YouTube : du nouveau sur le thème « chasteté »

Le thème « chasteté » abordé sur youtube par HÉRODOC La Chaîne Histoire

Sur YouTube, publié par HÉRODOC La Chaîne Histoire (), cette vidéo est intéressante pour ceux qui s’intéressent au thème «chasteté ».

Avec ses millions de vidéos disponibles, YouTube permet à chaque utilisateur de trouver quelque chose qui correspond à ses intérêts personnels ou à ses besoins d’information.

À l’instant où nous avons visionné la vidéo (), elle comptait déjà plusieurs interactions cumulées. Le décompte de Likes indiquait: 260.

Notez la durée de la vidéo (00:39:20s), le titre (L’hygiène corporelle au Moyen Âge était-elle aussi dégoûtante qu’on le dit ?), et les commentaires qui accompagnent le contenu de l’auteur :« Souvent, on imagine l’époque médiévale comme une ère sombre, marquée par la saleté, les maladies, et un manque total de soins corporels. Mais qu’en est-il vraiment ? Les hommes et les femmes du Moyen Âge étaient-ils aussi négligents que les stéréotypes modernes nous le font croire ?
Il est vrai que dans l’imaginaire collectif, le Moyen Âge est souvent décrit comme une ère de saleté généralisée : les bains étaient rares, les rues étaient jonchées de déchets, et la population vivait dans des conditions insalubres. Pourtant, cette image simpliste ne correspond pas toujours à la réalité. Les gens de cette époque avaient bien des moyens d’assurer leur propreté, parfois rudimentaires, mais adaptés à leur époque et à leurs croyances.
Cependant avant de plonger dans les détails, il est important de remettre les choses dans leur contexte. Le Moyen Âge, qui s’étend sur près d’un millénaire, est une période de grande diversité, marquée par des conditions de vie très différentes selon les régions, les classes sociales, et les époques. Des villes médiévales bouillonnantes aux châteaux nobles en passant par les villages paysans, les pratiques d’hygiène variaient énormément, l’environnement, les croyances religieuses et les ressources disponibles jouant une influence non négligeable…
Alors, que savons-nous réellement de l’hygiène médiévale ? D’où viennent ces clichés ? C’est ce que nous allons découvrir ensemble dans cette vidéo.

Les structures d’hygiène publique et privée au Moyen Âge

Au Moyen Âge, les structures d’hygiène publique et privée étaient à la fois influencées par les traditions héritées de l’Antiquité et par les réalités matérielles de l’époque. Contrairement aux idées reçues, la question de l’hygiène n’était pas totalement ignorée, et des efforts étaient faits, en particulier dans les centres urbains, pour maintenir un certain niveau de propreté. Dans ce cadre, les bains publics, les latrines et, dans une moindre mesure, les systèmes de canalisations et d’égouts, occupaient une place importante.

Les bains publics, aussi appelés étuves, jouaient un rôle central dans la vie quotidienne, surtout en ville. Ces établissements, souvent gérés par des privés, étaient des lieux où les gens de toutes classes sociales pouvaient se rendre pour se laver, se détendre, et socialiser. Loin de l’image d’une population médiévale crasseuse, ces bains publics étaient très populaires et servaient non seulement à assurer la propreté corporelle mais aussi à favoriser des interactions sociales. Les étuves étaient souvent mixtes, hommes et femmes s’y croisaient, et cela a donné lieu à une perception ambiguë de ces lieux, qui étaient parfois aussi associés à des activités immorales, voire à la prostitution. Mais, au-delà des préjugés, ces bains répondaient à un véritable besoin d’hygiène et étaient présents dans de nombreuses villes européennes. Par exemple, à Paris, au XIVe siècle, il existait plusieurs bains publics bien fréquentés.

L’usage des bains n’était pas seulement limité aux classes aisées. Même dans les classes populaires, les gens cherchaient à se laver régulièrement. Certains se baignaient dans des cours d’eau ou dans des bassins domestiques quand ils ne pouvaient pas se rendre aux bains publics. Cependant, au fil des siècles, la pratique du bain quotidien a commencé à décliner, en partie à cause de croyances médicales et religieuses. On pensait, à certaines époques, que l’eau chaude pouvait ouvrir les pores et exposer le corps aux maladies. Cela a contribué à une certaine méfiance envers le bain, surtout chez les élites.

CHAPITRES:

00:00 documentaire éducatif
01:26 Les structures d’hygiène publique et privée au Moyen Âge
07:40 L’hygiène personnelle à l’époque médiévale
13:11 L’hygiène dans les châteaux et les villages
médiévaux
19:52 La perception de l’eau et des maladies au Moyen Âge
26:31 L’hygiène dans les monastères et institutions religieuses au Moyen Âge
31:49 Influence des croisades et de la médecine arabe dans l’occident médiéval

SOURCES :

Nicolas Weill-Parot
Le Vrai Visage Du Moyen-Age

Jean Verdon
La vie quotidienne au Moyen Age

MUSIQUE :

Credits:
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Link to Video:   

The medieval banquet by silvermansound https://youtu.be/m8DsRTCtCHI?si=2p-_-hmgl3qxai_r

Música barroca española antonio Rodríguez de hita canción a tres en do menor

Música barroca governor’s minuet
Ehren K Wade

Documentary film music

Médiéval Celtic flute
Music Provided By Abandey Music

#hygiene #documentaire #moyenage ».

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Stratégies et méthodes pour la chasteté masculine contrôlée :

L’ère antique en Grèce et à Rome.

Dans les civilisations antiques grecque et romaine, la chasteté se rattachait souvent à la pureté et à la vertu. Néanmoins, elle n’était pas généralement imposée au moyen de ceintures de chasteté ou d’autres dispositifs physiques. Elle se rattachait davantage à des notions spirituelles et religieuses. Les Vestales, prêtresses de la déesse Vesta dans la Rome antique, devaient rester vierges sous peine de mort. Il s’agit d’un exemple significatif de la manière dont la chasteté était institutionnalisée.

La civilisation de l’Égypte ancienne a marqué l’histoire de façon significative.

La chasteté était parfois une décision volontaire prise par les prêtres et prêtresses en Égypte. Ils estimaient que l’abstinence augmentait leur puissance spirituelle. Cependant, il n’existe aucune preuve matérielle indiquant l’usage de dispositifs physiques pour assurer la chasteté. Le contrôle de la sexualité était plutôt une question de maîtrise personnelle. Elle était aussi influencée par des coutumes religieuses.

On relie fréquemment le Moyen Âge aux ceintures de chasteté. Cependant, les preuves historiques ne confirment pas cette idée.

Le lien entre la période médiévale et les ceintures de chasteté est souvent établi. Toutefois, ce lien avec les ceintures de chasteté est dû à des récits légendaires tardifs. Les croisés auraient, selon la légende, enfermé leurs épouses dans des ceintures de chasteté. Le but de ces ceintures était de garantir la fidélité des épouses des croisés. Des représentations et des textes ont aidé à diffuser cette idée. Il existe peu de traces historiques pour attester de l’usage des ceintures de chasteté.

Le Moyen Âge a souvent lié la chasteté aux valeurs morales. Le pouvoir médiéval s’appuyait sur la chasteté pour contrôler les comportements.

Dans de nombreuses cultures, la chasteté des femmes était associée à la foi religieuse.

Au Moyen Âge, la chasteté féminine était un symbole de vertu et de moralité. L’Église valorisait la virginité avant le mariage et la fidélité après comme des principes cruciaux. Les femmes, en tant que gardiennes de la pureté morale, utilisaient la chasteté pour garantir la légitimité des héritiers.

Les croisades ont profondément influencé les pratiques de chasteté des chevaliers.

Avant leur départ pour les croisades, les chevaliers européens prenaient souvent des vœux de chasteté, pensant que cela affermissait leur pureté morale et spirituelle pour les préparant mieux à la guerre sainte.

La chasteté était un aspect crucial des règlements des ordres monastiques, intégrée dans leur mode de vie quotidien.

Les bénédictins, les cisterciens et les chevaliers teutoniques, parmi d’autres ordres monastiques médiévaux, suivaient des vœux de chasteté stricte. Pour les moines et chevaliers médiévaux, la chasteté représentait un renoncement aux plaisirs terrestres tout en favorisant l’élévation spirituelle. La chasteté est un thème central dans les histoires et légendes médiévales, reflétant son importance dans les sphères religieuses, morales, et sociales. Que ce soit à travers des ceintures de chasteté mythiques, des vœux solennels avant les croisades, ou des luttes personnelles contre la tentation, la chasteté représentait un concept central entouré de mysticisme et de dévotion. Les anecdotes médiévales montrent que la chasteté était un outil de contrôle, de pouvoir, et de quête spirituelle dans un monde souvent en conflit entre le physique et le spirituel.

Dispositifs conçus pour les hommes et les femmes : La lutte contre la masturbation et les premiers dispositifs de chasteté.

À l’ère victorienne, la masturbation était perçue comme une menace sérieuse pour la santé physique et mentale. Les médecins ainsi que les moralistes de cette période recommandaient des mesures rigoureuses pour éviter ce qu’ils appelaient « l’auto-abus ». Cette situation a entraîné la mise en place et l’usage de dispositifs de chasteté, pour les hommes comme pour les femmes. À notre époque, la chasteté est adoptée dans des contextes multiples, et des coachs offrent leur expertise pour guider les intéressés (notamment ce service pour la chasteté masculine)

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#Lhygiène #corporelle #Moyen #Âge #étaitelle #aussi #dégoûtante #quon #dit

Retranscription des paroles de la vidéo: Often, we imagine the medieval era as a dark era, marked by dirt, disease, and a total lack of bodily care. But what is it really? Were medieval men and women as careless as modern stereotypes would have us believe? It is true that in the collective imagination, the Middle Ages are often described as an era of widespread filth: baths were rare, the streets were littered with waste, and the population lived in unsanitary conditions. However, this simplistic image does not always correspond to reality. The people of this time had many ways of ensuring their cleanliness, sometimes rudimentary, but adapted to their time and their beliefs. However, before diving into the details, it is important to put things in context . The Middle Ages, which spanned nearly a millennium, was a period of great diversity, marked by very different living conditions depending on the region, social classes, and eras. From bustling medieval towns to noble castles to peasant villages, hygiene practices varied enormously, with the environment, religious beliefs and available resources playing a significant influence… So, what do we really know about hygiene? medieval? Where do these photos come from? This is what we will discover together in this video. Public and private hygiene structures in the Middle Ages In the Middle Ages, public and private hygiene structures were influenced both by traditions inherited from Antiquity and by the material realities of the time. Contrary to popular belief, the issue of hygiene was not completely ignored, and efforts were made, particularly in urban centers, to maintain a certain level of cleanliness. In this context, public baths, latrines and, to a lesser extent, pipe and sewer systems, occupied an important place. Public baths, also called bathhouses, played a central role in daily life, especially in the city. These establishments, often privately run, were places where people of all social classes could go to wash, relax, and socialize. Far from the image of a filthy medieval population, these public baths were very popular and served not only to ensure bodily cleanliness but also to promote social interactions. The shelters were often mixed, men and women crossed paths there, and this gave rise to an ambiguous perception of these places, which were sometimes also associated with immoral activities, even prostitution. But, beyond prejudice, these baths responded to a real need for hygiene and were present in many European cities. For example, in Paris in the 14th century there were several well-used public baths. The use of baths was not only limited to the wealthy classes. Even among the working classes, people sought to wash regularly. Some bathed in streams or domestic pools when they could not get to public baths. However, over the centuries, the practice of daily bathing began to decline, in part due to medical and religious beliefs. It was believed, at certain times, that hot water could open pores and expose the body to disease. This contributed to a certain distrust of the bath, especially among elites. However, public baths continued to exist, particularly for the middle and working classes, until the end of the Middle Ages. Latrines, or medieval toilets, were another essential structure for maintaining a minimum of hygiene, although their conditions of use and location varied greatly depending on location and social class. In castles and large residences, latrines were often integrated into the architecture of the buildings themselves. Placed in towers or wall projections, they were generally located away from the main rooms. These installations, called “garderobes”, were equipped with a conduit which allowed the waste to fall directly into the moats or in a ditch located at the bottom of the walls. Although basic, these devices had the merit of allowing relatively effective evacuation of excrement. However, the lack of an advanced drainage system meant that the accumulation of waste could be problematic, particularly during prolonged periods when maintenance was not ensured. In towns, public or semi-private latrines also existed. Urban houses often had rudimentary latrines located in the backyard, and these were connected to cesspits. However, in densely populated urban areas, conditions were far from ideal. Lavatory pits were rarely emptied regularly, and waste sometimes accumulated to contaminate wells and water sources. Markets, streets , and courtyards often served as waste disposal sites for those without access to latrines. This is where we see municipal regulations aimed at combating bad practices, such as dumping garbage in the streets. One of the main difficulties of urban life in the Middle Ages was the disposal of sewage and waste. Comparing this era to ancient Rome, where relatively sophisticated pipe and sewer systems were in place in major cities, the Middle Ages often suffered from a lack of similar infrastructure. Pipes and sewers were present in some medieval towns, but their quality and efficiency were limited. For example, in Paris, as early as the 12th century, efforts were made to build canals to evacuate wastewater. However, these systems were often primitive, poorly maintained, and easily became clogged. In some large cities, wooden or stone pipes made it possible to evacuate wastewater to neighboring rivers, as was the case in London with the Thames. However, these systems were rudimentary, and open sewers remained the norm. The drains in the streets were frequently blocked by waste, making urban life unsanitary. In addition, these open sewers posed dangers to public health, as they facilitated the spread of diseases and infections, especially during periods of high heat. Rivers and streams were often used for waste disposal, but this also posed problems. River waters were both sources of drinking water and receptacles for household and industrial waste. Thus, in large cities like Paris, London or Florence, river water was often contaminated, which contributed to the proliferation of water-borne diseases. One of the limitations of drainage systems in the Middle Ages was the difficulty of establishing adequate infrastructure in rapidly expanding cities. Medieval urbanization, particularly from the 12th century onwards, led to a concentration of populations in small spaces, and this put a strain on waste disposal capabilities. Municipalities attempted to regulate these practices, notably through laws and regulations regarding latrine maintenance, waste disposal, and street cleaning. However, these measures were rarely applied systematically, and unsanitary conditions remained a recurring problem. Outside the cities, in rural areas, hygiene practices were even simpler. Latrines there were often rudimentary pits dug near homes, without an elaborate drainage system. Streams or wells were used for both water supply and waste disposal. This presented significant health risks , although rural communities, due to their dispersion, suffered less from water-related diseases than urban populations. Personal Hygiene in Medieval Times Daily toileting, although far from modern standards, was commonly practiced in medieval times. People were indeed trying to wash regularly, although practices varied depending on material possibilities and climate. Washing the face and hands was considered essential, especially before meals, for the sake of hygiene, but also because of religious prescriptions. Christianity, much like Islam in other parts of the medieval world, placed importance on physical cleanliness, particularly in religious contexts. For example, it was common to wash hands before prayer, and ablutions were part of sacred rituals in many religious communities. The face was often washed first thing in the morning with cold water, although a privileged few had access to hot water heated over a fire. For the wealthiest, servants could bring basins of water and towels to facilitate morning washing. Hands were washed frequently throughout the day, not only for reasons of hygiene but also for questions of decorum. In noble circles, it was frowned upon to touch food with dirty hands, especially since cutlery was rare and people often ate with their fingers. When it comes to body care, baths were popular at certain times, as we saw with public baths. However, in a domestic setting, individuals were often satisfied with a basic toilet, with a simple basin and water. Soap, although rudimentary by our modern standards, was used. It was made from animal or vegetable fats and soda, and was mainly used to wash the body and clothes. Scented soaps, often made from aromatic plants such as lavender or rosemary, were also available to the wealthier. Dental and hair care were rudimentary but present. Contrary to what one might imagine, people in the Middle Ages were concerned about the cleanliness of their teeth. Although modern toothbrushes did not yet exist, alternatives were used. People often rubbed their teeth with pieces of cloth or wool, sometimes impregnated with abrasive substances such as salt or charcoal powder. These substances were used to clean the surfaces of teeth and remove plaque. Some medieval manuscripts also mention recipes for rudimentary toothpastes, made from eggshell powder, wood ash or even crushed plants. These toothpastes were intended to whiten teeth and freshen breath. Concerning hairstyle, cleanliness and maintenance of hair were also important. Hair was washed regularly, although this does not mean it was washed every day. Historical sources show that people of all social classes used herbal concoctions to clean and perfume their hair. For example, nettle, chamomile, rosemary and even sage were commonly used in infusions to wash hair and treat certain scalp conditions. The wealthier could afford more elaborate hair care products, such as oils to nourish and make hair shine. Shaving and hairdressing were also common practices, although fashions varied between times and regions. In some noble circles, men regularly shaved their beards for a clean, well-groomed appearance, while in others, wearing a beard or mustache was a sign of virility. Traveling barbers offered their services in towns and villages, offering haircuts, shaves, and sometimes even minor medical treatment, such as tooth extraction. Women, for their part, generally wore their hair long, which they maintained with wooden or bone combs, often finely carved. Perfumes also played an important role in managing body odor. Although soap and water were the primary means of staying clean, people in medieval times were also aware of the unpleasantness of bad odors, especially in urban environments. Perfumes were used not only to mask body odors, but also to purify the surrounding air, especially in confined environments or in cases of illness. Essential oils and flower essences were highly prized by nobles, who used perfumed eau de toilette to refresh themselves. These waters were often based on roses, violets, lavender or camphor. Concern about body odor was more pronounced among elites, who often resorted to perfumed powders or sachets of aromatic herbs that they carried with them to perfume themselves throughout the day. Wearing such bags was a sign of refinement, but it also served to compensate for the fact that baths were not always daily. It is also interesting to note that the era’s beliefs about cleanliness were often linked to health. Pleasant smells were believed to have medicinal properties and could protect against disease. This idea, which would find an echo later during major pandemics such as the Black Death, encouraged people to carry perfumes and herbs with them in order to protect themselves against “miasmas”, these bad odors which were believed to be responsible for the transmission of diseases. In addition, some medical manuals from the Middle Ages advocated the use of mouthwashes to maintain fresh breath. Recipes using boiled wine, vinegar or honey were common and were used to disinfect the mouth and sweeten the breath. In some regions, notably Spain and the south of France, the Crusades and contacts with the Islamic world also introduced new habits in body care and perfumery, inspired by the more developed hygienic practices of the Arab world. Hygiene in medieval castles and villages Hygiene in medieval castles and villages reflected the great social disparities of the time, where practices varied greatly according to status, wealth and geographic location. Thus the social differences between the hygiene practices of nobles, peasants and city dwellers were often very obvious. The lords, occupying relatively well-equipped castles for the time, had access to more elaborate facilities. They often had private baths in their homes, although these were not always as luxurious as one might imagine. In a castle, a bathroom might be fitted with a large wooden or metal bathtub, where the water was heated manually by servants. Bathing, although not daily, was reserved for special occasions or major events. Nobles took their baths with aromatic herbs to enhance the experience, including rosemary, lavender, or rose petals. They considered not only hygiene, but also relaxation and bodily well-being. However, contrary to the idea that nobles bathed frequently, it should be noted that the frequency of bathing was influenced by the beliefs of the time. Sometimes the bath was only taken once or twice a month, or even less, depending on the seasons. In winter, for example, climatic conditions made access to hot water more difficult. It was also common to reduce the frequency of bathing to avoid opening pores, considered dangerous by some medieval doctors, who believed it could leave the body vulnerable to disease. Thus, the frequency of bathing varied, but nobles had the advantage of being able to wash more easily than the lower classes. Peasants and villagers, for their part, did not have access to these amenities. They sometimes bathed in rivers or in rudimentary pools, when the opportunity presented itself, generally in summer. Natural sources, such as streams or wells, played a crucial role in providing water for domestic uses, including washing. However, regular baths were rare, not through neglect, but through lack access to infrastructure and clean water. Washing the body, especially the face and hands, remained important, particularly before meals or after a day of work. It was also customary for peasants to wash their feet before going to bed, especially in the colder months, for reasons of comfort and hygiene. Urban dwellers, living in more densely populated environments, often had limited access to private bathing spaces. Public baths or baths were an alternative for middle and lower class urban dwellers, but these, although widespread, were not always financially or materially accessible to everyone. Furthermore, with the increasing urbanization of cities in the Middle Ages, living conditions in working-class neighborhoods were often unsanitary, with wastewater disposal systems being rudimentary and inefficient. Urban residents therefore faced additional hygiene challenges linked to crowding and lack of waste management. Despite this, washing the face and hands remained a common practice, even among the poorest. Another central aspect of hygiene in the Middle Ages had to do with clothing and linens. Medieval clothing was generally made of wool for the working classes, and of finer fabrics such as linen or silk for the wealthy. The frequency of washing clothes depended greatly on social status. Nobles had servants to wash and care for their clothes, although this did not mean that the clothes were washed daily. Linen was favored for underwear because it could be washed more frequently and was considered more hygienic. Underwear (shirts and underwear) was usually changed more often than outer clothing because it absorbed sweat and impurities from the body. Nobles often owned multiple sets of clothing, allowing them to alternate between different outfits and have their dirty clothes washed regularly. Laundry was an essential but arduous household task. Women, whether servants in castles or peasants in villages, were responsible for washing clothes and household linens. The medieval laundry process was long and arduous: it required boiling clothes in large vats with water and ashes to create an alkaline solution, capable of cleaning fabrics. Then the clothes were scrubbed, beaten, then rinsed in streams or tubs. Drying was done in the open air, on ropes or bushes. This task was so demanding that it was often reserved for specific times of the year, particularly in spring, when weather conditions were milder. In some communities, laundry was a collective activity, where women gathered around rivers or wells to wash their family’s clothes together. In castles, the management of household linen was also a priority. Bed linen, made of linen or canvas, was changed and washed regularly for reasons of comfort and hygiene. However, here again, the realities of the time dictated a much less regular washing frequency than today. Sheets were often changed every few weeks or even every month, depending on water availability and the ability of staff to handle these tasks. Linen, such as tablecloths and napkins, played an important role in noble life. During meals, for example, it was customary for guests to use large napkins to dry their hands, because the use of cutlery was still not widespread. These towels were changed regularly and washed carefully. Likewise, tablecloths, especially at banquets, were among the symbols of cleanliness and social status. Their cleanliness was an outward sign of refinement and respect for the guests. On the other hand, among peasants, clothes were often worn for several days, or even several weeks, before being washed. The limited number of clothes available and the difficulty of doing frequent laundry meant that clothes were only washed when necessary, generally after a period of heavy soiling. Peasants often had a single linen shirt, which they wore under their woolen clothing, and this shirt was washed when it became too dirty or worn. The harshness of peasant life, marked by manual labor in the fields, meant that the hygiene of clothing sometimes took second place to the necessities of daily survival. Maintaining clothing in cities posed particular challenges. Due to population density and lack of space, it was often difficult for city dwellers to dry their clothes after washing them. Some resorted to launderers, professionals who took care of washing clothes for those who could afford it. These laundresses, often poorly paid, worked in difficult conditions and used techniques similar to those of rural washerwomen, although they often worked with larger quantities of laundry. The perception of water and disease in the Middle Ages In the Middle Ages, the perception of water and its connection with disease was largely influenced by religious, medical and social beliefs. Although water played a central role in daily life, its relationship with personal hygiene and health was complex and often ambivalent. At a time when scientific medicine as we understand it today did not yet exist, illnesses were frequently attributed to poorly understood spiritual or natural causes, and the use of water for washing was sometimes viewed with suspicion. mistrust. One of the main beliefs of the Middle Ages concerned the fear of too frequent bathing, associated with illness. Unlike some earlier eras, such as ancient Rome where public bathing was popular and considered a healthy practice, the Middle Ages saw a change in perception towards water and hygiene. From around the 12th century, the idea that water could open the pores of the skin and thus allow miasmas, these “unhealthy vapors” carried by the air, to penetrate the body, became widespread. It was believed that these miasmas, invisible but omnipresent, were responsible for many illnesses, including epidemics, and that washing too often weakened the body by making it more vulnerable to these harmful influences. This fear of excessive bathing did not, however, prevent people from washing, but the practices were less frequent and more careful. People washed their faces, hands and feet, but full bathing became less common, especially during periods when the cold reigned. Cold water, in particular, was viewed with suspicion, as it was seen as too harsh on the body. We therefore preferred lukewarm or hot water when possible. However, in many rural or poor areas, access to heated water was rare, further limiting the frequency of bathing. Another major factor influencing medieval hygiene was the role of religion. The body and its cleanliness were often approached from a spiritual angle. Christianity, which dominated thought and social practices in medieval Europe, sometimes associated excess bodily care with vanity or sinful indulgence. The Catholic Church taught that the soul was more important than the body, and that obsession with bodily cleanliness could distract from religious duties. This is not to say that hygiene was neglected, but spiritual concerns often took precedence over physical practices. At the same time, religion dictated certain bodily purification rituals that were integrated into daily or spiritual practices. For example, ritual ablutions, such as washing hands before praying or receiving communion, were encouraged. Water had a strong symbolic dimension in Christianity, notably through baptism, where it was seen as a vector of spiritual purification. This religious dimension of water coexisted with more or less regular practices of personal hygiene, although the latter could vary depending on social class and local beliefs. Pandemics and epidemics, such as the Black Death, had a profound impact on the perception of hygiene and water in the Middle Ages. The Black Death, which struck Europe in the mid-14th century, killing millions, upended health and religious beliefs. It was thought at the time that the plague was spread by foul air or by divine punishments. Health measures to deal with it were often rudimentary and based on erroneous ideas about the causes of the disease. The role of water in preventing epidemics remained ambiguous. While some viewed bathing as potentially dangerous in times of epidemic, due to the belief that the water opened the body’s pores and allowed disease to seep in, others, however, recognized the importance of hygiene to protect against diseases. Medieval doctors often advised washing hands and face before eating, and some advocated infusions or herbal solutions to cleanse the body. But these practices were far from uniform, and in many parts of Europe the fear of frequent bathing persisted. The Black Death also led to changes in the sanitation practices of towns and villages. Local authorities have taken measures to try to contain the spread of the disease. In some cities, attempts have been made to improve waste management, street cleanliness and sewage disposal. Septic tanks were often too close to homes, contributing to unsanitary conditions and the spread of disease. After the Black Death, some cities strengthened their rudimentary sewage systems, although this remained largely insufficient to prevent future pandemics. Furthermore, the plague also led to a revision of funeral rituals. The large number of deaths pushed the authorities to take drastic decisions regarding the burial of the bodies. Mass graves proliferated, and the speed with which bodies were buried was often seen as a sign of neglect or panic. Fear of contamination from corpses sometimes encouraged the isolation of the sick and dead, as well as the burning of infected property or homes. The idea that water could carry germs or miasma also gained momentum, and some water sources were avoided in times of plague for fear that they would be contaminated. The link between water and spiritual purification has not been completely erased with the pandemics, but it has been strongly questioned. Popular beliefs associating illness with divine punishment encouraged populations to turn to religious practices rather than hygienic practices to protect themselves. Prayers, pilgrimages, and public flagellations increased during major epidemics, with water playing a secondary role in these manifestations of collective repentance. However, some religious communities, such as monasteries, continued to practice regular ablutions as part of their rituals, although this was more linked to a spiritual discipline than a medical conscience. It is also important to note that perceptions of hygiene and water were influenced by medieval medicine. The latter was largely based on the theory of humors, developed by authors such as Galen and Hippocrates. According to this theory, the human body was composed of four humors (blood, yellow bile, black bile, and phlegm), and an imbalance between these humors could lead to disease. Water, as a fluid, played an ambiguous role in this design. On the one hand, it was necessary to maintain the balance of humors, notably by the ingestion of water and hot or cold liquids according to the body’s needs; on the other, too frequent contact with water (notably through baths) was seen as a potential disturbance of this balance. Doctors therefore recommended occasional baths, often accompanied by dietary advice and herbal remedies to “balance” the body. Hygiene in monasteries and religious institutions in the Middle Ages Hygiene in monasteries and religious institutions in the Middle Ages occupied a unique place within medieval society, where cleanliness practices were closely linked to spiritual rules and disciplines of monastic life. Indeed, the monastic rules which governed the lives of monks and nuns often included precise provisions on cleanliness and hygiene. These rules, inspired by the teachings of Saint Benedict, Saint Augustine and Saint Francis of Assisi, established a framework for community life where obedience, poverty, and chastity were at the center of concerns. Cleanliness, although not an end in itself, was nevertheless seen as an important element of monastic discipline, especially in Benedictine orders. Saint Benedict, with his Rule, became the reference for many monasteries in Europe, which considered that personal hygiene was an essential aspect to preserve human dignity and the health of monks. Thus, monks were required to wash their hands before each meal and shave regularly to avoid an unkempt appearance, which could be interpreted as a sign of laziness or indiscipline. However, this attention to cleanliness remained measured and was part of a logic of modesty, avoiding any excess. Frequent bathing, for example, was not encouraged, as it could be seen as an unnecessary indulgence. Washing had to remain a functional act, allowing one to get rid of dirt in order to concentrate on the spiritual aspects of religious life, and not a source of pleasure. The infrastructures of medieval monasteries testified to this concern for collective cleanliness, although the technical means and resources available varied according to the wealth and size of each monastery. The largest and most prosperous, such as those belonging to the Cistercian orders, had relatively sophisticated facilities for the time, including latrines and sewage disposal systems. These latrines, often installed away from dormitories and dining halls for reasons of hygiene, were connected to rudimentary pipes that transported waste to nearby pits or rivers. Cistercian monasteries, in particular, were renowned for their mastery of hydraulics and their ingenious management of water resources. They built aqueducts to carry drinking water to the monasteries and canals to evacuate wastewater, thus preserving a certain cleanliness within the community. In addition to latrines, monasteries often had collective baths or steam rooms, although the use of these facilities was strictly regulated. Bathing was not a daily practice, but was permitted at specific times of the year or for certain occasions, such as during religious festivals or after particularly strenuous periods of work. Sick or elderly monks might also have more frequent access to baths, as cleanliness was associated with better health. Many monasteries had hot baths, fed by hearths beneath the pools, allowing monks to wash effectively, especially during the winter months. In some cases, these baths were shared with members outside the community, such as the poor or pilgrims, in accordance with the monasteries’ mission of charity and welcome. Despite these relatively advanced infrastructures for the time, hygiene remained largely a collective practice. Monasteries operated on a strict organization of time and space, where every moment of the day was regulated, from prayers to meals, going through moments of work and rest. Periods dedicated to personal hygiene were often integrated into this daily or weekly cycle. For example, it was common for monks to wash their hands and faces before meals, a gesture that was both hygienic and symbolic of purification, inspired by the ritual ablutions prescribed in the Gospels. This minimal body care reflected a concern for order and discipline, but always within the moderation prescribed by religious rules. In addition to baths and latrines, larger monasteries often had common dormitories and treatment rooms for the sick, known as infirmaries. The infirmary was a central place for hygiene, where care was provided not only to sick monks, but also to pilgrims and the poor welcomed within the monastery grounds. These infirmaries were often equipped with basins of water and clean cloths for washing hands and wounds. Medicinal herbs, such as sage, chamomile or rosemary, were commonly used there for their antiseptic properties. Body care was given with attention, but always with a view to relieving suffering and not comfort or luxury. In religious communities, collective cleanliness also had a symbolic dimension, reflecting the unity and spiritual purity of the order. Body care practices were part of a community living framework where solidarity between brothers or sisters was essential. The cleanliness of premises and common areas, such as refectories and chapels, was part of the daily duties of monks and nuns, in addition to their agricultural or intellectual responsibilities. The care of clothing and linen was also a collective task, often carried out by lay brothers or lay sisters, depending on the size and organization of the monastery. Laundry was carried out at specific times of the week, according to needs, and followed precise rules, taking care not to waste water, especially in monasteries located in arid areas or with few natural resources. Influence of the Crusades and Arab medicine in the medieval West The influence of the Crusades and Arab medicine on the medieval West is a complex phenomenon, where cultural, scientific and medical exchanges played a crucial role in the development of hygienic and medical practices in Europe. Beginning in the 11th century, the Crusades brought thousands of Western knights and pilgrims to the Holy Land, where they were exposed to different cultures, notably that of the Islamic world, which was then experiencing great advances in the fields of medicine. , hygiene, and science in general. Cultural transfers between East and West through the Crusades thus contributed to changing the way in which Europeans perceived personal hygiene and body care. In the Arab world, hygiene was highly valued, both for religious and medical reasons. Islam, through its precepts, encouraged regular practices of bodily purification. Ritual ablutions before prayers, regular bathing and maintenance of the body were considered spiritual obligations, which contrasted with certain perceptions in the West, where frequent bathing was sometimes viewed with suspicion, particularly because of Christian beliefs linking excessive cleanliness from vanity and sin. Thus, by rubbing shoulders with Muslims in the regions of the Levant, the crusaders and European merchants were able to observe the importance given to cleanliness in Islamic society, and to bring certain aspects of it back to Europe. Public baths, which were a common practice in Islamic cities, inspired Europeans. Although steam baths and baths already existed in certain parts of the West, notably inherited from Roman tradition, their use was much less widespread than in the East. Through the Crusades and trade, Europeans discovered the hammams, these steam baths where Muslims went not only to wash, but also to relax and socialize. These bathing establishments became a source of inspiration for medieval European baths, which multiplied from the 12th century in cities such as Paris, London and Milan. Public baths in medieval Europe then took on a social dimension similar to that of oriental hammams, where people went not only to cleanse themselves, but also to meet friends and discuss business. One of the most notable aspects of this Eastern influence was the introduction to Europe of soaps and perfumes, which were commonly used in the Arab world. Flourishing soap factories in Syria and Egypt, notably in Aleppo, produced soaps made from olive oil and laurel, high-quality products that were unknown in Europe before the Crusades. The crusaders, returning to the West, brought back these soaps, which quickly spread throughout the noble courts and in the merchant towns. Perfumes, another refined product of oriental culture, also enjoyed growing success in Europe. Made from essences of flowers, plants and spices, oriental perfumes were used not only to mask body odors, but also to purify the air in homes. These new practices, although initially limited to the elite, gradually influenced the hygienic morals of more modest social classes, contributing to a general improvement in hygiene practices in the West. Medical advances resulting from the Crusades and cultural exchanges with the Islamic world also played a major role in the evolution of health care in Europe. Arab medicine was much more advanced than that practiced in the medieval West, largely due to the preservation and enrichment of Greek, Roman and Persian knowledge by Muslim scholars. Figures such as Avicenna (Ibn Sina) and Al-Razi (Rhazès) were essential references in the medical field, and their works, such as Avicenna’s “Canon of Medicine”, became basic texts in the European universities after being translated into Latin. These works contained detailed information on hygiene, disease prevention, and treatment of common ailments. One of the great contributions of Arab medicine to the West was its emphasis on preventive medicine, a concept that still remained largely ignored in Europe. Arab doctors advocated practices such as regular hand washing, air purification, and a balanced diet to prevent disease. They also placed great importance on water, not only for personal hygiene, but also for its healing effects. Baths were recommended not only for washing, but also for treating certain ailments, through the use of medicinal plants in the water. This type of water therapy, known as balneotherapy, influenced European practices, particularly in spa towns, where natural hot springs were used to treat various illnesses. In addition to preventive medicine, the Crusades favored the introduction into Europe of new remedies and medical techniques from the Arab world. Islamic hospitals, called bimaristan, were much more sophisticated than European hospices, and functioned as real health centers with sections dedicated to surgery, internal medicine, and even mental health. These institutions served as a model for future hospitals in the West, which began to emerge in major cities from the 13th century. Crusaders returning from the East also brought back new remedies, such as herbs and spices with medicinal properties, which were incorporated into the European pharmacopoeia. Trade between the East and the West thus allowed the introduction of products such as camphor, musk, or even benzoin, substances used both as perfumes and as treatments to purify the air or treat respiratory conditions. Furthermore, Arab medicine placed great emphasis on observing and studying symptoms, which influenced European medical practices. Muslim doctors were often experts in diagnosis, and their scientific approach, based on careful observations and dissections, led to a deeper understanding of the human body. Surgical techniques, such as cauterizing wounds or using sutures to close incisions, also spread in Europe thanks to these exchanges. These more sophisticated practices have reduced the risk of infection and improved care for the wounded, including during military campaigns. Finally, the influence of the Crusades and Arab medicine had a lasting impact on the perception of hygiene and health in the West. Oriental hygiene practices, more refined and systematic, served as a model for Europeans, particularly in the royal and aristocratic courts, where the fashion for perfumes, baths and body care gradually took hold. Through cultural and scientific exchanges, the medieval West integrated these innovations, helping to improve sanitary conditions in towns and castles. Although this progress was slow and uneven, it marked a turning point in the evolution of medical and hygienic practices in Europe. Thank you for following this video on hygiene in the Middle Ages! I hope you learned some new and fascinating things about an often misunderstood era. If you enjoyed this video and would like to support the channel, don’t hesitate to make a donation on my Tipeee page or use the « Thank you » button just below the video. Before leaving, a little additional anecdote: did you know that in the Middle Ages barbers did much more than cut hair or shave beards. They were also responsible for minor medical care such as tooth extraction, bloodletting, and even the treatment of abscesses. These barbers were often found near public baths or baths, where they offered their services to customers who came to wash. It was a somewhat strange mix of personal hygiene and rudimentary medical care, all in an often noisy and lively atmosphere! Thank you again for your support, and see you soon in a next video! .

Déroulement de la vidéo:

0.52 Often, we imagine the medieval era as a dark era, marked by dirt, disease,
0.52 and a total lack of bodily care. But what is it really?
0.52 Were medieval men and women as careless as modern stereotypes would have us believe?
0.52 It is true that in the collective imagination, the Middle Ages are often described as an
0.52 era of widespread filth: baths were rare, the streets were littered with waste,
0.52 and the population lived in unsanitary conditions. However, this simplistic image
0.52 does not always correspond to reality. The people of this time had many ways
0.52 of ensuring their cleanliness, sometimes rudimentary, but adapted to their time and their beliefs.
0.52 However, before diving into the details, it is important to put things in context
0.52 . The Middle Ages, which spanned nearly a millennium, was a period of great diversity,
0.52 marked by very different living conditions depending on the region,
0.52 social classes, and eras. From bustling medieval towns to noble castles to
0.52 peasant villages, hygiene practices varied enormously, with the environment,
0.52 religious beliefs and available resources playing a significant influence…
0.52 So, what do we really know about hygiene? medieval? Where do
0.52 these photos come from? This is what we will discover together in this video.
0.52 Public and private hygiene structures in the Middle Ages
In the Middle Ages, public and private hygiene structures were influenced both by
0.52 traditions inherited from Antiquity and by the material realities of the time.
0.52 Contrary to popular belief, the issue of hygiene was not completely ignored,
0.52 and efforts were made, particularly in urban centers, to maintain a
0.52 certain level of cleanliness. In this context, public baths, latrines and, to a
0.52 lesser extent, pipe and sewer systems, occupied an important place.
0.52 Public baths, also called bathhouses, played a central role in daily life, especially
0.52 in the city. These establishments, often privately run, were places where people of
0.52 all social classes could go to wash, relax, and socialize. Far from
0.52 the image of a filthy medieval population, these public baths were very popular and served
0.52 not only to ensure bodily cleanliness but also to promote social interactions.
0.52 The shelters were often mixed, men and women crossed paths there, and this gave rise to
0.52 an ambiguous perception of these places, which were sometimes also associated with immoral activities,
0.52 even prostitution. But, beyond prejudice, these baths responded to a real
0.52 need for hygiene and were present in many European cities. For example,
0.52 in Paris in the 14th century there were several well-used public baths.
0.52 The use of baths was not only limited to the wealthy classes. Even among the working classes,
0.52 people sought to wash regularly. Some bathed in streams or
0.52 domestic pools when they could not get to public baths.
0.52 However, over the centuries, the practice of daily bathing began to decline,
0.52 in part due to medical and religious beliefs. It was believed, at certain times, that
0.52 hot water could open pores and expose the body to disease. This contributed to a
0.52 certain distrust of the bath, especially among elites. However, public baths continued
0.52 to exist, particularly for the middle and working classes, until the end of the Middle Ages.
0.52 Latrines, or medieval toilets, were another essential structure for maintaining
0.52 a minimum of hygiene, although their conditions of use and location varied
0.52 greatly depending on location and social class. In castles and large residences,
0.52 latrines were often integrated into the architecture of the buildings themselves.
0.52 Placed in towers or wall projections, they were generally located
0.52 away from the main rooms. These installations, called “garderobes”,
0.52 were equipped with a conduit which allowed the waste to fall directly into the moats
0.52 or in a ditch located at the bottom of the walls. Although basic, these devices had the
0.52 merit of allowing relatively effective evacuation of excrement. However, the lack
0.52 of an advanced drainage system meant that the accumulation of waste could be
0.52 problematic, particularly during prolonged periods when maintenance was not ensured.
0.52 In towns, public or semi-private latrines also existed. Urban houses
0.52 often had rudimentary latrines located in the backyard,
0.52 and these were connected to cesspits. However,
0.52 in densely populated urban areas, conditions were far from ideal.
0.52 Lavatory pits were rarely emptied regularly, and waste
0.52 sometimes accumulated to contaminate wells and water sources. Markets, streets
0.52 , and courtyards often served as waste disposal sites for those
0.52 without access to latrines. This is where we see municipal regulations
0.52 aimed at combating bad practices, such as dumping garbage in the streets.
0.52 One of the main difficulties of urban life in the Middle Ages was
0.52 the disposal of sewage and waste. Comparing this era to ancient Rome,
0.52 where relatively sophisticated pipe and sewer systems were in place
0.52 in major cities, the Middle Ages often suffered from a lack of similar infrastructure.
0.52 Pipes and sewers were present in some medieval towns, but their
0.52 quality and efficiency were limited. For example, in Paris, as early as the 12th century,
0.52 efforts were made to build canals to evacuate wastewater. However,
0.52 these systems were often primitive, poorly maintained, and easily became clogged.
0.52 In some large cities, wooden or stone pipes
0.52 made it possible to evacuate wastewater to neighboring rivers,
0.52 as was the case in London with the Thames. However, these systems were rudimentary,
0.52 and open sewers remained the norm. The drains in the streets were
0.52 frequently blocked by waste, making urban life unsanitary. In addition,
0.52 these open sewers posed dangers to public health, as they facilitated
0.52 the spread of diseases and infections, especially during periods of high heat.
0.52 Rivers and streams were often used for waste disposal,
0.52 but this also posed problems. River waters were both
0.52 sources of drinking water and receptacles for household and industrial waste. Thus,
0.52 in large cities like Paris, London or Florence, river water
0.52 was often contaminated, which contributed to the proliferation of water-borne diseases.
0.52 One of the limitations of drainage systems in the Middle Ages was the difficulty of establishing
0.52 adequate infrastructure in rapidly expanding cities. Medieval urbanization,
0.52 particularly from the 12th century onwards, led to a concentration of populations
0.52 in small spaces, and this put a strain on
0.52 waste disposal capabilities. Municipalities attempted to regulate these practices,
0.52 notably through laws and regulations regarding latrine maintenance,
0.52 waste disposal, and street cleaning. However, these measures were
0.52 rarely applied systematically, and unsanitary conditions remained a recurring problem.
0.52 Outside the cities, in rural areas, hygiene practices were even simpler.
0.52 Latrines there were often rudimentary pits dug near homes,
0.52 without an elaborate drainage system. Streams or wells were used for both
0.52 water supply and waste disposal. This presented significant health risks
0.52 , although rural communities, due to their dispersion,
0.52 suffered less from water-related diseases than urban populations.
0.52 Personal Hygiene in Medieval Times
Daily toileting, although far from modern standards, was commonly
0.52 practiced in medieval times. People were indeed trying to
0.52 wash regularly, although practices varied depending on
0.52 material possibilities and climate. Washing the face and hands was considered essential,
0.52 especially before meals, for the sake of hygiene, but also because of
0.52 religious prescriptions. Christianity, much like Islam in other parts of the
0.52 medieval world, placed importance on physical cleanliness, particularly in
0.52 religious contexts. For example, it was common to wash hands before prayer,
0.52 and ablutions were part of sacred rituals in many religious communities.
0.52 The face was often washed first thing in the morning with cold water, although a privileged few
0.52 had access to hot water heated over a fire. For the wealthiest, servants could
0.52 bring basins of water and towels to facilitate morning washing. Hands
0.52 were washed frequently throughout the day, not only
0.52 for reasons of hygiene but also for questions of decorum. In noble circles,
0.52 it was frowned upon to touch food with dirty hands,
0.52 especially since cutlery was rare and people often ate with their fingers.
0.52 When it comes to body care, baths were popular at certain times,
0.52 as we saw with public baths. However, in a domestic setting,
0.52 individuals were often satisfied with a basic toilet, with a simple basin and
0.52 water. Soap, although rudimentary by our modern standards, was used.
0.52 It was made from animal or vegetable fats and soda, and was mainly used
0.52 to wash the body and clothes. Scented soaps, often made from aromatic plants
0.52 such as lavender or rosemary, were also available to the wealthier.
0.52 Dental and hair care were rudimentary but present. Contrary
0.52 to what one might imagine, people in the Middle Ages were concerned about the cleanliness of
0.52 their teeth. Although modern toothbrushes did not yet exist, alternatives were
0.52 used. People often rubbed their teeth with pieces of cloth or wool,
0.52 sometimes impregnated with abrasive substances such as salt or charcoal powder. These substances
0.52 were used to clean the surfaces of teeth and remove plaque. Some
0.52 medieval manuscripts also mention recipes for rudimentary toothpastes,
0.52 made from eggshell powder, wood ash or even
0.52 crushed plants. These toothpastes were intended to whiten teeth and freshen breath.
0.52 Concerning hairstyle, cleanliness and maintenance of hair were also important. Hair
0.52 was washed regularly, although this does not mean it was washed every day.
0.52 Historical sources show that people of all social classes used
0.52 herbal concoctions to clean and perfume their hair. For example, nettle, chamomile,
0.52 rosemary and even sage were commonly used in infusions to wash hair
0.52 and treat certain scalp conditions. The wealthier could afford
0.52 more elaborate hair care products, such as oils to nourish and make hair shine.
0.52 Shaving and hairdressing were also common practices,
0.52 although fashions varied between times and regions. In some noble circles,
0.52 men regularly shaved their beards for a clean, well-groomed appearance,
0.52 while in others, wearing a beard or mustache was a sign of virility.
0.52 Traveling barbers offered their services in towns and villages,
0.52 offering haircuts, shaves, and sometimes even minor medical treatment,
0.52 such as tooth extraction. Women, for their part, generally wore their hair long,
0.52 which they maintained with wooden or bone combs, often finely carved.
0.52 Perfumes also played an important role in managing body odor. Although
0.52 soap and water were the primary means of staying clean,
0.52 people in medieval times were also aware of the unpleasantness of bad odors,
0.52 especially in urban environments. Perfumes were used not only to
0.52 mask body odors, but also to purify the surrounding air, especially in
0.52 confined environments or in cases of illness. Essential oils and flower essences
0.52 were highly prized by nobles, who used perfumed eau de toilette to
0.52 refresh themselves. These waters were often based on roses, violets, lavender or camphor.
0.52 Concern about body odor was more pronounced among elites, who often resorted to
0.52 perfumed powders or sachets of aromatic herbs that they carried with them to
0.52 perfume themselves throughout the day. Wearing such bags was a sign of refinement,
0.52 but it also served to compensate for the fact that baths were not always daily.
0.52 It is also interesting to note that the era&;s beliefs about
0.52 cleanliness were often linked to health. Pleasant smells were believed to have
0.52 medicinal properties and could protect against disease. This idea,
0.52 which would find an echo later during major pandemics such as the Black Death,
0.52 encouraged people to carry perfumes and herbs with them in order to protect themselves against
0.52 “miasmas”, these bad odors which were believed to be responsible for the transmission of diseases.
0.52 In addition, some medical manuals from the Middle Ages advocated the use of mouthwashes
0.52 to maintain fresh breath. Recipes using boiled wine, vinegar or
0.52 honey were common and were used to disinfect the mouth and sweeten the breath. In some
0.52 regions, notably Spain and the south of France, the Crusades and contacts
0.52 with the Islamic world also introduced new habits in body care
0.52 and perfumery, inspired by the more developed hygienic practices of the Arab world.
0.52 Hygiene in medieval castles and villages
0.52 Hygiene in medieval castles and villages reflected the great
0.52 social disparities of the time, where practices varied greatly according to status,
0.52 wealth and geographic location.
0.52 Thus the social differences between the hygiene practices of nobles, peasants and
0.52 city dwellers were often very obvious. The lords, occupying relatively well-equipped castles
0.52 for the time, had access to more elaborate facilities. They
0.52 often had private baths in their homes, although these were not always as
0.52 luxurious as one might imagine. In a castle, a bathroom might be
0.52 fitted with a large wooden or metal bathtub, where the water was heated manually
0.52 by servants. Bathing, although not daily, was reserved for
0.52 special occasions or major events. Nobles took their baths with aromatic herbs
0.52 to enhance the experience, including rosemary, lavender, or rose petals.
0.52 They considered not only hygiene, but also relaxation and bodily well-being.
0.52 However, contrary to the idea that nobles bathed frequently,
0.52 it should be noted that the frequency of bathing was influenced by the beliefs of the time. Sometimes
0.52 the bath was only taken once or twice a month, or even less, depending on the seasons. In winter,
0.52 for example, climatic conditions made access to hot water more difficult. It was
0.52 also common to reduce the frequency of bathing to avoid opening pores,
0.52 considered dangerous by some medieval doctors, who believed
0.52 it could leave the body vulnerable to disease. Thus, the frequency of bathing varied,
0.52 but nobles had the advantage of being able to wash more easily than the lower classes.
0.52 Peasants and villagers, for their part, did not have access to these amenities. They
0.52 sometimes bathed in rivers or in rudimentary pools, when the opportunity
0.52 presented itself, generally in summer. Natural sources, such as streams or wells,
0.52 played a crucial role in providing water for domestic uses, including
0.52 washing. However, regular baths were rare, not through neglect, but through lack
0.52 access to infrastructure and clean water. Washing the body, especially the face and hands,
0.52 remained important, particularly before meals or after a day of work.
0.52 It was also customary for peasants to wash their feet before going to bed,
0.52 especially in the colder months, for reasons of comfort and hygiene.
0.52 Urban dwellers, living in more densely populated environments, often had limited access
0.52 to private bathing spaces. Public baths or baths were an alternative for
0.52 middle and lower class urban dwellers, but these, although widespread, were not always
0.52 financially or materially accessible to everyone. Furthermore, with the increasing urbanization of cities
0.52 in the Middle Ages, living conditions in working-class neighborhoods were often unsanitary,
0.52 with wastewater disposal systems being rudimentary and inefficient. Urban residents
0.52 therefore faced additional hygiene challenges
0.52 linked to crowding and lack of waste management. Despite this,
0.52 washing the face and hands remained a common practice, even among the poorest.
0.52 Another central aspect of hygiene in the Middle Ages had to do with clothing and linens.
0.52 Medieval clothing was generally made of wool for the working classes, and
0.52 of finer fabrics such as linen or silk for the wealthy. The frequency of washing clothes
0.52 depended greatly on social status. Nobles had servants to wash and care for
0.52 their clothes, although this did not mean that the clothes were washed daily.
0.52 Linen was favored for underwear because it could be washed more frequently and was
0.52 considered more hygienic. Underwear (shirts and underwear) was usually
0.52 changed more often than outer clothing because it absorbed sweat and impurities from the
0.52 body. Nobles often owned multiple sets of clothing, allowing them
0.52 to alternate between different outfits and have their dirty clothes washed regularly.
0.52 Laundry was an essential but arduous household task. Women,
0.52 whether servants in castles or peasants in villages, were responsible for
0.52 washing clothes and household linens. The medieval laundry process was long and
0.52 arduous: it required boiling clothes in large vats with
0.52 water and ashes to create an alkaline solution, capable of cleaning fabrics. Then
0.52 the clothes were scrubbed, beaten, then rinsed in streams or tubs. Drying
0.52 was done in the open air, on ropes or bushes. This task was so demanding
0.52 that it was often reserved for specific times of the year, particularly in spring,
0.52 when weather conditions were milder. In some communities,
0.52 laundry was a collective activity, where women gathered around
0.52 rivers or wells to wash their family&;s clothes together.
0.52 In castles, the management of household linen was also a priority. Bed linen,
0.52 made of linen or canvas, was changed and washed regularly for reasons
0.52 of comfort and hygiene. However, here again, the realities of the time
0.52 dictated a much less regular washing frequency than today. Sheets
0.52 were often changed every few weeks or even every month, depending on
0.52 water availability and the ability of staff to handle these tasks.
0.52 Linen, such as tablecloths and napkins, played an
0.52 important role in noble life. During meals, for example,
0.52 it was customary for guests to use large napkins to dry their hands,
0.52 because the use of cutlery was still not widespread. These towels were changed
0.52 regularly and washed carefully. Likewise, tablecloths, especially at banquets,
0.52 were among the symbols of cleanliness and social status. Their
0.52 cleanliness was an outward sign of refinement and respect for the guests.
0.52 On the other hand, among peasants, clothes were often worn for several days,
0.52 or even several weeks, before being washed. The limited number of clothes available and
0.52 the difficulty of doing frequent laundry meant that clothes were only washed
0.52 when necessary, generally after a period of heavy soiling. Peasants
0.52 often had a single linen shirt, which they wore under their woolen clothing,
0.52 and this shirt was washed when it became too dirty or worn. The harshness of peasant life,
0.52 marked by manual labor in the fields, meant that the hygiene of clothing
0.52 sometimes took second place to the necessities of daily survival.
0.52 Maintaining clothing in cities posed particular challenges. Due to population density
0.52 and lack of space, it was often difficult for city dwellers to
0.52 dry their clothes after washing them. Some resorted to launderers,
0.52 professionals who took care of washing clothes for those who could
0.52 afford it. These laundresses, often poorly paid, worked in difficult conditions
0.52 and used techniques similar to those of rural washerwomen,
0.52 although they often worked with larger quantities of laundry.
0.52 The perception of water and disease in the Middle Ages
In the Middle Ages, the perception of water and its connection with disease was largely influenced by
0.52 religious, medical and social beliefs. Although water played a central role in
0.52 daily life, its relationship with personal hygiene and health was complex and often ambivalent.
0.52 At a time when scientific medicine as we understand it today did not
0.52 yet exist, illnesses were frequently attributed to
0.52 poorly understood spiritual or natural causes, and the use of water for washing was sometimes viewed with suspicion. mistrust.
0.52 One of the main beliefs of the Middle Ages concerned the fear of too frequent bathing,
0.52 associated with illness. Unlike some earlier eras, such as ancient Rome where
0.52 public bathing was popular and considered a healthy practice, the Middle Ages saw a
0.52 change in perception towards water and hygiene. From around the 12th century,
0.52 the idea that water could open the pores of the skin and thus allow miasmas,
0.52 these “unhealthy vapors” carried by the air, to penetrate the body,
0.52 became widespread. It was believed that these miasmas, invisible but omnipresent,
0.52 were responsible for many illnesses, including epidemics, and that washing too
0.52 often weakened the body by making it more vulnerable to these harmful influences.
0.52 This fear of excessive bathing did not, however, prevent people from washing,
0.52 but the practices were less frequent and more careful. People washed their faces,
0.52 hands and feet, but full bathing became less common, especially during
0.52 periods when the cold reigned. Cold water, in particular, was viewed with suspicion,
0.52 as it was seen as too harsh on the body. We therefore preferred lukewarm or hot water
0.52 when possible. However, in many rural or poor areas,
0.52 access to heated water was rare, further limiting the frequency of bathing.
0.52 Another major factor influencing medieval hygiene was the role of religion. The
0.52 body and its cleanliness were often approached from a spiritual angle. Christianity,
0.52 which dominated thought and social practices in medieval Europe, sometimes associated excess
0.52 bodily care with vanity or sinful indulgence. The Catholic Church taught
0.52 that the soul was more important than the body, and that obsession with bodily cleanliness
0.52 could distract from religious duties. This is not to say that hygiene was neglected,
0.52 but spiritual concerns often took precedence over physical practices.
0.52 At the same time, religion dictated certain
0.52 bodily purification rituals that were integrated into daily or spiritual practices. For example,
0.52 ritual ablutions, such as washing hands before praying or receiving communion,
0.52 were encouraged. Water had a strong symbolic dimension in Christianity,
0.52 notably through baptism, where it was seen as a vector of
0.52 spiritual purification. This religious dimension of water
0.52 coexisted with more or less regular practices of personal hygiene,
0.52 although the latter could vary depending on social class and local beliefs.
0.52 Pandemics and epidemics, such as the Black Death, had a profound
0.52 impact on the perception of hygiene and water in the Middle Ages. The Black Death,
0.52 which struck Europe in the mid-14th century, killing millions,
0.52 upended health and religious beliefs. It was thought at the time that the plague
0.52 was spread by foul air or by divine punishments. Health measures to deal with it
0.52 were often rudimentary and based on erroneous ideas about the causes of the disease.
0.52 The role of water in preventing epidemics remained ambiguous. While some
0.52 viewed bathing as potentially dangerous in times of epidemic, due to the
0.52 belief that the water opened the body&;s pores and allowed disease to seep in, others,
0.52 however, recognized the importance of hygiene to protect against diseases. Medieval doctors
0.52 often advised washing hands and face before eating,
0.52 and some advocated infusions or herbal solutions
0.52 to cleanse the body. But these practices were far from uniform,
0.52 and in many parts of Europe the fear of frequent bathing persisted.
0.52 The Black Death also led to changes in the sanitation practices of towns and
0.52 villages. Local authorities have taken measures to try to contain the spread of
0.52 the disease. In some cities, attempts have been made to improve
0.52 waste management, street cleanliness and sewage disposal. Septic tanks were often
0.52 too close to homes, contributing to unsanitary conditions and the spread
0.52 of disease. After the Black Death, some cities strengthened their
0.52 rudimentary sewage systems, although this remained largely insufficient to prevent future pandemics.
0.52 Furthermore, the plague also led to a revision of funeral rituals. The large
0.52 number of deaths pushed the authorities to take drastic decisions regarding the burial of the
0.52 bodies. Mass graves proliferated, and the speed with which bodies were
0.52 buried was often seen as a sign of neglect or panic. Fear of
0.52 contamination from corpses sometimes encouraged the isolation of the sick and dead,
0.52 as well as the burning of infected property or homes. The idea that water
0.52 could carry germs or miasma also gained momentum, and some
0.52 water sources were avoided in times of plague for fear that they would be contaminated.
0.52 The link between water and spiritual purification has not been completely erased with the pandemics,
0.52 but it has been strongly questioned. Popular beliefs
0.52 associating illness with divine punishment encouraged populations to turn to
0.52 religious practices rather than hygienic practices to protect themselves. Prayers, pilgrimages,
0.52 and public flagellations increased during major epidemics,
0.52 with water playing a secondary role in these manifestations of collective repentance.
0.52 However, some religious communities, such as monasteries,
0.52 continued to practice regular ablutions as part of their rituals,
0.52 although this was more linked to a spiritual discipline than a medical conscience.
0.52 It is also important to note that perceptions of hygiene and water
0.52 were influenced by medieval medicine. The latter was largely based on the
0.52 theory of humors, developed by authors such as Galen and Hippocrates. According to this theory,
0.52 the human body was composed of four humors (blood, yellow bile,
0.52 black bile, and phlegm), and an imbalance between these humors could lead to disease.
0.52 Water, as a fluid, played an ambiguous role in this design. On the one hand,
0.52 it was necessary to maintain the balance of humors, notably by
0.52 the ingestion of water and hot or cold liquids according to the body&;s needs; on the other,
0.52 too frequent contact with water (notably through baths) was seen as a
0.52 potential disturbance of this balance. Doctors therefore recommended occasional baths, often
0.52 accompanied by dietary advice and herbal remedies to “balance” the body.
0.52 Hygiene in monasteries and religious institutions in the Middle Ages
0.52 Hygiene in monasteries and religious institutions in the Middle Ages occupied a
0.52 unique place within medieval society, where cleanliness practices were closely
0.52 linked to spiritual rules and disciplines of monastic life.
0.52 Indeed, the monastic rules which governed the lives of monks and nuns often included
0.52 precise provisions on cleanliness and hygiene. These rules, inspired by the
0.52 teachings of Saint Benedict, Saint Augustine and Saint Francis of Assisi, established
0.52 a framework for community life where obedience, poverty, and chastity were at the center
0.52 of concerns. Cleanliness, although not an end in itself, was nevertheless
0.52 seen as an important element of monastic discipline, especially in Benedictine orders.
0.52 Saint Benedict, with his Rule, became the reference for many monasteries in Europe,
0.52 which considered that personal hygiene was an essential aspect to preserve human dignity
0.52 and the health of monks. Thus, monks were required to wash their hands before each meal and
0.52 shave regularly to avoid an unkempt appearance, which could be interpreted as
0.52 a sign of laziness or indiscipline. However, this attention to cleanliness remained measured and
0.52 was part of a logic of modesty, avoiding any excess. Frequent bathing, for example,
0.52 was not encouraged, as it could be seen as an unnecessary indulgence. Washing
0.52 had to remain a functional act, allowing one to get rid of dirt
0.52 in order to concentrate on the spiritual aspects of religious life, and not a source of pleasure.
0.52 The infrastructures of medieval monasteries testified to this concern for
0.52 collective cleanliness, although the technical means and resources available
0.52 varied according to the wealth and size of each monastery. The
0.52 largest and most prosperous, such as those belonging to the
0.52 Cistercian orders, had relatively sophisticated facilities for the time,
0.52 including latrines and sewage disposal systems. These latrines,
0.52 often installed away from dormitories and dining halls for reasons of hygiene,
0.52 were connected to rudimentary pipes that transported waste
0.52 to nearby pits or rivers. Cistercian monasteries, in particular, were
0.52 renowned for their mastery of hydraulics and their ingenious management of water resources.
0.52 They built aqueducts to carry drinking water to the monasteries and canals
0.52 to evacuate wastewater, thus preserving a certain cleanliness within the community.
0.52 In addition to latrines, monasteries often had collective baths
0.52 or steam rooms, although the use of these facilities was strictly regulated.
0.52 Bathing was not a daily practice, but was permitted at specific times of
0.52 the year or for certain occasions, such as during religious festivals or after
0.52 particularly strenuous periods of work. Sick or elderly monks might also have
0.52 more frequent access to baths, as cleanliness was associated with better health. Many
0.52 monasteries had hot baths, fed by hearths beneath the pools,
0.52 allowing monks to wash effectively, especially during the winter months. In some
0.52 cases, these baths were shared with members outside the community,
0.52 such as the poor or pilgrims, in accordance with the monasteries&; mission of charity and welcome.
0.52 Despite these relatively advanced infrastructures for the time, hygiene remained largely
0.52 a collective practice. Monasteries operated on a strict organization of
0.52 time and space, where every moment of the day was regulated, from prayers to meals,
0.52 going through moments of work and rest. Periods dedicated to personal hygiene
0.52 were often integrated into this daily or weekly cycle. For example,
0.52 it was common for monks to wash their hands and faces before meals, a gesture that was
0.52 both hygienic and symbolic of purification, inspired by the ritual ablutions prescribed in
0.52 the Gospels. This minimal body care reflected a concern for order and discipline,
0.52 but always within the moderation prescribed by religious rules.
0.52 In addition to baths and latrines, larger monasteries
0.52 often had common dormitories and treatment rooms for the sick,
0.52 known as infirmaries. The infirmary was a central place for hygiene, where
0.52 care was provided not only to sick monks, but also to pilgrims and the poor
0.52 welcomed within the monastery grounds. These infirmaries were often equipped with basins
0.52 of water and clean cloths for washing hands and wounds. Medicinal herbs,
0.52 such as sage, chamomile or rosemary, were commonly used there for their
0.52 antiseptic properties. Body care was given with attention,
0.52 but always with a view to relieving suffering and not comfort or luxury.
0.52 In religious communities, collective cleanliness also had a symbolic dimension,
0.52 reflecting the unity and spiritual purity of the order. Body care practices
0.52 were part of a community living framework where solidarity between brothers or sisters was
0.52 essential. The cleanliness of premises and common areas, such as refectories and chapels,
0.52 was part of the daily duties of monks and nuns, in addition to their
0.52 agricultural or intellectual responsibilities. The care of clothing and linen was also a
0.52 collective task, often carried out by lay brothers or lay sisters, depending on the size and
0.52 organization of the monastery. Laundry was carried out at specific times of the week,
0.52 according to needs, and followed precise rules, taking care not to waste water,
0.52 especially in monasteries located in arid areas or with few natural resources.
0.52 Influence of the Crusades and Arab medicine in the medieval West
The influence of the Crusades and Arab medicine on the medieval West is a complex phenomenon,
0.52 where cultural, scientific and medical exchanges played a crucial role in
0.52 the development of hygienic and medical practices in Europe. Beginning in the 11th century,
0.52 the Crusades brought thousands of Western knights and pilgrims
0.52 to the Holy Land, where they were exposed to different cultures,
0.52 notably that of the Islamic world, which was then experiencing great
0.52 advances in the fields of medicine. , hygiene, and science in general.
0.52 Cultural transfers between East and West through the Crusades
0.52 thus contributed to changing the way in which Europeans perceived
0.52 personal hygiene and body care. In the Arab world, hygiene was highly valued,
0.52 both for religious and medical reasons. Islam, through its precepts, encouraged
0.52 regular practices of bodily purification. Ritual ablutions before prayers,
0.52 regular bathing and maintenance of the body were considered spiritual obligations,
0.52 which contrasted with certain perceptions in the West, where frequent bathing was
0.52 sometimes viewed with suspicion, particularly because of Christian beliefs linking excessive cleanliness
0.52 from vanity and sin. Thus, by rubbing shoulders with Muslims in the regions of the Levant,
0.52 the crusaders and European merchants were able to observe the importance given
0.52 to cleanliness in Islamic society, and to bring certain aspects of it back to Europe.
0.52 Public baths, which were a common practice in Islamic cities,
0.52 inspired Europeans. Although steam baths and baths already existed in certain parts
0.52 of the West, notably inherited from Roman tradition, their use was much less widespread than in
0.52 the East. Through the Crusades and trade, Europeans discovered the
0.52 hammams, these steam baths where Muslims went not only to wash, but also
0.52 to relax and socialize. These bathing establishments became a source of inspiration
0.52 for medieval European baths, which multiplied from the 12th century in
0.52 cities such as Paris, London and Milan. Public baths in medieval Europe then
0.52 took on a social dimension similar to that of oriental hammams, where people went not
0.52 only to cleanse themselves, but also to meet friends and discuss business.
0.52 One of the most notable aspects of this Eastern influence was the introduction to
0.52 Europe of soaps and perfumes, which were commonly used in the Arab world. Flourishing soap factories
0.52 in Syria and Egypt, notably in Aleppo, produced soaps
0.52 made from olive oil and laurel, high-quality products that were unknown
0.52 in Europe before the Crusades. The crusaders, returning to the West, brought back these soaps,
0.52 which quickly spread throughout the noble courts and in the merchant towns. Perfumes,
0.52 another refined product of oriental culture, also enjoyed growing success in
0.52 Europe. Made from essences of flowers, plants and spices,
0.52 oriental perfumes were used not only to mask body odors, but also to
0.52 purify the air in homes. These new practices, although initially limited to the elite,
0.52 gradually influenced the hygienic morals of more modest social classes,
0.52 contributing to a general improvement in hygiene practices in the West.
0.52 Medical advances resulting from the Crusades and cultural exchanges with the
0.52 Islamic world also played a major role in the evolution of health care in Europe. Arab medicine
0.52 was much more advanced than that practiced in the medieval West,
0.52 largely due to the preservation and enrichment of Greek,
0.52 Roman and Persian knowledge by Muslim scholars. Figures such as Avicenna (Ibn Sina) and Al-Razi
0.52 (Rhazès) were essential references in the medical field, and their works,
0.52 such as Avicenna&;s “Canon of Medicine”, became basic texts in the European universities
0.52 after being translated into Latin. These works contained detailed information
0.52 on hygiene, disease prevention, and treatment of common ailments.
0.52 One of the great contributions of Arab medicine to the West was its emphasis on
0.52 preventive medicine, a concept that still remained largely ignored in Europe. Arab doctors
0.52 advocated practices such as regular hand washing, air purification,
0.52 and a balanced diet to prevent disease. They also placed great
0.52 importance on water, not only for personal hygiene, but also for its healing effects.
0.52 Baths were recommended not only for washing, but also for treating certain ailments,
0.52 through the use of medicinal plants in the water. This type of water therapy, known as
0.52 balneotherapy, influenced European practices, particularly in spa towns,
0.52 where natural hot springs were used to treat various illnesses.
0.52 In addition to preventive medicine, the Crusades favored the introduction into Europe of new
0.52 remedies and medical techniques from the Arab world. Islamic hospitals, called
0.52 bimaristan, were much more sophisticated than European hospices, and functioned as
0.52 real health centers with sections dedicated to surgery, internal medicine,
0.52 and even mental health. These institutions served as a model for future hospitals
0.52 in the West, which began to emerge in major cities from the 13th century.
0.52 Crusaders returning from the East also brought back new remedies, such as herbs
0.52 and spices with medicinal properties, which were incorporated into the European pharmacopoeia. Trade
0.52 between the East and the West thus allowed the introduction of products such as
0.52 camphor, musk, or even benzoin, substances used both as perfumes
0.52 and as treatments to purify the air or treat respiratory conditions.
0.52 Furthermore, Arab medicine placed great emphasis on observing and
0.52 studying symptoms, which influenced European medical practices. Muslim doctors
0.52 were often experts in diagnosis, and their scientific approach,
0.52 based on careful observations and dissections, led to a deeper
0.52 understanding of the human body. Surgical techniques, such as cauterizing wounds
0.52 or using sutures to close incisions, also spread in
0.52 Europe thanks to these exchanges. These more sophisticated practices have reduced the
0.52 risk of infection and improved care for the wounded, including during military campaigns.
0.52 Finally, the influence of the Crusades and Arab medicine had a lasting impact on
0.52 the perception of hygiene and health in the West. Oriental hygiene practices,
0.52 more refined and systematic, served as a model for Europeans, particularly in the
0.52 royal and aristocratic courts, where the fashion for perfumes, baths and body care
0.52 gradually took hold. Through cultural and scientific exchanges,
0.52 the medieval West integrated these innovations, helping to improve sanitary conditions
0.52 in towns and castles. Although this progress was slow and uneven,
0.52 it marked a turning point in the evolution of medical and hygienic practices in Europe.
0.52 Thank you for following this video on hygiene in the Middle Ages! I hope you learned
0.52 some new and fascinating things about an often misunderstood era. If you
0.52 enjoyed this video and would like to support the channel, don&;t hesitate to make a donation on
0.52 my Tipeee page or use the "Thank you" button just below the video.
0.52 Before leaving, a little additional anecdote: did you know that in the Middle
0.52 Ages barbers did much more than cut hair or shave beards.
0.52 They were also responsible for minor medical care such as tooth extraction,
0.52 bloodletting, and even the treatment of abscesses. These barbers were often found near public baths
0.52 or baths, where they offered their services to customers who came to wash.
0.52 It was a somewhat strange mix of personal hygiene and rudimentary medical care,
0.52 all in an often noisy and lively atmosphere!
0.52 Thank you again for your support, and see you soon in a next video!
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