Thanks for the Memory

The 20th century philosopher, Gaston Bachelard, considered the house to be “one of the greatest powers of integration for thoughts, memories and dreams of mankind.”

Bachelard’s idea is really not a new one. In the Middle Ages, in that time prior to the invention of the printing press, and when access to books was very limited, the accurate recalling of huge chunks of information – even whole manuscripts – was not just an art but an essential skill for scholars who needed a reliable method of remembering information. And this method involved a house … of sorts.

Much earlier, Cicero, in his Rhetorica ad Herennium described a method of memory that was ‘locational’. That is, it involved the locating of specific things and ideas to be remembered within specifically-imagined rooms or architectural divisions in a ‘mind space’ (later known as the ‘memory palace’). Cicero’s method was revived in the monastic culture of the High Middle Ages with Hugh of St. Victor being a leading exponent in using architectural imagery to serve a mnemonic function. He, and others around the time, used as many of the senses as possible to support the mental impressions of objects, ideas, and entire texts that were to be placed in the memory palace for later retrieval. For example, different manuscripts might have had a different ‘feel’ or distinctive smell, and their contents may have reminded the scholar of an earlier experience, or even a friend. Inside the palace, different rooms served to house different categories of information and the scholar would ‘walk through the palace’ (of his mind), moving from the ‘general’ to the ‘specific’. With practice, no doubt, the ‘walk’ became quicker, more direct.

In addition to using such imagery for the purposes of remembering, it was in the medieval period, too, that the practice of finding associations between physical space and the spiritual space was distilled and enlarged. In part this was because the general populous was illiterate so that other things, besides words, needed to be able to be ‘read’ in order to convey information, specifically information of a religious nature. Thus, for example, the medieval cathedral was designed to be ‘read’ by the church goers with many things in the physical space being representational of something else in a ‘higher’ space. Every image in the stained glass windows, every carving on the great supporting columns, every leering gargoyle, told a story and taught a lesson. That is, sacred space, in the medieval period at least, was not just a space or place associated with divinity or religious worship but a vibrant representation of another even more vibrant spiritual reality.

This takes us back to our philosopher, Bachelard, who said that “Our soul is an abode. And by remembering ‘houses’ and ‘rooms’ we learn to abide within ourselves.” It’s an interesting idea but, as the average size of the Australian home has increased by around 50% in the last twenty years – from 169sq metres to 220 sq metres – I wonder if the physical edifice says more about our (external) desires and aspirations than about our souls.

Hildegard’s Marvellous Medicine

Hildegard’s Illumination:
Cycle of the Seasons

This is a reblog of my post of 17th January, 2017. Regular readers here will know that I often make reference to Hildegard of Bingen, and I’m reblogging this today because I’ll be doing a mini speaking ‘tour’ in Brisbane next week. The first of my talks is ‘Hildegard of Bingen’ for the Abbey Museum in Caboolture on 27th April. The second talk is an ‘author’s talk’ on my novel Grasping at Water at the Cedar & Pine Wine Bar in Wynnum on 29th April. If you’re in either neighbourhood, come along and say ‘Hello’.

Hildegard of Bingen, the 12th century Rhineland visionary, includes a remedy for jaundice in her extensive writings on medical topics. She advises the sufferer to wear a stunned bat (yes, of the mammalian kind) around his neck until the bat expires. To our modern sensibilities this recommendation seems useless at best but it was a treatment that was in keeping with the medieval understanding of human physiology and illness. That understanding had originated with Hippocrates (460-377BC) and Aristotle (384-324BC) and had been transmitted to the West via the writings of Galen (129-216AD) whose approach dominated the theory and practice of medicine throughout the Middle Ages.

                Following Galen, Hildegard regarded the human body as a microcosm of the vast macrocosm of the known universe which was believed to be made up of four elements: Earth, Fire, Water and Air.  All things – animate and inanimate – were composed of various combinations of these elements and of their contraries: cold, hot, moist, and dry. Particular combinations of any two of the contraries produced in each and every person one of four main Complexions or Temperaments and an accompanying predominant bodily fluid (humor).  Illness was understood as a disturbance in these humors and treatment sought to restore humeral balance. An overabundance of blood in the system, for example, was often treated by the application of leeches. Herbs, with their own particular humeral qualities, were a popular treatment as was careful attention to the patient’s diet.

Hildegard seems to have been an expert in the understanding and application of humeral theory. Among her many writings is a book of (medieval) “natural science”, Causae et Curae, in which she gives authoritative advice on treatment for all manner of ailments. For example, she recommends (a form of) the tansy herb to treat catarrh, and a brew of comfrey, marigold, wild sage and yarrow for easing pain associated with bruising following trauma.  Apples were a staple medicine.  When cooked  they were considered to be very beneficial for sick persons in general while a salve made from apple leaves was especially good for the eyes. No doubt this earlier medicinal use of apples is part of the basis for our present-day saying, “an apple a day keeps the doctor away.”  Mind you, apples are a lot easier to come by than bats. And I can’t help but wonder what I might have to do to “stun” a bat!

Eggs-actly: Medieval Easter Eggs

The season of Lent, which stretches over the forty days from Ash Wednesday to Easter Sunday, was a time of penance and fasting in the Christian medieval world. Fasting saw a prohibition on the eating of many foods, with meat, fat, milk and eggs being particularly forbidden. This may seem harsh to us now but, in fact, the Church had cleverly imposed the restrictions on a time of the year when the food reserves were most scarce anyway. That is, in Spring, the food stocks from the previous autumn’s harvests were at their lowest level after the long, cold winter. Thus, a social disadvantage was refashioned into a spiritual benefit.

The scarcity, however did not stop people from thinking about their favourite foods and, as the chickens did not stop laying completely, there sprang up the practice of preserving the eggs – by boiling – over the Lenten period, and often painting and decorating them in preparation for the celebration of Easter Sunday morning. Resourceful medieval folk also found ways to make mock, or substitute, eggs (at least as far as the outward appearance of the egg went) by blowing out egg shells and then filling them with an almond paste mixture, or even fish roe.

The prohibition on eggs also worked towards making them seem special, both as a food and a symbol and, unsurprisingly, various superstitions arose in relation to eggs at Easter. One such superstition was that an egg laid on Good Friday and kept for one hundred years, would turn into a diamond. Another was that eggs cooked on Good Friday and eaten on Easter Sunday would increase fertility (and the fertility belief also attached itself to the symbol of the rabbit/bunny – for obvious reasons!). And, if you were fortunate enough to bite into a double-yolked egg, future wealth was assured.

Of course, the religious significance of the egg at Easter was not overlooked, with adults hiding brightly coloured eggs for children to find in a symbolic reflection of the women finding Jesus’ tomb empty after his resurrection.

Happy Easter – eggs and all!

Sanitary Insanity

Every now and then I like to share an excerpt from my recent novel, Grasping at Water. The story is set in modern-day Sydney but there are medieval elements woven through it, usually in the form of a dream sequence or as ‘tales’ told by key characters. I’ve tried to make these medieval moments as authentic as possible, based on my many years of research, lecturing and writing on medieval topics. And, in line with that desire for authenticity, the following sample is about the [very] ‘basics’ of everyday life in the Middle Ages. There are two schools of thought on the question of how medieval townspeople disposed of the contents of their chamber pots each day. The first, and most widely held, is that the contents were thrown into the street (or river, if one was nearby) every morning; the second view is that, as some large towns such as London had statutes against such disposal, the towns were not as filthy as we might think. As you’ll see in the following excerpt, I subscribe to the former, majority opinion.

Excerpt from Grasping at Water (Odyssey Books) p.152-154

Kathryn is dreaming again. She knows she is dreaming and yet everything is so vivid that her sleeping self seems more real than her waking self. She is moving backwards down a dark tunnel. It is constraining, claustrophobically narrow. She wants to get out. Suddenly she is expelled from it but, immediately, she wishes to be back in the tunnel. In the world outside the tunnel she is surrounded by death. The stench is overwhelming. Cupping her hand over her mouth and nose she takes short, shallow breaths in an attempt to filter out the repugnant smell. Gagging, she raises her head from its downcast position and tries to make visual sense of the dreamscape in which she finds herself. She is leaning against a wall, a house wall. Her feet are standing on cobblestones. Everything around her is narrow. Across the narrow cobbled street she sees narrow, closely packed houses of uneven proportions, many with the upper storey protruding fifty centimetres or more over the lower storey, overhanging the street. The houses’ windows are narrow, mean, without glass and covered, instead, with what looks like oiled cloth. The doors are narrow and heavy. It looks like the medieval town that Sophia had described to her. From somewhere overhead, Kathryn hears a female voice shout out something in a strange accent. “Gardey loo; gardey loo,” calls the woman who Kathryn can now see is hanging out of the upper storey window of the house directly opposite where she is standing. She is holding some kind of a pot in her hands.

“What are you saying?” Kathryn calls back, stepping forward into the middle of the street. She is hit with a downpour of liquid and other matter; it drenches her head, sticks to her hair; and its overpowering odour tells her instantly that she is covered in urine and faeces.

“She was saying, gardez l’eau, and using the phrase to mean ‘watch out for the water’. But I see you got more than water,” laughs a well-dressed gentleman as he passes by. “These English have been bastardising the French language ever since the Norman Conquest.”

Kathryn wants to ask the gentleman more but he vanishes, clearly not belonging to this place and time. Kathryn wants to vanish from it too, but does not know how to do it. Instead, she takes a single, crumpled tissue from the inside of her sleeve and tries to wipe her face with it, tries desperately to remove the smell of the chamber pot’s contents from her nose.

Another woman at another second storey window a little further down the street, holds a chamber pot in her hands and cries, “Gardey loo,” and this time Kathryn does what she observes other pedestrians doing: scrambling for cover against the first storey walls of houses so that they are under cover of the overhanging second storeys. Up and down the street, the cry is repeated until the street is a shower of human waste products that splash into, and up from, the cobblestones, some of it clinging to the clothes and uncovered hands and faces of passersby, the majority of it pooling in the slightly concave centre of the street and mixing with other muck that coats the cobbles to form a lumpy, brown sludge that oozes and flows along the sloping thoroughfare and into the river at the end of the road. 

Kathryn hurries towards the river too, hoping that from its banks she will gain a perspective on where she is, and how she might escape. But on reaching the embankment, she is assailed by an even greater stench and it is not simply the result of the odious refuse and excrement that pours into the river from the streets that wind down to it. Kathryn sees that both banks are home to trades and industries that she takes some time to identify.

“Tanning and butchery,” says a scrawny woman crouched on the shore, and looking up at Kathryn as if she has read her dream-thoughts. “Stinks, doesn’t it? That’s because the butchers slaughter right here, on the river’s edge, and skin the animals as well. Then the skins are sold to the tanners next door and up along the river and they submerge the hides in a solution of lime and urine to dislodge the hair and fat. And then they rewash the hides by immersing them in either warm dogs’ dung or birds’ droppings. And then they drench in another solution of barley and urine or stale beer. They make beautiful leather here – oh, the shoes, belts, gloves, saddles and harnesses are something to behold. Still, the smell is so bad that even the rats keep away.”            

Kathryn does not dare to open her mouth to thank the strange woman for the information but, instead, looks down at her to acknowledge that she has heard what was said and is shocked to see that the woman is washing her clothes in the river, right next to the tannery’s outfall. And at various spots all along the river’s edge there are women washing clothes, immersing heavy fabrics in the water, then wringing them by hand and rubbing and scrubbing them on washboards, and spreading them out on the ground to dry. She feels herself retching. ______________

Hard Labour

Giving birth in medieval times was a risky business – for mother as well as baby. While data from the era is scarce, a conservative estimate of maternal death (during the birth process or soon after, as a result of infection) was between 3% – 4% for each birth. And as women who survived the first birth would invariably go onto give birth again, and again, and again, the risk of death for any one woman was as high as 10%. Figures on infant mortality are even more scarce but estimates are put at between 30 – 50 %. (Such a figure may well include the death of infants due to infection in the first few weeks of life). It’s a grim picture and one that I had clearly in mind when I wrote about the birthing experience of one of the characters in my recent novel Grasping at Water (Odyssey Books, 2018). As some of you might know, the novel is set in modern-day Sydney and tells of the life-changing impact a mysterious young woman has on those with whom she comes in contact. The woman only reveals herself to others in medieval tales and the following is one such tale, an extract from the novel that I thought some of you might find interesting.

And then it is winter in the great town of Norwich in East Anglia. A bleak wind is blowing from the sea across the flat fenland, picking up cold moisture as it roars in, and dropping it as icy rain onto the town. In the town, the street that I see is not cobbled but is of packed-dirt and the freezing torrent has turned it to sticking mud. The surface gutters are clogged with putrefying waste, causing animal and human excrement to overflow and mix with the mud, all congealing into a sickly stew that coats traversers’ legs up to their knees in solid filth and fills their noses with a stench so vile that it liquefies in their lungs. Inside my house, a peat fire burns in the open hearth and warms the inhabitants but its smoke is thick, odorous and irritating. I am lying on a low settle bed in the corner of the dim, low-ceilinged room and I am coughing, the choking spasms adding to the severity of the pains of my labour that is now in its second day.  The blinding rain that has beset the town for three days has prevented the gathering and strewing of fresh rushes and fragrant herbs on the dirt floor of the lying-in room. No men are permitted near a birth but, nevertheless, I think of Hugh and long to see his face and have him touch my hand and kiss my mouth once more. He cannot. He is gone. Matilda, the midwife, and my mother attend me, tiredly but lovingly rubbing my belly and flanks with rose oil, and giving me a mixture of vinegar and sugar to drink. I am shivering with cold, with fear, with effort. Matilda unpins and loosens my hair, my mother opens a cupboard door and unties the knots in her apron cord so that the room is animated with opening and loosening in the hope that my laboring body will similarly slacken and open. Saint Margaret, the patron saint of childbirth, is invoked in fervent prayers. My pain increases, more slow hours pass, and still I labour without reward. Matilda and my mother speak to each other earnestly in whispers. A decoction of flaxseed and chickpeas is prepared and Matilda rubs this on her hands and then pushes her hands into me to rotate the baby who cannot find its way into the world because it is trying to enter feet-first. I am helped to the birthing chair and Matilda crouches between my shaking legs, easing, encouraging. My mother stands behind the chair, supporting me under my arms. I can barely stay upright let alone push so Matilda must pull. Amid screams and wails, a tiny, whimpering but beautiful boy is born.  I am cleaned and assisted back to the bed. He is bathed, rubbed with salt, warmly swaddled and placed on my breast. At first, his tiny, mewing mouth seeks nourishment but, like me, he is weak. I stroke his head, willing him to suck, but he does not. Such has been the stress of his arrival that he dies, pale and cold before he has had the chance to be pink and warm in my arms.

P

Song for summer

Summer in Sydney is at its height in January. The skies are clear and scorching heat sends us in search of the nearest beach or air-conditioner. With February just a few days away, we can look forward to some serious humidity coming our way, too, just as we all head back to work. Still, we can’t complain: the long, hot days and balmy evenings have been filled with Christmas and family, giant New Year celebrations, cricket, the Australian Open tennis; and, for many, some time away at the beach with family and friends. In our embracing of the (very) warm weather we’re no different from those who have gone before us.

In the Middle Ages, in Western Europe, the end of the long, hard winter was greeted with joy and celebration. In fact, one of the earliest surviving English songs is in praise of the arrival of summer. “Sumer is icumen in” was composed by an unknown composer in about 1260 in the Wessex dialect. In form the song is a “rota” which means that it is designed to be sung by two or more singers in a “round”, the first singer performing the first part just ahead of the second who, in turn, is just ahead of the next singer, and so on. You can hear a very merry version of it by the Lumina Vocal Ensemble at http://youtu.be/ZWWEHAswpFI or you might like the slower version with its clear Middle English pronunciation at   https://www.youtube.com/watch?v=sMCA9nYnLWo

And, in case you want to sing along, here are the words in both Middle and Modern English.

Middle English 
Sumer is icumen in,
Lhude sing cuccu!
Groweþ sed and bloweþ med

And springþ þe wode nu,
Sing cuccu!
Awe bleteþ after lomb,
Lhouþ after calue cu.
Bulluc sterteþ, bucke uerteþ,
Murie sing cuccu!
Cuccu, cuccu, wel þu singes cuccu;

Ne swik þu nauer nu.Sing cuccu nu. Sing cuccu.
Sing cuccu. Sing cuccu nu!
Modern English 
Summer has come in,
Loudly sing, Cuckoo!
The seed grows and the meadow
blooms
And the wood springs anew,
Sing, Cuckoo!
The ewe bleats after the lamb
The cow lows after the calf.
The bullock stirs, the stag farts,
Merrily sing, Cuckoo!
Cuckoo, cuckoo, well you sing,
cuckoo;
Don’t ever you stop now,Sing cuckoo now. Sing, Cuckoo.
Sing Cuckoo. Sing cuckoo now!

New Year, New Plans

Do you make New Year resolutions? As a (much) younger person I was a fan of the idea of resolving to do better in some specific way in all the months that stretched ahead of me in the coming year. Now I realise that those months contract more than stretch, and I’m inclined to count the positives each day brings rather than aim for more ambitious long-term goals.

A Christmas-New Year tale from the Middle Ages that puts the short-term positives vs the long-term ambition in interesting juxtaposition is an Arthurian story, Sir Gawain and the Green Knight. 

The story begins in Arthur’s court of Camelot where he and his knights are enjoying frivolous New Year games and gift-giving. The carefree atmosphere is shattered by the arrival of an unknown giant of a knight who is not only dressed all in green but also has skin of a green hue. Even his horse is green. Now, of course, in the broadest interpretation of this story opening, the ‘green knight’ represents the intrusion of the natural world (and the ‘old religions’) into a Christian setting but there are more important lessons in this story.

Once the shock of his entrance into the King’s court has subsided, the Green Knight proffers an axe and asks for a volunteer to cut off his head. The great King Arthur is shown to be a bit of a coward, as are many of his other knights as it is only young Sir Gawain who steps up to the challenge and removes the Green Knight’s head cleanly in one blow. To everyone’s surprise, however, the Green Knight bends down to pick up his own severed head and, propping it under his arm, continues to speak to the assembly. He reminds them that since “one good turn deserves another”, Sir Gawain is expected to seek him out at the same time next year so that he may remove Sir Gawain’s head.

The laws of chivalry required Sir Gawain to honour the request and so, in the biting winter of the following Christmas-New Year period, Gawain sets off on his quest.  His adventures en route to his destiny are too lengthy to describe here but what is really interesting about the fabulous Gawain is that, despite his honour and fortitude, he does eventually accept a talisman – a waist cord of green silk – that, while not allowing him to avoid his fate, will protect him from death. With such help, he still faces the Green Knight, still endures the strike of the axe, but his life is spared. Nevertheless, he must return (alive) to Arthur’s court with an obvious and an indelible scar on his neck. It is a bodily reminder of his human frailty. In addition, he decides to emphasise his lack of total courage by wearing the green cord as another sign of his imperfection. In support of his honesty, all the other Arthurian knights take to wearing green silk belts too.

In this New Year as we make all kinds of resolutions to be better than last year, I think that Gawain and the knights can teach us a valuable lesson about doing our best, honouring our commitments, acting with courage and behaving with dignity. But they can also remind us to accept that, despite our best intentions, we are only human; and our friends and family will love us, scars and all.