Rabies

Rabies, from the Latin rabies which means "madness," has been noticed for a long time. The Codex of Eshnunna (c.1930BCE), found on two cuneiform tablets and pre-dating the Code of Hammurabi, declares the owner of a dog who shows signs of rabies is to be fined if the dog bites someone. Aristotle in 300 BCE described rabies as a disease that can be transmitted from a dog to the dog's victim. Excess salivation was a sign that a dog owner should take care to prevent the dog from biting someone. Rabies was known to Avicenna, who explained its symptoms, method of transmission, and treatment.

Treatment almost always failed until the modern era. There were reported cases of people surviving before modern methods of treatment, but not until Louis Pasteur and Émile Roux developed their vaccine in 1885 was there an effective way to prevent the spread.

But the Middle Ages had a solution: St. Hubert's Key.

St. Hubert, or Hubertus, was the patron saint of hunters and hunting, and therefore of hunting dogs, and therefore of rabid dogs. St. Hubert's Key was an example of a sacramental, which is the church's word for an amulet or talisman. Whereas an amulet or talisman were supposed to have magical properties, a sacramental's effectiveness depended on the faith of the user.

St. Hubert's Key was a piece of iron: either a nail or a cross or cone. They were given out by the monks of the Benedictine abbey where Hubert's remains were, as tokens to go to folk who could not make the pilgrimage to the abbey. These items were hung on the wall of your house for protection against disease.

How did this cure rabies? The piece of iron would be heated and placed on the site of the bite by a priest. The practice is recorded in the 1870s in the Ardennes region (where Hubert was active while alive) of branding a dog with St. Hubert’s Key to guard him from rabies.

Patron Saint of Hunting

...and of mathematicians, and opticians, and metalworkers, and more.

Saint Hubertus' conversion from materialism to piety was first discussed here. After he died, on 30 May 727, his bones moved around a bit. He was buried in the church of St. Peter in Liège, but his bones were exhumed so they could be interred in a Benedictine abbey (now named St. Hubert's Abbey) in the Ardennes region. The Ardennes was important to him—his nickname was the Apostle of the Ardennes—because he originally loved to hunt game there. After his conversion he "hunted" folk in the region to be convert them to Christianity. He would not destroy their "idolatrous" sites, but give the converted the opportunity to destroy the sites themselves as proof of their new love for Christianity.

His coffin became a focal point for pilgrimages, until it disappeared during the Reformation. Just as his physical remains were disappearing from view, however, his spiritual reputation was building. Because he was of royal birth, he was considered one of the Four Holy Marshals in the Rhineland. (That's for another day.) Several military orders were founded in his name. In the Church of England, at least two churches were dedicated to him. There is a St. Hubertus brand of alcohol, and the image of the stag with the cross between his antlers is their logo.

Although he is most commonly referred to as the patron saint of hunters, he is also given patronage for an amazing and varied number of other areas. Here is the full list:

against dog bite	furriers	opticians
against hydrophobia	hunters, huntsmen, & hunting	precision instrument makers
against mad dogs	forest workers	metal workers, smelters
against rabies	trappers	Liege, Belgium
archers	machinists	Saint-Hubert, Belgium
dogs	mathematicians

I cannot find an explanation for the link to optics, but I can tell you a story about him that involves metal and connects to some of his prominent patronage areas. I'll get to that next.

Saint Hubertus

Saint Hubertus (c.656 - 30 May 727), also called the Apostle of the Ardennes, was said to be the eldest son of Duke Bertrand of Aquitaine. He was a well-liked young man who found fame and position wherever he went, ultimately being named "grand-master of the household" at the court of Austrasia at Metz, marrying the daughter of a count. His wife, Floribanne, died in childbirth, causing Hubertus to withdraw from public life out of grief. He went to the forests of Ardennes and lived by hunting.

Then, on the morning of a Good Friday, when the faithful were thinking of spiritual matters, Hubertus went out to hunt. Spotting a magnificent stag, he started pursuit, but the animal turned to face him. Hubertus beheld a cross suspended between its antlers. A voice spoke: "Hubert, unless thou turnest to the Lord, and leadest an holy life, thou shalt quickly go down into hell!"

This anecdote was linked to Hubertus in the 15th century. It is connected at a much earlier time to the legend of St. Eustace from the 2nd century. (The historicity of Eustace was eventually challenged, but there was no sense letting a good conversion anecdote go, so it got attached to the life of a known hunter.)

Later reports embellished the story, especially in Germany, where it is said that the deer lectured Hubertus on responsible hunting, with rules still taught in Germany today:

Only shoot when you can be sure of a quick and painless death
Choose older stags, past their prime
Never kill a doe with fawns

Hubertus found Bishop Lambert in Maastricht, who became his spiritual mentor. This is when Hubertus left the position of Duke of Aquitaine to his younger brother, Odo, as well as the guardianship of his son. Hubert later replaced Lambert as Bishop of Maastricht. He became famous for his preaching and piety.

As is often the case, however, men become even more prominent long after their death, which was the case with Hubertus. I'll discuss that next, and maybe discuss his odd connection to the Supreme Court of the United States.

Odo the Great

The Umayyad Caliphate at the time of Odo

This blog has mentioned several men named Odo in the past, but never "the Great." He was born in southwest Gaul and became the Duke of Aquitaine as early as 679, or maybe 688, or even 692, but for certain by 700.

Gaul was a land mass, not a country: in that space were numerous areas ruled by different men. Odo was at odds with the political entity we normally think of as ruling Gaul at this time: the forces under Charles "the Hammer" Martel, who was the powerful "Mayor of the Palace" of the Merovingians and whose grandson would be known as Charlemagne and unite much of Gaul under his rule.

Martel's claim to fame (or one of them) was preventing the Muslim invasion of Europe, especially at the battle of Tours in 733. But Odo had already made some progress in that area. Odo's territory was just north of what is now Spain, bordering the Caliphate of the Umayyads. On 9 June 721, Odo defeated a Muslim army under Al-Samh ibn Malik al-Khawlani at the Battle of Toulouse. He then married his daughter to a Muslim lord, Uthman ibn Naissa, making an alliance with the area that would become Catalonia. This seemed like a smart move.

Charles Martel didn't really hold with the idea of making friends with Muslims, however. Moreover, his goal was to possess more territory. He invaded Aquitaine in 731, and while Odo was being defeated by Charles, on his other border Odo's ally Uthman ibn Naissa was being attacked by Abdul Rahman Al Ghafiqi, who defeated Uthman and sent Odo's daughter to a harem in Damascus. As Abdul Rahman advanced, Odo engaged him and was defeated. He had no choice but to turn to Charles Martel for assistance, which was offered on the condition that Aquitaine swear fealty to Charles. So Charles wins at the Battle of Tours, and Odo fell into historical obscurity. In 735 or so he abdicated as Duke of Aquitane; we think he went to a monastery.

Odo was not the eldest son of the Duke of Aquitaine, and got the position when his older brother abandoned his rights to it. That brother was named Hubertus; I'll tell you about him next.

Medieval Advertising

These days, we are assailed by advertising, and we possess technology that allows us to find what we need merely by asking the right question into a hand-held device. (I wonder that anyone in their teen years knows what it's like to use the yellow pages, or if they are even aware of what the phrase "yellow pages" means to the older generation.)

Centuries ago, signs or symbols indicated certain places of business. When most of your population cannot read, you needed to find the right image to represent your profession, such as the mortar and pestle for an apothecary, a boot for a cobbler, scissors for a tailor, etc.

It might not be a painted sign. Roman custom was to hang vine leaves to indicate a tavern where wine was served. This custom was brought to Britain, but in the absence of grapevines they used holly. A bush of holly was a common indication that wine was served within. If you made and sold beer, you would hang a long pole outside, indicating what you stirred ale with. Leaves on a pole let the traveler know that both beer and wine were available.

Of course, where there is food and drink, there should be quality control.

In 1389, King Richard II of England, decreed that landlords must put signs outside their inns, so that inspectors could identify and visit them; there is a record from 1393 of a publican being prosecuted for not having a sign. [source]

Of course, not all advertising was static. A 13th century poet, Guillaume de la Villeneuve, wrote the poem "Les Crieries de Paris" [Street cries of Paris]. Here's a sample of how he felt about merchants advertising their wares or services:

Although they will not stop screaming
Through Paris until the night.
Do not think it tires them
For they will never stop.
Listen to what is being shouted at daybreak:
"Lords, go to the baths
And in the ovens without delay,
The baths are hot, I'm not lying!"
Then you will hear the sound [of]
Those who shout fresh herrings.
"At the tide, the others shout,
In sage and white herring, fresh salted,
I would like to sell my herrings."

The introduction of mass printing and cheap paper meant signs and flyers could circulate more easily, eliminating the need for criers.

Mincemeat

With the holiday season upon us, folk are preparing to consume mincemeat pies at the conclusion of their meal. Growing up, I was told it was a dessert made from ground up fruit and spices and not to think of it as meat, and I was never tempted by it. Imagine my surprise, years later, to discover:
1. "meat" wasn't a euphemism
2. it's not a dessert, but a main dish
3. I loved it

Numbers one and three might not be a surprise or noteworthy, but number two was worth looking into. King Henry V had a mincemeat pie as a main dish for his coronation feast, and Henry VIII apparently preferred it as his Christmas supper. Its creation goes back further, however.

You might say it originated by accident. Crusaders returning home in the 12th century brought with them spices not found in western Europe before. These were tested as preservatives for meat, or ways to add flavor to dried meat. (The notion that spices were used to cover up the small of rotten meat should be dispelled. No one would eat rotten meat, and we had learned ways to preserve the meat of slaughtered animals long before this, through smoking/drying or salting.)

Cinnamon, cloves, and nutmeg were the three chief spices used in the Yule dish, representing the gifts  brought by the Magi. These were added to minced (finely chopped) meat, often beef or beef tongue or lamb, as well as beef suet (the hard white fat from around the kidneys and loins). Early recipes add citrus peel and sugar, or dried and chopped apples.

Early pies were baked in an oblong shape, to represent the manger at the Nativity. Over time, the addition of sugar made them sweeter, and they began to migrate to the dessert course. At that point, they morphed into the traditional round pie shape, and then into tarts that could be easily picked up and eaten by hand.

Borromean Rings

You've seen them. Lots of times. Three circles interlinked. You find them in jewelry, and in the label of Ballantine beer. They may be used as a symbol of the Trinity, or the logo of the 25th International Congress of Mathematicians.

The name of the design comes from its use in the coat of arms of the Borromeo family. The family owns three islands in Lake Maggiore, and might have designed the rings to represent those. In any case, the design is used frequently in the Baroque palazzo and gardens built by Vitaliano Borromeo (1620-1690).

But the design goes back hundreds of years before Borromeo. We find its equivalent also in three triangles called "Odin's Triangle" or the valknut (Old Norse valr = "slain warriors" + knut = "knot"). The valknut was carved in stone pillars as far back as the 7th century.

One curious fact about the Rings is that, although we call them "interlinked" or "interwoven," they sort of aren't. In the above illustration, place your hand over the red as much as you can, and you'll see that the blue and green aren't linked. It's the same with any other two colors: no two are linked except by a third that runs through them. In this way, it is similar to a three-strand braid. Braid three ribbons together, and when you pull one out, the other two completely disengage.

And for a treat: how about some Borromean Onion Rings?

Eyeglasses

Back here we spoke about the manufacture of glass, but when and where did glass come to be used for enhancing and correcting vision?

Ptolemy (c.100-170CE) wrote in his Optics about glass shaped so that it enlarged an image. His ideas were expanded on by the "Father of Modern Optics," Hasan Ibn al-Haytham, whose Book of Optics (c.1021) spread through Europe at (coincidentally?) about the same time that we get records of "reading stones."

A reading stone is a glob of transparent substance, flattened on the bottom but with a curved top, making it in essence a convex lens. It was (still IS, actually) meant to be placed on and slid along a line of text, causing the letters below to expand and be more easily read. I call it a "substance" because it wasn't necessarily glass. Early ones were ground from quartz, and they can be had today in glass or plastic.

Several lens-shaped items of quartz have been found in Viking graves on Gotland in Sweden, some mounted in silver. They date to the 11th or 12th centuries. They might be reading stones, although several are not shaped to be good at focusing.

But when were lenses put into a frame for enhancing vision? In 1301, in Venice, there were guild regulations governing the sale of eyeglasses. The Dominican friar Giordano da Pisa delivered a sermon in February 1306 in which he said:

It is not yet twenty years since there was found the art of making eyeglasses, which make for good vision... And it is so short a time that this new art, never before extant, was discovered. ... I saw the one who first discovered and practiced it, and I talked to him.

 So far as we can trace, then, eyeglasses were first made in Italy around 1290.

Advent

We are now in the Christian season of Advent, from the Latin adventus, meaning "coming." It comprises the four Sundays leading to Christmas Day, leading you to think it was started as preparation for the coming off the Nativity. Good guess, but that's not how it began.

First let us talk about the timing. We are not sure when it was first established, but probably in the 4th century Christians in Spain and Gaul began a period of penance and fasting starting on 11 November, the feast day of St. Martin of Tours (c.316/336-397). They were preparing for the baptism of new christians, which would take place on January 6th, the Feast of the Epiphany. The activity spread, and Roman Christians in the 6th century started associating it with the coming of Christ's birth on 25 December.

These days, Advent begins on the Sunday nearest 30 November, the feast of St. Andrew the Apostle, and only lasts four Sundays. It is therefore a "floating holiday" like Easter, and can start any day from 27 November to 3 December. The change seems to have come about by the 9th century: Pope Nicholas I mentions the shortened span in a letter to the Bulgarians. The Eastern Orthodox Church celebrates from 15 November until Christmas.

The Advent wreath, like so many traditions involving evergreens, began in northern Europe. The wheel-shaped greens represented the cycles of the year and the promise of life after winter. The candles represented the warmth of hope in the returning Son/sun. Three purple candles represent hope, peace, and love, and are lit on the 1st, 2nd, and 4th Sundays. The pink candle, representing joy, is lit on the 3rd Sunday. Purple was not a cheap color to produce, and dyeing candles with a royal color indicated the significance of Christ the King's birth.

(The Advent calendar? That was concocted in Germany in the 1800s.)

Merino Sheep

The previous post on the Mesta mentioned the kings of Castile giving shepherds rights-of-way that overrode those of other landowners in order to get their sheep to good pasture. There aren't many shepherds or large flocks around these days, and so you might not realize the important stake the kings had in sheep, especially Merino sheep. Those flocks were owned by royalty.

Sheep provided wool, and Merinos were champions at it. Their wool was an incredibly valuable export because of its spinning count, or S value. The S value describes how fine the strands of wool are. The finer the strands, the more yards of fiber you can spin from it. One pound of merino wool, with an S value of 62, could produce 34,720 yards of yarn. (A "hank" is 560 yards.) Merino wool was much finer than other breeds, and produced not only softer wool, but more of it. Finer strands also enabled it to be more easily interwoven with other fibers.

They were bred in southwestern Spain in the 12th century, and there are careful records of attempts to breed them to be even more useful. The original herds might have been brought by Berbers early on, but English breeds were introduced to help develop the Merino, as described in the entry on "Wool" in The New American Cyclopaedia (1858).

Spain held a monopoly on the finest wool in the world through the 16th century. In fact, export of living Merino sheep was a crime in Spain, punishable by death, through the 17th century! The monopoly started to wane when some were sent to Sweden in 1723, and then in 1765 when King Charles III of Spain (1716-1788) sent some to his cousin in Saxony to start a private flock. Merinos started trickling out to other countries, and Spain soon lost its pre-eminence in the world of fine wool.

But the Merino is still king.

The Mesta

Merino Ram, bred in Medieval Spain

Consider the Iberian Peninsula in the early Middle Ages: the Moors controlled the southern part, and Christians held the northern regions bordering France. The border between them was far from firm, and there was a "buffer zone" that was frequently contested. It was therefore too risky for any group to settle there permanently, not knowing whether you might become surrounded by hostile foreigners.

It was suitable, however, for nomadic people, such as shepherds. Hundreds of square kilometers were open to anyone passing through, and if you had hundreds or thousands of sheep, and needed a place for them to graze, well... .

In 1212, Alfonso VIII of Castile, mentioned before because he founded the abbey whence comes the music of Las Huelgas, led a group of Christian leaders to push the Moors south, reclaiming a large part of the peninsula and making it safe for settlement. Folk started moving into what was previously a "no man's land," setting up farms and communities.

This meant clashing with the enormous number of sheep and their herders. Something had to be done, and by the late 1200s, Castile had struck an agreement that produced the most powerful agricultural union in Medieval Europe, the Mesta.

Its full name is Honrado Concejo de la Mesta ["Honorable Council of the Mesta"]. "Mesta" comes from Latin animalia mixta ["mixed animals"] because the enormous herd of sheep which you are guarding might not all belong to the same owner. Driving the sheep from location to location in search of pastureland would result in herds getting mixed together.

The Mesta had rights that persist to this day: the right to drive their sheep along certain pathways regardless of land ownership. These were called cañadas ["road along which livestock is driven"] or cañadas reales ["royal ways"; because they were established by the kings of Castile]. They still exist, and some roads through Madrid are designated as such. Sheep are not usually driven through the streets of Madrid, but nothing prohibits the practice.

Incidentally, mesta is also the root of mestengo ["ownerless beast"], where we get the word "mustang."

The King and London

The Tower of London is the most visited tourist site in London. It was built by William the Conqueror to be the king's home when he was in London. It was built not to be just a home, however, but a fortress. London was not necessarily a safe haven for the king. Its citizens enjoyed a level of control over their own fates and weren't about to let the king change that.

William recognized this, and made sure that he had a secure place to stay when he visited London. The White Tower (named because it used to be whitewashed) was designed for this. More than that, he built another fortress at Windsor, where he could station troops that would be a day's march from London if he needed support.

William even built two more fortresses within London's walls: Baynard and Montfichet. He couldn't entrust his fortresses to local people, so he put them in the hands of Normans who followed him over the Channel. Baynard and Montfichet were barons into whose hands he put those properties.

Although he might have felt he would be reasonably safe from an uprising, he took to heart the importance of independence to the citizenry of London, the most important city on the island. There still exists his charter, granting to "all the citizens, French and English" the same "laws and customs as they were in King Edward's time."

Secret Templar Initiation

In 1307, Philip IV of France arrested several Templar Knights, accusing them of horrible sins. Some of the worst sins took place during a "secret initiation" in which new members supposedly were asked to denounce and spit on the Crucifix, to practice sodomy, and to engage in improper kissing.

Pope Clement V insisted that the captured and excommunicated Knights be brought to him at Avignon to be questioned. The knights were not able to make the journey, so Clement had his emissaries meet them at Chinon. These emissaries included Bérenger Fredoli. The interrogations at Chinon were conducted on 17-20 August, 1308.

Interrogating the Knights actually turned out some surprising affirmatives. One Knight questioned, Geoffroy de Gonneville, admitted that he was asked to denounce and spit on the Cross, but that he refused and was admitted to the Order anyway. Others admitted to denouncing out loud but not in their hearts.

In 2001, a document known as the Chinon Parchment surfaced in the Vatican Secret Archives. It is the account of the questioning by Bérenger and the others of the Templars. It also includes this:

After this, we concluded to extend the mercy of pardons for these acts to Brother Jacques de Molay, the Grandmaster of the said Order, who in the form and manner described above had denounced in our presence the described and any other heresy, and swore in person on the Lord’s Holy Gospel, and humbly asked for the mercy of pardon [from excommunication], restoring him to unity with the Church and reinstating him to communion of the faithful and the sacraments of the Church.

Whatever they heard, they did not consider it damning enough to keep the Templars excommunicated. Examining this document has led some to suggest that the steps of the secret initiation may very well have included what look like desecration, but had a different purpose. The statement of de Gonneville, for instance, suggests that denouncing the Cross was not necessary, and perhaps was a test of faith. It has also been suggested that the initiation was intended to expose them to what they might encounter if they were captured by non-Christians during tours of duty in the Middle East.

So maybe they did do the "terrible" things of which they were accused, but the reality/intent was very different from the appearance.

Berenger Fredoli and the Rebellious Canons

Bérenger Fredoli was a Frenchman with a successful religious career. Little is known about his youth, except that he was born in Vérune about 1250. Some of his career highlights include:

• Becoming chair of canon law at the University of Bologna.
• Being chosen by Pope Boniface VIII to help write the books of Canon Law known as the Decretals.
• Playing a prominent role in the dispute between Boniface and Philip IV over papal vs. monarchic authority.
• Becoming a cardinal in 1305 thanks to Pope Clement V.
• Almost becoming pope on the death of Clement V (but it went to John XXII).
• Became Dean of the Sacred College of Cardinals in 1321.

In July 1321, a document with his name on it was sent to Maiden Bradley Priory in Wiltshire, England. Maiden Bradly was founded in 1164 as a leper hospital. A few decades later, it was placed under the authority of Augustinian canons, but it had been not living by the proper Augustinian statutes. For these transgressions they had been excommunicated.

Bérenger's letter was on behalf of Pope John XXII, notions that they had seen the error of their ways, punished the offenders, and were granted absolution, lifting their excommunicated status.

Berenger's name cropped up on another letter just a few years ago, regarding the persecution of the Templars. We will look at that next.

Doctors in Dreams

I mentioned that Cosimo de' Medici was named for Saint Cosmas, as in Cosmas and Damian. They were two Arabian physicians of the 3rd century CE, possibly twin brothers.

They were known for treating people and not charging for their services—which seems very unlike doctors, but let that go. Because they were Christians, they were martyred in Syria in 287 CE.

...and that's all we have on their lives. Afterward, however, the legends grew. As saint physicians, the healing power of their relics was considered prodigious. Not long after their martyrdom, churches were springing up dedicated to them. Numerous pilgrims came for healing, and through the Middle Ages pilgrims would sleep in their churches, hoping for a healing dream.

Healing dreams were common in classical and medieval times: the belief that a spirit would appear in your dreams and diagnose or cure you. The picture here is a 1495 painting by the Master of Los Balbases. It represents the story of a man with a w withered leg sleeping at a shrine dedicated to the saints. When he woke up the next morning, he had a healthy leg, but it was from a black man. Assuming it had been transplanted from the corpse of a black man recently deceased and buried in the church graveyard, they exhumed the man's body and found that, indeed, his leg was missing.

Their feast day is 27 September.