Demanding the Impossible: A History of Anarchism (19 page)

Read Demanding the Impossible: A History of Anarchism Online

Authors: Peter Marshall

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In the fourteenth century Heinrich Suso, a disciple of the German mystic Meister Eckhart and an ex-flagellant, emerged from the miasmic underground to record his encounter with an apparition of the Free Spirit in Köln around 1330:

Whence have you come?, Suso asked. ‘I come from nowhere.’ Tell me, what are you? ‘I am not.’ What do you wish? ‘I do not wish.’ This is a miracle! Tell me, what is your name? ‘I am called Nameless Wildness.’ Where does your insight lead into? ‘Into untrammelled freedom.’ Tell me, what do you call untrammelled freedom? ‘When a man lives according to all his caprices without distinguishing between God and himself, and without looking before or after.’
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This deviant form of medieval mysticism (also found amongst contemporary Sufis) was spread by holy beggars who formed a restless intelligentsia. Their followers have been called mystical anarchists. Indeed, the adepts of the Free Spirit were distinguished from all other medieval sects by their total amoralism: ‘The free man is quite right to do whatever gives him pleasure’, they taught. Another insisted: ‘I belong to the Liberty of Nature, and all that my nature’s desires I satisfy.’
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It even became a proof of salvation to experience no conscience or remorse. As antinomians, they felt no longer bound by religious commandments, moral rules or civil laws. They rejected private property and shared their wealth. They were sexually promiscuous and rejected the marriage tie.

But for all their stress on self-deification and individual liberty, it is difficult to see them as anarchists in the modern sense for they formed an elite and exploited and oppressed people outside the sect. If anything, they are closer to those followers of Nietzsche who asserted themselves at the expense of others and lived beyond conventional definitions of good and evil. A female adept is reported to have argued in the fourteenth century that God created all things to serve a person who is ‘one with God’, adding ‘A man whom all heaven serves, all people and creatures are indeed obliged to serve and to obey.’
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Another female initiate was taught ‘You shall order all created beings to serve you according to your will, for the glory of God.’ They were thus convinced of their infinite superiority and believed that all things and beings were made to serve their purposes. In practice, they thought cheating, theft, and robbery with violence were all justified: ‘Whatever the eyes sees and covets, let the hand grasp it.’
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Marguérite Porete, who was tried and burned in Paris in 1311, has left us
Mirouer des simples âmes
, the only complete work by a medieval adept to survive. She taught that at the seventh stage of illumination the soul becomes united with God and by his grace is liberated from sin. It needs no Church, no priesthood and no sacraments. She makes clear that those souls who are at one with God should ‘do nothing but what pleases them; or if they do, they deprive themselves of peace, freedom and nobility. For
the soul is not perfected until it does what it pleases, and is not reproached for taking its pleasure.’ Again, this doctrine of amoral self-assertion is taught at the expense of others: ‘Such souls use all things that are made and created, and which nature requires, with such peace of mind as they use the earth they walk on.’
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It is such teaching which could easily be used to justify immoralism or foster the kind of unrest which broke out in the medieval peasant revolts.

The Heresy of the Free Spirit formed a clandestine tradition which not only emerged in the great peasant rebellions of the Middle Ages and on the extreme left in the English Revolution, but welled up in the writings of William Blake. A modern version of the cult of the Free Spirit, with its stress on the total emancipation of the individual and call for universal peace and love, can be even recognized in the counter-culture of the nineteen sixties.

Clearly such libertarian beliefs had revolutionary implications for medieval society. By the middle of the fourteenth century, the profound economic and social changes were creating serious tensions. Unrest among peasants broke out not so much where they had been prosperous and relatively free, but where a multitude of petty civil and ecclesiastical lords were attempting to extend and formalize their jurisdiction at their expense.
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Amongst the dispossessed and the rootless poor there was also a great yearning to return to the natural justice of the Garden of Eden. But the great mass insurrections which occurred — notably the English Peasants’ Revolt in 1381, the Hussite Revolution in Bohemia at Tabor in 1419–21, the German Peasants’ Revolt led by Thomas Münzer in 1525, and the Münster Commune of 1534 – were often contradictory. It is not always easy to uncover anarchist roots in them. While they certainly fostered millenarian and libertarian hopes, they usually had realistic and limited social aims. Their call for freedom was undoubtedly libertarian, but it often ended in authoritarian rule.

The Peasants’ Revolt in England in 1381 began as a mass protest of yeomen in Essex and Kent against increasingly heavy taxes — especially the Poll Tax that had been recently introduced. They feared that the nobles were trying to destroy the feudal status of the yeoman and reduce him to a serf. The obscure clergyman John Ball expressed their belief in a former era of equality and freedom in his famous distich:

When Adam delved and Eve span,

Who was then a gentleman?

 

Before the insurrection, John Ball delivered a revolutionary sermon, recorded by the French chronicler Jean Froissart:

Things cannot go well in England, nor ever shall, till everything be made common, and there are neither villeins nor gentlemen, but we shall be all united together, and the lords shall be no greater masters than ourselves. What have we deserved that we should be kept thus enslaved? We are all descended from one father and mother, Adam and Eve. What reasons can they give to show that they are greater lords than we, save by making us toil and labour, so that they can spend?
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Although he attacks private property and inequality, John Ball does not specifically attack government. He even argues that the people should appeal to the King and complain about their slavery, although he suggests pointedly: ‘tell him we shall have it otherwise, or else we will provide a remedy ourselves.’

The rebels in Kent elected Wat Tyler of Maidstone as their captain and appointed Jack Straw as his chief lieutenant. As they marched to London, 100,000 strong, they captured towns and castles in Essex and Kent and then entered the capital. When they arrived there, the people of London prevented the gates from being shut against the rebels, and joined forces with them. The men of Essex agreed to turn back when the king, Richard II, promised, at Mile End, that he would free the villeins and turn personal service into cash rent. But the men of Kent went on to destroy the Savoy Palace (then home of the chief royal advisor John of Gaunt), to burn Temple Bar, open the prisons (including John Ball’s), and to kill the Archbishop of Canterbury and occupy his palace.

Their demands were not great, merely calling for wage labour, a reduction in taxes, free buying and selling, and an ending of feudal dues and obligations. Young King Richard met Tyler and Straw twice and granted most of their demands. At their second meeting at Smithfield, Tyler told the king that ‘there should be no more villeins in England, and no serfdom or villeinage, but that all men should be free and of one condition.’
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Behind the limited demands placed before Richard was a millenarian vision of the sudden restoration of a golden age of liberty and equality. This transpires in the burning of the Savoy Palace without it being sacked, and in Jack Straw’s alleged declaration that in the end the rich and clergy (except the begging orders) would have to be killed off.

The hopes of the rebels were never to be realized. At the meeting at Smithfield, during the negotiations, William Walworth, the Mayor of London, wounded Tyler. Discovering that he had been taken to St Bartholomew’s Hospital, the mayor had Tyler dragged out and beheaded. The king’s
promises were then revoked, John Ball and Jack Straw were executed with many others, and the rebellion crushed.

But it was not the end of it. John Ball’s message was not forgotten:

In the beginning all human beings were created free and equal. Evil men by an unjust oppression first introduced serfdom against the will of God. Now it is the time given by God when the common people could, if they would, cast off the yoke they have borne so long and win the freedom they have always yearned for. Therefore they should be of good heart and conduct themselves like the wise husbandman in the scriptures who gathered the wheat into his barn, and uprooted and burnt the tares which had almost choked the good grain; for the harvest time was come. The tares were the great lords, the judges and the lawyers. They must all be exterminated, and so must everyone else who might be dangerous to the community of the future. Then, once the great ones had been cut off, men would all enjoy equal freedom, rank, and power, and share all things in common.
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William Morris was to revive
A Dream of John Ball
(1888) five hundred years later. The English Peasants’ Revolt was based on the myth of a Golden Age, but in due course the Revolt itself took on the power of myth. Some of the anarchist participants in the anti-Poll Tax riots in London in 1990, for instance, were conscious of this earlier revolt against unjust taxation.

Despite Richard II’s rearguard action, kings throughout Europe were unable to prevent feudalism from collapsing any more than the Church could stem the rising tide of the Reformation. After the Peasants’ Revolt in England, the most anarchic insurrection took place in Bohemia in the following century in 1419. It was part of a rebellion initially provoked by the execution of Jan Hus, a moderate reformer who had attacked the abuses of the church. He had also defended the British Protestant John Wycliffe who had argued that the Church would be better served without a pope and prelates. Wycliffe had declared in resounding Latin:

Firstly, that all good things of God ought to be common. The proof of this is as follows. Every man ought to be in a state of grace; if he is in a state of grace he is lord of the world and all it contains; therefore every man ought to be the lord of the whole world. But because of the multitudes of men, this will not happen unless they all hold all things in common: therefore all things ought to be in common.

 

During the unrest which followed in Bohemia, the insurgents called themselves Taborites after having given the biblical name Tabor to a town on a hill near Prague. They tried to establish an anarcho-communist order in which there was to be no private property or taxes and no human authority
of any sort. They took the Bible as the sole authority for their faith and practice. They insisted that ‘All shall live together as brothers, none shall be subject to another.’ While calling for popular democracy, they still accepted the ultimate authority of God: ‘The Lord shall reign, and the Kingdom shall be handed over to the people of the earth.’
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They were extreme millenarians, believing that the Second Coming of Christ (disguised as a brigand) was imminent. All laws would then be abolished, the elect would never die, and women would bear children painlessly. Some even began acting as if the millennium had already arrived, wandering through the woods naked, singing and dancing; they claimed that they were in state of innocence like Adam and Eve before the Fall.

The Taborites set up communal chests and shared their wealth equally amongst themselves. Although their economic system has been called a communism of consumption, there is some evidence that they socialized production.
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But they were unable to organize production on a large scale, or to exchange goods efficiently between the city and peasant communes. When their wealth ran out, they began to take from the neighbouring people. The experiment collapsed after a couple of years. Nevertheless, it has been called the first attempt to found a society on the principle that liberty is the mother and not the daughter of order.
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The Taborites were ready to fight. They called for a warrior Christ to make war on the Antichrist in Babylon, and declared: ‘All lords, nobles and knights shall be cut down and exterminated in the forests like outlaws.’
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Some however objected to such violence and withdrew under the guidance of Peter Chelšický to rural Bohemia to found a community of pacifists. He lamented how so-called servants of God carried the sword and committed ‘all sorts of injustice, violence, robbery, oppression of the labouring poor … Thereby all brotherly love is infiltrated with bloodlust and such tension created as easily leads to contest, and murder results.’ Satan had seduced them into thinking that they were angels who must purify Christ’s world of all scandals and judge the world; the result was that they ‘committed many killings and impoverished many people’.
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In his principal work,
The Net of Faith (c.
1450), Peter Chelčický opposed the ‘two whales’ of the Church and State. He believed that the State and political power were the result of original sin, and were necessary evils to keep order in an unregenerate world. But in any true community of Christians they were superfluous; love and peace would suffice. The community Chelčický founded had no outward organization, and was held together only by love and by following the example of Christ and his apostles. The sect eventually became the Moravian Brothers. Rudolf Rocker later recognized Chelčický as a forerunner of Tolstoy, and Kropotkin acknowledged him as a precursor of anarchism.
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