WEBVTT - God and the Black Death, Part 2

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<v Speaker 1>My Welcome to Stuff to Blow Your Mind production of

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<v Speaker 1>My Heart Radio. Hey, welcome to Stuff to Blow Your Mind.

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<v Speaker 1>My name is Robert Lamb and I'm Joe McCormick, and

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<v Speaker 1>we're back with our second part in this series we've

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<v Speaker 1>been doing about the Black Death, which is another name

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<v Speaker 1>for the big outbreak at the beginning of the second

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<v Speaker 1>plague pandemic. There have been three major pandemics in world

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<v Speaker 1>history of of plague caused by the bacterium your Cineya

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<v Speaker 1>pestis the second one of them is this big one

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<v Speaker 1>at the in the Late Middle Ages that began in

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<v Speaker 1>the middle of the fourteenth century and then had these

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<v Speaker 1>recurrent waves that went on for hundreds of years after that.

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<v Speaker 1>And so in the last episode we we talked about

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<v Speaker 1>I guess mostly there we talked about scientific questions about

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<v Speaker 1>what the causative agent of the plague was, how it spread,

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<v Speaker 1>and some of the outstanding quests about that. There's still

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<v Speaker 1>a lot actually that is surprisingly unknown about how exactly

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<v Speaker 1>these plague pandemics worked, or certainly the older ones before

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<v Speaker 1>the one in the nineteenth and twentieth century. Yeah, So

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<v Speaker 1>in this episode we're going to look more at the

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<v Speaker 1>contemporary response to the Black Death, the fourteenth century response

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<v Speaker 1>to the Black Death, Well, what we know about, uh,

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<v Speaker 1>the views on disease and illness at the time, and

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<v Speaker 1>to what extent those were useful or useless against this

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<v Speaker 1>this onslaught of plague. Now, Rob, I know one of

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<v Speaker 1>the main reasons that you got interested in doing a

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<v Speaker 1>series of episodes on the plague was that you were

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<v Speaker 1>interested in religious responses to the plague, like what were

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<v Speaker 1>the religions in the affected communities saying about the plague?

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<v Speaker 1>And so that's what we've been looking into for this episode,

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<v Speaker 1>and we'll probably end up doing another one after this. Uh.

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<v Speaker 1>And this has been a really interesting subject, not only

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<v Speaker 1>because it is inherently interesting, but actually the historiography of

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<v Speaker 1>the subject is interesting. Like there's been interesting recent scholarship

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<v Speaker 1>on the historical analysis of the different religious responses to

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<v Speaker 1>the Black Plague and and how those analyzes have worked

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<v Speaker 1>and to what extent they're accurate. So, uh So the

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<v Speaker 1>full disclosure, I think when we do start talking about

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<v Speaker 1>comparative religious responses to the Black Plague, this is something

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<v Speaker 1>that I think is probably still a matter of debate.

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<v Speaker 1>This is also, like we were talking about in the

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<v Speaker 1>last episode, not something that's just a settled set of

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<v Speaker 1>facts that are a matter of the history books. Right.

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<v Speaker 1>And then also when we get into stuff like this,

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<v Speaker 1>a lot of times there are some broad theories about how, okay,

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<v Speaker 1>if you didn't have the Black Death, you wouldn't have

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<v Speaker 1>had this, or because of the Black Death, this and

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<v Speaker 1>this occurred, and some of these are very compelling cases.

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<v Speaker 1>But we also have to remind ourselves that, like, you know,

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<v Speaker 1>this is a complex game of trying to figure out

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<v Speaker 1>how history comes together, and you know, what causes what?

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<v Speaker 1>So you know, but butterfly wings are flapping all over

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<v Speaker 1>the place. Uh So you know, we have to have

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<v Speaker 1>to remind ourselves that nothing is one certain. But some

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<v Speaker 1>of these arguments are rather interesting. Well, let's go ahead

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<v Speaker 1>and start here in uh In, in the world of

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<v Speaker 1>Christian Europe at the time, and uh I thought we

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<v Speaker 1>might begin by just looking at the broader view of

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<v Speaker 1>illness and ultimately the divine um. Basically, how did people

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<v Speaker 1>at this time in this region view the cause of disease,

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<v Speaker 1>What did they think about disease, where do they think

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<v Speaker 1>it came from? And how did they think you should

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<v Speaker 1>attempt to treat it? And so I thought we might

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<v Speaker 1>run through some of the key ideas here, and some

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<v Speaker 1>of these we've discussed on the show before, sometimes at length.

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<v Speaker 1>So for starters, there was the idea of the four humors,

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<v Speaker 1>and this was rooted in the work of Hippocrates, that

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<v Speaker 1>an imbalance of the four humors of blood, flim, black bile,

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<v Speaker 1>and yellow bile could result in disease. And this idea

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<v Speaker 1>had been built on by Galen and others. So it

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<v Speaker 1>basically said, you know, to treat illness, one would need

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<v Speaker 1>to rebalance the humors, and there were various ways of

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<v Speaker 1>doing this. But we know now that this was not correct,

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<v Speaker 1>and this is in fact one of the um the

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<v Speaker 1>main lines of thinking leading to a major treatment of

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<v Speaker 1>the Middle Ages and and beyond, which is the treatment

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<v Speaker 1>of blood letting, or actually not just blood letting, blood letting,

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<v Speaker 1>various purging procedures that would try to purge people of

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<v Speaker 1>excess fluids within the body when some when it was

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<v Speaker 1>thought that their humors were out of balance. So if

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<v Speaker 1>you you know, you had too much blood in the

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<v Speaker 1>body and maybe that's leading to uh, I don't recall exactly,

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<v Speaker 1>maybe a fever or something like that. I could have

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<v Speaker 1>that wrong. What they thought led to what but you

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<v Speaker 1>could you could alleviate that by putting, you know, punching

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<v Speaker 1>a hole in the body and allowing excess blood to

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<v Speaker 1>run out, right now, Next, there was the there was

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<v Speaker 1>the idea that illness spread via bad air, and this

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<v Speaker 1>was me asthma theory, which we've definitely discussed on the

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<v Speaker 1>show before. Uh. This also had been advanced by Hippocrates.

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<v Speaker 1>So again an idea rooted in in in classical thought

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<v Speaker 1>and some of the you know what, we're considered the

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<v Speaker 1>best ideas concerning the natural world of the time. Um. So,

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<v Speaker 1>as we've discussed on the show before, the notion of

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<v Speaker 1>bad and foul air being the thing that allows disease

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<v Speaker 1>to travel and infect. That would mean therefore the removal

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<v Speaker 1>of bad air, or the positioning of yourself further from

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<v Speaker 1>bad air, would be a way to prevent or combat illness. Now,

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<v Speaker 1>interestingly enough, this approach can work accidentally in some cases.

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<v Speaker 1>But again, this one too is not correct. Yeah, so

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<v Speaker 1>we've actually done at least one whole episode on miasma

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<v Speaker 1>theory before, maybe multiple episodes, So if you go into

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<v Speaker 1>the back catalog you can probably find that somewhere. Um.

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<v Speaker 1>But but Yeah, miasma theory is very interesting, especially because

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<v Speaker 1>it's it's mechanisms are not always easy to nail down.

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<v Speaker 1>But yeah, it's generally the idea that there's something in

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<v Speaker 1>the air, often a foul smelling air or some kind

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<v Speaker 1>of bad air or bad vapor, that that could have

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<v Speaker 1>a number of proximate causes of its own. It may

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<v Speaker 1>be air that is caused by a conjunction of the

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<v Speaker 1>planets or something, or it might be released from deep

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<v Speaker 1>in the earth during an earthquake, and all of these

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<v Speaker 1>things might ultimately be something you could trace back to

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<v Speaker 1>a supernatural cause. As many people in Christian Europe would

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<v Speaker 1>they would say, you know, well, here are the proximate causes.

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<v Speaker 1>It's bad air, that would say, released by the planets,

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<v Speaker 1>are released by an earthquake. But ultimately it's God. It's

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<v Speaker 1>God is punishing us, and we'll come back to the

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<v Speaker 1>theological interpretations. In a moment, I was reading a work

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<v Speaker 1>by a historian named Michael W. Doles who lived nineteen

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<v Speaker 1>forty two to nineteen eighty nine, who was a historian

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<v Speaker 1>of medicine and historian to the Middle East. He published

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<v Speaker 1>a book called The Black Death in the Middle East

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<v Speaker 1>in nineteen seventy seven, I think it was actually his

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<v Speaker 1>doctoral assertation, but he's a widely cited scholar on this

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<v Speaker 1>subject who and also I want to come back either

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<v Speaker 1>in this episode or in the next episode with more

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<v Speaker 1>recent scholarship that has offered some some critiques of of

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<v Speaker 1>doles as generalizations about about religious responses to the plague.

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<v Speaker 1>So this it's not just like what he says goes

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<v Speaker 1>for all time. But in an essay I was reading

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<v Speaker 1>called the Comparative Communal Responses to the Black Death and

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<v Speaker 1>Muslim and Christian Society is published in the seventies. Uh,

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<v Speaker 1>he's writing before he gets into the religious responses, he's

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<v Speaker 1>writing about the dominant mechanistic theories of plague transmission within

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<v Speaker 1>both Christian and Muslim societies. And he writes that both

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<v Speaker 1>of these societies tended to have this same dominant mechanical

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<v Speaker 1>theory of the spread of plague, so both of them

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<v Speaker 1>were largely working from miasma theory, like you're talking about

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<v Speaker 1>the idea that plague is caused by bad air. And

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<v Speaker 1>this is because communities of of both religions were largely

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<v Speaker 1>drawing on the same medical traditions like you mentioned hippocerty

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<v Speaker 1>ease the elaboration on Hippocrates by Galen, but then also

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<v Speaker 1>even sina Or also known as Avicenna, and as a

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<v Speaker 1>result of the belief in miasma theory, a common preventative

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<v Speaker 1>to infection under this theory is what might be called

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<v Speaker 1>changing the air. And so this could have this could

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<v Speaker 1>have interpretations that would actually be useful even though the

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<v Speaker 1>theory is wrong, and could have interpretations that would be

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<v Speaker 1>completely useless. So it might mean, say, getting out of

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<v Speaker 1>the area where the bad air is. You know, you're

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<v Speaker 1>changing the air by changing your location. So if everybody

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<v Speaker 1>around you is getting infected, that probably means there's some

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<v Speaker 1>bad air around and you need to get away from it,

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<v Speaker 1>so you could flee. But then also it could mean

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<v Speaker 1>something like sweetening the air. This was a common practice

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<v Speaker 1>of infusing the air you breathe with pleasant sense, like

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<v Speaker 1>herbs or flowers or fresh fruits. And so when you

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<v Speaker 1>see those plague doctor masks like we talked about in

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<v Speaker 1>the in the previous episode, that they might have a

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<v Speaker 1>beak or some kind of protuberance coming from where the

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<v Speaker 1>mouth and the nose would be. That presumably the person

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<v Speaker 1>wearing the mask is breathing through not having a journey

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<v Speaker 1>theory of disease. They were not thinking about trying to

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<v Speaker 1>filter out droplets bearing viral particles. Instead, they were thinking

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<v Speaker 1>about filtering the air coming into your mouth and nose

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<v Speaker 1>with sweet smells. So those protuberances in the mask would

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<v Speaker 1>often be stuffed with herbs or or something like that.

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<v Speaker 1>Right and then and then, I think in at least

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<v Speaker 1>in some cases, the idea too was that there was

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<v Speaker 1>still an opening right next to either nostril so um,

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<v Speaker 1>so that there were a number of problems with that design,

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<v Speaker 1>which again, to be clear, was not would not have

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<v Speaker 1>been in in in use during this time period. It

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<v Speaker 1>would have come centuries later, and there's still some dispute

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<v Speaker 1>as to house widespread they actually were. But despite the

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<v Speaker 1>fact that they come later and they they might not

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<v Speaker 1>have been as widespread as you might get an impression, uh,

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<v Speaker 1>they still do reflect the dominant thinking of out the

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<v Speaker 1>mechanistic causes of disease transmission at the time. UH. And

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<v Speaker 1>it's understandable because you basically have a learned system here

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<v Speaker 1>that matches up closely with some of our natural responses

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<v Speaker 1>to say, revolting or alarming smells. You know we like

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<v Speaker 1>basically aligns up with some of our body's natural defenses

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<v Speaker 1>against potentially poisonous or infectious agents, right, I mean, so

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<v Speaker 1>we have natural disgust reactions that are almost certainly evolved

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<v Speaker 1>to protect us from infectious disease. Like why is it

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<v Speaker 1>that we tend to find the body fluids of of

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<v Speaker 1>other people and animals revolting and like we want to

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<v Speaker 1>get away from them as probably because that is an

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<v Speaker 1>evolved response. An animal that happens to be disgusted by

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<v Speaker 1>body fluids and stays away from them is less likely

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<v Speaker 1>to contract an infectious disease. So that's also an area

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<v Speaker 1>in which even though the person who has this disgusted

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<v Speaker 1>reaction might not understand the mechanisms that, oh, tiny organisms

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<v Speaker 1>might get into my body and then start colonizing and

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<v Speaker 1>infecting me. Uh, the the intuition provided by the disgusted

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<v Speaker 1>reaction is itself protective, even though you you might you

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<v Speaker 1>wouldn't understand the reason why. But anyway, coming back to

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<v Speaker 1>the other half of it, So another way of changing

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<v Speaker 1>the air is to change your location. Right, So if

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<v Speaker 1>you get away from where you perceive there to be

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<v Speaker 1>a cloud of mi asthma, you might also be getting

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<v Speaker 1>yourself away from real vectors of disease, which could be

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<v Speaker 1>a number of things when we talked about different theories

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<v Speaker 1>of this in the last episode, but you could be

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<v Speaker 1>getting yourself away from host populations of infected animals like

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<v Speaker 1>commence al rodents which are carrying fleas which would deliver

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<v Speaker 1>the infectious bite, or away from infected people who could

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<v Speaker 1>possibly be spreading the disease directly, either through droplets that

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<v Speaker 1>they're coughing out leaving the nose and mouth if they

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<v Speaker 1>have pneumonic plague and infection of the lungs, or getting

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<v Speaker 1>away from infected people who are transmitting plague to other

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<v Speaker 1>people through they're human ectoparasites, which is a finding of

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<v Speaker 1>a recent study we we talked about, I think it

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<v Speaker 1>was from eighteen or so that that said the the

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<v Speaker 1>for a number of plague outbreaks, it looks like the

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<v Speaker 1>best explanatory model for how the plague spreads is if

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<v Speaker 1>it's being spread person to person through things like human

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<v Speaker 1>lice and human fleas. But in any case, getting away

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<v Speaker 1>from where plague is is an effective method of protecting

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<v Speaker 1>yourself no matter which of these vectors is the dominant

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<v Speaker 1>one than Now from this point we get into some

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<v Speaker 1>of the more supernatural causes, and we can certainly lump

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<v Speaker 1>these all together and just say all right, supernatural causes

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<v Speaker 1>of the of the disease, of the plague, or we

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<v Speaker 1>can divide them up into a few different categories. On

0:12:50.520 --> 0:12:53.480
<v Speaker 1>one hand, I think we can easily state that the

0:12:53.520 --> 0:12:56.360
<v Speaker 1>supernatural is never the cause of an illness and therefore

0:12:56.400 --> 0:12:59.720
<v Speaker 1>buying large supernatural solutions are not going to work. Um.

0:12:59.760 --> 0:13:02.640
<v Speaker 1>But it roughly speaking, I think we can look at

0:13:02.640 --> 0:13:05.600
<v Speaker 1>three different categories and we can discuss them from there. So,

0:13:05.640 --> 0:13:10.560
<v Speaker 1>first of all, there's the supernatural individual level, so disease

0:13:10.600 --> 0:13:14.360
<v Speaker 1>as a result of sin, like individual sin, a punishment

0:13:14.440 --> 0:13:19.720
<v Speaker 1>for sin, or a test administrated by supernatural forces. Uh,

0:13:19.760 --> 0:13:22.520
<v Speaker 1>generally we're talking about God or an agent of God.

0:13:23.000 --> 0:13:26.760
<v Speaker 1>Medieval thinking tended to limit the extent to which demons

0:13:26.760 --> 0:13:30.200
<v Speaker 1>could actually mess with flesh. This is something that was

0:13:30.280 --> 0:13:33.160
<v Speaker 1>discussed in the had been discussed in the works of Aristotle,

0:13:33.320 --> 0:13:36.679
<v Speaker 1>and Thomas Aquinas had laid in on this. So there

0:13:36.679 --> 0:13:39.920
<v Speaker 1>are certain limits, like the idea that that the devil

0:13:40.000 --> 0:13:43.160
<v Speaker 1>could not turn you into an animal, because that would

0:13:43.160 --> 0:13:45.840
<v Speaker 1>that would be in defiance of natural law. But other

0:13:45.920 --> 0:13:49.480
<v Speaker 1>things were permitted, so you can kind of it gets

0:13:49.520 --> 0:13:54.319
<v Speaker 1>into kind of a messy theological area. Um. But so

0:13:54.600 --> 0:13:56.400
<v Speaker 1>for the most part, when people were looking for a

0:13:56.440 --> 0:13:58.760
<v Speaker 1>cause of the plague, they were not looking to Hell.

0:13:58.880 --> 0:14:02.000
<v Speaker 1>They were looking to Heaven. Yeah. From everything I've been reading,

0:14:02.040 --> 0:14:08.080
<v Speaker 1>this was especially the the overwhelming, uh, supernatural explanation used

0:14:08.080 --> 0:14:11.560
<v Speaker 1>throughout Christian Europe at the time was that that disease,

0:14:11.679 --> 0:14:15.480
<v Speaker 1>especially plague, is in some way a punishment for sin,

0:14:16.040 --> 0:14:20.320
<v Speaker 1>and it often an individual punishment for sin. Uh. And

0:14:20.360 --> 0:14:22.520
<v Speaker 1>of course this could give rise to all kinds of

0:14:22.560 --> 0:14:25.880
<v Speaker 1>the Odyssey type questions right where the Odyssey, of course,

0:14:25.880 --> 0:14:29.280
<v Speaker 1>being the the subject of believers trying to justify the

0:14:29.320 --> 0:14:32.240
<v Speaker 1>ways of God to man. Uh. This could give rise

0:14:32.280 --> 0:14:36.640
<v Speaker 1>to questions like, well, why would innocent children uh be

0:14:36.880 --> 0:14:40.760
<v Speaker 1>catch this disease? You know, they're too young, um to

0:14:40.760 --> 0:14:43.360
<v Speaker 1>to be culpable for sin in the same way adults are.

0:14:43.400 --> 0:14:46.080
<v Speaker 1>And and this was addressed in numerous ways. Some people

0:14:46.160 --> 0:14:48.840
<v Speaker 1>might say, well, it's actually their parents are being punished

0:14:48.880 --> 0:14:51.360
<v Speaker 1>for their sin or uh, you know, and the saying

0:14:51.360 --> 0:14:53.000
<v Speaker 1>that the children will get to go to heaven their

0:14:53.040 --> 0:14:55.200
<v Speaker 1>parents are being punished, or it might be said that

0:14:55.240 --> 0:14:59.120
<v Speaker 1>the children h have disobeyed the commandments to honor thy

0:14:59.160 --> 0:15:02.160
<v Speaker 1>father and mother. So there by being disobedient to their parents,

0:15:02.160 --> 0:15:05.960
<v Speaker 1>they are actually being punished. But yeah, supernatural punishment seems

0:15:05.960 --> 0:15:09.960
<v Speaker 1>to have been an overwhelmingly common interpretation, especially within Christian Europe.

0:15:10.520 --> 0:15:12.560
<v Speaker 1>I do want to add a caveat though about like

0:15:12.600 --> 0:15:15.960
<v Speaker 1>the limited powers of of demonic forces, is that you're

0:15:15.960 --> 0:15:18.800
<v Speaker 1>going to also encounter exceptions to that rule, certainly when

0:15:18.800 --> 0:15:24.720
<v Speaker 1>you're dealing with individual surviving folkloric and mythological ideas. Um.

0:15:25.080 --> 0:15:26.800
<v Speaker 1>But but this is just sort of by and large

0:15:26.840 --> 0:15:29.160
<v Speaker 1>like what the what the how the learned members of

0:15:29.200 --> 0:15:32.600
<v Speaker 1>society would have interpreted the problem. Now, an extension of

0:15:32.600 --> 0:15:36.720
<v Speaker 1>the supernatural individual category is the supernatural group category, which

0:15:36.720 --> 0:15:39.240
<v Speaker 1>were already discussing a little bit here. This is the

0:15:39.240 --> 0:15:43.680
<v Speaker 1>same as previously uh explained, but roughly applied to an

0:15:43.800 --> 0:15:47.560
<v Speaker 1>entire city and entire people or culture, and generally limited

0:15:48.120 --> 0:15:51.520
<v Speaker 1>to you know, the judgment of divine forces. Again, so

0:15:51.600 --> 0:15:54.960
<v Speaker 1>there's something something is wrong in our culture, or in

0:15:55.000 --> 0:15:57.960
<v Speaker 1>our church, or in our kingdom and or in our

0:15:58.000 --> 0:16:02.080
<v Speaker 1>world entirely, we've fallen at ray, and therefore the Almighty

0:16:02.280 --> 0:16:05.520
<v Speaker 1>is punishing us. And then another category and this kind

0:16:05.520 --> 0:16:07.200
<v Speaker 1>of gets down to a lot of the like I say,

0:16:07.280 --> 0:16:11.080
<v Speaker 1>this sort of ground level folkloric um ideas, the idea

0:16:11.160 --> 0:16:14.320
<v Speaker 1>that witchcraft and magic were involved. This is something encountered

0:16:14.360 --> 0:16:16.920
<v Speaker 1>in cultures around the world generally, the idea of that

0:16:17.040 --> 0:16:22.440
<v Speaker 1>disease may be caused by others practicing magic against you. Um.

0:16:22.480 --> 0:16:27.320
<v Speaker 1>This generates ideas concerning whiches and sorcerers, but also leads

0:16:27.360 --> 0:16:32.160
<v Speaker 1>to all manner of mothering and the persecution in response

0:16:32.200 --> 0:16:35.760
<v Speaker 1>to illness. Something bad is happening to us. Illness is here,

0:16:36.320 --> 0:16:39.680
<v Speaker 1>someone is responsible, and we have to do something about it. Yeah.

0:16:39.680 --> 0:16:42.600
<v Speaker 1>And as as you allude to, and as anyone might

0:16:42.640 --> 0:16:48.160
<v Speaker 1>guess that this particular interpretation kind of really disastrous consequences. Yeah.

0:16:48.400 --> 0:16:51.720
<v Speaker 1>So again, none of these understandings of disease are are

0:16:51.760 --> 0:16:55.200
<v Speaker 1>actually valid, and none of them are really going to work.

0:16:55.240 --> 0:16:57.520
<v Speaker 1>Certainly some of them they seem to work, and then

0:16:57.560 --> 0:17:00.000
<v Speaker 1>they seem to work in certain cases with other illnes

0:17:00.040 --> 0:17:02.240
<v Speaker 1>us is. But then here comes the Black Death with

0:17:02.400 --> 0:17:05.480
<v Speaker 1>just staggering mortality rates. Uh. We got into this a

0:17:05.480 --> 0:17:08.080
<v Speaker 1>bit in the last episode, but I mean, in the

0:17:08.119 --> 0:17:10.320
<v Speaker 1>numbers are going to vary, but I've seen like a

0:17:10.520 --> 0:17:14.000
<v Speaker 1>rough thirty to seventy five percent mortality rate for plague.

0:17:13.720 --> 0:17:18.320
<v Speaker 1>I've seen bubonic with an eight percent mortality rate during

0:17:18.359 --> 0:17:21.879
<v Speaker 1>this time, and I've seen uh, the other varieties of

0:17:21.880 --> 0:17:24.320
<v Speaker 1>plague with you know, upwards of ninety to a hundred

0:17:24.400 --> 0:17:28.639
<v Speaker 1>percent of mortality. So it's uh, you know, staggering numbers

0:17:28.640 --> 0:17:32.560
<v Speaker 1>to consider. Yeah, with pneumonic or septo semic plagues, the

0:17:32.560 --> 0:17:34.840
<v Speaker 1>other two versions, and again they're they're all caused by

0:17:34.840 --> 0:17:37.280
<v Speaker 1>the same bacterium. It's all your cine epestis. It's just

0:17:37.359 --> 0:17:40.879
<v Speaker 1>about how the body gets infected Soneumonic is infection of

0:17:40.960 --> 0:17:45.560
<v Speaker 1>the lung tissue, like if either bubonic plague progresses to

0:17:46.320 --> 0:17:49.200
<v Speaker 1>a lung infection or if you inhale the bacterium directly

0:17:49.200 --> 0:17:52.200
<v Speaker 1>and it gives you a primary lung infection, that'sneumonic plague.

0:17:52.359 --> 0:17:55.239
<v Speaker 1>Septo semic plague is infection of the blood stream with

0:17:55.320 --> 0:17:58.600
<v Speaker 1>the your cine epestis. And either way, uh yeah, these

0:17:58.600 --> 0:18:02.920
<v Speaker 1>are just absolutely devas dating like without without very quick

0:18:03.000 --> 0:18:06.480
<v Speaker 1>antibiotic treatments. And and I do think it's important to

0:18:06.520 --> 0:18:09.880
<v Speaker 1>stress that even in the modern world, with these versions

0:18:09.920 --> 0:18:12.000
<v Speaker 1>of plague, you've got to catch it early with the

0:18:12.000 --> 0:18:15.679
<v Speaker 1>antibiotics to be effective because these uh, these forms of

0:18:15.680 --> 0:18:18.919
<v Speaker 1>the disease can progress shockingly rapidly. There there are stories

0:18:18.960 --> 0:18:21.840
<v Speaker 1>from the Middle Ages of uh, you know, people people

0:18:21.960 --> 0:18:25.720
<v Speaker 1>going to bed seemingly okay and then just being dead

0:18:25.760 --> 0:18:30.480
<v Speaker 1>by the next morning. It's a shockingly rapid progression. And uh.

0:18:30.520 --> 0:18:34.760
<v Speaker 1>And yeah, the the mortality rates without early antibiotic intervention

0:18:34.880 --> 0:18:38.639
<v Speaker 1>or somewhere near a hundred percent. Now, some of the

0:18:38.680 --> 0:18:41.720
<v Speaker 1>prevention and treatment practices of the day were certainly in

0:18:41.760 --> 0:18:44.840
<v Speaker 1>line with the four humors and the miasma theory um

0:18:45.200 --> 0:18:47.680
<v Speaker 1>on the later front, and one of the most consequence

0:18:47.720 --> 0:18:49.880
<v Speaker 1>real views was that again one could just simply move

0:18:49.920 --> 0:18:52.720
<v Speaker 1>from an area with bad air to one with better air.

0:18:53.000 --> 0:18:55.240
<v Speaker 1>But all of this was more prevalent in the early

0:18:55.359 --> 0:18:58.959
<v Speaker 1>days of the Black Death um. As it progressed, you

0:18:59.000 --> 0:19:04.399
<v Speaker 1>saw more of a turning to potential religious cures and

0:19:04.440 --> 0:19:08.800
<v Speaker 1>religious treatments religious responses to the plague. Yeah, because if

0:19:08.840 --> 0:19:12.280
<v Speaker 1>you are following this view in in Christian that's very

0:19:12.320 --> 0:19:15.280
<v Speaker 1>common in Christian Europe, that the plague is being caused

0:19:15.359 --> 0:19:18.400
<v Speaker 1>by sin and it is a punishment for sin, then

0:19:18.400 --> 0:19:22.000
<v Speaker 1>you would think that the primary way of alleviating it

0:19:22.080 --> 0:19:25.919
<v Speaker 1>would be doing something about the underlying cause, doing something

0:19:25.920 --> 0:19:29.040
<v Speaker 1>about the state of sin that you're in, and trying

0:19:29.080 --> 0:19:31.320
<v Speaker 1>to fix that in order to get God to relent

0:19:31.440 --> 0:19:33.720
<v Speaker 1>with the disaster. Yeah, and so I like the most

0:19:33.760 --> 0:19:37.640
<v Speaker 1>obvious treatment here is Okay, if if God has allowed

0:19:37.640 --> 0:19:39.919
<v Speaker 1>this to happen or cause this to happen, I need

0:19:39.960 --> 0:19:41.639
<v Speaker 1>to get on the phone with God. And I do

0:19:41.720 --> 0:19:43.879
<v Speaker 1>have a way, I have a direct line. I can pray,

0:19:44.000 --> 0:19:47.600
<v Speaker 1>we can all pray. And so that was one method

0:19:47.720 --> 0:19:51.120
<v Speaker 1>turned to prayer, prayer to God, and various other other

0:19:51.400 --> 0:19:54.199
<v Speaker 1>religious approaches come into play. To hear the use of

0:19:54.240 --> 0:19:58.760
<v Speaker 1>ambulence and charms as a means of of aiding prayer

0:19:58.960 --> 0:20:02.240
<v Speaker 1>or as as a means of hecting against plague, even

0:20:02.280 --> 0:20:06.760
<v Speaker 1>as the idea that some form of contagion was taking place,

0:20:06.840 --> 0:20:10.639
<v Speaker 1>like the idea that it was that that they became

0:20:10.680 --> 0:20:13.240
<v Speaker 1>apparent that something was happening, it was somehow spreading from

0:20:13.359 --> 0:20:15.640
<v Speaker 1>person to person. Even if you got into this view,

0:20:16.359 --> 0:20:20.040
<v Speaker 1>there was still the idea, well, an amulet can stand

0:20:20.080 --> 0:20:22.199
<v Speaker 1>between me and that it can be the thing that

0:20:22.240 --> 0:20:25.680
<v Speaker 1>protects me. Um And when this didn't appear to work,

0:20:25.920 --> 0:20:28.920
<v Speaker 1>we can certainly understand why more extreme methods were then

0:20:28.960 --> 0:20:32.840
<v Speaker 1>explored like, if prayer doesn't work and amulets are not working,

0:20:32.920 --> 0:20:36.800
<v Speaker 1>then maybe I'm not trying hard enough, and therefore God

0:20:36.920 --> 0:20:40.080
<v Speaker 1>is still not removing this plague from my shoulders. And

0:20:40.119 --> 0:20:44.119
<v Speaker 1>here you get into some of the most interesting theological

0:20:44.240 --> 0:20:47.399
<v Speaker 1>reasoning that that appeared in Christian Europe in response to

0:20:47.440 --> 0:20:50.120
<v Speaker 1>the plague, which is picking up on on pre existing

0:20:50.200 --> 0:20:55.200
<v Speaker 1>ideas about the powers of the mortification of the flesh. Yes,

0:20:56.560 --> 0:21:01.800
<v Speaker 1>the various flagulent groups for example, Um, you've probably seen

0:21:02.640 --> 0:21:05.560
<v Speaker 1>art and uh you know, and you've seen paintings depicting

0:21:05.640 --> 0:21:10.320
<v Speaker 1>these individuals before, often people in white clothing UM, going

0:21:10.720 --> 0:21:16.280
<v Speaker 1>making like minor parades through the streets, whipping or flailing oneself,

0:21:16.560 --> 0:21:20.680
<v Speaker 1>drawing blood from one's back, thus staining the white garments

0:21:20.720 --> 0:21:25.119
<v Speaker 1>that you're wearing. UM as an act of penance. UM.

0:21:25.160 --> 0:21:28.120
<v Speaker 1>And the interesting thing about these is that these groups

0:21:28.160 --> 0:21:31.479
<v Speaker 1>practicing the mortification of the flesh in public rituals as

0:21:31.480 --> 0:21:33.840
<v Speaker 1>a means of of seeking penance during times of great

0:21:33.880 --> 0:21:38.840
<v Speaker 1>suffering and fear. These existed prior to the Black Death. UM.

0:21:39.359 --> 0:21:42.119
<v Speaker 1>You find these during the thirteenth century, and during the

0:21:42.160 --> 0:21:45.240
<v Speaker 1>thirteenth century they had already reached the point of heresy

0:21:45.600 --> 0:21:48.199
<v Speaker 1>or the charge of heresy by the church, as it

0:21:48.240 --> 0:21:53.200
<v Speaker 1>became a sort of grassroots means of removing one's sin effectively,

0:21:53.600 --> 0:21:56.119
<v Speaker 1>or or at least to the powers that be, seeming

0:21:56.119 --> 0:21:58.560
<v Speaker 1>to come dangerously close to cutting the power of the

0:21:58.640 --> 0:22:01.160
<v Speaker 1>Church out of the equation, because what do you need

0:22:01.240 --> 0:22:04.760
<v Speaker 1>church for when the power to remove sins resides in

0:22:04.800 --> 0:22:08.359
<v Speaker 1>your own hands and your own flails um Even more

0:22:08.440 --> 0:22:13.120
<v Speaker 1>so when this idea generates that merely witnessing a progression

0:22:13.200 --> 0:22:17.560
<v Speaker 1>of flagelens through the streets can remove your sins. If

0:22:17.600 --> 0:22:21.600
<v Speaker 1>you're trying to picture a procession, a flagulent procession, people

0:22:21.760 --> 0:22:25.159
<v Speaker 1>moving in formation through the streets punishing their own bodies

0:22:25.200 --> 0:22:28.439
<v Speaker 1>in order to enact the mortification of the flesh. And

0:22:28.440 --> 0:22:30.240
<v Speaker 1>and by the way, the mortification of the flesh, I

0:22:30.240 --> 0:22:33.840
<v Speaker 1>mean these people did point to sort of passages in

0:22:33.880 --> 0:22:37.080
<v Speaker 1>the Bible that could be interpreted as giving them license

0:22:37.160 --> 0:22:39.840
<v Speaker 1>to to enact this kind of spiritual dealing where the

0:22:40.000 --> 0:22:43.480
<v Speaker 1>you know, punishing the body or denying the body pleasure

0:22:43.520 --> 0:22:46.160
<v Speaker 1>and inflicting pain on the body could in some way

0:22:46.600 --> 0:22:49.400
<v Speaker 1>purify you in the eyes of God. Like there, uh,

0:22:49.440 --> 0:22:51.760
<v Speaker 1>you know, there's there are passages in like the Book

0:22:51.760 --> 0:22:54.520
<v Speaker 1>of Romans, where where the apostle Paul writes that for

0:22:54.840 --> 0:22:57.639
<v Speaker 1>if you live after the flesh, you shall die. But

0:22:57.840 --> 0:23:00.320
<v Speaker 1>if you live through the spirit, and through the spirit

0:23:00.359 --> 0:23:03.800
<v Speaker 1>do mortify the deeds of your body, you will live. Yeah,

0:23:03.920 --> 0:23:07.879
<v Speaker 1>and and ultimately the mortification of the flesh. Um, you know,

0:23:08.000 --> 0:23:11.280
<v Speaker 1>flagulent rights and so forth. It gets kind of it

0:23:11.320 --> 0:23:13.280
<v Speaker 1>gets really complicated. I think we've looked into the some

0:23:13.320 --> 0:23:15.920
<v Speaker 1>past episodes of the show, because you know, you're dealing

0:23:16.000 --> 0:23:19.280
<v Speaker 1>with with with with the pain and pleasure network of

0:23:19.280 --> 0:23:23.879
<v Speaker 1>the brain. Um, you're dealing with with complex you know,

0:23:23.960 --> 0:23:27.840
<v Speaker 1>mythic histories of suffering and the meaning of suffering, and

0:23:27.880 --> 0:23:31.760
<v Speaker 1>so we see rights of this nature in religions around

0:23:31.800 --> 0:23:34.720
<v Speaker 1>the world. It's it's it's nothing that's you know, completely

0:23:34.720 --> 0:23:38.880
<v Speaker 1>isolated to these movements we're discussing here. Yeah, that's right. Oh,

0:23:38.920 --> 0:23:41.360
<v Speaker 1>but I forgot sorry, I forgot to complete the thought

0:23:41.400 --> 0:23:43.399
<v Speaker 1>I started a moment ago. I was going to mention.

0:23:43.760 --> 0:23:46.560
<v Speaker 1>I was going to mention that flagelent groups and flagulent

0:23:46.880 --> 0:23:51.359
<v Speaker 1>processions of the Middle Ages are parodied, uh, to to

0:23:51.520 --> 0:23:53.760
<v Speaker 1>great effect in Monty Python and the Holy Grail. Do

0:23:53.760 --> 0:23:56.400
<v Speaker 1>you remember the part where the monks the brotherhood. They're

0:23:56.400 --> 0:23:58.800
<v Speaker 1>walking through the streets and beating their own faces with

0:23:58.800 --> 0:24:02.760
<v Speaker 1>the wooden boards. Yep, yeah, that's that's there's a lot

0:24:02.800 --> 0:24:06.400
<v Speaker 1>of I mean those guys, especially with Terry Jones. Uh,

0:24:06.520 --> 0:24:10.760
<v Speaker 1>you know, they were very well read on on medieval thought,

0:24:11.040 --> 0:24:13.760
<v Speaker 1>so uh yeah, it's it makes sense that we would

0:24:13.760 --> 0:24:17.520
<v Speaker 1>find such a great parody there. But certainly, yeah, to

0:24:17.520 --> 0:24:19.439
<v Speaker 1>get back to the point here, like these groups who

0:24:19.440 --> 0:24:23.000
<v Speaker 1>are around this line of thinking already existed, and during

0:24:23.040 --> 0:24:27.240
<v Speaker 1>the fourteenth century, the Black Death stirred this reaction again

0:24:27.359 --> 0:24:31.040
<v Speaker 1>for for obvious recent reasons, and so the practice surged,

0:24:31.080 --> 0:24:35.080
<v Speaker 1>and the practice even peaked during this time. Um uh,

0:24:35.320 --> 0:24:37.639
<v Speaker 1>you know, people were realizing these other forms of prayer

0:24:37.680 --> 0:24:40.760
<v Speaker 1>and religious right, we're not working. What is the next level?

0:24:40.760 --> 0:24:43.520
<v Speaker 1>We should take things too, well, maybe we should take

0:24:43.560 --> 0:24:46.200
<v Speaker 1>to the streets like this. Yeah, I do think it's

0:24:46.240 --> 0:24:50.800
<v Speaker 1>interesting that the mortification of the flesh idea took on

0:24:50.920 --> 0:24:55.240
<v Speaker 1>this public display. Uh. And I'm sure it wasn't always

0:24:55.240 --> 0:24:58.360
<v Speaker 1>a public display, but like, why why in the cases

0:24:58.400 --> 0:25:00.760
<v Speaker 1>of the people who led these procession ends in the streets,

0:25:00.840 --> 0:25:03.280
<v Speaker 1>was it not enough just to mortify your flesh or

0:25:03.280 --> 0:25:06.119
<v Speaker 1>punish your body in private? Why did you need to

0:25:06.119 --> 0:25:08.600
<v Speaker 1>do it as a group in public? What was that

0:25:08.680 --> 0:25:12.159
<v Speaker 1>accomplishing specifically? And I don't know the answer to that question.

0:25:12.760 --> 0:25:14.520
<v Speaker 1>You know, it probably gets into some of what we

0:25:14.640 --> 0:25:17.160
<v Speaker 1>discussed in our Tears episodes. You know that it's it's

0:25:17.200 --> 0:25:20.800
<v Speaker 1>one thing to have an emotional outpouring that is individual

0:25:21.280 --> 0:25:23.119
<v Speaker 1>or in or in a case of a you know,

0:25:23.200 --> 0:25:27.879
<v Speaker 1>sort of religious situation, a one on one communication with God.

0:25:27.920 --> 0:25:31.320
<v Speaker 1>But if it is public and communal, then it takes

0:25:31.320 --> 0:25:41.520
<v Speaker 1>on a different power. Now, there's an important distinction to

0:25:41.520 --> 0:25:44.560
<v Speaker 1>be made here between just the practice and the movement

0:25:45.160 --> 0:25:48.840
<v Speaker 1>of of of the flagelence here, because just the mere

0:25:48.880 --> 0:25:52.840
<v Speaker 1>practice of the mortification of the flesh was largely considered

0:25:52.840 --> 0:25:55.720
<v Speaker 1>an accepted form of penance within the church. But then

0:25:55.720 --> 0:25:58.160
<v Speaker 1>when we talk about the movement, we're talking about something

0:25:58.200 --> 0:26:02.000
<v Speaker 1>that is sometimes described as a man that ultimately was

0:26:02.080 --> 0:26:04.480
<v Speaker 1>beyond the control of the church. And that's where we

0:26:04.520 --> 0:26:07.800
<v Speaker 1>see the crackdown on groups such as these UH and

0:26:07.840 --> 0:26:11.120
<v Speaker 1>also sometimes those crackdowns were rolled up in the persecution

0:26:11.160 --> 0:26:14.040
<v Speaker 1>of other heresies. Yeah, that's right, because a number of

0:26:14.040 --> 0:26:17.119
<v Speaker 1>things could count as supposed mortification of the flesh, and

0:26:17.160 --> 0:26:18.800
<v Speaker 1>these would be all kinds of things you hear about.

0:26:18.840 --> 0:26:21.560
<v Speaker 1>You know, Christians in the Middle Ages doing in a

0:26:21.600 --> 0:26:23.919
<v Speaker 1>totally sanctioned way all the time, like fasting is a

0:26:23.960 --> 0:26:26.640
<v Speaker 1>friend of mortification of the flesh. You are denying yourself

0:26:27.080 --> 0:26:30.600
<v Speaker 1>fleshly carnal pleasures in in terms of food or whatever,

0:26:30.680 --> 0:26:35.040
<v Speaker 1>or even just um assuming poses that are uncomfortable for

0:26:35.119 --> 0:26:37.040
<v Speaker 1>long periods of time as a way of turning your

0:26:37.040 --> 0:26:39.760
<v Speaker 1>mind to God, like kneeling for long periods or something.

0:26:40.320 --> 0:26:43.639
<v Speaker 1>But you're making the distinction that that in the in

0:26:43.720 --> 0:26:46.880
<v Speaker 1>the Middle Ages, there arose these movements that were sort

0:26:46.920 --> 0:26:51.879
<v Speaker 1>of organized and highly devoted to the flagellent practice, and

0:26:51.960 --> 0:26:55.280
<v Speaker 1>these were sometimes condemned and seen as troublemakers by the

0:26:55.359 --> 0:26:58.600
<v Speaker 1>church authorities. Right, and you can you know, it ultimately

0:26:58.600 --> 0:27:01.240
<v Speaker 1>gets to know complex area because you can say, well, okay,

0:27:01.320 --> 0:27:04.399
<v Speaker 1>if the church believes that they have the path to salvation,

0:27:04.480 --> 0:27:08.240
<v Speaker 1>it's their job to keep people from altering the recipe

0:27:08.320 --> 0:27:10.760
<v Speaker 1>to the point where it's no longer producing the desired

0:27:10.840 --> 0:27:14.760
<v Speaker 1>results or you know, causing greater harm um. But then

0:27:14.760 --> 0:27:17.200
<v Speaker 1>on the other hand, you know, it's it is also

0:27:17.320 --> 0:27:20.600
<v Speaker 1>about power. You know, if if if a group has

0:27:20.640 --> 0:27:23.200
<v Speaker 1>determined that it is that it has reached the point

0:27:23.200 --> 0:27:25.680
<v Speaker 1>where it is limiting the power of the church. Though

0:27:25.800 --> 0:27:29.000
<v Speaker 1>then it's it becomes a threat to the church. Right. Yeah.

0:27:29.040 --> 0:27:31.680
<v Speaker 1>But another thing we should, of course say is that

0:27:31.760 --> 0:27:35.240
<v Speaker 1>the threats represented by these flagulent groups, it was not

0:27:35.359 --> 0:27:38.280
<v Speaker 1>just a threat to the authority of the church structure.

0:27:38.359 --> 0:27:41.920
<v Speaker 1>They were also doing very bad things in some cases,

0:27:42.119 --> 0:27:45.240
<v Speaker 1>like there were cases where flagellent groups were involved in, say,

0:27:45.280 --> 0:27:49.840
<v Speaker 1>the persecution of minority groups within the communities, right and

0:27:49.840 --> 0:27:52.240
<v Speaker 1>and yeah, and that's where we get to another huge

0:27:52.280 --> 0:27:55.320
<v Speaker 1>area that comes out of the religious response to the

0:27:55.320 --> 0:28:00.080
<v Speaker 1>Black Death, um, the persecution of minority groups, including the

0:28:00.080 --> 0:28:05.240
<v Speaker 1>the persecution of Jewish communities. So Jewish communities were often

0:28:05.359 --> 0:28:07.840
<v Speaker 1>had often been the target of let's say, blood libel

0:28:07.880 --> 0:28:12.359
<v Speaker 1>and accusations of various crimes and events. Um. And in

0:28:12.440 --> 0:28:15.520
<v Speaker 1>response to the Black Death, there were vile accusations that

0:28:15.560 --> 0:28:21.360
<v Speaker 1>the plague outbreaks were due to Jewish people poisoning wells. Now, certainly,

0:28:21.480 --> 0:28:24.520
<v Speaker 1>well poisoning has been used as a weapon of war,

0:28:24.640 --> 0:28:28.240
<v Speaker 1>had been used since in war and conflict since very

0:28:28.280 --> 0:28:31.440
<v Speaker 1>ancient times. We see accounts of it being used by

0:28:31.480 --> 0:28:35.359
<v Speaker 1>the Assyrians and others. But there was no well poisoning

0:28:35.359 --> 0:28:38.760
<v Speaker 1>going on here, and it's it's not it's not even

0:28:38.760 --> 0:28:42.640
<v Speaker 1>how this particular illness would have readily spread. Right. Uh,

0:28:42.800 --> 0:28:46.520
<v Speaker 1>there's an interesting article that I was reading about about

0:28:46.600 --> 0:28:50.560
<v Speaker 1>some of this, Peter Schwarzstein's The History of Poisoning of

0:28:50.600 --> 0:28:54.480
<v Speaker 1>the Well in Smithsonian, which gets into this larger trend

0:28:54.520 --> 0:28:58.120
<v Speaker 1>like how far back does this go, especially in ancient

0:28:58.640 --> 0:29:03.320
<v Speaker 1>you know, Mesopotamian conflict. But the author also gets into

0:29:03.360 --> 0:29:06.520
<v Speaker 1>these accusations of well poisoning a little bit during the

0:29:06.520 --> 0:29:09.560
<v Speaker 1>Black Death. I also found a very good ride up

0:29:09.840 --> 0:29:14.120
<v Speaker 1>on specifically the the anti Semitic activities during the Black

0:29:14.160 --> 0:29:17.200
<v Speaker 1>Death on Jewish history dot org that has a has

0:29:17.200 --> 0:29:19.520
<v Speaker 1>a good write up. Now, it should be stated that

0:29:19.600 --> 0:29:21.719
<v Speaker 1>this was not the first time in history there had

0:29:21.760 --> 0:29:24.760
<v Speaker 1>been anti Jewish persecution in Europe, but this was you

0:29:24.760 --> 0:29:26.760
<v Speaker 1>know that that was a long tradition, going back in

0:29:26.800 --> 0:29:29.320
<v Speaker 1>many ways to the early days of the Church. Um.

0:29:29.400 --> 0:29:32.320
<v Speaker 1>But this was a big spike in it. Yeah, absolutely,

0:29:32.560 --> 0:29:36.640
<v Speaker 1>um and and and so that that line of behavior,

0:29:36.720 --> 0:29:40.880
<v Speaker 1>that line of of lashing out with hatred against um,

0:29:41.200 --> 0:29:45.680
<v Speaker 1>against the Jewish people and other minority communities. Uh, like,

0:29:45.720 --> 0:29:49.280
<v Speaker 1>that was already established. So then comes to the Black Death. Uh,

0:29:49.320 --> 0:29:51.920
<v Speaker 1>these other religious options were kind of explored and in

0:29:51.960 --> 0:29:55.200
<v Speaker 1>some cases eventually exhausted, you know, asking yourself, well, why

0:29:55.200 --> 0:29:57.480
<v Speaker 1>are we being punished? Is it because of a failure

0:29:57.520 --> 0:30:00.360
<v Speaker 1>in the Crusades, is it rampants sin, is it probably

0:30:00.560 --> 0:30:03.760
<v Speaker 1>problems in the church, etcetera. Uh So, yeah, they end

0:30:03.840 --> 0:30:07.080
<v Speaker 1>up turning them to these Jewish communities, and the idea

0:30:07.120 --> 0:30:11.240
<v Speaker 1>of mass poisoning um by Jewish communities was something that

0:30:11.280 --> 0:30:15.640
<v Speaker 1>had already been raised in previous persecution UH efforts, sometimes

0:30:15.640 --> 0:30:18.640
<v Speaker 1>with lepers thrown into the accusation as well. You know,

0:30:18.680 --> 0:30:23.280
<v Speaker 1>so it gets into this whole conspiracy based illogical territory

0:30:23.360 --> 0:30:25.960
<v Speaker 1>of like, you know, the Jewish people and and lepers

0:30:26.000 --> 0:30:30.360
<v Speaker 1>working together to poison us and create disease. And as

0:30:30.400 --> 0:30:34.560
<v Speaker 1>a Shortstein points out in his article, this was already happening,

0:30:34.800 --> 0:30:36.760
<v Speaker 1>you know, before the Black Death, in response to a

0:30:36.800 --> 0:30:39.520
<v Speaker 1>lot of water borne illnesses, for example. But then the

0:30:39.560 --> 0:30:41.680
<v Speaker 1>Black Death gave it new life, and so you saw

0:30:41.760 --> 0:30:45.920
<v Speaker 1>regulations put in place and in UH cities like Vienna

0:30:46.200 --> 0:30:50.120
<v Speaker 1>where Jewish people were banned from consuming food, h and

0:30:50.200 --> 0:30:53.960
<v Speaker 1>drink that was intended for Christians. And this madness basically

0:30:53.960 --> 0:30:57.080
<v Speaker 1>continue till the fifteenth century, and along the way we

0:30:57.120 --> 0:31:00.520
<v Speaker 1>saw the persecution and the slaughter of Jews, the Roman

0:31:00.600 --> 0:31:04.160
<v Speaker 1>the Roman people, as well other minority groups. Pope Clement

0:31:04.280 --> 0:31:07.840
<v Speaker 1>the six Um actually outlawed it in an attempt to

0:31:07.880 --> 0:31:12.280
<v Speaker 1>protect Jewish communities, but uh, that only worked so much.

0:31:12.280 --> 0:31:15.640
<v Speaker 1>I mean, the horrible acts of expulsion and genocide continued.

0:31:16.280 --> 0:31:18.560
<v Speaker 1>So one of the again the really interesting things about

0:31:18.600 --> 0:31:21.200
<v Speaker 1>all of this is that again none of these religion

0:31:21.240 --> 0:31:24.200
<v Speaker 1>based attempts to thwart the plague really worked. And to

0:31:24.240 --> 0:31:26.760
<v Speaker 1>a large extent, the Church of the fourteenth century was

0:31:26.800 --> 0:31:30.440
<v Speaker 1>just met with this terrible test um and they failed.

0:31:30.760 --> 0:31:33.720
<v Speaker 1>People turned to the Church and it was unable to help.

0:31:33.800 --> 0:31:37.200
<v Speaker 1>Unable to help in the larger sense of preventing the illness,

0:31:37.240 --> 0:31:40.920
<v Speaker 1>but even the smaller instances of providing a framework for

0:31:40.960 --> 0:31:44.280
<v Speaker 1>the suffering. Uh. There was a lot of pessimism during

0:31:44.280 --> 0:31:47.280
<v Speaker 1>this period toward the powers that be, and you can

0:31:47.560 --> 0:31:51.600
<v Speaker 1>read accounts of say, churchmen not interacting with the lay

0:31:51.640 --> 0:31:54.840
<v Speaker 1>people out of fear of death, and that included say,

0:31:54.880 --> 0:31:58.160
<v Speaker 1>like last rites for the dying. So there was this

0:31:58.240 --> 0:32:01.320
<v Speaker 1>idea that the church was for aking people, just as

0:32:01.520 --> 0:32:06.200
<v Speaker 1>people were forsaking each other. In the wake of this illness. H. Yeah,

0:32:06.240 --> 0:32:12.640
<v Speaker 1>there's actually interesting debate from the time period about about

0:32:12.840 --> 0:32:18.200
<v Speaker 1>what is the appropriate course of action for for Christians

0:32:18.280 --> 0:32:21.880
<v Speaker 1>and for the clergy in reaction to the plague. Like,

0:32:21.880 --> 0:32:24.960
<v Speaker 1>like a big question was should you flee the plague

0:32:25.080 --> 0:32:27.360
<v Speaker 1>or not? Or should you stay? Should you flee or

0:32:27.400 --> 0:32:30.480
<v Speaker 1>should you stay to help your Christian brethren? And actually,

0:32:30.480 --> 0:32:33.200
<v Speaker 1>like there's a whole Martin Luther essay where he talks

0:32:33.240 --> 0:32:37.080
<v Speaker 1>about the this this debate, this argument about whether you

0:32:37.120 --> 0:32:39.320
<v Speaker 1>should whether you have a duty to stay, or whether

0:32:39.400 --> 0:32:42.040
<v Speaker 1>you should you should flee. Yeah. And now this is

0:32:42.040 --> 0:32:46.080
<v Speaker 1>not to say that that everyone up just outright abandoned Christianity,

0:32:46.120 --> 0:32:49.520
<v Speaker 1>but there was there was an increased turning away from

0:32:49.560 --> 0:32:52.560
<v Speaker 1>the church in search of quote, a different understanding of

0:32:52.600 --> 0:32:56.000
<v Speaker 1>the Christian message and walk of faith. This according to

0:32:56.120 --> 0:33:00.320
<v Speaker 1>Joshua J. Mark, who wrote about it in in These

0:33:00.360 --> 0:33:04.120
<v Speaker 1>Religious Responses to the Black Death. Uh. This you also

0:33:04.160 --> 0:33:08.000
<v Speaker 1>get into this argument that ultimately this kind of religious

0:33:08.080 --> 0:33:12.880
<v Speaker 1>crisis uh in Europe kind of laid the groundwork for

0:33:12.960 --> 0:33:17.680
<v Speaker 1>the Protestant Reformation of later centuries. Yeah. Martin Luther's famous

0:33:18.400 --> 0:33:21.680
<v Speaker 1>theses were published in the early sixteenth century. I believe

0:33:21.720 --> 0:33:25.760
<v Speaker 1>like the fifteen teens at some point. And uh, and

0:33:25.800 --> 0:33:29.080
<v Speaker 1>of course you know, at the time, in the centuries

0:33:29.120 --> 0:33:32.440
<v Speaker 1>following the Black Death itself in the fourteenth century, there

0:33:32.440 --> 0:33:36.640
<v Speaker 1>were still recurrent waves of plague popping up here and

0:33:36.680 --> 0:33:40.400
<v Speaker 1>there throughout Europe. So it wasn't like the plague went

0:33:40.480 --> 0:33:43.040
<v Speaker 1>away after the Black Death, as we've talked about, the

0:33:43.040 --> 0:33:46.680
<v Speaker 1>plague continued to be an ongoing issue for the centuries

0:33:46.720 --> 0:33:49.680
<v Speaker 1>that followed. Yeah. Absolutely. Now I want to come back

0:33:49.720 --> 0:33:52.120
<v Speaker 1>to very briefly to one of the sources I I

0:33:52.200 --> 0:33:56.280
<v Speaker 1>cited last time, Uh, the Anthropology of Plague by Sharon

0:33:56.480 --> 0:33:59.800
<v Speaker 1>in de Witt, published in Pandemic Disease in the Medieval World.

0:33:59.800 --> 0:34:03.800
<v Speaker 1>From so, as the author points out, the Black Death

0:34:04.000 --> 0:34:10.600
<v Speaker 1>initiated or accelerated social, demographic, and economic changes throughout the region. Uh.

0:34:10.680 --> 0:34:13.200
<v Speaker 1>So there there are changes that were already in motion

0:34:13.280 --> 0:34:16.520
<v Speaker 1>to some degree, but the Black Death arguably sped them

0:34:16.560 --> 0:34:20.279
<v Speaker 1>up and made them more urgent, more actionable, etcetera. Though

0:34:20.320 --> 0:34:24.680
<v Speaker 1>again that we get into this this very difficult to

0:34:23.840 --> 0:34:27.680
<v Speaker 1>m to hammer out area of trying to imagine what

0:34:27.800 --> 0:34:31.320
<v Speaker 1>the future would have been like had something not occurred,

0:34:31.360 --> 0:34:35.440
<v Speaker 1>Like what would what was the trajectory of of religion

0:34:35.680 --> 0:34:39.600
<v Speaker 1>in Europe um and and how would an absence of

0:34:39.760 --> 0:34:43.200
<v Speaker 1>plague have affected that trajectory, Because even if you took

0:34:43.239 --> 0:34:45.400
<v Speaker 1>plague out of the scenario, you still had famine, you

0:34:45.440 --> 0:34:49.360
<v Speaker 1>still had war, you still had people suffering and living

0:34:49.360 --> 0:34:53.719
<v Speaker 1>this um you know often you know, degraded standard of

0:34:53.760 --> 0:34:57.400
<v Speaker 1>living within a feudal system. So all of those elements

0:34:57.400 --> 0:35:00.960
<v Speaker 1>were still in place. All of those elements were already uh,

0:35:01.120 --> 0:35:03.439
<v Speaker 1>you know, pushing some of the changes to come. So

0:35:04.400 --> 0:35:06.319
<v Speaker 1>I don't know, it's it's difficult to tease it all

0:35:06.360 --> 0:35:08.960
<v Speaker 1>apart and and try and figure out what would have

0:35:09.040 --> 0:35:12.440
<v Speaker 1>happened had the plague not happened, and if not this plague,

0:35:12.480 --> 0:35:15.200
<v Speaker 1>I mean, potentially some other plague. It's not like this

0:35:15.239 --> 0:35:18.160
<v Speaker 1>was the only illness affecting the people of Europe during

0:35:18.160 --> 0:35:21.439
<v Speaker 1>these centuries. And as as we've mentioned previously, of course,

0:35:21.480 --> 0:35:24.440
<v Speaker 1>it's important to keep in mind that despite the sort

0:35:24.480 --> 0:35:29.239
<v Speaker 1>of Eurocentric dominance of the historical analyzes of the of

0:35:29.280 --> 0:35:32.640
<v Speaker 1>the plague that exists, the the Second Plague pandemic did

0:35:32.640 --> 0:35:36.000
<v Speaker 1>not only affect Christian Europe, I mean, it affected large

0:35:36.080 --> 0:35:39.920
<v Speaker 1>portions of the world, affected Europe, Africa, and Asia. And

0:35:39.960 --> 0:35:43.040
<v Speaker 1>so another really interesting area of study is looking at

0:35:43.120 --> 0:35:46.560
<v Speaker 1>Islamic societies and and how they reacted to the plague

0:35:46.640 --> 0:35:50.280
<v Speaker 1>in their own ways. Now, as I've mentioned several times,

0:35:50.320 --> 0:35:53.399
<v Speaker 1>this is an area that seems somewhat complicated, because, much

0:35:53.440 --> 0:35:56.480
<v Speaker 1>like the scientific history of the plague pandemic itself, the

0:35:56.520 --> 0:36:00.080
<v Speaker 1>subject of the Islamic religious response to plague has I

0:36:00.080 --> 0:36:04.719
<v Speaker 1>think undergone some recent revision and re examination. Um looking

0:36:04.760 --> 0:36:06.880
<v Speaker 1>at the time, I think we maybe do need to

0:36:06.920 --> 0:36:09.920
<v Speaker 1>save most of this discussion for the next episode. But

0:36:10.760 --> 0:36:13.000
<v Speaker 1>just as a hint of things to come, I did

0:36:13.040 --> 0:36:15.680
<v Speaker 1>want to read a passage that I found really haunting.

0:36:16.080 --> 0:36:18.720
<v Speaker 1>This was cited in again that essay I mentioned earlier

0:36:18.760 --> 0:36:22.120
<v Speaker 1>by Michael W. Doles from the seventies UH and so

0:36:22.480 --> 0:36:25.520
<v Speaker 1>Doles is pointing out that while the majority of historical scholarship,

0:36:25.600 --> 0:36:27.759
<v Speaker 1>especially at the time he was writing, but probably still

0:36:28.480 --> 0:36:31.239
<v Speaker 1>the majority of scholarship on the Second Plague pandemic, has

0:36:31.280 --> 0:36:34.239
<v Speaker 1>focused on its effects on Europe, it was also extremely

0:36:34.280 --> 0:36:38.200
<v Speaker 1>destructive and historically significant in the Muslim world at the time,

0:36:38.239 --> 0:36:41.200
<v Speaker 1>including in the Middle East, in North Africa and Andalusia

0:36:41.239 --> 0:36:45.480
<v Speaker 1>and so forth. And UH to describe this state of affairs,

0:36:45.600 --> 0:36:49.840
<v Speaker 1>Dolls quotes from a fourteenth century Arab Muslim historian and

0:36:49.880 --> 0:36:55.080
<v Speaker 1>philosopher named even Caldoon. Uh. Even Caldoon is a very

0:36:55.120 --> 0:36:58.680
<v Speaker 1>important intellectual of the Middle Ages who did work that

0:36:58.719 --> 0:37:00.520
<v Speaker 1>I think could be seen as a pre cursor to

0:37:00.640 --> 0:37:03.680
<v Speaker 1>many of the social sciences. So he did work sort

0:37:03.680 --> 0:37:06.719
<v Speaker 1>of examining different uh you know, things that might be

0:37:06.800 --> 0:37:09.799
<v Speaker 1>considered sociology later. And he tried to do sort of

0:37:09.840 --> 0:37:14.160
<v Speaker 1>political analysis of the course of empires and and and

0:37:14.320 --> 0:37:17.200
<v Speaker 1>uh in their economic histories and things like this. But

0:37:17.480 --> 0:37:20.040
<v Speaker 1>he also wrote about the plague that was taking place

0:37:20.120 --> 0:37:22.279
<v Speaker 1>during his own lifetime. And so I want to read

0:37:22.400 --> 0:37:26.400
<v Speaker 1>a passage that's translated here by Rosenthal. Even Caldoon rights

0:37:26.680 --> 0:37:28.839
<v Speaker 1>in the middle of the eighth century, and that would

0:37:28.840 --> 0:37:31.520
<v Speaker 1>be the eighth century by the calendar he was working with.

0:37:31.520 --> 0:37:34.399
<v Speaker 1>We as what we've been referring to as the fourteenth century,

0:37:34.920 --> 0:37:38.200
<v Speaker 1>civilization in the East and West was visited by a

0:37:38.239 --> 0:37:42.960
<v Speaker 1>destructive plague which devastated nations and caused populations to vanish.

0:37:43.480 --> 0:37:46.400
<v Speaker 1>It swallowed up many of the good things of civilization

0:37:46.520 --> 0:37:49.640
<v Speaker 1>and wiped them out. It overtook the dynasties at the

0:37:49.719 --> 0:37:52.600
<v Speaker 1>time of their sinility, when they had reached the limit

0:37:52.640 --> 0:37:56.719
<v Speaker 1>of their duration. It lessened their power and curtailed their influence.

0:37:56.920 --> 0:38:00.520
<v Speaker 1>It weakened their authority, their situation a pro the point

0:38:00.520 --> 0:38:06.000
<v Speaker 1>of annihilation and dissolution. Civilization decreased with the decrease of mankind.

0:38:06.480 --> 0:38:10.000
<v Speaker 1>Cities and buildings were laid, waste, roads and way signs

0:38:10.080 --> 0:38:15.080
<v Speaker 1>were obliterated. Settlements and mansions became empty, Dynasties and tribes

0:38:15.160 --> 0:38:20.000
<v Speaker 1>grew weak. The entire inhabited world changed. The East, it seems,

0:38:20.080 --> 0:38:23.440
<v Speaker 1>was similarly visited, though in accordance with and in proportion

0:38:23.600 --> 0:38:27.560
<v Speaker 1>to its civilization. The author gives a note that's, according

0:38:27.600 --> 0:38:32.399
<v Speaker 1>to Caldoun's estimation, the East's more affluent civilization, and then

0:38:32.400 --> 0:38:35.280
<v Speaker 1>he finishes by writing, it was as if the voice

0:38:35.280 --> 0:38:38.640
<v Speaker 1>of existence in the world had called out for oblivion

0:38:38.800 --> 0:38:42.239
<v Speaker 1>and restriction in the world had responded to its call.

0:38:43.680 --> 0:38:47.120
<v Speaker 1>What a harrowing piece of writing. That is amazing. Yeah,

0:38:47.160 --> 0:38:49.040
<v Speaker 1>that that gave me goose bumps a little bit there.

0:38:49.200 --> 0:38:51.640
<v Speaker 1>And then really it drives home so many of the

0:38:51.680 --> 0:38:53.879
<v Speaker 1>points we've been we've been making, or that have been

0:38:53.880 --> 0:38:56.480
<v Speaker 1>made in the sources we've been siting here. Yeah, uh,

0:38:56.600 --> 0:38:59.960
<v Speaker 1>and and Doles actually fills in that even Caldoon himself, law,

0:39:00.280 --> 0:39:03.200
<v Speaker 1>his parents, and a number of his teachers uh to

0:39:03.440 --> 0:39:05.319
<v Speaker 1>the Black Death. He I think he was living in

0:39:05.400 --> 0:39:08.360
<v Speaker 1>Tunis at the time, in modern day Tunisia, but he

0:39:09.200 --> 0:39:12.120
<v Speaker 1>dwelled in North Africa at the time, and of course

0:39:12.160 --> 0:39:14.160
<v Speaker 1>it was affected, just like the the other side of

0:39:14.200 --> 0:39:17.319
<v Speaker 1>the Mediterranean was. All right. Well, on that note, we're

0:39:17.320 --> 0:39:19.560
<v Speaker 1>gonna go and close out this part two, but we'll

0:39:19.560 --> 0:39:23.320
<v Speaker 1>be back with part three next week, I believe on Tuesday,

0:39:23.840 --> 0:39:27.160
<v Speaker 1>so stay tuned for that. In the meantime, if you

0:39:27.160 --> 0:39:29.520
<v Speaker 1>would like to check out other episodes of Stuff to

0:39:29.520 --> 0:39:31.440
<v Speaker 1>Blow Your Mind, you'll find him in the Stuff to

0:39:31.440 --> 0:39:35.480
<v Speaker 1>Blow Your Mind podcast feed We have core episodes on

0:39:35.520 --> 0:39:41.360
<v Speaker 1>Tuesdays and Thursdays, listener Mail on Mondays, Artifact on Wednesdays.

0:39:41.360 --> 0:39:43.480
<v Speaker 1>On Friday we do a little weird House Cinema. That's

0:39:43.520 --> 0:39:46.000
<v Speaker 1>our time to just mostly discuss a weird movie. And

0:39:46.000 --> 0:39:48.920
<v Speaker 1>on the weekends we run a vault episode, which is

0:39:48.920 --> 0:39:51.839
<v Speaker 1>a fancy way of saying we do a rerun. Huge

0:39:51.880 --> 0:39:55.719
<v Speaker 1>thanks as always to our wonderful audio producer Seth Nicholas Johnson.

0:39:55.760 --> 0:39:57.400
<v Speaker 1>If you would like to get in touch with us

0:39:57.400 --> 0:39:59.960
<v Speaker 1>with feedback on this episode or any other to suggest

0:40:00.120 --> 0:40:02.160
<v Speaker 1>to topic for the future, or just to say hello.

0:40:02.239 --> 0:40:05.080
<v Speaker 1>You can email us at contact at stuff to Blow

0:40:05.120 --> 0:40:14.920
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0:40:14.960 --> 0:40:17.640
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