The 1381 Peasants Revolt remains one of the most cataclysmic and inspiring events in British history. While in the immediate it was defeated, it sounded a death knell to a feudal system already rotten and decaying, and hastened social change in England, as well as inspiring 6 centuries of agitators, activists, rebels, socialists, anarchists, liberals communists, democrats and many more. Much of it can be read to support a number of conflicting political ideologies, and often is.
At its heart the Revolt pushed to the fore a character of who it can fairly be said that probably no other person has such historical significance while so little actually known or proven fact can be definitely stated about him. School and motorways can be named after him, but his name may not even have been his real name. Wat Tyler remains an enigma, a fascinating glimpse of a personality, thrust to the head of a fierce rebellion, articulating demands so radical they get you spied on by Special Branch even today, then cut down by royal servants and slaughtered.
The basic facts behind the Peasants’ Revolt are well known. An English government (dominated by an aristocratic and clerical coterie around king Edward III and his grand-son Richard II), tries to levy three poll taxes to raise more money to fight their pointless dynastic and genocidal hundred years war in France. Those living on the south coast notice that all this cash doesn’t seem to contribute anything towards coastal defence as French raiders regularly swan up and take revenge on the nearest English without much response from the rich or their lackeys. A large section of the English rural population in the south of England, already decimated by the Black Death 30 years before, and enraged by subsequent attempts to keep wages and social mobility down by law and force, reacts to the blatant attempt to get the poor to pay more of their meagre resources to fund the rich’s adventures in blood, by rising up, refusing to pay and killing or deriving out the tax collectors. Huge armies of angry peasants march on London, having first raided the homes of the rich and the local monasteries to destroy the manor rolls that record their ‘feudal obligations’ (the unpaid work they had to do for their landlords) and the levels of rent and tax they were liable for. A general agreement is reached that feudalism itself has to go. A stroppy London populace also rebels, opens the gates to the rebels, and a number of the upper class directors of Late 14th Century England PLC are seized and put to death; some racist twats also attack foreign workers in London, because there’s always a fucking Brexiter in the mix. In terror for their lives, the king and his remaining advisers meet the rebels at Mile End and lyingly promise to grant all the demands of the rebels, signing charters to this effect, but have as much intent to keep their word as, say, councillors and big building contractors have of honouring promises to the residents of council tower blocks. Shortly after many of the rebels then leave happily for home, the core leadership of the revolt met the king again, and Wat Tyler pushes for even more concessions, going beyond even the massive aim of abolishing feudalism and proposes to abolish all classes and religious hierarchy apart from the king himself. He’s stabbed, butchered and the young king cleverly persuades the rebels to not react by killing him and his gang. Because of the holy fucking reverence people held the king in the peasants don’t kill him out of hand, which they will regret, because immediately he can Richard II orders them rounded up; hundreds, perhaps 3000, are executed or killed out of hand, and the king goes back on everything that was sworn, telling the poor to get back to the land and work because that’s where they will be forever, in their place. Sadly for him he doesn’t live long enough to see that the revolt does in fact herald huge change because the ruling class realise you can’t keep stuffing shit in people’s mouths because they will spit it in your face. So the Revolt does bring about something of the aims of the mass of its participants; we’re still waiting and fighting for the classless society bit, Wat, but this time we really will not exclude the monarchy from the chop.
So who was Wat Tyler?
As Paul Foot said about him, “Wat Tyler, about whom, to his enormous credit, we know absolutely nothing. We don’t know what he looked like, we don’t know what he did for a living, we don’t know anything about him save that he led the biggest rising of ordinary people in Britain before Oliver Cromwell.”
Guesses and assertions on scanty evidence have abounded through the centuries… As Tyler seemed around forty when he was killed, he was likely born about 1340. One document suggested that as a young man he lived in Colchester. It has been suggested that during this time he became a follower of radical priest John Ball. He may have fought in the Hundred Years War and worked for Richard Lyons, one of the sergeant-at-arms of Edward III. By the 1370s Tyler was living in Maidstone, Kent.
Tyler is sometimes conflated with one John Tyler, an actual tiler working in Dartford, Kent, whose action was one of the sparks for the uprising there. Poll tax collectors were ordered to drum up as much cash as possible, including by checking the age of young girls, as they were exempt from paying the tax – by measuring pubic hair. The opportunity for sexual assaults by these nasty and unscrupulous men being obvious. A little like UKIP’s failed general election to enforce checks on muslim girls returning from abroad for Female Genital Mutilation, only this policy actually happened. Happily John Legge, who drew up this policy, would by be killed in London by rebels a few days later. Maybe Farage and Nuttall should be drawing up wills.
John Tiler’s house was visited by assessors, who
‘had gone to the house of one John Tyler and commanded of his wife the payment of the poll tax on behalf of herself, her husband and her daughter. She refused to pay for her daughter, as not being of age, and the collector thereupon seized the daughter, declaring he would discover if this were true.’
‘Neighbours came running in, and John Tyler, being at work in the same town tiling of an house when he heard thereof, caught his lathing staff in his hand and ran reeking home, where, reasoning with the collector, who made him so bold, the collector answered with stout words and strake at the tiler. Whereupon the tiler, avoiding the blow, smote the collector with the lathing staff that the brains flew out of his head, wherethrough great noise arose in the streets and the poor people, being glad, everyone prepared to support the said John Tyler.’
This account is sometimes repeated but attributing the killing of the collector’s death to WAT Tyler. It seems though that this story may date only from John Stowe’s account in the 17th century. At least one chronicle written a few years after 1381 (John Trevisa’s World History, c. 1390) ‘refers to John Tiler, leader of the peasants’. So perhaps it was the same man… perhaps two people of similar names shoved together by history. It’s unlikely we will ever be certain. The mystic cockney communist William Blake was inspired by the story to illustrate it in an engraving (see the picture above this post), in 18th century dress!
Wat Tyler was elected leader of the Kentish peasant army in Maidstone, as John Ball was freed from prison by armed rebels. Ball, an unfrocked radical priest, had been imprisoned for preaching subversion, and immediately joined the revolt’s leadership. As Charles Poulsen, the author of The English Rebels (1984) has pointed out, it was important for the peasants to be led by a religious figure: “For some twenty years he had wandered the country as a kind of Christian agitator, denouncing the rich and their exploitation of the poor, calling for social justice and freeman and a society based on fraternity and the equality of all people.” John Ball was needed as their leader because as a priest, he had access to the word of God. “John Ball quickly assumed his place as the theoretician of the rising and its spiritual father. Whatever the masses thought of the temporal Church, they all considered themselves to be good Catholics.”
Whether or not he had personally bashed out the brains of a poll tax collector, Tyler was either well known and respected, or very quickly recognised as being intelligent and organised, since within days of a huge army of peasant rebels gathering in Kent he had been elected leader of the Kentish contingent: some 70,000 strong by contemporary accounts. Soon he was heading the march on London.
“His ability as leader, organiser and spokesman is clearly revealed throughout the revolt, while his standing among the rebel commons was proved by the immediate acceptance of his captaincy, not only in Kent and Essex, but in Suffolk, Cambridgeshire, Norfolk, and even farther afield; while the strength and vigour of his personality impressed itself even on the unwilling recorders of his work.” (Reg Groves) Charles Oman, the author of The Great Revolt of 1381 (1906) claims that the main reason that Wat Tyler became the leader of the revolt was because he was a man with military experience and knew how to establish authority over a mob. However, a mob is often capable of establishing authority over itself. Tyler is recognised by even the ardent anti-peasant chroniclers as being cunning and able to make practical tactical and strategic decisions which people carried out because they made sense.
It had also been speculated that Tyler was a member of a pre-revolt underground network, sometimes called the ‘Great Society’; linked individuals and groups who shared a radical and subversive vision of a world without the hierarchies, class divisions and poverty medieval peasants endured. John Ball had been preaching a form of classless communism for several years; he was hardly unique in dreaming of a better world. Such networks are known to have existed around this time among heretical religious sects; it is hardly impossible that political groups also operated clandestinely (in fact heretical sects may well have influenced Ball and other social radicals, as millenarian theological ideas often described the coming rule of Jesus on earth in terms of a classless paradise with no suffering, poverty, work…)
We don’t know, though we can suspect, and if we have spent time in radical groups plotting social change ourselves we like to believe… Paul Foot clearly liked to think of the rebels being led by a group very like his own Socialist Workers Party: “Through Hertfordshire and Buckinghamshire, Bedfordshire, Suffolk, Cambridgeshire, Norfolk, even Lincolnshire, there were peasants meeting together in the villages. Representatives had been previously appointed and marked down. We know that because when John Ball was released from prison in Maidstone he wrote and sent a series of letters. Only two or three have come down to us, but the letters are direct, like Party circulars mobilising the membership. They are to Jack So-and-so, get out there and get the people out. You there, John this or Wat that, go for this particular landlord, or for that particular set of manorial rolls.”
Ball for certain, and, as far as we know, Tyler were not among the Kentish rebels who had sailed across the Thames on June 2nd and held a 2-day conference with Essex rebels at which the plans to march on London had to have been drawn up (though it is possible Tyler was there). A collective leadership did arise, either from people with a rebellious past, or maybe just people with a quick mind. Despite Paul Foot’s back-projection of a form of democratic centralism at work in the woods and fields, it is more likely that there were underground networks, but that they were autonomous, making links, yes, but organising themselves without orders from some committee. Authority was granted to individuals to command the large armies that converged on London in June 1381, but the unknown number of years of grassroots agitation, discussion of ideas, preaching, maybe swearing oaths, can only really have been done voluntarily and in secret, which means either a cell structure, or self-directed local groups. It is also possible that all this was done within a few weeks, not years, because spontaneous self-organisation is possible; more likely the immediate upsurge was based on some period of subversive rumblings.
Tyler is reported to have articulated the peasants’ view that they were acting lawfully and were not out to completely expropriate the wealthy. He is said to have told a crowd: “Remember, we come not as thieves and robbers. We come seeking social justice.” Many of the rebels obeyed a strict moral code, self-imposed as far we can tell, not to steal the wealth of the rich and the church, though much was destroyed deliberately. Some who broke this code were put to death.
Henry Knighton records: “The rebels returned to the New Temple which belonged to the prior of Clerkenwell… and tore up with their axes all the church books, charters and records discovered in the chests and burnt them… One of the criminals chose a fine piece of silver and hid it in his lap; when his fellows saw him carrying it, they threw him, together with his prize, into the fire, saying they were lovers of truth and justice, not robbers and thieves.” In their own terms this reflects a belief that their actions were justified, and they could show the moral rightness of their cause by not breaking god’s commandment not to steal; though it is worth commenting that as with all uprisings and riots there will be different crowds with different agendas, and events can reflect many diverse motivations which appear part of the same movement, while having contradictions and internal conflicts.
Wat Tyler himself illustrates this, since while the majority of the rebels seem to have desired merely an end to the poll tax, or the end of feudal duties, or other definite ends, he is quoted as demanding a more fundamental program.
The Mile End meeting between king Richard and the rebel leaders, where the king ‘gave in’ and signed their charters, took place on June 14th. Large numbers of rebels then began to march home, thinking that was it. The following day, a second meeting between the king & the peasant rebels took place, at Smithfield, the great open space north of the City of London, famed for animal slaughter and the ritual execution of dissidents. The remaining rebels may not have trusted the king, and called him to come and give further assurances. At this meeting, Wat Tyler argued for equality for all under the king, the church’s wealth to be distributed among the poor, an end to men being outlawed:
“Then the King caused a proclamation to be made that all the commons of the country who were still in London should come to Smithfield, to meet him there; and so they did.
And when the King and his train had arrived there they turned into the Eastern meadow in front of St. Bartholomew’s, which is a house of canons: and the commons arrayed themselves on the west side in great battles. At this moment the Mayor of London, William Walworth, came up, and the King bade him go to the commons, and make their chieftain come to him. And when he was summoned by the Mayor, by the name of Wat Tighler of Maidstone, he came to the King with great confidence, mounted on a little horse, that the commons might see him. And he dismounted, holding in his hand a dagger which he had taken from another man, and when he had dismounted he half bent his knee, and then took the King by the hand, and shook his arm forcibly and roughly, saying to him, “Brother, be of good comfort and joyful, for you shall have, in the fortnight that is to come, praise from the commons even more than you have yet had, and we shall be good companions.” And the King said to Walter, “Why will you not go back to your own country?” But the other answered, with a great oath, that neither he nor his fellows would depart until they had got their charter such as they wished to have it, and had certain points rehearsed and added to their charter which they wished to demand. And he said in a threatening fashion that the lords of the realm would rue it bitterly if these points were not settled to their pleasure. Then the King asked him what were the points which he wished to have revised, and he should have them freely, without contradiction, written out and sealed. Thereupon the said Walter rehearsed the points which were to be demanded; and he asked that there should be no law within the realm save the law of Winchester, and that from henceforth there should be no outlawry in any process of law, and that no lord should have lordship save civilly, and that there should be equality among all people save only the King, and that the goods of Holy Church should not remain in the hands of the religious, nor of parsons and vicars, and other churchmen; but that clergy already in possession should have a sufficient sustenance from the endowments, and the rest of the goods should be divided among the people of the parish. And he demanded that there should be only one bishop in England and only one prelate, and all the lands and tenements now held by them should be confiscated, and divided among the commons, only reserving for them a reasonable sustenance. And he demanded 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. To this the King gave an easy answer, and said that he should have all that he could fairly grant, reserving only for himself the regality of his crown. And then he bade him go back to his home, without making further delay.”
As the king dithered, clearly reluctant to agree this even if he meant to renege later, there was a scuffle & Tyler was stabbed by the Lord Mayor, William Walworth.
“During all this time that the King was speaking, no lord or counsellor dared or wished to give answer to the commons in any place save the King himself. Presently Wat Tighler, in the presence of the King, sent for a flagon of water to rinse his mouth, because of the great heat that he was in, and when it was brought he rinsed his mouth in a very rude and disgusting fashion before the King’s face. And then he made them bring him a jug of beer, and drank a great draught, and then, in the presence of the King, climbed on his horse again. At this time a certain valet from Kent, who was among the King’s retinue, asked that the said Walter, the chief of the commons, might be pointed out to him. And when he saw him, he said aloud that he knew him for the greatest thief and robber in all Kent…. And for these words Watt tried to strike him with his dagger, and would have slain him in the King’s presence; but because he strove so to do, the Mayor of London, William Walworth, reasoned with the said Watt for his violent behaviour and despite, done in the King’s presence, and arrested him. And because he arrested him, he said Watt stabbed the Mayor with his dagger in the stomach in great wrath. But, as it pleased God, the Mayor was wearing armour and took no harm, but like a hardy and vigorous man drew his cutlass, and struck back at the said Watt, and gave him a deep cut on the neck, and then a great cut on the head. And during this scuffle one of the King’s household drew his sword, and ran Watt two or three times through the body, mortally wounding him.”
To prevent the rebels massacring them for the murder of Tyler, the king promised them all their demands if they would go home…Tyler meanwhile, carried wounded to Bart’s Hospital, was seized by Walworth & beheaded in Smithfield.
“[The king] spurred his horse, crying to the commons to avenge him, and the horse carried him some four score paces, and then he fell to the ground half dead. And when the commons saw him fall, and knew not how for certain it was, they began to bend their bows and to shoot, wherefore the King himself spurred his horse, and rode out to them, commanding them that they should all come to him to Clerkenwell Fields.
Meanwhile the Mayor of London rode as hastily as he could back to the City, and commanded those who were in charge of the twenty four wards to make proclamation round their wards, that every man should arm himself as quickly as he could, and come to the King in St. John’s Fields, where were the commons, to aid the King, for he was in great trouble and necessity…. And presently the aldermen came to him in a body, bringing with them their wardens, and the wards arrayed in bands, a fine company of well-armed folks in great strength. And they enveloped the commons like sheep within a pen, and after that the Mayor had set the wardens of the city on their way to the King, he returned with a company of lances to Smithfield, to make an end of the captain of the commons. And when he came to Smithfield he found not there the said captain Watt Tighler, at which he marvelled much, and asked what was become of the traitor. And it was told him that he had been carried by some of the commons to the hospital for poor folks by St. Bartholomew’s, and was put to bed in the chamber of the master of the hospital. And the Mayor went thither and found him, and had him carried out to the middle of Smithfield, in presence of his fellows, and there beheaded. And thus ended his wretched life. But the Mayor had his head set on a pole and borne before him to the King, who still abode in the Fields. And when the King saw the head he had it brought near him to abash the commons, and thanked the Mayor greatly for what he had done. And when the commons saw that their chieftain, Watt Tyler, was dead in such a manner, they fell to the ground there among the wheat, like beaten men, imploring the King for mercy for their misdeeds. And the King benevolently granted them mercy, and most of them took to flight. But the King ordained two knights to conduct the rest of them, namely the Kentishmen, through London, and over London Bridge, without doing them harm, so that each of them could go to his own home.”
So king Richard II led many of the remaining peasants, to nearby Clerkenwell Fields, where they were then surrounded by royal troops. After days of disorder and rebels imposing their will on the authorities, the government now had the upper hand, and hundreds of executions followed…
“Afterwards the King sent out his messengers into divers parts, to capture the malefactors and put them to death. And many were taken and hanged at London, and they set up many gallows around the City of London, and in other cities and boroughs of the south country. At last, as it pleased God, the King seeing that too many of his liege subjects would be undone, and too much blood split, took pity in his heart, and granted them all pardon, on condition that they should never rise again, under pain of losing life or members, and that each of them should get his charter of pardon, and pay the King as fee for his seal twenty shillings, to make him rich. And so finished this wicked war.”
The promises to the rebels were now so exposed as so many empty words, and a vicious repression was launched against the scum who had dared to question their place and even worse dared to act upon it and deprived a few rich plutocrats of their heads.
“Every home in London was visited by the forces of the king and asked to swear an oath of allegiance on pain of death. John Ball was half-hanged, disembowelled while still alive, hanged again and drawn at St Albans. John Rawe, Jack Straw, John Sherwin of Sussex, William Grindcobbe in St Albans, all of them were executed in one way or another after varying forms of resistance in different towns.
William Grindcobbe from St Albans was arrested, imprisoned, and told that he would be killed unless he went back and told the insurgents to lay down their arms. He agreed to go back, and spoke to some 100-150 armed men at St Albans. He told them on no account to lay down their arms, to continue the struggle – and he was taken from behind while he was speaking and executed. Such was the spirit of the Peasants’ Revolt.” (Paul Foot)
So the sun set on both the largest mass movement for social change that England witnessed in the middle ages, and the lives of the radicals who briefly challenged the whole idea of order and hierarchy. Tyler remains a mysterious figure, like a bright light shining in a dense fog. John Ball too, a comet of brilliant love and rage which can be hidden by death – but you know it’s coming round again. Because he expresses eternal ideas, the kernel of which we struggle with today: why should any live off the labour of others? Why should anyone be in power over us? Why can’t we work together for the good of all and not for profit and self-enrichment? How can we ourselves change this situation?
Sorry to nick this next bit so directly from Paul Foot, with all our reservations about him he had a proper way with words; at the end of a talk about Tyler, Ball and the Revolt, he links it so well to the future that we will give the last words to him (ok, in reality the hard work was done by William Morris). Yes we know Foot was in the fucking SWP and we don’t support them at all. William Morris’s Dream of John Ball is well worth a read though.
“In 1881, one hundred years ago, inspired by the celebrations of the 500th anniversary of the Peasants’ Revolt, William Morris, a great socialist writer, grappled with this same idea. We do have something in common with what John Ball and Wat Tyler were doing in 1381. How could William Morris, with his enormous writing powers, try to bridge the gap for the socialists of his time? He did it in a really very brilliant piece of writing. It took him a long time to do it, and didn’t in fact appear until 1885.
He imagined himself or somebody like himself, a socialist in 1881, being plunged back into the villages of Kent in 1381, beating off the barons and the nobles. He describes John Ball coming to a village – probably the best description there is, better than the chronicles themselves because William Morris really went into it and found out about it.
At the end of the piece, which is called The Dream of John Ball, this man, who has all this experience of 500 years after 1381, has a long discussion with John Ball about what will happen. John Ball says, in effect, that he knows the revolt is going to fail, but asks what is going to happen after that? When, he asks, is his dream of all people living in common and sharing everything and there not being any vassals or lords going to come about?
Morris replies sadly that it won’t come for 500 years at least.
Not surprisingly, John Ball gets a bit depressed about that. He reminds his guest that he is marching to certain defeat and execution, and asks: For what? Is it worth it?
Here is the reply:
‘John Ball, be of good cheer, for once more thou knowest as I know that the fellowship of man shall endure, however many tribulations it may have to wear through. It may well be that this bright day of summer, which is now dawning upon us, is no image of the beginning of the day that shall be – but rather shall that day dawn be cold and grey and surly, and yet, by its light shall men see things as they verily are, and, no longer enchanted by the gleam of the moon and the glamour of the dream-tide, by such grey light shall wise men and valiant souls see the remedy and deal with it, a real thing that may be touched and handled and no glory of the heavens to be worshipped from afar off.
‘And what shall it be, as I told thee before, save that men shall be determined to be free, yea free as thou wouldst have them, when thine hope rises the highest and thou arte thinking, not of the king’s uncles and poll-grote bailiffs and the villeinage of Essex, but of the end of it all, when men shall have the fruits of the earth and the fruits of the earth and the fruits of their toil thereon without money and without price. That time shall come, John Ball, when that dream of thine shall this one day be, shall be a thing that man shall talk of soberly, and as a thing soon to come about as even with thee they talk of the villeins becoming tenants paying their lord quit-rent.
‘Therefore hast thou done well to hope it, and thy name shall abide by thy hope in those days to come, and thou shalt not be forgotten.’
It’s coming sometime. Get out there and sharpen the scythes, companeros/as…
Some excerpts were nicked from This Bright Day of Summer, by Paul Foot
Read William Morris’s A Dream of John Ball
An entry in the
2017 London Rebel History Calendar – check it out online.
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