The Black Death and the Later Middle Ages

Death and the maiden

Okay, future AP Euro students. I'm going to go ahead and jump into the Pre-AP Euro arena in this post. I know it's still early in the summer, but it never hurts to get a good start on the year. I just want to make sure that you understand a few things before you continue reading this post. The AP exam will only hold you responsible for knowledge of history after the year 1450. Anything that occurred before 1450 will not appear on the exam. It would be very convenient if history conformed itself to these nice little bookended dates. It doesn't. 1450, depending upon how you define it, falls in the middle of the first half of the Renaissance. Many AP Euro teachers (certainly the four on this campus) do expect their students to develop an understanding of the events leading up to 1450. This post will begin this process of filling in some of the details of these Pre-AP Euro years.

In an earlier post I talked about trying to find the big ideas in the historical narrative and trying to find the connections between the major events and ideas. One of the major trends of the middle ages (ca. 450 - 1400) was the recovery of Western Europe from the collapse of the Roman Empire and its development as a distinct civilization. This included the development of western Christianity and the Catholic Church, the development of a feudal economy and society, and relatively unbroken population growth as more land came under agricultural cultivation. This final century of the middle ages (the 14th century) saw a series of crises that "primed the pump" for the Renaissance (rebirth) of the 15th and 16th centuries. The population growth of the middle ages was spectacularly halted and reversed by famine and plague Black Death (1347-1351). The decline in the feudal economy and society, which was beginning to break up in the 13th century, was further accelerated in much of Europe by the Hundred Years' War (1337-1453). Even the church lost some of its shine in a series of crises throughout the century, the Babylonian Captivity of the Church (1309-1377) and the Great Schism in the Catholic Church (1377-1415). We can get to the crises of feudalism and the church in a later post. I really want to start with the first set of disasters in the 14th century, famine and the Black Death.

The medieval iron plow known as the carruca

The closer historians look at European society at the beginning of the 14th century, the more they see a society on the edge of disaster. By 1300, Europe had seen a tremendous increase in population as more land was brought under cultivation during the High Middle Ages (1100-1300). They did this by clearing the great forests of Europe (gasp!) and draining the swamps. In the Low Countries (the Netherlands) they "reclaimed" land from the sea by creating earthen dikes and pumping out the water behind it to create arable land. The use of a new heavy iron plow, the carruca, pulled by team of horses allowed peasant farmers to cultivate the heavier soils of northern Europe. These innovations are often credited with making this population growth possible. So, what happened? Well, the first thing that happened is that, by 1300, Europe's had reached the limit of what its agricultural system could support. The Three-Field System of agriculture that much of Europe adopted during the High Middle Ages still left a third of Europe's arable land uncultivated each year. As the countryside became overpopulated (I know it sounds crazy) many peasants and rural laborers migrated to urban areas to find better opportunities. Did they find these opportunities? Not really. In fact, the historical record is cluttered with reports of the increasing population of urban poor from cities all over Europe during this time. To make matters worse, as the population expanded to the limit of agriculture to support it the cost of food increased. It wouldn't take much to push the system beyond its limits.

The first disaster struck between the years 1315 and 1317. The middle ages had been a relatively warm period in Earth's history. The summers were regular and balmy (Not quite as warm as they are now, but still nice.). This kind of predictable weather is great for an agricultural society like that of medieval Europe. Right around 1300 those warm summers began to get a little less warm, and a little less predictable. This slight drop in overall temperature shortened growing seasons. It also caused very unpredictable weather. Between 1315 and 1317 torrential rains destroyed most of the harvests in northern Europe. This resulted in a severe shortage of food, hunger, and severe starvation. Chroniclers of the 14th century record the long processions of starving people, many looking like walking skeletons, wandering from town to town in search of food. In some instances, they even reported incidents of cannibalism. The shortage drove prices of food even higher, increasing the death toll of the famine. This Great Famine of 1315-1317 may have killed 10% of the population of Europe. Approximately one quarter of the harvests of the early 14th century may have been destroyed by the continuation of what has come to be called the Little Ice Age, ensuring the continuation of chronic malnutrition through the first half of the century. This first disaster was a perfect setup for the even bigger disaster to follow, the Black Death.

A doctor attempts to treat plague victims

The Black Death is the name given to the outbreak of Bubonic plague that swept like wildfire across Europe between 1347 and 1351. This plague was made possible by the revival of trade routes to the east during the High Middle Ages. A ship full of Genoese merchants brought the plague with them to Sicily from the port of Caffa in the Black Sea in October of 1347. Instead of the silks and spices they were expecting, the Sicilians were treated to high fever, swollen lymph nodes (called buboes), aching joints, bleeding under the skin that caused dark blotches, and, eventually, death. The pneumonic form of the plague killed even faster, and was spread from person to person as the victim coughed up the blood that rapidly filled his lungs. The overcrowded conditions in Italian cities, combined with generally poor sanitation, caused the plague to travel swiftly up the Italian boot. In the preface to the Decameron, Giovanni Boccaccio (We'll talk about him later) described the terrifying speed with which this plague travelled.

"It spread without stop from one place to another, until, unfortunately, it swept over the West. Neither knowledge nor human foresight availed against it..."

 Modern science tells us that the plague was caused by a nasty little bacterium called Yersinia pestis, that was brought to Europe by hitchhiking fleas on the backs of hitchhiking black rats on that Genoese ship (So the moral of the story is don't pick up hitchhikers). 14th century medicine had no idea what caused it, and only a vague idea of how it was spread. 

"Neither the advice of physicians nor the virtue of any medicine seemed to help or avail in the cure of these diseases...The virulence of the plague was all the greater in that it was communicated by the sick to the well by contact, not unlike fire when dry or fatty things are brought near it."

A mass burial of plague victims

 The effects of this outbreak of the plague, the first major disease in Europe since the 7th century, were devastating. Europe may have lost one quarter to one half of its population (I lean a little closer to that second figure). In pure numbers, that means that in the space of three years the Black Death claimed the lives of up to 38 million people. The death toll was much higher in the urban areas of Europe. Cities like Florence, Paris, & Rome report numbers as high as 50% killed. It's a little hard for us to imagine this kind of devastation. It's should not be that difficult to imagine the impact of that kind of death on a civilization (The Second World War isn't that far in the past).

Economically, The Black Death was a big game changer. Economic activity cannot carry on as if nothing happened when up to half of the workforce has been killed. Towns and cities struggled to reorganize their workforce. Old systems of work and economy had to be transformed. The shortage of labor created by the plague may have accelerated the mechanization of labor (increased use of windmills and watermills) and increased the incentive for innovative solutions. The rural economy also took a big hit. Because labor was scarce, rural farm workers could ask for higher wages. Serfdom, which was already in decline, ended in much of western Europe. The remaining workforce needed the ability to move to where the work was (and the wages were higher, cha-ching!). Initially, food prices dropped as a result of the lower population (fewer people to eat the food). This was a disaster for the landed nobility. Their income from rents and agricultural produce fell as the cost of their labor increased. In many instances, they were forced to convert the old feudal labor obligations to rents. As they realized that their quality and way of life were threatened by this new social arrangement, feudal lords of Europe imposed wage restrictions and attempted to bring back the old labor obligations. The class tension that this created was one of the factors responsible for the outbreak of peasant revolts in France (the Jacquerie, 1358) and England (The English Peasants' Revolt of 1381) later in the century.

Recently excavated plague burial

The psychological effects of the plague were incredibly disturbing. Death became a regular feature in European life and art. In the face of what seemed to be certain death, many Europeans simply threw any sort of rules of civil society and morality out of the window. In an attempt to enjoy their increasingly limited time on earth, they went on drinking, spending, and sexual binges, described here by Boccaccio.

"Day and night they went from one tavern to another drinking and carousing unrestrainedly. At the least inkling of something that suited them, they ran wild in other people's houses, and there was no one to prevent them, for everyone had abandoned all responsibility for his belongings as well as for himself, considering his days numbered."

Others, fueled by a extreme sense of piety, and believing that the plague was sent to punish mankind for its sinful ways, turned to a form of extremist asceticism. Groups of people known as flagellants roamed from town to town, flogging themselves with metal-tipped whips and begging for God's forgiveness. Wherever they went they caused quite a stir amongst the population. Initially, these flagellants had the support of the Catholic church. This changed when the flagellants began to denounce Pope Clement VI, claiming that the end of the world was at hand, and attacking clergy who spoke out against them. To make matters worse, the flagellants began to incite violence against the Jewish population, blaming them for the plague and claiming that they had poisoned the wells. This violence was worst in Germany, where much of the Jewish population fled east to the protection offered to them by the king of Poland. Clement VI was forced to condemn the flagellants, and by 1350 the movement was crushed. 

Death comes for us all.

The art world also saw a morbid fascination with death. Images of skeletons and decaying corpses dancing amongst the living became a common theme in post-plague art. In countless works of art skeletons tugged at the beards of kings and dragged priests and bishops along by their robes. They carried away old men, beautiful young maidens, and little babies. This Danse Macabre was to serve as reminder that death come to us all, even bishops and kings.

It would take at least 250 years for the population to return to pre-plague levels. Don't worry, it's not as bad as it sounds. As is often the case in history, periods of great devastation and decay are the catalysts for periods of incredible recovery and sweeping change. That was the case with the disastrous 14th century in Europe.

Next Time: The Hundred Years' War! 

Sources

Merriman, John, A History of Modern Europe: From the Renaissance to the Present, 2nd ed., New York: W. W. Norton, 2004

Palmer, R. R., Colton, Joel, A History of the Modern World, 8th ed., New York: McGraw-Hill, 1995

Spielvogel, Jackson, Western Civilization, 6th ed., Belmont, CA: Thompson Wadsworth, 2006

Europe 101

The summer reading list for AP Euro is only three books long, but there is quite a bit of variety in the choices offered. There is a historical and philosophical novel (Sophie's World), a standard history (A World Lit Only By Fire), and then there's Rick Steves' Europe 101: History and Art for the Traveller. Most AP Euro teachers would never put this book on any reading list (I'll take the blame for putting it on the list.). After all, it's not a formal work of history. So what the heck is it? Why is this odd little book on the reading list?

Rick Steves is a travel writer and tour guide. He specializes in European travel and even has his own show on PBS. He claims that he is first, and foremost, a teacher. He teaches people how to travel and to get the most out of the experience. When it comes to European travel, the best way to have a meaningful experience is to know something about the history, art, and cultures of the continent. This serves as the focus of Rick's television show and everything else he does. He wrote Europe 101 with this in mind. It is a crash course in European history and art for people who are planning on traveling to Europe so that they may have a deeper understanding of what they are experiencing. Because it is not written with an eye toward history professors or your general history geek the book is written in a very easy-to-read and conversational style (He even cracks history jokes 0_o). It's a guide to history for people who usually don't find history all that interesting. That's whyI figured that this would be a great introduction to European history for most sophomores. It also has a great selection of full color pictures and diagrams to help you understand some of the things we will be discussing in class.

David, Michelangelo (1504)

I prefer to look at us all as travelers in the classroom. We will be taking a journey through history to places far away, and into cultures that seem familiar yet are clearly very foreign to us. To better understand why an artist uses a certain image, or why a particular ruler acted in a particular manner, or why a people might have reacted to that image or act in a certain way we must develop an understanding of the cultures that produced the artists, rulers, and people. If you look at Michelangelo's David through 21st-century eyes, it is just a 14 foot tall statue of a naked guy. But if we look at it through the filter of the Italian Renaissance, it becomes a symbol of the unlimited potential of man and a new vision of what it means to be human. If you're curious to find out more, welcome to AP Euro.

A World Lit Only By Fire

One of the summer reading choices is William Manchester's A World Lit Only By Fire, an informal history of the end of the Middle Ages in Europe and the beginning of the Renaissance. The basic thesis of Manchester's book is that the medieval mindset of Europe was shattered by several events that occurred around the the year 1500. The events he describes, the decline of the Roman Church, the advent of humanist thought, the increasing power of the "New Monarchies," and the circumnavigation of the Earth by Magellan and his crew, are presented as the keys to the formation of the modern mindset and very clear break with the Middle Ages. In the introduction to his book, Manchester admits that, while he was not completely unfamiliar with the world of the early sixteenth century, it was not ground that he had often trod upon. In fact, Manchester is better known as a 20th-century historian, having written books on John F. Kennedy, Douglas MacArthur, and Winston Churchill. This is why he had his work reviewed by James Boyden, "an authority on the sixteenth century." However, we must still be very careful when reading Manchester. While he did get many things right, he still got much of it wrong.

I know what you're thinking. "How in the world can you say that?! Why would you have us read a book that is wrong?!" No need to panic. Like I said, Manchester did get some things right. His claim that these events that occurred between 1450 and 1550 DID have a profound impact on the way that Europeans thought about themselves and the world around them. These are only some of the events that historians identify as those things which led to the development of the modern world. What Manchester gets wrong, in the judgement of myself and that of many current historians, is the scale of this change. Manchester presents the world of Medieval Europe as a "dim era." He makes the claim that "Intellectual life had vanished from Europe," using the illiteracy of Charlemagne to support this claim. He paints a picture of a dark age of "incessant warfare, corruption, lawlessness, obsession with strange myths, and an almost impenetrable mindlessness. It's very easy for us to sit back from the comfort and pass judgement on people who lived from 1,500 to 650 years ago. We can travel around the world in a matter of hours. Information travels even faster! An era when it may have taken months to travel from one side of Europe to the other, and books were a precious and incredibly expensive commodity may, indeed, seem a bit dark to those of us living in the information age. Unfortunately, modern historical research has discredited this view of the Middle Ages as a Dark Age. In fact, historians haven't really held this belief since the 1920s and 30s.

Students at a medieval university; Is that guy in green texting?!

Just like any era in history, the Middle Ages in Europe were far more complex then many people give them credit for. Learning and intellectual life was not unknown to the Europeans of the Middle Ages. While formal education was not nearly as widespread as it is today, the monasteries and universities of Europe were lively centers of education and debate. Theology was the major subject of intellectual inquiry, but the traditional liberal arts (The trivium of grammar, rhetoric, and logic and the quadrivium of arithmetic, geometry, astronomy, and music) formed the foundation of education at medieval universities. The learning of the Classical Era did not die during the Middle Ages, either. It was being preserved in the Latin manuscripts copied in the monasteries of Europe and in the Arabic transcriptions of the Greek classics by Muslims in Spain and the Middle East. The 15th century would see the rapid "rediscovery" of these classical works described by Manchester.

"To what extent is the term 'Renaissance' a valid concept for a distinct period in early modern European history?" This is one of the first questions we tackle at the beginning of the year in class. It's really just a very academic way of asking what made the Renaissance the Renaissance, and is it really so different from the era that came before. As we get a broader picture of what the Later Middle Ages was like, and a more comprehensive view of the Renaissance, we will find more continuity between the two than is presented in Manchester. That's the beauty of history; it's an ongoing conversation and debate.

On a side note: Manchester is a bit obsessive in his coverage of Magellan. He devotes one third of the book to his historic voyage. The only thing you really need to come away with is that Magellan's voyage provided confirmation of the spherical nature of the Earth. While this is something that many had already assumed (Otherwise, why would you sail west hoping to reach the east?), it did have the effect of changing the way we thought about the nature of the universe that would impact the Scientific Revolution of the following century.

As always, you can use the comments section or email me to ask any questions.

Big Idea: Realism vs. Nominalism

Some of you may have chosen to read Sophie's World by Jostein Gaarder for the summer reading. This book is very different than the other two choices on our list. The most obvious difference is that it is a novel instead of a traditional work of history. The novel is part mystery (Who is the philosopher? Who is Hilde? Who is Albert Knag, and what does he want with Sophie?) and it is part history of western philosophy. Of course, for our purposes, we are more interested in this novel as a history of philosophy. Gaarder does a very good job of making western philosophy more accessible to younger readers by wrapping it in the narrative of Sophie and the Philosopher. Pay close attention to the big ideas presented by the Philosopher in his lessons and the effect those ideas have on the world in which Sophie lives. It is these big ideas with which we should concern ourselves.

In our survey of modern European history this year we will be studying the history of ideas. Many students struggle with these ideas (especially when we get to the 19th century -isms). We added Sophie's World to the list of reading many years ago precisely because it deals only with ideas. One way to help understand the big ideas in the history of philosophy is to develop an understanding of the major themes in philosophy and some of the major conflicts. Every era likes to pretend that it has invented some great new idea or philosophical thread. On closer inspection, what seems like something new and revolutionary turns out to be a variation on a theme that sometimes can be traced back to the ancient Greeks. Einstein's search for a unified field theory can (as an idea) be traced back to Thales of Miletus, who postulated a theory of the universe as far back as 600 B.C.E. He believed that everything in the universe was tied together by water as the basic element. Even teachers haven't really invented anything new. We still use the basic question-and-answer technique to lead our students to understanding that was developed by Socrates in the 5th century B.C.E. (the Socratic Method). So, it should come as no surprise to see the same basic idea come and go throughout history.

Detail from The School of Athens by Raphael (1509 - 1511)

To give you a little bit of help with Sophie's World, I will briefly introduce you to one of the biggest conflicts in philosophical history; the problem of universals. In the 12th century C.E. (A.D. for most of you), the problem of universals was a major issue for many theologians at the universities of Europe. The basic problem was actually the nature of reality. What constitutes reality? What is "real"? These theologians (people who study God's attributes and relation to the Universe) were divided into two camps that directly reflected the earlier schools of Plato and Aristotle, the Ancient Greek philosophers. Take a close look at the picture above. It's a detail from The School of Athens by the Renaissance painter Raphael (We'll learn more about him later this year.). In this giant fresco located in the Apostolic Palace at the Vatican, Raphael places images of Plato and Aristotle arguing about the nature of reality in the center of figures representing philosophy and the liberal arts. Raphael envisioned philosophy as the search for causes of knowledge, and identified this conflict between Plato and Aristotle as the root of this search.

So what? What were these big ideas that Plato and Aristotle have? How are they related to the "problem of universals" in the 12th century? Some of these arguing theologians took the position of Plato (the guy on the left). They claimed that the physical objects that surround us (rocks, trees, horses, etc.) are not real. They are simply the physical manifestations of universal ideas (ideals, "rockness", "treeness", "horseness", etc.) that reside in the mind of God. Plato called this the world of ideals. To him, we were all imperfect reflections of ideal forms that existed in this ideal world. We are nothing more than shadows cast on the wall. All knowledge comes from this world of ideals. That's why Plato is pointing to the heavens in the painting. To these 12th century theologians that means that every thought, every bit of knowledge that enters your mind has been planted there by God. One can only arrive at the truth by examining these universals. These theologians were known as realists. 

The other camp took the position of Aristotle in the argument. They believed that the objects around us (those same rocks, trees, horses, etc.) constitute reality. If you've ever had an unfortunate encounter with a rock, tree, or horse, you probably see their point (ouch!). Just like Aristotle, they believed that universal ideas and concepts were simply names that we have applied to these things in the world. In other words, ideas come from the world around us through the application of human reason (which is a gift from God). One can only arrive at the truth by examining the objects and the world around us. This is why Aristotle is motioning to the world under the heavens in the painting. Adherents of this way of thinking were known as nominalists (from the Latin word nomina; name).

Now, get a load of this! Fast forward 500 years to the 17th century and the foundations of the Scientific Revolution. Two distinct modes of thinking and discovering "the truth" about the world developed. The first of these ideas claimed that the world of the senses was illusory and the only way that one could reach the truth was through the application of deductive reasoning. Deductive reasoning is a process that arrives at conclusions from a set of premises. In this case, these premises came from the examination of universal truths through the application of human reason. For example; all cats are animals; this is a cat; therefore, this is an animal. The most basic truth of all was the starting point for the major proponent of this way of thinking, Rene Descartes: I think, therefore, I am. The second way of thinking, known as inductive reasoning, was advocated by Francis Bacon. According to Bacon, the whole of human knowledge comes from observing the world around us, and then applying human reason to what we have observed. For example; every polar bear we have ever seen is white; therefore, all polar bears are white. This would have to be verified by further observation. While these may seem like new ideas, they are really a variation on the Plato (realists/deductive reasoning) vs. Aristotle (nominalists/inductive reasoning) argument. 

If you are reading Sophie's World this summer, look for these big ideas and how they affect the way in which Sophie perceives the world around her. If I have confused you, or you have questions about the other books feel free to send me an e-mail, or use the comments section below.