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lay on the floor already used and dead, but his father didn’t know that. Luke Croft pulled his knife as he made for the house, but the three men who met him outside the front door were carrying swords. From afar, Henry Croft saw his father overpowered and taken. One of the men held his father’s hands behind his back. Another pulled his hair with both hands, forcing him to kneel and extend his neck. The third man cut off his head with a sword. In Barber’s nineteenth year he had witnessed a murderer executed in Wolverhampton; the sheriff’s axman had cleaved off the criminal’s head as if killing a rooster. In contrast, his father’s beheading had been clumsily done, for the Viking had required a flurry of strokes, as if he were hacking a piece of firewood.
    Hysterical with grief and fear, Henry Croft had run into the woods and hidden himself like a hunted animal. When he wandered out, dazed and starving, the Norwegians were gone but they had left death and ashes. Henry had been collected with other orphan boys and sent to Crowland Abbey in Lincolnshire.
    Decades of similar raids by heathen Norsemen had left the monasteries with too few monks and too many orphans, so the Benedictines solved two problems by ordaining many of the parentless boys. At nine years of age Henry was administered vows and instructed to promise God that he would live in poverty and chastity forever, obeying the precepts established by the blessed St. Benedict of Nursia.
    It gained him an education. Four hours a day he studied, six hours a day he performed damp, dirty labor. Crowland owned vast tracts, mostly fens, and each day Henry and the other monks turned the muddy earth, pulling plows like staggering beasts in order to convert bogs into fields. It was expected that the rest of his time would be spent in contemplation or prayer. There were morning services, afternoon services, evening services, perpetual services. Every prayer was considered a single step up an interminable stairway that would take his soul to heaven. There was no recreationor athletics, but he was allowed to pace the cloister, a covered walk in the shape of a rectangle. To the north side of the cloister was the sacristy, the buildings in which the sacred utensils were kept. To the east was the church; to the west, the chapter house; to the south, a cheerless refectory consisting of a dining room, kitchen, and pantry on the ground floor and a dormitory above.
    Within the rectangle were graves, the ultimate proof that life at Crowland Abbey was predictable: tomorrow would be identical to yesterday and eventually every monk would lie inside the cloister. Because some mistook this for peace, Crowland had attracted several noblemen who had fled the politics of Court and Aethelred’s cruelty and saved their lives by taking the cowl. These influential elite lived in individual cells, as did the true mystics who sought God through agony of spirit and pain of body brought on by hair shirts, inspired pinching, and self-flagellation. For the other sixty-seven males who wore the tonsure despite the fact that they were uncalled and unholy, home was a single large chamber containing sixty-seven sleeping pallets. If Henry Croft awoke at any moment of any night he might hear coughing and sneezing, assorted snores, sounds of masturbation, the wounded cries of dreamers, the breaking of wind, and the shattering of the silence rule through unecclesiastic cursing and clandestine conversations which almost always were about food. Meals at Crowland were very sparse.
    The town of Peterborough was only eight miles away, but he never saw it. One day when he was fourteen years old he asked his confessor, Father Dunstan, for permission to sing hymns and recite prayers at the riverside between Vespers and Night Song. This was granted. As he walked the river meadow, Father Dunstan followed at a discreet distance. Henry paced slowly and deliberately, his hands behind his back and his head bowed as though