claims of the rich to the game, to the fish in the running waters, to
the woods and forests and other lands, once the common property of the
community, should be investigated, and their ancient rights restored to
them, where they had been purchased, with adequate compensation, but
without compensation where they had been usurped. That arbitrary
compulsory service should cease, and the use and enjoyment of their
lands be granted to them in accordance with ancient customs and the
agreements between lords and peasants. That arbitrary punishments should
be abolished, as also certain new and oppressive customs. And, finally,
they desired that all their demands should be tested by Scripture, and
such as cannot stand this test to be summarily rejected.

That the demands of the peasants, as formulated in the Twelve Articles,
were reasonable, just and moderate, few to-day would care to deny. That
they appealed to such of their religious teachers as had some regard for
the material, as well as for the spiritual, well-being of their fellows,
may safely be inferred from the leading position taken by some of these
both prior to and during the uprising. Nor can there be any doubt but
that at first the peasants looked to Wittenberg for aid, support and
guidance. Those who had proclaimed the Bible as the sole authority,
must, they thought, unreservedly support every movement to give
practical effect to its teachings. Those who had revolted against the
abuses of the spiritual powers at Rome, must, they thought, sympathise
with their revolt against far worse abuses at home. They were bitterly
to be disappointed. From Luther and the band of scholastic Reformers
that had gathered round him, they were to receive neither aid, guidance
nor sympathy. The learned and cultured Melanchthon, Luther's right hand,
denounced their demand that serfdom should be abolished as an insolent
and violent outrage (_ein Frevel und Gewalt_), and preached passive
obedience to any and every established authority. "Even if all the