You do, in fact, hear of such accidents. Men have died, the track giving way under their feet. England needs better roads, and bridges that don’t collapse. He is preparing a bill for Parliament to give employment to men without work, to get them waged and out mending the roads, making the harbours, building walls against the Emperor or any other opportunist. We could pay them, he calculated, if we levied an income tax on the rich; we could provide shelter, doctors if they needed them, their subsistence; we would all have the fruits of their work, and their employment would keep them from becoming bawds or pickpockets or highway robbers, all of which men will do if they see no other way to eat. What if their fathers before them were bawds, pickpockets or highway robbers? That signifies nothing. Look at him. Is he Walter Cromwell? In a generation everything can change.
As for the monks, he believes, like Martin Luther, that the monastic life is not necessary, not useful, not commanded of Christ. There’s nothing imperishable about monasteries. They’re not part of God’s natural order. They rise and decay, like any other institutions, and sometimes their buildings fall down, or they are ruined by lax stewardship. Over the years any number of them have vanished or relocated or become swallowed into some other monastery. The number of monks is diminishing naturally, because these days the good Christian man lives out in the world. Take Battle Abbey. Two hundred monks at the height of its fortunes, and now – what? – forty at most. Forty fat fellows sitting on a fortune. The same up and down the kingdom. Resources that could be freed, that could be put to better use. Why should money lie in coffers, when it could be put into circulation among the king’s subjects?
His commissioners go out and send him back scandals; they send him monkish manuscripts, tales of ghosts and curses, meant to keep simple people in dread. The monks have relics that make it rain or make it stop, that inhibit the growth of weeds and cure diseases of cattle. They charge for the use of them, they do not give them free to their neighbours: old bones and chips of wood, bent nails from the crucifixion of Christ. He tells the king and queen what his men have found in Wiltshire at Maiden Bradley. ‘The monks have part of God’s coat, and some broken meats from the Last Supper. They have twigs that blossom on Christmas Day.’
‘That last is possible,’ Henry says reverently. ‘Think of the Glastonbury thorn.’
‘The prior has six children, and keeps his sons in his household as waiting men. He says in his defence he never meddled with married women, only with virgins. And then when he was tired of them or they were with child, he found them a husband. He claims he has a licence given under papal seal, allowing him to keep a whore.’
Anne giggles: ‘And could he produce it?’
Henry is shocked. ‘Away with him. Such men are a disgrace to their calling.’
But these tonsured fools are commonly worse than other men; does Henry not know that? There are some good monks, but after a few years of exposure to the monastic ideal, they tend to run away. They flee the cloisters and become actors in the world. In times past our forefathers with their billhooks and scythes attacked the monks and their servants with the fury they would bring against an occupying army. They broke down their walls and threatened to burn them out, and what they wanted were the monks’ rent-rolls, the items of their servitude, and when they could get them they tore them and put them on bonfires, and they said, what we want is a little liberty: a little liberty, and to be treated like Englishmen, after the centuries we have been treated as beasts.
Darker reports come in. He, Cromwell, says to his visitors, just tell them this, and tell them loud: to each monk, one bed: to each bed, one monk. Is that so hard for them? The world-weary tell him, these sins are sure to happen, if you shut up men without recourse to women they will prey on the younger and weaker novices, they are men and it is only a man’s nature. But aren’t they supposed to rise above nature? What’s the point of all the prayer and fasting, if it leaves them insufficient when the devil comes to tempt them?
The king concedes the waste, the mismanagement; it may be necessary, he says, to reform and regroup some of the smaller houses, for the cardinal himself did so when he was alive. But surely, the great houses, we can trust them to renew themselves?
Possibly, he says. He knows the king is devout and afraid of change. He wants the church reformed, he wants it pristine; he also wants money. But as a native of the sign Cancer, he proceeds crab-wise to his objective: a side- shuffle, a weaving motion. He, Cromwell, watches Henry, as his eyes pass over the figures he has been given. It’s not a fortune, not for a king: not a king’s ransom. By and by, Henry may want to think of the larger houses, the fatter priors basted in self-regard. Let us for now make a beginning. He says, I’ve sat at too many abbots’ tables where the abbot nibbles raisins and dates, while for the monks it’s herring again. He thinks, if I had my way I would free them all to lead a different life. They claim they’re living the
He is thinking ahead: if the king had the monks’ land, not just a little but the whole of it, he would be three times the man he is now. He need no longer go cap in hand to Parliament, wheedling for a subsidy. His son Gregory says to him, ‘Sir, they say that if the Abbot of Glastonbury went to bed with the Abbess of Shaftesbury, their offspring would be the richest landowner in England.’
‘Very likely,’ he says, ‘though have you seen the Abbess of Shaftesbury?’
Gregory looks worried. ‘Should I have?’
Conversations with his son are like this: they dart off at angles, end up anywhere. He thinks of the grunts in which he and Walter communicated when he was a boy. ‘You can look at her if you like. I must visit Shaftesbury soon, I have something to do there.’
The convent at Shaftesbury is where Wolsey placed his daughter. He says, ‘Will you make a note for me, Gregory, a memorandum? Go and see Dorothea.’
Gregory longs to ask, who is Dorothea? He sees the questions chase each other across the boy’s face; then at last: ‘Is she pretty?’
‘I don’t know. Her father kept her close.’ He laughs.
But he wipes the smile from his face when he reminds Henry: when monks are traitors, they are the most recalcitrant of that cursed breed. When you threaten them, ‘I will make you suffer,’ they reply that it is for suffering they were born. Some choose to starve in prison, or go praying to Tyburn and the attentions of the hangman. He said to them, as he said to Thomas More, this is not about your God, or my God, or about God at all. This is about, which will you have: Henry Tudor or Alessandro Farnese? The King of England at Whitehall, or some fantastically corrupt foreigner in the Vatican? They had turned their heads away; died speechless, their false hearts carved out of their chests.
When he rides at last into the gates of his city house at Austin Friars, his liveried servants bunch about him, in their long-skirted coats of grey marbled cloth. Gregory is on his right hand, and on his left Humphrey, keeper of his sporting spaniels, with whom he has had easy conversation on this last mile of the journey; behind him his falconers, Hugh and James and Roger, vigilant men alert for any jostling or threat. A crowd has formed outside his
