The French revolution, he concluded, had not produced any new principles of truths, merely a mass of examples of how things could go wrong.
If history is written by the victors, conspiracy theory is typically written by the losers, and there were few greater losers in the revolution than the French church and especially the Jesuits.
James Tilly Matthews was not a prophet. He was a gifted, perhaps fragile individual who suffered intensely, and for little if any reward.
The French army had crowned a campaign of extraordinary successes by defeating the Austrians at Jemappes and pressing on to occupy a large swathe of Belgium and threaten Holland. For Britain, this changed everything: a French republic that spread across the North Sea coast meant the entire coastline facing Britain would be in Republican hands.
We think of 1789 as the date of the French Revolution, and the storming of the Bastille as its defining event. Yet as late as halfway through 1792, most of the familiar images of the revolution had yet to occur. Louis XVI was still king, and the Assembly was negotiating a new constitutional arrangement for the monarchy, not so different from Britain's Glorious Revolution of 1688.
It was Matthews, of course, for whom the verdict was the greatest disaster. Not only had he failed to escape from Bedlam, but the anomalies of the case made it highly unlikely that he would have the chance to appeal again. His family and friends had assembled an impeccable case, most of which had been ignored.
The Bedlam that greeted James Tilly Matthews, then, was not so much a baroque spectacle of depravity as an exhausted and run-down public institution, its building falling apart and its professional image tarnished.
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