SERFDOM IN EUROPE DURING THE MIDDLE AGES

Primary Sources

Louis the Pious:

Duties of the Coloni, 817 CE
C.13. As to the coloni, they either serve as serfs of the Church or make some kind of fixed payment: this is the
agrarian tax according to the opinion of the steward. The steward sees to it that each gives according to what he
has; out of thirty muids he gives three muids, and each pays pascuarium according to the custom of the district.
He is to plough, sow, enclose, harvest, haul, and put away the crops from the regular enclosures---which are
four ten-foot measuring rods in width and forty in length. He is to enclose, reap, gather, and put away one
arpent in meadow. Every colonus ought to collect and put away corn to the value of a triens for seed. He is to
plant, enclose, dig up, extend, prune, and collect the harvest of the vineyards. They each pay ten bundles of flax.
Four hens they must pay also. They give palfreys or go where they are ordered. They do carriage service with a
cart up to fifty leagues; to go further is not expected. They are assigned to the demesne houses, haylofts, farms;
they have a reasonable amount of land for earning the tax, and when necessary they pay it in a lump sum.

Sources: J. P. Migne, Patrologiae Cursus Completus, (Paris, 1862), Vol. XCVII, p. 412, reprinted in Roy C. Cave & Herbert H.
Coulson, A Source Book for Medieval Economic History, (New York: The Bruce Publishing Co., 1936; reprint ed., New York: Biblo
& Tannen, 1965), p. 28.

Remission of a Day's Service, 932

The diminishing of the boon work of serfs was a laudable thing at a period when their treatment was not
universally good. It was a recognized fact that serfs of the Church had fairer treatment accorded them than was
customary with secular lords.

[Halsall Note: The above comment from Roy C. Cave & Herbert H. Coulson, that the Church treated serfs
more fairly, would not be accepted by many historians. The much greater ability of ecclesiastical institutions to
keep good written records, and their institutional longevity compared to most noble families, meant that
dependent peasants might have far less room to escape imposed obligations.]

While Lord Rotaud the seneschal and Hascerus the deacon and other brethren fighting for God were at the
monastery of Stavelot, a certain steward of ours named Remigius and another man named Geroard, beseeching
our clemency, came to us and asked that we would release certain of our men resident in Xhoris from the heavy
burden of servitude, both for the remedy of our soul and so that they could serve our successors better. From
this day forward, therefore, we grant to them and their sons and their descendants every week the remission of
one day's work just as they have asked us. And so that this gift may remain firm and stable and may be
perpetually kept we have ordered this charter to be written and have confirmed it with our hand and we wish
that it be perpetually observed.

Witnesses, etc.

Source: Jos. Halkin & C. G. Roland, eds., Recueil des Chartes de l'Abbaye de Stavelot-Malmedy, (Brussels: Acadmie Royale de
Belgique, 1909), p. 141; reprinted in Roy C. Cave & Herbert H. Coulson, A Source Book for Medieval Economic History,
(Milwaukee: The Bruce Publishing Co., 1936; reprint ed., New York: Biblo & Tannen, 1965), pp. 294-295.
 Gebhard, Bishop of Constance:
Allocation of Serfs to Crafts, 990 CE
On the episcopal domain of Gebhard, Bishop of Constance, encouragement was given to the serfs to learn
crafts which would be of advantage to those dependent on the estate for their existence.

After this he called his serfs together and chose the best among them and declared that they should be cooks and
millers, victuallers and fullers, cobblers and gardeners, carpenters and masters of every craft, and he decreed
that, on the day on which they took care of the brethren, they should be refreshed with the bread of the brethren,
for the laborer is worthy of his hire. Moreover in order that they might work for their masters with a good will
he added a gift of this kind, namely, that, if any of them, or of their successors, who is of their stock, should die,
their goods should not be confiscated but their heirs might take the whole of the inheritance: but if any one of
another family should succeed, he shall be deprived of this gift.

Sources: From: Gustave Fagniez, ed., Documents Relatifs l'Histoire de l'Industrie et du Commerce en France, (Paris: Alphonse
Picard et Fils, 1898), Vol. I, pp. 107-108; reprinted in Roy C. Cave & Herbert H. Coulson, eds., A Source Book for Medieval
Economic History, (Milwaukee: The Bruce Publishing Co., 1936; reprint ed., New York: Biblo & Tannen, 1965), pp. 235-236.

Grant of Freedom to a Betrothed Serf, 1059

Another example of the conditional type of freedom sometimes granted from a religious motive is afforded by
this excerpt. The juridical rights of full citizenship often associated with freedmen on monastic and royal
domains accompanied this grant.

Scripture teaches that we should redeem our sins by charity: as was spoken by Tobias,"Alms shall be a great
confidence before God," etc. And the Saviour in the Gospel:"Give alms and all things are clean unto you."
Wherefore I, Frederick, by the grace of God, Duke of Lothier, in love of God and Christ, have given to the altar
of the holy confessor, Saint Trond, among other things, a certain female serf, Imma by name, betrothed to a
certain Azelino of Stayen, at the request of Adelard the abbot, so that her freedom might bring liberty to my
soul in the presence of God. But the condition for this transfer is this: that both she and her posterity, every year,
shall pay one denarius to the altar of the holy confessor. They need not seek permission to marry. When
summoned they shall plead only before the abbot, except when as claimants they accuse someone. And on their
death they shall pay twelve denarii. They shall be protected and defended by the same church. For the rest they
shall live as free persons without calumny. And lest in the course of time this should be denied I have caused
this charter to be written for them and the names of suitable witnesses who were present to be applied to it.

Witnesses, etc.

Source: C. Piot, ed., Cartulaire de l'Abbaye de Saint-Trond, (Brussels: Academie Royale de Belgique, 1870), pp. 18-19, reprinted in
Roy C. Cave & Herbert H. Coulson, A Source Book for Medieval Economic History, (Milwaukee: The Bruce Publishing Co., 1936;
reprint ed., New York: Biblo & Tannen, 1965), p. 297.
 A Dispute Over Exaction of the Corve, 1081
The infringement of the rights of serfs by too heavy exactions could be remedied by appeal to the lord against
the injustice of stewards. The term corve was applied to forced labor regardless of its nature and could be
interpreted as boon work. Note also the use of the term Water Ordeal referring to the use of Holy Water.
At Chauvency a certain advocate, Alberic by name, in demanding undue corvees so threatened the serfs of the
monastery that the cow of a certain poor man miscarried while ploughing and the poor man himself bore its
yoke all day instead. And the abbot heard of this unjust exaction and was amazed at the inhumanity of Alberic
and so he hastened to ask Adelo de Dun how his advocate treated the serfs of the monastery who were making
such complaints and prepared to prove that a corvec of this kind was not due to him or to any other. Adelo,
enraged against Alberic, blushed for this deed, and determined on a day for the abbot to prove the case. A
certain Herbert who was exceedingly faithful and honest was then reeve of Chauvency; on the day arranged for
the case between the abbot and Adelo, he took the oath lawfully and confirmed his oath by the water ordeal, and
proved the severe exactions of the advocates, in truth that those corves were not at all due. At this public trial
there were present Adelo de Dun, Rambald, Count of Murvaux, Peter of Mirowald, with many other nobles.
Done in the year of the Incarnation 1081.

Source: Godefroid Kurth, ed., Chartes de l'Abbaye de Saint-Hubert en Ardenne, (Brussels: Academie Royale de Belgique, 1903), pp.
50-51, reprinted in Roy C. Cave & Herbert H. Coulson, A Source Book for Medieval Economic History, (Milwaukee: The Bruce
Publishing Co., 1936; reprint ed., New York: Biblo & Tannen, 1965), p. 299.

Abbey of Stavelot:
Corve of Labor, 1126
The usual meaning of a corve was forced labor over and above the usual services required of a serf. In this
case it took the form of carting lime or wood to a monastery, under the supervision of a steward or bailiff. Its
commutation was not desired by the abbot.
In the name of the Holy and Indivisible Trinity. Cuonon, by the grace of God, Abbot of Stavelot. Just as it is
right to keep alive those things which have been well and truly decreed to be inviolate and holy, so there is no
question at all that those things which have been corrupted by perversion ought to be returned to their proper
use. Therefore, let it be known to your posterity that we have discovered a certain corrupt and altogether
reprehensible use, or rather abuse, which we on the advice of our monastery and of our faithful people have
corrected by this present charter. For since it was the ancient custom that all, who have a rural possession within
the boundaries of the villa of Stavelot, should bring lime three times a year to the monastery, negligent officials,
having accepted money for the cartage, worked two evils, i.e., they oppressed the people by this exaction and
they neglected both the walls of our buildings and the crumbling walls of the inner cloister. And so we, resisting
this two-fold evil, have decreed, and by this present charter have confirmed our decree, that, for the future, serfs
will bring lime or stone for burning to our monastery, and if they are not commanded to transport the lime, they
need not pay any commutation or redemption at all, except that if there be an abundance of lime, they may pay
for one cartload of lime six loads of timber for building purposes or two for fuel. Moreover, they will go three
times a year, first in the month of May, then between the feast of St. John and that of St. Peter, at the end of the
month of June, and thirdly between the feast of St. Remaclus and that of St. Remigius. Let them bring this lime
or stone prepared for burning from our manors, that is Louveign, or Xhoris, or Filot, or Ozo.

Done at Stavelot in the year of the Incarnation 1126, Lothar being King of the Romans, Alberon Bishop of
Lige, and Cuonon Abbot of Stavelot.

Source: Jos. Halkin and C. G. Roland, eds., Recueil des Chartes de l=Abbaye de Stavelot-Malmedy, (Brussels: Academie Royale de
Belgique, 1909), p. 292; reprinted in Roy C. Cave & Herbert H. Coulson, A Source Book for Medieval Economic History,
(Milwaukee: The Bruce Publishing Co., 1936; reprint ed., New York: Biblo & Tannen, 1965), pp. 365-366.
 The Law of Brusthem, 1175
In a mixed marriage between a freewoman and a serf living in Brusthem, her free condition was protected only
if her husband was not claimed by his lord before his death. If the marriage was only discovered after the
husband's death, then she had the rights of a freewoman.

C.3. If the serf of another, living in this town, take in marriage a woman not his equal, and if his lord claim her
while her husband is alive, she shall serve him as her lord, as justice demands. But if the serf die in peace,
without being reclaimed by his lord, if the lord afterwards claim the goods of the dead man and exact a portion,
the wife shall take as great a portion of them as she wishes and shall declare in the presence of the court that she
has done so. And her unassisted oath will be taken that she has not more of her husband's goods (than she says
she has). If, when she has taken the oath, she wishes for more, and has taken any of them, there will be a free
dlvision of the rest of her goods and all her possessions.

Source: C. Piot, ed., Cartulaire de l'Abbaye de Saint-Trond, (Brussels: Acadmie Royale de Belgique, 1870), p. 124;
reprinted in Roy C. Cave & Herbert H. Coulson, eds., A Source Book for Medieval Economic History, (Milwaukee: The
Bruce Publishing Co., 1936; reprint ed., New York: Biblo & Tannen, 1965), p. 278.

Henry, King of the Romans:

Concerning Serfs Who Flee to the Cities of Alsace, 1224
Henry, King of the Romans, took from the shoulders of his father, the Emperor Frederick II, some of the burden
of government, and tried to prevent by legislation the flight of serfs to the cities whereby the estates of German
nobles were being depopulated. Provision was made to protect lawful citizens against the unjust claims of lords.

Henry, by the grace of God, King of the Romans and ever Augustus.

We make known to all, both present and future, that (since the question has been debated between our cities of
Alsace, and the nobles and ministerials of the same province, about those men of theirs who had fled to those
cities and who might so flee in the future) this same question may be settled forever; and, that each side may
enjoy its proper rights, the following decision has been made by us: That if any person pertaining to any noble
or ministerial betake himself to our cities with the idea of staying there, and his lord wish to reclaim him, the
lord ought to be allowed to take him, if he has seven relatives on the mother's side, who are commonly called
nagilmage, who will swear that he belongs to the lord by right of ownership. But if for any reason the lord be
unable to obtain the relatives or friends, let him obtain two suitable witnesses from the neighborhood from
which the fugitive came, and let him prove that he had that man in his undisturbed possession by right of
ownership before he betook himself to our cities, and with his witnesses let him take oath on the relics of the
saints, and so let his man be restored to him. We also decree and firmly ordain that all nobles and ministerials,
as has been said, being desirous of obtaining their men, may enter our cities in peace and security and depart
without hurt or injury. At their request a safe-conduct will be furnished them by the bailiffs and council of our
cities. And in order that there might be enduring evidence of this we have ordered this present charter to be
written, and have confirmed it with our seal.

Given at Basle, December sixteenth, 1224.

Sources: From: Monumenta Germaniae Historiae, Legum, L. Weiland, ed., (Hanover, 1896), Sectio IV, Tome II, p. 403; reprinted in
Roy C. Cave & Herbert H. Coulson, eds., A Source Book for Medieval Economic History, (Milwaukee: The Bruce Publishing Co.,
1936; reprint ed., New York: Biblo & Tannen, 1965), pp. 278-279.
 Manumission of a Villein, 1278
In the 13th century. As the economy became monetized, serfdom - a formal legal state of bondage - tended to
give way to more variable arrangements. This is an example of a document of manumission in 1278, from the
records of the abbey of Peterborough.

To all the faithful of Christ to whom the present writing shall come, Richard by the divine permission abbot of
Peterborough and the Convent of the same place, eternal greeting in the Lord. Let all know that we have
manumitted and liberated from all yoke of servitude William, the son of Richard of Wythington whom
previously we have held as our born bondman, with his whole progeny and all his chattels, so that neither we
nor our successors shall be able to require or exact any right or claim in the said William, his progeny, or his
chattel. But the same William with his whole progeny and all his chattels will remain free and quit and without
disturbance, exaction, or any claim on the part of us or our successors by reason of any servitude, forever. We
will moreover and concede that he and his heirs shall hold the messuages, land, rents, and meadows in
Wythington which his ancestors held from us and our predecessors, by giving and performing the fine which is
called merchet for giving his daughter in marriage, and tallage from year to year according to our will,-that he
shall have and hold these for the fuiture from us and our successors freely, quietly, peacefully, and hereditarily,
by paying thence to us and our successors yearly 40s. sterling, at the four terms of the year, namely; at St. John
the Baptist's day, 10s., at Michaelmas, 10s., at Christmas, 10s., and at Easter, 10s., for all service, exaction,
custom, and secular demand; saving to its nevertheless attendance at our court of Castre every three weeks,
wardship and relief, and outside service of our lord the king, when they shall happen. And if it shall happen that
the said William or his heirs shall die at any time without an heir, the said messuage, land, rents, and meadows
with their appurtenances shall return fully and completely to us and our successors. Nor will it be allowed to the
said William or his heirs the said messuages, land, rents, meadows, or any part of them to give, sell, alienate,
mortgage, or in any way encumber by which the said messuage, land, rents, and meadows should not return to
us and our successors in the form declared above. But if this should occur later their deed shall be declared null
and what is thus alienated shall come to us and our successors. In testimony of which duplicate seals are
appended to this writing, formed as a chirograph, for the sake of greater security. These being witnesses, etc.
Given at Borough for the love of lord Robert of good memory, once abbot, our predecessor and maternal uncle
of the said William, and at the instance of the good man brother Hugh of Mutton, relative of the said abbot
Robert; A.D. 1278, on the eve of Pentecost.

Source: J. H. Robinson, trans. University of Pennsylvania. Dept. of History: Translations and Reprints from the Original Sources of
European history, published for the Dept. of History of the University of Pennsylvania., Philadelphia, University of Pennsylvania
Press [1897]. Voll III: 5, pp.31-32