PASTORATE
758
PASTOUREAUX
(1841). Sec also Ilagenbach, Encyld. v. Methodol. p. lO'J-111 ; -S7«(/. u. Kni. 1838, i, 753.
Pjistorate is the state or relation of being a pastor (q. v.). In the Roman Catholic Church this depends upon the will of the bishop, who appoints, removes, and transfers priests at pleasure. In those Protestant coun- tries where the Church is established by the State, the incumbency and term of office are regulated by statute. See Patroxage. In the non-Catholic churches of tliis country the pastoral relation is formed or dissolved by various processes, all substantially consisting of an ex- press or implied assent or compact between the pastor and the flock. Among Congregationalists and Baptists this agreement is direct and formal; in the Presbyte- rian, Keforraed, and several other churches, it is effected through the co-operation or sanction of certain ministe- rial bodies ; and among Protestant Episcopalians, Meth- odists, and some others, through the intervention of bishops. In the Methodist Episcopal Church the term is limited to three years. See Itinerancy.
Pastorelli. See Pastoueeaux.
Pastos (jraaro^) is the word designating a shawl frequently used in the religious ceremonies of the an- cient Egyptians as well as the heathens of Greece and Korae. It was generally figured with various sjmiboli- cal representations corresponding to the particular rites in which it was used. The word pastos was also used to denote a small shrine or chapel in which a god was contained.
Pastoureaux or Pastorells, the name assumed by the fanatical hordes of peasants and vulgar classes who appeared in the north of France about A.D. 1251, and devastated France, ostensibly moved by loyal motives, but really actuated by blind religious zeal and hatred of priest and monk and Jew. They were specially ani- mated by a thorough hatred of the clergy, who already in the 13th century were, in the minds of the peasants, associated with the tyrannous lay proprietary. Partly also they were called out by the crusading frenzy to ■which the piety of St. Louis had given a marked impe- tus. They expressed, in an irrational way, the peasants' genuine lovalty to their king, whose absence in Egypt served to aggravate their misery. Their name origina- ted in the fact that-most of them were shepherds. The movement commenced in Flanders. Suddenly a myste- rious personage, who bore the name of " the Master of Hungarj'," appeared in the villages, inviting all shep- herds, herdsmen, and laborers to join iu the work of the rescue of the king and the recovery of the Holy Sep- ulchre. He was an aged man, with a long beard, and pale, emaciated face, who, it was said, spoke all lan- guages by miracle, and claimed to act by direct author- ity of the Virgin. When he preached, the divine letter containing his instructions was kept clasped in one of liis hands, the fingers of which were never even for a moment unclosed, lest he should lose the supernatural commission. This conduct readily imposed on the credulous multitude, while terror among the higher or- ders spread the wildest rumors as to his origin and char- acter. He was said to be an apostate Cistercian monk; in his youth he had denied Jesus Christ ; he had been, nay, was a Mohammedan ; he it was that, in his youth, had led the crusade of children, who had plunged by thousands into the sea, or been sold into slavery to the Saracens; finally, lu' was an emissary of the Soldan of Egypt. Most of t Ills is manifest fable ; but this person's faculty tor preaching makes it probable that he was really a monk, while his title, "the Master of Hungary," leads to the suspicion that he was in some way connect- ed with the Bulgarian Manichees. He certainly had great powers of organization ; for, as he proceeded through France, and as his retinue of credulous boors was augmented by numbers of profligate desperadoes, he appears to have instituted and maintained a tolerable discipline. Two lieutenants, who bore the title of mas- ters, and numerous captains of thousands, received his
orders and transmitted them to the obedient multitude, ^larching through Flanders and Picardy, he entered Amiens at the head of thirty thousand men ; thence he passed to the Isle of France, gathering the whole labor- ing population in his wake. None of the cities dared to close their gates against him; the horde of shepherds had become an army. On their banners were embla- zoned the Lamb and the Cross, the Virgin w'ith her an- gels appearing to the "master." In battle array they reached Paris to the number of one hundred thousand men. Blanche, the queen-regent, in some wild hope that these fierce peasants might themselves aid in achieving or compel others to achieve the deliverance of her son, suffered them to be admitted into the capital. But now their hostility to the Church became apparent. They not only usurped all the priestly functions, per- formed marriages, distributed crosses, offered absolution to those who joined their crusade, but they inveighed against the vices of the priesthood. ''They taunted," says Matthew Paris, " the Minorites and the friar-preach- ers as vagabonds and hypocrites; the white monks" (the Cistercians) " as covetous of lands, and the robbers of flocks ; the black monks" (the Benedictines) " as proud and gluttonous ; the canons as half-laj'men, given to all manner of luxury ; the bishops as hunters, hawkers, and voluptuaries." It is noteworthy that the popularity of the Pastoureaux, at least in the cities, was won by thus heaping reproaches on the medi.'eval clergy. The mas- ter, emboldened by impunity (he had actually been ad- mitted into the presence of the queen), now worked his way to Paris. Mounted in the pulpit of the church of St. Eustache, wearing a bishop's mitre, he preached and blessed and consecrated, married and granted divorces, while his swarming followers mercilessly slew the priests who endeavored to oppose them. After a short stay they quitted the city. The unwieldy host divided into three bodies. One went towards Orleans and Bourges ; one towards Bordeaux: one to the Mediterranean coast. The first troop, led by the master in person, entered Orleans, notwithstanding the resistance of the bishop and clergy. Finding the populace favorable to the in- surgents, the bishop issued his inhibition to all clerks, ordering them to keep aloof from the jirofane assembly. Unfortunately, the command was not obeyed. Some of the j'ounger scholars were induced to attend the preach- ing which had awed Paris and her university. One of them focilishlj' interrupted the preacher; he was imme- diately struck down; the scholars were pursued; many were killed. The bishop laid the city under an inter- dict and fled. Leaving Orleans they shortly reached Bourges, where, penetrating into the Jewish quarter, they plundered the houses and massacred the inhabi- tants. Here the executive, at length convinced of their danger, decided to act. The moment selected was judi- cious, for the Pastoureaux were not expecting opposition. The master was about to or had failed to perform some pretended miracle, when the assault was commenced. A soldier rushed forth and clove the head of the master; the royal bailiff and his men-at-arms fell on the panic- stricken followers; the cxcommunion was read ; such of the shepherds as were not massacred were hanged. Si- mon de Montfort at Bordeaux adopted similar measures with the second division. The leader was seized and thrown into the Garonne, and his followers cut down by the soldiery or hanged by the magistrates. The third division, which reached Marseilles about the same time, met w ith a similar fate.