3 curious medieval ghost stories

3 curious medieval ghost stories


http://www.historyextra.com/feature/medieval/3-curious-medieval-ghost-stories


Be it a horror movie or an MR James classic, many will be scaring themselves with a ghost story this Halloween. But we are so familiar with the conventions of what makes a spooky tale that it's easy to forget ghosts haven't always been represented as they are now
Friday 31st October 2014
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In fact, the medieval conventions of what constituted a ghost story can seem quite odd to a modern reader, as can the apparitions that haunt them. Here are some examples of creepy tales that enthralled readers in England more than 600 years ago:

The Haunting of Frodriver

First recorded in the 13th century as part of the Eyrbyggja Saga, and translated by Sir Walter Scott in 1814 in Illustrations of Northern Antiquities

The story begins as a Hebridian woman named Thorgunna arrives in Iceland one winter. A local woman named Thuirda notices the rich treasures that Thorgunna possesses, and presses her to come and stay with her at her home in Froda.

Thorgunna refuses to part with any of her precious things, but agrees to stay and work as a servant. Soon Thorgunna falls ill and dies, but leaves behind a warning: her bedding is to be burnt, and most of her effects given to local monks. This, she says, is not out of spite, but as a way to protect the settlement from an evil that is coming.

Inevitably, Thurida can't resist taking the rich bedding of Thorgunna for herself, and sure enough the residents of Froda begin to fall victim to a series of grisly accidents, ghostly attacks, and mysterious plagues. After a funeral feast is held, they are beset by a crowd of walking ghouls that refuse to leave, and which gather around the central fire of the main hall each night.

But deliverance soon arrives when Kiartan, the son of Thurida, engages a local priest to stage a trial. The ghouls are charged with staying unlawfully in the hall, and eventually their leader declares, somewhat petulantly: “We have here no longer a peaceful dwelling, therefore will we remove.”


The Bathkeeper

From The Dialogi of Gregory the Great, published in the mid-10th century. Translated by EG Gardner in 1911, and published in Medieval Ghost Stories, by Andrew Joynes

A priest is visiting a hot spring when he comes across a man he hasn't seen before. The man promptly begins to attend to him, helping him to take off his clothes and shoes, and the priest naturally assumes that he is one of the servants there.

The priest then visits the baths several more times, and each time the man appears to him and offers to help him, but doesn't extract any form of payment. Eventually the priest decides that he should give the man a reward. He returns the next time with two Eucharist loaves, and offers them to the man with his gratitude.

When the man sees the loaves, he becomes distressed. He explains that he cannot eat holy bread, for he isn't a living man at all, but an apparition of the former overseer of the baths. He entreats the priest to intercede on his behalf so that he might find peace in the afterlife, and when he finishes speaking he vanishes, so that the priest knows for certain he has seen a ghost.

The priest offers up prayers, and sure enough the ghostly attendant never returns to him.


Byland Abbey Ghost Stories

From fragments in a late 14th-century manuscript, transcribed by MR James in 1920 in Twelve Medieval Ghost Stories

There are many ghost stories recorded by the Monk of Byland. One such tale features a man trying to make his way home with a load of beans after his horse meets with an accident. He sees a terrifying apparition of a horse, and after he tries to scare it away it begins to stalk him. The spirit then appears as a glowing ball of light in a cloud of hay.

Finally the man confronts the spirit in the name of the lord, and a ghostly figure appears in front of him. The spirit claims that it means the man no harm, and asks to carry his load of beans for him. The man agrees, and the load is carried across a river, before reappearing on his back. After this, the spirit vanishes.

In another local story, a spirit accosts two farm labourers, attacking one of them. The man calls on the lord, and the ghost confesses that it was the canon of Newburgh, excommunicated for theft. The labourer digs up a set of spoons stolen by the ghost, and afterwards its spirit rests in peace.

Medieval ghost stories, then, often fall into the category of exempla – cautionary tales intended to reinforce Christian values. But they can also show the exchange of cultures happening over a large expanse of time.

The events at Frodriver read like a mixture of a Christian exempla with more traditional Nordic notions of the undead, while the events described at Byland in Yorkshire feature the kind of aggressive, physical apparitions that Vikings were fond of describing.

MR James – perhaps the most influential modern writer of ghost stories – was also an important medieval scholar who rediscovered many of these stories. He revived features of medieval folklore in his tales, including ghosts that transform into objects, and dangers that lurk in everyday settings. So perhaps our own ghosts are closer to the medieval than we might think…

George Dobbs is a freelance writer who specialises in literature and history, and H Somerset is the author of Rat Abbey: Three Ghost Stories.
Article Type: | Culture | Medieval | Social history | United Kingdom | Weird and wonderful | Feature | ghost stories | halloween |

Why Cats were hated in Medieval Europe

Why Cats were hated in Medieval Europe
BY MEDIEVALISTS.NET – OCTOBER 2, 2013POSTED IN: FEATURES




Cats in medieval Europe mostly had a bad reputation – they were associated with witches and heretics, and it was believed that the devil could transform himself into a black cat. In her article, “Heretical Cats: Animal Symbolism in Religious Discourse,” Irina Metzler looks at how this view of felines emerged.



Cats filled one very important role for humans in the Middle Ages – they caught mice, which would have otherwise been a serious nuisance for people and their food. However, medieval writers even saw this activity in negative tones, often comparing the way cats caught mice with how the devil could catch souls. For example, William Caxton wrote “the devyl playeth ofte with the synnar, lyke as the catte doth with the mous.”

By the twelfth-century this association with the devil became even more ingrained. Around 1180, Walter Map explained in one of his works that during satanic rituals “the Devil descends as a black cat before his devotees. The worshippers put out the light and draw near to the place where they saw their master. They feel after him and when they have found him they kiss him under the tail.”

Heretical religious groups, such as the Cathars and Waldensians, were accused by Catholic churchmen of associating and even worshipping cats. When the Templars were put on trial in the early fourteenth-century, one of the accusations against them was allowing cats to be part of the services and even praying to the cats. Witches too, were said to be able to shape-shift into cats, which led to Pope Innocent VIII declaring in 1484 that “the cat was the devil’s favourite animal and idol of all witches.”




Metzler believes that the independent nature of cats was the source of this anxiety from humans. Medieval people generally believed that animals were created by God to serve and be ruled by humans, but the cat, even when domesticated, cannot be trained to be loyal and obedient like a dog. Edward, Duke of York, writing in the early fifteenth-century, summed up what many medieval people must have thought: “their falseness and malice are well known. But one thing I dare well say that if any beast has the devil’s spirit in him without doubt it is the cat, both the wild and the tame.”

Metzer writes:

Medieval people may have wanted to restrict cats to the function of animated mousetraps, for the very reason that the cat “stands at the threshold between the familiar and the wild.” “Cats were intruders into human society. They could not be owned. They entered the house by stealth, like mice, and were suffered because they kept the insufferable mice in check.” This causes a kind of conceptual tension. While the cat possesses the characteristics of a good hunter it is useful, “but as long as it does it remains incompletely domesticated.” Heretics, too, in a transferred sense, are not completely domesticated, since by challenging orthodox thought and roaming freely hither and thither in their interpretation of religious beliefs they resemble the bestiary definition of wildness. As symbolic animals,them, cats may be the heretical animal par excellence.

Not all medieval Europeans hated cats. There are many accounts of cats being kept as pets, including by nuns. Moreover, medieval Muslims were very fond of cats. A few accounts from early Islam suggest that the Prophet Muhammad and other figures liked cats and treated them well. Perhaps the cleanliness of cats was highly appealing to Muslims. In medieval Middle Eastern cities you could even find charities that took care of streets cats. One European pilgrim who traveled to the Middle East even noted that among the differences between Muslims and Christians was that “They like cats, while we like dogs.”

Metzer’s article, “Heretical Cats: Animal Symbolism in Religious Discourse,” appears in Medium Aevum Quotidianum Vol. 59 (2009). Irina Metzler teaches at Swansea University. You can find her personal website here.