FoxChild@Learn
Early modern Britain was a world of new ideas and old fears. Between the sixteenth and seventeenth centuries, people still explained many disasters through religion, bad air, astrology, magic, or local rumours. At the same time, more scholars, doctors and natural philosophers began to argue that knowledge should be tested through observation, experiment and evidence.
This study pack focuses on four connected themes:
These topics help us understand early modern people on their own terms. It is easy to laugh at beliefs that seem strange today, such as miasma or witchcraft. A better historical approach is to ask why those beliefs made sense to many people at the time. Early modern people lived with limited medical knowledge, high death rates, strong religious beliefs, weak policing, local tensions, poverty and frequent disease. Their explanations were often wrong, but they were not usually random.
The period also shows change and continuity. There was change because some people used microscopes, experiments, printed books and scientific societies to investigate the natural world. There was continuity because older ideas, such as divine punishment, bad smells causing illness, and fear of witches, continued alongside newer approaches.
By the end of this pack, you should be able to explain:
| Word | Meaning |
|---|---|
| Plague | A serious infectious disease. In 1665 London suffered an outbreak of bubonic plague, linked to bacteria spread by fleas on rats, though people at the time did not understand this fully. |
| Quarantine | Keeping people, ships, goods or houses separate for a period of time to stop disease spreading. |
| Miasma | The belief that disease was caused by bad or poisonous air, often linked to foul smells. |
| Epidemic | A disease outbreak that spreads quickly through a community or region. |
| Witchcraft | The supposed use of magical powers, often believed to be helped by the Devil. |
| Accusation | A claim that someone has done something wrong, whether or not it is true. |
| Superstition | A belief based on fear, tradition or the supernatural rather than tested evidence. Use this word carefully: historians try to understand why people held such beliefs. |
| Evidence | Information used to support a conclusion. Historical evidence can include documents, objects, buildings, images, maps, statistics and eyewitness accounts. |
| Experiment | A test carried out to investigate an idea or explanation. |
| Observation | Careful watching, measuring or recording of something. |
| Royal Society | A scientific society founded in 1660 in London to promote observation, experiment and shared evidence. |
| Rebuilding | Constructing again after destruction. After the Great Fire, London was rebuilt with new rules about materials, street width and fire prevention. |
| Public health | Actions taken by authorities or communities to protect people from disease. |
| Household remedy | A medicine or treatment made and used at home, often from herbs, food, drink or traditional recipes. |
| Natural philosopher | A term used before the word scientist became common. Natural philosophers studied nature, the body, the heavens and the physical world. |
| Provenance | Where a source comes from: who made it, when, why, for whom, and in what situation. |
| Interpretation | A view or explanation of the past, often created by historians, writers, museums, films or textbooks. |
| Date | Event | Why it matters |
|---|---|---|
| 1542 | First English Witchcraft Act under Henry VIII | Made some forms of witchcraft a serious crime in law. |
| 1563 | Witchcraft Act under Elizabeth I | Continued legal punishment for witchcraft, especially if harm was believed to have been caused. |
| 1603-1625 | Reign of James I | James I was strongly interested in witchcraft and wrote about it. |
| 1604 | Witchcraft Act under James I | Made punishments harsher and reflected strong fear of witchcraft. |
| 1620s-1640s | Growing use of experiment and observation in European natural philosophy | Helped prepare the way for the Scientific Revolution. |
| 1645-1647 | Matthew Hopkins and witch-hunting in East Anglia | A major burst of witchcraft accusations during the Civil War period. |
| 1660 | Royal Society founded | Encouraged shared experiments, observation and evidence. |
| 1665 | Great Plague of London | Killed tens of thousands and tested public health responses. |
| 1666 | Great Fire of London | Destroyed much of the old City of London but led to rebuilding and fire regulations. |
| 1676 | Rebuilding of St Paul's Cathedral began under Christopher Wren | Symbol of the rebuilding of London after the Fire. |
| 1680s-1700s | Witchcraft accusations declined in England | Courts became more doubtful about evidence for witchcraft. |
| 1736 | Witchcraft laws repealed in Britain | Witchcraft was no longer treated as a real magical crime in the same legal way. |
Simple chronology:
Medieval ideas continue -> early modern religious and magical beliefs -> witchcraft trials and local accusations -> Royal Society founded -> Great Plague -> Great Fire -> rebuilding and stronger interest in practical evidence
Early modern people did not have modern germ theory. Germ theory is the modern understanding that many diseases are caused by microorganisms such as bacteria and viruses. This idea was not properly developed until the nineteenth century, long after the Great Plague and Great Fire.
Instead, people used a mixture of explanations:
These explanations often overlapped. A Londoner in 1665 might believe that plague was God's punishment, that foul air helped spread it, and that infected houses should still be shut up. This mixture is important. Historical change is rarely simple.
The Great Plague of London was one of the last major plague outbreaks in England. It reached its worst point in 1665. Around 100,000 people may have died in London, though exact numbers are debated because record keeping was imperfect.
Modern historians and scientists understand plague as a bacterial disease. Bubonic plague is linked to the bacterium Yersinia pestis, often spread by fleas carried by rats. However, early modern Londoners did not know this. They saw sudden illness, painful swellings called buboes, fever, weakness and death.
Several factors helped the disease spread:
The plague did not affect everyone equally. Wealthier people could sometimes leave London for the countryside. Poorer people were more likely to stay, work, share crowded housing and depend on parish support.
Authorities tried several methods to control the disease. Some were based on observation and practical experience, even if the science behind them was limited.
Common responses included:
Some responses helped a little, especially separation and reducing contact. Others did not help or even made things worse. Killing cats and dogs, for example, may have reduced animals that hunted rats. Burning herbs did not kill plague bacteria, but it fitted the belief that bad air caused disease.
The policy of shutting up houses was especially harsh. If one person in a household showed plague symptoms, the whole house could be locked for weeks. This could trap healthy people with infected relatives. It also made some families hide symptoms to avoid being shut in.
The Great Plague had serious consequences:
The plague also reveals much about early modern society. It shows the limits of medical knowledge, the importance of religion, the power of local government, and the inequality between rich and poor.
The Great Fire began in the early hours of 2 September 1666 in a bakery in Pudding Lane, owned by Thomas Farriner. It spread across the City of London and burned for several days. By the time it was under control, it had destroyed thousands of homes, many churches, guild halls and St Paul's Cathedral.
The Fire spread quickly because of several connected causes:
The Fire was not caused by a single factor. It was the result of human choices, weather conditions, building materials, city layout and slow decision-making.
The Fire began at Pudding Lane and spread west. Many people tried to escape with their belongings. Samuel Pepys, a naval official and diarist, recorded the Fire in his diary. His account is valuable because he was in London at the time and described what he saw and heard.
Firefighting depended on buckets, hooks, water squirts and demolition. Creating firebreaks meant pulling down buildings to stop flames spreading. This was difficult because owners did not want their houses destroyed unless they were sure it was necessary. The Lord Mayor, Sir Thomas Bloodworth, was criticised for not acting decisively enough in the early stages.
King Charles II and his brother James, Duke of York, became involved in organising firefighting. Eventually, firebreaks, changing winds and the burning out of fuel helped stop the Fire.
The Great Fire destroyed a huge part of the old City, but recorded deaths were surprisingly low. This does not mean the Fire was not serious. Many people lost homes, goods, workshops, records and places of worship.
Consequences included:
There were ambitious plans to rebuild London with grand boulevards and a new street layout. However, much of London was rebuilt along old property lines because land ownership was complicated and people needed to rebuild quickly.
The Fire did not simply "solve" the plague. The major plague outbreak had already declined by the time of the Fire. Some people later believed the Fire cleaned the city, but historians are careful about this claim. The Fire destroyed many old buildings and some areas where rats might have lived, but it should not be treated as a simple cure.
Medicine in early modern Britain mixed old and new ideas. Many doctors still used theories from ancient writers such as Hippocrates and Galen. They believed health depended on balancing the four humours:
If the humours were out of balance, doctors might recommend bleeding, purging, diet changes or herbal medicines. Some treatments were harmful, some were harmless, and some may have helped symptoms.
Public health was practical but limited. Authorities could:
These actions show that people were not passive. Even without germ theory, they tried to respond to patterns they observed.
Belief in witchcraft was widespread in early modern Europe, including England and Scotland. Many people believed witches made a pact with the Devil and used harmful magic to injure people, animals or crops.
Witchcraft accusations often grew out of local tensions. A person might be accused after:
Many accused people were women, especially older or poorer women, but not all accused witches were the same. Some men were accused too. Gender mattered because women were often linked in popular belief to household work, healing, childbirth, food and local gossip. Poverty mattered because poor neighbours might rely on charity and become resented. Local tensions mattered because accusations often followed arguments.
It is important not to treat all accusations as identical. Some came from personal disputes. Some reflected fear during crisis. Some were shaped by religion, law, politics or local reputation.
Matthew Hopkins was a witch-finder active mainly in East Anglia during the 1640s, especially 1645-1647. This was during the English Civil War, a time of political conflict, religious fear, weak local order and social stress.
Hopkins called himself the "Witchfinder General", though this was not an official government title. He and his associates investigated suspected witches, questioned people and looked for supposed signs of witchcraft. Methods included searching bodies for "witch marks" and watching suspects. These methods were unreliable and often cruel.
East Anglia saw many accusations during this period. Historians link this to:
At KS3 level, the key point is that witch-hunting was not just caused by "silly beliefs". It was connected to fear, religion, law, gender, poverty, war and local relationships.
The Scientific Revolution was a broad change in how some people studied the natural world. It was not a single event and did not affect everyone equally. It involved growing interest in:
In England, the Royal Society was founded in 1660. Its members promoted experiments and shared results. Their motto later became "Nullius in verba", meaning roughly "take nobody's word for it". This suggested that claims should be tested rather than accepted only because an ancient writer or powerful person said so.
This did not mean everyone became modern scientists. Many natural philosophers were religious. Some still believed in ideas we would now reject. However, the Royal Society helped strengthen the habit of asking: What did you observe? How did you test it? Can others check it?
The seventeenth century was a period of both change and continuity.
What changed:
What stayed similar:
A strong historical answer avoids saying "science replaced superstition". A better explanation is: new evidence-based methods became more important, but older beliefs continued for a long time.
| Person | Role | Significance |
|---|---|---|
| Charles II | King of England during the Great Plague and Great Fire | His government issued plague orders and he helped organise responses during the Fire. |
| Samuel Pepys | Diarist and naval official | His diary gives detailed evidence about London life, the Plague and the Fire. |
| Thomas Farriner | Baker in Pudding Lane | The Great Fire began in his bakery in September 1666. |
| Sir Thomas Bloodworth | Lord Mayor of London in 1666 | Criticised for slow early action during the Fire. |
| Christopher Wren | Architect | Helped rebuild churches and designed the new St Paul's Cathedral. |
| Matthew Hopkins | Witch-finder in the 1640s | Associated with a major wave of witchcraft accusations in East Anglia. |
| Robert Hooke | Natural philosopher and Royal Society member | Used observation and instruments; helped survey London after the Fire. |
| Robert Boyle | Natural philosopher | Known for experiments, especially with air pumps; connected to Royal Society science. |
| Place | Why it matters |
|---|---|
| London | Largest city in England; centre of plague and fire in 1665-1666. |
| Pudding Lane | Street where the Great Fire began. |
| St Paul's Cathedral | Destroyed in the Fire and later rebuilt by Christopher Wren. |
| East Anglia | Region strongly associated with Matthew Hopkins and witchcraft accusations in the 1640s. |
| Royal Society meeting spaces in London | Places where natural philosophers discussed experiments and evidence. |
| Event | Causes | Consequences |
|---|---|---|
| Great Plague, 1665 | Crowding, fleas and rats, trade, movement, limited medical knowledge | Mass death, fear, quarantine, public health orders, economic disruption |
| Great Fire, 1666 | Timber buildings, narrow streets, dry weather, wind, delayed firebreaks | Destruction, homelessness, rebuilding regulations, more brick and stone |
| East Anglian witch-hunts, 1645-1647 | War, religious fear, local tensions, poverty, Hopkins's activities | Trials, executions, fear, later criticism of unreliable evidence |
| Founding of Royal Society, 1660 | Growing interest in experiment and natural philosophy | Stronger culture of observation, testing and shared evidence |
Historians use sources carefully. A source can be useful even if it is biased, mistaken or incomplete. The key is to ask what it can and cannot tell us.
Useful source questions:
This is an invented but historically plausible extract based on the kind of public health orders used in plague outbreaks.
"If any person in a house is found to have the sickness, the house shall be shut for a set number of days. A red cross shall be placed upon the door, and a watchman shall remain nearby to prevent movement. The streets shall be kept clean, and gatherings shall be avoided where possible."
Questions:
A simplified sketch of the spread of the Fire:
East London West London
Pudding Lane -> Thames Street -> City churches -> St Paul's -> Fleet area
River Thames: ~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~
Wind direction: >>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>
Key:
Questions:
This is adapted and invented in the style of a diary account. It is not a direct quotation from Samuel Pepys.
"I went towards the river and saw a great light in the sky. People carried chests, bedding and papers, and many called for boats. The heat was strong, and the streets were full of noise and fear. Some said houses must be pulled down, but others cried that their homes should be spared."
Questions:
This is an invented but historically plausible local accusation.
"After Goody Miller was refused a loaf at the door, she spoke angrily against the household. Within three days the cow gave no milk and the youngest child fell into a fever. Neighbours say she has long been a troublesome woman and keeps strange company."
Questions:
| Question | Older or traditional approach | Evidence-focused approach |
|---|---|---|
| Why did disease spread? | Bad air, sin, imbalance, astrology | Observe patterns of infection, record deaths, test possible causes |
| How should claims be checked? | Trust ancient writers, authorities or local tradition | Repeat experiments and compare observations |
| What counts as proof? | Reputation, confession, signs, religious explanation | Measured results, witnessed experiments, careful records |
| Who shares knowledge? | Local healers, clergy, universities, printed books | Scientific societies, letters, journals, demonstrations |
Questions:
An interpretation is a later explanation of the past. Different interpretations can exist because historians ask different questions, use different evidence, or focus on different groups.
This interpretation focuses on loss. It is supported by evidence that thousands of houses, churches and workplaces were destroyed. Many people became homeless. Records, goods and businesses were lost.
Strength:
Limitation:
This interpretation focuses on change after the Fire. It is supported by evidence of new building regulations, wider streets in some areas, more brick and stone, and Wren's rebuilding projects.
Strength:
Limitation:
This interpretation is too simple. It may seem convincing because witchcraft was not real in the way accusers believed. However, it ignores the context of fear, poverty, gender, religion, illness, war and local disputes.
A stronger interpretation is:
"Witchcraft accusations happened because early modern beliefs about the Devil combined with local tensions, poverty, gender expectations and weak evidence."
This interpretation is also too simple. The Scientific Revolution changed how some educated people investigated nature, but older beliefs remained strong. Many people used religious, magical and practical explanations at the same time.
A stronger interpretation is:
"In the seventeenth century, evidence-based thinking became more influential, especially among natural philosophers, but older explanations continued alongside it."
| Feature | Great Plague, 1665 | Great Fire, 1666 |
|---|---|---|
| Type of crisis | Disease epidemic | Urban fire |
| Main location | London | City of London |
| Main causes | Infection spread by fleas/rats, crowding, movement, poor sanitation | Timber buildings, narrow streets, dry weather, wind, flammable goods |
| Contemporary explanations | Sin, miasma, contact, astrology | Accident, punishment, blame, rumours |
| Government response | Quarantine, shut houses, plague orders, Bills of Mortality | Firebreaks, firefighting, emergency action, rebuilding laws |
| Impact | Tens of thousands dead, fear, economic disruption | Buildings destroyed, homelessness, rebuilding |
| Long-term change | More attention to public health records and control measures | Building regulations, brick and stone, fire insurance |
| Issue | Medieval period | Early modern period |
|---|---|---|
| Religion | Very important in explaining disaster | Still very important |
| Miasma | Common belief | Still common |
| Astrology | Used by some educated people | Still used by some |
| Practical quarantine | Used in some places | Used more formally in plague orders |
| Experiment | Limited compared with later periods | Became more important among natural philosophers |
| Printing | Less available before the printing press spread | Printed books and pamphlets spread ideas quickly |
| Witchcraft belief | Present | Strong in some areas, but later declined |
| Factor | Explanation | Example |
|---|---|---|
| Gender | Many accused people were women, especially older women, because of gendered ideas about weakness, disorder, healing and household conflict. | A poor widow with a bad local reputation might be vulnerable. |
| Poverty | Poor people often depended on neighbours for help, which could create resentment. | A refusal of charity might be followed by an accusation. |
| Religion | Belief in the Devil made witchcraft seem possible and dangerous. | Ministers might warn against Satan's work. |
| Local tension | Accusations often followed arguments. | A quarrel before an illness could be remembered as suspicious. |
| Crisis | War, disease and economic stress increased fear. | East Anglia during the Civil War saw many accusations. |
| Weak evidence | Rumour, marks, confessions under pressure and coincidence were treated as evidence. | A cow dying after an argument might be blamed on magic. |
| Area | Continuity | Change |
|---|---|---|
| Disease explanation | Miasma and religious explanations continued. | More records and observations were used. |
| Treatment | Household remedies and humoral medicine continued. | More interest in anatomy, instruments and experiment. |
| Public health | Quarantine and cleaning were not new ideas. | Authorities used more printed orders and death statistics. |
| Evidence | Reputation and authority still mattered. | Experiment and repeated observation gained status. |
Rats near food and rubbish
|
v
Fleas carry infection
|
v
Fleas bite people
|
v
Illness spreads in crowded homes and streets
|
v
Fear, quarantine, death records and public health orders
Timber houses + narrow streets + dry weather + wind
|
v
Fire spreads rapidly through the City
|
v
Homes, churches and businesses destroyed
|
v
Need to rebuild quickly but more safely
|
v
New rules: more brick and stone, limits on overhanging buildings, some wider streets
|
v
London rebuilt with a mixture of old street patterns and new safety measures
Religious explanation: Disaster -> punishment or warning from God -> prayer, repentance, fasting
Miasma explanation: Disaster/disease -> bad air or foul smells -> fires, herbs, cleaning streets
Witchcraft explanation: Misfortune -> harmful magic by a suspected person -> accusation, trial, punishment
Evidence-focused explanation: Problem -> observe patterns -> test ideas -> share results -> revise explanation
More continuity More change
Religious belief ---- miasma ---- quarantine ---- printed orders ---- Royal Society experiments
The scale shows that different ideas could exist at the same time. A person might accept quarantine and still believe plague was a divine warning.
Weak answer:
"People were stupid because they believed in bad air and witches."
Better answer:
"People had limited scientific knowledge and used religious, medical and local explanations that fitted their world. Some beliefs were inaccurate, but they made sense in a society with high death rates, strong religion and limited evidence."
Science did not suddenly defeat older ideas in 1660 or 1666. The Royal Society mattered, but most people still used older explanations. Change was gradual and uneven.
The Great Plague was in 1665. The Great Fire was in 1666. The Fire did not begin the plague. The plague outbreak had already declined before the Fire.
Plague and Fire involved natural factors, but human factors mattered too. Crowded housing, rubbish, building materials, street layout, trade and government decisions all shaped what happened.
Many accused witches were poor or older women, but not all were. Accusations varied by region, time and local situation. Some men were accused. Local relationships mattered.
Do not only say what a source says. Ask who made it, when, why and for whom. A diary, law, rumour, map and trial record all have different strengths and limitations.
Description says what happened. Explanation says why it happened or why it mattered.
Description:
"The Fire destroyed many houses."
Explanation:
"The Fire destroyed many houses because timber buildings, narrow streets, dry weather and strong winds allowed flames to spread quickly."
| Command word | What to do |
|---|---|
| Describe | Give accurate details about what happened or what something was like. |
| Explain | Give reasons and link them clearly to consequences. Use "because", "therefore" and "this meant that". |
| Compare | Identify similarities and differences. |
| How far | Make a judgement. Explain both sides before reaching a supported conclusion. |
| How useful | Discuss what a source helps you learn and what its limits are. Mention provenance and content. |
| Why | Give causes. Try to include more than one factor. |
| What changed | Identify change and continuity. |
| How significant | Judge importance using criteria such as scale, depth, duration and consequences. |
Use this structure:
Example:
"One reason the Great Fire spread quickly was the design of London streets. Many streets were narrow and houses were built from timber, with upper floors leaning out. This meant flames could move easily from building to building, especially when strong winds blew the fire west. Therefore, the Fire was not just an accident in one bakery; it became a major disaster because of the city's layout."
For source questions, include:
Example:
"Source D suggests that witchcraft accusations could grow from local arguments because the accusation begins after Goody Miller is refused food. This is useful because it shows a link between poverty, charity and suspicion. However, it is limited because it gives only the neighbours' view and uses rumour rather than reliable proof."
To judge significance, consider:
Choose the best answer for each question.
The Great Plague of London happened mainly in:
The Great Fire of London began in:
Miasma means:
Quarantine means:
Which factor helped plague spread in London?
Which animal was wrongly blamed and killed during the plague?
A red cross on a door during plague usually meant:
The Royal Society was founded in:
The Royal Society encouraged:
Samuel Pepys is useful to historians because:
Use Source A in Section 6.
Use Source C in Section 6.
Use Source D in Section 6.
Good short answers should:
The Great Plague spread seriously in London because the city was crowded and dirty by modern standards. Many people lived close together in narrow streets and cramped houses. This made it easier for infected fleas and rats to live near people, food and rubbish. Although people at the time did not understand bacteria, these conditions helped the disease spread.
Another reason was movement. London was a centre of trade, work and travel, so people and goods moved in and out of the city. Some people could carry infection before others realised how dangerous they were. Poorer Londoners were especially vulnerable because they were less able to leave the city or isolate safely.
The authorities did introduce plague orders, such as shutting infected houses and marking doors. These measures show that people tried to control the outbreak. However, shutting up houses could trap healthy people with infected relatives and encourage families to hide symptoms. Therefore, the plague spread because of disease, environment, poverty, movement and the limits of public health knowledge.
The Great Fire of London was highly significant because it destroyed a large part of the old City. Around 13,000 houses and many churches were destroyed, including old St Paul's Cathedral. This caused homelessness and the loss of goods, workplaces and records. For people living through it, the Fire was a major disaster.
The Fire was also significant because it led to changes in rebuilding. New rules encouraged the use of brick and stone rather than timber. Some streets became wider, and overhanging buildings were restricted. Christopher Wren helped rebuild important churches and designed the new St Paul's Cathedral. These changes made parts of London safer and more planned than before.
However, the Fire did not completely transform London. Much of the city was rebuilt along old property lines because people needed to rebuild quickly and land ownership was complicated. Overall, the Fire was significant because it caused huge destruction and encouraged safer rebuilding, but it did not create a completely new city from scratch.
People accused others of witchcraft because they believed that the Devil and harmful magic were real. In a strongly religious society, sudden illness, failed crops or dead animals could be interpreted as signs of evil. Without modern medical explanations, witchcraft could seem like a possible cause of misfortune.
Local tensions were also important. Accusations often followed arguments between neighbours. For example, if a poor woman asked for food, was refused, and later something bad happened, neighbours might connect the events. This does not mean the accusation was true. It shows how fear and coincidence could become evidence in people's minds.
Gender and poverty also mattered. Many accused people were older or poorer women, especially if they had a poor reputation or depended on neighbours for charity. During crises, such as the Civil War period in East Anglia, fear and weak authority made accusations more likely. Therefore, witchcraft accusations were caused by a mixture of belief, fear, poverty, gender, local conflict and unreliable evidence.
Ideas about science and evidence changed significantly in the seventeenth century, especially among natural philosophers. The Royal Society, founded in 1660, encouraged observation, experiment and sharing results. Its members wanted claims about nature to be tested rather than accepted only because ancient writers or powerful people said they were true. This was an important step in the development of scientific thinking.
There were also practical signs of change. People collected death statistics in Bills of Mortality, used instruments such as microscopes and air pumps, and discussed experiments in letters and meetings. These methods encouraged careful evidence and repeatable testing.
However, change was not complete. Many people still believed in miasma, divine punishment, astrology and witchcraft. Even educated people could mix religious belief with scientific investigation. Medicine still used older ideas such as the four humours. Overall, ideas changed a lot in some educated circles, but older beliefs continued widely. The best judgement is that the seventeenth century saw growing evidence-based thinking, not an overnight scientific revolution for everyone.
Eyewitness-style sources are useful because they can show what people saw, heard and felt during the Great Fire. A diary-style account might describe smoke, heat, fear, crowds and people carrying belongings to the river. This helps historians understand the human experience of the Fire, not just the number of buildings destroyed.
They can also provide precise details about events as they unfolded. Samuel Pepys's real diary is valuable because he lived in London and recorded his reactions close to the time. Such sources can reveal confusion, rumours and emergency decisions.
However, eyewitness sources have limitations. One person could only see part of the event. They might misunderstand what was happening, exaggerate, repeat rumours or focus on their own social group. A diary was not written with complete knowledge of the whole city. Therefore, eyewitness sources are useful, but historians should compare them with maps, official records, archaeology and other accounts.