Are you travelling for Thanksgiving? Believe it or not, “travel” as a thing is not a modern creation. In the middle ages, people visited many remote and far-flung places and brought back notes (and delicious noodles). Join Em and Jesse for travel talk, including Lord Elgin, Ibn Battuta, Marco Polo, Zheng He, Margery Kemp, and more.
Notes
0/ The actual postcard:
I found it in a copy of The Man Who Mistook His Wife for a Hat, by Oliver Sacks. I was definitely not reading that when the postcard arrived, so…I don’t know how it was saved.
1/ Anyway, in the UK a “subway” means a pedestrian tunnel under a street. (cough)
It’s actually weird that this one, with more complaining about the British Museum, is coming directly after our episode about the British Museum. We didn’t plan that. We just slag off the British Museum from time to time. [We do!–Jesse]
There is apparently some debate about the legality of Lord Elgin’s firman (a royal mandate allowing him to do the things he did).
He did all this in the early 1800s, and he had considerable trouble getting his booty back to the UK. Some pieces took upward of ten years to arrive. Also, Byron was horrified and wrote the following lines:
Dull is the eye that will not weep to see
Thy walls defaced, thy mouldering shrines removed
By British hands, which it had best behoved
To guard those relics ne’er to be restored.
Curst be the hour when from their isle they roved,
And once again thy hapless bosom gored,
And snatch’d thy shrinking gods to northern climes abhorred!
No one better than Byron for a slam poem. [Much, much applause!–Jesse]
The marbles were purchased by the British gov’t in 1816 for 35,000 GBP. (Elgin had estimated their value at 75k, which is actually what he spent to bring them back to the UK, so he took a bath on the whole deal.) This would be approximately £2,795,511.37 (about 3.5 million USD) in today’s money, which is a lot but not an astronomical sum. [Welp, I’m glad he roasted!–Jesse]
9/ The episode on graffiti was episode 69 (the part about the Vikings was right at the end—see note 20).
10/ The Rus’ come up a bit in Michael Chabon’s Gentlemen of the Road. I think there was a substantial Jewish population there at one point. But maybe I made that up.
Just in time for Paris Fashion Week, join Em and Jesse for an exciting discussion of sumptuary laws and the medieval origins of prohibitions against wearing white, as well as a few digressions about John Waters films and Blackadder.
2/ If you’re interested in the history of weddings, I suggest Carol Wallace’s All Dressed in White: The Irresistible Rise of the American Wedding, Penguin Books, 2004.
3/ Margery Kemp: see episodes 6, 7, 8, 9, 36, and 49. Jeez, it’s like we never STOP talking about her. We should call this the Margery Kemp Power Hour.
4/ Mary C. Erler, “Margery Kempe’s White Clothes.” Medium Aevum 62 (March 1993): 78-83.
Jesse Njus, “Margery Kemp and the Spectatorship of Medieval Drama,” Fifteenth Century Studies 38 (2013): 123–51.
5/ “Tide Pods: the universal currency” is a random thing my husband said in his sleep one time that will now forever live in my head. And, hopefully, yours.
6/ We talked about the plague in EPISODE TWO. Go check it out.
7/ To clarify, England was England in 1363—but it wasn’t the UK. Scotland didn’t join until later (after 1603 when James I took the throne, and then formally with the Act of Union in 1707).
8/ The rolls of Parliament: https://www.british-history.ac.uk (Unfortunately, I think library access is needed to log on–check your local library’s access!)
Side note, remember that at this point, the king had some soldiers, but if he was fighting a war he’d call upon his lords (the dukes and earls and such) to bring men to fight. Armies were kind of a distributed thing. So he needed the country to have money so the wealthy could bring soldiers to come fight.
9/ Henry IV took the throne in 1399 and his son became Henry V in 1413. I am suddenly understanding the jokes about Henry V not speaking French very well in the play of that title in a different, more political light.
11/ In 1363, 100 GBP would be about 76,777.23 GBP in 2023 dollars. Five hundred GBP is 383,886.16 GBP today. Straight inflation isn’t always a good way to track buying power, because the price of goods and services vary significantly over time (think about the price of college in the year 2000 vs the price of a pizza compared to the price of both now). But this calculation does give some sense of how much money 500 GBP a year was. In Pride and Prejudice, Mr. Darcy has 10,000 pounds a year—about 800,000 pounds today, give or take. No wonder Mrs. Bennett loses her mind when he proposes.
15/ Wives and children of nobility are generally addressed as “lady” and “lord,” depending on rank and whether or not the father has any subsidiary titles. So in a household of the Duke of Buckingham, who has a family surname of Castleman and no subsidiary titles, the duke himself will be formally addressed as “Your Grace” when he goes somewhere for tea, or announced at the ball as “His Grace the Duke of Buckingham.” His wife will be “Her Grace the Duchess of Buckingham” on invitations and “Your Grace” when she goes to tea. The son will be “The Lord Charlie Castleman” on invitations and “Lord Charlie” at tea parties, and the duke’s daughter will be “The Lady Ariella Castleman” when announced at the ball and “Lady Ariella” at tea. If she marries a commoner or someone beneath her in rank (the son of a baronet, earl, viscount, or baron), she may choose to retain the title Lady Ariella. Interestingly, the daughters of dukes rank between the eldest son and the younger ones in terms of precedence.
16/ The stuffing of clothing/wearing of padding in order to attain the fashionable shape is something I kind of wish hadn’t gone away. It persisted all the way up until the 1920s, when women’s clothing suddenly abandoned the majority of the underpinnings that had been necessary (corset, bum roll, petticoats, hoops or cages, etc.). Now women are largely expected to change their bodies in order to attain a fashionable silhouette instead of the clothes doing it. Unfortunate.
18/ We discussed female silk workers in episode 33 (the notes for the episode include sources for more info on women silk workers).
19/ We talked about Judenhutte in episode 10 (notes 31 and 39), episode 25 (note 14), episode 41 (note 7), episode 45 (note 10), and episode 61 (note 2). Also see Sara Lipton, Dark Mirror: The Medieval Origins of Anti-Jewish Iconography, Metropolitan, 2014. Link.
Let’s talk about the Waldensians, the Lollards, and some revolting peasants.
Wait. Oh well–Anyway, we talk a lot about how the Pope gave all the Franciscans’ stuff back to them and forced them to own stuff, some Shakespeare, and a lot of heresies.
5/ For more on St Francis, see previous episodes: most of them.
6/ Vernacular translations of scripture: please recall the scene in The Hunchback of Notre Dame wherein the archdeacon, looking at a printed book and at the cathedral, notes, “Ceci tuera cela” (this will kill that).
7/ According to Wikipedia, in 1975 the Waldensian church (then known as the Waldensian Evangelical Church) merged with the Methodists to form the Union of Methodist and Waldensian Churches. Unclear how many Waldensians remain, but there seem to be biggish groups in Italy, Germany, the US, and Uruguay.
9/ Pope John XXII issued the papal bull “Cum inter nonnullos” in 1323. The bull states that the doctrine of the absolute poverty of Christ and the apostles is heretical(!). So, instead of “You can’t own nothing” you actually do have to own things. https://www.franciscan-archive.org/bullarium/qinn-e.html
10/ Pope Nicholas III issues the papal bull “Exiit qui seminat” in 1279, confirming the Rule of the Franciscans. This would seem to allow apostolic poverty, but as we see from John XXII’s bull above, the debate wasn’t over. https://www.papalencyclicals.net/nichol03/exiit-e.htm
11/ The Vatican returning all the Franciscans’ stuff sounds weirdly like they’re breaking up. (It does! Weirdly, all their stuff was returned in order NOT to break up.–Jesse]
12/ For more on transubstantiation see episode 3 note 8, and for more on the festival of Corpus Christi, see all of episode 6 (and also notes 4 and 14).
18/ Nicholas Watson, “Censorship and Cultural Change in Late-Medieval England: Vernacular Theology, the Oxford Translation Debate, and Arundel’s Constitutions of 1409,” Speculum, 70 (1995), 822–6.
20/ Sir John Oldcastle was a real knight and some small part of the inspiration for Falstaff. Originally, Shakespeare seems to have called the character Sir John Oldcastle, as seen in 1 Henry IV I.ii.38 where Hal calls Falstaff “my old lad of the castle.” Apparently someone (a descendent of Oldcastle? Someone warning Shakespeare about critiquing martyrs?) complained/suggested, and Shakespeare changed the name. Falstaff appears in 1 Henry IV, 2 Henry IV, The Merry Wives of Windsor, and Henry V (offstage). Interestingly, Sir John Fastolf was also a real person.
If heretics go directly to hell, and saints go directly to heaven, what happens if you burn as a heretic someone who later turns out to be a saint? Em and Jesse talk about Dante, sainthood and the inquisitio process, and finally look at the cases of two female saints, one of whom was initially burned as a heretic, and one of whom was treated, ultimately, as a saint rather than a demoniac.
Annotations, Corrections, and Notes
1/ In fact, George Floyd was murdered on May 25th, so even though on the 31st it felt like the protests had been going on for weeks already, it was only one week, as noted, when we recorded this episode. Viva la revolution!
2/ Caroline Walker Bynum and Paul Freedman, Last Things: Death and the Apocalypse in the Middle Ages, University of Pennsylvania Press, 1999 (link). [Quote from page 1.–Jesse]
3/ Neil Gaiman and Terry Pratchett, Good Omens. The miniseries (available on Prime) is extremely charming.
Jesse: For more on Margery Kempe, see episode 6, note 29; episode 7, note 23; and episode 8, note 4. For apophatic mysticism, see episode 7, notes 12 and 15 (and the whole section on Marguerite Porete.)
4/ Jesse: [The millennium] has to mark something. What does it mark?
Em: Bigger fines at Blockbuster video.
For our younger listeners, during the “Y2K Crisis,” people were worried that when the year turned to “2000,” computers would read it as “00” and assume it was 1900, thereby somehow messing up a bunch of things. This was solved by people updating computers to read a date stamp with a four-digit year instead of a two-digit one, and nothing happened, except in a few cases overdue videos were found to have absurd fees (which were then waived).
For our even younger listeners, Blockbuster Video was a place you could go to if you wanted to rent video cassettes and DVDs in the days before internet-based streaming services.
5/ Back in the late 90s/early 2000s there was a series of movies about Americans fighting the end of the world: Independence Day, Armageddon, Deep Impact, The Day After Tomorrow, and The Core are just a few of the films in this genre. Will Smith does actually literally punch an alien in the face in Independence Day. [I love Will Smith, and I love this scene (relevant moment at 0:46.)–Jesse]
Jesse: Monster movies can signify many things, but Godzilla’s apocalyptic sensibility is a direct response to nuclear war, which had made the end of the world suddenly appear to be an achievable goal for humanity. Specifically, Godzilla is a response to the US dropping two atomic bombs on Japan and causing a humanitarian catastrophe in a manner not previously seen in global history. So while the movie contains the message that humanity has caused its own destruction (by awakening Godzilla), there’s also the stark reminder that only the US has ever dropped a nuclear bomb on a country, and that country was Japan.
6/ Supernova records: Supernova SN 185, which appeared in 185 CE, was the earliest supernova to make it into human records, although some researchers have suggested that HB9, which happened around 4600 BCE, may have been captured in rock carvings in Kashmir, India.
7/ Eschatology: The study of the end of the world. [Quote from Bynum and Freedman, page 3.–Jesse]
Jesse: For an example of Christ at the Last Judgment in a rainbow nimbus, see Giotto’s Last Judgment in the Scrovegni or Arena Chapel. The Doomsday pageant from the Middle English York Cycle play was produced by the Mercers, and a very famous document (the Mercers’ Indenture) from 1433 details all the items used in the pageant, including “A cloude & ij peces of rainbow of tymber” or “a cloud and two pieces of rainbow made of timber.” Presumably, the cloud and rainbow covered the “brandreth of Iren” (or iron) that Jesus sat on when he was lowered from and lifted back up to heaven at the beginning and end of the pageant. The document is reprinted in the Records of Early English Drama (or REED) York, volume 1, pages 55–56.
Jesse: Lorraine Hansberry’s father case, Hansberry vs. Lee, deals specifically with restrictive covenants.
Harlem by Langston Hughes
What happens to a dream deferred?
Does it dry up
like a raisin in the sun?
Or fester like a sore—
And then run?
Does it stink like rotten meat?
Or crust and sugar over—
like a syrupy sweet?
Maybe it just sags
like a heavy load.
Or does it explode?
Em: Redlining was a relatively common practice for quite a long time–technically, the term is used for any systematic denial of services to any group(s) of people. So if a bank were giving loans to White people with lower incomes but denying loans to Black people with the same or higher incomes, that is redlining. But so would be the police or fire department refusing to go to certain neighborhoods. The term originated from a time when banks drew on actual, paper maps to mark areas that were considered good and bad for investment–red lines meant risky area, do not invest here. In response, communities would create racial covenants in their housing deeds that would be used to keep non-White and Jewish people out of certain areas, thus creating the ethnicly/racially segregated neighborhoods we often associate with big cities without any need for the city’s government to do anything. In some places (like in nearby Monona, WI), there are some neighborhoods that still carry covenants within their paperwork stating to whom houses may or may not be sold–although they are unenforceable now, they can be extremely difficult to remove from deeds and such, so they remain as an unsavory reminder of our recent past. This article on racial covenants and redlining has a good overview. Covenants were declared illegal by the Supreme Court in 1948, but they persisted a while longer before falling into disuse. Redlining and other forms of housing discrimination have sadly persisted a lot longer.
9/Jesse: Dante’s Inferno, Canto 19–the Simoniacs! For more on simony see Wikipedia. When I say “good pope” or “bad pope,” I am voicing Dante’s opinion, not my own.
10/ Odysseus (aka Ulysses) is in the eighth ring of the eighth circle, along with Diomedes, reserved for counselors of fraud–because of all his schemes used to win the Trojan War. Dante would have been referring to the version of the Trojan War recounted in The Aeneid, so of course he doesn’t see Odysseus as one of the good guys. [To be fair, Homer wrote around 750 BCE. Once we get to 5th century Athens–i.e., democratic Athens during the 400s BCE, the century of the Aeschylus, Sophocles, and Euripides–Odysseus is no longer a hero. The classical Greek plays depict Odysseus as Dante depicts him, because a man who can scheme and convince anyone to do anything by verbally manipulating them is obviously a danger to a democracy.–Jesse] [Em: I am weirdly disappointed to know this. Odysseus forever.]
11/ We talked a little about the pope losing the papal states in the notes from episode 8 (note 10). It was around 1870. The era in which the pope was basically a prisoner in the Vatican is called the Savoyard era and it stretches from 1870–1929. See also the first two minutes of this video.
12/ Specifically, the doctrine of papal infallibility was proclaimed in 1870 (first Vatican council), and it states the pope cannot “err or teach error when he speaks on matters of faith and morals ex cathedra” (source). Meaning that if you ask him what the weather is going to be and he tells you he thinks it will rain and then it doesn’t rain, there’s not considered to be a contradiction. However, per that same NYT article, it seems as though if he doesn’t declare that he’s speaking infallibly, it doesn’t necessarily count as infallible–the doctrine doesn’t mean all teachings the pope gives are assumed to be infallible ex post facto.
13/ Pope Nicholas III apparently got the job of pope through family connections (some connections!) and was never a priest until that point (although he was a cardinal earlier? Catholicism is weird).
14/ The next evil pope, per Dante, was Boniface VIII. Nicholas also predicts another evil pope, Clement V.
15/ New question: Who would we ADD to Dante’s Hell? You can only choose one. Clearly Stephen Miller belongs in the 8th circle / 8th ring. (Okay I will save it for the “Em Is Angry about Politics” podcast.)
The modern circle of Hell that can replace the sodomites is people who call meetings for things that could have been an email. (Clearly this is a form of pride? But a specific one that deserves mention.)
16/ “Our grandfather was taught to baptize kids…” Our grandfather was a cardiologist, so if he was taught to do baptisms it must have been part of the standard medical curriculum, because I don’t think he spent too much time doing deliveries. [All doctors were theoretically supposed to be able to reassure a parent that their child had been baptized in the case of a stillbirth. I don’t know if he *really* knew what to say, and I imagine that once Vatican II took hold it was no longer an issue. He did have a wonderful story about safely delivering a healthy baby in a car–just outside the hospital, I think–as a med student. When he proudly recounted the tale to one of his fellow residents, the guy just wanted to know what kind of car it had been.–Jesse]
17/ Michael Camille, “The Pose of the Queer: Dante’s Gaze, Brunetto Latini’s Body,” in Queering the Middle Ages, Glenn Burger and Steven F. Kruger, eds. University of Minnesota Press, 2001. (Link). (PS If you buy and read this book, please leave it a nicer review than the current one that is up there on Amazon, which is crummy. Like dude, why did you do that.) This is the illustration:
Dante and Virgil meet the Sodomites. From Dante’s “Divina Commedia”, Cantica del Inferno. Ms.597/1424,folio 113.Italian,first half 14th.
As a side note, Brunetto Latini was a respected politician and philosopher who, among other things, was married (he had a daughter). A lot of the paper can be read here.
Jesse: Camille’s essay is great! Many gay and bisexual people throughout history have been married, of course, specifically to have children to carry on the family name and/or fortune, etc. Latini seems to have written at least one love poem to a man (one poem has been discovered so far), possibly to Bondie Dietaiuti. It’s important to note that Dante and Latini were friends, and they’re glad to see each other in this scene. It’s truly fascinating, because Dante draws a brilliant portrait of his former mentor Latini. Dante clearly admires and respects him, using the formal you/voi form that Dante presumably used in real life when Latini was alive. The scene is extremely moving, and it’s tempting to think that Dante treats Latini this way because homosexuality is a love-based sin. Presumably this is not how Dante viewed it when he wrote the Inferno, since he makes homosexuality a Seventh Circle-level sin (a sin of violence). Interestingly, Dante may have changed his mind about homosexuality by the time he wrote Purgatory, where homosexuality is a sin of incontinence (lust), the same as heterosexual sinners who sinned because of lust. So–maybe what we see here is Dante’s indecision on the sin of homosexuality. At any rate, Latini certainly isn’t ashamed (even though he’s in the Seventh Circle, which is fairly far in), and he and Dante have a wonderful conversation.
18/ Agnes Nutter explodes in episode 2 of the Good Omens miniseries.
19/ Kevin Smith, dir., Dogma. [Morgan Freeman has frequently played God, but that doesn’t manifest in possession, just in an awesome portrayal of God.–Jesse]
20/ Feast of Corpus Christi: See episode 6, notes 14 and 16 (and accompanying audio, of course).
21/ Jesse: For more on Dyan Eliot, Proving Woman, see episode 6, note 11. This comparison on testing people like gold is from page 282 (and check out Fallen Bodies as well). Latin probare (to prove). A probatio is a proof (the test itself or the evidence).
22/ [35:40] “The way you test people… is compared to the same test…that you gave a gold coin to prove that it is real.” For a minute I legit thought Jesse was going to say you bite the person making the claim (you bite a gold coin to look for teeth marks, which indicate gold + lead, a softer metal, and therefore a forged coin). But this is a slightly different type of test. (I know that there was at least one neurologist who wrote about it, and I think it was Harold Klawans in Toscanini’s Fumble, but it has been so long since I read it that I am not altogether sure.)
Jesse: Ha! Biting might work too. (Does she feel it? If not, the possession might be divine.)
23/ Jean Gerson: See episode 6, notes 25, 27, and 33 and also episode 8 (he’s mentioned in the audio accompanying note 9) because he keeps coming up for some reason.
Jesse: To find these Gerson’s “On distinguishing true from false revelations” (1401) in English translation, see McGuire’s Paulist press collection Jean Gerson: Early Works. Gerson compares testing the coin of spiritual revelation to testing gold on page 338. For more on Gerson’s texts mentioned here, see Elliott’s Proving Woman, 283–284. See Elliott’s introduction for this quote: “Ultimately, the distance between saint and heretic practically disappeared” (6).
An inquisitio is a seeking, searching, examining, inquiring.
24/ University of Paris, aka the Sorbonne: originally emerged in 1150 in association with the cathedral school of Notre Dame de Paris, it was officially chartered by King Philip II in 1200 and recognized by Pope Innocent III in 1215. It was the second oldest university in Europe (the University of Bologna being the oldest; although Oxford claims to be older) and, following a suppression during the French Revolution, was reestablished by Napoleon as the University of France in 1806 and remained open continuously until it was divided into thirteen autonomous universities in 1970. So…is it the same university today that opened in 1150? This is a Ship of Theseus question.
Jesse: a scholastic disputatio is an arguing, reasoning, or debate. As Dyan Elliott notes in Proving Woman, “[i]n the disputatio, a scholar first isolates an area of investigation in the form of a proposition, which is presented as a quaestio. The quaestio is then interrogated so that two opposing sides emerge,” one for the proposition and one against it (234, 236). The disputatio is also closely related to the inquisitio or inquisitional procedure. An inquisitio is an inquiry into heresy in which the inquisitor often “combines the roles of prosecutor and judge” (234).
Elliott comments that “the scholastic disputatio can be regarded as but another version of the inquisitio,” an academic variation in which “the verdict [is] preordained, the same side always wins” (234). This preordained ending is obviously dangerous, and helps explain why Gerson could not effectively defend Joan of Arc.
25/ Famously, Christopher Hitchens served as an advocat diaboli for Mother Theresa’s sainthood inquisition. Spoiler alert–she was still sainted. [Yes, but we don’t canonize people the way we used to, and it’s not just because of modern skepticism—a lot of it is based on medieval sKepticism (and sexism).–Jesse]
Jesse: Quick language note–Henry IV was the first English king after the Norman Conquest to speak English as his first language. During the reign of Richard II (whom Henry IV deposed in 1399 and murdered in 1400), English had become an important literary language (see Chaucer, for example).
29/ Jesse: Christina the Astonishing or Mirabilis (1150-1224) from Sint Truiden (St Trond in French). https://en.wikipedia.org/wiki/Christina_the_Astonishing
Barbara Newman “Possessed by the Spirit: Devout Women, Demoniacs, and the Apostolic Life in the Thirteenth Century” Speculum Vol. 73, No. 3 (Jul., 1998), pp. 733–770.
WorldCat link to the translation of Thomas of Cantimpré’s Life of Christina the Astonishing.
Thomas of Cantimpré (1201–1272) was a Dominican who wrote a number of Lives of holy women.
30/ Richard Kieckhefer, another Northwestern scholar. Interestingly (for those of us who are devoted readers of fiction, anyway), there’s a fair amount about the Inquisition in The Name of the Rose without really discussing that the Inquisition was not the organized machine we usually think of (whose main weapons are fear, surprise, and an almost fanatical devotion to the pope–).
Jesse: See Kieckhefer’s “The Office of Inquisition and Medieval Heresy: The Transition from Personal to Institutional Jurisdiction,” in The Journal of Ecclesiastical History 46.1 (Jan 1995), pp. 36–61.
31/ If I recall correctly, the records of the torture/questioning of the main character (Menocchio) in The Cheese and the Worms were quite detailed. But that’s a tale for another day.
Come with us into Hell. We’ll accompany Dante and Virgil as they pass through the nine circles and out into purgatory and heaven. On the way, we’ll chat about Margery Kemp and Julian of Norwich, Hellboy, D&D, Giotto’s Scrovengi Chapel, and the tendency of ogliarchs to use philanthropy to try and make people like them.
Notes and Annotations
1/ Minne/affective piety: see episode 7, note 1.
2/ Hildegard: see episode 6, notes 17 and 23.
Marguerite Porete: see episode 7, notes 15 and 17.
3/ Jesse: Julian of Norwich: see episode 5, note 3 and episode 7, note 22. Jesus tells Julian that “Sin is necessary, but all will be well, and all will be well, and every kind of thing will be well” and “What is impossible to you is not impossible to me” (225, 233). This translation is from the Paulist Press translation of Julian’s Showings, translated by Colledge and Walsh. The original is in the Watson and Jenkins edition, pp. 209, 223.
5/ Dante: Writer, failed politician, egoist. [“Failed politician” is a little unfair–he’s probably a better person for having been on the side that got exiled. I think he’d agree though–and with “egoist” too. –Jesse]
7/ For the terminally curious, here is the D&D Chick tract. I like that this comic includes two young women in the D&D group and…apparently the DM is some older woman? Anyway, it’s extremely unrealistic that the DM would just kill off a character like that. It’s very rude. Serious D&D players can hang onto their characters for years, and killing off a character permanently is a pretty intense situation. Also I have never been invited to join a coven devoted to ANY deity after participating in D&D, which honestly is a little disappointing.
Interesting and relevant side story, I’ve also been involved in the creation of a D&D adventure that started in limbo and worked its way through Dante’s Inferno. [So awesome! I want in on that adventure.–Jesse]
Jesse: In Medieval Crossover, Barbara Newman points out that “for us, the secular is the normative, unmarked default category, while the sacred is the marked, asymmetrical Other. In the Middle Ages it was the reverse” (viii). She goes on to comment that “the secular had to establish a niche” within the sacred paradigm that framed medieval society (viii). Barbara Newman, Medieval Crossover: Reading the Secular against the Sacred (Notre Dame: University of Notre Dame Press, 2013)
8/ I think Jesse had read the Hellboy pancakes comic because I bought the collection that included it while I was staying with her in Manhattan one weekend, and true to form she read the whole thing before I flew out. [Yes that’s right!! I actually hadn’t read that one before, probably because it’s not based on . . . uh . . . myth/folklore. Now I own the complete Hellboy in nice editions, and I have a small figurine of young Hellboy with his pancakes. The figurine is marooned in my office on campus, and I can’t get back in the building without special arrangements because of quarantine, which is why I can’t include a picture of it sitting on my desk. When it comes to Hellboy, the Mignola illustrated ones are the best, but they’re all amazing, and the stand-alone short stories are all phenomenal. Mignola spoke at VCU last year, and it was magical.–Jesse]
For more on the famous inscription over the gate of Hell (and the complete translation and original text) see episode 7, note 25.
10/ [27:15] “Some [popes] . . . are much more bent on conquest and territory.” For those unfamiliar with the history of the Catholic Church, during this period the Pope had control not just of tiny Vatican City, but also a much larger swath of territory called the Papal States. This YouTube video is a good explanation of the origins of Vatican City.
11/ Interestingly (or not), Guelph is now the name of a suburb of Toronto.
12/ Purgatory, canto 6. I had no idea that there was ANY basis in reality of Romeo and Juliet. [The Montecchi and the Cappelletti–known to us as the Montagues and the Capulets–were apparently two factions in the political feuding of time.–Jesse]
13/ Sleeping and mortality: See episode 3, note 27.
Jesse: The beasts are a leopard, a lion, and a she-wolf (taken from Jeremiah 5:6). They symbolize (probably but not necessarily in this order) malice and fraud, violence and ambition, and incontinence (i.e., lack of self-restraint–sins like avarice, gluttony, and lust).
14/ On the dark lady of Shakespeare’s sonnets: As the local nerd, I’d be remiss if I didn’t mention there’s an episode of Doctor Who (new series) in which it’s implied that the Doctor’s companion Martha Jones is the dark lady.
15/ Re names: is this related to the choice of “Beatrice” as a character in Much Ado About Nothing? [Probably! It becomes a famous Italian name because of Dante.–Jesse]
16/ “We know nothing about what Dante’s marriage was like . . . they had kids.” Crucially, they had kids before he started writing Inferno. Also, interestingly, his daughter took the name “Sister Beatrice” when she became a nun. [Yes, which I think is a positive sign that means Dante was a good dad?–Jesse]
Jesse: We’ll have an episode on the vernacular at some point, but in the meantime check out episode 4 note 16 for St Francis’s vernacular poetry.
17/ Jesse: Not the Georgics! The moment occurs in Virgil’s Eclogues (specifically Eclogue 4). Here is the Wikipedia page about it!
18/ List of trips to the underworld: see episode 3, note 32 (and corresponding discussion in episode).
I should have said that Virgil was buried in Naples. His tomb is still there, but his remains seem to have disappeared. Dante is buried in Ravenna. He’s never left, but he’s had a hectic afterlife (mostly to prevent stealing him–no wonder Virgil disappeared!). Check it out!
19/ [41:24ish] Elijah is carried up to heaven in a fiery chariot in 2 Kings 2:11. And at the end of that chapter, Elisha commands two bears to tear apart a bunch of kids who make fun of him for being bald. So. Interesting section of the bible overall, that. [Jews frequently believe that Elijah bodily entered heaven–still alive–but Christians frequently do not, because of the importance that Jesus was first and that Mary is the only other so assumed into Heaven. By this reasoning, Elijah was carried away but not directly into heaven. Elijah is worthy of a whole episode, so I kind of hurried on by him. Sorry Elijah!–Jesse]
The mystic or celestial rose (like rose windows in a cathedral) is the final level of Paradise before God. The flowering rose is a symbol of divine love and light, while the tiered petals reflect the hierarchies of heaven. See this link.
22/ Saturn is the outermost planet that was known at the time; Uranus had been observed possibly as far back as 128 BCE but wasn’t identified as a planet until 1781.
23/ “They thought the stars were fixed . . . in an orbit, like the planets.” Ted Chiang also wrote a short story about this: “Omphalos,” from Exhalation. [Clarification–this all works a lot like electron shells, except that the Middle Ages didn’t know about electrons. The Middle Ages envisioned the universe as a nesting doll, but with spheres. The Earth is in the center, and it is enclosed by numerous (increasingly large) spheres. The planets were thought to be able to move in their individual spheres like electrons in an electron shell, but the stars were all thought to be fixed in one single sphere that moved as a whole (like sparkles on a twirling Christmas ornament). It’s easy to demonstrate and draw but hard to explain in words!–Jesse]
24/ Jesse: Catherine of Cleves (1417–1476) is most famous for her Book of Hours (from Utrecht, ca. 1440). Books of Hours were personal prayer books (frequently divided by days of the week) and medieval bestsellers. Catherine’s Book of Hours was illuminated by one of the greatest Dutch masters of the time, known to us only as the Master of Catherine of Cleves (active ca. 1435–60). Here is the Morgan Library’s homepage on the book.
Monday was devoted to the Hours of the Dead (their pains supposedly ceased on Sunday but were renewed on Monday). The opening page has a man dying (with a lot of drama around him!), and there are souls in the mouth of Purgatory on the page opposite him (because he hopes to go to Purgatory). Yes, this is technically a “Purgatorymouth” not a Hellmouth, but hey. Check out the full description and see the image here.
This AMAZING triple Hellmouth (Do you see the mouth in the red of the middle mouth?) is from the Office of the Dead, which was prayed to free friends and relatives from Purgatory. That being said, this image of Hell was a reminder of what happened when people went beyond redemption. The Office of the Dead does them no good.
29/ Ultramarine blue: Seriously, look at the chapel (see note 24 above). It is gorgeous. But this is like in modern terms putting gold or platinum on every surface of your private jet. Ultramarine blue is made from lapis lazuli, which was only mined in one area in Afghanistan.
Jesse: Chartres blue is the equivalent for stained glass windows. There’s a myth that we don’t know how to make it anymore, but really it’s just that we can’t necessarily recreate it exactly the way the medieval glassmakers made it (or, more specifically, we can’t be sure that we’re recreating it the same way they did–medieval recipes and instructions can be difficult to follow). Check out the Virgin window (the Notre Dame de la Belle Verriere)!
What is the purpose of sin, and why is it allowed? Why does Hell exist? When people go to Hell, do they stay there forever, and is there any way of getting them out? Em and Jesse take a look at the Medieval personification of God’s love and how several major female mystics tackled these questions, and then dive into Dante’s vision of Hell in The Inferno.
Annotations and Corrections
1/ Minne: love personified. [Minne is also German/Germanic and is part of the medieval courtly love tradition (“Lady Love”). The women in this episode frequently make use of the conventions of courtly love–for example, portraying Christ as a knight. However, Minne also extends far, far beyond courtly love in the philosophies of affective piety described in this episode. Minne becomes a pillar of these women’s philosophies, and consequently it takes more than one episode to describe Minne fully. But we tried to provide a start! I specify Dutch here because of Hadewijch, who wrote in Middle Dutch.–Jesse]
2/ Hadewijch of Brabent or Antwerp. If you’re really interested in more on her philosophy, check out episode 237 of the History of Philosophy Without Any Gaps podcast.
Jesse: Hadewijch lived in the first half of the thirteenth century presumably (based on her writings in the Brabant region). Her Wikipedia article is here. For more on Hadewijch and Minne, also see McGinn, The Flowering of Mysticism, pp. 199–222.
3/ [5:55] For reference, the printing press was invented in the West around 1440. (It was invented in China about 900 years earlier, in 593.)
4/ Carlo Ginzburg, The Cheese and the Worms. We should definitely talk about this as soon as we finish this series on mysticism and Hell. Also, this was one of my grad school readings, thanks.–Em
5/ We talk a bit in this episode and in several others about the change from writing in Latin to writing in “the Vernacular”–whatever the local language was. Dante and Chaucer are two early examples in their respective languages, but I’m not certain exactly when it became a “thing.” Certainly I think it must have started as education moved out of monasteries and into universities in the 12th century. [This seems like part of a future episode! I love the question of the vernacular. Manuscripts, writing, and illumination might be a future episode as well.–Jesse]
Booker T. Washington is an example of someone who taught himself to read English.
6/ The Crusader Bible in our site header is actually in Latin, Persian, and Judeo-Persian (Persian written in Hebrew characters). See the Citations tab for links to more info on it!
7/ Hildegard of Bingen (1098–1179)–see Episode 6 beginning around 34:00 and notes 17 and 23.
8/ Jesse: Poem 16 (this is a short excerpt, the full poem is pp. 168–171) in Hadewijch: The Complete Works, introduced and translated by Mother Columba Hart O.S.B. This is part of a series I mention frequently, The Classics of Western Spirituality, published by Paulist Press.
10/ Phaedrus: I remember it as one of the more interesting of the Platonic dialogues, primarily because the main character in Zen and the Art of Motorcycle Maintenance refers to himself as “Phaedrus,” and also because Socrates really seems to be low-key trying to seduce the guy he’s interviewing.
Symposium: Probably the second-most famous of Plato’s dialogues (The Republic is the most famous). Here is Neal Patrick Harris singing the song “Origin of Love,” which is the story Jesse is referring to. (Wikipedia describes John Cameron Mitchell as “deeply Roman Catholic,” so there’s a chance he knew about Hadewijch. He’s also a former member of the Northwestern Theatre Mafia.)
Gnosis: Knowledge. See also Gnosticism. The character of Tommy Gnosis in Hedwig is very purposefully named.
11/ South Park: I believe this is the episode under discussion. [Yes!! Say what you will, South Park can be brilliant. This episode really illustrates the “unpayable debt” quite well. Also, it’s Kyle (the Jewish character) who buys the unlimited credit card of course, NOT Stan. Kyle essentially lives out a parallel of the Passion throughout the episode. Cartman is obviously Judas.–Jesse]
12/ Apophatic mysticism: Here’s the Wikipedia article, but really you should check out the books on Marguerite Porete. See note 15 below.–Jesse
13/ Ted Chiang, “Hell Is the Absence of God,” in Your Life and Others, Tor, 2002. It feels like Chiang has written stories about a lot of what we talk about.
14/ Jean-Paul Sartre, No Exit. I don’t have a preferred translation or anything, but here’s the Wikipedia page for a summary.
15/ Marguerite Porete: History of Philosophy Without Any Gaps did an episode on her, too. Interesting fact, from the 12th century on, Middle Ages glass mirrors would have been made by blowing a sphere of glass, flattening it, and then cutting it to the desired shape and backing it with steel or silver. Prior to that, mirrors were usually just polished metal (and probably after that, too–glass mirrors were very expensive).
Jesse: Meister Eckhart c.1260–c.1328). John of Ruusbroec (1293/94–1381).
17/ [31:20] “…you could match up specific passages with the trial transcripts…” The Inquisition kept very good records.
Jesse: In 1946, Romana Guarnieri identified Marguerite Porete as the previously unnamed beguine author of the Mirror. This dovetails nicely with Episode 6 note 29 on Hope Emily Allen’s identification of Margery Kempe’s Book. There was work done on the Mirror prior to 1946 (in the early 20th century) as the book of an unknown mystic, and this work was also done by excellent female scholars, Evelyn Underhill and Clare Kirchberger (although they attributed the work to a male author, probably based on the fact that the translator of the Middle English manuscript refers to the author as “he”). Women recognizing and writing about women seems like a good topic for the future. (Also, it’s important!)
Guarnieri found a Latin text of the Mirror in the Vatican, thereby proving that all the copies of the condemned text had not been destroyed despite the fact that they were supposed to have been destroyed (along with the condemned Porete herself). Instead, the Mirror exists in multiple translations–“no fewer than six versions in four languages with thirteen manuscripts, making it among the more widely disseminated of the vernacular mystical texts of the Middle Ages” (McGinn, Flowering, p. 246). The languages are Middle English, Latin, Middle French, and Medieval Italian. The original Old French does not seem to have survived (or just hasn’t been discovered yet!).
Guarnieri “based her claim [of Porete’s authorship] on the near identity between the three condemned passages cited in the trial documents and the chronicle of Nangis and portions of the Mirror” (Hollywood, Acute Melancholia and Other Essays, p. 137).
Guarnieri published her discovery in “Lo Specchio delle anime semplici e Margherita Poirette,” in L’Osservatore Romano, 16 June 1946. It’s reprinted in Guarnieri, “Il movimento del Libero Spirito,” Archivio Italiano per la storia della pietà, Vol. 4 (1965), pp. 661–63. For more on Marguerite Porete as the author of the Mirror, see Sean Field, Robert Lerner, and Sylvain Piron “A return to the evidence for Marguerite Porete’s authorship of the Mirror of Simple Souls” in Journal of Medieval History, 43.2 (March 2017), pp. 153–173.
18/ Jesse: Council of Vienne (1311–12). I’m quoting p. viii from the Foreword by Kent Emery, Jr. of the Colledge, Marler, Grant translation published by University of Notre Dame Press.
McGinn, Flowering, chapter 5! The specific page numbers are cited above a lot.
19/ In the intervening time, it seems both Eckhart and Porete have been rehabilitated with the Church–or at least, The Mirror of Simple Souls was published by Burns Oates and Washbourne, LTD (publisher to the Holy See) with nihil obstat (meaning “nothing objectionable”) and imprimatur (meaning it was authorized by the Church).
21/ [43:00] It has often been observed, mostly by writers of children’s stories, that children have a remarkable ability to accept punishment to bad people as appropriate and not seem especially frightened by it. However, there are plenty of adults today with traumatic memories of watching when Bambi’s mom gets shot or the evil queen comes after Snow White who serve as evidence that a lot of what kids are responding/not responding to is the presentation rather than (exclusively) the content. When you read a kid a Grimm Brothers story at bedtime, you’re probably not acting it out like you were C3PO telling the Ewoks about Darth Vader, while on the other hand movies make everything more vivid and dramatic. The reason kids are okay with Henry the train getting walled up in a tunnel is that it’s not presented as a terrible thing to have happen but as an appropriate punishment for someone who is being naughty. It’s only as adults that we become aware of the larger context (i.e. being bricked up in a tunnel forever is terrifying) and understand that what’s being presented is often quite horrible. On the other hand, my child is terrified of Kermit the Frog right now, so clearly presentation isn’t everything.–Em [Kermit is definitively the best.–Jesse]
22/ “Sin is necessary”: I was told a long time ago about a theory that the fall of man (i.e., original sin) was necessary, possibly because if people never had free will to choose between sinning and not sinning (between good and evil), salvation would be meaningless. But Google is not bringing this theory up, so maybe I made it up in my head? –Em
Jesse: No, no this is absolutely true. The “felix culpa” or “fortunate fall” refers to the idea that Adam’s sin/fall actually made things better for humanity. One common explanation is that without sin Jesus would not have been needed to save humanity, which would deprive humanity of the full extent of God’s love. This theme is discussed around Milton a lot.
However, Julian does not seem to be aiming at the idea of “felix culpa.” Goodness of any kind, for Julian, cannot come out of sin (which exists outside God’s Love and goodness). In the episode, I’m quoting from the Paulist Press translation of Julian’s Showings by Colledge and Walsh, pp. 224–225 and 233. The original is in the Watson and Jenkins edition, pp. 207 and 209; 221 and 223.
25/ Dante. Wrote some books. We’ll talk more about him next time. Jesse has promised to transcribe the Italian of the gate text, so this is a stub for her to do that.
Jesse: “I shall the effect of this good lesson keep
As watchman to my heart. But, good my brother,
Do not, as some ungracious pastors do,
Show me the steep and thorny way to heaven
Whiles, like a puffed and reckless libertine,
Himself the primrose path of dalliance treads
And recks not his own rede.” (Ophelia to Laertes in Hamlet, I.iii).
The inscription over the gate of Hell opens the third canto of the Inferno. My English translations of Dante are always John Ciardi’s translation.
I am the way into the city of woe,
I am the way to a forsaken people,
I am the way into eternal sorrow.
Sacred justice moved my architect,
I was raised here by divine omnipotence,
Primordial love and ultimate intellect.
Only those elements time cannot wear
Were made before me, and beyond time I stand.
Abandon all hope ye who enter here.
Per me si va nella città dolente,
per me si va nell’etterno dolore,
per me si va tra la perduta gente.
Giustizia mosse il mio alto fattore:
fecemi la divina potestate,
la somma sapienza e ‘l primo amore.
Dinanzi a me non fur cose create
se non eterne, ed io eterna duro:
lasciate ogni speranza, voi ch’entrate.
26/ Jesse: I can’t believe I got this slightly wrong (and also didn’t trust my instincts enough to say it was Blake, because who else would it be?): “The reason Milton wrote in fetters when he wrote of Angels & God, and at liberty when he wrote of Devils & Hell, is because he was a true Poet and of the Devil’s party without knowing it” (William Blake in The Marriage of Heaven and Hell).
