4.17 The Black Death
I say, then, that the years of the fruitful Incarnation of the Son of God had attained to the number of one thousand three hundred and forty-eight, when into the notable city of Florence, fair over every other of Italy, there came to death-dealing pestilence, which, through the operation of the heavenly bodies or of our own iniquitous doings, being sent down upon mankind for our correction by the just wrath of God, had some years before appeared in the parts of the East and after having bereft these latter of an innumerable number of inhabitants, extending without cease from one place to another, had now unhappily spread towards the West.1
There is a general consensus that the deadliest epidemic in medieval and early-modern history began in the Mongol khanates and spread west: the Black Death of the fourteenth century. The Black Death is the name attributed to one specific period in the mid-fourteenth century when the plague spread across Europe unchecked. The plague would reoccur a number of times over the centuries, but it is this first five-year period that was particularly devastating.
The devastation was in large part due to the vulnerability of the European population to disease thanks both to poor harvests and the lack of practical medical knowledge. A series of bad harvests led to periods of famine in Europe starting in the early fourteenth century. Conditions in some regions were so desperate that peasants reportedly resorted to cannibalism on occasion. When harvests were poor, Europeans not only died outright from famine, but those who survived were left even more vulnerable to epidemics because of weakened immune systems. By the time the plague arrived in 1348, generations of people were malnourished and all the more susceptible to infection as a result.
Medicine was completely ineffective in holding the plague in check. Europeans did not understand contagion – they knew that disease spread, but they had absolutely no idea how to prevent that spread. The prevailing medical theory was that disease was spread by clouds of foul-smelling gases called “miasmas,” like those produced by stagnant water and decay. Thus, people sincerely believed that if one could avoid the miasmas, they could avoid sickness. Over the centuries, doctors advocated various techniques that were meant to dispel the miasmas by introducing other odors, including leaving piles of onions on the streets of plague-stricken neighborhoods and, starting in the seventeenth century, wearing masks that resembled the heads of birds, with the “beaks” stuffed with flower petals.
Not surprisingly, given the dearth of medical knowledge, epidemics of all kinds regularly swept across Europe. When harvests failed, the poor often went to the cities in search of some kind of respite, either work or church-based charity. In 1330, for instance, the official population of the northern Italian city of Florence was 100,000, but a full 20,000 were paupers, most of whom had come from the countryside seeking relief. The cities became incubators for epidemics that were even more intense than those that affected the countryside. Thus, a vulnerable and, in terms of medicine, ignorant population fell victim to the virulence of the Black Death from 1348 to 1352. Historians still debate as to exactly which (identifiable with contemporary medical knowledge) disease or diseases the Black Death consisted of, but the prevailing theory is that it was bubonic plague. Bubonic plague is transmitted by fleas, both those carried by rats and transmitted to humans, and on fleas exclusive to humans. In the incredibly unsanitary conditions of medieval Europe, there were both rats and fleas everywhere. In turn, many victims of bubonic plague developed the “pneumonic” form of the disease, spread by coughing, which made it both incredibly virulent and lethal (about 90% of those who developed pneumonic plague died).
The theory the Black Death was the bubonic plague runs into the problem that modern outbreaks of bubonic plague do not seem to travel as quickly as did the Black Death, although that almost certainly has much to do with the vastly more effective sanitation and treatment available in the modern era as compared to the medieval setting of the Black Death. One hypothesis is that those with bubonic plague may have caught pneumonia as a secondary infection, and that pneumonia was thus another lethal component of the Black Death. Regardless of whatever disease or combination of diseases the Black Death really was, the effects were devastating.
The plague exploded across Europe starting at the end of the 1340s. All of Southern Europe was affected in 1348; it spread to Central Europe and England by 1349 and Eastern Europe and Scandinavia by 1350. It went on to spread even further and continued to fester until 1352, when it had killed so many people that the survivors had developed a resistance to it. The death toll was astonishing: in the end, the Black Death killed about one-third of the population of Europe in just three years (that is a conservative estimate – some present-day historians have calculated that it was closer to half!) Some cities lost over half of their population; there are even cases of villages where there was only a single survivor. This was an enormous demographic shift in a very short amount of time that had lasting consequences for European society, thanks mostly to the labor shortage that it introduced.
The only somewhat effective response to the Black Death was the implementation of quarantines. The more fast-acting city governments of Europe locked those who had plague symptoms in their homes, often for more than a month, and sometimes whole neighborhoods or districts were placed under quarantine. In the countryside, people refused to travel to larger cities and towns out of fear of infection. Even though quarantines slowed the spread of the plague in some cases, overall they did little but delay it.
More common than practical measures like quarantines, however, was prayer and the search for scapegoats to blame for the devastation. The spiritual reaction to the plague was, among Christian Europeans, to implore God for relief, beg for forgiveness, and to look to outsiders to blame. Building on the murderous anti-Semitism that had begun in earnest during the period of the Crusades, Jews were often the victims of this phenomenon. There was a huge spike in anti-Semitic riots during plague outbreaks, as Jews were blamed for somehow bringing the plague (a frequent accusation was that Jews had poisoned wells), and thousands of Jews were massacred as a result.
Religious movements emerged in response to the plague as well, like the Flagellants: groups of penitent who roamed the countryside, villages, and towns whipping themselves and begging God for forgiveness. Many people sincerely believed that the Black Death was the opening salvo of the End Times, since the history of Europe in the fourteenth century so clearly involved both famine and pestilence – two of the four “horsemen” that were to accompany the End Times according to the Bible (the others, war and death, were ever-present as well).
The Black Death ended in 1352, but the plague returned roughly every twenty years in some form. Some cases were as devastating, at least in limited areas, as the Black Death had been. The plague did not stop entirely until the early eighteenth century – to this day it is not clear what brought an end to large-scale plague outbreaks, although one theory is that a species of brown rat that was not as vulnerable to the plague overwhelmed the older black rats that had infested Europe.
For a more in-depth review of this pivotal event in Medieval history, watch this optional video:
The Plague. 2006. Films on Demand. 1:30:34.
If you receive a message that the video cannot be authenticated, use this link: https://ccco.idm.oclc.org/login?url=https://fod-infobase-com.ccco.idm.oclc.org/PortalPlaylists.aspx?wID=151823&xtid=47372.
Effects of the Plague’s Aftermath
Ironically, the immediate economic effects of the plague after it ended were largely positive for many people. The demographic consequences of the Black Death, namely its enormous death toll, resulted in a labor shortage across all of Europe. The immediate effect was that lords tried to keep their peasants from fleeing the land and to keep wages at the low levels they had been at before the plague hit, sparking various peasant uprisings. Even though those uprisings were generally bloodily put down in the end, the overall trend was that laborers had to be paid more; their labor was simply more valuable. In the decades that followed, then, many peasants benefited from higher prices for their labor and their crops.
Another group that benefited was women. For roughly a century after the plague, women had more legal rights in terms of property ownership, the right to participate in commerce, and land ownership, than they had enjoyed before the plague’s outbreak. Women were even able to join certain craft guilds for a time, something that was unheard of earlier. The reason for this temporary improvement in the legal and economic status of women was precisely the same as that of peasants: the labor shortage.
The Black Death also ushered in a cultural change that came about because of the prevalence of death in the fourteenth century. Europeans became so used to death that they often depicted it graphically in art. Paintings, stories, and theatrical performances emerged having to do with the “Dance of Death,” a depiction of the futility of worldly possessions and status vis-à-vis the inevitability of death. Likewise, graves and mausoleums came to be decorated with statues of grotesque skeletons and writhing bodies. When people were dying, their families and friends were supposed to come and view them, inoculating everyone present against the temptation to enjoy life too much and encouraging them to greater focus on preparing their souls for the afterlife.
Notes
- Giovanni Boccaccio, The Decameron, trans. John Payne (New York: Walter J. Black, Inc., 1886; Project Gutenburg, 2007), https://www.gutenberg.org/files/23700/23700-h/23700-h.htm#Day_the_First, “Day the First,” 1.
