Pinker then skips the long Dark Ages, during which the Catholic Church tried, with the slowest success, to turn the illiterate Conan the Barbarian warlords who had overrun Europe into gentlemen. He lands next in the high medieval period. To Pinker, feudalism must represent anarchy because there is no overweening Leviathan to enforce order. To Europeans alive at the time, however, their newly mature feudalism provided them with “stationary bandits”—to use economist Mancur Olson’s term—who protected them from the more terrifying “roving bandits.” The French monk Raoul Glaber exulted in the 11th century that it was as if “the whole world were shaking itself free, shrugging off the burden of the past, and cladding itself everywhere in a white mantle of churches.”
To the visual historian Lord Kenneth Clark, host of the 1969 PBS documentary “Civilisation,” the construction of towering Gothic cathedrals demonstrated that the 12th and 13th centuries were self-evidently better ordered than the wasteland centuries that had preceded them. But Pinker can’t plot the Middle Ages’ improvement over the Dark Ages on his charts because there is no data from the Dark Ages. So he feels free to ignore the considerable progress that Christendom made.
The journalist Steven Sailer recounts an exchange from early 20th-century England: "A hereditary member of the British House of Lords complained that Prime Minister Lloyd George had created new Lords solely because they were self-made millionaires who had only recently acquired large acreages. When asked, "How did your ancestor become a Lord?" he replied sternly, "With the battle-ax, sir, with the battle-ax!"