LIFE IN VILLAGES AND CITIES OF THE HIGH MIDDLE AGES (1000-1300)
Kings, emperors, nobles, and their officials created political and legal institutions that structured many aspects of life in the High Middle Ages, but ordinary people typically worked and lived without paying much attention to the political developments that took place at faraway centers of power. Similarly, the conflicts between popes and secular leaders were dramatic, but for most people religion was primarily a matter of joining with neighbors and family members in rituals to express beliefs, thanks, and hopes.
While the routines of medieval life followed familiar rhythms for centuries, this does not mean that life in the High Middle Ages was unchanging. Agricultural improvements such as better plows and water mills increased the amount and quality of food, and the population grew. Relative security and the increasing food supply allowed for the growth and development of towns and a revival of long-distance trade. Some urban merchants and bankers became as wealthy as great nobles. Trade brought in new ideas as well as merchandise, and cities developed into intellectual and cultural centers. The university, a new type of educational institution, came into being, providing advanced training in theology, medicine, and law. Traditions and values were spread orally and in written form through poems, stories, and songs. Gothic cathedrals, where people saw beautiful stained-glass windows and listened to complex music, were physical manifestations of medieval people’s deep faith and pride in their own community.
Village Life - What was Village Life Like in Medieval Europe?
The vast majority of people in medieval Europe were peasants who lived in small villages and rarely traveled very far, but since villagers did not perform what were considered “noble” deeds, the aristocratic monks and clerics who wrote the records that serve as historical sources did not spend time or precious writing materials on the peasantry. When common people were mentioned, it was usually with contempt or in terms of the services and obligations they owed. There were exceptions. In the early twelfth century Honorius, a monk and teacher at the monastery of Autun, wrote: “What do you say about the agricultural classes? Most of them will be saved because they live simply and feed God’s people by means of their sweat.” Today’s scholars are far more interested than were their medieval predecessors in the lives of ordinary people, however, and are using archaeological, artistic, and material sources to fill in details that are rarely mentioned in written documents.
Slavery, Serfdom, and Upward Mobility
Honorius lumps together everyone who worked the land, but in fact there were many levels of peasants ranging from outright slaves to free but poor peasants to very rich farmers. The number of slaves who worked the land declined steadily in the High Middle Ages, and those who remained tended to live with wealthier peasant families or with lords. Most rural people in western Europe during this period were serfs rather than slaves, though the distinction between slave and serf was not always clear. Both lacked freedom and both were subject to the arbitrary will of one person, the manorial lord. Serfs remained bound to the land when their lords died, but unlike slaves they could not be bought and sold outright.
Most serfs worked small plots of land; in addition, all serfs were required to provide a certain number of days of labor a week — more in planting and harvest seasons — on a lord’s land. Serfs were also often obliged to pay fees on common occurrences, such as marriage or the inheritance of land from one generation to the next.
Serfdom was a hereditary condition. A person born a serf was likely to die a serf, though many serfs did secure their freedom. As money became more widely available, some serfs bought their freedom. Some gained it when manorial lords organized groups of villagers to cut down forests or fill in swamps and marshes to make more land available for farming. A serf could clear a patch of fen or forestland, make it productive, and, through prudent saving, buy more land and eventually purchase freedom. Serfs who migrated longer distances, such as German peasants who moved eastward into Slavic lands, were often granted a reduction in labor services as a reward. Thus both internal and external frontier lands in the High Middle Ages provided some opportunities for upward mobility.
Most peasants, free and serf, lived in family groups in small villages. One or more villages and the land surrounding them made up a manor controlled by a noble lord or a church official such as a bishop, abbot, or abbess. Peasant dwellings were clumped together, with the fields stretching out beyond. Most villages had a church. In some the lord’s large residence was right next to the small peasant houses, while in others the lord lived in a castle or manor house separate from the village. Manors varied greatly in size; some contained a number of villages, and some were very small.
The arable land of the manor was divided between the lord and the peasantry, with the lord’s portion known as the demesne, or home farm. The manor usually also held pasture or meadowland for the grazing ofcattle, sheep, and sometimes goats and often had some forestland as well. Forests were valuable resources, providing wood, ash, and resin for a variety of purposes. Forests were also used for feeding pigs, cattle, and domestic animals on nuts, roots, and wild berries.
Lords generally appointed officials to oversee the legal and business operations of their manors, collect taxes and fees, and handle disputes. Villages in many parts of Europe also developed institutions of self-government to handle issues such as crop rotation, and villagers themselves chose additional officials such as constables and ale-tasters. Women had no official voice in running the village, but they did buy, sell, and hold land independently, especially as widows who headed households. In areas of Europe where men left seasonally or more permanently in search of work elsewhere, women played a larger decision-making role, though they generally did not hold official positions.
Manors did not represent the only form of medieval rural economy. In parts of Germany and the Netherlands and in much of southern France, free independent farmers owned land outright, free of rents and service obligations. In Scandinavia the soil was so poor and the climate so harsh that people tended to live on widely scattered farms rather than in villages.
The peasants’ work was typically divided according to gender. Men cleared new land, plowed, and cared for large animals; women cared for small animals, spun yarn, and prepared food. Both sexes planted and harvested though often there were gender-specific tasks within these major undertakings. Once children were able to walk, they helped their parents in the hundreds of chores that had to be done. Small children collected eggs if the family had chickens or gathered twigs and sticks for firewood. As they grew older, children had more responsible tasks, such as weeding the family’s vegetable garden, milking the cows, and helping with the planting or harvesting.
In many parts of Europe, medieval farmers employed the open-field system, a pattern that differs sharply from modern farming practices. In the open-field system, the arable land of a manor was divided into two or three fields without hedges or fences to mark the individual holdings of the lord, serfs, and free men. The village as a whole decided what would be planted in each field, rotating the crops according to tradition and need. Some fields would be planted with crops such as wheat, rye, peas, or barley for human consumption, some with oats or other crops for both animals and humans, and some left unworked or fallow to allow the soil to rejuvenate. In addition, legume crops such as peas and beans helped the soil rebuild nutrients and also increased the villagers’ protein consumption. In most areas with open-field agriculture the holdings farmed by any one family did not consist of a whole field but consisted, instead, of strips in many fields. If one strip held by a family yielded little, those in different fields might be more bountiful. Families worked their own land and the lord’s, but also cooperated with other families if they needed help, particularly during harvest time. This meant that all shared in any disaster as well as in any large harvest.
Meteorologists think that a slow but steady retreat of polar ice occurred between the ninth and eleventh centuries, and Europe experienced a significant warming trend from 1050 to 1300. The mild winters and dry summers that resulted helped increase agricultural output throughout Europe, particularly in the north.
The tenth and eleventh centuries also witnessed a number of agricultural improvements, especially in the development of mechanisms that replaced or aided human labor. Mills driven by wind and water power dramatically reduced the time and labor required to grind grain, crush seeds for oil, and carry out other tasks. This change had a significant impact on women’s productivity. In the ancient world, slaves had been responsible for grinding the grain for bread; as slavery was replaced by serfdom, grinding became women’s work. When water- and wind-driven mills were introduced into an area, women were freed from the task of grinding grain and could turn to other tasks, such as raising animals, working in gardens or vineyards, and raising and preparing flax to make linen. They could also devote more time to spinning yarn, which was the bottleneck in cloth production, as each weaver needed at least six spinners. Thus the spread of wind and water power indirectly contributed to an increase in cloth production in medieval Europe.
Another change, which came in the early twelfth century, was a significant increase in the production of iron. Much of this was used for weapons and armor, but it also filled a growing demand in agriculture. Iron was first used for plowshares (the part of the plow that cuts a deep furrow), and then for pitchforks, spades, and axes. Harrows — cultivating instruments with heavy teeth that broke up and smoothed the soil after plowing — began to have iron instead of wooden teeth, making them more effective and less likely to break.
In central and northern Europe, peasants made increasing use of heavy wheeled iron plows pulled by teams of oxen to break up the rich, clay-filled soil common there, and agricultural productivity increased. Further technological improvements allowed horses to be used for plowing as well as oxen. The development of the padded horse collar that rested on the horse’s shoulders and was attached to the load by shafts meant that the animal could put its entire weight into the task of pulling. Iron horseshoes prevented horses’ hooves from splitting, and better harness systems allowed horses to be hitched together in teams. The use of horses spread in the twelfth century because their greater speed brought greater efficiency to farming and reduced the amount of human labor involved. Horses were also used to haul goods to markets, where peasants sold any excess vegetables, grain, and animals.
By modern standards, medieval agricultural yields were very low, but there was striking improvement between the fifth and the thirteenth centuries. Increased output had a profound impact on society, improving Europeans’ health, commerce, industry, and general lifestyle. More food meant that fewer people suffered from hunger and malnourishment and that devastating famines were rarer. Higher yields brought more food for animals as well as people, and the amount of meat that people ate increased slightly. A better diet had an enormous impact on women’s lives in particular. More food meant increased body fat, which increased fertility, and more meat — which provided iron — meant that women were less anemic and less subject to disease. Some researchers believe that it was during the High Middle Ages that Western women began to outlive men. Improved opportunities also encouraged people to marry somewhat earlier, which meant larger families and further population growth.
In western and central Europe, villages were generally made up of small houses for individual families. Households consisted of a married couple, their children (including stepchildren), and perhaps one or two other relatives. Some homes contained only an unmarried person, a widow, or several unmarried people living together. In southern and eastern Europe, extended families were more likely to live in the same household.
The size and quality of peasants’ houses varied according to their relative prosperity, which usually depended on the amount of land held. Poorer peasants lived in windowless cottages built of wood and clay or wattle (poles interwoven with branches or reeds) and thatched with straw. These cottages consisted of one large room that served as both kitchen and living quarters.
A shed attached to the house provided storage for tools and shelter for animals. Prosperous peasants added rooms; some wealthy peasants in the early fourteenth century had two-story houses with separate bedrooms for parents and children. For most people, however, living space — especially living space close enough to a fire to feel some warmth in cold weather — was cramped, dark, smoky, and smelly, with animals and people both sharing tight quarters, sometimes with each other.
Every house had a small garden and an outbuilding. Onions, garlic, turnips, and carrots were grown and stored through the winter. Cabbage was shredded, salted, and turned into kraut for storage. The mainstay of the diet for peasants — and for all other classes — was bread. It was a hard, black substance made of barley, millet, and oats, rarely of expensive wheat, which they were more likely to use to pay their taxes and fees to the lord than for their own bread. Most households did not have ovens, which were expensive to build and posed a fire danger; their bread was baked in communal ovens or purchased from households that specialized in bread-baking. The main meal was often bread and a thick soup of vegetables and grains eaten around noon. Peasants ate vegetables not because they appreciated their importance for good health but because there was usually little else available. Animals were too valuable to be used for food on a regular basis, but weaker animals were often slaughtered in the fall so that they did not need to be fed through the winter. Their meat was salted for preservation and eaten on great feast days such as Christmas and Easter.
The diet of people with access to a river, lake, or stream would be supplemented with fish, which could be eaten fresh or preserved by salting. People living close to the sea gathered shellfish. Many places had severe laws against hunting and trapping in the forests. Deer, wild boars, and other game were reserved for the king and nobles. These laws were flagrantly violated, however, and rabbits and wild game often found their way to peasants’ tables.
Medieval households were not self-sufficient but bought cloth, metal, leather goods, and even some food in village markets. They also bought ale, the universal drink of the common people in northern Europe. Women dominated in the production of ale. Ale not only provided needed calories but also provided some relief from the difficult, monotonous labor that filled people’s lives. Medieval men and women often drank heavily. Brawls and violent fights were frequent at taverns, and English judicial records of the thirteenth century reveal a surprisingly large number of “accidental” deaths in which people drowned, got lost, or fell from horses, often, as the court records say, “coming from an ale,” meaning that the victims were probably drunk.
The steady rise in population between the mid-eleventh and fourteenth centuries was primarily the result of warmer climate, increased food supply, and a reduction of violence with growing political stability, rather than dramatic changes in health care. Most treatment of illness was handled by home remedies handed down orally or perhaps through a cherished handwritten family herbal, cookbook, or household guide. Treatments were often mixtures of herbal remedies, sayings, specific foods, prayers, amulets, and ritual healing activities. People suffering from wounds, skin diseases, or broken bones sometimes turned to barber-surgeons. For internal ailments, people consulted apothecaries, who suggested and mixed compounds taken internally or applied orally as a salve or ointment; these were generally mixtures of plants, minerals, and other natural products.
Beginning in the twelfth century in England, France, and Italy, the clergy, noble men and women, and newly rich merchants also established institutions to care for the sick or for those who could not take care of themselves. Within city walls they built hospitals, where care was provided for those with chronic diseases that were not contagious, poor expectant mothers, the handicapped, people recovering from injuries, and foundling children. Outside city walls they built leprosariums or small hospices for people with leprosy and other contagious diseases. Such institutions might be staffed by members of religious orders or by laymen and laywomen who were paid for their work.
Childbirth and Child Abandonment
The most dangerous period of life for any person, peasant or noble, was infancy and early childhood. In normalyears perhaps as many as one-third of all children died before age five from illness, malnutrition, and accidents, and this death rate climbed to more than half in years with plagues, droughts, or famines. However, once people reached adulthood, many lived well into their fifties and sixties.
Childbirth was dangerous for mothers as well as infants. Village women helped one another through childbirth, and women who were more capable acquired midwifery skills. In larger towns and cities, such women gradually developed into professional midwives who were paid for their services and who trained younger women as apprentices. For most women, however, childbirth was handled by female friends and family.
Many infants were abandoned by parents or guardians, who left their children somewhere, sold them, or legally gave authority over them to some other person or institution. Sometimes parents believed that someone of greater means or status might find the child and bring him or her up in better circumstances than they could provide. Christian parents gave their children to monasteries as religious acts, donating them to the service of God in the same way they might donate money.
Toward the end of his Ecclesiastical History, when he was well into his sixties, Orderic Vitalis (ca. 1075–ca. 1140), a monk of the Norman abbey of Saint Evroul, explained movingly how he became a monk:
"And so, O glorious God, you didst inspire my father Odeleric to renounce me utterly and submit me in all things to thy governance. So, weeping, he gave me, a weeping child, into the care of the monk Reginald, and sent me away into exile for love of thee, and never saw me again... I crossed the English channel and came into Normandy as an exile, unknown to all, knowing no one... But thou didst suffer me through thy grace to find nothing but kindness among strangers... The name of Vitalis was given me in place of my English name, which sounded harsh to the Normans."
Orderic had no doubt that God wanted him to be a monk, but even half a century later he still remembered his grief. Orderic’s father was a Norman priest, and his Anglo-Saxon mother perhaps gave him his “English” name. Qualms of conscience over clerical celibacy may have led Orderic’s father to place his son in a monastery.
Donating a child to a monastery was common among the poor until about the year 1000, but less common in the next three hundred years, which saw relative prosperity for peasants. On the other hand, the incidence of noble parents giving their younger sons and daughters to religious houses increased dramatically. This resulted from and also reinforced the system of primogeniture, in which estates were passed intact to the eldest son instead of being divided among heirs. Monasteries provided noble younger sons and daughters with career opportunities, and their being thus disposed of removed them as contenders for family land.
Popular Religion - How Did Religion Shape Everyday Life in the High Middle Ages?
Apart from the land, the weather, and local legal and social conditions, religion had the greatest impact on the daily lives of ordinary people in the High Middle Ages. Religious practices varied widely from country to country and even from province to province. But nowhere was religion a one-hour-a-week affair. Most people in medieval Europe were Christian, but there were small Jewish communities scattered in many parts of Europe and Muslims lived in the Iberian Peninsula, Sicily, and other Mediterranean islands.
Christian Life in Medieval Villages
For Christians the village church was the center of community life — social, political, and economic, as well as religious — with the parish priest in charge of a host of activities. From the side of the church, he read orders and messages from royal and ecclesiastical authorities to his parishioners. The front of the church, typically decorated with scenes of the Last Judgment, was the background against which royal judges traveling on circuit disposed of civil and criminal cases. In busy cities such as London, business agreements were made in the square in front of the church or even inside the church itself.
Although church law placed the priest under the bishop’s authority, the manorial lord appointed the priest. Rural priests were peasants and often worked in the fields with the people during the week. On Sundays and holy days, they put on a robe and celebrated mass, or Eucharist, the ceremony in which the priest consecrated bread and wine and distributed it to believers, in a reenactment of Jesus’s Last Supper. They recited the mass in Latin, a language that few commoners, sometimes including the priest himself, could understand. At least once a year villagers were expected to take part in the ceremony and eat the consecrated bread. This usually happened at Easter, after they had confessed their sins to the priest and been assigned a penance.
In everyday life people engaged in rituals and used language heavy with religious symbolism. Before planting, the village priest customarily went out and sprinkled the fields with water, symbolizing refreshment and life. Everyone participated in village processions to honor the saints and ask their protection. The entire calendar was filled with reference to events in the life of Jesus and his disciples, such as Christmas, Easter, and Pentecost. Scriptural references and proverbs dotted everyone’s language. The English goodbye, the French adieu, and the Spanish adios all derive from words meaning “God be with you.” The signs and symbols of Christianity were visible everywhere, but so, people believed, was the Devil, who lured them to evil deeds. In some medieval images and literature, the Devil is portrayed as black, an identification that shaped Western racial attitudes.
Saints and Sacraments
Along with days marking events in the life of Jesus, the Christian calendar was filled with saints’ days. Veneration of the saints had been an important tool of Christian conversion since late antiquity, and the cult of the saints was a central feature of popular culture in the Middle Ages. People believed that the saints possessed supernatural powers that enabled them to perform miracles, and the saint became the special property of the locality in which his or her relics rested. In return for the saint’s healing and support, peasants offered the saint prayers, loyalty, and gifts.
In the later Middle Ages popular hagiographies — biographies of saints based on myths, legends, and popular stories — attributed specialized functions to the saints. Saint Elmo (ca. 300), who supposedly had preached unharmed during a thunder and lightning storm, became the patron of sailors. Saint Agatha (third century), whose breasts were torn with shears because she rejected the attentions of a powerful suitor, became the patron of wet nurses, women with breast difficulties, and bell ringers (because of the resemblance of breasts to bells). Every occupation had a patron saint, as did cities and even realms.
How were saints chosen? Since the early days of Christianity, individuals whose exemplary virtue was proved by miracles had been venerated by laypeople. Church officials in Rome insisted that they had the exclusive right to determine sainthood, but ordinary people continued to declare people saints. Between 1185 and 1431 only seventy persons were declared saints at Rome, but hundreds of new saints were venerated across Europe. Some clergy preached against the veneration of saints’ relics and called it idolatry, but their appeals had little effect.
The Virgin Mary, Christ’s mother, was the most important saint. In the eleventh century theologians began to emphasize Mary’s spiritual motherhood of all Christians. Special masses commemorated her, churches were built in her honor, and hymns and prayers to her multiplied. Villagers listened intently to sermons telling stories about her life and miracles. One favorite story told of a minstrel and acrobat inspired to perform tumbling feats in Mary’s honor “until from head to heel sweat stood upon him, drop by drop, as blood falls from meat turning on a hearth ... [then] there came down from the heavens a Dame so glorious, that certainly no man had seen one so precious, nor so richly crowned... Then the sweet and courteous Queen herself took a white napkin in her hand, and with it gently fanned her minstrel before the altar... She blesses her minstrel with the sign of God.”
If Mary would even bless tumbling — a disreputable form of popular entertainment — as long as it was done with a reverent heart, people reasoned, how much more would she bless their lives of hard work and pious devotion.
Along with the veneration of saints, sacraments were an important part of religious practice. Twelfth-century theologians expanded on Saint Augustine’s understanding of sacraments and created an entire sacramental system. In 1215 the Fourth Lateran Council formally accepted seven sacraments (baptism, penance, the Eucharist, confirmation, marriage, priestly ordination, anointment of the dying). Medieval Christians believed that these seven sacraments brought God’s grace, the divine assistance orhelp needed to lead a good Christian life and to merit salvation. Most sacraments had to be dispensed by a priest, although spouses officially administered the sacrament of marriage to each other, and laypeople could baptize a dying infant or anoint a dying person if no priest could be found. In this way, the sacramental system enhanced the authority of priests over people’s lives, but did not replace strong personal devotion to the saints.
Muslims and Jews
The centrality of Christian ceremonies to daily life for most Europeans meant that those who did not participate were clearly marked as outsiders. Many Muslims left Spain as the Christian “reconquest” proceeded and left Sicily when this became a Christian realm, but others converted. In more isolated villages, people simply continued their Muslim rituals and practices, including abstaining from pork, reciting verses from the Qur’an, praying at specified times of the day, and observing Muslim holy days, though they might hide this from the local priest or visiting officials.
Islam was geographically limited in medieval Europe, but by the late tenth century Jews could be found in many areas, often brought in from other areas as clients of rulers to help with finance. There were Jewish communities in Italian and French cities and in the cities along the Rhine. Jewish dietary laws require meat to be handled in a specific way, so Jews had their own butchers; there were Jewish artisans in many other trades as well. Jews held weekly religious services on Saturday, the Sabbath, and celebrated their own annual cycle of holidays. Each of these holidays involved special prayers, services, and often foods, and many of them commemorated events from Jewish history, including various times when Jews had been rescued from captivity.
Jews could supply other Jews with goods and services, but rulers and city leaders increasingly restricted their trade with Christians to banking and money-lending. This enhanced Christian resentment, as did the ideology of holy war that accompanied the Crusades. Violence against Jews and restrictions on their activities increased further in much of Europe. Jews were expelled from England and later from France. However, Jews continued to live in the independent cities of the Holy Roman Empire and Italy, and some migrated eastward into new towns that were being established in Slavic areas.
Rituals of Marriage and Birth
Increasing suspicion and hostility marked relations between religious groups throughout the Middle Ages, but there were also important similarities in the ways Christians, Jews, and Muslims understood and experienced their religions. In all three traditions, every major life transition was marked by a ceremony that included religious elements.
Christian weddings might be held in the village church or at the church door, though among well-to‑do families the ceremony took place in the house of the bride or bridegroom. A priest’s blessing was often sought, though it was not essential to the marriage. Muslim weddings were also finalized by a contract between the bride and groom and were often overseen by a wedding official. Jewish weddings were guided by statements in Talmudic law that weddings were complete when the bride had entered the chuppah, which medieval Jewish authorities interpreted to mean a room in the groom’s house.
In all three faiths, the wedding ceremony was followed by a wedding party that often included secular rituals. Some rituals symbolized the proper hierarchical relations between the spouses — such as placing the husband’s shoe on the bedstead over the couple, symbolizing his authority — or were meant to ensure the couple’s fertility — such as untying all the knots in the household, for it was believed that people possessing magical powers could tie knots to inhibit a man’s reproductive power. All this came together in what was often the final event of a wedding: the religious official blessed the couple in their marriage bed, often with family and friends standing around or banging on pans, yelling, or otherwise making as much noise as possible to make fun of the couple’s first sexual encounter. (Tying cans on the back of the car in which a couple leaves the wedding is a modern remnant of such rituals.)
The friends and family members had generally been part of the discussions, negotiations, and activities leading up to the marriage; marriage united two families and was far too important to leave up to two people alone. Among serfs the manorial lord’s permission was often required, with a special fee required to obtain it. (This permission did not, as often alleged, give the lord the right to deflower the bride. Though lords certainly forced sex on female serfs, there is no evidence in any legal sources that lords had the “right of first night,” the jus primae noctis.) The involvement of family and friends in choosing one’s spouse might lead to conflict, but more often the wishes of the couple and their parents, kin, and community were quite similar: all hoped for marriages that provided economic security, honorable standing, and a good number of healthy children.
The best marriages offered companionship, emotional support, and even love, but these were understood to grow out of the marriage, not necessarily precede it. Breaking up a marriage meant breaking up the basic production and consumption unit, a very serious matter. The church forbade divorce, and even among non-Christians marital dissolution by any means other than the death of one spouse was rare.
Most brides hoped to be pregnant soon after the wedding. Christian women hoping for children said special prayers to the Virgin Mary or her mother, Anne. Some wore amulets of amber, bone, or mistletoe, thought to increase fertility. Others repeated charms and verses they had learned from other women, or, in desperate cases, went on pilgrimages to make special supplications. Muslim and Jewish women wore small cases with sacred verses or asked for blessings from religious leaders. Women continued these prayers and rituals throughout pregnancy and childbirth, often combining religious traditions with folk beliefs.
Women in southern France, for example, offered prayers for easy childbirth and healthy children to Saint Guinefort, a greyhound who had been mistakenly killed by his owner after saving the owner’s child from a poisonous snake. The fact that Guinefort was a dog meant he could never become an official saint, but women saw him as a powerful and martyred protector of children.
Judaism, Christianity, and Islam all required women to remain separate from the community for a short time after childbirth and often had special ceremonies welcoming them back once this period was over. These rituals often included prayers, such as this one from the Christian ritual of thanksgiving and purification, called churching, which a woman celebrated six weeks after giving birth: “Almighty and everlasting God, who has freed this woman from the danger of bearing a child, consider her to be strengthened from every pollution of the flesh so that with a clean heart and pure mind she may deserve to enter into the bosom of our mother, the church, and make her devoted to Your service.”
Religious ceremonies also welcomed children into the community. Among Christian families, infants were baptized soon after they were born to ensure that they could enter Heaven. Midwives who delivered children who looked especially weak and sickly often baptized them in an emergency service. In normal baptisms, the women who had assisted the mother in the birth often carried the baby to church, where godparents vowed their support. Godparents were often close friends or relatives, but parents might also choose prominent villagers or even the local lord in the hope that he might later look favorably on the child and provide for him or her in some way.
Within Judaism, a boy was circumcised by a religious official and given his name in a ceremony in his eighth day of life. This brit milah, or “covenant of circumcision,” was viewed as a reminder of the covenant between God and Abraham described in Hebrew Scripture. Muslims also circumcised boys in a special ritual, though the timing varied from a few days after birth to adolescence.
Death and the Afterlife
Death was similarly marked by religious ceremonies, and among Europeans of all faiths, death did not sever family obligations and connections. Christians called for a priest to perform the sacrament of extreme unction when they thought the hour of death was near. The priest brought holy water, holy oil, a crucifix and a censer with incense, all objects regarded as having power over death and the sin related to it.
Once the person had died, the body was washed and dressed in special clothing — or a sack of plain cloth — and buried within a day or two. Family and friends joined in a funeral procession, marked by the ringing of church bells; sometimes extra women were hired so that the mourning and wailing were especially loud and intense, a sign of the family’s devotion. The wealthy were sometimes buried inside the church — in the walls, under the floor, or under the building itself in a crypt — but most people were buried in the churchyard or a cemetery close by. At the graveside, the priest asked for God’s grace for the soul of the deceased and also asked that soul to “rest in peace.” This final request was made not only for the benefit of the dead, but also for that of the living. The souls of the dead were widely believed to return to earth: mothers who had died in childbirth might come back seeking to take their children with them; executed criminals might return to gain revenge on those who had brought them to justice (to prevent that return, they were buried at crossroads, permanently under the sign of the cross, or under the gallows itself ); ordinary people came seeking help from surviving family members in achieving their final salvation. Priests were hired to say memorial masses on anniversaries of family deaths, especially one week, one month, and one year afterward.
During the High Middle Ages, learned theologians increasingly emphasized the idea of purgatory, the place where souls on their way to Heaven went after death to make amends for their earthly sins. Souls in purgatory did not wander the earth, but they could still benefit from earthly activities; memorial masses, prayers, and donations made in their names could shorten their time in purgatory. So could indulgences, those papal grants that relieved a person from earthly penance. Indulgences were initially granted for performing meritorious acts, such as going on a pilgrimage or crusade, but later on they could be obtained by paying a small fee. With this development, their spiritual benefits became transferable, so indulgences could be purchased to shorten the stay in purgatory of one’s deceased relatives, as well as to lessen one’s own penance or time in purgatory.
The living also had obligations to the dead among Muslims and Jews. In both groups, deceased people were buried quickly, and special prayers were said by mourners and family members. Muslims fasted on behalf of the dead and maintained a brief period of official mourning. The Qur’an promises an eternal paradise with flowing rivers to “those who believe and do good deeds” (Qur’an, 4:57) and a Hell of eternal torment to those who do not.
Jews observed specified periods of mourning during which the normal activities of daily life were curtailed. Every day for eleven months after a death and every year after that on the anniversary of the death, a son of the deceased was to recite Kaddish, a special prayer of praise and glorification of God. Judaism emphasized life on earth more than an afterlife, so beliefs about what happens to the soul after death were more varied; the very righteous might go directly to a place of spiritual reward, but most souls went first to a place of punishment and purification generally referred to as Gehinnom. After a period that did not exceed twelve months, the soul ascended to the world to come. Those who were completely wicked during their lifetimes might simply go out of existence or continue in an eternal state of remorse.
Extracted from "A History of Western Society", eleventh edition, editors John P. McKay, Bennett D. Hill, John Buckler, Clare Haru Crowston, Merry E. Wiesner-Hanks and Joe Perry, PalGrave MacMillan, USA,2014, excerpts chapter 10 pp. 286-297. Adapted and illustrated to be posted by Leopoldo Costa.