make such a bargain with the devil, but he did not appear. They made the harvest; the grains were returned, and the barn served perfectly. As to the hole which the devils had not been able to block, they tried in vain to do so; all that was put there during the day was removed at night; and this barn could still be seen thirty years ago, a few leagues from Sezanne and Brie, with its irreparable imperfection.

However, the term of Catherine’s pregnancy arrived. She suffered frightful pains, and died in giving birth to a little girl who was hastily baptized. Mullin, inconsolable at the loss of his wife, wept for a long time and put his daughter in nanny. The child, although very feeble, seemed to enjoy a good health, but after seven days she dried up all the women who gave her the breast, so that she was obliged to wean her. Her father then confided her to her sister, who lived in a Foubourg de Sezanne and who promised to take the greatest care.

The year after this birth passed without anything remarkable, except that on the anniversary of the elevation of the barn, at the time when the devils had been routed, we heard around the farm, and mainly on the barn, a horrible noise, mingled with screams and claps of thunder, and the neighbors assured having seen hovering monsters of shape ugly and unknown, with the bat wings and forked tails, with red horns on the head. This din and these visions were repeated every year, the same day, to the death of the girl, whom they had named Antoinette.

When she was fifteen, she was well developed and pretty; her father decided to marry her early, to free herself from all the fears which the devil still gave her, and he was not embarrassed to find a husband for her; several young men had already asked for his hand; but Antoinette’s heart had not yet spoken.

One night when she had gone to bed thinking of making a choice, she had a dream where he seemed to see a young man, gallantly dressed, and more amiable than anyone she had ever known. His amorous and languid gaze gave him a sweet impression; he took her hand, kissed it; she asked him who he was. “Your slave,” he replied, “and I will die if you repulse me.” Antoinette, a little recovered from her surprise, and not wanting to cause the death of the one she already loved, did not

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Monkeying around (Google Books)

Medieval Art – Page 184

https://books.google.com.ph/books?isbn=0192842412
Veronica Sekules, ‎Head of Education Sainsbury Centre Veronica Sekules, ‎Veronica (Head of Education Sekules, Sainsbury Centre University of East Anglia) – 2001 – ‎Preview
They recall in their unfortunate servitude crouching corbel figures in medieval churches, which join knees to breast in a posture that … As if celebrating their conquests, a carni- valesque ball is taking place below them to the sounds of an orchestra composed of monkeys, dogs, goats, and hares, … Either way, there is a strong element of fun at the expense of higher clergy, which may indeed be intentional …
Animaltown: Beasts in Medieval Urban Space

https://books.google.com.ph/books?isbn=1407315722
Alice Mathea Choyke, ‎Gerhard Jaritz – 2017 – ‎No preview
” … comprises peer-reviewed papers based on a conference held in 2008, ‘Fauna and Medieval Urban Space’, at the Medieval Studies Department of the Central European University and organized by the editors …”–Page 1.
Handbook to Life in the Medieval World, 3-Volume Set

https://books.google.com.ph/books?isbn=1438109075
Madeleine Pelner Cosman, ‎Linda Gale Jones – 2009 – ‎Preview
gious and secular medieval literature in order to instruct the audience in proper conduct in an entertaining way. … His Disciplina clericalis (Ecclesiastical Discipline), a collection of moralizing tales to guide the clergy, drew extensively on Jewish and Arabic … Gracing the shoulders of acrobats and entertainers in town squares and the laps of court ladies, monkeys were so commonplace that even toll …
Perceptions of Magic in Medieval Spanish Literature – Page 147

https://books.google.com.ph/books?isbn=0934223815
Jennifer M. Corry – 2005 – ‎Preview – ‎More editions
… superior spirit hands. A sorcerer appears, although without a demon, in the story of the “Monkey and the Medicine” (Calila 1984, 339). In this story, a monkey finds … that cannot be cured. The rescue of souls would be better left to the clergy.
Medieval Pets

https://books.google.com.ph/books?isbn=1843837587
Kathleen Walker-Meikle – 2012 – ‎Preview
An engaging and informative survey of medieval pet keeping which also examines their representation in art and literature.
The Clergy in the Medieval World

https://books.google.com.ph/books?isbn=1107086388
Julia Barrow – 2015 – ‎Preview – ‎More editions
The first broad-ranging social history in English of the medieval secular clergy.
The decline of the Medieval Church – Volume 2 – Page 452

https://books.google.com.ph/books?id=zZ4NAQAAMAAJ
Alexander Clarence Flick – 1967 – ‎Snippet view – ‎More editions
salvation for Christendom.1 The clergy did not themselves observe the fasts which they imposed upon the laity, … Thus the clergy not only lowered their own spirituality, but also corrupted the laity. … Parrots and monkeys were common.
Saints, Clergy and Other Religious Figures on Film and Television, …

https://books.google.com.ph/books?isbn=078642186X
Ann C. Paietta – 2005 – ‎Preview – ‎More editions
… 775 marijuana 37 Marquis de Sade 688 martyrdom 66–68, 512, 513,535, 576, 652, 687, 749, 833,838 medieval times 26, … 926 monkeys see apes and monkeys Monte Cassino 567, 782 Mormon 31, 107,569, 835 mullah 918 murder 3, 13, …
Artifacts from Medieval Europe – Page 142

https://books.google.com.ph/books?isbn=1610696220
James B. Tschen-Emmons – 2015 – ‎Preview – ‎More editions
… died of disease or malnutrition. this evidence suggests that medieval people in general probably suffered from similar ills. those with even … in the margins of many manuscripts, one can find defecating people or animals—monkeys were popular—as well as images of … the artwork beneath the seats used by clergy in many churches, sometimes depicted similar themes (see the entry for “misericord”) …
The Pillars of the Earth

https://books.google.com.ph/books?isbn=1101442190
Ken Follett – 2010 – ‎Preview – ‎More editions
A spellbinding epic tale of ambition, anarchy, and absolute power set against the sprawling medieval canvas of twelfth-century England, this is Ken Follett’s historical masterpiece.