You are on page 1of 14

B ETWEEN P ARADISE AND R EVOLT :

L ABORATORES IN THE S OCIETY OF THE T HREE O RDERS


Mathieu Arnoux

here is no doubt that during the last thirty years we have learnt much about
the social and political organization of the French and Anglo-Norman
territories. Important questions have been raised about the nature of
feudalism on both sides of the Channel and about the relationship and similarities
between the two monarchies.1 Institutional studies have highlighted the ideological
basis of royal authority, and the pioneering work of Marc Bloch, Ernst Kantorowicz, and Percy Ernst Schramm has described the different forms of justification
issued by rulers and clerks. In this constantly changing landscape, the image of the
Three Orders has been something of an exception and has received less examination. Frequently quoted and commented on, Georges Dubys great book Les Trois
Ordres raised debate on two points: the actual existence of a Feudal Revolution
at the beginning of the eleventh century, and the origins and birth of an ideological
formula: laboratores, oratores, bellatores.2 Even the best books on French and
Anglo-Norman history usually neglect the problem of the implementation of this
Thanks to David Crouch, Kathleen Thompson, and the anonymous reader, whose suggestions
helped me much to improve this paper; remaining errors of any kind are obviously mine.
1

David Bates, England and the Feudal Revolution, in Il Feudalesimo nellalto medioevo, 812
April 1999, Settimane di studio del Centro Italiano di Studi sullalto medioevo, 47, 2 vols (Spoleto:
Centro Italiano di Studi sullalto medioevo, 2000), pp. 61149; Pierre Bonnassie and Pierre Toubert,
England around the Year 1000, in Hommes et socits dans lEurope de lan mil, ed. by Pierre
Bonnassie and Pierre Toubert (Toulouse: Presses universitaires du Mirail, 2004), pp. 10112.
2

Georges Duby, Les Trois Ordres ou limaginaire du fodalisme (Paris: Gallimard, 1978); The
Three Orders: Feudal Society Imagined, trans. by Arthur Goldhammer (Chicago: University of
Chicago Press, 1980).

202

Mathieu Arnoux

social classification of orders. This paper reappraises the evidence and reconsiders
the problem of the development of the model of the Three Orders in AngloNorman and European social history. Readers are asked not to forget, however,
that this is work in progress, intended to promote debate and open to correction.

From Dumzil to Duby


Although it was taken for granted for a great part of the European society from the
Middle Ages until the end of the Ancien Rgime that each man should belong to
one of the three tats that is, the nobility, the clergy, or the third, or common,
group the problem of the origin, birth, and enforcement of such an idea was of
little interest to historians until the 1960s.
In investigating this theme, first in his great book of 1964 and then in a paper in
1968, reprinted in 1977, Jacques Le Goff considered the anthropological point of
view.3 Its origins lay in the idea expressed by Georges Dumzil that Indo-European
religious, juridical, and political thought was characterized by a trifunctional organization, where the first function was related to religious and magic sovereignty,
the second to warfare, and the third to fertility and economic activities. The relationship between this scheme and the three parts of European society in the later
Middle Ages and early modern times had been explored by Dumzil himself and
then by Jean Batany, in a short article published in 1963 in Annales.4 Both writers
favoured the continuity of the Indo-European structure, especially into Anglo-Saxon
society, where at the end of the ninth century the idea of the Three Orders was
expressed for the first time by King Alfred the Great, in his Anglo-Saxon translation
of and commentary on Boethiuss De consolatione. Jacques Le Goff took a historical
perspective on the religious and social representation of the orders and pointed out
that, since the earliest evidence of the idea was to be found in the tenth century, the
theory of Indo-European continuity had to explain the disappearance of the model
at the beginning of the Middle Ages or its rebirth around the year 1000.
3

Jacques Le Goff, La Civilisation de lOccident mdival (Paris: Arthaud, 1964), pp. 31928
(Medieval Civilization 4001500, trans. by Julia Barrow (Oxford: Blackwell, 1988), pp. 25564);
Jacques Le Goff, Note sur socit tripartite, idologie monarchique et renouvellement conomique
dans la chrtient du IX e au XIIe sicle, in Pour un autre Moyen ge: temps, travail et culture en
Occident: 18 essais (Paris: Gallimard, 1977), pp. 8090.
4

G. Dumzil, Mtiers et classes fonctionnelles chez divers peuples indo-europens, Annales


ESC, 13 (1958), 71624; Jean Batany, Des trois fonctions aux trois tats?, Annales ESC, 18
(1963), 93338.

BETWEEN PARADISE AND REVOLT

203

After Georges Dubys election to the Collge de France in 1970, he decided to


devote his seminar to this problem. The book he published in 1978, which undoubtedly remains one of his major works, presented the results of a collective
investigation, in which Jacques Le Goff had been involved, as were many other
French and European medievalists. It presented all the pieces of the dossier for the
tenth to twelfth centuries and outlined the chronology of the idea of the Three
Orders in society. Two crucial moments were identified: the first expression of the
theme in the beginning of the late tenth century, and its enforcement as the official
expression of the monarchic ideology of the Plantagenet and Capetian kings in the
second half of the twelfth century.
The book is an important piece in Dubys reconstruction of the feudal moment,
because it was the first expression of feudalism as the result of a social and ideological mutation of post-Carolingian society. The birth of a new model of social
organization, which broke with the stratification of the early Middle Ages, was a
major element of the evolution. Eventually, studies in marriage and family patterns
of the feudal group in the eleventh and twelfth centuries made it possible to have an
all-encompassing view of feudal society.5 The weakening of public authority at the
end of the tenth century and the associated outburst of violence from the milites
formed the background to a general debate on social organization and evolution,
where the Three Orders scheme had to compete with other propositions on social
and religious organization: heretical ideas, the Peace of God, and the social proposal
of the Cluniac monks. Then both the idea and the social debate that prompted it
disappeared for almost a century, perhaps because of a preoccupation with ecclesiastical reform, until its second birth in the middle of the twelfth century.
Dubys book was written in the context of a broad inquiry about feudal society,
which may account for some of its more controversial points. For example it focused
mainly on the French and Anglo-Norman lands, and nothing was said about how
the theory of Three Orders was received outside France and England, either in the
Empire or in Italy and the Mediterranean regions. Another curious factor is Dubys
presentation of the occurrences of the idea in Adalbero of Laon and Gerard of
Cambrais texts in the 1020s as the most significant pieces of evidence, despite the
fact that Abbot lfric of Eynsham and Archbishop Wulfstan of York had made
earlier and equally convincing expressions of the idea in the years around 1000.6
5

Georges Duby, Le Chevalier, la femme et le prtre: le mariage dans la France fodale (Paris:
Hachette, 1981), translated by Barbara Bray as The Knight, the Lady, and the Priest: The Making
of Modern Marriage in Medieval France (New York: Pantheon, 1983).
6

The question was raised by both Pierre Bonnassie, Idologie tripartite et rvolution fodale,
Le Moyen ge, 86 (1980), 25173, and Bates, England and the Feudal Revolution, p. 675.

204

Mathieu Arnoux

Powell vs Duby
The book was well received, but few further publications on its topic followed.7
Dominique Iogna-Prat investigated the theological background to the evidence from
the tenth and eleventh centuries, looking especially at the masters of the Auxerre
schools, Heiric and Remigius, who expressed ideas about the social organization of
Christendom which might, in some ways, explain the later theories.8 A major contribution to the topic was the influential article published in 1994 by Timothy
Powell in Anglo-Saxon England.9 It provided a clear and exhaustive status quaestionis
after Dubys book and a precise commentary on Alfreds, elfrics, and Wulfstans
important texts. Like Le Goff and Duby before him, Powell rejected the hypothesis
of the continuity of an Indo-European trifunctional pattern from pre-Christian
times into the eleventh century and presented the theory of the Three Orders as
a historical construction, an intellectual reaction in a period of social crisis. The
problem of violence and social cohesion was central to his most significant piece of
evidence, lfrics letter of canonical consultation to Wulfstan, as it would be twenty
years later in the French texts.10 But in the English case, it did not refer to the misdeeds of the milites but to an older European problem, the military competencies of
the bishops. The presentation of the Three Orders, laboratores, bellatores, oratores,
as the providential framework, where there is a place for everyone, was a preliminary
to an examination of the specific case of the bishops. As the chiefs of the spiritualis
militia (spiritual struggle), they had to fight with weapons specific to their ordo:
lorica justitiae, scutum fidei et galeam salutis, et gladium spiritus, quod est verbum

Otto G. Oexle, Die funktionale Dreiteilung der Gesellschaft bei Adalbero von Laon:
Deutungsschemata der sozialen Wirklichkeit im frheren Mittelalter, Frhmittelalterliche Studien,
12 (1978), 124; Jacques Le Goff, Les Trois Fonctions indo-europennes, lhistorien et lEurope
fodale, Annales ESC, 34 (1979), 11871215.
8

Dominique Iogna-Prat, Le Baptme du schma des trois ordres fonctionnels: lapport de


lcole dAuxerre dans la seconde moiti du IX e sicle, Annales ESC, 41 (1986), 10126.
9

Timothy E. Powell, The Three Orders of Society in Anglo-Saxon England, ASE, 23 (1994),
10332; cf. also Patrick Wormald, The Making of English Law: King Alfred to the Twelfth Century,
vol. I: Legislation and its Limits (Oxford: Blackwell, 1999), pp. 45762, and about Wulfstans
political theory, Patrick Wormald, Archbishop Wulfstan: Eleventh-Century State-Builder, in Wulfstan, Archbishop of York: The Proceedings of the Second Alcuin Conference, ed. by Matthew Townend,
Studies in the Early Middle Ages, 10 (Turnhout: Brepols, 2004), pp. 927 (pp. 1819, 20).
10

Councils and Synods with Other Documents Relating to the English Church, vol. I: 8711204,
ed. by Dorothy Whitelock, Martin Brett, and Christopher N. L. Brooke, 2 vols (Oxford:
Clarendon Press, 1964), I, 252, n. 45.

BETWEEN PARADISE AND REVOLT

205

Dei (Ephesians 16. 1417; the breastplate of justice, the shield of faith, helmet of
salvation, and sword of the Spirit, which is the word of God). But were there any
circumstances in which they could lay down the staff and use the sword in the
battlefield? The rules of the ordines strictly prohibited such a transgression which,
in the bishops case, implied a move from the militia Dei to the militia secularis.
In late tenth-century England, such a proposal had not only theoretical but also
practical implications in the struggles between the Anglo-Saxons and the Danes. For
Archbishop Wulfstan and his fellows, the bishops role was to preach, convert, and
baptize the pagans after the battle; they were not permitted to fight them on the
battlefield. Timothy Powells interpretation of the Anglo-Saxon evidence made the
ordo oratorum the target of lfric and Wulfstans theory, whereas Georges Duby had
earlier detected that the ordo bellatorum was the critical point of the scheme for
Adalbero and Grard.11 There is no contradiction between them on this point, and
Archbishop Wulfstan, in his Institutes of Polity, presented the ordines as follows:
Every rightful throne that stands fully upright rests on three pillars: one is oratores, and
another is laboratores and the third is bellatores. Oratores is clergy, who must serve God day
and night, interceding zealously for all the people. Laboratores are working men (weorcmen)
who must provide that by which all the people live. Bellatores are warriors, who must
defend the land valiantly with weapons. On these three pillars, every throne shall stand
upright in a Christian nation. And if any of them weakens, the throne will soon totter; and
if any of them should break, then the throne will fall and that will damage the people.12

As Timothy Powell points out in the conclusion of his paper, the Three Orders
had both to be seen as a model for stability and unity and yet broadly enough
defined to enable those like Aelfric (and in Francia Adalbero and Gerard) to make
their particular points. So far we have considered how the model of the Three
Orders was applied to the oratores and bellatores, let us now try to discover what
kind of message was given to the laboratores, who were by far the large majority of
the population. After all, the ordo, in which they gathered with no other consideration of social status, can be seen as the very novelty of the system.
11

David Fraesdorff, Beten fr die Gesellschaft: die oratores: Theorie als Deutungsmodell der
sozialen Wirklichkeit im Mittelalter, Historisches Jahrbuch, 125 (2005), 338; in a recent article,
Theo Riches has rightly suggested that the protection of the episcopal status and authority was a
major issue of Bishop Gerard of Cambrais speech:Bishop Gerard I of Cambrai-Arras, the Three
Orders, and the Problem of Human Weakness, in The Bishop Reformed, ed. by John S. Ott and
Anna Trumbore Jones (Aldershot: Ashgate, 2007), pp. 12236.
12

Die Institutes of Polity, Civil and Ecclesiastical: ein Werk Erzbischof Wulfstans von York, ed.
by Karl Jost, Schweizer Anglistische Arbeiten / Swiss Studies in English, 47 (Bern: Francke, 1959),
pp. 5557, quoted by Powell, Three Orders of Society, p. 116.

206

Mathieu Arnoux

Ordo laboratorum: Emancipation and Order?


Before any interpretation of the few bald words devoted to the laboratores, we have
to be clear on the exact nature of the evidence. The description of the orders,
especially in Anglo-Saxon sources, cannot be read as prescriptive: even in lfrics
canonical consultation, the reference to the ordines is not a juridical statement nor
a moral exhortation. This may explain why the simple word laborator can be
applied to a group of men for whom, in England or on the Continent, there were
many different names, which referred to their degree of freedom, the status of their
tenure, or the nature of their economic functions. lfric and Wulfstans aim lay
beyond the intricate social and legal system of the end of the tenth century and was
to restore the genuine condition of people, as Holy Providence had fixed it, as a
means for human salvation. As expressed by key agents of ecclesiastical reform such
as lfric, Wulfstan, Gerard, and Adalbero, these descriptions of Christian society
had to be understood as propositions of reform with related action.
In Wulfstans case, it is possible to link the theory of the orders, that is, the idea
that the laboratores were one single group in the eye of God, with his decisive statement against slavery, which was still widespread in tenth-century England. A great
part of his Sermo Lupi ad Anglos was devoted to a sharp condemnation of the slave
trade, which sold many Christian English men, women, and children to Viking,
Welsh, Irish, or other traders.13 In lfrics didactic works, there are frequent hints
to the slaves (theow or thraell) who lived and worked on the domestic estates.
Domesday Books lists of dependent countrymen provide significant evidence of
the diffusion of slavery in Anglo-Saxon society in the time of King Edward. By the
end of the eleventh century, however, this population had vanished, as had the old
Anglo-Saxon words referring to it.14 Although the process is particularly obvious

13

Sermo Lupi ad Anglos, ed. by Dorothy Whitelock (London: Methuen, 1939); Wormald,
Making of the English Law, p. 344. For a reference to slave trading in late eleventh-century Bristol,
see William of Malmesbury, Vita Wulfstani, ii, c. 20, in William of Malmesbury, Saints Lives, ed.
by Michael Winterbottom and Rodney M. Thomson (Oxford: Clarendon Press, 2002), pp.
10002. At the very same moment on the eastern border of Christendom, Bishop Adalbert of
Prague took similar action among Czech people in favour of ecclesiastical reform and against the
slave trade: Vita Adalberti episcopi Pragensis auctore Johanne Canapario (BHL 37), ed. by Georg
Heinrich Pertz, MGH Scriptores, 4, p. 581; available online at <http://www.mgh.de/dmgh/>.
14

H. C. Darby, Domesday England (Cambridge: Cambridge University Press, 1977), pp.


7274, 8687 and maps at pp. 7677, 87; David A. E. Pelteret, Slavery in Early Medieval England,
from the Reign of Alfred until the Twelfth Century, Studies in Anglo-Saxon History, 7 (Woodbridge:
Boydell, 1995), pp. 23240; David Wyatt, Slaves and Warriors in Medieval Britain and Ireland,

BETWEEN PARADISE AND REVOLT

207

for England, it was a European one, whose importance cannot be underestimated.


Even if very rare on the continent, slavery and the slave trade were still present as
a danger in the beginning of the eleventh century.15 By the end of the century, they
had disappeared forever, leaving behind them states of dependency or nonfreedom, which were completely different from the old slavery. When important
theologians such as Wulfstan or lfric expressed the idea that agricultural work
was by itself fulfilment of providential design, their implication was clearly that
such work had to be done voluntarily.
Even in those areas of Europe where slavery had long ago disappeared, the
hypothesis of a single group of laboratores, alongside the group of milites, had
strong social and juridical implications, because it rendered ineffective the old
social stratification, in particular that between free and unfree men. In Carolingian
times, freedom meant military service; in the new scheme of things, no peasant had
to serve in the army, or to bear weapons, working in the field being his only duty.
In other words, the ordo laboratorum was also the ordo laicorum inermum, to which
a tripartite society granted full protection, as the Pax Dei was supposed to do in
other parts of Europe. The actual history of European peasantry shows that the
process of disarmament of the countrymen did not take place at the beginning of
the eleventh century. My hypothesis is that the process of disarmament was
achieved, not by general enslavement of the peasants, but through the enforcement
of the society of Three Orders as an implicit way of ordering the French and
English kingdoms. It was reached through negotiation between the orders and
through granting to the ordo laboratorum symbolic gratifications and real economic guarantees (which I will not consider in this paper). The evidence for this
evolution is sparse, but it does exist.

8001200 (Leiden: Brill, 2008). For the practicalities, see Christopher Dyer, Bishop Wulfstan and
his Estates, in St. Wulfstan and his World, ed. by Julia S. Barrow and Nicholas P. Brooks, Studies
in Early Medieval Britain, 4 (Aldershot: Ashgate, 2005), pp. 13749 (pp. 14446). It is absolutely
essential to make the distinction between evidence for slavery and the slave trade and the issue of
the origins of serfdom: Bates, England and the Feudal Revolution, pp. 63536.
15

Cf. for example the Irish poet Moriuht, whose wife was captured by the Vikings, then sold
in Rouen (Pelteret, Slavery, p. 76); when Ademar of Chabannes describes in his Chronicle the
assault of Narbonne by Mauri Cordubenses and the Viking expedition against the shores of
Aquitaine (c. 100019), slavery is clearly the fate promised to all captivi: Ademari Cabannensis
Chronicon, ed. by Pascale Bourgain, Corpus Christianorum, 129 (Turnhout: Brepols, 1999), pp.
17172, chaps 5253, bk III.

208

Mathieu Arnoux

Labour and Original Sin: Augustine vs Augustine


The evidence on the social model of the Three Orders is often misread because of
misunderstanding of the Augustinian nature of the theory. Obviously, Saint
Augustine is present in almost every theological dispute in the eleventh century,
and the definition of the new social organization as an ordo is in some way an
admission of the Augustinian identity of the theory. In the commonly understood
Augustinian view of original sin, the ordo laboratorum expiates, by painful and
weary work, the sin of our father Adam, as the Almighty had explained to him,
after he had to leave Paradise.16 Such an interpretation is consonant with our
modern representation of Augustine and with views of clerics and lords on the
peasant group, but it makes it difficult to understand how the new organization
was taught to the peasant group, who represented the larger part of Christendom.
There was nothing that specifically explained why the laboratores were to bear all
the burden of the sins of mankind. Pessimistic theological statements about the
blind justice of Providence are not impossible to find, but they were difficult to use
as the grounds for a theory of social cohesion. This ubiquitous clich has remained
until now a major obstacle to a correct understanding of the model of the Three
Orders, but it is grounded in Augustines later and pessimistic thought, which is
one of the many possible representations of the African Father. In fact, there are
in the works of Augustine other texts, well known to medieval theologians, which
fit far better with the sources on the Three Orders. The most important is the
chapter of the treatise De Genesi ad litteram which he devoted to comment on
Genesis 2. 15: Et sumpsit Deus hominem quem fecit, et posuit eum in paradiso,
ut operaretur et custodiret (The Lord God took the man and put him in the
Garden of Eden to work it and take care of it).17
Today, this text is known almost exclusively by historians of medieval philosophy,
who regard it as the major scholastic authority for the theory on mans cooperation
in creation and salvation, but until the end of the Middle Ages, it was one of
Augustines best-known works. It survives in numerous manuscripts, and this very
chapter was copied into almost every commentary on Genesis in the early Middle
Ages; eventually, it took a place in the glossa ordinaria of the Bible, thus becoming

16

Cf. for a recent example Robert Fossier, Le Travail au moyen ge (Paris: HachetteLittratures, 2000), p. 19: En revanche, il [le travail] est moralement abject. Cest une punition,
celle que le crateur infligea au premier couple aprs la faute.
17

Sancti Aureli Augustini de Genesi ad litteram duodecim libri, ed. by Joseph Zycha, Corpus
scriptorum ecclesiasticorum latinorum, 28 (Vienna: F. Tempsky, 1894), VIII, 89, pp. 24245.

BETWEEN PARADISE AND REVOLT

209

the main authority for every comment on this part of the holy book, and a starting
point for the preachers. Questioning the fact that Adam cultivated Paradise before
he sinned and was expelled, Augustine wondered whether work might not have
been intended as punishment for the sinner: An non est credibile quod eum ante
peccatum damnaverit ad laborem? (Is it believable that he condemned man to hard
labour before the Fall?). The answer was positive, beyond any doubt. Work in the
fields of fertile paradise was only pleasure, joy, and participation in the magnificent
work of the Creator: non enim erat laboris afflictio, sed exhilaratio voluntatis (It
was no chore, but a joy willingly accepted). The idea that something of this exultation survived the Fall and the expulsion from Paradise is important for our topic,
since it could prefigure, in those who loved their agricultural work or work among
nature, Mans predestination to become again Creations gardener: nisi videremus
cum tanta voluptate animi agricolari quosdam, ut eis magna poena sit inde in aliud
avocari (So we may suggest some people till the fields with great satisfaction to
themselves, so that it might be regarded by them as a dreadful trial were they taken
from it to do something else). This theory of the nature of work is very different
from the usual Augustine, philosopher of the expiation of sin through the pain of
work. If used in preaching to the peasants, it could have very important implications for the religious interpretation of the Three Orders. Indeed, if labourers were
compared to men from before the Fall and if the ordo laboratorum was presented as
the very witness to the experience of Paradise, rather than as those who had to expiate
original sin, then it was not difficult to argue that the ordo bellatorum and the ordo
oratorum had been instituted after the Fall (and Augustine in the same treatise provided abundant material for this idea). For example, he explained that war and the
domination of the lord over his serf were unthinkable in Paradise, as too was the
domination of the husband over his wife.18 The two orders of priests and of knights
were firstly consequences of sin, then reaction to and perhaps remedy for it.
It would not be difficult to collect texts from French, German, English, or
Italian literature where the laboureur was described as a perfectly good and just
man, an unquestionable exemplum of the true right life in the face of the Almighty.
Piers Ploughman and another ploughman, the brother of the good priest, in the
Canterbury Tales, or the wise father of the young Helmbrecht, and the Ackerman
from Bohemia all demonstrate the same model of innate faith and charity, which
was so deeply rooted in medieval peasant ideology.19 When Renart the fox decided

18
19

Sancti Aureli Augustini de Genesi ad litteram, ed. by Zycha, XI, 37, pp. 37172.

Geoffrey Chaucer, The Canterbury Tales, First fragment, vv. 52932; Wernher der Gartenaere, Helmbrecht, vv. 24258; cf. Clair Hayden Bell, Peasant Life in Old German Epics (New

210

Mathieu Arnoux

to convert and become a good Christian, in the last and satirical version of his
deeds, in the French kingdom of the early fourteenth century, he decided to
become a ploughman:
Un aultre mestier veult aquerre,
Cest ester laboureur de terre;
Cest celui quon doit mieulx prisier,
Chier tenir et moins desprisier,
[]
A cel labour Adam tendi
Quant de paradis descendi;
Au labourer toudis se tient,
Ce est dont sa vie maintint.
Dieu a labourer lenvoya
Sa vie ainsi lui ottroya.20
[Another job he wants to get
That is to be a ploughman.
That is one have highly to appraise
To love so much and not despise.
[]
To ploughing Adam applied
When he went out of Paradise:
Everyday, he kept on ploughing
And his life so earned.
God to plough sent him
So granted him his life.]

Obviously, Renard failed in this attempt at redemption: work and the honest life
gained him nothing but pain and poverty. This is a common theme in the social
literature of the fourteenth century, which describes either with satirical, pathetic,
or rebellious words the injuries inflicted on the peaceful and defenceless group of
labourers. Its most famous slogan was that of the leader of the 1381 revolt, John
Ball: Whan Adam dalf, and Eve span, | Wo was thane a gentilman?.21 This was
indeed, a very concise and efficient comment on Augustines treatise on Genesis.

York: Columbia University Press, 1931), pp. 4344; Johannes von Tepl, Der Ackermann, ed. and
trans. by Christian Kiening (Stuttgart: Philipp Reclam, 2000).
20
Le Roman de Renart le contrefait, ed. by Gaston Raynaud and Henri Lematre, 2 vols (Paris:
Champion, 1914), II, 47, vv. 2698127029.
21

Medieval English Political Writings, ed. by James M. Dean, Middle English Texts (Kalamazoo: Medieval Institute Publications, 1996), p. 140.

BETWEEN PARADISE AND REVOLT

211

Conflict and Rebellion


Even if the peasantry as a group was unarmed (inermes) and its ideology seemingly
peaceful, removing it from all conflict, the social form of the ordo laboratorum
must not be seen as generally accepted in all European societies. The Roman
church never accepted the theory of the Three Orders, which presented the clergy
as one among other orders of society, granting them neither priority nor special
dignity. Perhaps Gregorian hostility to it was the main reason for the disappearance
of the theory of the orders during the period of the Investiture struggle. Even at the
end of the twelfth century the debate was not extinguished. In his most famous
work (now preserved in more than six hundred manuscripts), the De miseria condicionis humane, Cardinal Lothar of Segni, who would later be Pope Innocent III,
described incessant work among mortals as a mere vanity. It was an insane attempt
to escape the vision of the wretched human condition, as was economic growth, of
which Lothar gave the most impressive and convincing description:
Mortals rush and run about through fences and paths, climb mountains, cross hills, ascend
cliffs, fly over the Alps, step over pits, go into caves; they explore the inner parts of the earth,
the depths of the sea, the uncertainties of the water, the shadows of the forest, the inward
way of solitude; they expose themselves to winds, to rains, to thunders and lightnings, to
floods and storms, to disasters and dangers. They hammer and melt metals, cut and polish
stones, cut down and chop wood, spin and weave fabrics, cut and stitch clothes, build
houses, plant gardens, cultivate fields, grow vines, fire ovens, erect mills, fish, hunt, and
catch birds. They meditate and cogitate, consult and arrange, complain and dispute, rob
and steal, cheat and trade, contend and fight, and do countless things of such sort in order
to accumulate riches, to multiply profits, to pursue wealth, to acquire honors, to raise their
ranks, to extend their powers. And this also is labor and vexation of mind.22

Disagreement was not confined to the members of the ordo oratorum. The fear
of revolt, particularly from the peasants, lies behind much evidence about the
theory of the Three Orders. One particularly striking example is the narrative by
John of Worcester concerning the threefold nightmare of King Henry I of England,
who was threatened by a crowd of peasants standing by him with agricultural
implements, then by a large band of knights, wearing armour, bearing helmets on
their heads, each of them holding lances, a sword, spears and arrows, and finally by
archbishops, bishops, abbots, deans and priors, holding their pastoral staffs.23

22

Lothar of Segni [Pope Innocent III], De miseria condicionis humane, ed. and trans. by
Robert E. Lewis, Chaucer Library (Athens: University of Georgia Press, 1978), pp. 11112.
23

JW, III, 198203.

212

Mathieu Arnoux

Indeed the most famous and complete description of the Three Orders, that
which appears in the Norman chronicle of Benot of Saint-Maure, is also linked to
a narrative of revolt. King Henry II Plantagenet commissioned Benot, a poet from
his native Anjou, after he had dismissed the Norman canon Wace, author of the
unfinished Roman de Rou. It is particularly significant that the model of the Three
Orders is introduced at the point when the narrative describes discussion around
940 between Duke William Longsword and Abbot Martin of Jumiges.24 It was a
modification which upset a long historical tradition that went back to the time of
Dudo of Saint-Quentin (around 1000).
The discussion centred on the person of the Duke. William, Christian-born,
son of the converted Rollo, had invited the Cluniac monks of Saint-Cyprien in
Poitiers to restore the ancient community of Jumiges and asked Abbot Martin
whether he could resign his ducal dignity and enter the monastic community as a
monk. His crucial question was about the opportunities available to the laity and
the clergy for obtaining salvation. The Three Orders of the Christian religion were
the key to the problem:
Why are there three orders of Christian in the church? Will there not be one mercy and
one reward, for those who perform separate offices in the Christian religion?

Martins answer is a classic of the post-Carolingian theology of the orders:


Every man shall receive his own reward according to his own labour. [] The totality of
the Christian religion consists of three distinct orders. It is practised by the generous labour
of laymen, canons and monks, and follows the trinity of persons and the one God in
substance, according to the articles of belief. Their service, successfully accomplished, leads
by regular steps to heaven, and while there are three orders in the conduct of the worship
of the true Faith, the way divides into a double route according the hope of certain
believers. Of which one is called PRAKTIKES, and it goes more gently, and has earned the
name of canonica, and under its jurisdiction, the secular order lives and abides. But the
other, called THEORIKES is hedged in on all sides by strict limitations and does not go
along level ground, but is committed to retirement and rejoices in perpetual seclusion and
always strives towards the high places.25

24

Stephen de Fougres, a royal chaplain (c. 1160 x66), provides an earlier and explicit allusion
to the use of the Three Orders model in the same court circle (I owe to David Crouch this
reference and its translation): We ought to cherish our tenants, | for the peasant carries the burden
| of maintaining us all our lives | knights, clerks, and lords. | Peasants, yes! But they are Christian
folk, | not pagans or Saracens. | We should not pillage them | nor ought we to put them in chains.
| Knighthood was once a high order, | but it is now no more than debauchery (Le Livre des
Manires, ed. by R. Anthony Lodge (Geneva: Droz, 1979), lines 57786, p. 81).
25

Dudo of St-Quentin, History of the Normans, trans. with introd. and notes by Eric
Christiansen (Woodbridge: Boydell, 1998), pp. 7778.

BETWEEN PARADISE AND REVOLT

213

Thus there are three orders, one for laymen and the other two for clerics secular
(canons) and regular (monks) but two distinct ways, one gentle for the secular
people, and the other, sheer and precipitous, for the happy few. As the head of the
lay order, the Duke had to remain in his own place and fulfil his responsibilities to
organize his succession and strengthen his legitimacy.
The dialogue remained unchanged in its meaning in the Latin version of the
chronicle written by William of Jumiges in the middle of the eleventh century,
then in the French version, the Roman de Rou, which Wace undertook in 1160 and
left unfinished.26 Around 1170 Wace was dismissed by the King for unknown reasons, and the Angevin poet, Benot of Saint-Maure, began the redaction of a new
French versified chronicle, where the topic of the discussion between William and
Martin changed completely.27 Duke Williams project of monastic life and his
question about the rewards promised to each order were still present, and the
second part of Martins answer, with the description of the two ways towards
heaven, canonical/monastic, were a mere copy of Waces text. This was not the case
for the presentation of the orders. The Three Orders of society, Chevaliers, clercs
et villains, were presented twice, first by William, then by Martin, in a clear view
of political philosophy, exactly as Wulfstan had described them in the Institutes of
Polity more than a century and a half before.
The other famous part of the Chronicle, where Waces narrative was amplified,
was devoted to the great revolt of the Norman peasants at the end of the tenth
century.28 The short and rather enigmatic description of the revolt written by
William of Jumiges in the middle of the eleventh century was interpreted by
Wace and Benot as a great confrontation between the laboratores and the milites.
Waces version of the peasants slogans was strangely empathetic:
Son of a whore, said some, why do we put up with all the harm which is being done to us?
Let us free ourselves from their control. We are men as they are; we have the same limbs
as they do, we are their equal physically and are able to endure as much as they can. The
only thing we lack is courage. Let us unite on oath, defend our goods and ourselves and
stick together. If they wish to wage war on us, against one knight, we have thirty or forty

26

Laurence Mathey-Maille, critures du pass: histoires des ducs de Normandie, Essais sur le
moyen ge, 35 (Paris: Champion, 2007), p. 33.
27
Benot de Saint-Maure, Chronique des ducs de Normandie, ed. by Carin Fahlin, 3 vols
(Uppsala: Universitas Upsaliensis, 195167), I, 38392, vv. 13229548.
28

Mathieu Arnoux, Classe agricole, pouvoir seigneurial et autorit ducale: lvolution de la


Normandie fodale daprs le tmoignage des chroniqueurs, Le Moyen ge, 98 (1992), 3560.

214

Mathieu Arnoux
peasants, skilful and valiant. Thirty men in the flower of their youth will be cowardly and
shameful if they cannot defend themselves against one man.29

They received no answer from the milites other than violence and slaughter. In
Benots version, the rebellion was presented as a transgression of the order of
society, especially when the peasants attempt to eat fish and game, to keep for
themselves the fruit of their labour, and to resist their lords looting.30 The answer
to the peasants, a horrible outburst of violence, probably conformed better to the
ideas of the king and courtiers than the presentation by Duke William and Abbot
Martin of the dignity and duties of the laboreors. One point remains enigmatic,
however: there is no known rebellion by Norman or English peasants till the
fourteenth century. Instead of a celebration of the glorious victory of the milites,
Benots text can be read as an exorcism of their fear of a peasant revolt.
Thirty years after the publication of Georges Dubys great book, the history of
the Three Orders has retained a great part of its fascination, and much remains
to be studied. Although generally analysed from what might be described as a
genealogical point of view, that is, looking back towards the origins of the scheme,
the threefold representation of Christendom must also be examined from a functionalist viewpoint, as an attempt to negotiate an ordered and peaceful society. As
Duby and others have shown, it addressed not only the violence of the milites and
the laicizing temptations of the oratores, but also the rebellious character of the
laboratores. Literary and religious sources have preserved some elements of the
intellectual construction of the three orders. They were also economically efficient,
with redistributive institutions, which gave a material form to the necessary
cooperation between all Christian people.31 But this is a part of the story where
work remains to be done.

29

Wace, vv. 86482, pp. 12427.

30

Benot de Saint-Maure, Chronique des ducs de Normandie, II, 197203, vv 2885429052.

31

Mathieu Arnoux, Travail, redistribution et construction des espaces conomiques (XIe XV e


sicles), Revue de synthse, 2 (2006), 27398.