What Gunpowder Plot Was

Samuel Gardiner

Samuel Rawson Gardiner

What Gunpowder Plot Was

CHRONOLOGICAL NOTES

(Political events in italics)

CHAPTER I

HISTORICAL EVIDENCE

In �What was the Gunpowder Plot? The Traditional Story tested by Original Evidence,’[1 - London: Osgood, McIlvaine & Co., 1897.] Father Gerard has set forth all the difficulties he found while sifting the accessible evidence, and has deduced from his examination a result which, though somewhat vague in itself, leaves upon his readers a very distinct impression that the celebrated conspiracy was mainly, if not altogether, a fiction devised by the Earl of Salisbury for the purpose of maintaining or strengthening his position in the government of the country under James I. Such, at least, is what I gather of Father Gerard’s aim from a perusal of his book. Lest, however, I should in any way do him an injustice, I proceed to quote the summary placed by him at the conclusion of his argument: —

“The evidence available to us appears to establish principally two points: that the true history of the Gunpowder Plot is now known to no man, and that the history commonly received is certainly untrue.

“It is quite impossible to believe that the Government were not aware of the Plot long before they announced its discovery.

“It is difficult to believe that the proceedings of the conspirators were actually such as they are related to have been.

“It is unquestionable that the Government consistently falsified the story and the evidence as presented to the world, and that the points upon which they most insisted prove upon examination to be the most doubtful.

“There are grave reasons for the conclusion that the whole transaction was dexterously contrived for the purpose which in fact it opportunely served, by those who alone reaped benefit from it, and who showed themselves so unscrupulous in the manner of reaping.”

No candid person, indeed, can feel surprise that any English Roman Catholic, especially a Roman Catholic priest, should feel anxious to wipe away the reproach which the plot has brought upon those who share his faith. Not merely were his spiritual predecessors subjected to a persecution borne with the noblest and least self-assertive constancy, simply in consequence of what is now known to all historical students to have been the entirely false charge that the plot emanated from, or was approved by the English Roman Catholics as a body, but this false belief prevailed so widely that it must have hindered, to no slight extent, the spread of that organisation which he regards as having been set forth by divine institution for the salvation of mankind. If Father Gerard has gone farther than this, and has attempted to show that even the handful of Catholics who took part in the plot were more sinned against than sinning, I, for one, am not inclined to condemn him very harshly, even if I am forced to repudiate alike his method and his conclusions.

Erroneous as I hold them, Father Gerard’s conclusions at least call for patient inquiry. Up to this time critics have urged that parts at least of the public declarations of the Government were inconsistent with the evidence, and have even pointed to deliberate falsification. Father Gerard is, as far as I know, the first to go a step farther, and to argue that much of the evidence itself has been tampered with, on the ground that it is inconsistent with physical facts, so that things cannot possibly have happened as they are said to have happened in confessions attributed to the conspirators themselves. I can only speak for myself when I say that after reading much hostile criticism of Father Gerard’s book – and I would especially refer to a most able review of it, so far as negative criticism can go, in the Edinburgh Review of January last – I did not feel that all difficulties had been removed, or that without further investigation I could safely maintain my former attitude towards the traditional story. It is, indeed, plain, as the Edinburgh Review has shown, that Father Gerard is