Jean Froissart (c.1337–1410?). The Chronicles of Froissart.
The Harvard Classics. 1909–14.
Wat Tyler’s Rebellion
How the Commons of England Rebelled against the Noblemen
IN the mean season while this treaty was, there fell in England great mischief and rebellion of moving of the common people, by which deed England was at a point to have been lost without recovery. There was never realm nor country in so great adventure as it was in that time, and all because of the ease and riches that the common people were of, which moved them to this rebellion, as sometime they did in France, the which did much hurt, for by such incidents the realm of France hath been greatly grieved.
It was a marvellous thing and of poor foundation that this mischief began in England, and to give ensample to all manner of people I will speak thereof as it was done, as I was informed, and of the incidents thereof. There was an usage in England, and yet is in divers countries, that the noblemen hath great franchise over the commons and keepeth them in servage, that is to say, their tenants ought by custom to labour the lords’ lands, to gather and bring home their corns, and some to thresh and to fan, and by servage to make their hay and to hew their wood and bring it home. All these things they ought to do by servage, and there be more of these people in England than in any other realm. Thus the noblemen and prelates are served by them, and especially in the county of Kent, Essex, Sussex and Bedford. These unhappy people of these said countries began to stir, because they said they were kept in great servage, and in the beginning of the world, they said, there were no bondmen, wherefore they maintained that none ought to be bond, without he did treason to his lord, as Lucifer did to God; but they said they could have no such battle, 1 for they were neither angels nor spirits, but men formed to the similitude of their lords, saying why should they then be kept so under like beasts; the which they said they would no longer suffer, for they would be all one, and if they laboured or did anything for their lords, they would have wages therefor as well as other. And of this imagination was a foolish priest in the country of Kent called John Ball, for the which foolish words he had been three times in the bishop of Canterbury’s prison: for this priest used oftentimes on the Sundays after mass, when the people were going out of the minster, to go into the cloister and preach, and made the people to assemble about him, and would say thus: ‘Ah, ye good people, the matters goeth not well to pass in England, nor shall not do till everything be common, and that there be no villains nor gentlemen, but that we may be all unied together, and that the lords be no greater masters than we be. What have we deserved, or why should we be kept thus in servage? We be all come from one father and one mother, Adam and Eve: whereby can they say or shew that they be greater lords than we be, saving by that they cause us to win and labour for that they dispend? They are clothed in velvet and camlet furred with grise, and we be vestured with poor cloth: they have their wines, spices and good bread, and we have the drawing out of the chaff 2 and drink water: they dwell in fair houses, and we have the pain and travail, rain and wind in the fields; and by that that cometh of our labours they keep and maintain their estates: we be called their bondmen, and without we do readily them service beaten; and we have no sovereign to whom we may complain, nor that will hear us nor do us right. Let us go to the king, he is young, and shew him what servage we be in, and shew him how we will have it otherwise, or else we will provide us of some remedy; and if we go together, all manner of people that be now in any bondage will follow us to the intent to be made free; and when the king seeth us, we shall have some remedy, either by fairness or otherwise.’ Thus John Ball said on Sundays, when the people issued out of the churches in the villages; wherefore many of the mean people loved him, and such as intended to no goodness said how he said truth; and so they would murmur one with another in the fields and in the ways as they went together, affirming how John Ball said truth.
The archbishop of Canterbury, who was informed of the saying of this John Ball, caused him to be taken and put in prison a two or three months to chastise him: howbeit, it had been much better at the beginning that he had been condemned to perpetual prison or else to have died, rather than to have suffered him to have been again delivered out of prison; but the bishop had conscience to let him die. And when this John Ball was out of prison, he returned again to his error, as he did before.
Of his words and deeds there were much people in London informed, such as had great envy at them that were rich and such as were noble; and then they began to speak among them and said how the realm of England was right evil governed, and how that gold and silver was taken from them by them that were named noblemen: so thus these unhappy men of London began to rebel and assembled them together, and sent word to the foresaid countries that they should come to London and bring their people with them, promising them how they should find London open to receive them and the commons of the city to be of the same accord, saying how they would do so much to the king that there should not be one bondman in all England.
This promise moved so them of Kent, of Essex, of Sussex, of Bedford and of the countries about, that they rose and came towards London to the number of sixty thousand. And they had a captain called Water Tyler, and with him in company was Jack Straw and John Ball: these three were chief sovereign captains, but the head of all was Water Tyler, and he was indeed a tiler of houses, an ungracious patron. When these unhappy men began thus to stir, they of London, except such as were of their band, were greatly affrayed. Then the mayor of London and the rich men of the city took counsel together, and when they saw the people thus coming on every side, they caused the gates of the city to be closed and would suffer no man to enter into the city. But when they had well imagined, they advised not so to do, for they thought they should thereby put their suburbs in great peril to be brent; and so they opened again the city, and there entered in at the gates in some place a hundred, two hundred, by twenty and by thirty, and so when they came to London, they entered and lodged: and yet of truth the third part 3 of these people could not tell what to ask or demand, but followed each other like beasts, as the shepherds 4 did of old time, saying how they would go conquer the Holy Land, and at last all came to nothing. In like wise these villains and poor people came to London, a hundred mile off, sixty mile, fifty mile, forty mile, and twenty mile off, and from all countries about London, but the most part came from the countries before named, and as they came they demanded ever for the king. The gentlemen of the countries, knights and squires, began to doubt, when they saw the people began to rebel; and though they were in doubt, it was good reason; for a less occasion they might have been affrayed. So the gentlemen drew together as well as they might.
The same day that these unhappy people of Kent were coming to London, there returned from Canterbury the king’s mother, princess of Wales, coming from her pilgrimage. She was in great jeopardy to have been lost, for these people came to her chare and dealt rudely with her, whereof the good lady was in great doubt lest they would have done some villany to her or to her damosels. Howbeit, God kept her, and she came in one day from Canterbury to London, for she never durst tarry by the way. The same time king Richard her son was at the Tower of London: there his mother found him, and with him there was the earl of Salisbury, the archbishop of Canterbury, sir Robert of Namur, the lord of Gommegnies and divers other, who were in doubt of these people that thus gathered together, and wist not what they demanded. This rebellion was well known in the king’s court, or any of these people began to stir out of their houses; but the king nor his council did provide no remedy therefor, which was great marvel. And to the intent that all lords and good people and such as would nothing but good should take ensample to correct them that be evil and rebellious, I shall shew you plainly all the matter, as it was.
Note 1. The true text is, ‘Mais ils n’avoient pas cette taille,’ ‘but they were not of that nature.’ The translator found the corruption ‘bataille’ for ‘taille.’
Note 2. Froissart says ‘le seigle, le retrait et la paille,’ ‘the rye, the bran and the straw.’ The translator’s French text had ‘le seigle, le retraict de la paille.’
Note 3. ‘Bien les trois pars,’ i. e. ‘three-fourths.’
Note 4. ‘Les pastoureaulx.’ The reference no doubt is to the Pastoureaux of 1320, who were destroyed at Aigues-Mortes when attempting to obtain a passage to the Holy Land.