Summary: sure what are a few dead human beings when you consider cultural influence?

Undoubtedly the greatest of Peter Seller’s Inspector Clouseau films is A Shot in the Dark. In it Clouseau falls in love with a murder suspect, housemaid Maria Gambrelli, played by the luminous Elke Sommer. Even when apprehended holding a set of bloody hedge clippers that have been used to kill yet another victim, Maria drifts through the film with an ethereal innocence, somehow untouched by the squalidness and violence that surrounds her. 

Perhaps bizarrely, it was Maria Gambrelli that I was most reminded of by Diarmaid MacCulloch’s portrait of Thomas Cromwell, such is the sympathy and indulgence that MacCulloch affords him. Maria, of course, was not a murderer, whereas Cromwell was. But for MacCulloch, this is not the most important thing about him.

Rather it was Cromwell’s role in the establishment of Anglicanism that for MacCulloch is the most significant thing about his career. For this, he almost forgives the occasional burning of a Protestant heretic or the public dismemberment of a Catholic, and such killings are skated over with considerable blink-and-you’ll-miss-them rapidity.

MacCulloch argues that Cromwell’s Protestant convictions were genuine. Hence his role in the dissolution of the monasteries, a vast act of cultural vandalism amongst other things, was not just the legalised theft of their property for the crown. It was also an effort to advance the reform of religion in which he truly believed. In this vein, for MacCulloch Cromwell’s greatest lasting achievement was obtaining an authorised translation of the bible into English. 

MacCulloch makes a case that Cromwell was a complex figure, and that the depth of this complexity is obscured by an absence of sources: many of his papers were likely destroyed by his servants when he was arrested.  So, Cromwell was not wholly the monster that some of his actions might suggest. Government in Tudor times, for which Cromwell had a prodigious flair, was, after all, a bloody business and, Cromwell’s sainted Catholic antagonist, Thomas More, did not have clean hands either.

But there is a danger of whataboutery here. Just because everyone else was doing it, we should not casually excuse the horror in which a person was implicated. Amongst other atrocities, Cromwell played a pivotal role in the judicial murder of Anne Boleyn and those falsely accused of being her lovers. 

Dozens of other Catholics and “heretics” – Protestants who Henry VIII and Cromwell regarded as too extreme – followed. MacCulloch reckons that Cromwell’s introduction of parish registers to record baptisms, deaths and marriages was a way of identifying Anabaptist “extremists”. This was part of a broader intelligence system in which the theocratic government of which Cromwell was a central part, monitored and condemned people for crimes of conscience alone. 

Cromwell’s bloody trail continued right up to his own judicial murder. This was engineered by high officials jealous of his influence. They were empowered to act against him by the king’s fury at his role in arranging Henry’s fourth marriage to Anne of Cleves. For some reason, the diseased and festering Henry found that he could not manage to have sex with her. So, fortunately for Anne the marriage was never consummated, and a quiet annulment was arranged.

Taken in their totality, when considering Cromwell’s achievements in government and religion he must be seen as a major figure in British history. But there is a saying in the Talmud: “He who saves one life, saves the world entire.” In recognising the scale of his influence, for good and ill, in the making of the modern world, it is remiss to downplay the countless little domestic worlds that Cromwell helped condemn to the fires of fanaticism in the course of Henry’s monstrous reign. 

Summary: a gripping and elegantly written survey of the bloody British empire and its echoes in the present day

Between 1845 and 1854 the population of Ireland was halved through starvation – over a million people died – and forced emigration. The English like to refer to this horrendous period as the “Irish Potato Famine”. This suggests the blame for the cataclysm lies with Irish people’s bizarre and somewhat comical taste for spuds, rather than upon callous government policy that thought the death of hundreds of thousands of Irish people a price worth paying for British profits in the agricultural free market.

Paradoxically Sathnam Sanghera sticks with this nomenclature in his exceptional book Empireland. This book both elucidates many of the other atrocities upon which the British Empire was built, and explores the imprint that sustained bloody exercise in pillage still leaves upon contemporary British society. The term “potato famine” is part of that imprint.

There is an echo in this book of Tom Holland’s Dominion, which explores how Christian thought – such as the ideas of human rights and secularism – has so fundamentally shaped European civilisation that the origins are now generally unknown and almost unnoticed.

The British empire brought nothing so positive as human rights to the UK let alone the rest of the world. Rather it became, for much of the world a byword for bloodshed and impoverishment. But the British – in marked contrast to those societies that were on the receiving end of their colonial project – are startlingly ignorant of what Empire entailed or of its repercussions through time. Few British people now have heard of the murderous British suppression of the Sepoy rebellion of 1857, let alone of the sacking of Tibet in 1903 – even though some of the extremely valuable loot once showed up the BBC’s Flog It while Sanghera was writing this book.

And yet the consequences of all that bloodshed is with us at every turn. The British Museum is stuffed with art treasures, such as the Benin bronzes, stolen in the name of Empire. London’s position as a major financial centre is a consequence of the preferential trade terms and punitive tax regimes that the Empire imposed on subject peoples. British xenophobia towards migrants is a contemporary manifestation of the racism of Empire. The presumption of the British ruling class that the rules – whether relating to human rights, trade or public health lockdowns – that apply to others should not apply to them are also echoes of the political economy of the Empire.

Indeed, Brexit may be regarded as the inevitable consequence of the racist logic that underpinned the British Empire: having no more colonies to pillage, the British Establishment instead decided to loot the UK.

Sanghera’s book is a superb and important introduction to this inglorious period of British history and its reverberations into the present. It is elegantly written, accessible, and vital for anyone who wants to understand better why Britain finds itself in its current morass.

I just which he would quit it with his talk of “potato famines”.