The Great Pestilence (A.D. 1348-9). Gasquet Francis Aidan
Gasquet
The Great Pestilence (A.D. 1348-9) / now commonly known as The Black Death
TO THE READER
In publishing this story of a great and overwhelming calamity, which fell upon England in common with the rest of Europe, in the middle of the fourteenth century, I desire to record my grateful thanks to those who have in any way assisted me in gathering together my material, or in weaving it into a connected narrative. Amongst these many kind friends I may specially name Mr. F. Bickley, of the British Museum, Mr. F.J. Baigent, the Rev. Prebendary Hingeston-Randolph, and, above all, Mr. Edmund Bishop, to whom I am greatly indebted for advice, criticism, and ever-patient assistance in revising the proof-sheets.
INTRODUCTION
The story of the Great Pestilence of 1348–9 has never been fully told. In fact, until comparatively recent times, little attention was paid to an event which, nevertheless, whether viewed in the magnitude of the catastrophe, or in regard to its far-reaching results, is certainly one of the most important in the history of our country.
Judged by the ordinary manuals, the middle of the fourteenth century appears as the time of England's greatest glory. Edward III. was at the very height of his renown. The crushing defeat of France at Crecy, in 1346, followed the next year by the taking of Calais, had raised him to the height of his fame. When, wearing the laurels of the most brilliant victory of the age, he landed at Sandwich, on October 14th, 1347, the country, or at least the English courtiers, seemed intoxicated by the success of his arms. "A new sun," says the chronicler Walsingham, "seemed to have arisen over the people, in the perfect peace, in the plenty of all things, and in the glory of such victories. There was hardly a woman of any name who did not possess spoils of Caen, Calais and other French towns across the sea;" and the English matrons proudly decked themselves with the rich dresses and costly ornaments carried off from foreign households. This was, moreover, the golden era of chivalry, and here and there throughout the country tournaments celebrated with exceptional pomp the establishment of the Order of the Garter, instituted by King Edward to perpetuate the memory of his martial successes. It is little wonder, then, that the Great Pestilence, now known as the "Black Death," coming as it does between Crecy and Poitiers, and at the very time of the creation of the first Knights of the Garter, should seem to fall aside from the general narrative as though something apart from, and not consonant with, the natural course of events.
It is accordingly no matter for wonder that a classic like Hume, in common with our older writers on English history, should have dismissed the calamity in a few lines; but a reader may well feel surprise at finding that the late Mr. J. R. Green, who saw deeper into causes and effects than his predecessors, deals with the great epidemic in a scanty notice only as a mere episode in his account of the agricultural changes in the fourteenth century. Although he speaks generally of the death of one-half the population through the disease, he evidently has not realised the enormous effects, social and religious, which are directly traceable to the catastrophe.
Excellent articles, indeed, such as those from the pen of Professor Seebohm and Dr. Jessop, and chance pages in books on political and social economy, like those of the late Professor Thorold Rogers and Dr. Cunningham, have done much in our time to draw attention to the importance of the subject. Still, so far as I am aware, no writer has yet treated the plague as a whole, or, indeed, has utilised the material available for forming a fairly accurate estimate of its ravages. The collections for the present study had been entirely made when a book on the Epidemics in Britain, by Dr. Creighton, was announced, and, as a consequence, the work was set aside. On the appearance of Dr. Creighton's volume, however, it was found that, whilst treating this pestilence at considerable length as a portion of his general subject, not merely had it not entered into his design to utilise the great bulk of material to be found in the various records of the period, but the author had dealt with the matter from a wholly different point of view.
It is proper, therefore, to state why a detailed treatment of a subject, in itself so uninviting, is here undertaken. The pestilence of 1348–49, for its own sake, must necessarily be treated by the professional writer as an item in the general series of epidemics; but there are many reasons why it has never been dealt with in detail from the mere point of view of the historian. Yet an adequate realisation of its effects is of the first importance for the right understanding of the history of England in the later Middle Ages. The "Black Death" inflicted what can only be called a wound deep in the social body, and produced nothing less than a revolution of feeling and practice, especially of religious feeling and practice. Unless this is understood, from the very circumstances of the case, we shall go astray in our interpretation of the later history of England. In truth, this great pestilence was a turning point in the national life. It formed the real close of the Mediæval period and the beginning of our Modern age. It produced a break with the past, and was the dawn of a new era. The sudden sweeping away of the population and the consequent scarcity of labourers, raised, it is well recognised, new and extravagant expectations in the minds of the lower classes; or, to use a modern expression, labour began then to understand its value and assert its power.
But there is another and yet more important result of the pestilence which, it would seem, is not sufficiently recognised. To most people, looking back into the past, the history of the Church during the Middle Ages in England appears one continuous and stately progress. It is much nearer to the truth to say that in 1351 the whole ecclesiastical system was wholly disorganised, or, indeed, more than half ruined, and that everything had to be built up anew. As regards education, the effect of the catastrophe on the body of the clergy was prejudicial beyond the power of calculation. To secure the most necessary public ministrations of the rites of religion the most inadequately-prepared subjects had to be accepted, and even these could be obtained only in insufficient numbers. The immediate effect on the people was a religious paralysis. Instead of turning men to God the scourge turned them to despair, and this not only in England, but in all parts of Europe. Writers of every nation describe the same dissoluteness of manners consequent upon the epidemic. In time the religious sense and feeling revived, but in many respects it took a new tone, and its manifestations ran in new channels. If the change is to be described in brief, I should say that the religion of Englishmen, as it now manifested itself on the recovery of religion, and as it existed from that time to the Reformation, was characterised by a devotional and more self-reflective cast than previously. This is evidenced in particular by the rise of a whole school of spiritual writers, the beginnings of which had been already manifested in the writings of Hampole, himself a victim of the plague. It was subsequently developed by such writers as Walter Hilton and the authors of a mass of anonymous tracts, still in manuscript, which, in so far as they have attracted notice at all, have been commonly set down under the general designation of Wycliffite. The reason for this misleading classification is not difficult to understand. Finding on the one hand that these tracts are pervaded by a deeply religious spirit, and on the other being convinced that the religion of those days was little better than a mere formalism, the few persons who have hitherto paid attention to the subject have not hesitated to attribute them to the "religious revival of the Lollards," and were naturally unable to believe them to be inspired by the teaching of "a Church shrivelled into a self-seeking secular priesthood."1 The reader, who has a practical and personal experience of the tone, spirit, and teaching of works of Catholic piety, will, however, at once recognise that these tracts are perfect Catholic in tone, spirit, and doctrine, and differ essentially from those of men inspired by the teaching of Wycliffe.
The new religious spirit found outward expression in the multitude of guilds which sprang into existence at this time, in the remarkable and almost, as it may seem to some, extravagant development of certain pious practices, in the singular spread of a more personal devotion to the Blessed Sacrament, to the Blessed Virgin, to the Five Wounds, to the Holy Name, and other such manifestations of a more tender or more familiar piety. Even the very adornment and enrichment of the churches, so distinctive of this period, bears witness to the change. At the close of the fourteenth century and during the course of the fifteenth the supply of ornaments, furniture, plate, statues painted or in highly decked "coats," with which the churches were literally encumbered as time went on, proved a striking contrast to the comparative simplicity which characterised former days, as witnessed by a comparison of inventories.
Green,