Angels are messengers. They are creatures with a mind and a will. We do not know for a fact that their plumage is like the plumage of falcons, crows, peacocks. They hardly visit men nowadays. Though in Rome he knew a man, a turnspit in the papal kitchens, who had come face to face with an angel in a passage dripping with chill, in a sunken store room of the Vatican where cardinals never tread; and people bought him drinks to make him talk about it. He said the angel’s substance was heavy and smooth as marble, its expression distant and pitiless; its wings were carved from glass.

It is not easy to explain to a young man like Wriothesley why he values Wyatt. He wants to say, because, good fellows though you are, he is not like you or Richard Riche. He does not talk simply to hear his own voice, or pick arguments just to win them. He is not like George Boleyn: he does not write verses to six women in the hope of bundling one of them into a dark corner where he can slip his cock into her. He writes to warn and to chastise, and not to confess his need but to conceal it. He understands honour but does not boast of his own. He is perfectly equipped as a courtier, but he knows the small value of that. He has studied the world without despising it. He understands the world without rejecting it. He has no illusions but he has hopes. He does not sleepwalk through his life. His eyes are open, and his ears for sounds others miss.

A widow well-provided can cut a figure in the world. A merchant’s wife can with diligence and prudence take business matters into her hands, and squirrel away a store of gold. A labouring woman ill-used by a husband can enlist robust friends, who will stand outside her house all night and bang pans, till the unshaven churl tips out in his shirt to chase them off, and they pull up his shirt and mock his member. But a young married gentlewoman has no way to help herself. She has no more power than a donkey; all she can hope for is a master who spares the whip.

But Parliament cannot see how it is the state’s job to create work. Are not these matters in God’s hands, and is not poverty and dereliction part of his eternal order? To everything there is a season: a time to starve and a time to thieve. If rain falls for six months solid and rots the grain in the fields, there must be providence in it; for God knows his trade. It is an outrage to the rich and enterprising, to suggest that they should pay an income tax, only to put bread in the mouths of the workshy. And if Secretary Cromwell argues that famine provokes criminality: well, are there not hangmen enough?

Rice brings in with him a little velvet box, which he puts down on the desk: ‘Present. You have to guess.’
He rattles it. Something like grains. His finger explores fragments, scaly, grey. Rice has been surveying abbeys for him. ‘It wouldn’t be St Apollonia’s teeth?’
‘Guess again.’
‘Is it teeth from the comb of Mary Magdalene?’
Rice relents. ‘St Edmund’s nail parings.’
‘Ah. Tip them in with the rest. The man must have had five hundred fingers.’

In the year 1257, an elephant died in the Tower menagerie and was buried in a pit near the chapel. But the following year he was dug up and his remains sent to Westminster Abbey. Now, what did they want at Westminster Abbey, with the remains of an elephant? If not to carve a ton of relics out of him, and make his animal bones into the bones of saints?
According to the custodians of holy relics, part of the power of these artefacts is that they are able to multiply. Bone, wood and stone have, like animals, the ability to breed, yet keep their intact nature; the offspring are in no wise inferior to the originals. So the crown of thorns blossoms. The cross of Christ puts out buds; it flourishes, like a living tree. Christ’s seamless coat weaves copies of itself. Nails give birth to nails.

John ap Rice says, ‘Reason cannot win against these people. You try to open their eyes. But ranged against you are statues of the virgin that weep tears of blood.’