The Talmud Compromise

Although Pope Gregory IX felt it his duty to protect the Jews, he had issues with their Talmud, the collection of Jewish laws and practices. Was it harmful and heretical, or simply a way of life that was different?

A converted Jew had presented to Gregory 35 places in the Talmud that he considered blasphemous to Christianity. This led to the Disputation of Paris (about which I really should write a post soon). After the Disputation, a tribunal was assembled to decide whether the Talmud was dangerous to Christianity. One of the men involved, Odo of Châteauroux (c.1190 - 25 January 1273), was chancellor of the University of Paris. The decision of Odo and the tribunal was that the Talmud was heretical and should be burned.

Burning the Talmud

In 1242, 24 cartloads of copies of the Talmud and other Hebrew books were burned at a ceremony in Paris. Skip forward to 1243, however, and Pope Innocent IV was on the throne of Peter. At first, he continued the policy of Gregory, and Talmuds were gathered to be destroyed. He began to question, however, whether this policy was not in opposition to the Church's traditional stance of tolerance for Jews.

In 1247, the pope listened to complaints brought to him by some Jews, and he asked Odo to take a second look, but this time to try to see it through the eyes of the Jewish rabbis. Was the Talmud truly heretical and a danger to Christianity, or merely misguided and could be treated simply as an error-prone text and studied as such, the way philosophy would be treated. He thought that the Talmud might prove harmless, and that the confiscated copies might be returned.

Odo was having none of it, and he condemned the Talmud again, in May 1248. Innocent listened carefully, and also listened to the rabbis who claimed that they could not understand the Bible if they did not have their Talmud, which was so intertwined with the Old Testament. Against the objections of Odo and others, Pope Innocent decreed that the Talmud should not be burned, merely censured as erroneous insofar as Christianity is concerned. He decreed that the Talmuds in possession should be returned to their owners.

The popes after Innocent continued this policy.

Popes and the Talmud

The Talmud [late Hebrew talmūd, "instruction"] is the body of Jewish civil and ceremonial law. It includes the Mishnah (exegetical material embodying the oral tradition of Jewish law) and the Gemara (rabbinical commentaries on the Mishnah). The Talmud had a rocky existence in Christian Europe, even at the hands of one of the popes who was most supportive of the Jews, Gregory IX.

Talmud from 13th-14th centuries

Pope Gregory IX (c.1145 - 1241) was responsible for the Decretals (a codification of canon law that some say was designed to establish his authority over the Church) and the Papal Inquisition (and let us not forget his part in the demonization of cats). This centralization of power of the papacy seemed to inspire him to be the guardian of all God's children, however. He was steadfast in his protection of persecuted Jews, so long as they were not guilty of what he considered to be sins.

In 1233, for instance, Jews in France complained to Gregory that they were being mistreated. He declare that any imprisoned Jews were to be set free and not injured in their person or their property, so long as they agreed to forsake usury (the practice of charging high rates of interest, considered to be sinful due to the Bible).

In the 1234 Decretals, Gregory declared the doctrine of perpetua servitus iudaeorum. That is, the Jews were in perpetual political servitude until Judgment Day, making them officially second-class citizens in the Empire. As abhorrent as this was, it also made Gregory treat them as a group that needed his protection, so that in 1235 he re-affirmed an earlier papal bull, Sicut Judeis ["and thus, to the Jews"], which declared their right to enjoy lawful liberty.

1236 was a busy year for Gregory. He presented a list of charges against Emperor Frederick II concerning offenses against the Jews. In September he wrote to several bishops of France, requiring them to make sure that Crusaders who had killed and robbed Jews make full restitution. He also wrote to King Louis IX of France concerning the same.

Gregory had a serious problem, however, with the Talmud. He had to determine if it fell into the category of "heresy." His conclusion was harsh, but fortunately not universally accepted. We will look at that tomorrow.

The Oath of Purgation

The post Charlemagne and the Popes mentioned Pope Leo III taking an Oath of Purgation to "prove" his innocence of accusations made against him. It seems strange to a modern audience that simply swearing that you are innocent is enough to exonerate you, but the Middle Ages believed that God who sees the sparrow fall observes your deeds and will treat you accordingly if you lie. Therefore, swearing an oath puts yourself firmly into God's hands for judgment, and no one in his right mind would do that if he were actually guilty.

Detail from The Oath of Leo III by Raphael, 1516

There were two levels of purgation [from Latin purgare "to cleanse" by way of Old French  purgacion]. Vulgar Purgation was the clearing of one's name through ordeals such as trial by fire or water. You can read about those here.

The other form was Canonical Purgation, the act of clearing your name by swearing your innocence in the presence of reliable witnesses who would state their trust in your statement. (The number of witnesses was frequently required to be 12, like the Twelve Apostles.)

The Canonical Oath of Purgation is made with the hand on the Bible:

I, __________, now under process before the Session of the Congregation of C for the sin of _, alleged to have been committed by me: For ending said process, and giving satisfaction to all, do declare, before God and this session, that I am innocent and free of the said sin of charged against me. And I hereby call the great God, the judge and avenger of all falsehood, to be witness, and judge against me in this matter if I be guilty. And this I do by taking his blessed name in my mouth, and swearing by him who is the searcher of the heart, and that in sincerity, according to the truth of the matter and my own innocence, as I shall answer at the great day of judgment, when I stand before him to answer for all that I have done in the flesh, and as I would partake of his glory in heaven after this life is at an end.

These days, we don't allow the accused to declare his innocence without proof. Purgation is still used in minor cases. If charged with contempt of court, for instance, the accused may "purge himself of such contempt, by swearing that in doing the act charged, he did not intend to commit a contempt." [source]

The Gentle Prison

We saw here how Charlemagne captured his ex-father-in-law, King Desiderius of the Lombards, and imprisoned him in the Benedictine Abbey of Corbie. Sticking your political enemies away in a monastery was an efficient and humane way to eliminate them from the scene. Monasteries were often remote; the monastic life was carefully regulated, and so someone trying to leave would be discovered quickly; it was not as harsh as a dungeon; your enemies were given plenty of time to contemplate their sin of being your enemy.

In the turmoil that followed the dividing up of the kingdom by Charlemagne's son, Louis the Pious, Louis' grandson Charles failed in his attempt to gain some power and was imprisoned at Corbie. He escaped, however, and was made Archbishop of Mainz by Louis the German, showing that imprisonment in a monastery did not mean you were a convict with complete loss of rights or privileges in the eyes of the world.

Corbie, in Picardy, was particularly favored by Charlemagne because his family had close ties to it. Shortly after Desiderius was sent there, Charlemagne's cousin Saint Adalard became its abbot. Corbie was a desirable position, because it was granted freedom from the jurisdiction of local bishops.

One of Corbie's most prominent features—not surprising given its Carolingian patronage, was an extensive library. This library not only had numerous writings by the early Church Fathers, but also many classical texts and non-religious texts. The geometry of Euclid, as transmitted to the Middle Ages by the works of Boethius, was of great interest to scholars at Corbie. A 9th century monk at Corbie, Headboard, wrote extracts from Cicero, microbus, and Martianus Capella.

Carolingian minuscule

This love of scholarship extended for centuries: a 17th century monk of Corbie, Jean Mabillon, is considered the father of paleography, no doubt after studying the centuries of developing styles of scripts. The distinctive script called Carolingian minuscule was developed at Corbie about the time that Saint Adalard was abbot.

This remarkable center of learning did not survive until modern times, alas. In the 17th century, 400 manuscripts were sent to a monastery in Paris and later sold to a Russian diplomat. During the French Revolution the remaining 300 manuscripts at Corbie were sent to Amiens. About 200 manuscripts from Corbie are known to exist today. The monastery itself was damaged extensively during World War I, but has been rebuilt.

Charlemagne's Father-in-Law

Desiderius, from a 15th century miniature

I mentioned here how Charlemagne fought and defeated Desiderius, King of the Lombards, and sent him to live out his days in a monastery. What I left out was that Desiderius was Charlemagne's father-in-law.

Was his father-in-law, that is.  Charlemagne married Desiderius' eldest daughter, Desiderata, in 770. Marrying her was a political move, forging an alliance between the Lombards and the Franks. The marriage was annulled in 771, however, and she was sent back to her father.

The political alliances of Desiderius were all over the map, so to speak. When he was named King of the Lombards upon the death of his predecessor, King Aistulf, Aistulf's predecessor, his brother Rachis, who had been in a monastery, left it and tried to take the throne. Desiderius defeated him with the help of Pope Stephen II, after promising that he would give lands to the pope. The pope went for this, since Aistulf had made raids against papal lands. Desiderius, however, was not very forthcoming about handing control of the territories over to the papacy, so by the time Pope Stephen III came along, he was opposed to Charlemagne's marriage to Desiderata, and pushed for the annulment.

Desiderius later tried, like Aistulf, to encroach on papal-controlled lands around Rome, and this time Pope Adrian I called on Charlemagne's aid. It was expedient for Charlemagne to take up the request, since it allowed him to do a favor for the pope and annex Lombardy.

There was another "family connection" between Charlemagne and Desiderius. In 774, Charlemagne's brother Carloman died. Carloman's wife, Gerberga, might have expected her sons to inherit his territory, but Charlemagne simply absorbed it into his own. Gerber fled with her sons to Pavia (and later, Verona) and took refuge with Desiderius. Desiderius, unhappy with the treatment of his daughter by Charlemagne, took in the refugees. This contributed to Charlemagne's willingness to besiege Pavia in aid of Pope Adrian. The family was likely sent to monasteries, just like Desiderius, who was surely sorry that he ever got mixed up with the Frankish royal family.

Charlemagne and the Popes

The Vatican is considered the "Smallest Country in the World." Its 0.17 square-mile size (110 acres) makes it the smallest recognized independent state in the world. There was a time, however, when the popes in Rome held much more territory in the same way any temporal lord would. Much of that territory started with a grant of land from Charlemagne's father, Pepin.

The Donation of Pepin, from the French National Archives

The Donation of Pepin gave lands adjacent to Rome to Pope Stephen II in two parts (one in 754, one in 756). In 774, Pope Adrian I named Pepin Patricius Romanus, urging on him the protection of Rome. Pepin took this role seriously, as did his son, Charlemagne.

When in 772 the papal lands were invaded by King Desiderius of the Lombards, Pope Adrian I called Charlemagne for help. Charlemagne attacked Desiderius, captured him, and banished him to the Abbey of Corbie. After this, Adrian got even more land, including Ravenna and five cities on the Adriatic Coast.

Adrian also made the historic decision to change the dating of his decrees. Although calendar years were established by now across Europe, it was customary to date documents according to the reign of kings or emperors. There being no emperor in Rome anymore, documents would be dated by the eastern emperor in Constantinople. A papal document in 772 would be dated "Constantine V 31" (Constantine's rule began in 741, although he had co-ruled with his father since 720). Pope Adrian showed great respect for Charlemagne by dating his documents from then on according to Charlemagne's regnal years.

Charlemagne was appealed to again by Pope Leo III, when the pope was accused of adultery and perjury. Charlemagne agreed to arbitrate. He went to Rome, and on 1 December 800, he met with both sides. There was no easy conclusion, and Leo was finally cleared by taking an Oath of Purgation on 23 December, essentially swearing that he was innocent. Charlemagne accepted this and prevented the pope's enemies from causing further trouble.

Everyone knows the story of Charlemagne being crowned Holy Roman Emperor on Christmas Day 800 by Pope Leo, but few realize how much led up to it. Charlemagne "earned" this recognition, in the pope's eyes, because of all that he and his family had done for the papacy.

Medieval Eclipses

[source]

Eclipses were a mystery for awhile, but eventually enough took place that astronomers could spot the patterns. European astronomers in the 1600s were able to publish books explaining how lunar and solar eclipses took place. Prior to that, however, they were mysterious occurrences whose importance was tied to whatever was happening on the ground.

In 632, an eclipse that was visible in Medina on 27 January coincided with the death of Ibrahim, the son of the Prophet Muhammad. Muhammad interpreted this as a sign for his followers to pray for Ibrahim.

On 2 August 1133, a total eclipse took place. When King Henry I of England died months later, it "confirmed" for the popular culture that eclipses were bad omens for rulers. They knew that the eclipse portended bad news; they just had to wait a long time to find out what the bad news was.

There's a stone in Ireland whose carvings are interpreted as the first recorded eclipse. You can see it above. The two sets of concentric circles colliding in the middle represent the eclipse. The circular carvings above it represent the other stars that appeared in the sky at the moment of totality. The overall pattern enabled astronomers to determine when the eclipse took place. So it is pretty well established that the earliest recording of an eclipse was made on the Loughcrew Cairn Megalithic Monument in Ireland; the eclipse took place on 30 November, 3340 BCE.

Thanksgiving Leftovers

"A Grete Pye" should look like this [source]

What will you do with all that turkey on Friday? Why not a "Great Pie" from the c.1450 cook book known now as Harleian MS 4016?

Grete pyes. Take faire yonge beef, And suet of a fatte beste, or of Motton, and hak all this on a borde small; and caste therto pouder of peper and salt; and whan it is small hewen, put hit in a bolle. And medle hem well; then make a faire large Cofyn, and couche som of this stuffur in. Then take Capons, Hennes, Mallardes, Connynges, and parboile hem clene; take wodekokkes, teles, grete briddes, and plom hem in a boiling pot; And then couche al this fowle in the Coffyn, And put in euerych of hem a quantite of pouder of peper and salt. Then take mary, harde yolkes of egges, Dates cutte in ij peces, reisons of coraunce, prunes, hole clowes, hole maces, Canell and saffron. But first, whan thoug hast cowched all thi foule, ley the remenaunt of thyne other stuffur of beef a-bought hem, as thou thenkest goode; and then strawe on hem this: dates, mary, and reysons, &c. And then close thi Coffyn with a lydde of the same paast, And putte hit in the oven, And late hit bake ynough; but be ware, or thou close hit, that there come no saffron nygh the brinkes there-of, for then hit wol neuer close.

My translation:

Great pies. Take fair young beef, and suet of a fat beast, or mutton, and hack it all on a chopping board; and throw in ground pepper and salt; and when it is chopped small, put it in a bowl.
And mix them well; then make a fair large coffin (crust) and put some of this stuffing in.
Then take Capons, Hens, Mallards, Rabbit, and parboil them clean; take woodcocks, teals, great birds, and submerge them in a boiling pot; and then place all this in the crust, and put in there a quantity of pepper and salt.
Then take [rosemary?], hard-boiled egg yolks, dates cut in half, currants, prunes, whole cloves, mace, cassia (a type of cinnamon) and saffron.
But first, before you stuff the poultry mixture in, put the rest of the original stuffing of beef around it, as you think good; and then strew on it this: dates, rosemary, currants, etc.
And then close the crust with a lid of the same pastry, and put it in the oven, and let it bake enough; but beware, before you close it (the crust) that you let no saffron come near the edges of the pastry, for then it will never close.

Let me know how it turns out.

Happy American Thanksgiving. 

The Avignon Papacy

I like to link items in each post to previous posts that offer more info on those items. I have frequently referred to the time when the popes were not in Rome, but in Avignon; I have, however, not yet produced a post that explains the geographical shift.

The Avignon Papal Palace (It's no Vatican, but it'll do)

I suppose it might have started with conflict between King Philip IV of France, who was taxing the clergy to finance his ongoing wars, and Pope Boniface VIII, whose bull Clericis laicos forbade taxation of clergy with papal approval. After the death of Boniface and the death of his successor, Benedict XI, after only eight months, a Frenchman was elected, Clement V.

Clement V decided he did not want to live in Rome, and moved the papal court to Avignon, which is now in France but was then in the Kingdom of Arles. The French Clement was very friendly to the King of France, pretty much revoking Clerics laicos and beginning a string of seven popes, all French, who more and more came under the influence of the French crown.

The Avignon Papacy lasted from 1309 until January 1377. Pope Urban V wanted to move to Rome, but it was hindered by the War of the Eight Saints. His successor, Gregory XI, finally returned to Rome after (supposedly) being inspired to do so by Catherine of Siena.

The Avignon Papacy was sometimes referred to as the Babylonian Captivity, but worse was to follow.

After Gregory's death in 1378, conflict between his successor, Urban VI, and the cardinals created the Western Schism (1378 - 1417), when a series of rival popes were elected by renegade cardinals and took up residence in Avignon. The Avignon popes during this time are considered antipopes.

To Restore Rome

The Glory of the Roman Empire was seen by the Middle Ages as a Golden Age. Petrarch lamented the loss of learning and art between the peak of the Roman Empire and his own age. In Petrarch's lifetime, however, there seemed to be a chance to restore the greatness that was. The post of the supposed "King John I of France" mentions the figure who tried to elevate the humble Giannino di Guccio to the throne of France, Cola di Renzo (c.1313 - 8 October 1354).

Cola di Rienzo
at the Capitoline Museum

Cola di Renzo himself had humble origins. The son of a washer-woman and a tavern-keeper, he inspired himself with stories of Classical Rome, its literature and history and figures until he decided to make it his life's work to restore Rome to greatness. At this time, remember, Italy was a collection of city-states; Rome was the capital of nothing but itself, and even the popes had forsaken it for Avignon.

After becoming a notary, he was sent as a messenger to Pope Clement VI in Avignon, whom he impressed so much that he was given a place at the pope's court. He eventually returned to Rome and spent a few years gathering support for a "coup" to eliminate corrupt politicians. On the Feast of Pentecost in 1357 (20 May), dressed in armor, he made a speech at the Capitol in which he outlined his plans for a new and restored Rome.

The crowd accepted this speech, and the person who made it, and proclaimed him their ruler. Many politicians and public servants, seeing the tide of popular opinion turning against them, fled the City. Cola di Rienzo took the title of Tribune. Petrarch wrote a letter, urging him to continue in his great work.

Having succeeded in taking over Rome and making changes, he set his sights on restoring/uniting the entire Roman Empire, starting with Italy. He sent letters to all the major cities, bidding them send representatives. He also sent to the rival Holy Roman Emperors, Louis IV and Charles IV, to appear before him. He then celebrated a "festival of unity" in which he was officially proclaimed Tribune.

Unfortunately, although the Kingdom of Naples recognized him, no other political entity felt compelled to declare loyalty to him. Pope Clement VI, wary that di Rienzo's aim would include making the papacy subordinate to him, sent a league to arrest him. It was a little over six months since the speech in Rome that had seemed to cement his future good fortune. His initial success against his enemies did not last, and in December of the same year in which he was declared Tribune, he fled Rome, first hiding in Naples, and then for two years in a mountain monastery.

In 1350 he appealed to Holy Roman Emperor Charles IV, who held him under arrest for a year before turning him over to Clement. He was condemned to death, but the sentence was delayed (possibly due to pleas for leniency from Petrarch) until Clement died. His successor, Pope Innocent VI, sent him back to Rome with the title Senator and the mission to revive his goal of restoring Rome's glory. Within weeks, however, his arbitrary decisions had led to his death by an angry mob.

When two of his goals—the unification of Italy and the reduction of the pope's temporal power—were achieved in the 19th century, Cole di Rienzo was seen as a visionary and a praise-worthy historical figure.

He Thought He Was King

In the post on short-lived reigns, I mentioned John I of France, sone of Louis X and Clémence of Hungary, who reigned five days because he only lived five days. That was in November of 1316. He was buried in St. Denis, and succeeded by his uncle, Philip V (the Tall).

Tomb of the infant John I

In 1354, a merchant in Siena named Giannino di Guccio received a summons that told a different story. Giannino was told that his mother had been a wet-nurse for the infant John I, and when her own child died, she switched the babes. France mourned, thinking that the heir to the throne was dead, and the wet-nurse, Marie, raised John I as her own child Giannino. The boy grew up in ignorance of his true heritage, until the senator of Rome, Cola di Rienzo, contacted him to tell him of the truth of his parentage.

That is how a merchant of Siena was convinced that he was the heir to the throne of France.

Cola di Rienzo's source was the record of a Friar Giordano, to whom Marie confessed her actions at the end of her life. Long before this, Marie had sent her son to live with his father, and she had lost all track of him. Friar Giordano made it his quest to find the boy, eventually asking Cola di Rienzo for help.

Tales of royal babes switched at birth were not a new thing, but it was new for Giannino to be told that he himself was one such babe. Also, given French law, John I was, as the son of the last king, more legitimate than his uncle. If it were accepted that he was, in fact, John I, then the throne should go back to his lineage.

It is generally accepted that this whole affair was masterminded by di Rienzo, who would use the revelation of the try King of France to elevate his own status in Rome. Unfortunately for Giannino and di Rienzo (but probably fortunately for history), di Rienzo was assassinated shortly after, and so was unable to see his plan through. Giannino tried to follow up, visiting the court of Louis I of Hungary, the nephew of Clémence of Hungary, who accepted him as his relative.

The rest of Europe, however, was not willing to play along, although he did manage to amass a small number of troops and financing for a takeover. Coincidentally, while France and England were negotiating peace in late 1360 to wrap up that phase of the Hundred Years War, there was a "stray element" trying to assert his claim to the throne of France. In January of 1361, he was taken into custody and held comfortably in Aix-en-Provence. After an escape, he wound up in Naples under less favorable conditions. Before he died in 1363, he was able to write a memoir, from which we derive much of the knowledge of his actions, since historians did not deem his story worthwhile.

We Hardly Knew Ye...

Queen Elizabeth II of England recently passed a milestone, becoming the longest-reigning monarch of England. I am not certain of the "longest reign" candidates from other countries, but there is well-documented evidence of those who reigned the shortest.

Of course we know about Harold Godwinson, whose nine months and nine days was cut short by William the Conqueror in 1066. Sad for him, but his reign—albeit filled with warfare—was more leisurely than some. With Harold's death, technically he was succeeded by Edgar II, but after one month and 25 days, he relinquished his claim to William.

Empress Matilda was a claimant for the English throne during the Anarchy (discussed here, here, here, and here). She reigned less than nine months in 1141.

King Edmund Ironside (died 1016) ruled Wessex in England for seven months. and seven days King Lulach of the Scots  "beat" him in 1057 by reigning five days fewer, while the Scottish Duncan II lasted less than six months. King Hildebrand of the Lombards was just under seven months, in 744. Dafydd ap Gruffyd lasted for six months and 11 days.

Alexios IV Angelus, who ran afoul of the European 4th Crusaders who helped him to his throne, managed five months and 26 days. But his father, Isaac II Angelus, lasted less than five months. Their usurper, Alexios V Doukas, lasted even less: two months and a week.

Charles II of Hungary was murdered after one month and 24 days, in 1386.

Svein Forkbeard usurped the throne from Æthelred II, but held it only one month and nine days; it went back to Æthelred on Svein's death in 1014.

Then there was the Year of the Four Emperors (in Rome), but that was in the first century CE, and a little too early for a blog with "medieval" in its name. (But, for the record, they were just post-Nero: Galba, Otho, Vitellius, Vespasian.)

If you didn't know how short your reign was, would it matter? King John I of France and Navarre reigned five days. He was the heir of Louis X; John died on 20 November 1316, aged five days!

But... what if John I actually didn't die after five days? I will have a story for you tomorrow about that.

The Women's Quarters

The posts called The Marrying Kind (Parts 1, 2, and 3) mentioned Zoe Porphyrogenita's nephew Michael confining her to "the women's quarters." This is a very common phrase for what was a more complex situation.

Women weaving in the gynaeceum, 500 BCE (Louvre)

Ancient Greek culture promoted separate areas for women and men in their dwellings.  The male quarters were the andron; the part of the building for women's use was called the gynaeceum. In the imperial palace in Constantinople, this space was called the gynakonitis, and was very elaborate, with its own staff and rituals.

When Zoe's third husband, Constantine Monomachos, insisted on bringing his mistress, Maria Skleraina, into the imperial palace, Zoe welcomed her into the gynakonitis. Zoe and her sister, Theodora, allowed the mistress to stand next to them during ceremonies. On nights when Constantine wanted to sleep alone, Maria would have stayed in he women's quarters.

Archaeological evidence of these areas is determined by the presence of looms, olive presses, and other items associated with women's roles, being placed separately from the general living quarters. As dwellings became larger and more elaborate, these women's areas were increasingly placed further away from the front of the house, and had fewer lines of sight to the public areas, and more doors.

Although the placement of the women's quarters might be interpreted as a way to protect the "weaker sex," archaeologists and anthropologists see this elaborate segregation as a way to keep women out of the public sphere—women were not allowed to vote, for instance—and therefore under control domestically and politically by men.

The Myth of Bad Water

One of the things that "everyone knows" about the Middle Ages is that there was no clean water to be had, and so they drank beer and wine all the time.

Of course, many people preferred ale or wine or some other drink (like cider). One of the reasons modern people might think that the Middle Ages did not drink water is because it is rarely mentioned in literature. Instead, references to wine and ale are frequently found. But who bothers mentioning drinking water, when it is so plentiful and common. In a pre-industrial age, sources of clean fresh water were numerous: they drank it, cooked with it, washed things with it. Medical advice included when to drink water, and that cool water was better, although some doctors warned about drinking too much, too fast. One source believed that drinking water during a meal retards digestion.

Still, the clear benefits of drinking water were known. Lupus Servatus was a 9th century Benedictine monk and a prolific writer. One of his bits of advice was:

Let us make use of a healthy, natural drink which will sometimes be of benefit to both body and soul – if it is drawn not from a muddy cistern but from a clear well or the current of a transparent brook.

Servatus' line shows that they understood how to choose good drinking water. The abbot Ælfric of Eynsham stated his drink preferences: "Ale if I have any, or water, if I have no ale."

The need for fresh water was so well understood that cities made it a point to secure sources. Thirteenth-century London established a system called The Conduit that brought fresh water to the center of London. They expanded this as the city grew. Messing with water could be illegal: an 8th century Bavarian law made fouling a public source of water punishable by a fine and being made to clean it up thoroughly.

Clean water was plentiful and much appreciated in the Middle Ages.

The Saint of Mystic, Connecticut

Off the coast of Mystic, Connecticut is Enders Island. Only 11 acres in size, it is named for Dr. Thomas B. Enders, who purchased it in 1918 from the Sisters of Charity and used it as a private estate. In 1954, his wife gave it to the Society of St. Edmund.

Edmund Rich (1175 - 1240), who became St. Edmund, was born on the feast day of St. Edmund the Martyr (20 November), and therefore was named for that saint. His father was a wealthy merchant, hence the surname "Rich" sometimes attached to Edmund. He studied in England and France, and lectured on Rhetoric and Arithmetic at Oxford. It was said that he studied so long at night that he was known to nod off during lectures.

Some time in the early 1200s he was ordained, earned his doctorate in divinity, and started lecturing on theology. By 1222 he was made a parish vicar in Wiltshire, and eventually became Archbishop of Canterbury as a compromise candidate after Pope Gregory IX had refused to confirm three previous appointees. The confirmation was a surprise, since Edmund championed ecclesiastical independence from Rome. But Edmund also was opposed to foreigners taking important offices in England, so he took the job to avoid the chance of the pope putting an outsider in that chair.

Edmund was a powerful preacher and a strong politician. He fought Henry on his excesses against the Church. He also fought against the Pope, who wanted the Church in England firmly under papal control. On a 1240 trip to Rome, Edmund became ill at the Cistercian Pontigny Abbey and headed back to England, but died after 50 miles. The body was taken back to Pontigny. Within a year of his death, miracles were allegedly taking place at his grave, miraculous healings that motivated full canonization in only six years. His feast day is 16 November.

Although his body was left at Pontigny Abbey, relics were granted to other locations. One of his arms  made it to North America: it is in the Chapel of Our Lady of the Assumption at St. Edmund's Retreat on Enders Island in Connecticut.