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 constituted 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 superstition. True, neither Henry nor Cromwell
can be accredited with the lofty intention of exterminating
superstition, but the attitude of many people toward "pious frauds"
helped to reconci