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342 pages, Hardcover
First published October 2, 2008
“The past is a foreign country, they do things differently there”.It’s easy to think of history as a boring litany of dates and kings and battles, endless murky politics and government systems, and who conquered whom. But that’s only one side of history, and the one that, while mattering in the long run, probably made little difference to people who actually lived it.
“Welcome to a place of pride, wealth, authority, crime, justice, high art, stench, and beggary.”What we don’t usually get when learning about history is what it actually was to *live* at that time. As Mortimer asks, how would you live your life in the 14th century England? What would your city or village look like? What about your house or castle? If you were a time traveler visiting the Middle Ages, what would you wear? How would you get from one place to another? What would you eat? Where would you stay? How about bodily functions? How would you greet people? What if you got sick? How about crime you may encounter? How about your hygiene practices? How do you measure time? What would a job pay you and what can you afford to buy with your wages? How about crime and law enforcement? And what would you do for entertainment — music, plays, jousting, archery, hunting — or perhaps bearbaiting?
“It is generally said that medieval men are in their prime in their twenties, mature in their thirties, and growing old in their forties. This means that men have to take on responsibility at a relatively young age. In some towns citizens as young as twelve can serve on juries. Leaders in their twenties are trusted and considered deserving of respect.”
“Medieval boys are expected to work from the age of seven and can be hanged for theft at the same age. They can marry at the age of fourteen and are liable to serve in an army from the age of fifteen.”
“As for women, you can advance these “prime,” “mature,” and “growing old” periods of life by six or seven years. A woman is in her prime at seventeen, mature at twenty-five, and growing old by her mid-thirties. In the words of one of Chaucer’s characters, a thirty-year-old woman is just “winter forage.”
“A butcher selling bad meat can expect to be dragged through the streets of the town on a hurdle and then placed in the pillory with the rotten meat being burnt under him. Likewise a baker selling bad bread. A vintner caught selling foul wine is dragged to the pillory on a hurdle, forced to drink a draught of the offending liquor, and then set in the pillory, where the remainder of the liquid is poured over his head. The sweetness of the revenge makes up for the sourness of the wine.”
“While the traditional image of knights in armour is accurate and widely accepted, the equally representative image of knights wearing corsets and suspender belts is perhaps less well known.”
��In 1370 another writer remarks with shock that tunics have now grown so short that you can see the outlines of men’s bottoms.”
“In the modern world, in which female clothing is more often designed to attract the attention of the opposite sex, the radical sexualization of men’s clothing is doubly surprising. It is not women’s skirt lengths which change with the times but those of men. No wonder monastic chroniclers feel obliged to pass comment: they blame the men for displaying very short skirts and well-packed hose, and they blame the women for being delighted by what they see.”
“Imagine a disease were to wipe out 40 percent of the modern population of the UK—more than 25 million people. Now imagine a historian in the future discussing the benefits of your death and the deaths of your partner, your children, and your friends … You would want to cry out, or hang your head in despair, that historians could blithely comment on the benefits of such suffering. There is no shadow of a doubt that every one of these people you see in 1348—whether they will die or survive—deserves your compassion. When you see women dragging their parents’ and children’s corpses into ditches, weeping and screaming—when you listen to a man who has buried all five of his sons with his own hands, and, in his distress, he tells you that there was no divine service when he did so, and that the death bell did not sound—you know that these people have entered a chasm of grief beyond description.”
“Every single pregnancy is thus like a game of Russian roulette, played with a fifty-barrel gun. A dozen children is like firing that fifty-barrel gun a dozen times. Twenty-two percent of women will not survive that number of pregnancies. Often it is not the birth itself which is fatal but the blood loss afterwards. As for the babies, a much greater proportion do not survive the ordeal. The exact rate is unknown but more than 10 percent are stillborn. Of those who do survive the birth, and live long enough to be baptized, one in six will be dead before their first birthday.”
(I need to quote that to every new-age person insisting on freebirthing).
“So, as long as you can get enough to eat, and can avoid all the various lethal infections, the dangers of childbirth, lead poisoning, and the extreme violence, you should live a long time.”
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We might eat differently, be taller, and live longer, and we might look at jousting as being unspeakably dangerous and not at all a sport, but we know what grief is, and what love, fear, pain, ambition, enmity, and hunger are. We should always remember that what we have in common with the past is just as important – real and essential to our lives as those things which make us different.
”Imagine a disease were to wipe out forty per cent of the modern population of the UK – more than twenty-five million people. Now imagine a historian in the future discussing the benefits of your death and the deaths of your partner, your children and your friends … You would want to cry out, or hang your head in despair, that historians would blithely comment on the benefits of such suffering. There is no shadow of a doubt that every one of these people you see in 1348 – whether they will die or survive – deserves your compassion. When you see women dragging their parents’ and children’s corpses into ditches, weeping and screaming – when you listen to a man who has buried all five of his sons with his own hands, and, in his distress, he tells you that there was no divine service when he did so, and that the death bell did not sound – you know that these people have entered a chasm of grief beyond description.” (p.203)
”Cast your mind back to the different standards of hygiene and justice in the fourteenth century. If we look at these aspects of life and judge them as dirty and cruel, we are really only describing our own perceptions as viewed from the modern world. There is nothing wrong in doing this, it just is very present-centred. It says more about us now than it does about us in the fourteenth century (or any other age for that matter; the past is all dirty and cruel in the modern popular imagination, with the exception of the Romans, who are just cruel). However, if we start to consider medieval people as alive […] we can begin to see these people in relation to their contemporaries. Of course they are not all filthy. Many are proud of the clean state of their houses – like their modern counterparts – regardless of the judgements of people in six hundred years’ time. We may consider them excessively cruel for beating their children and dogs, but this is judging them by our standards, not their own. As we have seen, fourteenth-century parents who do not beat their children are thought to be acting irresponsibly.” (p.290f.)