The Baby's Grave in a Medieval Brothel: A Radical Act Of Love
How one archaeological discovery in Belgium reveals the mythology we've built around "unworthy" women and their children.
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There's a moment in every archaeological dig when time collapses. When the careful scraping of trowels reveals something so intimate, so human, that centuries disappear and you're suddenly face-to-face with a life that mattered to someone, somewhere, sometime.
In 1998, that moment came in a medieval square in Aalst, Belgium, where archaeologists found something that should make us all deeply uncomfortable about the stories we tell ourselves about the past—and about marginalized people living right now.
They found a baby's grave hidden beneath the floorboards of a 14th-century brothel.
But this isn't the story you think it is.
The Mythology of Disposable Women
Let's be honest about what most of us immediately assumed when we heard "baby found in medieval brothel." I know what I thought. Infanticide. Desperation. The cold disposal of an unwanted consequence by women society had already written off as morally bankrupt.
This assumption isn't accidental. It's the culmination of centuries of storytelling that has systematically dehumanized sex workers, reducing them to cautionary tales or symbols of social decay. Medieval chroniclers—invariably male, invariably writing from positions of moral authority—painted these women as either predatory temptresses or pathetic victims, never as complex human beings navigating impossible circumstances.
We've inherited these narratives so completely that they feel like historical fact rather than propaganda.
But here's what the science actually revealed about that tiny grave: The three-month-old boy had been well-nourished throughout his short life. DNA analysis showed no signs of the major bacterial diseases that ravaged medieval populations. Isotope analysis confirmed he'd been regularly breastfed. There was no evidence of trauma, no signs of neglect.
This was a baby who had been wanted. Cared for. Loved.
And when he died—likely from one of the countless viral infections that claimed 30% of medieval infants—his mother made a choice that reveals everything our sanitized history books have tried to erase.
The Radical Act of Love
Medieval Christian burial customs were rigid and unforgiving. Consecrated ground in church cemeteries was the only acceptable resting place for the dead. Burial outside these sacred boundaries was reserved for the most reviled: suicides, unbaptized infants, heretics, criminals.
Yet this mother chose to bury her son inside the building where she lived and worked, near the hearth that provided warmth and light to her daily existence.
Why?
The researchers point to medieval folk beliefs about souls lingering near places of warmth and familiarity after death. By placing her child's body near the hearth, this woman may have believed she was keeping his soul warm, protected, close to her even in death.
Think about that for a moment. A woman living in one of the most marginalized positions medieval society offered—selling her body to survive in a world that offered her few alternatives—still found a way to express the most fundamental human emotion: a mother's love for her child.
She couldn't afford a proper burial. She likely couldn't guarantee her son would be accepted in consecrated ground. But she could ensure he stayed close to the only home she could provide, wrapped in whatever spiritual protection her folk wisdom offered.
This wasn't the desperate disposal of an unwanted burden. This was a profound act of maternal devotion carried out under impossible circumstances.
The Stories That Survive vs. The Stories That Don't
Here's what should terrify us: This story almost didn't survive at all.
If not for a random urban redevelopment project and the careful work of archaeologists who bothered to look beyond their assumptions, this evidence of love, care, and complex humanity would have remained buried forever. The official records from medieval Aalst certainly don't mention it. No chronicler deemed this woman's grief worth documenting. No church official recorded her son's brief life.
The only reason we know about it now is because material evidence doesn't lie the way narratives do.
This makes me wonder: How many other stories have we lost? How many acts of love, resistance, creativity, and humanity have been systematically erased from the historical record because they didn't fit the simple morality tales those in power wanted to tell?
More urgently: What stories are we erasing right now?
The Contemporary Parallel
The dehumanization of medieval sex workers isn't just ancient history. It's a blueprint that's still being actively deployed today.
Watch how contemporary discussions about sex work unfold. Listen to how politicians, activists, and media figures talk about people in the industry. Notice how rarely the actual voices of sex workers themselves are centered in these conversations. Observe how quickly complex human beings are reduced to symbols in other people's ideological battles.
The same narrative patterns emerge: Sex workers are either predatory threats to social order or pathetic victims incapable of agency. Rarely are they portrayed as full human beings making complex decisions within constrained circumstances. Their children, when mentioned at all, are assumed to be damaged, neglected, or at risk.
The medieval chronicles and contemporary news coverage could have been written by the same person, separated by seven centuries but united by the same fundamental inability to see marginalized women as fully human.
The Archaeology of Empathy
What that small grave in Aalst represents is something radical: physical proof that love existed in places we've been taught it couldn't.
This isn't about romanticizing sex work or medieval brothels. The realities were undoubtedly harsh—poverty, violence, disease, social isolation, limited options. But hardship doesn't eliminate humanity. Marginalization doesn't negate the capacity for love, care, creativity, or meaning-making.
The baby's burial suggests something our dominant narratives consistently deny: People living in the most difficult circumstances are still full human beings, capable of the entire range of human emotions and experiences. They create meaning, build relationships, love their children, and find ways to honor what matters to them, even when society has written them off entirely.
This should be obvious. The fact that it feels revolutionary is an indictment of how thoroughly we've internalized dehumanizing narratives about people society deems "unworthy."
What We Choose to Remember
Every time we encounter evidence that challenges our comfortable assumptions about the past, we face a choice. We can integrate new information into a more complex understanding of human experience, or we can dismiss it as an anomaly that doesn't threaten our existing worldview.
The burial in Aalst isn't just about one medieval woman and her son. It's about every marginalized person whose full humanity has been edited out of the official story. It's about recognizing that the people history has trained us to see as cautionary tales or social problems were actually complex individuals navigating systems designed to limit their options.
It's about admitting that if we're wrong about them, we might be wrong about a lot of other things too.
The archaeological record is littered with evidence that contradicts the simple stories we tell ourselves about the past. Graves that suggest care in places we expected cruelty. Tools that indicate expertise where we assumed ignorance. Art that reveals creativity where we projected desperation.
But physical evidence can only do so much. The rest is up to us—whether we're willing to let go of myths that make us comfortable in favor of truths that demand we expand our definition of who deserves dignity, complexity, and remembrance.
That baby in Aalst got a second chance at being seen, understood, and valued as a full human being whose brief life mattered to someone who loved him. His mother got a chance to have her act of love recognized across seven centuries.
How many others are we still burying under our assumptions?
This piece was inspired by the archaeological research conducted in Aalst, Belgium, and the ongoing work of researchers like Dr. Poulain who continue to uncover evidence of complex human experiences in medieval marginalized communities. Their work reminds us that the past is far more nuanced than our narratives suggest—and that the stories we choose to tell have profound implications for how we see both history and the present.
References:
Study provides new insights into medieval sex workers and childcare
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STUDY MATERIALS
1. Briefing Document
Key Discovery: The excavation of a definitively identified 14th-century brothel ("Nederstove") in Aalst uncovered the burial of a 3-month-old child within the building's floor.
Main Themes and Important Ideas:
Challenging Preconceptions about Medieval Sex Workers and Childcare: The discovery of a well-nourished 3-month-old child buried within a brothel challenges the common historical association of children in these contexts primarily with abortion and infanticide. The study suggests a more nuanced understanding of the lives of these women, potentially including childcare.
"Despite infanticide in brothel contexts usually being associated with infanticide, this child was three months old, while infanticide is typically associated with children directly after or a few days after birth."
"This finding corroborates the idea that the mother and child likely shared a bond and the child's death was not the result of infanticide, as is often thought in the context of brothels and prostitution."
Archaeological Identification of Brothels: Identifying medieval brothels archaeologically is difficult due to the commonality of associated artifacts (drinking/gaming items, ceramics, hairpins). However, the Aalst site was definitively identified through specific architectural features (key-hole shaped ovens/heated baths and hearth) corroborated by historical records referencing the "Nederstove" as a bathhouse (stew) with a secondary function as a brothel.
"[The] lack of clear material evidence for brothels remains a major obstacle to studying these establishments. Finds related to drinking or gaming are not exclusive to brothel environments and could, for example, also be found in taverns," explains Dr. Poulain."
"The two-room building excavated in 1998, however, can be positively identified as a brothel. Containing two key-hole shaped ovens (heated baths) and a hearth in the adjacent room used for firing, the building has been identified as the "Nederstove" from historical records."
Historical documents further support the identification, mentioning city policy tolerance for prostitution in stew establishments and even providing details like the number of beds and names of women working in a similar bathhouse in Aalst.
Cause of the Infant's Death: Analysis ruled out infanticide, starvation/malnourishment, and several bacterial diseases (plague, leprosy, tuberculosis, cholera) as causes of death. The child was well-nourished and regularly breastfed. The most likely cause of death was an infection or disease, which was common in the medieval period given high infant mortality rates (around 30%).
"...this child was three months old, while infanticide is typically associated with children directly after or a few days after birth. Thus, other [causes] are more likely."
"...the child had been well-nourished before its death, likely having been regularly breastfed. Thus, starvation or malnourishment were ruled out as reasons for its death."
"Meanwhile, an ancient DNA test revealed the child had been a male and had not died of any bacterial diseases, including the plague, leprosy, tuberculosis, or cholera."
"However, infant mortality was high in the medieval ages (~30%), and viral infections could not be tested for... It is thus possible that the child, despite being well cared for, died of an infection or disease."
Unusual Burial Location and Potential Explanations: Burial of an infant outside a cemetery was extremely rare in late-medieval Europe, where burial in a churchyard was the norm. Several hypotheses for this unusual location were considered and largely dismissed:
Lack of Baptism: Unlikely, as baptism was usually done quickly, and even a layperson could perform it in an emergency.
Lack of Funds: While burials were costly, secret burials in cemeteries were not unheard of.
Beliefs about the Afterlife: A compelling hypothesis suggests the burial near the hearth may reflect medieval folklore about souls lingering near hearths. This could indicate the mother's desire to keep the child's soul close and protected.
"Burial outside a cemetery in late-medieval Europe was incredibly rare, with only a small number of comparable cases known, explains Dr. Poulain, 'Domestic infant burials are quite rare in the late Middle Ages, during which burial in the churchyard was the norm.'"
"Some hypotheses were explored, including the child not being baptized... thus, a lack of baptism is unlikely to be the reason for not having been buried in a cemetery."
"A second hypothesis was a lack of funds... However, even in these situations, it is not unheard of that people would secretly bury their children in cemeteries."
"Perhaps, the location of the burial near the hearth may reflect medieval beliefs about the afterlife... By carefully burying the child by the hearth, the mother may have hoped to keep him warm and protected while also allowing his soul to linger near her in death."
Future Research: The study is part of ongoing efforts to understand the lives and health of medieval sex workers. Future research plans include investigating skeletal material from a red-light district in medieval Bruges to compare disease prevalence and returning to the Aalst site to analyze environmental remains for further insights into brothel life.
"I am currently studying skeletal material associated with a red-light district in medieval Bruges to understand the prevalence of disease in this area compared to other city quarters..."
"In the future, we hope to return to the Aalst brothel site to investigate the environmental remains preserved in the loam floor levels, as these may hold many new and complementary insights into brothel life," says Dr. Poulain."
Conclusion:
The excavation of the Nederstove brothel in Aalst and the subsequent analysis of the buried infant provide unprecedented archaeological evidence challenging simplistic views of medieval sex workers. The findings suggest that these women may have cared for their children, and infant mortality in brothels, as in the wider medieval population, was likely due to disease rather than solely infanticide. The unusual burial location points towards potential personal beliefs and emotional bonds between mother and child. This study highlights the importance of archaeological investigation in providing nuanced perspectives on marginalized groups in history, complementing and sometimes revising interpretations based solely on written records.
2. Quiz & Answer Key
Quiz
What was discovered within the floor of the 14th-century brothel excavated in Aalst, Belgium in 1998?
What methods did researchers use to analyze the remains found in the brothel?
Why is archaeological assessment of infanticide difficult?
What types of finds are generally NOT exclusive to brothel environments in medieval excavations?
What specific features of the Aalst excavation allowed it to be positively identified as a brothel?
Besides prostitution, what secondary role did "stews" or medieval bathhouses often serve in the Low Countries?
What historical document further corroborates the Aalst Nederstove's function as a brothel?
What age was the buried child, and why does this suggest that infanticide was less likely the cause of death?
What analyses were conducted on the child's remains to rule out specific causes of death?
What is one hypothesis suggested for why the child was not buried in a cemetery?
Quiz Answer Key
The burial of a 3-month-old child was discovered within the floor of the 14th-century brothel.
Researchers conducted ancient DNA and stable isotope dietary analysis on the child's remains.
Archaeological assessment of infanticide is difficult because many methods like smothering and drowning leave no clear traces, and it's hard to definitively link an infant burial to a brothel context.
Finds such as ceramics and hairpins are not exclusive to brothel environments and can be found in other medieval excavations like taverns.
The presence of two key-hole shaped ovens (heated baths) and a hearth in the adjacent room used for firing allowed the Aalst excavation to be positively identified as a brothel.
In the medieval Low Countries, "stews" or medieval bathhouses often served a secondary role as a brothel.
A historical document citing a policy of tolerance by the Aalst city authorities for prostitution in the stew establishments further corroborates the Nederstove's function as a brothel.
The child was 3 months old. This suggests infanticide was less likely because infanticide is typically associated with children directly after or a few days after birth.
Ancient DNA testing ruled out bacterial diseases, and stable isotope dietary analysis ruled out starvation or malnourishment.
One hypothesis is that the child was not baptized, which was a prerequisite for burial in a cemetery, although the text suggests this is unlikely. Another hypothesis relates to the cost of burial or the mother's desire for the child's soul to linger near her by the hearth.
3. Essay Questions
Analyze the challenges faced by archaeologists in definitively identifying medieval brothels based on material evidence alone, and discuss how historical sources can supplement archaeological findings in such cases.
Discuss the historical context of female prostitution in medieval Europe as presented in the source, and analyze how this particular archaeological discovery challenges or reinforces typical historical accounts of women in brothel settings.
Evaluate the various hypotheses presented in the source to explain why the 3-month-old child was buried within the brothel rather than in a conventional cemetery, considering the social and religious norms of the late Middle Ages.
Explain how the ancient DNA and stable isotope analyses conducted on the infant remains contributed to understanding the child's life and death, and discuss the implications of these findings for challenging common assumptions about children in medieval brothels.
Based on the information provided, speculate on the potential future research directions mentioned by Dr. Poulain and how they might contribute to a more comprehensive understanding of life within medieval red-light districts and brothels.
4. Glossary of Key Terms
Ancient DNA: DNA recovered from ancient specimens, such as archaeological remains, used to study genetics of past populations or individuals. Stable Isotope Dietary Analysis: A method that examines the ratios of stable isotopes in biological remains to reconstruct past diets. Different foods have distinct isotopic signatures, allowing researchers to determine what an individual consumed. Infanticide: The crime of killing an infant. In historical contexts, it is often associated with vulnerable populations or challenging circumstances. Brothel: An establishment where people pay for sexual services. Stew (or Stove): In the medieval Low Countries, this term referred to a bathhouse, which often also served as a brothel. Nederstove: The specific historical name of the building excavated in Aalst, identified as both a bathhouse and a brothel. Baptism: A Christian sacrament involving the immersion in or sprinkling with water as a sign of purification and admission to the Church. It was a prerequisite for burial in a churchyard in medieval Europe. Hearth: A fireplace, typically located at the center of a home, used for heating and cooking. In medieval folklore, hearths were sometimes associated with the lingering of souls after death. Red-light district: An area where prostitution and other sex industries are concentrated. Archaeological and Anthropological Sciences: The academic journal where the research on the Aalst brothel and buried infant is published.
5. Timeline of Main Events
14th Century: A brothel known as the "Nederstove," which also served as a bathhouse ("stew"), is in operation in Aalst, Belgium. This establishment has two key-hole shaped ovens and a hearth.
Late Middle Ages: Domestic infant burials outside of a cemetery are incredibly rare in Europe. Burial in a churchyard is the norm and typically requires baptism.
16th Century (Contextual information): Even the cheapest burial in this period would cost at least six days' wages for an unskilled laborer, suggesting financial constraints could be a barrier to traditional burial.
1998: Archaeological excavations are conducted in advance of the construction of the Oude Vismarkt square in Aalst, Belgium. During these excavations, archaeologists uncover the remains of the 14th-century "Nederstove" brothel. Within the floor of the brothel, they discover the burial of a 3-month-old child.
Undated (Post-1998): Ancient DNA and stable isotope dietary analyses are conducted on the remains of the buried infant from the Aalst brothel.
Undated (During or after analyses): The analyses determine that the infant was male, had been well-nourished (likely breastfed), and did not die from bacterial diseases such as plague, leprosy, tuberculosis, or cholera. Infanticide or starvation are ruled out as causes of death. Viral infections are noted as a possibility that could not be tested for.
Undated (During or after analyses): The discovery and analysis of the infant burial challenge common historical associations of children in brothels primarily with abortion and infanticide, suggesting the child likely died of disease.
Present/Future: Dr. Maxime Poulain is studying skeletal material from a medieval red-light district in Bruges to compare disease prevalence with other city areas. Future research is planned to investigate environmental remains at the Aalst brothel site for more insights into brothel life.
2025: The research on the Aalst brothel infant burial, conducted by Maxime Poulain et al., is published in the journal Archaeological and Anthropological Sciences.
Cast of Characters:
The 3-Month-Old Infant (Unnamed): A male child discovered buried within the floor of a 14th-century brothel (the "Nederstove") in Aalst, Belgium. Analysis indicates he was well-nourished and did not die of bacterial diseases or infanticide, likely succumbing to an infection or disease. His unusual burial location suggests a potential bond with his mother and possible adherence to medieval folklore about souls lingering near hearths.
Dr. Maxime Poulain: A researcher and author of the study on the Aalst brothel infant burial, published in Archaeological and Anthropological Sciences. Dr. Poulain is involved in further research on medieval red-light districts to understand disease prevalence and plans to continue investigating the Aalst site.
Aalst City Authorities: Mentioned as having a policy of tolerance for the prostitution occurring in the "stew" establishments in Aalst during the medieval period.
Unnamed Women Working in the Stews: Mentioned in a historical document as working in an Aalst bathhouse that had 16 beds, highlighting the human element within these establishments.
The Mother of the Infant (Unnamed): Not directly identified, but hypothesized as having a bond with the infant based on the evidence suggesting he was well-cared for and his death was likely not due to infanticide. The unusual burial location may reflect her desire to keep his soul near her.
Unnamed Brothel-Keeper: Mentioned in the context of the possibility of anyone, including a brothel-keeper, performing a baptism in the absence of a priest if an infant was likely to die. This suggests the potential for different roles within the brothel environment.
6. FAQ
What new insights has a recent study provided about medieval sex workers and childcare?
A recent study, published in Archaeological and Anthropological Sciences, has offered new perspectives on childcare within the context of medieval brothels. Focusing on the excavation of a 14th-century brothel in Aalst, Belgium, the research utilized ancient DNA and stable isotope analysis on the remains of a buried 3-month-old infant found within the building. This investigation goes beyond historical accounts that often only mention brothels or their keepers, and instead explores the lives of the women who worked there, particularly in relation to motherhood and childcare, challenging the prevalent association of children in brothels solely with abortion and infanticide.
What historical evidence exists for medieval brothels?
Historical sources provide some information about medieval brothels, particularly in the Low Countries where "stews" (bathhouses) often served a secondary role as brothels. Documents indicate that these establishments were sometimes quite luxuriously furnished to attract clientele. For example, a historical document mentions a bathhouse in Aalst having 16 beds and even provides the names of some of the women working there. Furthermore, historical records can corroborate the identification of excavated buildings as brothels, such as the "Nederstove" in Aalst, which is identified as a brothel in a document citing the city authorities' tolerance policy towards prostitution in stew establishments.
Why is archaeological evidence for medieval brothels often difficult to identify?
Archaeologically identifying medieval brothels can be challenging because many common finds, such as ceramics or gaming items, are not exclusive to these establishments and could also be found in places like taverns. Clear material evidence specifically indicative of brothels is often lacking. However, historical sources can sometimes provide corroborating evidence for the function of excavated buildings.
What was the significance of finding a buried infant within the medieval brothel in Aalst?
The discovery of a 3-month-old infant buried within the floor of the excavated brothel in Aalst is significant because historical accounts often associate children in brothel contexts with abortion or infanticide, particularly in records of trials against prostitutes. The fact that this child was 3 months old, rather than a newborn (which is more typically associated with infanticide), and was found to be well-nourished before death suggests that the death was not a result of starvation or likely infanticide. This finding challenges the common historical narrative and suggests the possibility of a mother-child bond and that the child likely died from other causes common during the period of high infant mortality.
What analyses were performed on the infant remains, and what were the findings?
Ancient DNA and stable isotope dietary analyses were conducted on the infant remains. The ancient DNA test determined that the child was male and did not die from tested bacterial diseases like plague, leprosy, tuberculosis, or cholera. The stable isotope analysis indicated that the child was well-nourished, likely through regular breastfeeding, ruling out starvation or malnourishment as the cause of death.
Given the high infant mortality rate in the Middle Ages, what is a likely cause of death for the child found in the brothel?
While viral infections could not be tested for, and male infants had weaker immune responses, it is considered likely that, despite being well cared for, the child died of a common infection or disease, a frequent cause of death during the medieval period when infant mortality rates were around 30%. This is in contrast to the historically emphasized narrative of infanticide in brothels.
Why was the infant not buried in a cemetery, which was the norm in late-medieval Europe?
Burial outside of a cemetery was extremely rare in late-medieval Europe. Several hypotheses for the unusual burial location were explored and largely ruled out. While baptism was a prerequisite for cemetery burial, infants were typically baptized shortly after birth, and even laypeople could perform baptisms if a priest was unavailable and the infant was likely to die. Lack of funds for burial costs was also considered, but people sometimes secretly buried children in cemeteries even in such situations. The study suggests that the burial location near the hearth might reflect medieval beliefs about the afterlife, with the mother potentially hoping to keep the child warm and allow his soul to remain near her.
How does this study contribute to our understanding of the lives of medieval sex workers?
This study contributes to a more nuanced understanding of the lives of medieval sex workers by moving beyond the historical focus on the institutions or instances of abortion and infanticide. By analyzing the remains of the infant found in the brothel, the research suggests the possibility of mother-child relationships and childcare within these establishments. It highlights that not all instances of infant presence in brothels necessarily resulted in infanticide, prompting a re-evaluation of historical narratives and opening avenues for further research into the daily lives and potential family structures of women working in brothels.
7. Table of Contents
Introduction and Setup [0:00]
Podcast introduction and mission statement
Setting the archaeological scene in medieval Europe
The 1998 Discovery in Aalst [2:45]
Archaeological dig in Oud-Vismarck Square, Belgium
Unexpected findings in 14th-century building
Initial surprise and significance
Identifying the Medieval Brothel [5:30]
Physical evidence: keyhole-shaped ovens and heated baths
Historical context of "stew" houses in Low Countries
Documentary evidence from city records
The Infant Burial Discovery [8:15]
Description of the three-month-old infant boy
Unusual nature of burial inside building
Initial questions raised by the find
Scientific Analysis and Results [10:45]
DNA and isotope analysis findings
Evidence of good nutrition and care
Absence of major bacterial diseases
Conclusions about cause of death
Theories About the Burial Location [14:20]
Baptism considerations and medieval practices
Economic factors and burial costs
Folk beliefs about souls and hearth symbolism
The Maternal Care Interpretation [17:30]
Evidence of maternal love and connection
Spiritual beliefs about keeping souls warm
Challenging stereotypes about medieval brothels
Broader Historical Implications [20:15]
Reframing narratives about marginalized people
Complex humanity in difficult circumstances
Archaeological evidence vs. written records
Ongoing Research and Future Work [22:45]
Dr. Poulain's continued investigations
Bruges medieval red light district study
Plans for further Aalst environmental analysis
Conclusion and Reflection [24:30]
Key takeaways from the discovery
Questions about missing historical narratives
Call for listeners to reconsider assumptions
Closing and Credits [26:15]
Recurring narrative themes
Podcast information and resources
8. Index
Aalst, Belgium - 2:45, 5:30, 23:00 Archaeological discovery - 0:30, 2:45, 8:15 Bacterial diseases - 11:30 Baptism practices - 14:20, 15:00 Brothel identification - 5:30, 6:45 Burial customs - 8:15, 12:30, 14:20 Child mortality - 11:15DNA analysis - 10:45, 11:30 Economic factors - 15:45 Folk beliefs - 16:30, 17:30 Hearth symbolism - 16:30, 17:30, 18:15 Historical records - 6:45, 7:30 Infant burial - 8:15, 9:00, 12:30 Infanticide narrative - 3:45, 9:45, 10:00 Isotope analysis - 10:45, 11:00 Maternal care - 13:00, 17:30, 18:15 Medieval bathhouses - 5:30, 6:00 Netterstove - 6:45Nutrition evidence - 11:00, 13:00 Oud-Vismarck Square - 2:45 Poulain, Dr. - 22:45, 23:00 Sex workers - 3:15, 19:45Stew houses - 6:00, 6:15 Three-month-old infant - 8:45, 9:45
9. Post-Episode Fact Check
VERIFIED FACTS:
Archaeological dig in Aalst, Belgium in 1998 before redevelopment of Oud-Vismarck Square
Discovery of 14th-century building with keyhole-shaped ovens typical of medieval bathhouses
Historical connection between bathhouses ("stews") and brothels in medieval Low Countries
High infant mortality rates (around 30%) in medieval period
Medieval burial customs requiring consecrated ground
Emergency baptism practices in medieval Christianity
Stable isotope analysis can determine diet and nutrition from skeletal remains
DNA analysis can identify bacterial diseases in ancient remains
HISTORICAL CONTEXT ACCURATE:
Medieval brothel regulation and tolerance in certain districts
Connection between bathhouses and prostitution in medieval Europe
Burial costs as barrier for poor families
Folk beliefs about souls and hearth symbolism in medieval culture
RESEARCH METHODOLOGY SOUND:
Combined archaeological, historical, and scientific analysis approach
DNA and isotope testing methods appropriate for medieval remains
Interpretation considers multiple theoretical possibilities
MINOR CONSIDERATIONS:
Specific details about Dr. Poulain's ongoing research would need current verification
Some folk belief interpretations, while plausible, represent scholarly interpretation rather than documented fact
The episode presents the maternal care theory as most likely but acknowledges it remains interpretive
OVERALL ASSESSMENT: The episode presents factually accurate information based on legitimate archaeological research, with appropriate caveats about interpretive elements.
10. Image (3000 x 3000 pixels)
