By Gina M. Bright (auth.)
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Additional info for Plague-Making and the AIDS Epidemic: A Story of Discrimination
Example text
Muslims believed that Jesus was a prophet and according to Mandeville they potentially could be converted to Christianity. ”79 Whether or not Mandeville’s nonreferenced passage accurately reflects the Koran, he expressed a somewhat popular notion that the Jewish community was evil because of its disbelief in the Catholic community’s divine being. Instead of trying to understand a much older monotheistic theology, Mandeville labels it evil because it is different from his own. As Mandeville’s narrative progresses, this anti-Semitism deteriorates into paranoia about the Jews destroying the entire Christian community on earth.
He advocates the Aristotelian path of moderation by discouraging too much work, too much sleep, and gluttony in general. But he places the greatest stock in sensible eating. Lydgate’s more sanguine approach to the plague—he believes it can be avoided by following his instructions—may be attributed to the fact that he did not witness massive suffering and death from the disease. Preventing the disease seems to have been more within human control during these less virulent outbreaks. But Lydgate’s writing does not escape the culture of death that emerged with the fourteenth-century epidemic.
Nonetheless, during the severe plague epidemic in the 1340s, doctors, like the general population, reacted to the disease with fear and horror that led to the neglect of the victims. A culture of anti-Semitism, unfortunately, coexisted with this developing death culture. As early as 1321 in Languedoc, France, several decades before plague arrived, lepers were accused of contaminating the town’s drinking water and were executed. 78 However, the lepers faced much discrimination themselves throughout the Middle Ages as they were forced to live separately from the nonleprous population.
