Law in Anglo-Saxon England

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Anglo-Saxon law isn’t a still life, it’s more like a movie. Between the time between the Roman withdrawal and the Norman invasion, Ango-Saxon England changed from a tribal society to a centralized kingdom. The laws changed. The kings changed. Towns and cities appeared in what had been a rural landscape. Kingdoms swallowed kingdoms swallowed yet more kingdoms until only one was left.

And to complicate the picture, Christianity became the dominant religion, and the Christian church wasn’t shy about throwing its weight around in law, politics, and pretty much any other aspect of society. 

We’ll ignore the Viking invasions and the Viking settlements. We’ve got enough moving parts to oil about sparing them any. But even without oiling any Vikings, what’s true in one year and in one kingdom won’t be true in another year and in another kingdom. So even though I’ve smoothed out the edges for the sake of coherence, incoherence may be a truer picture.

 

Murder and money

By way of an overview, let’s borrow from a BBC article, which says (more or less) that crime starts out as an offense against an individual and his or her family but under King Alfred (a.k.a. Alfred the Great, 871–899) it becomes an offense against society as a whole. Which now that someone mentions it is a huge change.

Anglo-Saxon law grows out of Germanic traditions, not Roman ones, and when it gets written down it’s not written in Latin but in Old English (known at the time simply as English–they think it’ll age better than it turns out to).

Irrelevant photo: mallow

In contrast, most of the European continent lean Romeward in their legal traditions. That’s not entirely relevant, but it is interesting.

Until the 10th century, most injuries to another person are measured in money. You just killed someone? Sit over there by the wall while we figure out if it was your fault and what your victim’s worth. First, how important were they? Did you declare the killing openly or try to hide it? What sort of reason did you have? Were you drunk or sober? 

Now we’ll call together a court made up of your neighbors (that’s your free neighbors, not your enslaved ones), who’ll base their judgement on what they know of your character and history and your victim’s character and history, as well as on the witnesses that you and your victim’s family bring. 

The witnesses are there to testify about your character, not necessarily about what happened. They didn’t necessarily witness the killing itself.  

Okay, they just found you guilty–sorry; these things do happen–and they’ve figured out the dead person’s wergild. That’s the money you’ll have to pay to compensate their family for their death. After you pay up–well, the event won’t be forgotten, but legally you can put it behind you.

But death’s an extreme example and most people hate sad endings anyway, so you don’t have to have killed anyone, okay? We’ll let you try out some other crime, because you make restitution in money for almost all of them. If, say, you injure someone ( this is under Aethelbert’s and Alfred’s laws; remember, it all keeps changing) the fine is higher if you injure someone in a visible way, probably because that injures their honor: They now have to walk around looking like someone who’s not powerful enough to defend themselves. That damages their standing in the community. (Tuck that thought away somewhere. We’ll come back to it.)

 

Feuds and physical punishment

Not everyone who commits a crime has the money to pay a fine, and the alternative is physical punishment–anything from whipping to maiming to execution. Since slaves (who own nothing or almost nothing) and coerls (who are the lowest level of free people and own damn little) are the least likely to pay a fine, they’re the most likely to face physical punishment, although in the later Anglo-Saxon period physical punishment spread up the social ladder. Athelstan’s Second Code of Laws (we’re in the early tenth century here) says that if a moneyer–the person who mints coins–is found guilty making them too light or mixing in cheaper metals, “the hand shall be cut off with which he committed the crime, and fastened up on the mint.” (That’s from Rober Lacey and Danny Danzier’s The Year 1000.)

On the other hand, let’s say you’re convicted of killing someone and can afford the fine but refuse to. Or you can’t come up with the money but you have enough status that somehow no one discusses executing or maiming you.

Well, you may have just set off a feud involving your family and the dead person’s family, and at least for part of the Anglo-Saxon period that’s a perfectly legitimate way to handle the problem. Because this is a tribal–or if you like, communal or familial–society. You’re not just you, you’re a member of your family, and whether you like it or not, a representative of it. Your honor is their honor. Your crime is their crime, and so’s your battle. 

Neither family can afford to be seen as weak. 

This can get messy easily, and assorted kings try to put a lid on it. Edmund tries to limit revenge to the perpetrator alone, leaving the family out of it. Alfred (among other things) insists that the wronged family has to wait twelve months to see if the other family will pay up. He bans secret attacks. He insists that you ask for your payment before you attack.

None of this eliminates feuds, it just limits them.

 

Closed communities and strangers

Now let’s go back to that court of your free neighbors. Both accused and accuser bring witnesses to their character, and at least at the beginning of the era, this will be happening in a small community, so the neighbors already know who they’re dealing with. They come with all their loyalties and long standing grievances and biases. And let’s not kid ourselves that family status doesn’t weigh heavily as well. This is a hierarchical society. Fear of a powerful family will factor in heavily.

Thou shalt not convict the local lord’s darling, even if he is a little psychopath.

The closeness of a small community means that some crimes we take for granted don’t happen–or don’t happen often. Breaking into someone’s house and stealing their stuff? Unlikely. Everyone not only knows you but knows your stuff. It’s kind of like being eight years old and coming home with a phone. Your mother takes one look as it and says, “Where’d you get that?” 

“Um–”

“Right. Get your jacket. We’re taking it back.”

So no, you can’t take that fancy knife your neighbor had made. Because he didn’t just show it to you, he showed it to everyone else too. 

There’s no evidence (says Sally Crawford in Daily Life in Anglo-Saxon England) that people had locks on their doors in the early Anglo-Saxon settlements, although some people did have locked chests.

What about someone from out of town stealing your stuff? Strangers aren’t common, and to be an outsider is to be suspected of–well, either something that already happened or something that might. 

If you’re the stranger, the best thing you can do is ask for the protection of someone local–and preferably someone both local and powerful. But once you’ve done that, any crime you commit will reflect on your patron, who won’t be pleased with you. 

 

Women in Anglo-Saxon law

If you’re going to be a woman in medieval Europe, you might as well get yourself born into Anglo-Saxon England, because relatively speaking women’s status isn’t bad, although the emphasis is on relatively. In general, it wasn’t a good time to be born a woman.

Women can inherit property and control it. As surely as every man has a wergild–a value for every kind of injury against him–so does every woman, and any offense against her will be settled with reference to it. If she’s high enough up the social scale, the money will be paid to her, not her husband. If she’s too low on the social scale to collect the money, that stems not from her sex but her status. The same is true of men.

She can take a case to court the same way a man can. She can leave a marriage, and if she takes the children and supports them, half the property goes with her. (You notice how this leans heavily toward people who have property?) Marriage is a secular arrangement, although a couple might stop at the church for a blessing–and breaking up a marriage is equally secular. 

 

Outlawry

In a society based on family, the worst thing (other than execution, of course) that you can do to someone is to outlaw them. The outlaw has no family, no protection, no one to fight for them or with them, and no one to avenge them. That’s one reason people are suspicious of strangers: Who can tell that they’re not outlaws?

Anyone can be outlawed, even a king. The Anglo-Saxons don’t believe in the divine right of kings (at least until late in the game) or in a king’s eldest son automatically taking the throne when the father dies. The king’s chosen and can be unchosen, as King Cyneheard of the West Saxons was when he pissed off his witan–that’s the group of aristocrats who counseled him. 

King C. was killed by a swineherd, Since he was an outlaw, he was fair game. Or so the story goes. 

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This is part of a series of posts on English law and courts. I haven’t a clue where it’ll go next, but stick around and we’ll all find out.

 

Younger, sicker, quicker: does the Delta variant target young people?

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An article in the New York Times considers why the Covid Delta variant is hospitalizing more young people than the beginning-of-the-alphabet variants did. The answers are still a bit iffy, since the numbers involved haven’t had the time or money to hold a convention yet, but the phrase front-line doctors are whispering to each other, at least in the US, is younger, sicker, quicker: The patients are younger and sicker and they’re deteriorating faster. Or quicker. Or more quickly. Or possibly in a greater hurry.

The article’s talking about patients in their twenties and thirties. And these aren’t people with risk factors like diabetes or obesity. What they are is unvaccinated.

Some doctors think the Delta variant is what’s making the difference. It’s suspected of causing more severe disease, although that’s still educated guesswork. See above about the numbers. It may also be hitting an age group that was thought to have a Get out of Covid Free card. But as the Times puts it, “There is no definitive data showing that the new variant is somehow worse for young adults.”

I don’t often get to correct the Times, but technically that should be “definitive data…are.” It sounds awful, but it’s right.

Irrelevant photo: a begonia

So we don’t have solid data. It could be that the high percentage of younger patients is a result of older people being vaccinated in higher numbers than younger people. Take, say, 90% of old people out of your hospital emergency rooms and your patients’ average age falls dramatically. 

It’s also possible that the numbers are a result of people mixing more just when a more contagious variant is circulating, a significant pool of people remain unvaccinated, and many people aren’t wearing masks.

However.

According to an internal Centers for Disease Control document that somehow wandered into the Times newsroom with a sign saying, “Read me,” the Delta variant is as contagious as chicken pox and “may cause more severe disease than Alpha or ancestral strains.” If that turns out to be true, it would account for those hospitalized patients who are sicker and deteriorating more quickly.

According to  Dr. Catherine O’Neal, of Our Lady of the Lake Regional Medical Center in Baton Rouge, “Something about this virus is different in this age group. We always saw some people who we just said, ‘Why the heck did this get them?’ But that was rare. Now we’re seeing it more commonly.

“I think it is a new Covid.”

Dr. Cam Patterson, chancellor of the University of Arkansas for Medical Sciences, said, “Our sense is that younger, healthier people are more susceptible to the Delta variant than those that were circulating earlier. . . .

“The transition we saw toward younger patients and toward people getting sick more quickly coincided almost precisely with the emergence of Delta here in Arkansas. This to us feels like an entirely different disease.”

 

Meanwhile back in Downing Street 

Boris Johnson, Britain’s alleged prime minister, was exposed to Covid last week. Or else he wasn’t exposed. Either way, he’s not going to go into isolation because, basically, he doesn’t want to. He went into isolation before (under protest) and he’s bored with it.

Besides, what’s the point of being the prime minister if you have to follow the same rules as everyone else?

The exposure happened when one of his aides tested positive on a political visit to Scotland. The aide dutifully went into isolation. A Downing Street spokesperson informed us, with a straight face, that he and Johnson weren’t in close contact. Yes, they were in a plane together, but Johnson didn’t inhale. And neither did anyone else on the plane.

The rules on isolation are set to change on August 16. After that, vaccinated people will be exempt. Before Johnson was exposed himself, he’d resisted calls to move the date forward, saying it was important that everyone follow the rules.

Unless they happen to be him. 

 

Vaccine news

Of the 100 Covid vaccines now in development, 7 of them are nasal sprays, and nasal sprays have advantages and disadvantages.

On the plus side, they act more quickly and if you’re twitchy about needles they won’t make you twitch. Since Covid tends to enter the body through the nose, nasal sprays deliver the vaccine to the site of the infection. They act faster than injected vaccines. And “ they can elicit mucosal immunity in the lungs.”

You might want to notice that, for fear of screwing it up, I’m not rewording that. I think I understand it but I don’t want to find out I’m wrong. You’re on your own.

On the down side, the immunity created by nasal spray vaccines doesn’t last as long. And they use live viruses that have had the hell kicked out of them so that they won’t make most people sick, but with a very, very few they will.

Using both forms of vaccine isn’t out of the question–one for its fast action, the other for its long life.

One trial gave infected animals the AstraZeneca vaccine as a nasal spray, and it decreased their viral load, which doesn’t prove–but does suggest–that it decreases the amount of virus they shed.

To translate that, they might be less likely to infect anyone else. 

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Let’s end on a hopeful note. Scientists are working on a vaccine that targets a huge category of coronaviruses known for jumping from animals to humans. They’re called sarbecoviruses, and Covid’s one of them. The idea is that this would work not just against whatever variant Covid can cook up but against whatever coronavirus the world might throw at us next. 

So far, the vaccine’s been effective in mice. The hope is that after more animal testing it’ll be tried in humans next year.

Medieval justice in England: trial by ordeal, by jury, and by combat

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England’s medieval system of justice has a bad reputation, and it came by it honestly. Come, let’s be horrified together.

Medieval courts came in two flavors: Local courts were presided over by the lord or his steward, and we’ll skip those for now. The King’s Court was initially presided over by the king personally but the work was eventually hived off to people whose clothing wasn’t quite as fancy. Even so, this was for the serious cases.

We’re not going to do a full roundup of medieval justice. It shifted over time. It’s complicated and I don’t have enough space in a single post. I’m tired. Let’s focus on a few high–or low–points involving serious crimes.

Irrelevant photo: hydrangea

 

Trial by ordeal

I had a sneaking suspicion that trial by ordeal might turn out to be an urban myth or a tale told to kids to demonstrate that the past was brutal and ignorant but the present was enlightened and moving toward perfection. But no, trial by ordeal was a real way to resolve important cases. So yes, the past was brutal, but you could make a good case that the present is too, and that perfection thing is still eluding us.

Here’s how trial by ordeal worked: Let’s say you’re in medieval England and you’re accused of a felony-level crime–murder, maybe, or theft, arson, or witchcraft. A priest holds a religious service and invokes god, who has nothing better to do than prove your innocence or guilt. 

In ordeal A, you’re tied up and tossed in the water to see if you sink (look, you’re innocent: the water accepts you) or float (oh, bad choice, you’re guilty: the water doesn’t want you). 

Opinion is divided on whether you’ll be fished out if you sink. One website says people are tied in a way that traps air and makes it impossible to sink. But basically, the information that’s come down to us is thin. 

In ordeal B, the priest heats a piece of metal, you take hold of it and carry it some set number of paces before you’re allowed to let it go. Then your hand’s bandaged. If three days later the hand’s getting infected, god doesn’t like you: You’re guilty. If it’s healing, god’s happy with you: You’re innocent. 

At the Fourth Lateran Council in 1215, though, the Catholic Church pulled its priests out of the trial by ordeal business, which pretty much put an end to it. (It also banned them from acting as barbers and surgeons, thereby eliminating the holy haircut, Batman.)  

One reason for the shift was that big-name theologians had stopped trusting the process. Peter the Chanter (no, I never heard of him either, but then I theologians aren’t one of my interests in life) told the tale of an Englishman who’d gone on pilgrimage with a companion but returned alone. He was accused of murder, failed his ordeal, and was executed.

Then his companion came wandering back to town. 

It was embarrassing.

Other theologians opposed it because, basically, it was wrong to bother god with this stuff.

So England shifted to a jury system and god, if he existed, got time to sit back with a cup of coffee and a jelly donut. Neither of which was available within the reach of the Catholic Church at the time, but surely that’s one of the perks of being god–or a god. If there turn out to be such things.

Another website tells us that even before the Lateran Council William II had banned trial by ordeal, supposedly because fifty men had been accused of killing his deer but passed the test. 

We weren’t there, the information’s thin, and we don’t know. At this point, I wouldn’t put a lot of money on our odds of untangling the true story. Either way, trial by ordeal dropped out of use.

 

The jury system

England’s jury system overlapped with trial by ordeal: Initially, it was the job of twelve men to decide whether the accused should undergo the trial, so when trial by ordeal ended it was simple enough to look at them and say, “Hey, you’ll play god here, okay?”

Records from earliest trials present them as pretty bare bones. The defendant had no lawyer. In fact, the word lawyer didn’t come into the language until the 14th century, so let’s say the defendant had no counsel.  

The members of the jury might know the defendant. They might also know the victim. They came fully stocked with all the loves, hates, loyalties, and prejudices that a relatively small community can harbor.

No one seem to have had a problem with that.

Defendants faced one punishment, death, usually by hanging, so people were playing for keeps here. On the other hand, most people who were tried were found innocent. And of the people who were found guilty, many were pardoned. 

For all that we’re talking about the royal courts here, justice seems to have been a highly localized affair, because several sources say that an accused person could flee: Leave town and you could consider yourself (fairly) safe. Or they could take sanctuary in a church, which gave them the possibility of confessing then leaving the country for good. 

Finally, anyone who could read could claim benefit of clergy and if the church claimed them as one of its own that moved their case to the church courts, where if nothing else the death penalty wasn’t a possiblity. 

But no defendant could face a jury trial unless they agreed to it. For a few decades, it someone refused, a jury might meet anyway, and if the defendant was found guilty a second jury would meet to confirm the verdict of the first jury. 

Then the royal courts introduced the enlightened system of peine forte et dure. Let’s say you won’t agree to a jury trial. Fine, that’s your right, only they slam you in prison on a diet of bread and water. Then they put weights on you until you either agree to a jury trial or die. Which makes the bread and water diet somewhat irrelevant.

Why would you let yourself die that way when a faster (and less certain) death was available? Because if you were convicted your property would be forfeit and your heirs would be skunked. But if you died without a trial or a conviction, your family inherited your property.

 

Trial by combat

The theory behind trial by combat is that the winner wasn’t just stronger or a better fighter but that god had put his heavenly thumb on one side of the scales, tipping them toward the good and upright and against the slimy, evil, and, um, any other adjective you’d like to pile onto the losing side. Adjectives, in spite of the noise they make, don’t carry much weight, so pile them on if you like, because they won’t tip the balance.

From 1066 (the date of the Norman invasion) to 1179, this was the primary way of settling land disputes, although it wasn’t limited to land disputes. The process not only settled messy cases, it provided the neighborhood with entertainment. There’s nothing like seeing two people fight until one of them yields or dies. 

The courts did expect some minimal documentation of a claim before a case proceeded to combat, but once they’d filtered out a few screamingly bogus ones, the battle was on.

If you want a rational underpinning for this–and who doesn’t?–look at it this way: Documentation in land claims was in short supply. Witnesses could be gathered up for either side. It looks bad when judges flounce off saying, “This is pointless. Settle it yourselves, will you?” But if you have a system of trial by combat, you may be thinking that but you ask god to settle it, which sounds a lot better.

A person could either fight their own battle or choose a champion, and you could argue (as one paper does) that the system was economically efficient. Better fighters cost more money, so the battle went to the side that valued the land more. 

And, although the writer does say this, the one that had deeper pockets.

The champion who lost paid a £3 fine (that was a shitload of money back then) for perjury and was declared infamous. He couldn’t bear witness in any future cases. As far as I can tell, that was the fighter, not the person on either side of the case, but take that with several grains of salt. And I £3 fine if I’m wrong.

Trial by battle had its absurdities, some of them unpredictable ones. If a combatant died before the combat, his corpse had to be carried to the fight, and one corpse managed to win because his body was too heavy for his opponent to carry to the fight, so the corpse was declared the winner. 

Trial by battle fizzled out gradually.. Isolated cases surfaced in the reigns of Elizabeth I and Charles I, although the actual battles never took place. It’s not clear when the last battle to the death happened, but the last fully documented was in 1597 (Liz took the throne in 1558–I just checked, and if you see the comment below about me getting the date wrong, I originally changed it to 1598; don’t listen to me, ever). One of the combatants was accused of murder and was killed in the fight. So we can safely assume he was guilty. Because like trial by ordeal, trial by combat gave the appearance of certainty. And we all like certainty.

Parliament tried and failed to abolish trial by combat in 1641, 1770, and 1774. During one of those attempts, someone–no doubt with a straight face–defended it as a “great pillar of the constitution.” In 1817, when the brother of a murder victim appealed the  accused’s acquittal, the accused offered to settle it by combat. No one had suggested that for a couple of hundred years, but the law was still on the books and the judges had to allow it.

The accused was a big sumbitch and the brother was young, scrawny, and sensible enough to say no. The accused walked free. 

In 1819, Parliament finally abolished trial by combat.

Which didn’t stop a man from challenging the Driver and Vehicle Licensing Agency to pick a champion who’d fight him to the death over a £25 fine. He offered a choice of samurai swords, heavy hammers, or gurkha knives. I’d love to have been around when someone opened that email.

The court ordered him to pay £200 plus £100 in costs.

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This started out as a post about contemporary magistrates’ courts, which are at interesting corner of the English legal system, but I got lost in the history. I expect to come back to a few more odd corners of the system and its history in the coming weeks.

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Finally, a note about the bizarre pop-up that I added to the blog a little while back. It invites/asks/wheedles you to sign up to my email list, and a friend tells me that if you sign up it promises that I’ll send recipes. (It takes a good friend to tell you that.) 

It lies. I will not send you recipes. I will not send you anything except an announcement–or maybe two if I can’t stop myself–when my forthcoming novel forthcomes. 

Why am I doing this? The theory is that email lists sell books. I haven’t a clue if they do, but I’m being a good girl and following the advice. It’s an interesting experience but I doubt I’ll do it often. 

So do sign up. It’s safe. It’s free. I won’t bury your inbox in trivia. Or recipes. I have a novel coming out in March or April and I’d love to let you know about it–although I’ll post something on the blog as well.

As soon as I figure out how, I’m going to fix that damn pop-up. In the meantime, have a laugh at my expense. 

By the numbers: how to help Covid outrun the vaccines

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In Europe, a group of experts who model disease spread plugged as assortment of variables into their computers–things like vaccination, transmission, and mutation rates–and asked about the odds, under various conditions, of the virus mutating into something that would escape the vaccines.

It turns out that that highest risk comes when a large proportion of the population has been vaccinated but when it’s still not a high enough proportion to create herd immunity. In other words, exactly the situation in Europe right now. And in the US. 

Britain has a higher percentage of vaccinated adults, but I think I could safely add “and Britain” to that paragraph.

This sounds counter-intuitive, but when a large proportion of the population’s been vaccinated, a vaccine-resistant strain of the virus will have an advantage. So what countries need to do at that stage is control the spread.

Irrelevant photo: The north Cornish coast

“Of course we hope that vaccine-resistance does not evolve over the course of this pandemic, but we urge caution,” one of the study’s co-authors said. “Evolution is a very powerful force and maintaining some reasonable precautions throughout the whole vaccination period may actually be a good tool to control this evolution.”

I mention that just in case anybody’s listening. In Britain, they’re  not. Masks are now optional in most situations, although many people are still wearing them. (Thanks, folks. You’re wonderful.) Nightclubs are reopening. (Thanks, Boris. You’re a fool.) Vaccinated people wearing blue, who say please and thank you, and who come into the country from Covid-safe countries or from countries that might or might not be Covid-safe no longer have to go into isolation, never mind quarantine. 

Why? Because the government’s thrown up its hands and said, “This is making us confused and we’re not going to bother anymore.”

So yes, we’re being perfectly sensible here. Wish us luck.

Thank you.

 

Breakthrough infections and the Delta variant

When vaccinated people get infected with the Delta variant, as some small percentage of them will inevitably, they’re very likely to get mild or asymptomatic cases of Covid, but that doesn’t tell us whether they’ll be as infectious as an unvaccinated person who gets infected. 

Stop the presses, though. For the first time, we have a gesture toward a move in the direction of an answer: They will have as high a viral load as an unvaccinated person. That seems to mean that they’re every bit as likely to transmit the virus, although no one seems willing to say that without a plugging in some sort of word that creates wiggle room in the sentence.. 

As the US Centers for Disease Control director put it, they “have the potential to spread the virus to others.”

That’s a large part of the reason that the CDC reversed its throw-away-your-mask-if-you’re-vaccinated policy and now recommends masks for all students, teachers, visitors, and school staff when they’re indoors. And all includes people who’ve been vaccinated. 

The CDC also recommends masks in indoor public places in parts of the country that have had at least 50 new cases per 100,000 people in the last week. That’s something like 60% of the counties in the US. 

And it says that vaccinated people should be tested for Covid after they come into contact with an infected person. Even if they don’t develop symptoms. 

In a couple of months, we may get definitive news on just how infectious fully vaccinated people who have mild or symptomless Covid are. In the meantime, we’ll have to go with seems and as high a viral load. Common sense might indicate caution.

 

Covid and public policy

A paper from the Commission for Pandemic Research of the Deutsche Forschungsgemeinschaft–a group whose name is almost as long as the paper itself–makes a heroic effort to talk sense to people (and more to the point, governments) who are still recommending hand washing to combat the spread of Covid. 

Okay, that interpretation is strictly my own. What the article I stole this information from says is that they “aim to contribute to establishing a reliable information base that is broadly coordinated among specialists as well as offering concrete advice on how to guard against infection.” 

So to be objective and reliable and not at all snarky about this, they’re aiming to contribute to establishing a coordinated effort to offer the world an extended string of verbs with the intervention of a few nouns. And they’re damn good at it. 

The article’s headline is an even better source of fun: “Prevention of coronavirus infection spread through aerosols.” I spent an unconscionable amount of time wondering how to spread the prevention of infection before I worked out that prevention isn’t being spread; spread has taken a part-time job as a noun.

To be fair, the committee with the long name probably didn’t write the headline.

Are you following any of this? I’ll get to the information any minute now.

For all its oddity, the headline doesn’t approach the genius of a newspaper headline published during the Falklands War that said, “British left waffles on Falkland Islands.” I had a carton of maple syrup all packed up and ready to send to the Falklands before I realized that left was the noun (political leftists, presumably in Parliament) and waffles the verb. 

Maybe this is only funny if you’ve worked as an editor.

But to go back to our article: It breaks infections into two categories, direct and indirect. 

Direct infection happens when one generous soul is close to someone else and passes the virus on to them. That usually happens indoors. 

Indirect infection happens when infectious aerosols accumulate indoors. The first person–the one with the virus–doesn’t have to stay in the room to make sure the second person breathes the germs in. If they’ve spent time in the room, exhaling, when they leave, unless the room’s well ventilated, their germs will not follow them out.They’ll stay there, available for the second person to inhale and take home.

And all of this is free. Just imagine! No one has to pay a red cent for it.

Indirect infections are what make it pretty much pointless when people put on their masks only when another person comes into the room, the shop, the wherever. They’ve been in there breathing. They can’t unbreathe those aerosols. 

Indirect infection is somewhere between hard and impossible to accomplish outdoors, although direct infection is possible if the people are in close enough contact for a longish time. So if you’re spending time in a bus shelter, at a demonstration, at a football game, or in a brawl, you might want to wear a mask, even though you’re outdoors. And you might want to ask the people you’re brawling with to also wear masks. 

In closed rooms, though, they (that’s the experts, not the people in the brawl) suggest using–well, pretty much every breath-related protective measure you can think of: avoiding contact, keeping a distance, wearing masks, using protective panels, and ventilating the hell out of the room.

Yes, “ventilating the hell out of” is a thoroughly scientific term. It means opening windows and using permanent ventilation systems as well as mobile air purifiers.  

“Only regulations that are as consistent and uniform as possible guarantee a high level of safety with as few restrictions as possible,” the article says, paraphrasing the experts, something that becomes necessary when the nouns and verbs grow exhausted from holding down two jobs. 

I’d love to think that the world’s governments will get their heads around the idea that consistent regulation is the way to live (relatively) safely with Covid, and that ventilation and masks are essential parts of that. But then I’d love to think all kinds of things, including that our problematic species will still be around in, oh, say seven generations, and that it will have gained some wisdom. Those aren’t impossible, but I’m unable at this time to issue the money-back guarantee that we inadvertently advertised. 

Curse tablets in Roman Britain

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Britain enthusiastically adopted the Roman tradition of writing curses on lead (or sometimes pewter) tablets. Maybe that tells us something about the British character. Maybe it doesn’t. Either way, because lead doesn’t rust, they left us a record of daily life, or of one odd corner of it anyway, that we can snoop around in.

 

How do you write a curse tablet?

There was a formula, more or less, although it was stretched to the point where some tablets had a name and nothing else. Generally, though, you’d start by appealing to a god, because there’s no point in cursing someone unless you can convince a supernatural power to do the job for you. 

After that, the text (as one article puts it) “identifies itself” as a prayer or a gift or a memorandum. That way the god understands that it isn’t an overdue bill or a note from the school saying, “Your kid hasn’t been in class for the past six weeks.” 

Is the god interested yet? If so, you can go on to the next step.

If you’ve ever sent queries to literary agents, the process isn’t that different. You start by making it clear that this isn’t an overdue bill or a letter from the school, then you find some desperate a way to hook their interest, then–

Never mind. We’re off the topic and most of them won’t respond anyway. I should probably have tried lead tablets. If nothing else, they’d stand out.

Irrelevant photo: From the Department of Useful Road Signs comes this beauty.

If you’ve engaged the god’s interest, you can now ask the god to act for you, and you’ll want to name your intended victim. But you won’t want to use the word victim. You’re the person who’s been wronged here. Remember that. All you’re seeking is–um, no, let’s not call it revenge. Let’s say you’re trying to set the world back into its natural order. 

If you don’t know the person’s name, you’ll want to identify them as best you can. One tablet that’s been found says, “whether man or woman, boy or girl, slave or free.” Another says, “Whether pagan or Christian,” which raises an interesting translation issue, since pagan didn’t start to mean non-Christian until the fourteenth century. 

Once you’ve got your target sketched in, you can talk about the crime, and curse tablets, for whatever reason, lean heavily toward theft. So name what was taken, and possibly the place where it was taken. 

Then you get to the important stuff: What are you offering the god in return? Because even gods have to make a living. One tablet that’s been found offered half the stolen money. Another offered a third. 

Once you’ve made your offer, it’s time to talk about what you want the god to do to your target. Most people asked for the thief to suffer so much that he or she would pay back what was stolen, and a lot of the suffering they requested involved health. One tablet asks for the target’s (as the article I found this in puts it) “bodily functions to cease from working” Another asks that the thief “not eat, drink, sleep, sit, lie, defecate, or urinate.” 

But if you like, you can stop fooling around and ask that they just go ahead and die. It’s your curse tablet. Most of us don’t believe in this stuff anymore, so you don’t need to act responsibly.

Of course, if the thief returns your property to the temple, all this horrible stuff stops and you give the temple whatever you promised the god. Because gods need intermediaries, and temples are good at that.

Not everyone who wrote a curse tablet wanted a happy outcome, though. One tablet said the thief would have to sell 8.6 liters (that would’ve been a modius) of “cloud and smoke” to break the curse. Which isn’t easy in any age. 

A warning: As a general rule, if you’ve asked for the thief to die you won’t get your property back.

 

Once you’ve written your curse, what do you do with it?

First, you’ll want to either roll your curse up or fold it so that only the god can read it. Or archeologists from later centuries–they seem to manage. Which may demonstrate that they’re gods. 

You can also pierce your curse with nails. I’m not sure what that demonstrates, but it’s a nice bit of drama.

Then you can leave your curse at a temple or in a spring or river, or you can bury with some dead person who’ll be happy to deliver it, since they’re headed off to lands where, presumably, the gods have registered their mailing addresses.

Okay, burying tablets with the dead was rare in Britain but it wasn’t uncommon in the Mediterranean. Still, if you really, really want to do it that way, there is a precedent.

You can also bury it in a house or a shop. Or if you want your enemy’s chariot to wreck during a race, you can bury it in the amphitheater. Or since we’re using the present tense here, you can bury it at a busy intersection.

 

What do we learn from curse tablets?

We learn that a lot of stuff got stolen, and that a lot of it was stolen from the public baths. The sample may be skewed, though, by a collection of tablets that were found in Bath. That’s a British city with a hot spring where the Romans built–yes, you guessed it–baths. The local god was a combination of the Roman Minerva and the pre-Roman Sulis, and the spring became a popular place to leave curse tablets.

The Bath tablets leave me thinking that in an age before lockers were invented, people lost a lot of belongings at the baths. 

Admit it: You’d wondered about that, didn’t you? Here’s a place where everyone shucks off their clothes and jumps in the water. And what happens to those clothes while no one’s inside them? Does anyone look after them?

And while we’re wondering, didn’t the victims of those thefts feel a bit naked walking home without them?

But it wasn’t just clothes that got stolen. It was also  jewelry, gemstones, money, and household goods. 

Who brings household goods to the baths? I don’t know. Maybe Sulis’s sacred spring had become known as a place to deal with theft in general, not just theft from the baths. 

We also learn about the languages that were spoken in Roman Britain, because although some of the tablets were written by specialists many were scrawled by ordinary people, using whatever language or mix of languages they spoke, because the Roman conquest didn’t wipe out Britain’s Celtic languages, it just added some new ones: Latin, predictably, but also Greek and the assorted languages of other Roman provinces. From the continent came Germanic and Celtic languages (there were multiples of both); from the Mediterranean came Semitic languages (anyone ever heard of Palmyrene?). 

These all left their traces on curse tablets.

The Bath tablets date from the second to fourth centuries, and most were in British Latin, showing the places where it diverged from Latin Latin–the words it had incorporated from other languages, the places where the grammar and spellings had wandered off in new directions. 

Two tablets that have been found used Latin letters to write in a Celtic language, possibly Brythonic, the language of one of the two Celtic groups that settled in Britain. Brythonic’s believed to have been an unwritten language–except, presumably, for these lone curse tablets. Another tablet used the Greek alphabet to write in Latin, possibly because Greek added a bit of extra magic to the words. 

If you really want a bit of magic spin, though, you can write your tablet back to front, as some people did. It’s no trouble for a god to read that, but it does make the archeologists work for their pay.

The tablets also show that it wasn’t just priests, scribes, and the upper classes who wrote Latin. Or who wrote at all, although a few tablets have been found with scratches that imitate writing–presumably made by people who couldn’t write but spoke the curse as they made the marks. 

 

Cursive

The scripts that people used on the tablets varied, but most were written in–yup–cursive, an everyday script used for documents and letters, which is–to simplify a bit– the ancestor of modern European handwriting. The words were rarely separated, although breaks between them were sometimes marked with points–and sometimes weren’t. 

Punctuation wasn’t a major issue for either gods or scribes.

To my disappointment, the word cursive has nothing to do with the word curse. It’s from the Latin word for to run: The letters in cursive handwriting run together. The origin of the word curse is uncertain. It’s late Old English, and there’s no similar word in Germanic, Romance, or Celtic languages. 

Can fermented soybeans destroy Covid?

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It’s too early to celebrate this, but from Japan comes the news that an extract made from natto–a sticky food involving fermented soybeans–inactivates Covid’s spike protein by digesting the receptor binding domain.

What’s a receptor binding domain? No idea, but Covid’s spike protein needs it, so anything that digests it has got to be good–at least from our point of view.

The extract of natto works on all the existing variants.

The reason it’s not time to celebrate is that so far it’s only worked in a lab. No one’s gotten the natto and the virus together inside the body. Eating natto won’t help. Neither will sending the virus invitations to a party and serving natto hor d’oeuvres. No matter how much it mutates, the virus will continue to be illiterate, so it won’t show up.

Irrelevant photo: a wild orchid.

The next stage is to isolate the molecular mechanism that’s destroying the–what was that called?–the receptor binding domain. Figure that out and you could well have a treatment for Covid. 

Possibly. At some time in the indistinct future. But c’mon, we need all the hope we can find.

 

England’s world-beating experiment in irresponsible government

On July 19, England took what little common sense it had forgotten in the drawers of 10 Downing Street’s desks and set it on fire. It’s been dry lately, but there wasn’t enough common sense to burn for long, so we didn’t get the second Great Fire of London, just another round of Covid stupidity.

To be clearer about this, nightclubs are now open. So are bars, restaurants, and pretty much everything else you can think of. It’s up to you whether to throw your mask away and sit nose to nose, indoors, and sing loudly with six of your favorite strangers and no ventilation. Or with thirty of them if you can get your noses close enough. Crowd limits are out of fashion, along with distancing. 

The first day of that was called Freedom Day. Those of us currently cowering under the covers are free to cower under the covers. Unless of course we have to go to work or in other ways mix with the rest of humanity.

The official justification for this is that vaccination has severed the link between infection and hospitalization. Or weakened it, depending on when you listen to the explanations and who gives it. We have to return to normal life. We have to live with Covid. The economy needs us. And if not now, when? 

Maybe when it’s safe, that’s when. Because the link between infection and hospitalization hasn’t been severed, it’s only been weakened, and that’s not enough. The number of infections is going up, and so is the number of deaths. Not as sharply as it once would have, but more than it would if we kept to a marginally sensible policy.

And the thing about deaths is that once people are dead, they’re gone. It’s kind of irreversible.

The government’s Scientific Advisory Group warns that the combination of a large number of vaccinated people and a high number of infections creates the perfect conditions to create a variant that will escape the vaccines. No one can know whether that will happen–vaccines mutate randomly–but the likelihood increases as the number of infections increases.

And while all this is shoving us in one direction, Boris Johnson says vaccine passports will be required for nightclubs etc.–but not until the end of September. Between now and then, let Covid rip.

What are they thinking? One of the government’s scientific advisors, Robert West, says it’s “a decision by the government to get as many people infected as possible as quickly as possible, while using rhetoric about caution as a way of putting the blame on the public for the consequences.” 

That wave of infections would combine with the number of vaccinated people to push the country toward herd immunity and the virus would no longer spread.

What are the problems with the strategy? Well, in addition to opening the doors to a variant that evades the vaccines, no one knows what level of immunity is needed for herd immunity to Covid. The best guess is 85%. And then there’s long Covid–the long-term damage that some people live with for no one knows how long, after even asymptomatic infections. 

The government says that’s not its strategy. You’re welcome to believe it if you like. 

And a unicorn just pranced down the street outside my window. You’re welcome to believe that as well. It was wearing a tutu and singing a Mozart aria.

Not long ago, the Netherlands opened everything up and Covid infections rose sevenfold. They’ve since closed bars, restaurants, and nightclubs.

England’s reopening has caused the Covid tracing app to warn an annoying number of people that they’ve been exposed to Covid and should self-isolate–more than 600,000 last week–and that in turn has led to a lot of people being off work.

So what’s a responsible government to do about that? 

We don’t have one of those, so who cares? Instead of deciding that too many people are being exposed to Covid because we took all our restrictions out and burned them, the government’s decided that too many people are being notified, so it’s created a list of crucial occupations whose employees can ignore the app if they’re double vaccinated–although they will at least have to test themselves. 

Can people who are doubly vaccinated spread Covid? Why look! It must be time to talk about breakthrough infections! Because buried in that segment somewhere is the news that we don’t have a clear answer to that question yet.

 

Breakthrough infections

First we need a definition of a breakthrough infection, even if you already know it: A breakthrough infection happens when a vaccinated person gets Covid–or (it can happen with any matched pair of disease and vaccination) whatever else they were vaccinated against. When that happens, it doesn’t mean the vaccine isn’t effective. It means the vaccine isn’t 100% effective, much as we wish the Covid ones were. 

That leaves us–or me anyway–wondering why one person will get a breakthrough infection and another won’t. The definitive answer is that it’s hard to say.

Thanks, Ellen. That was really helpful.

Sorry, but I can only pass on what I find. The direct quote is, “It’s difficult to determine why any particular breakthrough case happens.” 

How large a dose of the virus you’re exposed to might make a difference–with the emphasis on might. Our individual immune systems will make a difference. They can be affected by health problems and by medications that make an immune system respond to the vaccine less enthusiastically.

And new variants can make a difference. The vaccines were developed for the Covid 1.0, or 2.0. We’re now onto–

Hang on a minute. I have to go look up the Greek alphabet and figure out where Delta comes. 

We’re now at Covid 4.0.

It’s also possible for a person to have gotten a vaccine dose that wasn’t administered correctly, although that’s a lot less likely. And no, I’m not sure how you administer a vaccine the wrong way either. Maybe you let the stuff get too warm. Maybe you let it expire. Maybe you miss the arm entirely and inject it into the hat. That last one is the reason they don’t let me do vaccinations anymore.

People who are (fortunately) better than I am at figuring this stuff out are tracking the number of breakthrough infections, looking for evidence that the vaccines’ are wearing thin and booster shots are needed. So far, they haven’t seen it. 

*

We can break breakthrough infections into a few categories, and in order of decreasing likelihood they are: 1, testing positive, 2, having a mild infection, 3, having a serious infection, and 4, dying.

Patients are strongly advised to keep themselves out of category 4. 

If you’ve absorbed that advice–and it is important–we’ll move on to the question of whether fully vaccinated people who’ve been exposed to the virus should have to go into isolation. In the US, the Centers for Disease Control (citing “limited evidence” according to the article I found) says they not only don’t need to go into isolation, they don’t need to get tested unless they develop symptoms. The theory is that they’re less likely to infect other people than unvaccinated people with asymptomatic infections.

Other countries are making different rules.The evidence is limited, the lights are off, and we’re all bumping into the furniture. 

What percentage of fully vaccinated people test positive after being exposed to Covid? If anyone has numbers on that, I haven’t found them.

What does seem to be well established is that breakthrough infections are rare, and we do have statistics (sort of) for categories 3 and 4–the one you want to stay out of and the other one you want to stay out of. In the US, 5,492 vaccinated people were either hospitalized or died and also tested positive for coronavirus. That doesn’t exactly say they were hospitalized for or died of Covid, but it’s as close as we’re going to get. That’s 5,492 out of the 159 million people who’ve been fully vaccinated. I’ll leave someone else to figure out what percent that is and just say it’s small.

Most breakthrough infections are mild, and the number of mild or asymptomatic infections will be larger, but again if numbers are available for that I haven’t found them.

 

A different way to live with Covid

Is it possible to return to normal life in some sane and safe way? A study from Barcelona points us toward a possibility. It followed the 5,000 people who attended a carefully controlled indoor concert. 

People were screened on the way into the concert, using an antigen-detecting rapid diagnostic test (it’s called an Ag-RDT if you want to sound like you know what you’re talking about), and the test was done by nurses. At least with other rapid Covid tests, that makes it more reliable than when people do it themselves, probably because they maneuver those nasty swabs into the right spots.

Everyone wore masks–specifically, filtering facepiece 2 masks–the whole time. Presumably over their noses and mouths, not their chins or back pockets. They look like this.  (I’m conducting a one-person boycott of Amazon, but I’m not above using them as a link if I don’t have to give them money.) They’re a kind of mask that offers more protection than your average cloth mask, but they’re disposable, which if everyone used them everywhere would create its own set of problems. Especially since a few of us out there hate throwing things away when they still look usable. 

But enough of that. Let’s move on.

The event’s described as a concert but people danced. People sang (presumably along with the music but it shouldn’t really matter from a medical point of view.) No one was asked to keep 6 feet away from anyone, at least by the organizers, although some predictable number of individuals will have told some predictable other number of individuals to back off. 

I don’t have details on the ventilation except for a passing mention of improved ventilation. Ventilation’s probably the most overlooked way to make work and public spaces safe. 

The event was held in an area that at the time had a moderate rate of Covid and a low number of vaccinated people. 

What happened? The followup found 6 cases of Covid two weeks after the event. Three of those were traced to sources other than the concert. Another person may have been in the incubation stage when she attended the event and could’ve been missed by the test. No one’s figured out where the other two cases came from. 

Which isn’t bad for 5,000 people. So it can be done if we have the will to do it.

 

. . . and in the schools

In the US, the American Academy of Pediatrics is calling for all students, teachers, and staff to wear masks in school, whether they’ve been vaccinated or not. That runs counter to Centers for Disease Control advice, which exempts the vaccinated and says the unvaccinated should wear masks in school to protect themselves.

Even though–apologies, CDC–your average mask is better at protecting people around the wearer than at protecting the person sporting one.

The article I got this from has the first statistics I’ve seen on how many kids get multi-system inflammatory condition (called MIS-C, in case you have any need to address it directly): It’s 1 out of every 600 infected children and teenagers. That’s not the same as 1 out of every 600 kids, only out of the ones who get infected.

MIS-C is seriously serious and more often than not will land a kid in intensive care. It comes several weeks after the primary infection.

Has anything like long Covid happened before?

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Well, yes or I wouldn’t ask the question. Let’s start with the Russian flu, which ran from 1889 to 1892, and its after effects.

 

The Russian flu

Geographical names for pandemics have gone out of fashion, since they’re generally wrong and lead people to blame entire countries for things they suffered from themselves, but the Russian flu was at least first spotted in Russia and to date no one seems to have gotten around to renaming it. So, Russian flu it is. 

Извините, Россия.

That doesn’t make the name correct, though. The Russian flu might not have been a flu at all but a coronavirus. And just to confuse the issue a bit more, the flu was also called the grippe at the time. That becomes relevant in a few paragraphs.

Whatever we call it, the Russian flu seems to have been highly infectious. Half the population of St. Petersburg got it, and it (that’s the disease, not half the population of St. Petersburg) moved across Europe, arriving eventually in Britain. Not because it had been watching Downton Abby and wanted to tour the great houses. Diseases don’t have destinations or intentions or TV sets, and Britain wasn’t its final destination anyway, just a stopover. I give Britain special mention because it’s what I allegedly write about here, although the pandemic’s led me off in other, less predictable directions. 

The Russian flu is now considered the first modern pandemic (no, we’re not going to stop and define that), spreading worldwide along the paths so helpfully laid out by train lines, roads, navigable rivers, and steamships, and demonstrating that it was spread by human contact and by the wonderful ways that humans could now travel.

The Black Death was green with envy. 

Irrelevant photo: roses

In a nifty preview of what would happen with Covid, public health officials in the US watched the virus cross Europe and played it down. It was a particularly mild strain of flu, they said. And when it inevitably disembarked, without passport or visa, on American soil, they swore the first cases were either common colds or just a seasonal flu. 

Nothing to worry about, folks. It’s all under control.

The New York Evening World wrote, “It is not deadly, not even necessarily dangerous. . . . But it will afford a grand opportunity for the dealers to work off their surplus of bandanas.” 

Yeah, I’m having flashbacks to the beginning of the Covid pandemic myself.

This wasn’t a mild disease. Worldwide, an estimated 1 million people died. A survivor said, “I felt as if I had been beaten with clubs for about an hour and then plunged into a bath of ice. My teeth chattered like castanets, and I consider myself lucky now to have gotten off with a whole tongue.”

It also had serious after effects and some uncounted but substantial number of people had them. More than three months after having been ill, the English women’s rights campaigner Josephine Butler wrote, “I am so weak that if I read or write for half an hour I become so tired and faint that I have to lie down.” 

If exhaustion wasn’t bad enough, some people had the added insult of insomnia. 

A Victorian doctor, Morell Mackenzie, said the flu seemed to, “run up and down the nervous keyboard stirring up disorder and pain in different parts of the body with what almost seems malicious caprice.” 

That sounds like he’s describing the flu itself, not the after effects, but the Lancet, which is a medical journal and can be assumed to know what it’s talking about, put that quote and the next one inside a discussion of the after effects. 

Another doctor, Julius Althaus, wrote, “There are few disorders or diseases of the nervous system which are not liable to occur as consequences of grip”.

The collection of symptoms went by an assortment of names: neuralgia, neurasthenia, neuritis, nerve exhaustion, grippe catalepsy, post-grippal numbness, psychoses, prostration, inertia, anxiety, and paranoia. The range on offer backs up my theory that when you can’t cure a disease it helps to change its name from time to time. 

We’d be on shaky ground if we tried to sort the after effects of the Russian flu from–well, everything else that might’ve been available, including psychosomatic problems, tight corsets, and zombies, but observers in the mid-1890s blamed it for everything from a high suicide rate to general malaise. According to the Lancet article, the image of England at the time was “of a nation of convalescents, too debilitated to work or return to daily routines.” 

I would have assumed that the description applied only to the upper class, who could afford not to return to work or daily routines, but what happened in Tanzania (called Tanganyika at the time) shows that I’d be underestimating what post-viral syndromes can do to a person.

 

The 1918 flu

Let’s back up briefly. 

The 1918 flu epidemic used to be called the Spanish flu and sometimes still is. It didn’t originate in Spain, it’s just that Spain put up the first Instagram post. But it was at least genuinely influenza.

How serious was it? Worldwide, at least 50 million people died. About half a billion people—that was a third of the world’s population–were infected. So no, this is not the pandemic you’d want to challenge to a wrestling match. 

Like the Russian flu, its after effects were fierce. They included apathy, depression, tremors, restlessness, and sleeplessness. 

A New Zealand book collecting people’s experiences includes references to “loss of muscular energy” and “nervous complications.” Along similar lines, a South African collection includes this: “We were leaden-footed for weeks, to the point where each step meant a determined effort. . . . It also was very difficult to remember any simple thing, even for five minutes.”

But they got off lightly compared to people in Tanzania, where the flu was followed by a wave of exhaustion so severe that in some parts of the country people couldn’t plant when the rains came and in others couldn’t harvest when the crops were ripe. The result was a two-year famine, called the famine of corms, named after a part of the banana plant that people ate in desperation. 

One strand of post-epidemic symptoms was called encephalitis lethargica–EL for short–or sleepy sickness. It left people not fully asleep but not what you’d call awake either. They were aware of their surroundings but not functioning in anything like a normal way. 

Worldwide, an estimated 500,000 people had EL. A third died, a third recovered, and in the final third the symptoms went on.

Unborn children were also affected. A 2009 study looked at people who, based on when they were born, could have been exposed to in the womb to the 1918 flu. Compared to people born either slightly before or slightly after them, they were 25% more likely to have heart disease after the age of 60. They were more likely to have diabetes. They were, on average, shorter. They had less education and their “economic productivity” was lower. I think that means they made less money. I can’t think how else anyone would measure it. 

 

What does that mean for the Covid pandemic?

No one knows yet how many people have long Covid, which is of several names for Covid’s after effects. No one knows how many people will recover and how many will carry at least some of the effects with them through life. 

No one has a clue what the effects will be on children born during or just after the pandemic, or if there’ll be any, and I’d be surprised if many people are worrying about that yet. They’re kind of busy with more immediate problems.

No one’s even agreed on a definition of long Covid.

It is known that people who have mild or even asymptomatic cases can get long Covid, and that children can. 

It is, as one researcher put it, “One of the reasons I worry so much for people with long-Covid is the . . . uncharted aspect of it. . . . It’s one of the reasons why I do worry when I see people being laissez faire, saying ‘Well, if we’ve got [to] the stage where people aren’t dying, and aren’t filling up the intensive care units, do we need to care?’ And the answer is, I think, until we’ve got more data, we don’t know how much we need to care.

 

A recent study identified 203 symptoms in 10 organ systems. After seven months, many people in the study still hadn’t gotten back to their earlier levels of functioning. When the study was conducted, 45% had to work a reduced schedule and 22% weren’t able to work at all. 

And in a peripherally related seam of worries, a study has called attention to the estimated 1.5 million children around the world who’ve lost a parent or a grandparent who was either raising them or lived with them. It’s an overlooked side effect of the pandemic.

We don’t need zombies, folks. This is scary enough.

Are the fully vaccinated likely to get long Covid?

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A bit of scientific brooding over Covid’s statistical tea leaves tells us that the chances of getting long Covid if you’re fully vaccinated are probably small. 

But with the emphasis on probably.

Was anyone other than me worried? After all, the statistics tell us that a vaccinated person who does catch Covid will probably have a mild case. Unfortunately, though, mild cases fairly often leave people with long Covid. 

So far, the information that’s coming in is anecdotal, and the experts say that it’s too early to be certain. In six months, it’s possible that a significant number of vaccinated people will start showing up with long Covid. It’s also possible that they won’t. 

So stay tuned. That’s not the reassurance I was hoping for but it’s the best we’ve got. 

Irrelevant photo: traveler’s joy

 

Do young people have Get out of Covid Free cards?

By now, we all know that young people are unlikely to get seriously frightening cases of Covid, at least when compared with old coots. 

But that doesn’t mean they’re immune. Like anyone else, they’re liable to come down with long Covid even after a mild case of the virus, and the small number who are sick enough to be hospitalized are almost as likely to have organ damage as the old coots are–almost 4 out of 10 of them. 

The message here is that Covid is not the flu. And that young people don’t have a free pass on this.

Young, by the way, is defined as anywhere between 19 and 50. Which from where I stand looks younger all the time. 

 

Taking quarantine seriously

Australia and China have decided that the new Covid variants are too contagious for hotel quarantine to be safe. They’re planning special quarantine centers. 

Compare that with the way Britain’s treated quarantine, which ranges on the strict end from hotel quarantine after sharing air with passengers who won’t be quarantining to, on the loose end, go home and look in the other direction when you pass other people on your way there.

 

The Covid news from Britain

Over twelve hundred scientists from around the world have signed a letter objecting to Boris Johnson’s policy of lifting all Covid restrictions on July 19. It will, they say, help spread the Delta variant around the world.

As professor Christina Pagel put it, “Because of our position as a global travel hub, any variant that becomes dominant in the UK will likely spread to the rest of the world. . . . UK policy doesn’t just affect us–it affects everybody. . . .

“What I’m most worried about is the potential for a new variant to emerge this summer. When you have incredibly high levels of Covid, which we have now in England–and it’s not going to go away any time soon–and a partially vaccinated population, any mutation that can infect vaccinated people better has a big selection advantage and can spread.”

Some of the experts described the policy as “murderous” and “herd immunity by mass infection.” The words unscientific and unethical also came up. If you pay careful attention, you’ll come away with the impression that they’re pretty pissed off. Not to mention scared. 

In the meantime, the number of people hospitalized with Covid in Britain is doubling about every three weeks and could reach what England’s chief medical officer, Chris Whitty, called “quite scary numbers.” Soon.

The government’s been telling us that vaccination has uncoupled the train car of hospitalizations from the accelerating engine of Covid cases. The problem is that they watched too many westerns when they were young, and uncoupling the cars from a runaway engine solved any problem involving railroads. 

Unfortunately, this is a pandemic, not a train. Or a western.

More cautious voices say they’ve weakened the link between Covid cases and hospitalization, but not uncoupled it. 

On Friday of last week, we had 50,000 cases, which is the highest  number since January. And 49 Covid deaths. 

Office for National Statistics data suggests that 1 in 95 people in England had Covid last week. I’m not sure why it only suggests that, but I’ve learned not to mess with the wording of things I don’t understand. 

The health secretary, Sajid Javid, is one of those new cases. He just came down with Covid. After having visited a care home earlier in the week–a visit that I’d guess was more pr and photo op than anything necessary. 

He’s fully vaccinated and says his symptoms are mild. He’s now self-isolating. No word on how things are going at the care home.

 

So what about Britain’s world-beating Covid tracing app?

Well, it’s been pinging a lot of people and telling them they’ve been exposed to Covid. That means they should self-isolate. Which means they should miss work. Which means the places they work, a lot fo which are already short on staff, are shorter on staff.

Which means no one’s in a good mood.

There was talk–quite definite-sounding talk–about dialing down the app’s sensitivity. People were uninstallling it, the government said, so as not to be bothered by its nagging. It was too sensitive, they said. The number of people pinged had grown by almost 50% in a week, to over 500,000. Transportation, trash collection, and health care were being affected, along with meat processing and car manufacturing. 

Then there was talk about not dialing down its sensitivity. It wasn’t too sensitive. The number of cases had grown, so of course the number of people exposed to Covid had grown right along with it.

So, the government mumbled to itself, what if we say that people who’ve had both their vaccinations are exempt from having to isolate themselves? They’ll get pinged, but they’ll be able to work? 

Last I heard, it hadn’t answered the question and was still mumbling. In other words, it’s taken the worst elements of both choices: It’s changed nothing but called the usefulness of the app into question and by saying lots of people are uninstalling it, it’s encouraged people to uninstall it. 

How England became Christian–twice

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England converted to Christianity twice. Or if you want to put that in modern terms, you could probably say it was born again again.

You’ll want to keep in mind that England wasn’t England yet. It was the place that would become England when it grew up. 

Pre-England’s first brush with Christianity came when the place was still Roman, and you won’t find a clear event or date to mark its beginning. Sometime in the fourth century, though, Christianity became the trendy thing among the British elite. 

We know that in part because they built churches and started decorating their villas with Christian images, and bits of both have survived. 

The part about decorating the villas makes the shole thing sound frivolous, and some of it surely was–people are bound to be as silly in one century as they are in another, on any given topic and in roughly the same proportions. At a wild guess, I’d say it was probably your usual mix of belief, fashion, and politics. 

Irrelevant photo: nasturtiums

Non-Christian beliefs continued, though. People worshiped both Roman and Celtic gods, and their shrines went right on being used. The tradition of writing curses on lead and nailing them to walls or dropping them into springs and (I think) wells also continued. From our point of view, it was a useful tradition because it lets us drop in on the everyday stories of everyday people.

 

But first, a word or ten about paganism

Before we go on, let’s talk about how we’re going to describe the beliefs of the people who weren’t Christian, because if you do any reading about religion in Britain, you’ll find the word pagan getting tossed around as if it describes a set of beliefs. It doesn’t. Pagan’s a Christian word dating to about the fourteenth century, when it was first used to describe someone who wasn’t Christian. Basically, it means people who aren’t like us. But since an awful lot of religions in the course of human history have been other than Christian, that covers a lot of territory.

It doesn’t include Jews and sometimes it doesn’t include Muslims, although that depends on who’s using the word and what they think it means. But even when it doesn’t include them, neither Jews or Muslims are likely to use the word. It comes out of the wrong box of words. 

As far as I can tell, whether Muslims are in or out of the category rests on the question of whether pagan was being used as an all-purpose term of abuse or whether it was meant to describe people who worshiped more than one god. 

For a brief visit with the mindset of one set of people who took the word seriously–and I promise we won’t stay long–allow me to introduce you to a quote from an 1897 dictionary. This comes with a full-out racism warning:

“Pagan and heathen are primarily the same in meaning; but pagan is sometimes distinctively applied to those nations that, although worshiping false gods, are more cultivated, as the Greeks and Romans, and heathen to uncivilized idolaters, as the tribes of Africa. A Mohammedan is not counted a pagan much less a heathen.”

If you’re going to heave, I’d appreciate it if you’d miss the rug. 

Thank you and let’s move on.

Sometime in the last century or so, Britons wanting to connect with earlier religions–at least as they understood them–began describing themselves as pagans. It drives me mildly nuts, since the original followers of those religions would never have called themselves that and I doubt we know enough about their beliefs to follow them, but never mind, the neo-pagans seem happy with it all.

This long meander is to tell you that I’ll do my damnedest to avoid the word pagan. I often use pre-Christian, but that has its own problems, among which is that it makes Christianity sound like history’s central reference point, which–well, history doesn’t work like that. 

It also doesn’t work when in the period we’re talking about a non-Christian king followed a Christian one. That would make the post-Christian king pre-Christian, at which point we’re talking complete nonsense.

If anyone knows a short, recognizable phrase that works better than anything I tossed out, do let me know.

 

Enough of that

Before I so rudely interrupted myself, Christianity was trending among the Romano-Celtic elite. Then the Romano-Romans left, leaving the Romano-Celtic elite to find their own way home from the party. 

There were no cabs. And since this was a party, not a meeting, no one was taking notes. That’s why it’s called the Dark Ages: We don’t know what they got up to after their Roman chaperones left. 

We have two theories to choose from: 

1. Anglo-Saxon tribes invaded what we now call England, slaughtering lots of Romano-Celts and pushing the others to the margins of Britain so they could seize the central part.

2. The Anglo-Saxons who had already settled in eastern England expanded westward, absorbing the existing population. 

Or since we had two choices: 3. Some combination of 1 and 2.

However it worked, Christianity was not trending in early Anglo-Saxon England, and not much is known about the religion the Anglo-Saxons followed. The writings that survive come from Christian sources, and what they describe sounds suspiciously Greco-Roman and probably wasn’t based on anything they actually knew. 

The internet, I remind you, had yet to be invented, which is a shame because they could have consulted Lord Google, who leads people to entirely reliable information 100% of the time. 

So we don’t know much, but perfectly respectable sources like the British Library are happy to tell us that the Anglo-Saxons were pagans.

Thanks, guys. I can’t begin to tell you how helpful that is.

 

The Celtic saints

While the middle of the island became “pagan,” with an emphasis on the quotation marks, Christianity kept its hold at the Celtic margins–Cornwall, Wales, Scotland. And Ireland, which is (you may have noticed) an entirely different island but played a big part in all this. 

Celtic Christianity wasn’t the Roman variety of Christianity. It was decentralized, it wasn’t impressed with the pope, and it was a good fit for cultures organized along  tribal lines, without big urban centers. It leaned heavily toward monasticism, and its monasteries were often isolated and austere, heavy on fasting, broken sleep, standing in cold water, and monks and nuns who generally made themselves uncomfortable.

Ireland and Wales in particular pumped out saints by the hundred. Or maybe that’s by the dozen. They’re hard to count. They wandered, they preached, they set up monastic communities. Some set themselves up as hermits. And although they’re called saints, what that meant was mainly that they were members of Christian orders. Or that they were literate. (Those two things might not have been so different.) Or simply that they were evangelists. 

The Celtic saints were, according to one source, happy to preach to ordinary people, but the key conversions were of the Anglo-Saxon kings, of whom there were still a fair number. Convert yourself a king and before you knew it you’d converted a kingdom. 

For kings, the attraction of Christianity wasn’t entirely (or maybe at all) religious. It brought access to Latin, the common language of Europe, and to writing itself. And once you had writing, you could have law codes, charters, traceable property rights. 

Conversion didn’t move in a straight line, though. A Christian king might be followed by a non-Christian king. A king might build a church but use it to honor both the Christian and a non-Christian god. I’ve heard an archeologist talk about finding a grave in Cornwall that showed evidence of both Christian and pre-Christian burial traditions. 

“They were hedging their bets,” he said.

But for all that, the Celtic Christian church was gradually building an organizational structure in Anglo-Saxon England, consisting of monasteries, bishops, and archbishops. 

Interestingly if somewhat irrelevantly, monasteries at this stage sometimes housed monks, sometimes nuns, and sometimes both. 

 

The Roman strand of Christianity

But the Anglo-Saxons were also evangelized by Roman Catholic missionaries, whose strand of Christianity was hierarchical and recognized the pope as head of the church. The two strands differed on crucial points, including what part of their heads monks should shave and the correct date for Easter–did it have to fall on a Sunday, and would it be a disaster if it fell on the same day as Passover?

The pope made efforts to reconcile the two strands by setting up a couple of meetings. One broke down when the British clerics approached the pope’s representative and he didn’t stand.

So yes, everything was handled in an admirably adult manner. 

Predictably, the doctrinal differences tangled themselves in kingly politics. Consider the Northumbrian King, Oswy, who followed the Celtic traditions but married Eafled, who’d been brought up in the Roman ones. He celebrated Easter on his date. She celebrated it on hers.

They might have lived unhappily ever after, never knowing when to give each other the chocolate rabbits or hide the Easter eggs, but at the Synod of Whitby, he decided his kingdom, Northumbria, would follow the Roman tradition. By one account, it was to foil someone’s political machinations with a few of his own. By others, it was because St. Peter held the keys to heaven. Either way, it was the beginning of the end–or possibly the middle of the end–for the Celtic strand of Christianity. By the 700s the Celtic strand of Christianity was in retreat.

The eventual dominance of the Roman strand explains why Cornwall and Wales have an endless string of saints that the Catholic Church never recognized. The histories of some are well documented, but all that’s left of others is a name, some guesswork, and a bit of befuddlement.

As for King Oswy, ask Lord Google about him up and you’ll find the King Oswy Fish Bar, the King Oswy Tandoori Restaurant, and the King Oswy Spar (that’s a convenience store). So yes, his name lives on.

Bread in medieval England: an update

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A quick update for anyone whose imagination was captured by the post on medieval bread making: Aleksandra from the Evendine Sourdough Bakery sent a photo of a trencher loaf she made (and served with pottage) for a medieval event in Evesham. I can only wish I’d been there.

She was working from a recipe in Food and Drink in Medieval Poland: Rediscovering the Cuisine of the Past, by Maria Dembinska.

Trencher loaf, made by Evendine Bakery.