Author: C .T.

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Use and abuse of slaves as livestock

From Gregory himself we know that many bishops did not care for the oppressed or the poor. On the occasion of the appointment of the defensor romanus as rector, he wrote to the coloni of Syracuse:

I therefore recommend that you obey his orders with good spirit, which he considers appropriate for the furtherance of the interests of the Church. We have authorised him to severely punish anyone who dares to be disobedient or rebellious. We have also instructed him to resume the investigations on all slaves who belong to the Church but who have escaped and to recover with all prudence, energy and promptness the lands that someone illegally occupies.

For the cultivation of his lands it is natural that Gregory needed entire armies of slaves, of settlers tied to the ground. ‘Free ecclesial peasants were scarce’ (Gontard). The pope did not confront slavery. Where else could the ‘treasurer of the poor’ have obtained the money to meet his needs? Not to mention the maintenance of ‘jobs’, which in his time was the concern of any master. Gregory certainly reminds the lords—for his Church will have to do justice to the rich and the poor simultaneously, which is perhaps the greatest of all his miracles—that slaves are people and that they have been raised equal by nature to their masters. But although men have been created equal, absolutely equal, without a doubt that circumstances have completely changed. Then it would be necessary, according to Gregory himself, to admonish the slaves ‘so that at all times they consider the baseness of their state’ and that they ‘offend God, when with their presumptuous behaviour they contravene the order established by him’. Slaves, the holy father teaches, must ‘consider themselves as servants of the lords’, and lords as ‘fellow-servants among servants’. Beautiful expression!

Isn’t this a profitable religion? By nature, Gregory teaches that ‘all men are equal’ but a ‘mysterious disposition’ places ‘some below others’, creates the ‘diversity of states’, and of course as ‘a sequel to sin’. Conclusion: ‘Since each man does not walk in the same way through life, one has to dominate over others’. God and the Church—which in practice are always identified with the high clergy!—exists for the maintenance of slavery. And from Great Britain to Italy, passing through Gaul, there was in his time a constant trade in Christian slaves.

The Roman Church needed slaves, and the monasteries needed them. Gregory himself encouraged, through the Gallic rector Candide, the purchase of Anglic boy slaves for the Roman monasteries. Everyone bought and abused slaves as if they were cattle. And even to an enemy such as Agilulf, king of the Lombards, the pope could assure him that the labour of the forced ones would be beneficial to both parties. If the most unfortunate escaped their misery, which happened frequently enough, the holy father naturally pressed to be returned to their owners. He chased the escaped slave from a Roman monastery as well as the escaped baker from his brother. But then the pope was magnanimous and instead of punishing the crime of the coloni with the deprivation of his possessions, he wanted to see them punished with a beating by ‘duly returning the slaves to his friends’ (Richards).

Gregory, who insistently proclaimed the imminent end of the world, and who with the struggle for faith made this preaching the ‘guiding idea’ of his pontificate, still had time to do great business. And he made Saint Peter an increasingly wealthy character. He greatly increased the profits of his estate and laid the foundations for the decisive and victorious territorial rule of the papacy. With his Sicilian latifundia he supplied grain to Rome, paid the imperial troops of the Roman parts, took care of supplies and defence, and in times of crisis he even commanded the Roman garrison. In this way the ‘treasurer of the poor’, as he called himself, set in motion the evolution towards the State of the Church, with a hardly imaginable sequence of failures, wars and deceptions.

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Saint Gregory the Great
by Francisco Goya.

‘The property of the poor’

The same man who prophesied the calamitous end of the world and the impending divine judgment carried out an ecclesiastical property policy as intense as if that divine judgment were never to come.

The pope had a series of well-organised patrimonies, about fifteen at the beginning of his pontificate, and territory of many hundreds of square kilometres, called the patrimony of St. Peter. This meant that all this did not belong to the pope, the clergy or the Church, but actually belonged to the blessed prince of the Apostles. And that property of Peter extended from North Africa, where to Gregory’s great joy the almost depopulated territories were worked by prisoners of war (the cheapest ‘labour’), passing through Italy, the urban territory of Rome (Patrimonium urbanum), to Corsica, Sardinia, Dalmatia, Istria and Provence: a property of enormous extension and certainly the largest in Italy. Much of it came from imperial foundations. Perhaps the last gigantic increase was due to the estates of the Arian Church, which was plundered after the destruction of the Ostrogoth kingdom. And while private property diminished more and more, the riches of the Church were always increasing.

In Sicily, the granary of Rome since ancient times, the patrimony of ‘Saint Peter’ was so great that Gregory divided it into two administrative centres (rectories): Palermo and Syracuse, with about 400 tenants in total (conductores). And he personally was informed that for years ‘many people suffered violence and injustice by the administrators of Roman ecclesiastical property’, from whom he had deprived them by taking away their slaves. In the exploitation of the territories, the pope had the support of some of his closest associates as well as the rectors of different patrimonies (obliged with an oath before the supposed tomb of Peter, covered by him with 100 pounds of gold).

Gregory, who ordered the deacons of Catania to wear sandals (compagi) because it was the only thing allowed to Roman deacons, despite his gloomy penitential sermons and his corrosive expectation of the destruction of the world, still found time, surprisingly long, to take care of the fields, the belly mares, the old oxen, the useless cows and the slaves, who had to be naturally baptised members of the holy Church whenever possible. The methods of the holy father do not seem to have been too scrupulous. The main reason was to increase revenue before the impending doomsday and to present the boss with a perfect balance sheet. It has been written that his slogan was: ‘Prestige, efficiency and discipline’. Today, that could be the creed of any American marketing scholar…

Papal real estate continually provided Gregory with large amounts of merchandise and money, making the Catholic Church the leading economic power in Italy… The miserable peasants who were already being deprived with the taxes on the land (burdatio) that were collected three times a year, in addition to the leases and deliveries to the Holy Catholic Church, saw themselves oppressed… But Gregory called himself ‘treasurer of the poor’, describing the immense pontifical riches as ‘the property of the poor’: one ‘of the most beautiful expressions of him’, sings the Church History Manual.