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The rent that was due at Whitsun in early May would be a valuable prize for whoever gained the right to the manor by then. There was talk all over the county that Robert was allowing his enemies to win. ‘Sir, I besech you to remember your great cost and charges, and myne, and labor the matter that it myght have anend.’⁸¹ The Rocliffes had taken to arresting select individuals. They had got the machinery of the law on their side. And what was he doing? ‘Ye dow none to them, but lett them haue there mynd fullfilled in every case.’⁸²

The Rocliffes and Sotehills were tightening their grip on the county, by threat and persuasion excluding the Plumptons from the world they had once called their own. Plumpton loyalists were being charged and held. No one would buy the wood the family had felled over the winter, or anything else they were trying to sell. Robert needed to bring the whole question to an end, and soon.

For without ye get some comaundement, I wott not how your house shalbe kept, for I know not wherof to levy one peny worth. No more at this tyme, but the Trenietie keepe you. From Plompton in hast, the xij day of Aprill.

By your wyfe, Dame AGNES PLOMPTON⁸³

Two weeks later she was writing again. She was holding the fort, telling him their news. They were all well, the children, their servants, herself. He had been anxious to know if the Rocliffes had received any of the rents (‘the farm’) from the Yorkshire manors, but as far as she knew all they had done was sell some of the timber trees, at way below the market price: ashes and oaks worth 40 pence had been sold for 12 pence, and some holly wood sold at Idle. But that was all, ‘Scrybled in hast, the fryday next after St. Marke day. By your wyffe, Dame AGNES PLOMPTON.’⁸⁴

Then at last a piece of good news. Against all expectations, Henry VII made Robert a ‘Knight of the Body’, an honorary member of the royal bodyguard, and as such screened him and his servants from all arrest. It was the trump card in any court. The Plumptons could keep hold of the manors at Plumpton and Idle, where they had been for 300 years, with impunity. The Rocliffes, at least legally, could do nothing.

A success but no victory. That summer Agnes Plumpton died, perhaps exhausted by the strain of maintaining the dignity of this ragged and tattered family. And despite the legal protection conveyed by Robert’s new status, the facts on the ground, the fear cast into gentry and yeoman alike by the power nexus of Richard Empson and his lawyer friends the Rocliffes and Sotehills, were enough to keep the country almost entirely shut against them.

Symptomatic is an angry letter to Robert Plumpton, from a Yorkshire lawyer, delivered to Plumpton Hall by the lawyer’s man, in November 1506. It was the second time of asking and a promise had been broken:

I pray you that I may have my money now at this tyme, for I must occupy much money within thes iiij dayes, as this bearer can shew you.

If ye will not delyver it at this tyme, I will send no more to you for it, but the berer shall goe to the Shereff and have from him a warrant to leve the sayd money, or els to take your body, the which I wold be as sory for, as any man in Yorkshire, if I myght other wayes doe, as knowes Our Lord, who keepe you in worship. At Staynley, this St. Martyn even. Yours to his litle power,

ROBART CHALONER.⁸⁵

Chaloner was in fact Rocliffe’s man, helping him to increase the pressure on Robert Plumpton. Friends who had stood surety for Plumpton on loans of up to £100 found bailiffs at their doors, seizing their lands and goods, with Plumpton unable to pay or do anything about this spreading disaster. Month after month, Plumpton can have been aware only of the closing of doors. He had married again, Isabel, the daughter of a peer, Lord Neville. She too was soon at her wits’ end. No one would pay him what they owed him. No one would buy what the Plumptons could offer in the way of either underwood or timber trees.

No one would buy any land from the Plumptons as their title to it was so insecure. The Rocliffe-Empson band had shut them out of any timber or wood market. Isabel was reduced to sending Plumpton a few shillings through the post. Her mother, Lady Nevill, sent her £4 13s. 4d. in a letter, saying it was all she could afford and advising her that ‘God is where he was, and his grace can and will pooruey euery thing for the best, & help his servant at their most needes, and so I trust his Hynes, he wil do you.’⁸⁶

At the death of Henry VII in 1509, Robert ceased to be a Knight of the Body, as the office died with the King. Both Plumpton and Isabel his wife, still guilty of occupying Plumpton Hall illegally and owing money at all points, were thrown into the Counter, the debtors’ gaol in London. The Rocliffe and Sotehill cousins took possession of the manors of Idle and Plumpton itself. But the same turn of the wheel brought Plumpton release. Richard Empson and Edmund Dudey, the saw and razor of Henry VII’s oppression, were also arrested on the old king’s death and after conviction on false charges of treason were executed on Tower Hill to general delight, a sop to the masses from the new young King. Empson’s death released the Yorkshire gentry from a reign of terror and the way was opened for yet another attempt at arbitration between the Plumptons on the one side and the Rocliffes and Sotehills on the other.

The final award was made in March 1515. Plumpton was indeed to have Plumpton. The others were to have everything else. If the Rocliffes and Sotehills didn’t let the Plumptons back into Plumpton, they were to give them £40 a year, which was in effect Plumpton’s net worth. Seventy years before, the family had been en route to glory; now they had sunk to this, an annual income below which almost no family could call itself gentry.⁸⁷

Robert was broken. In 1516, he was sixty-three, his ‘grand climateric’, the moment at which, according to classical medical theory, a man’s life turned down towards death. In that year he made a deal with his son William, by which, in a sad and haunted act of resignation, a Lear-like transition from this world to the next, the father surrendered all say over his own life and lands and allowed William to dictate the conditions in which he and Isabel would now live. Will was to ‘have ordering and charge of all the household and goods therto longing’. Robert and Isabel were ‘to take their ease and reast, and to be at board with the said William at the proper costs and charges of the said Will’. Will was to have all the income from the lands and rents and was to pay all the costs, ‘that is to say, meate, drinke, and wages’. He was also to pay for his brothers and sisters and to be in charge of employing the servants, except that ‘the said Sir Robert his fader shal have thre at his owne pleasure, such as he will apointe’. Robert was to have an allowance of £10 a year and Will was to listen to his advice on farms, woods and debts.⁸⁸

It is a broken conclusion. Robert’s legacies at death were a few shillings to a church here and there, a pound or two to his younger sons and daughters ‘which sums William Plompton his son and heir was to pay’.⁸⁹ To Isabel Plumpton, his wife, all the goods in his chamber after his death, and the half of all his other goods. Witnesses to his will were his chaplain, a Plumpton cousin, and his servants Ralph Knowle and Oliver Dickenson, who had been with him at the siege of the hall and in prison in London.

The lands Robert had lost slid on in the hands of the Cliffords, soon to be the high-glamour Earls of Cumberland. None of those old Plumpton lands is more beautiful than Grassington in upper Wharfedale, none more unrecognizable than Idle, now buried in Bradford, none more poignant than Plumpton, where moss grows on the abandoned road and the stone walls on the edge of the wood have been allowed to collapse and crumble.

Is there a moral to this story? Perhaps only that there is no safety. The world of the gentry, even in its medieval beginnings, was not only endlessly negotiable but constantly in need of negotiation. If you happened to get caught in a tough political struggle or a tangle of deceit, it was perfectly likely for the entire family enterprise to be fatally damaged.

The Plumptons remained Roman Catholic at the Reformation, fell increasingly into debt and ended up on the wrong side in the Civil War. John, the last Plumpton of any substance, was wounded at Marston Moor and died after languishing for several days in Knaresborough, where he is buried, owing £6,393. The last of the line was another Robert Plumpton, who died at Cambrai in France unmarried in 1749. He had gone there to confer with his aunt Anne, a Benedictine nun. After his death, the manor of Plumpton was sold to Daniel Lascelles, the son and part-heir of one of the great and most brutal slave-financiers of the eighteenth century. Daniel intended to make it his seat. He pulled down Plumpton Hall and, as Thomas Stapleton, the nineteenth-century editor of the Plumpton letters, described, ‘formed about its site extensive pleasure-grounds; but, after having begun the erection of a new building, he desisted and went to live at Goldsborough Hall, another of his purchases and which, like Plumpton, had once been the residence of a knightly family’.⁹⁰

Everything medieval at Plumpton has gone, erased in the eighteenth century, no more than one or two bits of broken sandstone now surviving among the brambles and the bracken.

PART II
In the Renaissance State

1520–1610

The Tudors were the most successful gentry family in English history. Owen Tudor, an obscure and impoverished North Wales squire, working as a servant in the royal household, managed in about 1428 to catch the eye of Henry V’s widow, Catherine of Valois, a few years after her warrior husband had died. It is not quite certain how he did it but Owen either fell into her lap when dancing drunk or went swimming in front of her and her ladies. It was a Mr Darcy moment. One chronicler, who knew Catherine well, said she was ‘unable fully to curb her carnal passions’¹ when confronted with the magnificent sight of Tudor in the water – she was about twenty-five, he a year to two older – and English history changed. Their sons became power-players in the Wars of the Roses and from that long violent crisis their grandson Henry Tudor emerged the victor at Bosworth Field in 1485. On 30 October that year he was crowned King of England as Henry VII. In this way, the smallest of vicissitudes can change whole worlds.

The civil wars of the fifteenth century which had brought the Tudors to power had destroyed the world of the great medieval magnates. Under the Tudors, overwhelmingly aware of the vulnerability of a crown weaker than its greatest subjects, the great magnates were excluded from influence. After the 1530s, and Henry VIII’s raid on church property and independent power, the church went too. That should have left the crown itself dominating the field, buttressed by the imposing and often terrifying authority of the Tudor state, but in an era before comprehensive taxation, the crown was chronically underfunded, inherently extravagant and forced to spend capital as income. Between the 1530s and the 1630s, it lost what it should have gained.

Statistics can only be the roughest of informed guesses. Nevertheless, through the sixteenth and seventeenth centuries there is no doubt that the economic and social structures of England underwent the deepest of transformations and the great beneficiaries of this double revolution – the failure of the magnates and then the failure of the crown – were the gentry. Their landholding rose from 20 per cent in the Middle Ages to something like half the country by the middle of the seventeenth century. The result was that where the crown, the church and the great lords had ruled medieval England, the great lords and the gentry came to rule early modern England.

This is the fluid and difficult environment in which the Throckmortons found themselves in the 1530s and where the Thynnes rode to riches and significance. Any number of sixteenth-century ‘new men’ understood the lesson promulgated by the old and cynical Tudor statesman William Paulet, Marquess of Winchester. When asked at the end of his career how he had managed to survive for thirty years at the centre of power, through so many reigns and changes, he said, ‘Ortus sum ex salice, non ex quercu, I was made of the plyable Willow, not of the stubborn Oak.’² The heart of survival: pliancy.

It would be a mistake to make the focus of this history only the pain and struggle of survival in a challenging world. Tudor England was beautiful. Nowhere else in Europe was as green as England and every foreign visitor remarked on it – the thickness of the overhanging trees, the day-long spread of pasture as you rode across country. It was a world of beef and sheep. To keep the fertility up, advisers on Tudor agriculture recommended sowing the meadows with a mixture of clovers, yarrow, tormentil and English plantain. The ‘whole country is well wooded and shady’, a Frenchman, Estienne Perlin, wrote in 1558, ‘for the fields are all enclosed with hedges, oak trees and several other sorts of trees, to such an extent that in travelling you think you are in a continuous wood’.³ English pigs amazed strangers with their size and fatness. The best chickens Polydore Vergil ever ate came from Kent. The horses were strong and handsome and were exported abroad. It was a thickened country, dense with locality. This was the wild thyme, oxlip and honeysuckle landscape that would form the remembered and dreamed-of background to a century of violent political and religious change. That is the definition of sixteenth-century England: government bordering on tyranny in a country filled with sweet musk roses and eglantine.

The sixteenth century was a time to be in land. The weather was improving and more children were surviving into adulthood. The number of people in England was rising faster than the amount of food that could be grown for them. With a mismatch of supply and demand, food prices rose, tripling between 1508 and 1551, and rents rose with them. Agricultural land in the sixteenth century was the most reliable source of cash there was. But the ability to deliver the increased yields depended on returning fertility to the ground. A mixed country, in which there was plenty of grazing, much of it already enclosed, was a recipe for financial success. Meadows were money in Tudor England and both these families were blessed with them. Much of the story that follows here – of ideological courage and daring in the face of power; of families squabbling to get their hands on an inheritance – would not have been possible without that pasture-rich background. Tudor gentry floated on grass.

1520s–1580s

Discretion

The Throckmortons

Coughton, Warwickshire

The Throckmortons’ story is the life-track of a family attempting to ride the traumatic cultural uproar of the Reformation. Over four generations spanning the sixteenth century, they played in and out of honesty and duplicity, loyalty and betrayal, integrity and opportunism. They were both a barometer of their time and the clearest possible demonstration that to be a member of the gentry was no feather bed to lie on. Thomas Fuller, the seventeenth-century church historian, would describe yeomen, the farmers who had no claim to gentility or any part in the government of the country, as ‘living in the temperate zone between greatness and want, an estate of people almost peculiar to England’.¹ That shady, calm country between significance and poverty was a kind of Arcadia that was unavailable to the gentry. Their duty, broadly expressed, was to govern, and in doing so to run the risk of want, or worse.

For at least three hundred years, the Throckmortons had been a Worcestershire family, who in the fifteenth century, partly by marriage, partly by purchase, had acquired lovely Warwickshire estates around Coughton in the damp grassy valley of the river Arrow, as well as others in Buckinghamshire and Gloucestershire. The Throckmortons had been astute managers of land for generations, enclosing pastures and woods, running a Worcestershire salt pit in the fifteenth century and heavily involved in both sheep and cattle, consolidating holdings, looking to maximize revenues from their farms. They had navigated the chaos and challenges of the Wars of the Roses, shifting from one aristocratic patron and protector to the next, deploying the key tactic of gentry survival: the hedging of bets.

Coughton, as suited the Throckmortons’ nature, is just on the border of two different worlds: to the north, the small fields and dispersed farms and hamlets of the forest of Arden, ‘much enclosyd, plentifull of gres, but no great plenty of corne’;² to the south, beyond the river Avon, the wide open ploughlands of ‘fielden’ Warwickshire. Neither was entirely specialized – there were corn fields in Arden and animals were bred and fattened on the barley and peas grown in the fielden country – but Coughton lay happily in the hazy boundary between them and as a result was a good and rich place to be.

Within yards of the part-timber, part-stone buildings of Coughton Court, so close that the modern garden of the house completely encircles it, Sir Robert Throckmorton rebuilt St Peter’s Church in the first years of the sixteenth century. Everything there was mutually confirming. The Throckmortons’ house, the beginnings of its new freestone, battlemented gateway, the dignified church, their tombs within it, the productive lands surrounding them, their own piety, their charitable gifts to local monasteries, their place as the local enforcers of royal justice, as magistrates and sheriffs of the county: this was an entirely continuous vision. Everything connected, from cows to God, from periphery to centre, from the poor to the King, from the Throckmortons’ own self-conception and self-display to the nature of the universe. Go to Coughton today, and very faintly, beyond the ruptures of the intervening centuries, the notes of that harmonic integrity can still be heard.

They were a pious family.³ Sir Robert’s sister Elizabeth was an abbess, and two of his daughters were nuns. In 1491, his eldest son, the infant George, had been admitted to the abbey at Evesham, as a kind of amateur member, for whose soul the monks would pray. The family was chief benefactor of the guild of the Holy Cross at Stratford. In 1518 Sir Robert Throckmorton, now in his late sixties, decided to make a pilgrimage to the Holy Land. He wrote a will before leaving, which is thick with late medieval piety. Masses were to be sung for his soul at Evesham to the south and by the Augustinian canons at Studley to the north. Dominicans in Oxford and Cambridge and the poor in the almshouse he had set up in Worcester were all to receive money to pray for his soul in purgatory. A priest in the chantry at Coughton was ‘to teache grammer freely to all my tenantes children’.⁴ The church itself was to be glorified with beautiful stained glass and gilded and painted saints. There was to be no shortage of Throckmorton heraldry. An altar tomb made of Purbeck marble was built in the nave for Robert’s own body to lie in one day, surrounded by this evidence of his piety and works. He had rebuilt the church as a reliquary for Throckmortonism. The whole building was a Throckmorton shrine. There was no gap between social standing and goodness or between the metaphysical and the physical. It was all part of a single fabric, like Christ’s coat at the crucifixion, ‘without seame, woven from the top thorowout’. If the Plumpton story was about disjunction and failure, this Throckmorton vision was of integration and wholeness.

Robert was never to occupy the tomb he built for himself. When in Rome, en route to the Holy Land, he died and was buried there, and his son George, born in 1489, came into the inheritance.

George had been married since he was twelve to Kathryn Vaux, and from about 1510 they began producing an extraordinary number of children, 19 in 23 years, most of whom lived until adulthood. Lands, localism, children, a household, local politics and the law: all of that was a dominant reality in George’s life. But the Throckmortons were far from parochial. Both George’s and Kathryn’s fathers had been close allies and courtiers to Henry VII. George would have considered Westminster and Whitehall his own to conquer. After some years learning the law in Middle Temple, he had entered the court of Henry VIII in 1511, fought alongside the King in France and was knighted in 1516. Royal favours began to trickle down: he became steward of royal estates and keeper of royal parks in Warwickshire and Worcestershire.

There is one minor incident which stands out from this steady progress. In the winter of 1517–18, he killed a mugger called William Porter who had come at him ‘maliciously’ in Foster Lane, the Bond Street of its day, off Cheapside, full of goldsmiths’ shops. It is possible George had been buying jewellery and his attacker was trying to rob him. George had slashed out at the man ‘for fear of death and for the salvation of his own life’ and killed him. A royal pardon followed.⁵

This was all entirely conventional: it was what people like George Throckmorton did with their lives. Legal competence, marriage and children, effective violence at home and abroad, minor functions at court and in Warwickshire, the management of the lands: this was the gentry in action, as it had been throughout the Middle Ages, the central, universal joint of English culture.

George Throckmorton could look forward to a life of unremitting and blissful normality. He was his father’s son, pious, efficient, forthright, courteous, sociable, capable both of performing duties for his social and political superiors and of attending to Throckmorton wellbeing.

The 1530s ensured that would not happen. For two or three years, Henry VIII had come to think that his marriage to his brother’s widow, Catherine of Aragon, was cursed. Leviticus said as much. The King had offended God by marrying her and God had ensured she would bring him no son. Catherine was now too old to bear children and, anyway, since the spring of 1526 the King had been entranced by one of Catherine’s ladies in waiting, the young Kentish gentlewoman Anne Boleyn, with whose family Henry had long been familiar. He thirsted for divorce, to bed Anne Boleyn and to continue his dynasty. But a divorce was impossible. When his chief minister, the brilliant and deeply loathed Cardinal Wolsey, proved himself incapable of bringing it about, Henry’s desire for Anne, for freedom of action and for legitimacy all fused into one, overlapping, multi-headed crisis.

George Throckmorton, who was forty in 1529, found himself embroiled in every part of this crisis. Before Wolsey’s disgrace he had been working for him at Hampton Court, acting as the Cardinal’s agent in confiscating the monastic lands Wolsey needed at this stage to endow his new college at Oxford (which later would become Christ Church). When the King dismissed Wolsey for his inadequacies over the divorce in November 1529, tides of loathing swept over the fallen man. All the arrogance, regal style, vaingloriousness and independence of mind that he had shown in office were thrown back at him. Throckmorton might have been tainted with these connections but he managed to slip out from under them. At Hampton Court he had made friends with Wolsey’s rising assistant, the brewer’s son Thomas Cromwell, sending him gifts of £20 and a greyhound, asking for some sturgeon and quails in return, with the assurance that he was his friend and ‘hoping you wyll see me no loser’.⁶ Now, as Cromwell moved towards the centre of power, that connection came good. George’s son Kenelm went into service as a member of Cromwell’s household and George himself was made a member of the commission looking into the possessions Wolsey had claimed in Warwickshire.

It looked as if Throckmorton was calmly doing what his forefathers had done, easily sliding from one power-allegiance to the next, the traditional method by which successful gentry families survived from generation to generation. But the Reformation was more than just another power shift. As liberating juices ran into the crannies of English minds, the bound-together world of inheritance, piety and service, which his father, dead in Rome, had left to him twelve years before, came under threat. Lutheran ideas; Thomas Cromwell’s ambitions for a new and reformed relationship of church and state; the King’s desire for a new and possibly unholy divorce and marriage: this was not only a crisis for England. It was a life crisis for George Throckmorton himself.

In 1529 he had been elected to the Reformation Parliament, which met from time to time, without re-election, until 1536. That parliament was the instrument, deftly steered by Thomas Cromwell, through which the Reformation was brought to England. In one Act after another, church independence was eroded and the authority of the crown enhanced. Cromwell made the English state watertight: church money and lands were channelled towards the crown; no appeals were allowed to any authority outside England, especially not to the Pope; and increasingly repressive laws were passed against anyone who disagreed with royal policy, culminating in the 1534 Act of Supremacy and the Treasons Act, by which the King was acknowledged as supreme in church and state. Any disagreement was punishable by death. The cumulative effect of the parliament was to destroy the role of the Pope, the inheritance of St Peter, and put secular terror in its place.

From his actions and words, it is clear that George Throckmorton was agonized by the conflict of allegiances. Crown or family, his past or his future? His father’s church or the King’s? To which should he be more loyal? Half secretly, he began to oppose Henry’s reformation of church and state. But the whisper system of Thomas Cromwell’s listening network heard much of it, and although the chronology is often confused, in Cromwell’s papers you can hear and see this Warwickshire gentleman a little clumsily and a little foolishly navigating the shoals and tides of the Tudor seas.

A mass of business passed through the 1530s House of Commons, the regulation of towns, the tanning of leather and the dyeing of wool, the sowing of flax and hemp, the duties on wines, laws against eating veal (to preserve the stock of cattle) and for the destruction of choughs, crows and rooks (to preserve corn crops), for paving the Strand and ‘for the saving of young spring of woods’, against ‘excess in apparel’, and, amidst all this ordinary business, the cataclysmic ‘Appeals to Rome forbidden’.⁷

All England was talking of the changes confronting them. Throckmorton liked to meet a group of Parliament friends for dinner or supper in an inn called the Queen’s Head in Fleet Street. Others met and talked to him in private places around the City: the garden of the Hospital of St John, just north of the walls; or in a private room in the Serjeants’ Inn near the Temple; or at other inns in Cheapside, the shopping hub of the City where he had been mugged years before. London was full of these evening conversations between like-minded conservative gentry. ‘Every man showed his mynde and divers others of the parliament house wolde come thither to dyner & soup and comun with us.’ Usually, ‘we wolde bidde the servaunts of the house go out and in lik maner our owne servaunts because we thought it not convenient that they shulde here us speke of such mattiers’.⁸ But conversations were reported and to Cromwell this joint and repeated privacy looked conspiratorial.

George’s distinguished cousin and priest William Peto, a Franciscan friar and Catherine of Aragon’s confessor, summoned him for a private and urgent conversation. He told George it was his duty to defend the old church in Parliament, and ‘advised me if I were in the parliament house to stick to that matter as I would have my soul saved’.⁹ Death, and with it a sense of martyrdom, was in the air. But Peto also had some more intriguing information. He had just preached a sermon to the king at Placentia, the Tudor pleasure palace in Greenwich, violently denouncing anyone who repudiated his wife, lambasting the courtly flatterers in the stalls beneath him and warning Henry that Anne Boleyn was a Jezebel, the harlot-queen who had worshipped Baal, and that one day, dogs would be licking Henry’s blood, as they had her husband Ahab’s.

A tumultuously angry king left the chapel and summoned the friar to come out into the palace garden. In this atmosphere of alarm and terror, Peto took his life in his hands and addressed the King directly. Henry could have no other wife while Catherine of Aragon was alive; and he could never marry Queen Anne ‘for that it was said he had medled with the mother and the daughter’.¹⁰ To have slept with one Boleyn, let alone two, would in the eyes of the church make marriage to any other Boleyn girl illegal.

Peto fled for the Continent but left Throckmorton in London with his injunctions to martyrdom. How far was this from the comforts of Coughton, fishing in the Arrow or improving his house, completing his father’s new gateway! Throckmorton was swimming beyond his ken. Sir Thomas More, probably just on the point of resigning as Lord Chancellor,

then sent saye [word] for me to come speke with hym in the parliament chamber. And when I cam to hym he was in a little chamber within the parliament chamber, where as I do remember me, stode an aulter or a thing like unto an aulter, wherupon he did leane. And than he said this to me, I am viry gladde to here the good reporte that goeth of you and that ye be so a good a catholique man as ye be; and if ye doo continue in the same weye that ye begynne and be not afrayed to seye yor conscience, ye shall deserve greate reward of god and thanks of the kings grace at lingth and moche woorship to yourself: or woordes moche lik to thies.¹¹