Part 26

Thus ingloriously ended one of the most pretentious invasions of Europe. For three years Solyman had industriously prepared, gathering the resources of his wide dominion to the task and fulminating infinite disaster to the infidels. Yet eight hundred men in a petty mountain town had brought this great enterprise to naught and sent back the mighty army of the grand Turk in inglorious retreat.

The story of Guntz has few parallels in history; the courage and ability of its commander were of the highest type of military worthiness; yet its story is almost unknown and the name of Jurissitz is not classed among those of the world's heroes. Such is fame.

There is another interesting story of the doings of Solyman and the gallant defence of a Christian town, which is worthy of telling as an appendix to that just given. The assault at Guntz took place in the year 1532. In 1566, when Solyman was much older, though perhaps not much wiser, we find him at his old work, engaged in besieging the small Hungarian town of Szigeth, west of Mohacs and north of the river Drave, a stronghold surrounded by the small stream Almas almost as by the waters of a lake. It was defended by a Croatian named Zrinyr and a garrison of twenty-five hundred men.

Around this town the Turkish army raged and thundered in its usual fashion. Within it the garrison defended themselves with all the spirit and energy they could muster. Step by step the Turks advanced. The outskirts of the town were destroyed by fire and the assailants were within its walls. The town being no longer tenable, Zrinyr took refuge, with what remained of the garrison, in the fortress, and still bade defiance to his foes.

Solyman, impatient at the delay caused by the obstinacy of the defender, tried with him the same tactics he had employed with Jurissitz many years before,--those of threats and promises. Tempting offers of wealth proving of no avail, the sultan threatened the bold commander with the murder of his son George, a prisoner in his hands. This proved equally unavailing, and the siege went on.

It went on, indeed, until Solyman was himself vanquished, and by an enemy he had not taken into account in his thirst for glory--the grim warrior Death. Temper killed him. In a fit of passion he suddenly died. But the siege went on. The vizier concealed his death and kept the batteries at work, perhaps deeming it best for his own fortunes to be able to preface the announcement of the sultan's death with a victory.

The castle walls had been already crumbling under the storm of balls. Soon they were in ruins. The place was no longer tenable. Yet Zrinyr was as far as ever from thoughts of surrender. He dressed himself in his most magnificent garments, filled his pockets with gold, "that they might find something on his corpse," and dashed on the Turks at the head of what soldiers were left. He died, but not unrevenged. Only after his death was the Turkish army told that their great sultan was no more and that they owed their victory to the shadow of the genius of Solyman the Magnificent.

THE PEASANTS AND THE ANABAPTISTS.

Germany, in great part, under the leadership of Martin Luther, had broken loose from the Church of Rome, the ball which he had set rolling being kept in motion by other hands. The ideas of many of those who followed him were full of the spirit of fanaticism. The pendulum of religious thought, set in free swing, vibrated from the one extreme of authority to the opposite extreme of license, going as far beyond Luther as he had gone beyond Rome. There arose a sect to which was given the name of Anabaptists, from its rejection of infant baptism, a sect with a strange history, which it now falls to us to relate.

The new movement, indeed, was not confined to matters of religion. The idea of freedom from authority once set afloat, quickly went further than its advocates intended. If men were to have liberty of thought, why should they not have liberty of action? So argued the peasantry, and not without the best of reasons, for they were pitifully oppressed by the nobility, weighed down with feudal exactions to support the luxury of the higher classes, their crops destroyed by the horses and dogs of hunting-parties, their families ill-treated and insulted by the men-at-arms who were maintained at their expense, their flight from tyranny to the freedom of the cities prohibited by nobles and citizens alike, everywhere enslaved, everywhere despised, it is no wonder they joined with gladness in the revolutionary sentiment and made a vigorous demand for political liberty.

As a result of all this an insurrection broke out,--a double insurrection in fact,--here of the peasantry for their rights, there of the religious fanatics for their license. Suddenly all Germany was upturned by the greatest and most dangerous outbreak of the laboring classes it had ever known, a revolt which, had it been ably led, might have revolutionized society and founded a completely new order of things.

In 1522 the standard of revolt was first raised, its signal a golden shoe, with the motto, "Whoever will be free let him follow this ray of light." In 1524 a fresh insurrection broke out, and in the spring of the following year the whole country was aflame, the peasants of southern Germany being everywhere in arms and marching on the strongholds of their oppressors.

Their demands were by no means extreme. They asked for a board of arbitration, to consist of the Archduke Ferdinand, the Elector of Saxony, Luther, Melanchthon, and several preachers, to consider their proposed articles of reform in industrial and political concerns. These articles covered the following points. They asked the right to choose their own pastors, who were to preach the word of God from the Bible; the abolition of dues, except tithes to the clergy; the abolition of vassalage; the rights of hunting and fishing, and of cutting wood in the forests; reforms in rent, in the administration of justice, and in the methods of application of the laws; the restoration of communal property illegally seized; and several other matters of the same general character.

They asked in vain. The princes ridiculed the idea of a court in which Luther should sit side by side with the archduke. Luther refused to interfere. He admitted the oppression of the peasantry, severely attacked the princes and nobility for their conduct, but deprecated the excesses which the insurgents had already committed, and saw no safety from worse evils except in putting down the peasantry with a strong hand.

The rejection of the demands of the rebellious peasants was followed by a frightful reign of license, political in the south, religious in the north. Everywhere the people were in arms, destroying castles, burning monasteries, and forcing numbers of the nobles to join them, under pain of having their castles plundered and burned. The counts of Hohenlohe were made to enter their ranks, and were told, "Brother Albert and brother George, you are no longer lords but peasants, and we are the lords of Hohenlohe." Other nobles were similarly treated. Various Swabian nobles fled for safety, with their families and treasures, to the city and castle of Weinsberg. The castle was stormed and taken, and the nobles, seventy in number, were forced to run the gantlet between two lines of men armed with spears, who stabbed them as they passed. It was this deed that brought out a pamphlet from Luther, in which he called on all the citizens of the empire to put down "the furious peasantry, to strangle, to stab them, secretly and openly, as they can, as one would kill a mad dog."

There was need for something to be done if Germany was to be saved from a revolution. The numbers of the insurgents steadily increased. Many of the cities were in league with them, several of the princes entered in negotiation concerning their demands; in Thuringia the Anabaptists, under the lead of a fanatical preacher named Thomas Muenzer, were in full revolt; in Saxony, Hesse, and lower Germany the peasantry were in arms; there was much reason to fear that the insurgents and fanatics would join their forces and pour like a rushing torrent through the whole empire, destroying all before them. Of the many peasant revolts which the history of mediaevalism records this was the most threatening and dangerous, and called for the most strenuous exertions to save the institutions of Germany from a complete overthrow.

At the head of the main body of insurgents was a knight of notorious character, the famed Goetz von Berlichingen,--Goetz with the Iron Hand, as he is named,--a robber baron whose history had been one of feud and contest, and of the plunder alike of armed foes and unarmed travellers. Goethe has honored him by making him the hero of a drama, and the peasantry sought to honor him by making him the leader of their march of destruction. This worthy had lost his hand during youth, and replaced it with a hand of iron. He was bold, daring, and unscrupulous, but scarcely fitted for generalship, his knowledge of war being confined to the tactics of highway robbery. Nor can it be said that his leadership of the peasants was voluntary. He was as much their prisoner as their general, his service being an enforced one.

With the redoubtable Goetz at their head the insurgents poured onward, spreading terror before them, leaving ruin behind them. Castles and monasteries were destroyed, until throughout Thuringia, Franconia, Swabia, and along the Rhine as far as Lorraine the homes of lords and clergy were destroyed, and a universal scene of smoking ruins replaced the formerly stately architectural piles.

We cannot go further into the details of this notable outbreak. The revolt of the southern peasantry was at length brought to an end by an army collected by the Swabian league, and headed by George Truchsess of Waldburg. Had they marched against him in force he could not have withstood their onset. But they occupied themselves in sieges, disregarding the advice of their leaders, and permitted themselves to be attacked and beaten in detail. Seeing that all was at an end, Goetz von Berlichingen secretly fled from their ranks and took refuge in his castle. Many of the bodies of peasantry dispersed. Others made head against the troops and were beaten with great slaughter. All was at an end.

Truchsess held a terrible court of justice in the city of Wuerzburg, in which his jester Hans acted as executioner, and struck off the heads of numbers of the prisoners, the bloody work being attended with laughter and jests, which added doubly to its horror. All who acknowledged that they had read the Bible, or even that they knew how to read and write, were instantly beheaded. The priest of Schipf, a gouty old man who had vigorously opposed the peasants, had himself carried by four of his men to Truchsess to receive thanks for his services. Hans, fancying that he was one of the rebels, slipped up behind him, and in an instant his head was rolling on the floor.

"I seriously reproved my good Hans for his untoward jest," was the easy comment of Truchsess upon this circumstance.

Throughout Germany similar slaughter of the peasantry and wholesale executions took place. In many places the reprisal took the dimensions of a massacre, and it is said that by the end of the frightful struggle more than a hundred thousand of the peasants had been slain. As for its political results, the survivors were reduced to a deeper state of servitude than before. Thus ended a great struggle which had only needed an able leader to make it a success and to free the people from feudal bonds. It ended like all the peasant outbreaks, in defeat and renewed oppression. As for the robber chief Goetz, while he is said by several historians to have received a sentence of life imprisonment, Menzel states that he was retained in prison for two years only.

In Thuringia, as we have said, the revolt was a religious one, it being controlled by Thomas Muenzer, a fanatical Anabaptist. He pretended that he had the gift of receiving divine revelations, and claimed to be better able to reveal Christian truth than Luther. God had created the earth, he said, for believers, all government should be regulated by the Bible and revelation, and there was no need of princes, priests, or nobles. The distinction between rich and poor was unchristian, since in God's kingdom all should be alike. Nicholas Storch, one of Muenzer's preachers, surrounded himself with twelve apostles and seventy-two disciples, and claimed that an angel brought him divine messages.

Driven from Saxony by the influence of Luther, Muenzer went to Thuringia, and gained such control by his preaching and his doctrines over the people of the town of Muelhausen that all the wealthy people were driven away, their property confiscated, and the sole control of the place fell into his hands.

So great was the disturbance caused by his fanatical teachings and the exertions of his disciples that Luther again bestirred himself, and called on the princes for the suppression of Muenzer and his fanatical horde. A division of the army was sent into Thuringia, and came up with a large body of the Anabaptists near Frankenhausen, on May 15, 1525. Muenzer was in command of the peasants. The army officers, hoping to bring them to terms by lenient measures, offered to pardon them if they would give up their leaders and peacefully retire to their homes. This offer might have been effective but for Muenzer, who, foreseeing danger to himself, did his utmost to awaken the fanaticism of his followers.

It happened that a rainbow appeared in the heavens during the discussion. This, he declared, was a messenger sent to him from God. His ignorant audience believed him, and for the moment were stirred up to a mad enthusiasm which banished all thoughts of surrender. Rushing in their fury on the ambassadors of peace and pardon, they stabbed them to death, and then took shelter behind their intrenchments, where they prepared for a vigorous defence.

Their courage, however, did not long endure the vigorous assault made by the troops of the elector. In vain they looked for the host of angels which Muenzer had promised would come to their aid. Not the glimpse of an angel's wing appeared in the sky. Muenzer himself took to flight, and his infatuated followers, their blind courage vanished, fell an easy prey to the swords of the soldiers.

The greater part of the peasant horde were slain, while Muenzer, who had concealed himself from pursuit in the loft of a house in Frankenhausen, was quickly discovered, dragged forth, put to the rack, and beheaded, his death putting an end to that first phase of the Anabaptist outbreak.