Part 6 (1/2)
The last question necessary to deal with relates to the unimportant point where Fawkes was when he was arrested.
”To say nothing,” writes Father Gerard, ”of the curious discrepancies as to the date of the warning, it is clearly impossible to determine the locality of Guy's arrest. The account officially published in the 'King's Book,' says that this took place in the street. The letter to the amba.s.sadors a.s.signs it to the cellar and afterwards to the street; that to Parry to the cellar only. Fawkes himself, in his confession of November 5, says that he was apprehended neither in the street nor in the cellar, but in his own room in the adjoining house. Chamberlain writes to Carleton, November 7, that it was in the cellar. Howes, in his continuation of Stowes' _Annals_, describes two arrests of Fawkes, one in the street, the other in his own chamber. This point, though seemingly somewhat trivial, has been invested with much importance.
According to a time-honoured story, the baffled desperado roundly declared that had he been within reach of the powder when his captors appeared, he would have applied a match and involved them in his own destruction.”[210]
This pa.s.sage deserves to be studied, if only as a good example of the way in which historical investigation ought not to be conducted, that is to say, by reading into the evidence what, according to preconception of the inquirer, he thinks ought to be there, but is not there at all. In plain language, the words 'cellar' and 'street' are not mentioned in any one of the doc.u.ments cited by Father Gerard. There is no doubt a discrepancy, but it is not one between these two localities. The statements quoted by Father Gerard in favour of a capture in the 'cellar' merely say that it was effected 'in the place.' The letter of the 9th says 'in the place itself,'[211] and this is copied from the draft of the 6th. Chamberlain says[212] that Fawkes was 'taken making his trains at midnight,' but does not say where. Is it necessary to interpret this as meaning the 'cellar'? There was, as we know, a door out of the 'cellar' into the pa.s.sage, and probably a door opposite into Percy's house. If Fawkes were arrested in this pa.s.sage as he was coming out of the cellar and going into the house, or even if he had come out of the pa.s.sage into the head of the court, he might very well be said to have been arrested 'in the place itself,' in contradistinction to a place a few streets off.
The only real difficulty is how to reconcile this account of the arrest, with Fawkes's own statement on his first examination on November 5, when he said:--
”That he meant to have fired the same by a match, and saith that he had touchwood and a match also, about eight or nine inches long, about him, and when they came to apprehend him he threw the touchwood and match out of the window in his chamber near the Parliament House towards the waterside.”
Fawkes, indeed, was not truthful in his early examinations, but he had no inducement to invent this story, and it may be noted that whenever the accounts which have reached us go into details invariably they speak of two separate actions connected with the arrest. The draft to Parry, indeed, only speaks of the first apprehension, but the draft of the narrative which finally appeared in the King's Book[213] says that Knyvet 'finding the same party with whom the Lord Chamberlain before and the Lord Monteagle had spoken newly, come out of the vault, made stay of him.' Then Knyvet goes into the vault and discovers the powder.
”Whereupon the caitiff being surely seized, made no difficulty to confess, &c.”[214] The letter to the amba.s.sadors[215] tells the same story. Knyvet going into the vault 'found that fellow Johnson newly come out of the vault, and without asking any more questions stayed him.'
Then after the search 'he perceived the barrels and so bound the caitiff fast.' The King's Book itself separates at least the 'apprehending' from the searching.
”But before his entry into the house finding Thomas Percy's alleged man standing without the doors,[216] his clothes and boots on at so dead a time of the night, he resolved to apprehend him, as he did, and thereafter went forward to the searching of the house ...
and thereafter, searching the fellow whom he had taken, found three matches, and all other instruments fit for blowing up the powder ready upon him.”
All these are cast more or less in the same mould. On the other hand, a story, in all probability emanating from Knyvet, which Howes interpolated in a narrative based on the official account, gives a possibility of reconciling the usual account of the arrest with the one told by Fawkes. After telling, after the fas.h.i.+on of the King's Book, of Fawkes' apprehension and Knyvet's search, he bursts on a sudden into a narrative of which no official doc.u.ment gives the slightest hint:--
”And upon the hearing of some noise Sir T. Knyvet required Master Edmond Doubleday, Esq.[217] to go up into the chamber to understand the cause thereof, the which he did, and had there some speech of Fawkes, being therewithal very desirous to search and see what books or instruments Fawkes had about him; but Fawkes being wondrous unwilling to be searched, very violently griped M[aster]
Doubleday by his fingers of the left hand, through pain thereof Ma[ster] Doubleday offered to draw his dagger to have stabbed Fawkes, but suddenly better bethought himself and did not; yet in that heat he struck up the traitor's heels and therewithal fell upon him and searched him, and in his pocket found his garters, wherewith M[aster] Doubleday and others that a.s.sisted they bound him. There was also found in his pocket a piece of touchwood, and a tinder box to light the touchwood and a watch which Percy and Fawkes had bought the day before, to try conclusions for the long or short burning of the touchwood, which he had prepared to give fire to the train of powder.”
Surely this life-like presentation of the scene comes from no other than Doubleday himself, as he is the hero of the little scene. Knyvet plainly had not bound Fawkes when he 'stayed' or 'apprehended' him. He must have given him in charge of some of his men, who for greater safety's sake took him out of the pa.s.sage or the court--whichever it was--into his own chamber within the house. Then a noise is heard, and Knyvet, having not yet concluded the examination, sends Doubleday to find out what is happening, with the result we have seen. When Knyvet arrives on the scene, he has Fawkes more securely bound than with a pair of garters.
The only discrepancy remaining is between Fawkes's statement that he threw touchwood and match out of window, and Doubleday's that the touchwood at least was found in his pocket. Perhaps Doubleday meant only that the touchwood thrown out came from Fawkes's pocket. Perhaps there is some other explanation. After all, this is too trivial a matter to trouble ourselves about.
Wearisome as these details are, they at least bring once more into relief the hesitancy which characterises every action of the Government till the powder is actually discovered. Though Fawkes has been seen by Suffolk in the afternoon, no preparations are made for his arrest.
Knyvet does not even bring cord with him to tie the wrists of a possible conspirator, and when Doubleday at last proceeds to bind him, he has to rely upon the garters found in his pocket. It is but one out of many indications which point to the conclusion that the members of the Government had nothing to guide their steps but an uncertain light in which they put little confidence. Taken together with the revelations of their ignorance as to the whereabouts of the plotters after Fawkes's capture had been effected, it almost irresistibly proves that they had no better information to rest on than the obscure communication which had been handed to Monteagle at Hoxton. As I have said before, the truth of the ordinary account of the plot would not be in the slightest degree affected if Salisbury had known of it six weeks or six months earlier. I feel certain, however, that he had no such previous knowledge, because, if he had, he would have impressed on the action of his colleagues the greater energy which springs from certainty. It is strange, no doubt, that a Government with so many spies and intelligencers afoot, should not have been aware of what was pa.s.sing in the Old Palace of Westminster. It was, however, not the first or the last time that governments, keeping a watchful eye on the ends of the earth, have been in complete ignorance of what was pa.s.sing under their noses.
CHAPTER VI
THE GOVERNMENT AND THE CATHOLICS
Having thus disposed of Father Gerard's a.s.saults on the general truth of the accepted narrative of the Plot, we can raise ourselves into a larger air, and trace the causes leading or driving the Government into measures which persuaded such brave and constant natures to see an act of righteous vengeance in what has seemed to their own and subsequent ages, a deed of atrocious villainy. Is it true, we may fairly ask, that these measures were such as no honourable man could in that age have adopted, and which it is therefore necessary to trace to the vilest of all origins--the desire of a half-successful statesman to root himself in place and power?
It would, indeed, be difficult to deny that the feeling of advanced English Protestants towards the Papal Church was one of doctrinal and moral estrangement. They held that the teaching of that church was false and even idolatrous, and they were quite ready to use the power of the state to extirpate a falsity so pernicious. On the other hand, the priests, Jesuits, and others, who flocked to England with their lives in their hands, were filled with the joy of those whose work it is to disseminate eternal truths, and to rescue souls, lost in heresy, from spiritual destruction.
The statesman, whether in his own person aggressively Protestant or not, was forced to consider this antagonism from a different point of view.
The outbreak against Rome which had marked the sixteenth century had only partially a doctrinal significance. It meant also the desire of the laity to lower the authority of the clergy. Before the Reformation the clergy owed a great part of their power to the organisation which centred in Rome, and the only way to weaken that organisation, was to strengthen the national organisation which centred in the crown. Hence those notions of the Divine Right of Kings and of _Cujus regio ejus religio_, which, however theoretically indefensible, marked a stage of progress in the world's career. The question whether, in the days of Elizabeth, England should accept the authority of the Pope or the authority of the Queen, was political as much as religious, and it is no wonder that Roman Catholics when they burnt Protestants, they placed the religious aspect of the quarrel in the foreground; nor that Protestants when they hanged and disembowelled Roman Catholics, placed the political aspect in the foreground. As a matter of fact, these were but two sides of the s.h.i.+eld. Protestants who returned to the Papal Church not merely signified the acceptance of certain doctrines which they had formerly renounced, but also accepted a different view of the relations between Church and State, and denied the sufficiency of the national Government to decide finally on all causes, ecclesiastical and civil, without appeal. If the religious teaching of the Reformed Church fell, a whole system of earthly government would fall with it.
To the Elizabethan statesman therefore the missionary priests who flocked over from the continent const.i.tuted the gravest danger for the State as well as for the Church. He was not at the bottom of his heart a persecutor. Neither Elizabeth nor her chief advisers, though, even in the early part of the reign, inflicting sharp penalties for the denial of the royal supremacy, would willingly have put men to death because they held the doctrine of transubstantiation, or any other doctrine which had found favour with the Council of Trent; but after 1570 they could not forget that Pius V. had excommunicated the Queen, and had, as far as his words could reach, released her subjects from the bond of obedience. Hence those excuses that, in enforcing the Recusancy laws against the Catholic laity, and, in putting Catholic priests to death as traitors, Elizabeth and her ministers were actuated by purely political motives. It was not exactly the whole truth, but there was a good deal more of truth in it than Roman Catholic writers are inclined to admit.
It was in this school of statesmans.h.i.+p that Sir Robert Cecil--as he was in Elizabeth's reign--had been brought up, and it was hardly likely that he would be willing to act otherwise than his father had done. It was, indeed, hard to see how the quarrel was to be lifted out of the groove into which it had sunk. How could statesmen be a.s.sured that, if the priests and Jesuits were allowed to extend their religious influence freely, the result would not be the destruction of the existing political system? That Cecil would have solved the problem is in any case most unlikely. It was, perhaps, too difficult to be as yet solved by any one, and Cecil was no man of genius to lead his age. Yet there were two things which made for improvement. In the first place, the English Government was immensely stronger at Elizabeth's death than it had been at her accession, and those who sat at the helm could therefore regard, with some amount of equanimity, dangers that had appalled their predecessors forty-five years before. The other cause for hope lay in the accession of a new sovereign; James had never been the subject of Papal excommunication as Elizabeth had been, and was consequently not personally committed to extreme views.
James's character and actions lend themselves so easily to the caricaturist, and so much that he did was the result either of egotistic vanity or of a culpable reluctance to take trouble, that it is difficult to give him credit for the good qualities that he really possessed. Yet hazy as his opinions in many respects were, it is easy to trace through his whole career a tolerably consistent principle. He would have been pleased to put an end, not indeed to the religious dispute, but to the political antagonism between those who were divided in religion, and would gladly have laid aside the weapon of persecution for that of argument. The two chief actions of his reign in England were the attempt to secure religious peace for his own dominions by an understanding with the Pope, and the attempt to secure a cessation of religious wars in Europe by an understanding with the King of Spain. In both cases is revealed a desire to obtain the co-operation of the leader of the party opposed to himself. Of course it is possible, perhaps even right, to say that this line of action was hopeless from the beginning, as involving too sanguine an estimate of the conciliatory feelings of those for whose co-operation he was looking. All that we are here concerned with is to point out that James brought with him ideas on the subject of the relations between an English--and, for the matter of that, a Scottish--king and the papacy, which were very different from those in which Cecil had been trained.
On the other hand, James's ideas, even when they had the element of greatness in them, never lifted him into greatness. He looked upon large principles in a small way, usually regarding them through the medium of his own interests. The doctrine that the national government ought to be supreme, took in his mind the shape of a belief that his personal government ought to be supreme. When in Scotland he sought an understanding with the Pope, his own succession to the English Crown occupied the foreground, and the advantage of having the English Catholics on his side made him eager to strike a bargain. On the other hand, he refused to strike that bargain unless his own independent position were fully recognised. When, in 1599, he despatched Edward Drummond to Italy, he instructed him to do everything in his power to procure the elevation of a Scottish Bishop of Vaison to the Cardinalate, in order that he might advocate his interests at Rome. Yet he refused to write directly to the Pope himself, merely because he objected to address him as 'Holy Father.'[218] It was hardly the precise objection that would have been taken by a man of greater practical ability.