Festivities in Windsor Castle by Paul Sandby, c. 1776

Guy Fawkes Night, also known as Guy Fawkes Day, Bonfire Night and Firework Night, is an annual commemoration observed on 5 November, primarily in England. Its history begins with the events of 5 November 1605, when Guy Fawkes, a member of the Gunpowder Plot, was arrested while guarding explosives the plotters had placed beneath the House of Lords. Celebrating the fact that King James I had survived the attempt on his life, people lit bonfires around London, and months later the introduction of the Observance of 5th November Act enforced an annual public day of thanksgiving for the plot's failure.

Within a few decades Gunpowder Treason Day, as it was known, became the predominant English state commemoration, but as it carried strong religious overtones it also became a focus for anti-Catholic sentiment. Puritans delivered sermons regarding the perceived dangers of popery, while during increasingly raucous celebrations common folk burnt effigies of popular hate-figures, such as the pope. Towards the end of the 18th century reports appear of children begging for money with effigies of Guy Fawkes and 5 November gradually became known as Guy Fawkes Day. Towns such as Lewes and Guildford were in the 19th century scenes of increasingly violent class-based confrontations, fostering traditions those towns celebrate still, albeit peaceably. In the 1850s changing attitudes eventually resulted in the toning down of much of the day's anti-Catholic rhetoric, and in 1859 the original 1606 legislation was repealed. Eventually, the violence was dealt with, and by the 20th century Guy Fawkes Day had become an enjoyable social commemoration, although lacking much of its original focus. The present-day Guy Fawkes Night is usually celebrated at large organised events, centred around a bonfire and extravagant firework displays.

Settlers exported Guy Fawkes Night to overseas colonies, including some in North America, where it was known as Pope Day. Those festivities died out with the onset of the American Revolution, although celebrations continue in some Commonwealth nations. Claims that Guy Fawkes Night was a Protestant replacement for older customs like Samhain are disputed, although another old celebration, Halloween, has lately increased in popularity, and according to some writers, may threaten the continued observance of 5 November.

Origins and history in England[link]

An effigy of Guy Fawkes, burnt on 5 November 2010 at Billericay in Essex

Guy Fawkes Night originates from the Gunpowder Plot of 1605, a failed conspiracy by a group of provincial English Catholics to assassinate the Protestant King James I of England and replace him with a Catholic head of state. In the immediate aftermath of the arrest of Guy Fawkes, caught guarding a cache of explosives placed beneath the House of Lords, James's Council allowed the public to celebrate the king's survival with bonfires, so long as they were "without any danger or disorder",^[1] making 1605 the first year the plot's failure was celebrated.^[2] Days before the surviving conspirators were executed, in January 1606 Parliament passed the Observance of 5th November Act 1605, commonly known as the "Thanksgiving Act". It was proposed by a Puritan Member of Parliament, Edward Montagu, who suggested that the king's apparent deliverance by divine intervention deserved some measure of official recognition, and kept 5 November free as a day of thanksgiving while in theory making attendance at Church mandatory.^[3] A new form of service was also added to the Church of England's Book of Common Prayer, for use on 5 November.^[4]

Little is known about the earliest celebrations. In settlements such as Carlisle, Norwich and Nottingham, corporations provided music and artillery salutes. Canterbury celebrated 5 November 1607 with 106 pounds of gunpowder and 14 pounds of match, and three years later food and drink was provided for local dignitaries, as well as music, explosions and a parade by the local militia. Even less is known of how the occasion was first commemorated by the general public, although records indicate that in Protestant Dorchester a sermon was read, the church bells rung, and bonfires and fireworks lit.^[5]

Early significance[link]

According to historian and author Antonia Fraser, a study of the earliest sermons preached demonstrates an anti-Catholic concentration "mystical in its fervour".^[6] Delivering one of five 5 November sermons printed in A Mappe of Rome in 1612, Thomas Taylor spoke of the "generality of his [a papist's] cruelty," which had been "almost without bounds".^[7] Such messages were also spread in printed works like Francis Herring's Pietas Pontifica (republished in 1610 as Popish Piety), and John Rhode's A Brief Summe of the Treason intended against the King & State, which in 1606 sought to educate "the simple and ignorant ... that they be not seduced any longer by papists".^[8] By the 1620s 5 November was honoured in market towns and villages across the country, though it was some years before it was commemorated throughout England. Gunpowder Treason Day, as it was then known, became the predominant English state commemoration. Some parishes made the day a festive occasion, with public drinking and solemn processions. Concerned though about James's pro-Spanish foreign policy, the decline of international Protestantism, and Catholicism in general, Protestant clergymen who recognised the day's significance called for more dignified and profound thanksgivings each 5 November.^[9][10]

What unity English Protestants had shared in 1606 began to fade when in 1625 James's son, the future Charles I, married the Catholic Henrietta Maria of France. Puritans reacted to the marriage by issuing a new prayer to warn against rebellion and Catholicism, and on 5 November that year, effigies of the pope and the devil were burnt, the earliest such report of this practice and the beginning of centuries of tradition.^{[nb 1][14]} During Charles's reign Gunpowder Treason Day became increasingly partisan. Between 1629 and 1640 he ruled without Parliament, and he seemed to support Arminianism, regarded by Puritans like Henry Burton as a step toward Catholicism. By 1636, under the leadership of the Arminian Archbishop of Canterbury William Laud, the English church was trying to use 5 November to denounce all seditious practices, and not just popery.^[15] Puritans went on the defensive, some pressing for further reformation of the Church.^[9]

Revellers in Lewes, 5 November 2010

Bonfire Night, as it was occasionally known,^[16] assumed a new fervour during the events leading up to the English Interregnum. Although Royalists disputed their interpretations, Parliamentarians began to uncover or fear new Catholic plots. Preaching before the House of Commons on 5 November 1644, Charles Herle claimed that Papists were tunnelling "from Oxford, Rome, Hell, to Westminster, and there to blow up, if possible, the better foundations of your houses, their liberties and privileges".^[17] A display in 1647 at Lincoln's Inn Fields commemorated "God's great mercy in delivering this kingdom from the hellish plots of papists", and included fireballs burning in the water (symbolising a Catholic association with "infernal spirits") and fireboxes, their many rockets suggestive of "popish spirits coming from below" to enact plots against the king. Effigies of Fawkes and the pope were present, the latter represented by Pluto, Roman (Greek counterpart is Hades) god of the underworld.^[18]

Following Charles I's execution in 1649, the country's new republican regime remained undecided on how to treat 5 November. Unlike the old system of religious feasts and State anniversaries, it survived, but as a celebration of parliamentary government and Protestantism, and not of monarchy.^[16] Commonly the day was still marked by bonfires and miniature explosives, but formal celebrations resumed only with the Restoration, when Charles II became king. Courtiers, High Anglicans and Tories followed the official line, that the event marked God's preservation of the English throne, but generally the celebrations became more diverse. By 1670 London apprentices had turned 5 November into a fire festival, attacking not only popery but also "sobriety and good order",^[19] demanding money from coach occupants for alcohol and bonfires. The burning of effigies, largely unknown to the Jacobeans,^[20] continued in 1673 when Charles's brother, the Duke of York, converted to Catholicism. In response, accompanied by a procession of about 1,000 people, the apprentices fired an effigy of the Whore of Babylon, bedecked with a range of papal symbols.^[21][22] Similar scenes occurred over the following few years. In 1677 elements of Queen Elizabeth's Accession Day celebration of 17 November were incorporated into the Fifth, with the burning of large bonfires, a large effigy of the pope—his belly filled with live cats "who squalled most hideously as soon as they felt the fire"—and two effigies of devils "whispering in his ear". Two years later, as the exclusion crisis was reaching its zenith, an observer noted the "many bonfires and burning of popes as has ever been seen". Violent scenes in 1682 forced London's militia into action, and to prevent any repetition the following year a proclamation was issued, banning bonfires and fireworks.^[23]

Fireworks were also banned under James II, who became king in 1685. Attempts by the government to tone down Gunpowder Treason Day celebrations were, however, largely unsuccessful, and some reacted to a ban on bonfires in London (born from a fear of more burnings of the pope's effigy) by placing candles in their windows, "as a witness against Catholicism".^[24] When James was deposed in 1688 by William of Orange—who importantly, landed in England on 5 November—the day's events turned also to the celebration of freedom and religion, with elements of anti-Jacobitism. While the earlier ban on bonfires was politically motivated, a ban on fireworks was maintained for safety reasons, "much mischief having been done by squibs".^[16]

Guy Fawkes Day[link]

The restoration of the Catholic hierarchy in 1850 provoked a strong reaction. This sketch is from an issue of Punch, printed in November that year.

William's birthday fell on 4 November, and for orthodox Whigs the two days therefore became an important double anniversary.^[25] He ordered that the thanksgiving service for 5 November be amended to include thanks for his "happy arrival" and "the Deliverance of our Church and Nation".^[26] In the 1690s he re-established Protestant rule in Ireland, and the Fifth, occasionally marked by the ringing of church bells and civic dinners, was consequently eclipsed by his birthday commemorations. From the 19th century, 5 November celebrations there became sectarian in nature, and to this day its celebration in Northern Ireland remains controversial.^[27] In England though, as one of 49 official holidays, for the ruling class 5 November became overshadowed by events such as the birthdays of Admiral Edward Vernon, or John Wilkes, and under George II and George III, with the exception of the Jacobite Rising of 1745, it was largely "a polite entertainment rather than an occasion for vitriolic thanksgiving".^[28] For the lower classes, however, the anniversary was a chance to pit disorder against order, a pretext for violence and uncontrolled revelry. At some point, for reasons that are unclear, it became customary to burn Guy Fawkes in effigy, rather than the pope. Gradually, Gunpowder Treason Day became Guy Fawkes Day. In 1790 The Times reported instances of children "...begging for money for Guy Faux",^[29] and a report of 4 November 1802 described how "a set of idle fellows ... with some horrid figure dressed up as a Guy Faux" were convicted of begging and receiving money, and committed to prison as "idle and disorderly persons".^[30] The Fifth became "a polysemous occasion, replete with polyvalent cross-referencing, meaning all things to all men".^[31] Lower class rioting continued, with reports in Lewes of annual rioting, intimidation of "respectable householders"^[32] and the rolling through the streets of lit tar barrels. In Guildford, gangs of revellers who called themselves "guys" terrorised the local population; proceedings were concerned more with the settling of old arguments and general mayhem, than any historical reminiscences.^[33] Similar problems arose in Exeter, originally the scene of more traditional celebrations. In 1831 an effigy was burnt of the new Bishop of Exeter Henry Phillpotts, a High Church Anglican and High Tory who opposed Parliamentary reform, and who was also suspected of being involved in "creeping popery". A local ban on fireworks in 1843 was largely ignored, and attempts by the authorities to suppress the celebrations resulted in violent protests and several injured constables.^[34]

Spectators gather around a bonfire at Himley Hall near Dudley, on 6 November 2010

On several occasions during the 19th century The Times reported that the tradition was in decline, being "of late years almost forgotten", but in the opinion of historian David Cressy, such reports reflected "other Victorian trends", including a lessening of Protestant religious zeal—not general observance of the Fifth.^[29] Civil unrest brought about by the union of the Kingdoms of Great Britain and Ireland in 1800 resulted in Parliament passing the Roman Catholic Relief Act 1829, which afforded Catholics greater civil rights, continuing the process of Catholic Emancipation in the two kingdoms.^[35] The traditional denunciations of Catholicism had been in decline since the early 18th century,^[36] and were thought by many, including Queen Victoria, to be outdated,^[37] but the pope's restoration in 1850 of the English Catholic hierarchy gave renewed significance to 5 November, as demonstrated by the burnings of effigies of the new Catholic Archbishop of Westminster Nicholas Wiseman, and the pope. At Farringdon Market 14 effigies were processed from the Strand and over Westminster Bridge to Southwark, while extensive demonstrations were held throughout the suburbs of London.^[38] Effigies of the twelve new English Catholic bishops were paraded through Exeter, already the scene of severe public disorder on each anniversary of the Fifth.^[39] Gradually, however, such scenes became less popular. The thanksgiving prayer of 5 November contained in the Anglican Book of Common Prayer was abolished, with little resistance in Parliament, and in March 1859 the Anniversary Days Observance Act repealed the original 1606 Act.^[40][41][42] As the authorities dealt with the worst excesses, public decorum was gradually restored. The sale of fireworks was restricted,^[43] and the Guildford "guys" were neutralized in 1865, although this was too late for one constable, who died of his wounds.^[37] Violence continued in Exeter for some years, peaking in 1867, when incensed by rising food prices and banned from firing their customary bonfire, a mob was twice in one night driven from Cathedral Close by armed infantry. Further riots occurred in 1879, but there were no more bonfires in Cathedral Close after 1894.^[44][45] Elsewhere, sporadic instances of public disorder persisted late into the 20th century, accompanied by large numbers of firework-related accidents, but a national Firework Code and improved public safety has in most cases brought an end to such things.^[46]

Songs, Guys and decline[link]

One notable aspect of the Victorians' commemoration of Guy Fawkes Night was its move away from the centres of communities, to their margins. Gathering wood for the bonfire increasingly became the province of working-class children, who solicited combustible materials, money, food and drink from wealthier neighbours, often with the aid of songs. Most opened with the familiar "Remember, remember, the fifth of November, Gunpowder Treason and Plot".^[47] The earliest recorded rhyme, from 1742, is reproduced below alongside one bearing similarities to most Guy Fawkes Night ditties, recorded in 1903 at Charlton on Otmoor:

Organised entertainments also became popular in the late 19th century, and 20th-century pyrotechnic manufacturers renamed Guy Fawkes Day as Firework Night. Sales of fireworks dwindled somewhat during the First World War, but resumed in the following peace.^[49] At the start of the Second World War celebrations were again suspended, resuming in November 1945.^[50] For many families, Guy Fawkes Night became a domestic celebration, and children often congregated on street corners, accompanied by their own effigy of Guy Fawkes.^[51] This was sometimes ornately dressed and sometimes a barely-recognisable bundle of rags stuffed with whatever filling was suitable. A survey found that in 1981 about 23 percent of Sheffield schoolchildren made Guys, sometimes weeks before the event. Collecting money was a popular reason for their creation, the children taking their effigy from door to door, or displaying it on street corners. But mainly, they were built to go on the bonfire, itself sometimes comprising wood stolen from other pyres; "an acceptable convention" that helped bolster another November tradition, Mischief Night.^[52] Rival gangs competed to see who could build the largest, sometimes even burning the wood collected by their opponents; in 1954 the Yorkshire Post reported on fires late in September, a situation which forced the authorities to remove latent piles of wood for safety reasons.^[53] Lately, however, the custom of begging for a "penny for the Guy" has almost completely disappeared.^[51] In contrast, some older customs still survive; in Ottery St Mary men chase each other through the streets with lit tar barrels,^[54] and since 1679 Lewes has been the setting of some of England's most extravagant 5 November celebrations, the Lewes Bonfire.^[55]

Generally, modern 5 November celebrations are run by local charities and other organisations, with paid admission and controlled access. Author Martin Kettle, writing in The Guardian in 2003, bemoaned an "occasionally nannyish" attitude to fireworks which discourages people from holding firework displays in their back gardens, and an "unduly sensitive attitude" toward the anti-Catholic sentiment once so prominent on Guy Fawkes Night.^[56] David Cressy summarised the modern celebration with these words: "the rockets go higher and burn with more colour, but they have less and less to do with memories of the Fifth of November ... it might be observed that Guy Fawkes' Day is finally declining, having lost its connection with politics and religion. But we have heard that many times before."^[57]

Similarities with other customs[link]

A fireworks display on 5 November 2010

Historians have often suggested that Guy Fawkes Day served as a Protestant replacement for the ancient Celtic and Nordic festivals of Samhain, pagan events that the church absorbed and transformed into All Hallow's Eve and All Souls' Day. In The Golden Bough, the Scottish anthropologist James George Frazer suggested that Guy Fawkes Day exemplifies "the recrudescence of old customs in modern shapes". David Underdown, writing in his 1987 work Revel, Riot, and Rebellion, viewed Gunpowder Treason Day as a replacement for Hallowe'en: "just as the early church had taken over many of the pagan feasts, so did Protestants acquire their own rituals, adapting older forms or providing substitutes for them".^[58] While the use of bonfires to mark the occasion was most likely taken from the ancient practice of lighting celebratory bonfires, the idea that the commemoration of 5 November 1605 ever originated from anything other than the safety of James I is, according to David Cressy, "speculative nonsense".^[59] Citing Cressy's work, Ronald Hutton agrees with his conclusion, writing, "There is, in brief, nothing to link the Hallowe'en fires of North Wales, Man, and central Scotland with those which appeared in England upon 5 November."^[60] Further confusion arises in Northern Ireland, where some communities celebrate Guy Fawkes Night; the distinction there between the Fifth, and Halloween, is not always clear.^[61] Despite such disagreements, in 2005 David Cannadine commented on the encroachment into British culture of late 20th-century American Hallowe'en celebrations, and their effect on Guy Fawkes Night:

Nowadays, family bonfire gatherings are much less popular, and many once-large civic celebrations have been given up because of increasingly intrusive health and safety regulations. But 5 November has also been overtaken by a popular festival that barely existed when I was growing up, and that is Halloween ... Britain is not the Protestant nation it was when I was young: it is now a multi-faith society. And the Americanised Halloween is sweeping all before it—a vivid reminder of just how powerfully American culture and American consumerism can be transported across the Atlantic.^[62]

Another celebration involving fireworks, the five-day Hindu festival of Diwali (normally observed between mid-October and November), in 2010 began on 5 November. This led The Independent to comment on the similarities between the two, its reporter Kevin Rawlinson wondering "which fireworks will burn brightest".^[63]

In other countries[link]

1768 colonial commemoration of 5 November 1605

Gunpowder Treason Day was exported by settlers to colonies around the world.^[64] Although initially the commemoration was paid scant attention, the arrest of two boys caught lighting bonfires on 5 November 1662 in Boston suggests, in historian James Sharpe's view, that "an underground tradition of commemorating the Fifth existed".^[65] In parts of North America it was known as Pope Day, celebrated mainly in colonial New England, but also as far south as Charleston. In Boston, founded in 1630 by Puritan settlers led by John Winthrop, an early celebration was held in 1685, the same year that James II assumed the throne. Fifty years later, again in Boston, a local minister wrote "a Great number of people went over to Dorchester neck where at night they made a Great Bonfire and plaid off many fireworks", although the day ended in tragedy when "4 young men coming home in a Canoe were all Drowned." Ten years later the raucous celebrations were the cause of considerable annoyance to the upper classes and a special Riot Act was passed, to prevent "riotous tumultuous and disorderly assemblies of more than three persons, all or any of them armed with Sticks, Clubs or any kind of weapons, or disguised with vizards, or painted or discolored faces, on in any manner disgused, having any kind of imagery or pageantry, in any street, lane, or place in Boston." With inadequate resources, however, Boston's authorities were powerless to enforce the Act. In the 1740s gang violence became common, with groups of Boston residents battling for the honour of burning the pope's effigy. By the mid-1760s the riots had subsided, and as colonial America moved towards revolution, the class rivalries featured during Pope Day gave way to anti-British sentiment.^[66]

The passage in 1774 of the Quebec Act, which guaranteed French Canadians free practice of Catholicism in the Province of Quebec, provoked complaints from some Americans that the British were introducing "Popish principles and French law".^[67] Such fears were bolstered by opposition from the Church in Europe to American independence, threatening a revival of Pope Day.^[68] Commenting in 1775, George Washington was less than impressed by the thought of any such resurrections, forbidding any under his command from participating:^[69]

Generally, following Washington's complaint, American colonists stopped observing Pope Day, although according to The Bostonian Society some citizens of Boston celebrated it on one final occasion, in 1776.^[71] The tradition continued in Salem as late as 1817,^[72] and was still observed in Portsmouth, New Hampshire, in 1892.^[73] In the late 18th century, effigies of prominent figures such as two Prime Ministers of Great Britain, the Earl of Bute and Lord North, and the American traitor General Benedict Arnold, were also burnt.^[74] In the 1880s bonfires were still being lit in some New England coastal towns, although no longer to commemorate the failure of the Gunpowder Plot. In the area around New York, stacks of barrels were burnt on election day eve, which after 1845 was a Tuesday early in November.^[75]

See also[link]

Holidays portal

• Bonfire toffee
• Push penny
• Sussex Bonfire Societies
• West Country Carnival

References[link]

Notes

Footnotes

Bibliography

Further reading[link]

External links[link]

Wikinews has news related to: Guy Fawkes Night

Media related to Guy Fawkes Night at Wikimedia Commons

Gunpowder Plot

Guy Fawkes
George Cruikshank's illustration of Guy Fawkes, published in William Harrison Ainsworth's 1840 novel
Details
Parents	Edward Fawkes, Edith (née Blake or Jackson)
Born	(1570-04-13)13 April 1570 (presumed) York, England
Alias(es)	Guido Fawkes, John Johnson
Occupation	Soldier; Alférez
Plot
Role	Explosives
Enlisted	20 May 1604
Captured	5 November 1605
Conviction(s)	High treason
Penalty	Hanged, drawn and quartered
Died	31 January 1606(1606-01-31) (aged 35) Westminster, London, England
Cause	Hanged

Guy Fawkes (13 April 1570 – 31 January 1606), also known as Guido Fawkes, the name he adopted while fighting for the Spanish in the Low Countries, belonged to a group of provincial English Catholics who planned the failed Gunpowder Plot of 1605.

Fawkes was born and educated in York. His father died when Fawkes was eight years old, after which his mother married a recusant Catholic. Fawkes later converted to Catholicism and left for the continent, where he fought in the Eighty Years' War on the side of Catholic Spain against Protestant Dutch reformers. He travelled to Spain to seek support for a Catholic rebellion in England but was unsuccessful. He later met Thomas Wintour, with whom he returned to England.

Wintour introduced Fawkes to Robert Catesby, who planned to assassinate King James I and restore a Catholic monarch to the throne. The plotters secured the lease to an undercroft beneath the House of Lords, and Fawkes was placed in charge of the gunpowder they stockpiled there. Prompted by the receipt of an anonymous letter, the authorities searched Westminster Palace during the early hours of 5 November, and found Fawkes guarding the explosives. Over the next few days, he was questioned and tortured, and eventually he broke. Immediately before his execution on 31 January, Fawkes jumped from the scaffold where he was to be hanged and broke his neck, thus avoiding the agony of the mutilation that followed.

Fawkes became synonymous with the Gunpowder Plot, the failure of which has been commemorated in England since 5 November 1605. His effigy is traditionally burned on a bonfire, commonly accompanied by a firework display.

Early life[link]

Childhood[link]

Fawkes was baptised at the church of St. Michael le Belfrey

Guy Fawkes was born in 1570 in Stonegate, York. He was the second of four children born to Edward Fawkes, a proctor and an advocate of the consistory court at York,^{[nb 1]} and his wife, Edith.^{[nb 2]} Guy's parents were regular communicants of the Church of England, as were his paternal grandparents; his grandmother, born Ellen Harrington, was the daughter of a prominent merchant, who served as Lord Mayor of York in 1536.^[4] However, Guy's mother's family were recusant Catholics, and his cousin, Richard Cowling, became a Jesuit priest.^[5] Guy was an uncommon name in England, but may have been popular in York on account of a local notable, Sir Guy Fairfax of Steeton.^[6]

The date of Fawkes' birth is unknown, but he was baptised in the church of St. Michael le Belfrey on 16 April. As the customary gap between birth and baptism was three days, he was probably born about 13 April.^[5] In 1568, Edith had given birth to a daughter named Anne, but the child died aged about seven weeks, in November that year. She bore two more children after Guy: Anne (b. 1572), and Elizabeth (b. 1575). Both were married, in 1599 and 1594 respectively.^[6][7]

In 1579, when Guy was eight years old, his father died. His mother remarried several years later, to the Catholic Dionis Baynbrigge (or Denis Bainbridge) of Scotton, Harrogate. Fawkes may have become a Catholic through the Baynbrigge family's recusant tendencies, and also the Catholic branches of the Pulleyn and Percy families of Scotton,^[8] but also from his time at St. Peter's School in York. A governor of the school had spent about 20 years in prison for recusancy, and its headmaster, John Pulleyn, came from a family of noted Yorkshire recusants, the Pulleyns of Blubberhouses. In her 1915 work The Pulleynes of Yorkshire, author Catharine Pullein suggested that Fawkes's Catholic education came from his Harrington relatives, who were known for harbouring priests, one of whom later accompanied Fawkes to Flanders in 1592–1593.^[9] Fawkes's fellow students included John Wright and his brother Christopher (both later involved with Fawkes in the Gunpowder plot) and Oswald Tesimond, Edward Oldcorne and Robert Middleton, who became priests (the latter executed in 1601).^[10]

After leaving school Fawkes entered the service of Anthony Browne, 1st Viscount Montagu. The Viscount took a dislike to Fawkes and after a short time dismissed him; he was subsequently employed by Anthony-Maria Browne, 2nd Viscount Montagu, who succeeded his grandfather at the age of 18.^[11] At least one source claims that Fawkes married and had a son, but no known contemporary accounts confirm this.^{[12][nb 3]}

Military career[link]

In October 1591 Fawkes sold the estate in Clifton that he had inherited from his father.^{[nb 4]} He travelled to the continent to fight in the Eighty Years War for Catholic Spain against the new Dutch Republic and, from 1595 until the Peace of Vervins in 1598, France. Although England was not by then engaged in land operations against Spain, the two countries were still at war, and the Spanish Armada of 1588 was only five years in the past. He joined Sir William Stanley, an English Catholic and veteran commander in his mid-fifties who had raised an army in Ireland to fight in Leicester's expedition to the Netherlands. Stanley had been held in high regard by Elizabeth I, but following his surrender of Deventer to the Spanish in 1587 he, and most of his troops, had switched sides to serve Spain. Fawkes became an alférez or junior officer, fought well at the siege of Calais in 1596, and by 1603 had been recommended for a captaincy.^[3] That year, he travelled to Spain to seek support for a Catholic rebellion in England. He used the occasion to adopt the Italian version of his name, Guido, and in his memorandum described James I as "a heretic", who intended "to have all of the Papist sect driven out of England." He denounced Scotland, and the King's favourites among the Scottish nobles, writing "it will not be possible to reconcile these two nations, as they are, for very long".^[13] Although he was received politely, the court of Philip III was unwilling to offer him any support.^[14]

Gunpowder Plot[link]

A contemporary engraving of eight of the thirteen conspirators, by Crispijn van de Passe. Fawkes is third from the right.

In 1604 Fawkes became involved with a small group of English Catholics, led by Robert Catesby, who planned to assassinate the Protestant King James and replace him with his daughter, third in the line of succession, Princess Elizabeth.^[15][16] Fawkes was described by the Jesuit priest and former school friend Oswald Tesimond as "pleasant of approach and cheerful of manner, opposed to quarrels and strife ... loyal to his friends". Tesimond also claimed Fawkes was "a man highly skilled in matters of war", and that it was this mixture of piety and professionalism which endeared him to his fellow conspirators.^[3] The author Antonia Fraser describes Fawkes as "a tall, powerfully built man, with thick reddish-brown hair, a flowing moustache in the tradition of the time, and a bushy reddish-brown beard", and that he was "a man of action ... capable of intelligent argument as well as physical endurance, somewhat to the surprise of his enemies."^[5]

The first meeting of the five central conspirators took place on Sunday 20 May 1604, at an inn called the Duck and Drake, in the fashionable Strand district of London.^{[nb 5]} Catesby had already proposed at an earlier meeting with Thomas Wintour and John Wright to kill the King and his government by blowing up "the Parliament House with gunpowder". Wintour, who at first objected to the plan, was convinced by Catesby to travel to the continent to seek help. Wintour met with the Constable of Castile, the exiled Welsh spy Hugh Owen,^[18] and Sir William Stanley, who said that Catesby would receive no support from Spain. Owen did, however, introduce Wintour to Fawkes, who had by then been away from England for many years, and thus was largely unknown in the country. Wintour and Fawkes were contemporaries; each was militant, and had first-hand experience of the unwillingness of the Spaniards to help. Wintour told Fawkes of their plan to "doe some whatt in Ingland if the pece with Spaine healped us nott",^[3] and thus in April 1604 the two men returned to England.^[17] Wintour's news did not surprise Catesby; despite positive noises from the Spanish authorities, he feared that "the deeds would nott answere".^{[nb 6]}

One of the conspirators, Thomas Percy was promoted in June 1604, gaining access to a house in London which belonged to John Whynniard, Keeper of the King's Wardrobe. Fawkes was installed as a caretaker and began using the pseudonym John Johnson, servant to Percy.^[20] The contemporaneous account of the prosecution (taken from Thomas Wintour's confession)^[21] claimed that the conspirators attempted to dig a tunnel from beneath Whynniard's house to Parliament, although this story may have been a government fabrication; no evidence for the existence of a tunnel was presented by the prosecution, and no trace of one has ever been found; Fawkes himself did not admit the existence of such a scheme until his fifth interrogation, but even then he could not locate the tunnel.^[22] If the story is true, however, by December 1604 the conspirators were busy tunnelling from their rented house to the House of Lords. They ceased their efforts when, during tunnelling, they heard a noise from above. Fawkes was sent out to investigate, and returned with the news that the tenant's widow was clearing out a nearby undercroft, directly beneath the House of Lords.^[3][23]

The plotters purchased the lease to the room, which also belonged to John Whynniard. Unused and filthy, it was considered an ideal hiding place for the gunpowder the plotters planned to store.^[24] According to Fawkes, 20 barrels of gunpowder were brought in at first, followed by 16 more on 20 July.^[25] On 28 July however, the ever-present threat of the plague delayed the opening of Parliament until Tuesday, 5 November.^[26]

Overseas[link]

In an attempt to gain foreign support, in May 1605 Fawkes travelled overseas and informed Hugh Owen of the plotters' plan.^[27] At some point during this trip his name made its way into the files of Robert Cecil, 1st Earl of Salisbury, who employed a network of spies across Europe. One of these spies, Captain William Turner, may have been responsible. Although the information he provided to Salisbury usually amounted to no more than a vague pattern of invasion reports, and included nothing which regarded the Gunpowder Plot, on 21 April he told how Fawkes was to be brought by Tesimond to England. Fawkes was a well known Flemish mercenary, and would be introduced to "Mr Catesby" and "honourable friends of the nobility and others who would have arms and horses in readiness".^[28] Turner's report did not, however, mention Fawkes's pseudonym in England, John Johnson, and did not reach Cecil until late in November, well after the plot had been discovered.^[3][29]

It is uncertain when Fawkes returned to England, but he was back in London by late August 1605, when he and Wintour discovered that the gunpowder stored in the undercroft had decayed. More gunpowder was brought into the room, along with firewood to conceal it.^[30] Fawkes's final role in the plot was settled during a series of meetings in October. He was to light the fuse and then escape across the Thames. Simultaneously, a revolt in the Midlands would help to ensure the capture of Princess Elizabeth. Acts of regicide were frowned upon, and Fawkes would therefore head to the continent, where he would explain to the Catholic powers his holy duty to kill the King and his retinue.^[31]

Discovery[link]

Discovery of the Gunpowder Plot (c. 1823), Henry Perronet Briggs

A few of the conspirators were concerned about fellow Catholics who would be present at Parliament during the opening.^[32] On the evening of 26 October, Lord Monteagle received an anonymous letter warning him to stay away, and to "retyre youre self into yowre contee whence yow maye expect the event in safti for ... they shall receyve a terrible blowe this parleament".^[33] Despite quickly becoming aware of the letter – informed by one of Monteagle's servants – the conspirators resolved to continue with their plans, as it appeared that it "was clearly thought to be a hoax".^[34] Fawkes checked the undercroft on 30 October, and reported that nothing had been disturbed.^[35] Monteagle's suspicions had been aroused however, and the letter was shown to King James. The King ordered Sir Thomas Knyvet to conduct a search of the cellars underneath Parliament, which he did in the early hours of 5 November. Fawkes had taken up his station late on the previous night, armed with a slow match and a watch given to him by Percy "becaus he should knowe howe the time went away".^[3] He was found leaving the cellar, shortly after midnight, and arrested. Inside, the barrels of gunpowder were discovered hidden under piles of firewood and coal.^[36]

Torture[link]

Fawkes gave his name as John Johnson and was first interrogated by members of the King's Privy Chamber, where he remained defiant. When asked by one of the lords what he was doing in possession of so much gunpowder, Fawkes answered that his intention was "to blow you Scotch beggars back to your native mountains."^[37] He identified himself as a 36-year-old Catholic from Netherdale in Yorkshire, and gave his father's name as Thomas and his mother's as Edith Jackson. Wounds on his body noted by his questioners he explained as the effects of pleurisy. Fawkes admitted his intention to blow up the House of Lords, and expressed regret at his failure to do so. His steadfast manner earned him the admiration of King James, who described Fawkes as possessing "a Roman resolution".^[38]

James's admiration did not, however, prevent him from ordering on 6 November that "John Johnson" be tortured, to reveal the names of his co-conspirators.^[39] He directed that the torture be light at first, referring to the use of manacles, but more severe if necessary, authorising the use of the rack: "the gentler Tortures are to be first used unto him et sic per gradus ad ima tenditur [and so by degrees proceeding to the worst]".^[37][40] Fawkes was transferred to the Tower of London. The King composed a list of questions to be put to "Johnson", such as "as to what he is, For I can never yet hear of any man that knows him", "When and where he learned to speak French?", and "If he was a Papist, who brought him up in it?"^[41] The room in which Fawkes was interrogated subsequently became known as the Guy Fawkes Room.^[42]

Fawkes's signature of "Guido", made soon after his torture, is a barely evident scrawl compared to a later instance.

Sir William Waad, Lieutenant of the Tower, supervised the torture and obtained Fawkes's confession.^[37] He searched his prisoner, and found a letter, addressed to Guy Fawkes. To Waad's surprise, "Johnson" remained silent, revealing nothing about the plot or its authors.^[43] On the night of 6 November he spoke with Waad, who reported to Salisbury "He [Johnson] told us that since he undertook this action he did every day pray to God he might perform that which might be for the advancement of the Catholic Faith and saving his own soul". According to Waad, Fawkes managed to rest through the night, despite his being warned that he would be interrogated until "I had gotton the inwards secret of his thoughts and all his complices".^[44] His composure was broken at some point during the following day.^[45]

The observer Sir Edward Hoby remarked "Since Johnson's being in the Tower, he beginneth to speak English". Fawkes revealed his true identity on 7 November, and told his interrogators that there were five people involved in the plot to kill the King. He began to reveal their names on 8 November, and told how they intended to place Princess Elizabeth on the throne. His third confession, on 9 November, implicated Francis Tresham. Following the Ridolfi plot of 1571 prisoners were made to dictate their confessions, before copying and signing them, if they still could.^[46] Although it is uncertain if he was subjected to the horrors of the rack, Fawkes's signature, little more than a scrawl, bears testament to the suffering he endured at the hands of his interrogators.^[47]

Trial and execution[link]

The trial of eight of the plotters began on Monday 27 January 1606. Fawkes shared the barge from the Tower to Westminster Hall with seven of his co-conspirators.^{[nb 7]} They were kept in the Star Chamber before being taken to Westminster Hall, where they were displayed on a purpose-built scaffold. The King and his close family, watching in secret, were among the spectators as the Lords Commissioners read out the list of charges. Fawkes was identified as Guido Fawkes, "otherwise called Guido Johnson". He pleaded not guilty, despite his apparent acceptance of guilt from the moment he was captured.^[49]

A 1606 etching by Claes (Nicolaes) Jansz Visscher, depicting Fawkes's execution

The outcome was never in doubt. The jury found all of the defendants guilty, and the Lord Chief Justice Sir John Popham proclaimed them guilty of high treason.^[50] The Attorney General Sir Edward Coke told the court that each of the condemned would be drawn backwards to his death, by a horse, his head near the ground. They were to be "put to death halfway between heaven and earth as unworthy of both". Their genitals would be cut off and burnt before their eyes, and their bowels and hearts removed. They would then be decapitated, and the dismembered parts of their bodies displayed so that they might become "prey for the fowls of the air".^[51] Fawkes's and Tresham's testimony regarding the Spanish treason was read aloud, as well as confessions related specifically to the Gunpowder Plot. The last piece of evidence offered was a conversation between Fawkes and Wintour, who had been kept in adjacent cells. The two men apparently thought they had been speaking in private, but their conversation was intercepted by a government spy. When the prisoners were allowed to speak, Fawkes explained his not guilty plea as ignorance of certain aspects of the indictment.^[52]

On 31 January 1606, Fawkes and three others — Thomas Wintour, Ambrose Rookwood, and Robert Keyes — were dragged (i.e. drawn) from the Tower on wattled hurdles to the Old Palace Yard at Westminster, opposite the building they had attempted to destroy.^[53] His fellow plotters were then hanged and quartered. Fawkes was the last to stand on the scaffold. He asked for forgiveness of the King and state, while keeping up his "crosses and idle ceremonies", and aided by the hangman began to climb the ladder to the noose. Although weakened by torture, Fawkes managed to jump from the gallows, breaking his neck in the fall and thus avoiding the agony of the latter part of his execution.^[37][54] His lifeless body was nevertheless quartered,^[55] and as was the custom,^[56] his body parts were then distributed to "the four corners of the kingdom", to be displayed as a warning to other would-be traitors.^[57]

Legacy[link]

Procession of a Guy (1864)

On 5 November 1605 Londoners were encouraged to celebrate the King's escape from assassination by lighting bonfires, "always provided that 'this testemonye of joy be carefull done without any danger or disorder'".^[3] An Act of Parliament^{[nb 8]} designated each 5 November as a day of thanksgiving for "the joyful day of deliverance", and remained in force until 1859.^[58] Although he was only one of 13 conspirators, Fawkes is today the individual most associated with the failed Plot.^[59]

In Britain, 5 November has variously been called Guy Fawkes Night, Guy Fawkes Day, Plot Night^[60] and Bonfire Night; the latter can be traced directly back to the original celebration of 5 November 1605.^[61] Bonfires were accompanied by fireworks from the 1650s onwards, and it became the custom to burn an effigy (usually the Pope) after 1673, when the heir presumptive, James, Duke of York made his conversion to Catholicism public.^[3] Effigies of other notable figures who have become targets for the public's ire, such as Paul Kruger and Margaret Thatcher, have also found their way onto the bonfires,^[62] although most modern effigies are of Fawkes.^[58] The "guy" is normally created by children, from old clothes, newspapers, and a mask.^[58] During the 19th century, "guy" came to mean an oddly dressed person, but in American English it lost any pejorative connotation, and was used to refer to any male person.^[58][63]

William Harrison Ainsworth's 1841 historical romance Guy Fawkes; or, The Gunpowder Treason, portrays Fawkes in a generally sympathetic light,^[64] and transformed him in the public perception into an "acceptable fictional character". Fawkes subsequently appeared as "essentially an action hero" in children's books and penny dreadfuls such as The Boyhood Days of Guy Fawkes; or, The Conspirators of Old London, published in about 1905.^[65] Fawkes is sometimes referred to as "the only man ever to enter Parliament with honest intentions".^[66]

References[link]

Notes

Footnotes

Bibliography

External links[link]

Media related to Guy Fawkes at Wikimedia Commons Quotations related to Guy Fawkes at Wikiquote

• Guy Fawkes story from the BBC, including archive video clips