by Simon Schama
Barebone’s was the closest that Britain (for there were representatives from Ireland, Wales and Scotland in the nominated assembly) ever came to a theocracy: a legislature of Christian mullahs, and it was not very close at all. For all Cromwell’s holy thunder about the imminent reign of the righteous, the crackpot frenzy of their matter and manner put him off the saints in a hurry. He seems to have been genuinely horrified by the licence which summoning the godly assembly seemed to have given to every hedgerow messiah to declare his hobbledehoy flock a ‘gathered’ Church. And he couldn’t help noticing that, while the sects were only too happy to avail themselves of the liberty of conscience guaranteed to them by the Commonwealth, they were not inclined to extend that toleration to any of their competitors in the battle for souls. Predictably, then, he became increasingly intolerant of their intolerance. When Christopher Feake and John Rogers made scandalous comparisons between the General and Charles I he had them locked up in the same filthy airless holes in Lambeth Palace where a century before his namesake Thomas Cromwell had incarcerated those who didn’t agree with him. When Rogers was later dragged out for a show debate with Cromwell, he demanded to know whether he appeared as prisoner or freeman, to which Cromwell responded, with a peculiar mixture of sarcasm and sanctimoniousness, that, since Christ had made us all free, it must be as a freeman. After the charade, the free Christian was dumped back in his cell.
On 16 December 1653, just four days after the gathering of the saints had been dispatched into limbo, Oliver Cromwell was sworn in, at a pompous ceremony in the Court of Chancery, as Lord Protector. The title had last been used by Edward Seymour, Duke of Somerset, during the minority of Edward VI. Given the fact that Somerset ended up on the block, this was not an auspicious precedent. But for the compulsive history-readers of the seventeenth century, the late 1540s meant the hallelujah years of Thomas Cranmer’s evangelism, when that first Lord Protector had presided over England’s Protestant conversion from Roman error. And Cromwell knew better (at this stage) than to give himself aristocratic airs. On his way to a reception in the Grocers’ Hall given by the Lord Mayor he made sure to be seen riding humbly bare-headed through the streets.
There was no need to bother Cromwell with the institutional minutiae of the new regime. Anticipating (not to say expediting) the débâcle of the nominated assembly, the more down-to-earth members of the Council of Officers had a prefabricated ‘Instrument of Government’ ready and waiting to be put to work. Its principal author was the intelligent and extremely ambitious General John Lambert, who seems to have understood his Cromwell better than anyone since Henry Ireton and to have known when to move him away from prophecy and back to power. Concentrated power and authority were, so Lambert persuaded Cromwell, the best hope of the ‘healing and settlement’ he was always going on about, and the Instrument of Government would deliver them, he promised, without sacrificing liberty. For the country was to be governed now by ‘a single person and parliament’ – the formula which became the Protectorate’s constitutional mantra for the remainder of Cromwell’s life. In fact it was the Lord Protector’s Council of State that exercised the day-to-day functions of government. The Council of State was an embryonic cabinet of fifteen to twenty men, many of them drawn from the most managerial figures in the Barebone’s assembly including his old comrade and cousin-in-law Oliver St John, Edward Montagu and Anthony Ashley Cooper (until he left the Council in December 1654), along with its secretary and de facto chief of security, John Thurloe. But, on paper at any rate, the Protectorate parliaments were not just window-dressing. They were to be elected every three years, to have representatives from all four nations of Britain and to sit for at least five months of each year. In other words they corresponded to the proposals set out by the most advanced parliamentarians of the 1640s, and for that matter to what would actually come to pass after the next round of revolution in 1688–90.
The constitutional blueprint was the easy part. The real problem for the future of the remade kingless state was not its formal design but its political workability. Realistically, as old Hobbes knew, for all the completeness of the apparent victory over the king this new Britain still had trouble in converting passive consent into active allegiance. The problem was compounded by the fact that the closer the Protectorate came to effective and acceptable (if not popular) government, the less distinguishable it became from a monarchy: not perhaps the old Stuart monarchy, but some sort of monarchy none the less, embodied in a virtuous, responsible prince, respectful of the common law and a dependable guarantor of limited religious liberty. This was, in fact, exactly how Cromwell saw himself, and why he had so much trouble thinking up reasons why he should not become king – the kind of king parliament had wanted in 1642 and 1647 and which the obtuse, self-destructive Charles Stuart had spurned. This was just the latest of Oliver’s convictions about God’s intentions for him and for his country. (After all, not all the kings of Israel had descended from the same house. David had not been the son of Saul.) With this conviction lodged in his mind, Cromwell inched towards majesty. His likeness appeared on the Great Seal of the Protectorate. In 1655 his head was superimposed on Van Dyck’s equestrian portrait of Charles I. In another engraving he appeared as the armoured Peacemaker in the classic imperial pose between two pillars, decorated with the kingdoms of England, Scotland and Ireland kneeling in grateful supplication while a dove of peace (or the Holy Spirit depending on your theological position) fluttered above his laurel-clad brow.
In that same print Cromwell also features as the modern Ulysses, the Great Navigator who had steered the ship of state safely between the hazards of Scylla and Charybdis. The fact of the matter, though, was that Scylla and Charybdis in the shape of the only two groups on which the Protectorate could base its government – republican zealots and managerial pragmatists (old Cromwellians and new Cromwellians) – still represented opposite and mutually threatening poles of power. If Cromwell steered too close to the pragmatists he risked dangerously alienating the army officers and even the republican politicians of the ousted Rump who had never forgiven him for their expulsion. If he moved more dogmatically towards the zealots, he invited anarchy and the erosion of his own authority as the great, inclusionary Peacemaker.
Ironically, if Cromwell had had a more arrogant and dictatorial confidence in his own authority he might have responded to the repeated requests to become king by doing so, thus creating a third way which he could then have presented to the nation as the best way to ensure stability. But the fact was that, for better or worse, Oliver Cromwell was not really cut out to be Leviathan. For almost three years he took a back seat to Lambert and Thurloe in the practical administration of the government, and the political course he steered between the zealots and pragmatists consisted mostly of reactions to whatever had happened to be the most recent threat. In war a famous strategist, in peace Cromwell seldom escaped the trap of tactics. So when the elections to the first Protectorate parliament, which met in September 1654, produced a crop of survivors from the Rump (like Thomas Scott and Arthur Haselrig) who had no intention of accepting the Instrument of Government, Cromwell’s reaction was to authorize yet another purge, evicting anyone not prepared to sign an oath of ‘Recognition’. So much for the zealots.
There was one occasion, though, when – providentially, Cromwell might have said – religious conviction and patriotic pragmatism perfectly dovetailed and that was the re-establishment of the community of English Jews. It’s not a moment that can be glossed over lightly in the checkered history of Cromwellian England because, however mixed or even confused his motives, Oliver’s actions did for once have a measurable and completely benevolent result. For the Jews and their descendants the Protector’s title was something more than a formality.
This is not to say that Cromwell’s inclination to bring the Jews back to England proceeded from the ‘tender-heartedness’ optimistically ascribed to him by the chief promoter of the immigration, the scholar and rabbi Menasseh
ben Israel, then living in Amsterdam. Like so many of his evangelical contemporaries, Cromwell was responding in the first instance to the messianic timetable which decreed that, only when the Jews had been converted could the decisive destruction of Antichrist get under way. Conversely, Menasseh’s cabalistic programme required that only when the Jews had been dispersed among all the nations of the earth, would the Messiah appear, his people restored to Zion and the Temple rebuilt. Which was all well and good, but had more pragmatic motives not also nudged Cromwell in that direction the readmission would never have got as far as it did. And those concerns were not about redemption but about money and power.
There had, in fact, been a small community of Marrano (Spanish and Portuguese Jews, supposedly converted to Christianity) living and trading illicitly in the City of London, enough to have founded a secret synagogue in Creechurch Lane. City merchants divided between those who believed the Sephardi Jews, with their network of co-religionists scattered throughout the Hispanic and Netherlandish trading world, were a priceless source of commercial and military intelligence, and those who feared that, if given a foothold, the Jews would drive out the competition. John Thurloe, though, was someone who believed they could only further the ambitious plans to build an English mercantile empire in the Atlantic at the expense of the Spanish, Portuguese and the Dutch. And it was he who encouraged the Jews to take steps to seek readmission. At the beginning of 1655 the proposal was put before the Council of State, where it got a distinctly cool reception. Rumours circulated that Cromwell was about to sell St Paul’s to the Jews to be turned into a synagogue, that good English merchants would be driven into poverty by the notoriously rapacious Israelites.
But Cromwell went ahead none the less. In October 1655 he had a personal meeting with Menasseh who was lodged in the Strand near the Protector’s house. The encounter was the stuff of the Apocrypha if not the Scriptures. Menasseh thought of Cromwell as a second Cyrus who would further the holy aim of the return to and rebuilding of Jerusalem, and was said, in some of the more self-serving Christian accounts, to have pressed his hands against Cromwell’s body to make sure he was, after all, made of mortal stuff. But there were few men of any learning and religious passion in Amsterdam who could withstand the spellbinding mixture of sanctity and intelligence combined in Menasseh’s person. It’s easy to imagine the two of them exchanging educated opinions on scripture, ancient history, prophecy and science. A momentous sympathy was established. So, although a majority of the Council were against the measure, making it impossible for Cromwell to move to a formal readmission, Oliver used his personal authority both to protect those who were already in London as well as others who might discreetly arrive. It was not what Menasseh had hoped for. Anything short of a public readmission and the prophecy of the full dispersion would fail. Despondent and impoverished, he had to appeal to Cromwell for funds to get himself and the body of his son, who had died in London, back to Amsterdam. He died himself not long after.
But a community had been reborn. In 1656 the outbreak of war with Spain made assets belonging to subjects of the Spanish Crown residing in England subject to forfeiture. One of the affected merchants was Antonio Rodrigues Robles, who petitioned the government to have the seizure annulled on the grounds that he was not a Spaniard but a Jew. When his case was tacitly upheld, it became possible, for the first time for three and a half centuries, for Jews to live, trade and worship openly and, for the most part, untroubled in the City of London. The oak benches on which those Jews first parked their behinds in the little synagogue of Creechurch Lane still exist, moved to the later and much grander temple of Bevis Marks. They are narrow, backless and unforgiving, indistinguishable from the benches of any Puritan chapel – hosts and guests sharing common furniture.
The pragmatic managers of state who, whatever their personal feelings about the readmission of the Jews, understood that it was, after all, in the state’s interest, were men whose vision of the world (and of Britain’s place in it) was essentially mechanical and commercial rather than evangelical: technicians of power; data-gatherers; calculators of profit, not Christian visionaries. If the goal of the Protectorate was to build the new Jerusalem, then the first thing these men wanted to know was the price of its bricks. We think of these few years as anomalous in British history, but, in this respect at least, king or no king, for good or ill, they mark the true beginning of modern government in these islands. It was at this time that a commercial empire was being created, often by means of unscrupulous military aggression and brutal inhumanity, in the slaving islands of the Atlantic. On the New England seaboard a Commonwealth, at once godly and lucrative, was beginning its spectacular history at Massachusetts Bay. But another empire was being founded too: an empire of knowledge – scientific knowledge that was acquired not just for its own sake but as the raw material of power.
The men who saw a natural continuity between scientifically acquired information and the effective mastery of government would later describe themselves as ‘political arithmeticians’. William Petty, who coined the phrase, was himself an astonishing example of the type. The son of a clothier, Petty went to sea only (it was said) to be abandoned by his shipmates with a broken leg on the French coast. Educated first by Jesuits in Caen, subsequently in the rough school of the Royal Navy, Petty revealed himself to be a prodigy at mathematics and natural science – enough of one anyway to be employed in Paris by Thomas Hobbes. Perhaps he was also enough of a Hobbesian to return at the end of the civil war to England, where, still in his twenties, he fell in with the group of scientists who included Robert Boyle, adamant royalist but still more committed ‘natural philosopher’. Every such man of science needed a marvel which would command public attention, and Petty, now a qualified physician, got his in 1650 in the shape of Ann Greene, who had been hanged for the murder of her illegitimate child. Rescued in the nick of time from anatomical dissection, Greene, who had been pronounced definitively dead and packed into a coffin, was resuscitated by Petty, who bled her, looked after her and in the end raised a dowry for her marriage. It was the kind of tale that the anecdotalists of the press loved, a relief from the bitter passions of politics. It made Petty famous and it got him elected as a fellow of Brasenose College, Oxford.
It was in Oxford that Petty would first have encountered the nucleus of the company of scientists who, with the Restoration, would be the founders of the Royal Society: Warden John Wilkins of Wadham College, young Christopher Wren and Robert Boyle. They were looked on benevolently by Oliver Cromwell. Boyle may have been a royalist but his brother was Lord Broghill, one of Cromwell’s closest friends and advisers. Cromwell himself paid a visit to Wilkins’ lodgings where his daughter Elizabeth and her husband, the MP and member of the Committee on Trade, John Claypole, were staying, and took an obviously keen interest in the optical and mechanical devices displayed there. William Petty, though, had ambitions that went beyond the circles of the learned. In 1652 he moved to Ireland as Physician-General to the army (which badly needed medical help), and in the years which followed, applied his acumen for statistics to the business of mapping much of the forfeited land previously identified by the Civil Survey, 1654–6. This was not a matter of disinterested cartography. Petty’s land survey was meant to provide Oliver’s son Henry, the adversary of the zealot officers, with what, in both senses, was a measured design for the transfer of land from the defeated Irish landowners to the conquering army. He was now the anatomist of the mutilated body of Ireland, working day and night, dictating to short-hand clerks, to complete his assignment. Petty had turned himself, in effect, into the chief scientist of dispossession, but he persuaded himself that his precision was infinitely preferable to the still rougher justice of a chaotic and greedy land grab by the army. He was, after all, not just in the business of eviction but also in that of transplantation, finding land in Connacht on which the displaced Irish could be resettled. When after a year he delivered his immense work to Henry Cromwell, it was a map of
population, ownership, land and beasts such as had never been seen before in British history. By mastering the data Petty had become, much to the disgust and dismay of ideological republicans like Ludlow who thought him the Protector’s bootblack, the proconsul of Irish colonization. And he was not yet thirty.
For better or worse, men like William Petty were the prototype of the English bureaucrat: as polished in Latin poetry as they were proficient in higher statistics. They gorged on memoranda and got tipsy on the power machine that was the new English state. This was just as well since the scale of business tackled by the Protectorate’s Council of State was positively gargantuan. On one, not atypical, day, for instance, the agenda ran to sixty-two items.
But energetic and competent as they might have been in their government offices, the administrators, the ‘Yes, Protector’ men, knew that all their efforts would come to naught unless they managed to rebuild the old alliance between Whitehall and the counties which had broken down so completely in the 1640s. That meant taking political, as much as administrative, decisions – to restore as justices of the peace the traditional landed gentry who had been roughly supplanted by the county committees appointed during the civil war. So, along with some of the trappings of the monarchy at Whitehall, innumerable, tentative little restorations took place in the counties. Men who had steered clear of, or who had been kept from, the magistracy now came back to pass judgement on drunks and thieves. The calendar of county society began to recover something like its ancient routines. Gentlemen (including the Protector’s oldest surviving son Richard, who made no secret of his enjoyment) galloped after stags again. Houses that had been wrecked, plundered or had fallen into neglect during the war were repaired and restored, their parks and farms restocked. Neighbouring landowners could entertain each other again over supper, a pipe and (thanks to the peace with Portugal) a glass of port. Although dancing and theatre were still officially frowned on, music and poetry were again encouraged (not least at Cromwell’s own court) as edifying entertainments. The stirrings of pleasure were obscurely sensed. And they were not a good sign for the godly state.
