The Black Death

Whatever one’s thesis about the inevitability of the Black Death it cannot be denied that it found awaiting it in Europe a population singularly ill-equipped to resist. Distracted by wars, weakened by malnutrition, exhausted by his struggle to win a living from his inadequate portion of ever less fertile land, the medieval peasant was ready to succumb even before the blow had fallen. But it was not only physically that he provided an easy prey; intellectually and emotionally he was prepared for disaster and ready to accept if not actually to welcome it.

Though the Europeans of the fourteenth century were painfully aware that they understood little of the disease which was destroying them they were at least confident that they knew the prime cause of their suffering. Few contemporary chroniclers fail to point out that the plague was an affliction laid on them by the Almighty, retribution for the wickedness of the present generation. Konrade of Megenberg, in his refreshingly heretical Buch der Natur,^{62} was virtually unique in dismissing the theory of divine punishment on the grounds that nothing so promiscuous in its results could possibly have been intended by God.

It would have been astonishing if he had found many others to share his opinions. Even in the materialistic and, at a certain level, sophisticated nineteen-sixties the apocalyptic vision of a world about to incur destruction through its own folly and wickedness is by no means lost. Man-made devices may have been substituted for the pestilential hammer of the Middle Ages but both methods can be and are interpreted as manifestations of God’s inscrutable workings.

How far more certain it was that the credulous and superstitious citizens of fourteenth-century Europe, unable to see any natural explanation of this sudden and horrifying holocaust, believing without question in hell-fire and the direct participation of God in life on earth, well-versed in Old Testament precedents for the destruction of cities or whole races in a sudden access of divine indignation, would take it for granted that they were now the victims of God’s wrath. Like the citizens of Sodom and Gomorrah they were to die in expiation of their sins. ‘Tell, O Sicily, and ye, the many islands of the sea, the judgements of God! Confess, O Genoa, what thou hast done, since we of Genoa and Venice are compelled to make God’s chastisement manifest!’^{63}

The Europeans were possessed by a conviction of their guilt. They were not so sure of what, exactly, they were guilty but the range of choice was wide. Lechery, avarice, the decadence of the church, the irreverence of the knightly classes, the greed of kings, the drunkenness of peasants; each vice was condemned according to the prejudices of the preacher and presented as the last straw which had broken the back of God’s patience.

‘In those days,’ wrote the English chronicler, Knighton,

there was much talk and indignation among the people because, when tournaments were held, in almost every place, a band of women would arrive as if they had come to join the sport, dressed in a variety of the most sumptuous male costumes. They used to wear partly-coloured tunics, one colour or pattern on the right side and another on the left, with short hoods and pendants like ropes wound round their necks, and belts thickly studded with gold and silver. They were even known to wear those knives which are called ‘daggers’ in the vulgar tongue in pouches slung across their bodies; and thus they rode on choice war horses or other splendid steeds to the place of tournament. There and thus they spent or, rather, squandered their possessions, and wearied their bodies with fooleries and wanton buffoonery… But God, in this matter, as in all others, brought marvellous remedy…^{64}