A Short History of Monks and Monasteries Part 13

The commissioners began their work at Oxford, in September, 1535. The work was vigorously pushed. On reaching the door of a monastery, they demanded admittance; if it was not granted, they entered by breaking down the gate with an axe. They then summoned the monks before them, and plied them with questions. An inventory was taken of everything; nothing escaped their searching eyes. When the king decided to suppress the lesser monasteries, and ordered a new visitation of the larger ones, they seized and sold all they could lay their hands on; "stained gla.s.s, ironwork, bells, altar-cloths, candles, books, beads, images, capes, brewing-tubs, bra.s.s bolts, spits for cooking, kitchen utensils, plates, basins, all were turned into money." Many valuable books were destroyed; jewels and gold and silver clasps were torn from old volumes, and the paper sold as waste; parchment ma.n.u.scripts were used to scour tubs and grease boots. Out of the wreck about a hundred and thirty thousand ma.n.u.scripts have been saved. It must be admitted that the commissioners were not delicate in their labors; that they insulted many nuns, robbed the monks, violated the laws of decency and humanity, and needlessly excited the rage of the people and outraged the religious sentiments of the Catholics. They even used sacred altar-cloths for blankets on their horses, and rode across the country decorated in priestly and monkish garments. There seems to be some ground for the statement that Henry was ignorant, or at least not fully informed, of their unwarranted violence and gross sacrilege. The abbey of Glas...o...b..ry was one of the oldest and finest cloisters in England. It was a majestic pile of buildings in the midst of gardens and groves covering sixty acres; its aisles were vocal with the chanting of monks, who marched in gorgeous processions among the tall, gray pillars. The exterior of the buildings was profusely decorated with sculpture; monarchs, temple knights, mitered abbots, martyrs and apostles stood for centuries in their niches of stone while princes came and pa.s.sed away, while kingdoms rose and fell. The n.o.bles and bishops of the realm were laid to rest beneath the altars around which many generations of monks had a.s.sembled to praise and to pray. The royal commissioners one day appeared before the walls. The abbot, Richard Whiting, who was then eighty-four years of age, was at Sharphorn, another residence of the community. He was brought back and questioned. At night when he was in bed, they searched his study for letters and books, and they claimed to have found a ma.n.u.script of Whiting's arguments against the divorce of the king and Queen Catharine; it had never been published; they did not know whether the venerable abbot had such intent or not. Stephen declares the spies themselves brought the book into the library. However, the abbot was chained to a cart and taken to London. The abbey had immense wealth; every Wednesday and Friday it fed and lodged three hundred boys; it was esteemed very highly in the neighborhood and received large donations from the knights in the vicinity. The abbot was accused of treason for concealing the sacred vessels; he was old, deaf, and sick, but was allowed no counsel.

He asked permission to take leave of his monks, and many little orphans; Russell and Layton only laughed. The people heard of his captivity and determined "to deliver or avenge" their favorite, but Russell hanged half a dozen of them and declared that "law, order and loyalty were vindicated." Whiting's body was quartered, and the pieces sent to Wells, Bath, Chester and Bridgewater, while his head, adorned with his gray hairs clotted by blood, was hung over the abbey gate.

_The Report of the Commissioners_

The original report of the commissioners does not exist. Burnet declares that he saw an extract from it, concerning one hundred and forty-four houses, which contained the most revolting revelations. Many of the commissioners' letters and various doc.u.ments touching the suppression have been collected and published by the Camden Society. Waiving, for the present, the inquiry into the truth of the report, it was in substance as follows:

The commissioners reported about one-third of the houses to be fairly well conducted, some of them models of excellent management and pure living; but the other two-thirds were charged with looseness beyond description. The number of inmates in some cloisters was kept below the required number, that there might be more money to divide among the monks. The number of servants sometimes exceeded that of the monks.

Abbots bought and sold land in a fraudulent manner; gifts for hospitality were misapplied; licentiousness, gaming and drinking prevailed extensively. Crime and absolution for gold went hand in hand.

One friar was said to have been the proud father of an illegitimate family of children, but he had in his possession a forged license from the pope, who permitted his wandering, "considering his frailty."

Froude, in commenting upon the report, says: "If I were to tell the truth, I should have first to warn all modest eyes to close the book and read no farther."

All sorts of pious frauds were revealed. At Hales the monks claimed to have the blood of Christ brought from Jerusalem, and not visible to anyone in mortal sin until he had performed good works, or, in other words, paid enough for his absolution. Two monks took the blood of a duck, which they renewed every week; this they put into a phial, one side of which consisted of a thin, transparent crystal; the other thick and opaque; the dark side was shown until the sinner's gold was exhausted, when, presto! change, the blood appeared by turning the other side of the phial. Innumerable toe-parings, bones, pieces of skin, three heads of St. Ursula, and other anatomical relics of departed saints, were said to cure every disease known to man. They had relics that could drive away plagues, give rain, hinder weeds, and in fact, render the natural world the plaything of decaying bones and shreds of dried skin.

The monks of Reading had an angel with one wing, who had preserved the spear with which our Lord was pierced. Abbots were found to have concubines in or near the monasteries; midnight revels and drunken feasts were pleasant pastimes for monks weary with prayers and fasting.

While it would be unjust to argue that the existence of "pious frauds"

affords a justification for the suppression of the monasteries, it must be remembered that they const.i.tuted one element in that condition of ecclesiastical life that was becoming repugnant to the English people.

For several generations there had been a marked growth in the hostility toward various forms of superst.i.tion. True, neither Henry nor Cromwell can be accredited with the lofty intention of exterminating superst.i.tion, but the att.i.tude of many people toward "pious frauds"

helped to reconcile them to the destruction of the monasteries.

_The Action of Parliament_

The report of the commissioners was laid before Parliament in 1536. As it declared that the smaller monasteries were more corrupt than the larger ones, Parliament ordered the suppression of all those houses whose revenues were less than two hundred pounds per annum. By this act, three hundred and seventy-six houses were suppressed, whose aggregate revenue was thirty-two thousand pounds yearly. Movable property valued at about one hundred thousand pounds was also handed over to the "Court of Augmentations of the King's Revenue," which was established to take care of the estates, revenues and other possessions of the monasteries.

It is claimed that ten thousand monks and nuns were turned out into the world, to find bed and board as best they could. In 1538, two years later, the greater monasteries met a similar fate, which was no doubt hastened by the rebellions that followed the abolition of the smaller houses. Many of the abbots and monks were suspected of aiding in the rebellion against the king's authority by inciting the people to take up arms against him. Apprehending the coming doom, many abbots resigned; others were overcome by threats and yielded without a struggle. In many instances such monks received pensions varying from fifty-three shillings and four pence to four pounds a year. The investigations were constantly carried on, and all the foul stories that could be gathered were given to the people, to secure their approval of the king's action.

With remorseless zeal the king and his commissioners, supported by various acts of parliament, persevered in their work of destruction, until even the monastic hospitals, chantries, free chapels and collegiate churches, fell into the king's hands. By the year 1545, the ruin was complete. The monastic inst.i.tution of England was no more. The total number of monasteries suppressed is variously estimated, but the following figures are approximately correct: monasteries, 616; colleges, 90; free chapels, 2,374; and hospitals, 110. The annual income was about one hundred and fifty thousand pounds, which was a smaller sum than was then believed to be in the control of the monks. Nearly fifty thousand persons were driven from the houses, to foment the discontent and to arouse the pity of the people. Such, in brief, was the extent of the suppression, but a little reflection will show that these statements of cold facts convey no conception of the confusion and sorrow that must have accompanied this terrific and wholesale a.s.sault upon an inst.i.tution that had been acc.u.mulating its possessions for eight hundred years. At this distance from those tragic events, it is impossible to realize the dismay of those who stood aghast at this ruthless destruction of such venerable establishments.

_The Effect of the Suppression Upon the People_

For months the country had seen what was coming; letters from abbots and priors poured in upon the king and parliament, begging them to spare the ancient strongholds of religion. The churchmen argued: "If he plunders the monasteries, will not his next step be to plunder the churches?"

They recalled what Sir Thomas More had said of their sovereign: "It is true, his majesty is very gracious with me, but if only my head would give him another castle in France, it would not be long before it disappeared." Sympathy for the monks, an inborn conservatism, a natural love for ancient inst.i.tutions, a religious dread of trampling upon that which was held sacred by the church, a secret antipathy to reform, all these and other forces were against the suppression. But the report of the visitors was appalling, and the fear of the king's displeasure was widespread; so the bill was pa.s.sed amid mingled feelings of joy, sympathy, hatred, fear, anxiety and uncertainty. The bishops were sullen; Latimer was disappointed, for he wanted the church to have the proceeds.

Outside of Parliament there was much discontent among the n.o.bles and gentry of Roman tendencies. Even the indifferent felt bitter against the king, because it seemed unjust that the monks, who had been sheltered, honored and enriched by the people, should be so rudely and so suddenly turned out of their possessions. A dangerously large portion of the people felt themselves insulted and outraged. At first, however, there were few who dared to voice their protests. "As the royal policy disclosed itself," says Green, "as the monarchy trampled under foot the tradition and reverence of ages gone by, as its figure rose, bare and terrible, out of the wreck of old inst.i.tutions, England simply held her breath. It is only through the stray depositions of royal spies that we catch a glimpse of the wrath and hate which lay seething under the silence of the people." That silence was a silence of terror. To use the figure by which Erasmus describes the time, men felt "as if a scorpion lay sleeping under every stone." They stopped writing, gossiping, going to confession, and sending presents for the most thoughtless word or deed might be tortured into treason against the king by the command of Cromwell.

The rebellion which followed the first attack upon the monasteries was not caused wholly by religious sentiments. The n.o.bles regarded Cromwell as a base-born usurper and yearned for his fall, while the clergy felt outraged by his monstrous claims of authority in ecclesiastical affairs.

In a sense the conflict that ensued was but a continuation of the long-standing struggle between the king, the barons, and the clergy for the supreme power. From the reign of Edward I., the people had commenced to a.s.sert their rights and the struggle had become a four-sided one.

These four factions were constantly shifting their allegiance, according to the varying conditions, and guided by their changing interests. At this time, the clergy, the n.o.bles and the people in northern England, particularly, combined against the king, although the alliance was not formidable enough to overcome the forces supporting the king.

The secular clergy felt that they were disgraced and coerced into submission. They felt their revenues, their honors, their powers, their glory, slipping away from them; they joined their mutterings and discontent with that of the monks, and then the fires of the rebellion blazed forth in the north, where the monasteries were more popular than in any other part of England.

The first outbreak occurred in Lincolnshire, in the autumn of 1536. It was easily and quickly suppressed. But another uprising in Yorkshire, in northern England, followed immediately, and for a time threatened serious consequences. Some of the best families in that part of the country joined the revolt, although it is noteworthy that these same families were afterwards Protestant and Puritan; the rebel army numbered about forty thousand men, well equipped for service. Many prominent abbots and sixteen hundred monks were in the ranks. The ma.s.ses were bound by oath "to stand together for the love which they bore to Almighty G.o.d, His faith, the Holy Church, and the maintenance thereof; to the preservation of the king's person and his issue; to the purifying of the n.o.bility, and to expel all villein blood and evil counsellors from the king's presence; not from any private profit, nor to do his pleasure to any private person, nor to slay or murder through envy, but for the rest.i.tution of the Church, and the suppression of heretics and their opinions." It is clear, from the language of the oath, that the rebels aimed their blows at Cromwell. The secular clergy hated him because he had shorn them of their power; the monks hated him because he had turned them out of their cloisters, and clergy and people loathed him as a maintainer of heresy, a low-born foe of the Church. The insurgents carried banners on which was printed a crucifix, a chalice and host, and the five wounds, hence they called themselves "Pilgrims of Grace." The revolt was headed by Robert Aske, a barrister.

Cromwell acted most cautiously; he selected the strongest men to take the field. Richard Cromwell said of one of them, Sir John Russell, "for my lord admiral, he is so earnest in the matter that I dare say he could eat the Pilgrims without salt." The Duke of Norfolk was entrusted with the command of the king's forces.

Henry preferred negotiation to battle, in accepting which the rebels were doomed. To wait was to fail. Their demands reduced to paper were: 1. The religious houses should be restored. 2. England should be reunited with Rome. 3. The first fruits and tenths should not be paid to the crown. 4. Heretics, meaning Cranmer, Latimer and others, should cease to be bishops. 5. Catharine's daughter Mary should be restored as heiress to the crown. These and other demands, the granting of which would have meant the death of the Reformation, were firmly refused by the king, who marveled that ignorant churls, "brutes and inexpert folk"

should talk of theological and political subjects to him and to his council.

After several ineffectual attempts to meet the royal army in battle, partly due to storms and lack of subsistence, the rebels were induced to disperse and a general amnesty was declared. But new insurrections broke out in various quarters, and the enraged king determined to stamp out the smoldering fires of sedition. About seventy-five persons were hanged, and many prominent men were imprisoned and afterwards executed.

This effectually suppressed the rebellion.

The revolt showed the strength of the opponents to the king's will, but it also proved conclusively that the monarchy was the strongest power in the realm; that the star of ecclesiastical domination had set forever in England; that henceforth English kings and not Italian popes were to govern the English people. True, the king was carrying things with a high hand, but one reform at a time; the yoke of papal power must first be lifted, even if at the same time the king becomes despotic in the exercise of his increased power. Once free from Rome, const.i.tutional rights may be a.s.serted and the power of an absolute monarchy judiciously restricted.

Following the Pilgrimage of Grace came the complete overthrow of the monastic system by the dissolution of the larger monasteries.

_Henry's Disposal of Monastic Revenues_

What use did Henry make of the revenues that fell into his hands? As soon as the vast estates of the monks were under the king's control, he was besieged by n.o.bles, "praying for an estate." They kneeled before him and specified what lands they wanted. They bribed Cromwell, who sold many of the estates at the rate of a twenty years' purchase, and in some instances presented valuable possessions to the king's followers. Many families, powerful in England at the present time, date the beginning of their wealth and position to the day when their ancestors received their share of the king's plunder.

The following interesting pa.s.sage from Sir Edward c.o.ke's Inst.i.tutes, shows that Henry sought to quiet the fears of the people by making the most captivating promises concerning the decrease of taxes, and other magnificent schemes for the general welfare: "On the king's behalf, the members of both houses were informed in Parliament that no king or kingdom was safe but where the king had three abilities: 1. To live of his own and able to defend his kingdom upon any sudden invasion or insurrection. 2. To aid his confederates, otherwise they would never a.s.sist him. 3. To reward his well-deserving servants. Now the project was, that if Parliament would give unto him all the abbeys, priories, friaries, nunneries, and other monasteries, that forever in time then to come he would take order that the same should not be converted to private uses, but first, that his exchequer, for the purpose aforesaid, should be enriched; secondly, the kingdom should be strengthened by a continual maintenance of forty thousand well-trained soldiers; thirdly, for the benefit and ease of the subject, who never afterwards (as was projected), in any time to come, should be charged with subsidies, fifteenths, loans or other common aids; fourthly, lest the honor of the realm should receive any diminution of honor by the dissolution of the said monasteries, there being twenty-nine lords of Parliament of the abbots and priors, ... that the king would create a number of n.o.bles."

The king was granted the revenues of the monasteries. About half the money was expended in coast defences and a new navy; and much of it was lavished upon his courtiers. With the exception of small pensions to the monks and the establishment of a few benefices, very little of the splendid revenue was ever devoted to religious or educational purposes.

Small sums were set apart for Cambridge, Oxford and new grammar schools.

Not-withstanding the pensions, there was much suffering; it is said many of the outcast monks and nuns starved and froze to death by the roadside. Latimer and others wanted the king to employ the revenues for religious purposes, but Henry evidently thought the church had enough and refused. He did, however, intend to allot eighteen thousand pounds a year for eighteen new bishoprics, but once the gold was in his possession, his pious intentions suffered a decline, and he established only six, with inferior endowments, five of which exist to-day.

_Was the Suppression Justifiable?_

It is quite common to restrict this inquiry to a consideration of the report made by the commissioners against the monks, and to the methods employed by them in their investigations. The implication is that if the accusations against the monasteries can be discredited, or if it can be shown that the motives of the destroyers were selfish and their methods cruel, then it follows that the overthrow of the monasteries was a most iniquitous and unwarrantable proceeding. Reflection will show that the question cannot be so restricted. It may be found that the monastic inst.i.tution should have been destroyed, even though the charges against the monks were grossly exaggerated, the motives of the king unworthy, and the means he employed despicable.

At the outset a few facts deserve mention. It is usual for Protestants to recall with pride the glorious heroism of Protestant martyrs, but it should be remembered that Roman Catholicism also has had its martyrs.

Protestant powers have not been free from tyranny and bloodshed. That n.o.ble spirit of self-sacrifice which has glorified many a character in history is not to be despised in one who dies for what we may p.r.o.nounce to be false.

It must also be granted that the action of the king was not dictated by a pure pa.s.sion for religious reform. Indeed it is a fair question whether Henry may be claimed by the Protestants at all. Aside from his rejection of the pope's authority, he was thoroughly Catholic in conviction and in practice. His impatience with the pope's position respecting his divorce, his need of money, his love of power, and many other personal considerations determined his att.i.tude toward the papacy.

It should also be freely conceded that the royal commissioners were far from exemplary characters, and that they were often insolent and cruel in the prosecution of their work.

"Our posterity," says John Bale, "may well curse this wicked fact of our age; this unreasonable spoil of England's most n.o.ble antiquities." "On the whole," says Blunt, "it may be said that we must ever look back on that destruction as a series of transactions in which the sorrow, the waste, the impiety that were wrought, were enough to make the angels weep. It may be true that the monastic system had worn itself out for practical good; or at least, that it was unfitted for those coming ages which were to be so different from the ages that were past. But slaughter, desecration and wanton destruction, were no remedies for its sins, or its failings; nor was covetous rapacity the spirit of reformation."

Hume observes that "during times of faction, especially of a religious kind, no equity is to be expected from adversaries; and as it was known that the king's intention in this visitation was to find a pretext for abolishing the monasteries, we may naturally conclude that the reports of the commissioners are very little to be relied upon." Hallam declares that "it is impossible to feel too much indignation at the spirit in which the proceedings were conducted."

But these and other just and honorable concessions in the interests of truth, which are to be found on the pages of eminent Protestant historians, are made to prove too much. It must be said that writers favorable to monasticism take an unfair advantage of these admissions, which simply testify to a spirit of candor and a love of truth, but do not contain the final conclusions of these historians. Employing these witnesses to confirm their opinions, the defenders of monasticism proceed with fervid, glowing rhetoric, breathing devotion and love on every page, to paint the sorrows and ruin of the Carthusian Fathers, and the abbots of Glas...o...b..ry and Reading. They ask, "Is this your boasted freedom, to slay these men in cold blood, not for immorality, but because they honestly did not acknowledge what no Protestant of to-day admits, viz.: that King Henry was the Supreme Head of the Church?"

Having pointed out the exaggerations in the charges against the monks and having made us weep for the aged fathers of the Charterhouse, they skillfully lead the unwary to the conclusion that the suppression should never have taken place. This conclusion is illogical. The case is still open.

Furthermore, if one cared to indulge in historical reminiscences, he might justly express astonishment that Rome should object to an investigation conducted by men whose minds were already made up, or that she should complain because force was employed to carry out a needed reform. Did the commissioners take a few altar-cloths and decorate their horses? Did Rome never adorn men in garments of shame and parade them through streets to be mocked by the populace, and finally burned at the stake? Were the altar-cloths dear to Catholic hearts? Were not the Bibles burned in France, in Germany, in Spain, in Holland, in England, dear to the hearts of the reformers? But however justifiable such a line of argument may be, there is little to be gained by charging the sins of the past against the men of to-day. Nevertheless, if these facts and many like them were remembered, less would be said about the cruelties that accompanied the suppression of the monasteries.

Were the charges against the monks true? It seems impossible to doubt that in the main they were, although it should be admitted that many monasteries were beyond reproach. Eliminating gross exaggerations, lies and calumnies, there still remains a body of evidence that compels the verdict of guilt. The legislation of the church councils, the decrees of popes, the records of the courts, the reports of investigating committees appointed by various popes, the testimony of the orders against each other, the chronicles, letters and other extant literature, abound in such detailed, specific charges of monastic corruption that it is simply preposterous to reject the testimony. All the efforts at reformation, and they were many, had failed. Many bishops confessed their inability to cope with the growing disorders. It is beyond question that lay robbers were encouraged to perpetrate acts of sacrilege because the monks were frequently guilty of forgery and violence. Commenting upon the impression which monkish lawlessness must have made upon the minds of such men as Wyclif, Pike says: "They saw with their own eyes those wild and lawless scenes, the faint reflection of which in contemporaneous doc.u.ments may excite the wonder of modern lawyers and modern moralists." The legislation of church and state for a century before Henry VIII. shows that the monks were guilty of brawling, frequenting taverns, indulging in licentious pleasures and upholding unlawful games.

Bonaventura, the General of the Franciscan Order in its earliest days, and its palmiest, for the first years of a monastic order were always its best years--this mendicant, their pride and their glory, tells us that within fifty years of the death of its founder there were many mendicants roaming around in disorderly fashion, brazen and shameless beggars of scandalous fame. This unenviable record was kept up down to the days of Wyclif, who charged the begging friars with representing themselves as holy and needy, while they were robust of body, rich in possessions, and dwelt in splendid houses, where they gave sumptuous banquets. What shall one say of the hysterical ravings against Henry of the "Holy Maid of Kent," whose fits and predictions were palmed off by five ecclesiastics, high in authority, as supernatural manifestations?

What must have been the state of monasteries in which such meretricious schemes were hatched, to deceive silly people, thwart the king and stop the movements for reform?

Moreover, the various attempts to reform or to suppress the monasteries prior to Henry's time show he was simply carrying out what, in a small way, had been attempted before. King John, Edward I. and Edward III., had confiscated "alien priories." Richard II. and Henry IV. had made similar raids. In 1410, the House of Commons proposed the confiscation of all the temporalities held by bishops, abbots and priors, that the money might be used for a standing army, and to increase the income of the n.o.bles and secular clergy. It was not done, but the attempt shows the trend of public opinion on the question of abolishing the monasteries. In 1416, Parliament dissolved the alien priories and vested their estates in the crown. There is extant a letter of Cardinal Morton, Legate of the Apostolic See, and Archbishop of Canterbury, to the abbot of St. Albans, one of the mightiest abbeys in all England. It was written as the result of an investigation started by Innocent VIII., in 1489. In this communication the abbot and his monks were charged with the grossest licentiousness, waste and thieving. Lina Eckenstein, in her interesting work on "Woman Under Monasticism," says: "It were idle to deny that the state of discipline in many houses was bad, but the circ.u.mstances under which Morton's letter was penned argue that the charges made in it should be accepted with some reservation." In 1523, Cardinal Wolsey obtained bulls from the pope authorizing the suppression of forty small monasteries, and the application of their revenues to educational inst.i.tutions, on the ground that the houses were homes neither of religion nor of learning.