Dogs in the Middle Ages: What medieval writings tell us about our ancestors’ pets
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In the Middle Ages, most dogs had some kind of job. The 16th-century English physician and scholar John Caius described a hierarchy of dogs in his book De Canibus, which he was the first to classify according to their function in human society. At the top of this were specialized hunting dogs, including the greyhound, known for its “incredible swiftness”, and the bloodhound, whose powerful sense of smell allowed him to navigate “long lanes and weary paths” in pursuit of his prey. Used to take ‘from’. Even the ”Mungrels”, who were at the bottom of the dog social ladder, were portrayed based on their labor or status. For example, in the form of street performers, or in kitchens as turnpits, which had running wheels on which they were used to roast meat.
The place of dogs in society changed when hunting became an elite pastime rather than a necessity. Additionally, dogs were welcomed in elite homes – especially by women. In both cases, dogs were indicators of specific social rank. In fact, Caius placed the “delicate, neat, and beautiful” indoor dogs in his ranking, below hunting dogs but above the lowest class of mongrels, because of their belonging to the elite classes. As for the puppies: “The smaller they are, the more fun it is to look at them.” Although the Church formally disapproved of pets, preachers often owned dogs. They, like the women, usually had lapdogs, ideally suited for their indoor activities.
In praise of dogs, not everyone has that much affection for dogs. Concerned about potential violence, urban authorities in England regulated the keeping of guard dogs as well as violent popular entertainments such as boar, bear, and bull-baiting. In the Bible, dogs are often depicted as dirty scavengers. On the other hand, the story of St. Roch in The Golden Legend, a popular 13th-century collection of saint’s lives, tells of a dog who carried bread to the hungry saint, then licked it and healed his wounds. This way people can recognize that he is a devoted dog. The tendency for dogs to protect their owners or mourn for dead people can be traced back to classical times, to texts such as Pliny the Elder’s Natural History. This theme is repeated in the medieval bestiary tradition, an ethical collection of knowledge about animals, both real and mythological.
A common story tells of the famous King Garamantes, who when captured by his enemies, was located and saved by his loyal dogs. The second tells of a dog that publicly identifies its owner’s murderer and attacks him. The story of Guinefort, a greyhound, also inspired an unofficial saint cult. Writing in the 13th century, the Dominican scholar and preacher Stephen of Bourbon described a noble family who hallucinated that a dog had killed their infant, and in retaliation they killed Guinefort. Upon learning that the child was safe (the dog had actually saved him from a poisonous snake), they honored the “martyred” dog by giving him a proper burial, leading people to worship him and believe that He can heal the sick.
Although Stephen’s story was intended to expose the sin and folly of superstition, it nevertheless highlights what medieval people believed to be the special qualities that distinguished dogs from other animals. According to the Aberdeen Bestiary (c. 1200): “There is no creature more intelligent than the dog, for dogs have more understanding than other animals; “Only they recognize their names and love their owners.” The association between dogs and fidelity is also expressed in the art of the period, including in relation to marriage. In tomb monuments, depictions of dogs represent a wife’s devotion to her husband lying next to her. However, in the case of clerical tombs, they may suggest the faith of the deceased, such as that of Archbishop William Courtenay (died 1396), buried in Trinity Chapel, Canterbury Cathedral.
An effigy of Courtenay stands over a tomb on the south side of the chapel. The archbishop is wearing his robes of office and miter, and two angels support his head. A long-eared dog wearing a bell-shaped collar lies obediently at her feet. Although it remains to be wondered whether the dog depicted on Courtenay’s tomb could represent an actual pet owned by the archbishop, the bell-shaped collar was a popular part of contemporary iconography, especially for lapdogs. Pampered Dogs Like their modern counterparts, medieval dog owners provided them with a variety of accessories, including leashes, coats, and cushions made from fine materials. Such material investment was central to the elite culture of vivre noblemente (the art of living a noble life), where the deliberate consumption of luxury goods publicly demonstrated one’s status.
Popular notions of owning a dog and providing grooming supplies also promoted gender stereotypes. While men were more likely to have active dogs to protect their lives and property, women preferred lapdogs that they could pet and pamper. But working dogs also require careful care and attention to perform at their best. A miniature in a lavish 15th-century copy of Gaston Fabus’s influential book Livre de la Chasse (Book of the Hunt) shows kennel attendants examining dogs’ teeth, eyes and ears.
Disclaimer: IndiaTheNews has not edited this news. This news has been published from PTI-language feed.
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