Peter in Jerusalem

When the main body of the First Crusade reached the Holy Land, Peter the Hermit joined them as a member of the council that made decisions. Peter had drummed up so much support for the Crusade that he was welcome, even though his "People's Crusade" (see the last few posts) had gone spectacularly off the rails.

In fact, Guibert of Nogent, a contemporary of the Crusade who wrote a chronicle of it, refers to Peter's status in 1098 as a "fallen star." His preaching continued, however. During the Siege of Antioch, for instance, Guibert gives Peter credit for making a stirring speech to the starving Crusaders that inspired them to leave the city and attack the larger Muslim force and achieve victory. (Part of that inspiration may have been from the discovery of the Holy Lance.)

The march to Jerusalem included besieging the town of Arqa, during which it is recorded that Peter was given responsibility as treasurer of alms.

Peter was present at Jerusalem when the Crusade captured the city, and spent some time there. According to The Alexiad, the account written by Anna Comnena of that time from the viewpoint of the reign of her father, Alexios I:

He saw many forbidden and wicked things occurring there… so he sought out the patriarch of the holy church of Jerusalem and asked why gentiles and evil men were able to pollute holy places and steal away offerings from the faithful, using the church as if a stable, beating up Christians, despoiling pilgrims through unjust fees, and inflicting on them many sufferings." The frustrated patriarch threw up his hands in exasperation: "Why do you reprimand me and disturb me in the midst of my fatherly cares? I have but the strength and power of a tiny ant when compared to those proud men. We have to redeem our lives here by regular tribute payments or else face death-dealing punishment."

Perhaps he was discouraged by what he saw in Jerusalem. In 1099 he went to Latakia (Laodicea) in Syria, and from there sailed west and home. On his way home, with Count Conon of Montaigou, a storm threatened their ship, but subsided when they prayed and promised to found a church if they survived. The two later founded Neufmoustier Abbey in Huy.

It seems he founded an Augustinian monastery in France, the Church of the Holy Sepulchre. The contemporary Albert of Aachen claims Peter died there in 1131 as its prior, but this must be a fabrication. In the records of Neufmoustier Abbey we find an entry for 8 July 1115:

...the death of Dom Pierre, of pious memory, venerable priest and hermit, who deserved to be appointed by the Lord to announce the first to the holy Cross.

We assume this is more accurate than Albert, especially since Albert had a tendency to presume things that suited him. And because Neufmoustier contains Peter's tomb (see illustration).

One item attributed to Peter that cannot be proven is that he invented the rosary, presumably as a guide for the illiterate in their prayers. Tomorrow we'll look at what history we know about the rosary.

The People's Crusade Ends

After the terrible situation (for the People's Crusade) at Xerigordos, where several thousand German Crusaders were converted to Islam or killed, some Turkish spies infiltrated the main Crusader camp before news of the Xerigordos outcome was known and spread rumors that Nicaea had similarly been captured by the Germans.

Peter the Hermit, who had been leading the Crusade, had gone back to Constantinople for supplies. In his absence, the Crusade—under the leadership of a Frenchman, Geoffrey Burel—convinced the fighting men they should go right away to Nicaea, leaving the women and children and the old and sick behind. As a result, 20,000 headed toward Nicaea on 21 October 1096.

The Turks were waiting on the road to Nicaea and ambushed the Europeans in a narrow wooded valley in an event called the Battle of Civetot. Most of the men were slaughtered. Any women and children who tagged along were spared. A few thousand, including Burel, fled to a nearby abandoned fortress, besieged by Turks until a Byzantine army arrived to rescue them.

Of the 40,000 who set out after meeting Peter the Hermit in Cologne, the 3,000 who survived the Turks' ambush were all that remained of useful Crusaders. Peter, with a fraction of the original group, spent the winter of 1096/97 in Constantinople, waiting for the main army to arrive, after which they continued to the Holy Land.

The events referred to as the "People's Crusade" were now concluded. What happened after was all part of the official First Crusade. Since I started several days ago intending to discuss Peter the Hermit, however, let us follow him to Palestine where his story continues. (The illustration is from a 1270 French manuscript with Peter showing the way to Jerusalem.)

The People's Crusade Continues

After the Rhineland Massacres, the People's Crusade continued from Cologne toward the Holy Land. Some took boats down the Danube. Some marched over land into and through Hungary, meeting up again at the Danube on the borders of the Byzantine Empire, at a town called Zemun.

A dispute over prices turned into a riot between the Crusaders and the townspeople, in which 4000 Hungarians were killed. The Crusaders crossed into Belgrade, pillaging and burning the city. Days later, at the town of Niš, its commander promised Peter the Hermit that he would provide food and an escort to Constantinople if the Crusaders would depart immediately.

This was agreed to, and all would have been well if some Germans in the group had not started a fight with some locals and set fire to a mill. The garrison of Niš came out and attacked the Crusaders, supposedly killing about 25% of the 40,000-person contingent. (The illustration shows the fighting at Niš.)

They regrouped and arrived on 12 July at Sofia, the capital of Bulgaria, where a Byzantine escort met them and led them without further incident to Constantinople on 1 August.

Emperor Alexios I, whose initial request for aid from the West motivated the Crusade, now had 30,000 extra people on his hands. He may have had news of their prior behavior. He ferried them immediately across the Bosphorus, but warning Peter not to engage the Turks until the main (and better armed) army showed up.

The group was eager to push on to the Holy Land, however, and harassed towns along the way, finally reaching the suburbs of Nicaea. A 6,000-strong contingent of Germans marched on the castle of Xerigordos and occupied it. (Xerigordos' exact location is not known. Guibert of Nogent said it was four days' journey from Nicaea.)

They were now firmly in Seljuk Turk territory, and one of the generals of Kilij Arslan laid siege to Xerigordos. The water supply was insufficient, and there are reports that the Crusaders drank their own urine and the blood of donkeys to survive. The Turks prevailed, and the occupiers of Xerigordos were forced to either convert to Islam or be killed.

I wish I could say that this was the worst of their problems, and the rest of the People's Crusade went smoothly. Unfortunately, there was more to come. See you next time.

The Enactments of SHU"M

The Roman Catholic Church and its followers tried many times to make up sets of rules for interaction with Jews. The Fourth Lateran comes to mind, as does Henry III's Statute of Jewry in 1253 (and his founding of the Domus Conversorum in 1232).

Likewise, Jewish communities sometimes had to establish their own set of policies and practices to govern themselves. After the Rhineland Massacres, three towns of the Rhineland banded together to devise a set of regulations for the future.

The towns were Speyer, Worms, and Mainz, who had suffered in spring of 1096 as the People's Crusade led by Peter the Hermit ravaged them. The leading Jews of the towns created the Enactments of SHU"M. SHU"M comes from the Hebrew names of the towns: Shpira, Vermayza, and Magentza.

The Enactmnets did not happen immediately, though they were a response to further strife that was started because of 1096. Itinerant merchants felt that travel was no longer safe, and so they settled in the towns and became local merchants or, in many cases, moneylenders. This situation created more contact between Jew and Gentile, leading to more problems between the two groups. The Crusades' need for funds also meant more and heavier taxes being levied against Jews.

The first example of such a system appeared in France. About 1160, a synod was held in Troyes, arranged by Jacob ben Meir (1100 - 1171, depicted above), a well-respected teacher (and grandson of Rashi). He, his brother, and over 250 rabbis from all over France gathered to create decrees that would affect the Jewish community as well as when they would rely on Gentile legal systems as opposed to their own. Some of the decisions they wanted people to accept were:

• A strengthening of a ban on polygamy.
• A dispute between Jews over money should not go to a secular court; the beth din, the rabbinical court, should settle it. It should only go to secular authorities if one of the people involved would not accept the decision of the beth din.
• In the case of the Jewish communities own tax system (called the kehillah), a person disputing the tax should pay it first and then bring his or her case to the beth din.
• If you offer a space you own to be used as a synagogue, you cannot restrict it to only certain members of the congregation. You just allow or deny all members.

SHU"M happened a couple generations later, at a synod in Mainz, agreeing to most of the decisions out of Troyes, but adding their own:

• Anyone who informed on another Jew was served with a cherem (essentially an excommunication) until restitution was made.
• No exceptions to kehillah-imposed taxes.
• Lending money to other Jews must follow strict adherence to the halakhot, the body of Jewish law.
• It was prohinbited to call anyone a mamzer (bastard, or any result of an improper relationship).
• If someone dies leaving young children, the estate may be used for their education, even if the deceased left other instructions in their will.

Many of these are still followed, and they have been added to over time.

This has been an important aside after the post on the Rhineland Massacres. Time tomorrow to go back to see what the People's Crusade was getting up to once they reached the Mediterranean.

The Rhineland Massacres

After Peter the Hermit gathered his followers in Cologne, Germany, on Holy Saturday in 1096 (12 April), they prepared to go south and eventually toward the Holy Land as part of the First Crusade. (Technically, at this stage they were not part of the army called by Pope Urban II, and have been referred to as the People's Crusade.)

This was tens of thousands of peasants in a poorly organized militia, moving through unfamiliar territory with the noble goal of doing something "Christian"; unfortunately, this mood of theirs made them see any non-Christian as a target.

This anti-non-Christian mindset motivated them to attack Jews. There were some specific factors we might consider. One was the need for money: they were peasants, and travel expenses (food, shelter) were beyond their meager personal means. Thousands of people crossing unfamiliar land was always stressful for the natives. Jews were a popular source of quick funds by simply stealing from them or even killing them.

Also, to the Christian citizens of France and Germany, Jews were responsible for the Crucifixion of Christ, and so clearly were the enemy of Christians. This was the beginning of "Crusade fever" that inspired anti-Jewish violence for the next couple centuries at least.

Another factor was the presence of Count Emicho of Leiningen. While Peter's people were likely to threaten Jews in the towns through which they passed, bribes of money smoothed this over and people were usually unharmed. He joined Peter the Hermit and brought along his own history of attacking Jews. Emicho shortly before all this was known to attack Jews and force conversions on them.

Peter supposedly carried with him a letter from the Jews of France requesting of the Jews of the Rhineland that they support the Crusade. A Jewish chronicler of the mid-12th century, in the Solomon bar Simson Chronicle, records that Peter's arrival caused such fear in a town that the Jews readily supplied him with his needs.

Jewish communities in Mainz, Speyer, and Worms were ransacked before the Crusaders moved on. These three prominent populations of Jews banded together to enact a series of rules and policies concerning interactions between Jews and Gentiles. We may continue Peter the Hermit's People's Crusade a little later, but first let's take a look at the Enactments of SHU"M.

Peter the Hermit

After the announcement of the First Crusade, a French Roman Catholic priest from Amiens named Pierre took it upon himself to preach the Crusade around the countryside. He chose to go about in a long coarse robe, forsaking shoes and hat. Riding a donkey, he preached all over Italy. Outside Italy, he preached around Huy in Lower Lotharingia. In fact, tradition in Huy says he was there when the word came (not at Clermont for the announcement, as some historians reported), and immediately started preaching to anyone who would listen of the need to join up.

His mother's name was Alide Montaigu, so he may have been related—albeit distantly—to the Counts of Montaigou. He certainly traveled with Count Conon on the Crusade itself, as seen in yesterday's post.

He tried to get to Jerusalem on his own, not waiting for the Crusading army called by Pope Urban II. He persuaded thousands of lower-class folk to follow him to the Holy Land. The result was thousands of  unskilled men and women with little means to pay their way across Europe (and some knights as well). This "pre-Crusade" is known as the People's Crusade, as I explained 13 years ago.

Why did many thousands of poorer people join? Millenarianism, the belief that the Year 1000 could bring the Apocalypse, may have been a concern for people who wanted to expiate their sins with a grand gesture. There had been a recent outbreak of ergot poisoning that seemed like an end-time sign. Sights in the sky recently—a meteor shower, a lunar eclipse, the Aurora Borealis, a comet—also created fear.

Peter claimed a divine mandate from Christ to preach the Crusade, and even claimed he had a letter to prove it. He had everyone to whom he preached agree to meet at Cologne in Germany, which they did on 12 April 1096, Holy Saturday.

Their religious fervor became indiscriminate in their choice of enemy, finding people to kill before they ever left Germany. Tomorrow we'll learn about the shameful Rhineland Massacres.

Count of Montaigou

When Huy became the first municipality north of the Alps to be granted city rights, its right to some self-governance meant Conon, Count of Montaigou, lost some of his rights over it.

Conon was connected to Huy from an early age. His parents were Gozelon of Montaigou and Ermengarde de Grandpré. Ermengarde's father was Count of Clermont, and after his death that title passed through Ermengarde to her son. Count Gozelon died in 1064, succeeded by his eldest, Conon, a couple years before Huy's city rights charter. Conon up to that time was a knight who had only appeared as witness to a few royal charters.

Records are scarce for that part of Lotharingia, but a 1 January 1071 document confirms that he was then known as Count Conon, whose liege lords were Holy Roman Emperor Henry IV and the Duke of Lower Lotharingia, Godfrey IV "The Hunchback." (Godfrey has appeared a few times in this blog, as godfather to Godfrey of Bouillon and as former husband of the widowed Matilda of Tuscany.)

Conon and his wife, Ida, had four sons: Gozelon, Lambert, Henry, and Theobald. Theobald died young. Henry became an archdeacon and provost. Lambert became count of Montaigou and Clermont after his father's death. Gozelon's fate? You'll see shortly.

Conon was one of the nobles who agreed to the Treuga Dei, the Truce of God. Conon loved justice. When Bishop Otbert of Liège tried to depose Abbot Theodoric II of the monastery of Saint Hubert, Conon supported Theodoric.

When the First Crusade came along, Conon went along with his two eldest sons under Godfrey of Bouillon's banner. Among the first to arrive at Constantinople, Conon was one of the men negotiating with the representative of Emperor Alexios I. Gozelon died before reaching Jerusalem, but Conon and Lambert fought in Jerusalem and lived.

While Conon was returning home (a legend says) with Peter the Hermit and some men of Huy, a storm endangered their ship. They prayed that they would build a church if they survived, at which the storm immediately subsided. Conon and Peter founded the Augustinian canonry of Neufmoustier in Huy, where (according to tradition), Peter lived until his death in 1115 and was buried there. It was said that if you could not make it to Jerusalem after vowing to go, a pilgrimage to the abbey was sufficient to fulfill the vow. (Some of the ruins are shown above.)

Conon himself died on 1 May 1106, succeeded by Lambert, who lived at least until 1140.

Peter the Hermit, although he has cropped up in a few blog posts over the years, has never been fully discussed. Let's resolve that next time.

The First City

If you saw yesterday's post on city rights, you might wonder: if they weren't already, when was the first "city" thought of as such? Wasn't Rome already a city?

Well yes, cities existed before the Middle Ages. In the growing feudalism north of the Alps, however, a powerful noble claimed control over all the lands he could conquer, or that he was given by a higher-ranking noble. Giving up that power wasn't common. When a municipality proved itself to be especially valuable, however, they might be allowed some self-governance. The first such place north of the Alps was Huy, from Latin Hoius vicus, "Hoyoux village." 

It had an ideal location, at the mouth of the River Hoyoux where it joined the larger River Meuse, making transportation of goods easy. From the original Roman camp, it was evangelized by St. Domitian, the "Apostle of the Meuse Valley," in the 6th century. Legend says he delivered the area from the ravages of a dragon.

Huy also became known for tanning, woodworking, and wine, making it one of the most prosperous cities along the river. When the local office of bishop became a prince of the Holy Roman Empire in 985, Huy and the area around it became its own county, with a count appointed by the bishop to administer it.

By this time it already had a market; we know this because records of King Childeric III in 743 gave an exemption to some monks from the toll paid on goods sold at the market. (That was kind of Childeric, since these tolls—essentially a sales tax—provided a healthy source of revenue for royal coffers.) Revenues from Huy were sufficient that King Lothair II in 862 diverted some to the double monastery of Stavelot-Malmedy. In 890 its status was upgraded with the construction of a fortress on a hill. (The illustration shows the castle as it appeared c.1600.)

We don't know what the tipping point was. It was overseen by a series of counts, but under Count Conon in 1066 it was granted the first known city rights charter north of the Alps.

Huy was one of the areas Peter the Hermit wandered through to drum up support for the First Crusade and the People's Crusade. The textile industry was an enormous source of its power and revenue in the 13th and 14th centuries.

One of its strengths—its strategic position on the rivers—made it a target during the wars of Louis XIV, and it suffered so much that the residents dismantled the castle themselves in 1715 to eliminate its military value. A modern citadel exists on the hill now.

When power transfers hands, someone suffers. What was Count Conon like, and was it difficult for him to have such a gem removed from his governance? Let's take a look at this obscure Count of Montaigu tomorrow.

City Rights

Yesterday's post mentioned the town of Saint-Omer being granted city rights after becoming commercially powerful, but what did that mean? City rights were a status used in the Low Countries and the German nations attached to the Holy Roman Empire.

A town gained city rights as a reward for proving itself valuable enough to its liege lord that it was worth it to the lord to reward them with privileges that were not otherwise available to other municipalities. It could also be offered to a municipality in exchange for money when the lord was financially needy. It created better good will when the lord needed money than a surprise tax would.

The illustration shows the charter granting rights to the city of Flensburg in the extreme north of Germany. City rights could be a financial advantage, because it allowed the city to create revenue streams of its own such as:

• The rights to hold a market, which brought several sellers together on certain days, prompting buyers to congregate in the city. The city could charge the sellers a fee for being a part of the market.
• They might also be able to charge tolls on roads that pass through the town; there might be few roads in the area suitable for wagons, for instance. 
• The city could also charges its citizens for taxes.
• One large potential benefit as if they were granted a staple right; that is, the right to be the exclusive source in the art to produce and trade particular goods.
• They could also gain the right to build defensive walls, mint their own coinage, and the citizens could have a certain amount of freedom of mobility (the ability to move from job to job, for instance).
• Governance was a big issue. City Rights could grant the ability to create local government officials who could legislate locally and prosecute within their boundaries.

The first town to receive city rights was Huy in the province of Liège, Belgium. It, and some of its famous medieval residents, will be a discussed tomorrow.

Saint-Omer

In researching the life of Lambert of Saint-Omer, I realized that the town after which he was named had some interesting history. The town sprang up around the Abbey of Saint Peter, founded in the 7th century by Omer (or Audomar), the bishop of Thérouanne. The abbey's name changed in honor of its second abbot, who became St. Bertin.

The abbey started as a simple small house on a hillock in a marshy area, from which Bertin would go out and preach to the pagan Morini, a coastal tribe in northern France. A converted nobleman gave to bishop Omer a tract of land called Sithiu, which Omer turned over to Bertin for the abbey. Their numbers grew, and eventually a new abbey was built on the site which became surrounded by a town named Saint-Omer. (There were a few abbeys built over the years as their numbers grew. The most recent one was ordered demolished in 1830; its ruins can be seen in the illustration.)

So near the northern coast made Saint-Omer vulnerable to Vikings, who ravaged the place in the 860s and 880s, but the town rebuilt with strong walls. Saint-Omer became part of Flanders when Arnulf of Flanders conquered the county in 932. In 1127, its importance as a commercial center (thanks to its growing textile industry) earned it the first charter in West Flanders with city rights.

Saint-Omer became part of France (again) when Philip II of France (1165 - 1223) forced Count Ferdinand of Flanders to sign the Treaty of Pont-à-Vendin. Despite this, battle over that part of France continued. Ferdinand's alliance with King John of England and Emperor Otto IV did not help, and Saint-Omer remained within French boundaries, though it continued to be a significant part of the Flanders economy. Saint-Omer did not become permanently a French town until 1678.

Besides Lambert, another famous son of Saint-Omer was Godfrey of Saint-Omer, one of the founding members of the Knights Templar. The symbol of the Templars—two men riding a single horse, representing their vow of poverty—is supposedly because the first Grand Master, Hugues de Payen, and Godfrey were so poor that the two men had to share a horse.

I mentioned above that Saint-Omer was the first in the county to gain "city rights." What did that entail? I'll tell you tomorrow.

Lambert de Saint-Omer

Among the many people in the Middle Ages who tried to write all-encompassing works about theology and history and known things, Lambert of Saint-Omer was well-known and praised in his day but an unknown to the Modern Era.

He was born c.1060 in France and entered the Benedictine monastery of St-Bertin in France as a youth, studying the "basics" of theology, grammar, and music, before visiting other schools in France. In 1095 the monks of St.-Bertin and the canons of nearby St.-Omer voted him abbot.

An admirer created a list of Lambert's many writings, most of which are lost. They included sermons, studies on free will, original sin, the origin of the soul, and science questions.

One of his works that does survive is the Liber Floridus, or "Book of Flowers," an encyclopedic work on Biblical, chronological, astronomical, geographical, theological, philosophical, and natural history subjects. He included a list of popes, family trees, descriptions of real and imaginary animals (some of his descriptions of animals are still not identified), maps, constellations, and more. Nine manuscripts survive, most of them with illustrations. (Shown above is Lambert writing the Liber.)

His epithet of Saint-Omer is because the town that sprang up around the twin monasteries of St.-Bertin and St.-Omer became known as Saint-Omer. It had a long history that we will look at next time.

The Antichrist

The Antichrist, a charismatic person who would appear prior to the end times and become ruler of the world despite his inherent evil, was "identified" more than once in the Middle Ages.

Joachim Fiore, the "Man Who Invented the Future," declared Rome as Babylon and the pope as the Antichrist. Emperor Constantius II was declared the Antichrist in 365 because he was a semi-Arian. Constantius' response ultimately "returned the favor" by creating the first antipope. When the year 1000 was upon them, the Carolingians exhumed the body of Charlemagne, thinking they would need him to fight against the imminent appearance of the Antichrist.

Arius was called a harbinger of the Antichrist. Martin of Tours believed the world would end by 400, and stated "There is no doubt that the Antichrist has already been born. Firmly established already in his early years, he will, after reaching maturity, achieve supreme power."

The term Antichrist came from the first and second epistles of John, where it is mentioned four times and described as someone "who denies the Father and Son." Matthew and Mark each refer to a "false Christ," when Jesus advises his followers not to be deceived by false prophets who will perform "signs and wonders" and claim to be Jesus. The "beast of the sea" in the Book of Revelation is assumed to refer to the same figure.

It is from John's description of the beast that the culture assumes the specifics of the Antichrist: buying and selling will require its mark on the forehead, it will blaspheme God, rule for 42 months, and will receive a wound in the head that will miraculously heal leaving no mark. It will be supported by the Dragon.

According to the Elucidarium of Honorius Augustodunensis, the end for the Antichrist will come:

Finally he will extend his forces to conquer the righteous at the Mount of Olives and there he will be found suddenly dead by the spirit of the mouth of the Lord, that is, slain by the command of God, as the saying goes, "The Lord will destroy at his holy mountain the man renowned through the whole earth.” [link; note that the source of this "saying" has not survived to the modern era]

The Reformation was clear on the identity of the Antichrist. Luther, Calvin, Knox all saw the pope as the position that matched the Antichrist, no matter which pope sat the seat at the time.

The illustration of the Antichrist riding Leviathan is from the Liber Floridus ("Book of Flowers") by Lambert de Saint-Omer. Let's take a closer look at him and it tomorrow.

The Elucidarium, Part 3

Book Three of the Elucidarium of Honorius Augustodunensis was called De futura vita, "Concerning future life." By "future life" he meant the afterlife.

There are seven chapters to Book Three: The Elect, The Damned, State of Souls Before the Judgement, The Antichrist, The Resurrection, The Judgement, Eternal Bliss.

It begins with an explanation of the moment of death of "The Elect"; that is, those who will go to Heaven:

Just as a bridegroom comes with a crowd of soldiers to fetch his bride and then, happily singing, leads her off, so when a righteous man comes to his end, his guardian angel comes with a crowd of angels and raises his soul, the bride of Christ, from the bodily prison and leads it into spiritual paradise and, with loud singing of the sweetest song and with bright light and the most pleasant odor, arrives at the heavenly palace.*

For those on the other end of the spectrum:

When the wicked reach their end, a great noisy throng of demons, awful to see and dreadful in their actions, comes to get them. They drive the soul from the body with terrible torment and lead it cruelly to the prisons of Hell.

Honorius describes nine tortures, and now I'm wondering if Dante got the idea of nine circles from the Elucidarium. A lot of time is spent on details of how much and how the damned will suffer. He also makes clear that no one in the afterlife who is no damned will care a bit for the suffering of those who deserve it.

The master explains how the Antichrist will come to power:

He will command the whole world and will subjugate the whole human race to himself in four ways: First, he will gain the noble by wealth, ... Second, he will subdue the common people by terror because he will rage with great savagery ... Third, he will win over the clergy by wisdom and unbelievable eloquence, ... Fourth, he will deceive those who have contempt for the world, ....

The Elucidarium became enormously popular, translated into several languages across Europe for centuries. (The illustration is the title page of a German edition.) What Honorius produced influenced the day-to-day understanding of Christianity for generations, and no doubt led to several of the common ideas people have even today about the afterlife.

The idea of the Antichrist started early in Christianity, and the Middle Ages was very wary of him, always on the lookout for whomever might be the one who subjugates the world in three and a half years and fools the faithful. Tomorrow we'll look at the evolution of this idea in the Middle Ages, and at some of the people who were accused of being the Antichrist. See you then.

*Nota bene: translated passages are from a 1979 translation made for a dissertation that can be found here.

The Elucidarium, Part 2

Book Two of the Elucidarium of Honorius Augustodunensis was called De regis ecclesiastics, which could be translated "On the matters of the Church." For Honorius, this was about explaining our current existence and our religious obligations. It begins by tackling the question of the source of evil and sin, since those things are in our hands:

Pupil: It is said that evil is nothing, yet if it is nothing, it seems to me a great marvel that God would damn angels or men, since they do nothing. If evil is something, then it seems to be from God, since all things come from him. It follows that God is the creator of evil and unfairly damns those who do it.

Master: Truly, all things come from God and he made all things to be very good. Therefore, evil is shown not to exist in substance. Everything which God made is substantial and all substance really is good. Evil, however, has no substance; therefore evil is nothing. What we call evil is nothing other than the absence of good, just as there is blindness when there is no sight or darkness when there is no light, even though blindness and darkness are not material.

...

Sin is nothing more than failure to do what has been commanded or doing other than that which has been commanded, just as evil is nothing more than the absence of good, that is joy. Evil has, at least, its name from God since it came about through that substance which God made. God properly damns or keeps joy from those who do not do or do otherwise than what he has commanded.

Fortunately, there are ways to be forgiven for your sin if you are truly penitent. Also, there are guardian angels:

Pupil : Do men have angels as guardians?

Master: Angels preside over each race and state, righteously dispensing and ordaining rights, laws and customs. Moreover, every spirit, when it is sent to a body, is entrusted to an angel who always urges it to do good and who reports all the spirit's works to God and the angels in heaven.

And sinners always have the opportunity for a deathbed confession and repentance, which the Master says does work.

Book Three enters the realm of Christian eschatology, what happens after death. We'll take a look at his views on the afterlife, the Antichrist, Final Judgment, and Eternity tomorrow.

*Nota bene: translated passages are from a 1979 translation made for a dissertation that can be found here.

The Elucidarium, Part 1

Written by Honorius Augustodunensis (c.1080 - c.1140) in the late 11th century, the Elucidarium was intended to make clear various things about Christianity and mundane understanding of the world. The author would have been quite young at the time of writing, and went on to write many more works, but the Elucidarium became a well-known way to explain the world around us in the context of Christianity. We have over 300 Latin manuscripts of it, showing how popular it was. It was also translated into Old English, Provençal (although that one alters the text to make it more compatible with Catharism), and Old Icelandic (which provided influence for Snorri Sturluson's Prose Edda, which I explained a couple days ago). It was later translated into Old French, Middle High German, Middle Welsh, Czech, and others.

The format is a Socratic dialogue between a Master and Disciple, spread over three books. The three are:

1. De divinis rebus (On divine things), covering Creation, the rebellion and fall of the angels, Eden and the Fall of Man and need for redemption, and the life of Jesus.

2. De regis ecclesiastics (On the matters of the church), explains the founding of the Church when the Holy Spirit descended on the apostles during Pentecost; it explains the divine nature of Christ and the manifestation of Christ in the Eucharist.

3. De futura vita (On the future life), in which he discusses the Antichrist, the Second Coming, the Last Judgement, Purgatory, and the eternity that awaits you in either Heaven and Hell.

Honorius uses many analogies to help the reader (or listening audience) understand his concepts. For example, the Holy Trinity has three parts like the sun. The sun has fire (God), light (Son), and heat (Holy Spirit). He also describes Paul's reference to three heavens (from 2 Corinthians 12's "third heaven" comment) and explains that the first heaven is the physical one we see, the second is spiritual and where angels exist, and the third is for the Holy Trinity.

These were the kinds of explanations that comforted people, that gave them a better understanding of what was being said in the Bible, something to "hang their hat on" so to speak. Honorius goes into detail on the order of the six days of Creation, and offers a timeline for other events in Genesis. Satan (a name that never appears in the Bible) lasted not even a single hour in Heaven before thinking himself better than God and being cast down. Angels had the ability to sin because they had free will, but after the fall the good angels became even more good and lost the ability to sin. He then goes into detail about angels and devils.

For the rest of Book One, he discusses Jesus' time on Earth, his death and resurrection and ascension into Heaven, declaring that once Jesus passed the clouds his physical body transformed into a more godly form.

Tomorrow we'll look at Book Two.

Honorius Augustodunensis

Yesterday I briefly mentioned the Elucidarium. Its name signified that it was intended to elucidate the details of Christian theology and its relationship to mundane folklore. Today I'll tell you about its author, and tomorrow we will look at the work itself.

The author was Honorius Augustodunensis. The surname has been questioned. Some thought he was from Autun, whose Latin name was Augustodunum, but he was as likely to be from St. Augustine's Abbey in Canterbury (where he would have known Anselm). Additionally, since he refers to contemporary events in Germany, some suggest that he could be from Augst near Basle or even Augsburg in Swabia. The Catholic Encyclopedia calls him "Honorius of Autun," despite acknowledging the German connections.

He was influenced by the writings of John Scotus Eriugena and his Division of Nature, and by Anselm of Canterbury. In fact, we can partially date its origin in the late 11th century because it refers to Anselm's Cur Deus Homo, published in 1098.

He was a monk (or hermit: he describes himself as solitarius which could mean either) who certainly spent some time in England; later in life he went to  the Scots Monastery in Regensburg, Bavaria, lending credence to the idea that he was originally German.

Honorius also imitated the style of John Scotus Eriugena, used the same definition of philosophy as Eriugena ("Philosophy is the comprehension of things visible and invisible"), wrote a summary of the first four books of Eriugena's) Division of Nature (and copied the fifth into it), and praised him highly, suggesting that he may have spent time in Ireland with the man.

Besides the Elucidarium, he wrote many other works. We believe the Elucidarium was one of his first, which means he was a very young man when he wrote it. He lived until about 1140, and his birth is estimated to have been about 1080.

He wrote a set of lessons for celebrating the Assumption of Mary, a commentary on the Psalms, a collection of his sermons (you can read one here), a commentary on the Timæus of Plato, a bibliography of Christian authors (including himself of course), and Imago Mundi ("Image of the World") that combined cosmology, geography, and a history of the world.

Tomorrow we will look at the influential Elucidarium.

Elves

Early Anglo-Saxon texts show the Old English term ælf, which morphed into our Modern English elf. The word was cognate with the Old Icelandic alfar, and Old High German alp ("evil spirit").

Some of these earliest Anglo-Saxon references are contained in medical texts such as Bald's Leechbook, a collection of remedies. Elf influence was blamed for many otherwise unexplainable ailments, especially sudden stabbing pains that were often attributed to "elf-shot," an arrow or other projectile from an unseen elf attacker. The illustration shows the victim of "elf-shot" by demons, depicted as arrows, from the 12th-century Eadwine Psalter.

What did elves look like?  The consensus is that they looked like human beings, often depicted as very attractive physically. Interactions in folklore do not suggest that they were diminutive. They were also seen as their own race or people: the use of Old English ylfe in Beowulf is a grammatically plural ethnonym, the term for a people or tribe.

Snorri Sturluson's Prose Edda, written about 1200, even lists different elf races: he talks about svartálfar, dökkálfar and ljósálfar ("black elves," "dark elves," and "light elves"). Snorri, however, is the only source for these different species of elf, and it is thought that he was "elf-ing" (my term) the existence of dwarves, demons, and angels; trying to take some spreading Christian concepts and "paganizing" them (again, my term).

The spread of Christianity turned elves from invisible creatures living alongside humans and occasionally helping or hurting into evil forces that must be defied and destroyed. Scottish witchcraft trials frequently refer to the evil influences of elves. Eventually, the word "elf" began to be replaced by the French loan-word "fairy." Chaucer, writing in the 14th century, has Sir Thopas set out to find the elf-queen in the "countree of the Faerie." Iceland has retained some belief in alfar as we saw in yesterday's post.

I want to talk about the reference to Snorri Sturluson's "paganizing" Christian concepts that were spreading across Europe. The spread of Christianity was enhanced by a particular text created to explain it to ordinary people who had no education. It attempted to explain common folklore in the context of Christianity. This work was called the Elucidarium, and we'll open its pages tomorrow.

Icelandic Folklore

The witches of yesterday's post were just a small part of the rich folklore found in Icelandic literature and history. Because Iceland was so isolated geographically, Christianity came to it late and did not get as strong a hold on culture as in other European countries. Consequently, Iceland in modern times still retains strong vestiges (if that is not an oxymoron) of its supernatural history.

Magic (galdur or galdrar) could be good or bad and implemented through the use of galdrastafir (sigils, symbols), runes, or through words. Spells were very elaborate and well thought out. For instance, you could get a ghost under your power with a spell that caused a corpse to rise from its grave. As it did so, you had to reach down and strangle it until it asked you to stop. At that point you had a ghost under your control. You had to ask it its age, however, and if it were older than 14 or 15, you had to send it back to its grave, because a ghost older than that could be too powerful to keep under your control.*

Tales of galdrar are usually about human practitioners. Iceland is full of tales and beliefs about non-human beings. There are two terms for most of them: the older álfar (elf people) and the later term huldufólk (hidden people). These beings inhabit the land (largely) invisibly, but their dwellings (among rocks) and their well-traveled paths are known. Disturbing their homes is a grave offense, and they will seek revenge. Modern-day  Iceland will alter construction projects to avoid damaging rocks or cliffs lest the hidden folk be offended.

South of Reykjavik, in the town of Kopavogur, there is an elf hill, Álfhóll, a quite small area with some large boulders that is in an ideal spot to put a road through. Three attempts to build a road have failed.

The first effort was abandoned when funding ran out just before blasting could begin. A decade later, a second attempt was thwarted when heavy equipment and machinery repeatedly broke down without explanation. In the 1990s, a third attempt was made to remove part of the hill for road repairs, but powerful drills broke apart without even leaving a mark on the rock! [link]

Álfhóll is now considered a protected site, and the road squeezes around it.

Interactions between humans and álfar could be pleasant. The illustration is of an altar cloth in the National Museum of Iceland. This cloth was supposedly given to a human woman by an elf woman who was grateful for assistance in childbirth. It is unique as an artifact related to elf folklore.

Let's expand our look at elf people to the rest of Europe tomorrow.

*Some of what I'm sharing is from a TV series called Supernatural Iceland.

Whale Laws & Lore

In the sixth season of the TV show Vikings, a whale has washed up on shore. One character, Kjetill, claims it for his own. Others insist that the bounty be shared—it was an enormous source of food and materials—but Kjetill refuses, and even kills those who want to share it. Unlikely?

Not really. Both Icelandic tales Grettissaga (the Saga of Grettir) and Fóstbræðrasaga (the Saga of the Sworn Brothers) relate the incident of a long-lasting feud between two families when the rights to a beached whale turns to a lasting feud between groups.

The situation would be easily resolved if the ownership of the beach itself were not in dispute. Iceland at the time was a newly inhabited country and land rights were not always firmly established. Without having community agreement as to the rightful owner of the land on which a resource was found, conflict could easily arise.

I also promised in yesterday's post to discuss the "downside" of whale lore. I was referring to the other part that whales played in the past: as frightening supernatural creatures. In Friðþjófssaga (the Saga of Friðþjóf), Friðþjóf and his crew are at sea and trying to reach land. They are hindered by a whale, but not just any whale. This whale has two witches riding its back, sent to harass Friðþjóf by an evil king who is his enemy.

The witches should not surprise us. Every European culture (and others) have supernatural creatures and magic practitioners in their lore. Tomorrow let's look at some of the supernatural lore peculiar to Iceland.

Icelandic Whaling

Speaking of medieval whaling, let's talk about Iceland's approach. As an island in the North Atlantic—with a relatively small strip of arable land around the coast—a major source of food was, of course, the sea.

There is a story from the late 14th century about Ólafur, who went fishing off the Iceland coast and encountered a steypireydur, a blue whale. Ólafur stabbed his spear deep into its flesh, hoping the wounded beast would wind up on shore where Ólafur could claim the body.

Unfortunately for Ólafur, the whale survived enough to swim 930 miles and beach itself on the shore. It was found by a chieftain and his men, who started butchering the animal for food.

How much food did it yield? That's the great thing about the blue whale, the largest of the whales; indeed, the largest animal that ever lived on Earth (that we know of). Using sheep as a unit of measurement—a chief source of meat in Iceland—the blue whale could yield 3000 lambs' worth of meat.

How do we know that the whale in Greenland was the whale stabbed off the coast of Iceland by Ólafur? By Icelandic law, the whale killed by your hand was your prize, and so whalers would place a unique mark on the metal blade of their spears. The Greenland group found Ólafur's spear and mark during their butchering, but realizing that there was no way to reunite Ólafur and his quarry, they happily enjoyed their bounty. (The illustration is a 1560 depiction by Conrad Gesner.)

Icelandic texts try to be accurate about the real world, although they can add more fantastical elements. There was an attitude about blue whales that they were "friendly" and "peaceful," but that their size intimidated other whales that were more dangerous and "evil." The common advice was to keep your boat near a blue whale for safety (which makes Ólafur's attack a little sad).

But whales were so important to the Icelandic economy that laws were developed about hunting them:

A whale’s size, how it died, and who owned the property where it beached all determined who got a share of the whale meat. Portioning also depended on who secured it to the shore; if an Icelander saw a dead whale floating in the sea, they were legally obligated to find a way to tether it to land. And hunters not only marked their spears with their signature emblem, they also registered those emblems with the government, improving the chances that they could claim their lawful share of any whale they speared. [source]

So what was it like if there was a dispute over a whale carcass? And what was the downside of whale lore? Let's check these scenarios out tomorrow. 

Whaling in the Middle Ages

Yesterday's post referred to Ohthere of Hålogaland supporting himself partially through whaling. Whaling centuries ago should not be a shocking idea: evidence for whaling in Alaska has been found dating to 1000BCE, and there are neolithic depictions in Korea that may be about whaling as far back as 6000BCE.

Rather than going out into the open sea to catch a large animal, a common method was to take several small boats away from a shore where it was known that whales and dolphins consort, then forming a barrier in an attempt to drive them to beach themselves on shore.

Another method that presents less danger to sailors is to use a drogue, a floating object that is attached to a harpoon by a rope. If the harpoon makes solid contact with a whale, the buoyancy of the drogue makes it difficult for the animal to descend and tires it out so that the sailors can catch up with it. Melville's Moby Dick refers to druggs for this purpose.

Petroglyphs in Korea show boats surrounding sperm whales and humpback whales, but most whaling tackled smaller prey (see relative sizes here). Large whales were looked on to the medieval mind as scary and dangerous, but the smaller ones were gladly hunted for food and materials. One inventory of whales from the Middle Ages mentions the pilot whale (between five and ten meters long) as a popular target for its relatively small size and the ability to drive it into shore. Minke whales were also valuable due to their smaller size.

Smaller whales, porpoises, and dolphins that were driven to beach themselves were then clubbed or knifed. The body parts were divided equally among the participants. Some animals wound up on shore on their own and a call would go out to gather and finish it off (if it were still alive) and share the spoils before they spoiled.

The Dominicans Vincent of Beauvais (c.1190 - 1264) and Bishop Albertus Magnus (c.1200 - 1280) wrote of observing whaling; they both described it as a group project. Bede (672 - 735) also mentions the capture of whales.

Iceland had some very strict laws about whaling, which we will talk about tomorrow.

Ohthere of Hålogaland

When King Alfred the Great asked for an Anglo-Saxon translation of Orosius' Historiarum Adversum Paganos Libri VII, or "Seven Books of History Against the Pagans," he was fine with adding things that he thought worthy. One was the travels of Wulfstan of Hedeby, asked by Alfred to open up trade with northern Europe. The other was the account of the travels of Ohthere of Hålogaland.

Ohthere claimed that he lived in the extreme north of Norway. Hålogaland has been identified with the far north, today called Nord-Norge. He seems to have been quite wealthy, claiming to own a herd of 600 reindeer, and also making his money from whaling, walrus-hunting, and tribute from Lapps.

According to the account tacked onto Orosius:

Ohthere told his lord, King Alfred, that he lived northernmost of all the Northmen. He said that he lived in the north of the country by the West Sea. He said though the land stretches a long way north from there, yet it is completely unpopulated except for a few places here and there, where Finnas [Sami] camp, hunting in winter and fishing by the sea in summer. [source]

He was some kind of leader who received tribute from the Lapps:

That tribute consists in animal skins, bird feathers, whalebone and in ship's ropes made from the hide of whales and seals.  Each one pays according to his rank.  The noblest must pay fifteen marten skins, and five reindeer, and one bear skin, and ten ambers of feathers, and a bear, or otter-skin coat, and two ship's ropes, both to be sixty ells long, one to be made of whale's hide, the other of seal's. [source]

He also refers to the usefulness of walrus bones and that he brought some to give to Alfred.

He traveled widely, sometimes just for the sheer joy of discovery it seems. He describes sailing up the coast of Norway and going "over the top" and south again to what is called the White Sea, finding wasteland. At so me point he traveled to England, where he met Alfred. He offers the earliest details in England of what the Scandinavian countries were like.  In fact, his account is the earliest use we know of the term "Norway" (norðweg), as well as the name "Denmark" (dena mearc).

Ohthere's account brings up a question I never thought of: if they hunted whales in the Middle Ages, how did they go about it? How dangerous was it in their smaller ships? Tomorrow let's talk about the feasibility of whaling in the Middle Ages.

Orosius in the Middle Ages

The History written by Paulus Orosius in the 5th century carried influence for a thousand years afterward:

"The exceptionality of the Historiae is indicated by its incredibly rich and diverse reception over the subsequent centuries. The work became the standard point of reference on antiquity for the medieval and early modern world. It had an enormous impact of the historiography of later centuries, from Bede and Otto of Freising, to Petrarch and Dante, to Edward Gibbon.

At least two hundred and seventy-five manuscripts survive, the oldest dating to the sixth century, and the work was translated into Old English, Arabic, Aragonese, and Castilian prior to the modern period." [source]

That statement comes from a report on a three-day conference at the University of London in May 2022 with a score of scholarly presentations on Orosius' effect on the centuries that followed

One of the first laps in its progress came during the reign of Alfred the Great (849 - 899) of England. Alfred was a promoter of education and literacy, and wanted important works translated into Anglo-Saxon/Old English for his own (and others) pleasure.

We have two Old English manuscripts of the History, from the 10th and the 11th centuries, as well as some fragments. This version differs from the Latin original in that it was expanded with descriptions of Germania, Scandinavia, and the Baltic region, with a very detailed verbal map, for example:

To the west of the Old Saxons is the mouth of the river Elbe and Frisia. To the north-west is the region called Anglia and Silland and part of the land of the Danes. To the north of them are the Abodriti, and to the north-east the Wilti who are called Havolans. To the east is the territory of the Wends who are called the Siusli. To the south-east, some distance away, is Moravia. The Moravians have to their west the Thuringians ...

It makes sense that a king with more ties to Northern Europe than a Mediterranean author would want an expanded version that covers areas significant to his kingdom. Two travelers familiar to this time period—Ohthere and Wulfstan of Hedeby (sent by Alfred to Prussia to open up trade)—have their travel narratives added to Orosius as well during Alfred's time.

Let's learn more about Ohthere tomorrow.

(The illustration is of a carpet page from a 7th century manuscript of the History. It is the earliest known carpet page of an English manuscript.)

History Against the Pagans

Orosius wrote an influential book on the history of the world, Historiarum Adversum Paganos Libri VII, or "Seven Books of History Against the Pagans." The aim was to show how Christianity had made the world better. It was influenced by talks he had with Augustine of Hippo, whom he visited more than once. The opening shows Augustine's influence in its writing:

I have obeyed your instructions, blessed Augustine, and may my achievement match my good intentions.

... 

You bade me reply to the empty chatter and perversity of those who, aliens to the City of God*, are called "pagans" [pagani] because they come from the countryside [ex pagis] and the crossroads of the rural districts, or "heathen" because of their knowledge of earthly matters. Although these people do not seek out the future and moreover either forget or know nothing of the past, nevertheless they charge that the present times are unusually beset with calamities for the sole reason that men believe in Christ and worship God while idols are increasingly neglected.

He decided to start his history from "the beginning of man's misery from the beginning of his sin":

From Adam, the first man, to Ninus, whom they call "The Great" and in whose time Abraham was born, 3,184 years elapsed, a period that all historians have either disregarded or have not known. But from Ninus, or from Abraham, to Caesar Augustus, that is, to the birth of Christ, which took place in the forty-second year of Caesar's rule, when, on the conclusion of peace with the Parthians, the gates of Janus were closed and wars ceased over all the world, there were 2,015 years.**

We started talking about Orosius a couple days ago because of his reference to Noah. Curiously, not only does Orosius refer to the Flood and the repopulating of the world in his first of seven books without mentioning Noah by name, he also offers evidence for the Flood with:

Other writers, too, have testified to this truth. Though ignorant of the past and even of the very Creator of the ages, they have nevertheless learned about the flood by drawing logical inferences from the evidence offered by stones which, encrusted with shells and often corroded by water, we are accustomed to see on far-away mountains.

Orosius' History was a valuable resource in the Middle Ages; we've seen it mentioned here and here. We'll talk more about its use tomorrow.

*City of God was Augustine's major work.

**I want to point out that Orosius' gives a longer period of time prior to Jesus' birth than that of James Ussher (1581 - 1656), the Archbishop of Armagh who calculated Creation as taking place on 22 October 4004 BCE)

Paulus Orosius

Yesterday's post mentioned one of the most influential books on history that formed the foundation of the medieval era's understanding of their world. The Historiarum Adversum Paganos Libri VII, or "Seven Books of History Against the Pagans," was written by Orosius and covers from Noah's Flood to his own time (he died c.420CE).

Paulus Orosius was born c.375/385CE, possibly in the Roman province that is now Portugal. Although we know almost nothing of his origin, he was well-known to and trusted by the intellectuals and theologians of his day.

He visited Augustine of Hippo and collaborated with him on City of God. He visited St. Jerome, bringing him letters from Augustine. He was entrusted with delivering the relics of St. Stephen, the first Christian martyr who was stoned by (among others) Saul of Tarsus. The illustration shows the extent of at least some of his travels. The blue line shows him going all the way to Palestine on behalf of Augustine, where he wanted to meet with Jerome and learn more about some of the groups there. He met with Priscillians to learn about their heretical practices, as well as Pelagians. Orosius presented Augustine's arguments against Pelagius during the Jerusalem Synod of 415, prompting Pelagius to say Et quis est mihi Augustinus? ("Who is Augustine to me?").

Another synod that same year, the Synod of Diospolis, saw Orosius as well as Pelagius branded as heretics. Orosius wrote a book in response, the Liber Apologeticus, defending his beliefs.

Returning westward, he brought letters from Jerome to Augustine. He stayed with Augustine awhile, and some think it is here his History was conceived. We will talk about Orosius and his history more tomorrow.

Noah and the Anglo-Saxons

Yesterday we talked about the medieval attitude toward Noah, mostly from the Jewish viewpoint. Another group that spent a significant amount of time writing about Noah was the Anglo-Saxons in England.

Part of the reason was that King Alfred the Great (reigned 871 - 899) wanted important Latin works translated into English to be more accessible to more people. One of those works was a history by Orosius, the Historiarum Adversum Paganos Libri VII, or "Seven Books of History Against the Pagans." Orosius starts with Noah's Flood and tells the story of history up to his own time (he died c.420CE).

His goal was to explain how Christianity improved the lives of humankind, and he gives details such as the dimensions of the Ark:

Adam lived for 930 years. Noah lived 600 years before the Flood and 350 winters after it and he was in the Ark for 40 days, he and his three sons Shem, Ham and Japheth and their three wives. The Ark was 300 fathoms long, 50 fathoms wide, and 30 fathoms high. And his son Shem lived 630 years and his son Arfaxad lived 438 years. Then he begat a son called Heber. From him sprung forth the ‘Hebrew’ people.

Arfaxad was one of the sons of Shem, but the Anglo-Saxons were interested in a different descendant from Noah:

The story of Noah and his sons, and the building of the Ark, seems to have been popular in Anglo-Saxon England. Many of the surviving genealogical lists of Anglo-Saxon kings, for example, feature Noah prominently. The West Saxon Regnal List tell us that the line of the kings of Wessex, the dominant kingdom of Anglo-Saxon England from the late 9th century onwards, was descended from the Old Testament patriarch, through his fourth son Sceaf, said to have been born on the Ark itself. [link]

A list of West Saxon kings declares that they descended from Noah through his fourth [sic] son, Sceaf. The Anglo-Saxon Chronicle for year 855 supports this, at least in two versions (B & C), saying Sceaf was born in the Ark.

Outside of Anglo-Saxon sources, the Noah-Sceaf link is unknown. A reference to him in Snorri Sturluson is explained because the Prose Edda drew on English sources.

Of course, in Beowulf we hear the story of Scyld Scefing, "Shield, son of Scef," who floats ashore as a babe on a ship laden with treasure and becomes king of Denmark. The "genealogy" of the ark-born Sceaf in Orosius and the ship-delivered Scyld Scefing of Beowulf would be a good dissertation topic for someone in my field of study.

We, however, will go in a different direction and look at Paul Orosius and his history.

Noah in the Middle Ages

There is much more to be said about the story of Noah than an ark, a dove, and animals two-by-two (especially since the command was to collect more animals than just pairs). Jewish thinkers of the Middle Ages looked more carefully at the story and asked themselves questions.

For example, we are told that Noah was "righteous in his generation." Did that mean that he was a good man in the context of that time but not necessarily by absolute standards? (Since the point of the Flood was to eliminate wicked humanity.) After all, he followed God's command to build an ark and collect animals, but could he have warned his neighbors to prepare for the coming Flood? Abraham prayed on behalf of Sodom and Gomorrah, but Noah doesn't even talk to God; we never hear his voice; he just follows orders. Noah was the first vintner, a useful thing, but he got drunk and exposed himself. Was he an example of the "righteous man in a fur coat," one who neglects his neighbor while ensuring his own comfort?

One medieval commentator, Rashi, claimed that the building of the ark took 120 years, and that Noah stretched it out to give people time to repent. Rashi also said that the name "Noah" itself supports this, because it means "This one will comfort us in our work and in the toil of our hands, which come from the ground that the Lord had cursed."

The Jewish Encyclopedia points out that there are two different stories of Noah. In one he is the "hero of the flood," in the other he is the savior of mankind who plants the first vineyard. These are two very different anecdotes, and could just as easily have been two different characters.

Adam is described as the first farmer, but farming did not die out with the Flood. It was not necessary for the creation of wine-making to happen post-Flood, so why attach the development to Noah? Was it solely to have his son Ham enter and see his father naked so that Ham could be cursed and explain other human beings in the world who were "cursed"?

Medieval Christianity saw Noah's three sons as the fathers of the peoples in different continents:  Japheth/Europe, Shem/Asia, and Ham/Africa. Ham's curse was intended to explain the dark skins of the African people, and was used as a justification for slavery. All of this was upended after the discovery of animals and people across the Atlantic after 1492, as you can imagine. Even Isaac Newton, writing in the 18th century, saw Noah and his sons as the ancestors of humanity across the world.

There was a medieval group that spent a lot of time on the builder of the ark; tomorrow we'll look at the Anglo-Saxon fascination with Noah.