Peace and Truce of God

Account 1

Following the example of my predecessors, I, Gunbald, archbishop of Bordeaux, called together the bishops of my diocese in a synod at Charroux, and we, assembled there in the name of God, made the following decrees:1.Anathema against those who break into churches. If anyone breaks into or robs a church, he shall be anathema unless he makes satisfaction.

2. Anathema against those who rob the poor. If anyone robs a peasant or any other poor person of a sheep, ox, ass, cow, goat, or pig, he shall be anathema unless he makes satisfaction.

3. Anathema against those who injure clergymen. If anyone attacks, seizes, or beats a priest, deacon, or any other clergyman, who is not bearing arms (shield, sword, coat of mail, or helmet), but is going along peacefully or staying in the house, the sacrilegious person shall be excommuncated and cut off from the church, unless he makes satisfaction, or unless the bishop discovers that the clergyman brought it upon himself by his own fault.

Account 2

Drogo, bishop of Terouanne, and count Baldwin [of Hainault] have established this peace with the cooperation of the clergy and people of the land.

Dearest brothers in the Lord, these are the conditions which you must observe during the time of the peace which is commonly called the truce of God, and which begins with sunset on Wednesday and lasts until sunrise on Monday.

1. During those four days and five nights no man or woman shall assault, wound, or slay another, or attack, seize, or destroy a castle, burg, or villa, by craft or by violence.

2. If anyone violates this peace and disobeys these commands of ours, he shall be exiled for thirty years as a penance, and before he leaves the bishopric he shall make compensation for the injury which he committed. Otherwise he shall be excommunicated by the Lord God and excluded from all Christian fellowship.

3. All who associate with him in any way, who give him advice or aid, or hold converse with him, unless it be to advise him to do penance and to leave the bishopric, shall be under excommunication until they have made satisfaction.

4. If any violator of the peace shall fall sick and die before he completes his penance, no Christian shall visit him or move his body from the place where it lay, or receive any of his possessions.

5. In addition, brethren, you should observe the peace in regard to lands and animals and all things that can be possessed. If anyone takes from another an animal, a coin, or a garment, during the days of the truce, he shall be excommunicated unless he makes satisfaction. If he desires to make satisfaction for his crime he shall first restore the thing which he stole or its value in money,and shall do penance for seven years within the bishopric. If he should die before he makes satisfaction and completes his penance, his body shall not be buried or removed from the place where it lay, unless his family shall make satisfaction for him to the person whom he injured.

6. During the days of the peace, no one shall make a hostile expedition on horseback, except when summoned by the count; and all who go with the count shall take for their support only as much as is necessary for themselves and their horses.

7. All merchants and other men who pass through your territory from other lands shall have peace from you.

8. You shall also keep this peace every day of the week from the beginning of Advent to the octave of Epiphany and from the beginning of Lent to the octave of Easter, and from the feast of Rogations [the Monday before Ascension Day] to the octave of Pentecost.

9. We command all priests on feast days and Sundays to pray for all who keep the peace, and to curse all who violate it or support its violators.

10. If anyone has been accused of violating the peace and denies the charge, he shall take the communion and undergo the ordeal of hot iron. If he is found guilty, he shall do penance within the bishopric for seven years.

一 文獻出處

Brian Tierney, ed.,Sources of Medieval History,Vol.1,New York, 1970, pp.114-116.

二 文獻導讀

10世紀末，在以法國為主的西歐大陸，教會發起了“上帝之和平與休戰”運動，旨在限制封建騎士的暴力行為，得到一些世俗貴族的支持。

這一運動的產生并非是偶然的。9~10世紀的西歐不僅經濟文化落后，而且政治分裂，戰爭頻仍，社會秩序混亂。由于王權孱弱，各地封建主紛紛修筑城堡，相互爭斗，并且為爭奪領地和附庸而爆發私戰。當時，封建騎士對社會危害最為嚴重。他們目不識丁，尚武斗狠，以戰爭為職業。騎士間的沖突不是依靠國王的司法來仲裁的，而是通過相互間的決斗來定奪的。他們掠奪成性，教堂、教士、商人、農民等常常成為騎士爭戰和搶劫的犧牲品。

在中世紀的西歐，基督教雖然與世俗政權有著權益之爭，但它素來就是公共政治秩序的維護者，也是封建王權的支持者。為了獲享既得的封建權益，拓展神權，控制各階層人的思想取向和行為方式，基督教反對分裂割據和封建混戰。面對整個社會動蕩紛爭的混亂局面，在世俗中央政權無法維持社會和平和正常秩序的情況下，基督教擔負起了制止爭戰、維持和平的歷史使命。基督教會發起“上帝之和平與休戰”運動也具有特定的動機。在經濟上，教會希望借此保護教會財產和教士的人身安全，也保護向教會繳納地租和什一稅的農民、商人的人身和財產安全。994年和1025年，馬孔地區的主教舉行和平集會，其主要目的就是反對奧托·歸拉姆伯爵對教會領地的權利要求，特別是對屬于克呂尼修道院等的較大修道院的土地的侵奪。而在政治上，隨著封建化的加深，高級教士常常成為國王和大貴族的封建附庸而被其控制，教會欲通過此舉來擺脫世俗政權對教會事務的干預與控制，樹立教會維護秩序、和平與公正的“普世主義”的崇高形象。

當時，逐漸展開的“克呂尼改革”不斷地克服教會封建化和世俗化的傾向，為教會發起“上帝之和平與休戰”運動提供了有利條件。而世俗君主和封建大貴族的支持，也使得這個運動得以順利拓展。“上帝之和平與休戰”運動發端于法國南部和中部地區，然后逐漸向法國的西部、東部和北部地區延伸。從987年到994年，在法國南部勒皮主教區、阿奎丹夏洛主教區、納爾旁主教區、里摩日和安瑟的主教區，主教、修道院院長等都舉行了和平集會。一般認為989年的夏洛宗教會議是這一運動的發端。

本書所選的文獻記載之一，就是夏洛宗教會議做出的“上帝之和平與休戰”（Peace and Truce of God from the synod at Charroux）的規定。在規定中，大主教貢巴德以上帝的名義宣布了三條和平法令：譴責襲擊教堂、搶劫教會財產的人；譴責搶劫農民或其他窮人的人；譴責那些傷害教士的人。同時他還以革除教籍的懲罰相警告。文獻記載之二則是1063年法國北部泰勞勒主教區對世俗貴族所頒的有關“上帝之休戰”（Truce of God —Bishopric of Terouanne）的規定。德洛哥主教與著名的佛蘭德爾和海勞特伯爵巴爾德溫（即著名的“征服者威廉”的岳父）約定，在各自的管轄區域內在特定的時間禁止戰爭，維持和平，并對違反者實施嚴厲的懲罰，包括開除教籍和實施“神裁判法”。

“上帝之和平與休戰”運動在一定程度上限制了中古早期西歐封建貴族的私戰和騎士的暴力活動，在教會和修道院周圍地區建立了社會需要的最低限度的和平與安全，使西歐的社會秩序有所好轉，從而為西歐的經濟復興創造了有利條件。同時，該運動增強了主教權力，從而也提高了教會的權威，為11世紀后期的教會改革與神權拓展提供了重要條件。

三 延伸閱讀

Duby,G.,France in the Middle Ages,Massachusetts,1991.

Gies,F.,The Knight in History,New York,1984.

Head, T. F., and A. Landes,The Peace of God:Social Violence and Religious Response in France Around the Year 1000,Ithaca,1992.