by Holland, Tom
Yet still, long after the fall of Rome, a conviction that the only alternative to barbarism was the rule of a global emperor kept a tenacious hold on the imaginings of the Christian people. And not on those of the Christian people alone. From China to the Mediterranean, the citizens of great empires continued to do precisely as the ancient Romans had done, and see in the rule of an emperor the only conceivable image of the perfection of heaven. What other order, after all, could there possibly be? Only in the far western promontory of Eurasia, where there was nothing of an empire left but ghosts and spatchcocked imitations, was this question asked with any seriousness – and even then only after the passage of many centuries. Hence the full world-shaking impact of the events associated with Canossa. Changes had been set in train that would ultimately reach far beyond the bounds of western Europe: changes that are with us still.
To be sure, Gregory today may not enjoy the fame of a Luther, a Lenin, a Mao — but that reflects not his failure but rather the sheer scale of his achievement. It is the incomplete revolutions which are remembered; the fate of those that succeed is to end up being taken for granted. Gregory himself did not live to witness his ultimate victory – but the cause for which he fought was destined to establish itself as perhaps the defining characteristic of Western civilisation. That the world can be divided into church and state, and that these twin realms should exist distinct from each other: here are presumptions that the eleventh century made ‘fundamental to European society and culture, for the first time and permanently’. What had previously been merely an ideal would end up a given.
No wonder, then, as an eminent historian of this ‘first European revolution’ has pointed out, that ‘it is not easy for Europe’s children to remember that it might have been otherwise’. Even the recent influx into Western countries of sizeable populations from non-Christian cultures has barely served to jog the memory. Of Islam, for instance, it is often said that it has never had a Reformation – but more to the point might be to say that it has never had a Canossa. Certainly, to a pious Muslim, the notion that the political and religious spheres can be separated is a shocking one – as it was to many of Gregory’s opponents.
Not that it had ever remotely been Gregory’s own intention to banish God from an entire dimension of human affairs; but revolutions will invariably have unintended consequences. Even as the Church, from the second half of the eleventh century onwards, set about asserting its independence from outside interference by establishing its own laws, bureaucracy and income, so kings, in response, were prompted to do the same. ‘The heavens are the Lord’s heavens— but the earth He has given to the sons of men.’ So Henry IV’s son pronounced, answering a priest who had urged him not to hang a count under the walls of his own castle, for fear of provoking God’s wrath. It was in a similar spirit that the foundations of the modem Western state were laid, foundations largely bled of any religious dimension. A piquant irony: that the very concept of a secular society should ultimately have been due to the papacy. Voltaire and the First Amendment, multiculturalism and gay weddings: all have served as waymarks on the road from Canossa.
Yet to look forward from what has aptly been dubbed ‘the Papal Revolution’, and to insist upon its far-reaching consequences, is to beg an obvious question: whatever could have prompted so convulsive and fateful a transformation? Its origins, as specialists candidly acknowledge, ‘are still hotly debated’. When Gregory met with Henry at Canossa, the papacy had already been serving as a vehicle for radical change for almost three decades- and pressure to reform it had been building for a decade or so before that. What could possibly have been astir, then, during the early 1030s, capable of inspiring such a movement? The question is rendered all the more intriguing by a most suggestive coincidence: that the very years which witnessed the first stirrings of what would go on to become the Papal Revolution have been identified by many medievalists as the end- point of an earlier, and no less fateful, period of crisis. A crisis that was centred, however, not in the courts and basilicas of the mighty, but out in the interminable expanses of the countryside - and not in Germany or Italy, but in France. Here, from around 980 onwards, it has been argued, a violent ‘mutation’ took place, one that served to give birth, over the span of only a few decades, to almost everything that is today most popularly associated with the Middle Ages: castles, knights and all.
Admittedly, the precise scope and character of this upheaval is intensely controversial, with some scholars disputing that it even so much as happened, and others claiming that it was a decisive turning point for Western Europe as a whole. Indeed, in a period of history that hardly lacks for treacherous bogs, the question of what precisely happened in France during the final decades of the tenth century and the opening decades of the eleventh has ended up as perhaps the most treacherous of all. French historians, for whom the entire debate has become a somewhat wearisome fixture, tend to sum it up with a single phrase: ‘L’an mil’, they call it – ‘the year 1000’.
A most arresting title. Scholarly shorthand it may be—and yet the date sounds no less hauntingly for that. Or does it only seem so to us – we who have passed from the second Christian millennium into the third? Historians, ever concerned not to foist contemporary presumptions on to the past, have conventionally argued as much. Indeed, until a couple of decades ago, even those who made the case most exuberantly for a wholesale transformation of western Europe around the time of the Millennium were content to regard the year 1000 itself as having been one with no more inherent significance than, say, 1789 or 1914. That it lay slap bang in the middle of a period identified by many historians as the birth-pangs of a radically new order – this, sober scholars insisted, was a mere coincidence, and nothing more. Certainly, any notion that the date might have generated the kind of apocalyptic anxieties that we, in the approach to the year 2000, projected on to the prophecies of Nostradamus and the Millennium Bug was regarded as utterly ludicrous: a fantasy to be slapped down quite as mercilessly as outre theories about the pyramids or the Templars. ‘For the moment that one stops combating an entrenched historical error,’ as one eminent medievalist sighed with weary hauteur, ‘back it immediately springs to life.’
No doubt – and yet lay into a hydra too indiscriminately and there is always the risk that truths as well as errors may end up being put to the sword. A neck may twist, and coil and snake – and yet, for all that, not merit being severed. ‘The false terrors of the year one thousand’, as one recent book termed them, have tended to be dismissed as a febrile and flamboyant concoction of the nineteenth- century Romantics - and yet that was not wholly fair. Often -- surprisingly often, indeed - the myths about the first Millennium that twentieth-century historians set themselves to combat were of their own devising. A universal conviction that the world would end upon the very striking of the millennial hour; princes and peasants alike flocking to churches in panic as the fearful moment approached; an entire Christendom ‘frozen in utter paralysis’ – here were ‘false terrors’ indeed, grotesque and implausible straw men set up largely by the sceptics themselves. Not only were they distortions, in many cases, of what nineteenth-century historians had actually claimed; they were also, and infinitely more damagingly, distortions of the evidence that survived from the time of the Millennium itself.
To talk of ‘terrors’ alone, for instance, is to ignore the profound degree to which, for the wretched, for the poor, for the oppressed, the expectation of the world’s imminent end was bred not of fear but rather of hope, it comes, it comes, the Day of the Lord, like a thief in the night!’ A warning, certainly, but also a message of joy — and significant not only for its tone but for its timing. The man who delivered it, a monk from the Low Countries who in 1012 had been granted a spectacular vision of the world’s end by an archangel, no less, had not the slightest doubt that the Second Coming was at hand. That more than a decade had passed since the Millennium itself bothered him not a jot: for just as the ‘terrors of the y
ear 1000′ were not simply terrors, so also were they far from being confined to the year 1000 itself.
To be sure, the millennial anniversary of Christ’s birth was an obvious focus for apocalyptic expectations – but it was not the only, nor even the principal, one. Far from abating in the wake of its passing, anticipation of the Day of Judgement seems, if anything, only to have grown over the course of the succeeding thirty-three years—as why, indeed, should it not have done? For to the Christian people of that fateful era had been granted a privilege that appeared to them as awesome as it was terrible: ‘to pass the span of their earthly lives in the very decades marking the thousand-year anniversary of their divine Lord’s intervention into human history’. No wonder, then, ‘at the approach of the millennium of the Passion’, that anticipation of the Second Coming seems to have reached a fever pitch: for what was there, after all, in the entire span of human history, that could possibly compare for cosmic significance with Christ’s death, resurrection and ascension into heaven? Nothing – not even His birth. The true Millennium, then, was not the year 1000. Rather, it was the anniversary of Christ’s departure from the earth He had so fleetingly trodden. An anniversary that fell in or around the year 1033
Such arguments — that people were indeed gripped by an anticipation of the end days in the build-up to the Millennium, that it inspired in them a convulsive mixture of dread and hope, and that it reached a climax in the one-thousandth anniversary of the Resurrection – have ceased, over the past couple of decades, to rank as quite the heresies they previously were. Medievalists, like everyone else, have their fashions — and debate on the apocalyptic character of the year 1000 has recently been all the rage. No doubt, as critics have pointed out, the controversy owes much to timing: it can hardly be coincidence that it should have picked up such sudden pace over the years that immediately preceded and followed the year 2000. Yet this does not serve to debunk it. Historians will inevitably garner insights from the times in which they work. To live through the turning of a millennium is a chance that does not come along every day. What, then, could be more self-defeating than to close one’s eyes to the perspectives that such a once-in-a-thousand-years experience might provide?
Certainly, it would be vain of me to deny that this study of the first Christian Millennium has not been inspired, to a certain degree, by reflections upon the second. In particular, it has been informed by a dawning realisation that the move into a self-consciously new era is not at all how I had imagined it would be. Nervous as I was, in my more superstitious or dystopian moments, as to what the passage from 1999 to 2000 might bring, I had vaguely assumed that the world of the third millennium would feel brighter, more optimistic — younger even. But it does not.
I can remember, back when I was in my teens, and living in the shadow of the Cold War, praying that I would live to see the twenty- first century, and all of the world with me; but now, having crossed that particular threshold, and looking ahead to the future, I find that I am far more conscious than I ever was before of how infinitely and terrifyingly time stretches, and of how small, by comparison, the span of humanity’s existence is likely to prove. ‘Earth itself may endure, but it will not be humans who cope with the scorching of our planet by the dying sun; nor even, perhaps, with the exhaustion of Earth’s resources.’ So wrote Martin Rees, Britain’s Astronomer Royal, in a jeremiad cheerily titled Our Final Century: Will Civilisation Survive the Twenty- First Century?==
Far from having been inspired by any mood of fin de siecle angst, that book was in fact written in the immediate wake of the new millennium; nor, since its publication in 2003, does the mood of pessimism among leading scientists appear to have grown any lighter. When James Lovelock, the celebrated environmentalist, first read Rees’s book, he took it ‘as no more than a speculation among friends and nothing to lose sleep over’; a bare three years on, and he was gloomily confessing in his own book, The Revenge of Gaia, ‘I was so wrong.’ The current state of alarm about global warming being what it is, even people unfamiliar with Lovelock’s blood-curdling thesis that the world is on the verge of becoming effectively uninhabitable should be able to guess readily enough what prompted his volte-face. ‘Our future’, he has written memorably, if chillingly, ‘is like that of the passengers on a small pleasure boat sailing quietly above the Niagara Falls, not knowing that the engines are about to fail.’ And Lovelock’s best estimate as to precisely when climate change will send us all over the edge? Within twenty to thirty years: some time around, say, 2033.
More than a thousand years ago, a saintly abbot drew upon a very similar metaphor. The vessel that bore sinful humanity, he warned, was beset all around by a gathering storm surge: ‘perilous times are menacing us, and the world is threatened with its end’. That the abbot proved to be wrong does not offer us any reassurance that James Lovelock and his fellow prophets of calamitous climate change are necessarily wrong as well: for science, no doubt, can offer a more reliable guide to the future than the Bible has tended to do over the years. Though the fretful Christians of the tenth and eleventh centuries may appear remote to us, and remote all their presumptions and expectations, we in the West are never more recognisably their descendants than when we ponder whether our sins will end up the ruin of us. The sheer range of opinions on global warming, from those, like Lovelock, who fear the worst to those who dismiss it altogether; the spectacle of anxious and responsible people, perfectly convinced that the planet is indeed warming, nevertheless filling up their cars, heating their jiouses and taking cheap flights; the widespread popular presumption, often inchoate but no less genuine for that, that something, somehow, ought to be done: here are reflections, perhaps, that do indeed flicker and twist in a distant mirror. Certainly, the sensation of standing on the threshold of a new epoch (the reader may smile) has not been useless to the historian of the first Millennium.
The feeling that a new age has dawned will always serve to concentrate the mind. To leave a momentous anniversary behind is invariably to be made more sensitive to the very process of change. So it was, it seems to me, that concerns about global warming, despite the evidence for it having been in place for years, only really picked up pace with the new millennium. The same could be said of anxieties about other deep-rooted trends: the growth in tensions between Islam and the West, for instance, or the rise of China. So too, back in the 1030s, this book argues, men and women who felt themselves to have emerged from one order of time into another could not help but suddenly be aware of how strangely and disconcertingly the future now seemed to stretch ahead of them. For a long while, the notion that the world would be brought to an end, that Christ would come again, that a new Jerusalem would descend from the heavens, had been a kind of answer. With the disappointment of that expectation, the Christian people of western Europe found themselves with no choice but to arrive at solutions bred of their own restlessness and ingenuity: to set to the heroic task of building a heavenly Jerusalem on earth themselves.
The story of how they set about this, and of how a new society, and a new Christendom, came to be raised amid all the turmoil of the age is as remarkable and momentous as any in history—and one that must inevitably possess a certain epic sweep. A revolution such as the eleventh century witnessed, after all, can only truly be understood in the context of the order that it superseded. So it is that the narrative of this book reaches far back in time: to the very origins of the ideal of a Christian empire. The reader will be taken on a journey that embraces both the ruin of the pax Romana and the attempts, lasting many centuries, to exhume it; will read of a continent ravaged by invasion, social collapse, and the ethos of the protection racket; will trace the invention of knighthood, the birth of heresy and the raising of the earliest castles; will follow the deeds of caliphs, Viking sea kings and abbots.
Above all, however, this is a book about how an anticipation of the end of days led to a new beginning: for seen from our own perspective, the road to modernity stretches clearl
y from the first Millennium onwards, marked by abrupt shifts and turns, to be sure, but unriven by any total catastrophe such as separates the year 1000 from antiquity. Though it might sometimes appear an unsettling reflection, the monks, warriors and serfs of the eleventh century can be reckoned our direct ancestors in a way that the peoples of earlier ages never were. Millennium, in short, is about the most significant departure point in Western history: the start of a journey that perhaps, in the final reckoning, only a true apocalypse will serve to cut short.
Europe in the year 1000
‘But do not ignore this fact, beloved, that with the Lord one day is like a thousand years, and a thousand years are like one day.’
Peter 3.8
The Faith is Europe. And Europe is the Faith.’
