The Black Death (19 page)

Dr Lunn has calculated that 47.6 per cent of the beneficed clergy in the diocese of the Bishop of Bath and Wells died of the Black Death. It can therefore be said, with reasonable
confidence
, that it is unlikely that more than 52 per cent or less than 35 per cent of the total population met a similar fate. A safer, because looser way of expressing the same proposition would be to say that, taking a conservative view, between a third and half the people must have died.

The figures for the mortality among beneficed clergy can be used with much greater confidence when it comes to
establishing
a ratio between different areas. If twice as many clergy died in Yorkshire as in Northamptonshire, then it is reasonable to assume that more or less twice as many laymen died as well. It would be tempting to apply the same mathematics to cities and towns as well as larger areas, but, obviously, the narrower the statistical base, the more risk there is of serious distortions being introduced. It is permissible to compare dioceses on this basis, possibly even archdeaconries, but where deaneries or smaller units are concerned then the comparative figures are no more than a valuable but uncertain pointer towards the relative
sufferings
of the areas.

*

In December 1349, when things were almost back to normal, Bishop Ralph ventured as far as Yeovil. As part of his visitation he held a special service of thanksgiving. To his dismay certain ‘sons of perdition’ armed with ‘bows, arrows, iron bars and other kinds of arms’ attacked the church, injured many of his
attendants
and kept the Bishop and his congregation bottled up until nightfall. The siege was then transferred to the rectory where it lasted till the following day. At this point the sons of perdition either got bored and went home or, as the official story had it, a
party of ‘devout sons of the church’ came to the rescue.
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Sixty of those concerned were later ordered to do public penance.

It is tempting to read a perhaps impermissible amount into this story. It showed, after all, extreme audacity on the part of the inhabitants of Yeovil to attack a magnate as powerful, both spiritually and temporally, as the Bishop of Bath and Wells. Though the mild revenge which he exacted suggests that the assault was not particularly serious, there must still have been good reason, in the minds of the rioters at least, to indulge in such an escapade. Some particular grievance may have inspired it but the action of the crowd may surely reflect considerable anger against the Bishop and all the ruling classes, a by-product of the intense fear and misery in which they had lived for the previous twelve months. Pressures of that kind must generate intense emotions and such emotions require an outlet.

To appreciate the full impact of so fearful a calamity on an ignorant and credulous people calls for an intense effort of
historical
imagination. Some glimmering of what it was like might be gleaned from the reactions of the people of London and
Coventry
or, still more, of Dresden and Berlin in the face of prolonged and devastating air-attack. In these cases a pattern of crowd
behaviour
has been established. There was an initial reaction of anger directed against the enemy, exhilarating, almost euphoric, with vows of vengeance and pride in the courage and solidarity which the victims of the bombing displayed. Then there might be panic, a brief breakdown of morale and the capacity to produce discipline or rational responses to external stimuli. And finally came apathy and indifference; a grudging though often
successful
adaptation of life to the needs of the new situation.

But with apathy came rancour and suspicion; doubts about the other members of society with whom, so recently, they had felt united in suffering. Suspicions of the rich: the more
prosperous
parts of town, said the poor, were mysteriously spared by the raiding bomber – this proved that some sinister
understanding
existed between them and the enemy. Suspicions of the rulers: they only kept the war going so as to grow fat on arms sales or for some other selfish end. Suspicions of the doctors: they saved their drugs for themselves or their privileged friends.
Suspicions of the shop-keepers: they hoarded their precious goods to sell at a profit to the undeserving who could afford to pay. Class looked askance at class; neighbourhood at neighbourhood.
Loyalties
retracted: to the street; to the family; ultimately to oneself.

The analogy between twentieth-century air-raid and medieval pestilence obviously breaks down at many points. Baehrel has suggested that the Revolutionary Terror in France produced the same defence reactions in those who endured it as were to be found in the plague-struck Europeans of 1348 or, for that matter, the victims of the cholera epidemic of 1884.
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The conclusions which he draws are strikingly similar to those derived from a study of the blitz. A belief in plots; a conviction that someone has to be made the scapegoat for everything; were almost always the chosen outlet for surplus passions. Whether aristocratic emigré or Jewish poisoner, bourgeois tool of a reactionary clique or incompetent doctor,

And yet neither the blitz nor the Revolutionary Terror yield an adequate impression of the psychological shock which
medieval
man endured. For where there is a common, identifiable enemy then there must be a sense of camaraderie; it matters little who the foe may be, to hate him will provide relief and bulk
larger
in the mind than the pettier grudges that divide one from one’s neighbours. The first fine flower of anger against the emigre aristocrat or the marauding bomber might, in time, lose its
capacity
to excite or inspire but it survived as an element lending cohesion to the attacked. Medieval men had no one to hate. They might work off their resentment in campaigns against the lepers or the Jews but few of those who sacked the ghettoes can have believed that, by their deed, they were doing more than tinker with the instrument of their destruction while leaving the root cause untouched. The Black Death was the work of God, and against God they could not fight.

The only defence against the plague in which the doctors had the slighest faith was flight from the afflicted area. This the poor knew, and yet they knew too that it was a defence to which they could have no recourse. As the poor of Genoa, Florence, Paris or London saw the rich and privileged bundle up their most
precious
possessions and flee the cities it would have been
astonishing
if they had felt no resentment, no sense that they were being deserted and betrayed. With such a mood abroad it was inevitable that the processions of the Flagellants would quickly take on a revolutionary tinge, that the houses of the magnates would be sacked and the clergy abused, derided or even assaulted.

There is little chapter and verse to illustrate the upsurge of class hatred which arose during the plague. ‘Before 1789’, wrote Baehrel in explanation of this in France, ‘this sentiment of
hatred
left few traces: the poor rarely use a pen.’ But subsequent epidemics have made it clear how quickly the feelings of the underprivileged could be embittered. During the cholera epidemic of 1832, when slightly greater sophistication if not tolerance might have been expected, the Parisian mob rioted through the smarter
quartiers
, accusing nobles and bourgeois not only of suffering less seriously from the disease but of poisoning their impoverished fellow-citizens into the bargain. Who can doubt that the vastly more credulous and worse afflicted poor of the fourteenth century must have felt the same rancour and
suspicion
? If they failed to sack the houses of the rich it can only have been because the torpor induced by famine and misery had already broken their spirits before the plague began to work on their emaciated bodies. But, in the last analysis, the most
noticeable
feature of the Black Death was not that some escaped but that everyone was to some extent involved and paid the price of involvement. For the months which the Black Death lasted it must have seemed to those who suffered that everything was
discredited
and at an end. The doctors could cure nobody and, by their efforts, made themselves a laughing stock. The Church was impotent to defend itself or its faithful and had resort only to muttered objurgations about the sinfulness of mankind. The rulers abandoned their palaces and their responsibilities and left their people to die in misery. And the Black Death spared nobody.

Death had always been a preoccupation of medieval man; now it became an obsession. Always he had known that in time it must come to everyone but never before had the fact been brought so forcibly to his attention. Never before had those set in authority over him been shown so clearly to be no braver, no better, no wiser and no less vulnerable. Like every other lesson, it was to be forgotten but, at that moment, it must have seemed that its memory would never fade.

*

It is impossible that England should have been spared such
tensions
but even the somewhat scanty evidence for their existence which is to be found in the countries of continental Europe is lacking this side of the Channel. The maltreatment of the Bishop of Bath and Wells, which was mentioned at the beginning of this digression, could possibly have had such an origin, yet equally some quite different factors, of which we now know nothing, may have been responsible. A monk was beaten up in
Winchester
yet, as we shall see, there was good and sensible reason for his misfortune.
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A spirited battle between monks and
townsmen
took place in Hull but such affrays, in Hull, were
practically
a local sport and call for no special explanation. The excesses of the Flagellants found no favour with the people of London and the few Jews who still lived in England were left in peace. The Bishops were constantly at work to whip up penitential fervour and not to curb it. A few incidents of panic or violence can be culled from the contemporary chronicles but nothing remotely suggestive of mass-hysteria.

Can one deduce from this that the Englishman, in the face of quite as grave a danger, proved more phlegmatic or better
disciplined
than his continental contemporary? It would be
hazardous
to push the argument too far. To argue that something must be true because of lack of evidence to the contrary is always dubious. When the evidence either way is as scanty as in
England
of the fourteenth century it would be folly. But what can
be said with fair confidence is that any widespread movements on the scale of those experienced in Spain, France or Germany could not have escaped the attention of the chronicler. For one reason or another the Englishman did not indulge in the massive disorders in which others found an outlet for their emotions.

There is no reason to exclude national temperament from the complex of factors which must explain this omission provided that one does not try to erect too pretentious or elaborate a
structure
on the small basis of established fact. Even in the fourteenth century, when inadequate communications and the weakness of the central government ensured that loyalties were still
primarily
to the lord, the community or the region, there was already apparent a consistency in English life and character which it would be absurd altogether to ignore.

‘They could not, they would not be driven or frightened out of what they dimly comprehended they had to do.’ The words were applied by Drew Middleton to the Londoner in the blitz
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but they fit as well in the fourteenth century. One of the most
striking
features of the Black Death in England, attested to in the Court Rolls of innumerable manors and those borough records that are still available, is the way in which communal life
survived
. With his friends and relations dying in droves around him, with labour lacking to till the fields and care for the cattle, with every kind of human intercourse rendered perilous by the
possibility
of infection, the medieval Englishman obstinately
carried
on in his wonted way. Business was very far from being as usual but landlord and peasant alike did their best to make it so.

The simple structure of the more or less self-contained
medieval
village was, of course, far easier to maintain under stress than the elaborate social infrastructure of contemporary civilization. So far as the typical peasant was concerned, England’s was a
subsistence
economy and to have let it founder would have been to cease to exist as a society, almost, indeed, to cease to exist at all. But the Englishman did more than just keep alive. Though the Black Death violently distorted the pattern of village life, wherever it was possible to do so taxes were paid and manorial services rendered; the quick not only buried their dead but
dutifully
paid the fines on inheritance which were owing to the landlord. Within a few months one cell alone of Bruton Priory
received
fifty head of oxen and cattle as heriots; one for each tenant who died. Here and there the burden was too great; organized society ceased to exist for a few weeks or months, perhaps even for ever. But such cases were the exception. By and large, and to a greater extent than seems to have been true in continental Europe, the fabric of society survived.