The Project Gutenberg eBook of Curious Punishments of Bygone Days
    
This ebook is for the use of anyone anywhere in the United States and
most other parts of the world at no cost and with almost no restrictions
whatsoever. You may copy it, give it away or re-use it under the terms
of the Project Gutenberg License included with this ebook or online
at www.gutenberg.org. If you are not located in the United States,
you will have to check the laws of the country where you are located
before using this eBook.

Title: Curious Punishments of Bygone Days

Author: Alice Morse Earle

Release date: September 27, 2010 [eBook #34005]
                Most recently updated: January 7, 2021

Language: English

Credits: Produced by Mark C. Orton and the Online Distributed
        Proofreading Team at https://www.pgdp.net


*** START OF THE PROJECT GUTENBERG EBOOK CURIOUS PUNISHMENTS OF BYGONE DAYS ***




Produced by Mark C. Orton and the Online Distributed
Proofreading Team at https://www.pgdp.net









Curious Punishments of Bygone Days




[Illustration: The Drunkards Cloak.]




  _Curious_ Punishments
  _of_
  Bygone Days,


  _by_
  Alice Morse Earle.


  The Illustrations
  BY FRANK HAZENPLUG


  _Loompanics Unlimited
  Port Townsend, Washington_



  _Originally published 1896_

  _Reprinted by
  Loompanics Unlimited_


  ISBN 0-915179-53-9
  Library of Congress Catalog
    Card Number 86-082642




The Contents


     I THE BILBOES                         1

    II THE DUCKING STOOL                  11

   III THE STOCKS                         29

    IV THE PILLORY                        44

     V PUNISHMENTS OF AUTHORS AND BOOKS   57

    VI THE WHIPPING-POST                  70

   VII THE SCARLET LETTER                 86

  VIII BRANKS AND GAGS                    96

    IX PUBLIC PENANCE                    106

     X MILITARY PUNISHMENTS              119

    XI BRANDING AND MAIMING              138




_FOREWORD._


_In ransacking old court records, newspapers, diaries and letters for
the historic foundation of the books which I have written on colonial
history, I have found and noted much of interest that has not been used
or referred to in any of those books. An accumulation of notes on
old-time laws, punishments and penalties has evoked this volume. The
subject is not a pleasant one, though it often has a humorous element;
but a punishment that is obsolete gains an interest and dignity from
antiquity and its history becomes endurable because it has a past only
and no future. That men were pilloried and women ducked by our
law-abiding forbears rouses a thrill of hot indignation which dies down
into a dull ember of curiosity when we reflect that they will never be
pilloried or ducked again._

_An old-time writer dedicated his book to "All curious and ingenious
gentlemen and gentlewomen who can gain from acts of the past a delight
in the present days of virtue, wisdom and the humanities." It does not
detract from the good intent and complacency of these old words that the
writer lived in the days when the pillory, stocks and whipping-post
stood brutally rampant in every English village._

_Now, we also boast that, as Pope says:_

  _"Taught by time our hearts have learned to glow
  For others' good, and melt for others' woe."_

_And I too dedicate this book to all curious and ingenious gentlemen and
gentlewomen of our own days of virtue, wisdom and the humanities; and I
trust any chance reader a century hence--if such reader there be--may in
turn be not too harsh in judgment on an age that had to form powerful
societies and associations to prevent cruelty--not to hardened and
vicious criminals--but to faithful animals and innocent children._




[Illustration: Laying by the heels in the Bilboes.]


_Curious_ Punishments _of_ Bygone Days


I

THE BILBOES


There is no doubt that our far-away grandfathers, whether of English,
French, Dutch, Scotch or Irish blood, were much more afraid of ridicule
than they were even of sinning, and far more than we are of extreme
derision or mockery to-day. This fear and sensitiveness they showed in
many ways. They were vastly touchy and resentful about being called
opprobrious or bantering names; often running petulantly to the court
about it and seeking redress by prosecution of the offender. And they
were forever bringing suits in petty slander and libel cases. Colonial
court-rooms "bubbled over with scandal and gossip and spite." A creature
as obsolete as his name, a "makebayt," was ever-present in the
community, ever whispering slander, ever exciting contention, and often
also haled to court for punishment; while his opposite, a make-peace,
was everywhere sadly needed. Far-seeing magistrates declared against the
make-bait, as even guilty of stirring up barratry, or as Judge Sewall,
the old Boston Puritan termed it, at least "gravaminous."

Equally with personal libel did all good citizens and all good
Christians fiercely resent of word, not only of derision or satire, but
even of dispassionate disapproval of either government or church. A
tithe of the plain-speaking criticism cheerfully endured in politics
to-day would have provoked a civil war two centuries ago; while freedom
of judgment or expression in religious matters was ever sharply silenced
and punished in New England.

That ultra-sensitiveness which made a lampoon, a jeer, a scoff, a taunt,
an unbearable and inflaming offence, was of equal force when used
against the men of the day in punishment for real crimes and offenses.

In many--indeed, in nearly all--of the penalties and punishments of past
centuries, derision, scoffing, contemptuous publicity and personal
obloquy were applied to the offender or criminal by means of demeaning,
degrading and helpless exposure in grotesque, insulting and painful
"engines of punishment," such as the stocks, bilboes, pillory, brank,
ducking-stool or jougs. Thus confined and exposed to the free gibes and
constant mocking of the whole community, the peculiar power of the
punishment was accented. Kindred in their nature and in their force were
the punishments of setting on the gallows and of branding; the latter,
whether in permanent form by searing the flesh, or by mutilation; or
temporarily, by labeling with written placards or affixed initials.

One of the earliest of these degrading engines of confinement for public
exposure, to be used in punishment in this country, was the bilboes.
Though this instrument to "punyssche transgressours ageynste ye Kinges
Maiesties lawes" came from old England, it was by tradition derived from
Bilboa. It is alleged that bilboes were manufactured there and shipped
on board the Spanish Armada in large numbers to shackle the English
prisoners so confidently expected to be captured. This occasion may have
given them their wide popularity and employment; but this happened in
1588, and in the first volume of _Hakluyt's Voyages_, page 295, dating
some years earlier, reference is made to bilbous.

They were a simple but effective restraint; a long heavy bolt or bar of
iron having two sliding shackles, something like handcuffs, and a lock.
In these shackles were thrust the legs of offenders or criminals, who
were then locked in with a padlock. Sometimes a chain at one end of the
bilboes attached both bilboes and prisoner to the floor or wall; but
this was superfluous, as the iron bar prevented locomotion. Whether the
Spanish Armada story is true or not, bilboes were certainly much used on
board ship. Shakespeare says in _Hamlet_: "Methought I lay worse than
the mutines in the bilboes." In _Cook's Voyages_ and other sea-tales we
read of "bilboo-bolts" on sailors.

The Massachusetts magistrates brought bilboes from England as a means of
punishing refractory or sinning colonists, and they were soon in
constant use. In the very oldest court records, which are still
preserved, of the settlement of Boston--the Bay colony--appear the
frequent sentences of offenders to be placed in the bilboes. The
earliest entry is in the authorized record of the Court held at Boston
on the 7th of August, 1632. It reads thus: "Jams Woodward shall be sett
in the bilbowes for being drunk at the Newe-towne." "Newe-towne" was the
old name of Cambridge. Soon another colonist felt the bilboes for
"selling peeces and powder and shott to the Indians," ever a
bitterly-abhorred and fiercely-punished crime. And another, the same
year, for threatening--were he punished--he would carry the case to
England, was summarily and fearlessly thrust into the bilboes.

Then troublesome Thomas Dexter, with his ever-ready tongue, was hauled
up and tried on March 4, 1633. Here is his sentence:

"Thomas Dexter shal be sett in the bilbowes, disfranchized, and fyned
£15 for speking rpchfull and seditious words agt the government here
established." He also suffered in the bilboes for cursing, for
"prophane saying dam ye come." Thomas Morton of Mare-Mount, that
amusing old debauchee and roysterer, was sentenced to be "clapt into the
bilbowes." And he says "the harmeles salvages" stared at him in wonder
"like poore silly lambes" as he endured his punishment, and doubtless
some of "the Indesses, gay lasses in beaver coats" who had danced with
him around his merry Maypole and had partaken of his cask of "claret
sparkling neat" sympathized with him and cheered him in his indignity.

The next year another Newe-towne man, being penitent, Henry Bright, was
set in the bilboes for "swearynge." Another had "sleited the magistrates
in speaches." In 1635, on April 7, Griffin Montagne "shal be sett in ye
bilbowes for stealing boards and clapboards and enjoyned to move his
habitacon." Within a year we find offenders being punished in two places
for the same offence, thus degrading them far and wide; and when in
Salem they were "sett in the stockes," we find always in Boston that the
bilboes claimed its own. Women suffered this punishment as well as men.
Francis Weston's wife and others were set in the bilboes.

It is high noon in Boston in the year 1638. The hot June sun beats down
on the little town, the narrow paths, the wharfs; and the sweet-fern and
cedars on the common give forth a pungent dry hot scent that is wafted
down to the square where stands the Governor's house, the market, the
church, the homes of the gentlefolk. A crowd is gathered there around
some interesting object in the middle of the square; visitors from
Newe-towne and Salem, Puritan women and children, tawny Indian braves in
wampum and war-paint, gaily dressed sailors from two great ships lying
at anchor in the bay--all staring and whispering, or jeering and biting
the thumb. They are gathered around a Puritan soldier, garbed in
trappings of military bravery, yet in but sorry plight. For it is
training day in the Bay colony, and in spite of the long prayer with
which the day's review began, or perhaps before that pious opening
prayer, Serjeant John Evins has drunken too freely of old Sack or
Alicant, and the hot sun and the sweet wine have sent him reeling from
the ranks in disgrace. There he sits, sweltering in his great coat
"basted with cotton-wool and thus made defensive ag't Indian arrowes;"
weighed down with his tin armor, a heavy corselet covering his body, a
stiff gorget guarding his throat, clumsy tasses protecting his thighs,
all these "neatly varnished black," and costing twenty-four shillings
apiece of the town's money. Over his shoulder hangs another weight, his
bandelier, a strong "neat's leather" belt, carrying twelve boxes of
solid cartridges and a well-filled bullet-bag; and over all and heavier
than all hangs from his neck--as of lead--the great letter D. Still from
his wrist dangles his wooden gun-rest, but his "bastard musket with a
snaphance" lies with his pike degraded in the dust.

The serjeant does not move at the jeers of the sailors, nor turn away
from the wondering stare of the savages--he cannot move, he cannot turn
away, for his legs are firmly set in the strong iron bilboes which John
Winthrop sternly brought from England to the new land. Poor John Evins!
Your head aches from the fumes of the cloying sack, your legs ache from
the bonds of the clogging bilboes, your body aches from the clamps of
your trumpery armor, but you will have to sit there in distress and in
obloquy till acerb old John Norton, the pious Puritan preacher, will
come "to chide" you, as is his wont, to point out to your
fellow-citizens and to visitors your sinful fall, the disgracing
bilboes, and the great letter that brands you as a drunkard.

The decade of life of the Boston bilboes was soon to end, it was to be
"laid flat," as Sir Matthew Hale would say; a rival entered the field.
In 1639 Edward Palmer made for Boston with "planks and woodwork," a pair
of stocks.

Planks and woodwork were plentiful everywhere in the new world, and iron
and ironworkers at first equally scarce; so stocks soon were seen in
every town, and the bilboes were disused, sold perhaps for old iron,
wherein they again did good service. In Virginia the bilboes had a short
term of use in the earliest years of the settlement; the Provost-marshal
had a fee of ten shillings for "laying by the heels;" and he was
frequently employed; but there, also, stocks and pillory proved easier
of construction and attainment.

I would not be over-severe upon the bilboes in their special use in
those early colonial settlements. There had to be some means of
restraint of vicious and lawless folk, of hindering public nuisances,
and a prison could not be built in a day; the bilboes seemed an easy
settlement of the difficulty, doing effectually with one iron bar what a
prison cell does with many. It was not their use, but their glare of
publicity that was offensive. They were ever placed on offenders in the
marketplace, in front of the meeting house on lecture day, on market
day; not to keep prisoners in lonely captivity but in public obloquy;
and as has here been cited, for what appear to us to-day slight
offenses.




[Illustration: The Ducking-Stool]


II

THE DUCKING STOOL


The ducking stool seems to have been placed on the lowest and most
contempt-bearing stage among English instruments of punishment. The
pillory and stocks, the gibbet, and even the whipping-post, have seen
many a noble victim, many a martyr. But I cannot think any save the most
ignoble criminals ever sat in a ducking-stool. In all the degrading and
cruel indignities offered the many political and religious offenders in
England under the varying rules of both church and state, through the
fifteenth, sixteenth and seventeenth centuries, the ducking-stool played
no part and secured no victims. It was an engine of punishment specially
assigned to scolding women; though sometimes kindred offenders, such as
slanderers, "makebayts," "chyderers," brawlers, railers, and women of
light carriage also suffered through it. Though gruff old Sam Johnson
said to a gentle Quaker lady: "Madam, we have different modes of
restraining evil--stocks for men, a ducking-stool for women, and a pound
for beasts;" yet men as well as women-scolds were punished by being set
in the ducking-stool, and quarrelsome married couples were ducked, tied
back-to-back. The last person set in the Rugby ducking-stool was a
brutal husband who had beaten his wife. Brewers of bad beer and bakers
of bad bread were deemed of sufficiently degraded ethical standing to be
ducked. Unruly paupers also were thus subdued.

That intelligent French traveler, Misson, who visited England about the
year 1700, and who left in his story of his travels so much valuable and
interesting information of the England of that day, gives this lucid
description of a ducking-stool:

"The way of punishing scolding women is pleasant enough. They fasten an
armchair to the end of two beams twelve or fifteen feet long, and
parallel to each other, so that these two pieces of wood with their two
ends embrace the chair, which hangs between them by a sort of axle, by
which means it plays freely, and always remains in the natural
horizontal position in which a chair should be, that a person may sit
conveniently in it, whether you raise it or let it down. They set up a
post on the bank of a pond or river, and over this post they lay, almost
in equilibrio, the two pieces of wood, at one end of which the chair
hangs just over the water. They place the woman in this chair and so
plunge her into the water as often as the sentence directs, in order to
cool her immoderate heat."

The adjectives pleasant and convenient as applied to a ducking-stool
would scarcely have entered the mind of any one but a Frenchman. Still
the chair itself was sometimes rudely ornamented. The Cambridge stool
was carved with devils laying hold of scolds. Others were painted with
appropriate devices such as a man and woman scolding. Two Plymouth
ducking-stools still preserved are of wrought iron of good design. The
Sandwich ducking-stool bore the motto:

  "Of members ye tonge is worst or beste
  An yll tonge oft doth breede unreste."

We read in Blackstone's _Commentaries_:

"A common scold may be indicted, and if convicted shall be sentenced to
be placed in a certain engine of correction called the trebucket,
castigatory, or ducking-stool."

The trebuchet, or trebucket, was a stationary and simple form of a
ducking machine consisting of a short post set at the water's edge with
a long beam resting on it like a see-saw; by a simple contrivance it
could be swung round parallel to the bank, and the culprit tied in the
chair affixed to one end. Then she could be swung out over the water and
see-sawed up and down into the water. When this machine was not in use,
it was secured to a stump or bolt in the ground by a padlock, because
when left free it proved too tempting and convenient an opportunity for
tormenting village children to duck each other.

A tumbrel, or scold's-cart, was a chair set on wheels and having very
long wagon-shafts, with a rope attached to them about two feet from the
end. When used it was wheeled into a pond backward, the long shafts were
suddenly tilted up, and the scold sent down in a backward plunge into
the water. When the ducking was accomplished, the tumbrel was drawn out
of the water by the ropes. Collinson says in his _History of
Somersetshire_, written in 1791: "In Shipton Mallet was anciently set up
a tumbrel for the correction of unquiet women." Other names for a like
engine were gumstool and coqueen-stool.

Many and manifold are the allusions to the ducking-stool in English
literature. In a volume called _Miscellaneous Poems_, written by
Benjamin West and published in 1780, is a descriptive poem entitled _The
Ducking-stool_, which runs thus:

  "There stands, my friend, in yonder pool
  An engine called the ducking-stool;
  By legal power commanded down
  The joy and terror of the town.
  If jarring females kindle strife,
  Give language foul, or lug the coif,
  If noisy dames should once begin
  To drive the house with horrid din,
  Away, you cry, you'll grace the stool;
  We'll teach you how your tongue to rule.
  The fair offender fills the seat
  In sullen pomp, profoundly great;
  Down in the deep the stool descends,
  But here, at first, we miss our ends;
  She mounts again and rages more
  Than ever vixen did before.
  So, throwing water on the fire
  Will make it but burn up the higher.
  If so, my friend, pray let her take
  A second turn into the lake,
  And, rather than your patience lose,
  Thrice and again repeat the dose.
  No brawling wives, no furious wenches,
  No fire so hot but water quenches."

In Scotland "flyting queans" sat in ignominy in cucking-stools. Bessie
Spens was admonished: "Gif she be found flyteing with any neighbour, man
or wife, and specially gains Jonet Arthe, she shall be put on the
cuck-stule and sit there twenty-four hours." A worthless fellow, Sande
Hay, "for troublance made upon Andro Watson, is discernit for his
demerits to be put in the cuck-stule, there to remain till four hours
after noon." The length of time of punishment--usually twenty-four
hours--would plainly show there was no attendant ducking; and this
cuck-stool, or cucking-stool, must not be confounded with the
ducking-stool, which dates to the days of Edward the Confessor. The
cuck-stool was simply a strong chair in which an offender was fastened,
thus to be hooted at or pelted at by the mob. Sometimes, when placed on
a tumbrel, it was used for ducking.

At the time of the colonization of America the ducking-stool was at the
height of its English reign; and apparently the amiability of the lower
classes was equally at ebb. The colonists brought their tempers to the
new land, and they brought their ducking-stools. Many minor and some
great historians of this country have called the ducking-stool a Puritan
punishment. I have never found in the hundreds of pages of court records
that I have examined a single entry of an execution of ducking in any
Puritan community; while in the "cavalier colonies," so called, in
Virginia and the Carolinas, and in Quaker Pennsylvania, many duckings
took place, and in law survived as long as similar punishments in
England.

In the Statute Books of Virginia from Dale's time onward many laws may
be found designed to silence idle tongues by ducking. One reads:

"Whereas oftentimes many brabling women often slander and scandalize
their neighbours, for which their poore husbands are often brought into
chargeable and vexatious suits and cast in great damages, be it enacted
that all women found guilty be sentenced to ducking."

Others dated 1662 are most explicit.

"The court in every county shall cause to be set up near a Court House a
Pillory, a pair of Stocks, a Whipping Post and a Ducking-Stool in such
place as they think convenient, which not being set up within six month
after the date of this act the said Court shall be fined 5,000 lbs. of
tobacco.

"In actions of slander caused by a man's wife, after judgment past for
damages, the woman shall be punished by Ducking, and if the slander be
such as the damages shall be adjudged as above 500 lbs. of Tobacco, then
the woman shall have ducking for every 500 lbs. of Tobacco adjudged
against the husband if he refuse to pay the Tobacco."

The fee of a sheriff or constable for ducking was twenty pounds of
tobacco.

_The American Historical Record_, Vol. I, gives a letter said to have
been written to Governor Endicott, of Massachusetts, in 1634, by one
Thomas Hartley, from Hungars Parish, Virginia. It gives a graphic
description of a ducking-stool, and an account of a ducking in Virginia.
I quote from it:

"The day afore yesterday at two of ye clock in ye afternoon I saw this
punishment given to one Betsey wife of John Tucker who by ye violence of
her tongue has made his house and ye neighborhood uncomfortable. She was
taken to ye pond near where I am sojourning by ye officer who was joined
by ye Magistrate and ye Minister Mr. Cotton who had frequently
admonished her and a large number of People. They had a machine for ye
purpose yt belongs to ye Parish, and which I was so told had been so
used three times this Summer. It is a platform with 4 small rollers or
wheels and two upright posts between which works a Lever by a Rope
fastened to its shorter or heavier end. At ye end of ye longer arm is
fixed a stool upon which sd Betsey was fastened by cords, her gown tied
fast around her feete. The Machine was then moved up to ye edge of ye
pond, ye Rope was slackened by ye officer and ye woman was allowed to go
down under ye water for ye space of half a minute. Betsey had a stout
stomach, and would not yield until she had allowed herself to be ducked
5 several times. At length she cried piteously, Let me go Let me go, by
God's help I'll sin no more. Then they drew back ye Machine, untied ye
Ropes and let her walk home in her wetted clothes a hopefully penitent
woman."

Bishop Meade, in his _Old Churches, Ministers and Families of Virginia_,
tells of a "scolding quean" who was ordered to be ducked three times
from the yard arm of a vessel lying in James River. A woman in
Northampton County, Virginia, suffered a peculiarly degrading punishment
for slander. In the lack of a ducking-stool she was "drawen ouer the
Kings Creeke at the starne of a boate or Canoux, also the next Saboth
day in the time of diuine seruise" was obliged to present herself before
the minister and congregation, and acknowledge her fault and beg
forgiveness. From the _Decisions of Virginia General Court_ now being
printed by the Virginia Historical Society, we learn of one Margaret
Jones that at a court held at "James-Citty" on the 12th of October,
1626: "for ye severall offences aforenamed, of ye said Margaret Jones,
yt Shee bee toughed or dragged at a boats Starne in ye River from ye
shoare unto the Margaret & John and thence unto the shoare againe."

Toughed would seem a truly appropriate word for this ordeal. The provost
marshal's fees decreed by this court at this time were ten shillings
"for punishing any _man_ by ducking."

In 1634 two women were sentenced to be either drawn from King's Creek
"from one Cowpen to another at the starn of a boat or kanew," or to
present themselves before the congregation and ask public forgiveness of
each other and God.

In 1633 it was ordered that a ducking-stool be built in every county in
Maryland, but I have no proof that they were ever built or used, though
it is probable they were. At a court-baron at St. Clements, the county
was prosecuted for not having one of these "public conveniences."

Half a century elapsed after the settlement of Massachusetts ere that
commonwealth ordered a ducking-stool. On the 15th of May, 1672, while
Richard Bellingham was Governor, the court at Massachusetts Bay passed
this law:

"Whereas there is no expresse punishment by any law hitherto established
affixed to the evill practise of sundry persons by exorbitancy of the
tonge in rayling and scolding, it is therefore ordered, that all such
persons convicted, before any Court or magistrate that hath propper
cognizance of the cause for rayling or scolding, shalbe gagged or sett
in a ducking stoole & dipt ouer head & eares three times in some
convenient place of fresh or salt water as the Court or magistrate shall
judge meete."

Governor Bellingham's sister was a notorious scold, who suffered death
as a witch.

John Dunton, writing from Boston in 1686, does not note the presence of
a ducking-stool, but says:

"Scolds they gag and set them at their own Doors for certain hours
together, for all comers and goers to gaze at; were this a Law in
England and well executed it wou'd in a little Time prove an Effectual
Remedy to cure the Noise that is in many Women's heads."

This was a law well-executed at the time in Scotland, though Dunton was
ignorant of it.

There are no entries to show that the law authorizing ducking ever was
executed in Massachusetts nor in Maine, where a dozen towns--Kittery,
York and others--were fined for "having no coucking-stool." It was
ordered on Long Island that every Court of Sessions should have a
ducking-stool; but nothing exists in their records to prove that the
order was ever executed, or any Long Island woman ducked; nor is there
proof that there was in New York city a ducking-stool, though orders
were issued for one; a Lutheran minister of that city excused himself
for striking a woman who angered him by her "scholding" because she was
not punished by law therefor.

Pennsylvania, mild with the thees and thous of non-belligerent Quakers,
did not escape scolding women. In 1708 the Common Council of
Philadelphia ordered a ducking-stool to be built. In 1718 it was still
lacking, and still desired, and still necessary.

"Whereas it has been frequently and often presented by several former
Grand Jurys for this City the Necessity of a Ducking-stool and house of
Correction for the just punishment of scolding Drunken Women, as well as
divers other profligate and Unruly persons in this Town who are become a
Publick Nuisance and disturbance to the Town in Generall, Therefore we
the present Grand Jury Do Earnestly again present the same to the Court
of Quarter Sessions for the City Desireing their Immediate Care That
these Public Conveniances may not be any Longer Delay'd but with all
possible Speed provided for the Detention and Quieting such Disorderly
Persons."

For several years later the magistrates clamored for a ducking-stool,
and the following indictment was brought against an unruly woman:

"City of Philadelphia. We the grand Inquest for our Lord the King upon
respective oaths and affirmations Do present that Mary wife of John
Austin late of Philadelphia, Cordwainer, the twenty-ninth day of
September and divers other days and times as well before as after in the
High City Ward in the City afforsd within the Jurisdiction of this
Court was and yet is a Common Scold, And the Peace of our Lord the King
a common and publick Disturber, And Strife and Debate among her
neighbours a Comon Sower and Mover, To the Great Disburbance of the
Leige Subjects of our sd Lord the King Inhabiting the City afforsd, And
to the Evill Example of other Such Cases & Delinquents And also agt the
Peace of our Lord the King his Crown and Dignity."

As late as 1824 a Philadelphia scold was sentenced by this same Court of
Sessions to be ducked; but the punishment was not inflicted, as it was
deemed obsolete and contrary to the spirit of the time.

In 1777 a ducking-school was ordered at the confluence of the Ohio and
Monongahela rivers--and doubtless it was erected and used.

In the year 1811, at the Supreme Court at Milledgeville, Georgia, one
"Miss Palmer," who, the account says, "seems to have been rather glib on
the tongue," was indicted, tried, convicted and punished for scolding,
by being publicly ducked in the Oconee River. The editor adds:
"Numerous spectators attended the execution of the sentence." Eight
years later the Grand Jury of Burke County, of the same state, presented
Mary Cammell as a "common scold and disturber of the peacable
inhabitants of the County." The _Augusta Chronicle_ says this of the
indictment:

"We do not know the _penalty_, or if there be any, attached to the
offense of _scolding_; but for the information of our Burke neighbours
we would inform them that the late lamented and distinguished Judge
Early decided, some years since, when a modern Xantippe was brought
before him, that she should undergo the _punishment of lustration_ by
immersion three several times in the _Oconee_. Accordingly she was
confined to the tail of a cart, and, accompanied by the hooting of a
mob, conducted to the river, where she was publicly ducked, in
conformity with the sentence of the court. Should this punishment be
accorded Mary Cammell, we hope, however, it may be attended with a more
salutary effect than in the case we have just alluded to--the unruly
subject of which, each time as she rose from the watery element,
impiously exclaimed, with a ludicrous gravity of countenance, 'Glory to
God.'"

It is doubtful whether these Georgia duckings were done with a regularly
constructed ducking-stool; the cart was probably run down into the
water.

One of the latest, and certainly the most notorious sentences to ducking
was that of Mrs. Anne Royal, of Washington, D. C., almost in our own
day. This extraordinary woman had lived through an eventful career in
love and adventure; she had been stolen by the Indians when a child, and
kept by them fifteen years; then she was married to Captain Royall, and
taught to read and write. She traveled much, and wrote several
vituperatively amusing books. She settled down upon Washington society
as editor of a newspaper called the "Washington Paul Pry" and of
another, the "Huntress"; and she soon terrorized the place. No one in
public office was spared, either in personal or printed abuse, if any
offense or neglect was given to her. A persistent lobbyist, she was
shunned like the plague by all congressmen. John Quincy Adams called her
an itinerant virago. She was arraigned as a common scold before Judge
William Cranch, and he sentenced her to be ducked in the Potomac River.
She was, however, released with a fine, and appears to us to-day to have
been insane--possibly through over-humored temper.




[Illustration: The Stocks.]


III

THE STOCKS


One of the earliest institutions in every New England community was a
pair of stocks. The first public building was a meeting-house, but often
before any house of God was builded, the devil got his restraining
engine. It was a true English punishment, and to a degree, a Scotch; and
was of most ancient date. In the _Cambridge Trinity College Psalter_, an
illuminated manuscript illustrating the manners of the twelfth century,
may be seen the quaint pictures of two men sitting in stocks, while two
others flout them. So essential to due order and government were the
stocks that every village had them. Sometimes they were movable and
often were kept in the church porch, a sober Sunday monitor. Shakespeare
says in King Lear:

       "Fetch forth the stocks
  You stubborn ancient knave!"

In England, petty thieves, unruly servants, wife-beaters, hedge-tearers,
vagrants, Sabbath-breakers, revilers, gamblers, drunkards,
ballad-singers, fortune-tellers, traveling musicians and a variety of
other offenders, were all punished by the stocks. Doubtless the most
notable person ever set in the stocks for drinking too freely was that
great man, Cardinal Wolsey. About the year 1500 he was the incumbent at
Lymington, and getting drunk at a village feast, he was seen by Sir
Amyas Poulett, a strict moralist, and local justice of the peace, who
humiliated the embryo cardinal by thrusting him in the stocks.

The Boston magistrates had a "pair of bilbowes" doubtless brought from
England; but these were only temporary, and soon stocks were ordered. It
is a fair example of the humorous side of Puritan law so frequently and
unwittingly displayed that the first malefactor set in these strong new
stocks was the carpenter who made them:

"Edward Palmer for his extortion in taking £1, 13s., 7d. for the plank
and woodwork of Boston stocks is fyned £5 & censured to bee sett an
houre in the stocks."

Thus did our ancestors make the "punishment fit the crime." It certainly
was rather a steep charge, for Carpenter Robert Bartlett of New London
made not long after "a pair of stocks with nine holes fitted for the
irons," and only charged thirteen shillings and fourpence for his work.
The carpenter of Shrewsbury, Massachusetts, likewise, as Pepys said of a
new pair of stocks in his neighborhood, took handsel of the stocks of
his own making.

In Virginia a somewhat kindred case was that of one Mr. Henry Charlton
of Hungar's Parish in 1633. For slandering the minister, Mr. Cotton,
Charlton was ordered "to make a pair of stocks and set in them several
Sabbath days after divine service, and then ask Mr. Cotton's forgiveness
for using offensive words concerning him."

In Maryland in 1655 another case may be cited. One William Bramhall
having been convicted of signing a rebellious petition, was for a second
offense of like nature ordered to be "at the Charge of Building a Pair
of Stocks and see it finished within one Month." There is no reference
to his punishment through the stocks of his own manufacture.

With a regard for the comfort of the criminal strangely at variance with
what Cotton Mather termed "the Gust of the Age," and a profound
submission to New England climate, a Massachusetts law, enacted June 18,
1645, declares that "he yt offens in excessive and longe drinkinge, he
shalbe sett in the stocks for three howers _when the weather is
seasonable_."

Just as soon as the Boston stocks had been well warmed by Carpenter
Palmer they promptly started on a well-filled career of usefulness. They
gathered in James Luxford, who had been "psented for having two wifes."
He had to pay a fine of £100 and be set in the stocks one hour upon the
following market-day after lecture, and on the next lecture-day also,
where he could be plainly seen by every maid and widow in the little
town, that there might be no wife Number Three. Then a watchman of the
town, "for drinking several times of strong waters," took his turn. Soon
a man for "uncivil carriages" was "stocked." Every town was enjoined to
build stocks. In 1655 Medfield had stocks, and in 1638 Newbury and
Concord were fined for "the want of stocks," and Newbury was given time
till the next court session to build them. The town obeyed the order,
and soon John Perry was set in them for his "abusive carriage to his
wife and child." Dedham and Watertown were "psent'd" in 1639 for "the
want of stocks." Ipswich already had them, for John Wedgwood that same
year was set in the stocks simply for being in the company of drunkards.
In Yarmouth, a thief who stole flax and yarn, and in Rehoboth, one who
stole an Indian child, were "stocked." Portsmouth, New Hampshire, built
stocks and a cage. Plymouth had a constant relay of Quakers to keep her
stocks from ever lying idle, as well as other offenders, such as Ann
Savory, of unsavory memory. Rhode Island ordered "good sufficient
stocks" in every town. In the southern and central colonies the stocks
were a constant force. The Dutch favored the pillory and whipping-post,
but a few towns had stocks. We find the Heer officer in Beverwyck
(Albany) dispensing justice in a most summary manner. When Martin de
Metslaer wounded another in a drunken brawl, the authorities hunted
Martin up, "early hauled him out of bed and set him in the stocks."
Connecticut was a firm advocate of the stocks, and plentiful examples
might be given under New Haven and Connecticut laws.

Web Adey, who was evidently a "single-man," for "two breaches of the
Saboth" was ordered to be set in the stocks, then to find a master, and
if not complying with this second order the town would find one for him
and sell him for a term of service. This was the arbitrary and not
unusual method of disposing of lazy, lawless and even lonely men, as
well as of more hardened criminals, who, when sold for a term of
service, usually got into fresh disgrace and punishment through
disobedience, idleness and running away.

I do not find many sentences of women to be set in the stocks. Jane
Boulton of Plymouth was stocked for reviling the magistrates; one of her
neighbors sat in the stocks and watched her husband take a flogging.
Goody Gregory of Springfield in 1640, being grievously angered by a
neighbor, profanely abused her, saying "Before God I could break thy
head." She acknowledged her "great sine and fault" like a woman, but she
paid her fine and sat in the stocks like a man, since she swore like
one.

And it should be noted that the stocks were not for the punishment of
_gentlemen_, they were thoroughly plebeian. The pillory was aristocratic
in comparison, as was also branding with a hot iron.

Fiercely hedged around was divine worship. The stocks added their
restraint by threatened use. "All persons who stand out of the
meeting-house during time of service, to be set in the stocks."

In Plymouth in 1665 "all persons being without the dores att the meeting
house on the Lords daies in houres of exercise, demeaneing themselves by
jesting, sleeping, and the like, if they shall psist in such practices
hee (the tithing-man) shall sett them in the stocks."

Regard for church and state were often combined by making public
confession of sin in church with punishment in front of the church
after the service. This was simply a carrying out of English customs.
Mr. Hamilton, author of that interesting book, _Quarter Sessions from
Queen Elizabeth to Queen Anne_, says, dealing with Devonshire:

"A favorite punishment for small offenses, such as resisting the
constable, was the stocks. The offender had to come into the church at
morning prayer, and say publicly that he was sorry; he was then set in
the stocks until the end of the evening prayer. The punishment was
generally repeated on the next market-day."

It seems scarcely necessary to describe the shape and appearance of
stocks, for pictures of them are so common. They were formed by two
heavy timbers the upper one of which could be raised, and when lowered,
was held in place by a lock. In these two timbers were cut two
half-circle notches which met two similar notches when the upper timber
was in place and thus formed round holes, holding firmly in place the
legs of the imprisoned culprit; sometimes the arms were thrust into
smaller holes similarly formed. Usually, however, the culprit sat on a
low bench with simply his legs confined. Thus securely restrained, he
was powerless to escape the jests and jeers of every idler in the
community.

The stocks were the scene of many striking figures, and many amusing
ones; what a sight was that when an English actor who had caused the
playing of the Midsummer-Night's Dream in the very house of the Bishop
of Lincoln, and on Sunday, too, was set in stocks at the Bishop's gate
with an ass's head beside him and a wisp of hay--in derision of the part
he had played, that of Bottom the weaver. This in 1631--after both
Plymouth and Boston had been settled.

And the stocks were not without their farcical side in New England.
Governor Winthrop's account of the exploits of a Boston Dogberry in 1644
is certainly amusing.

"There fell out a troublesome business in Boston. An English sailor
happened to be drunk, and was carried to his lodging, and the constable
(a godly man and much zealous against such disorders), hearing of it,
found him out, being upon his bed asleep, so he awaked him, and led him
to the stocks, no magistrate being at home. He being in the stocks, one
of La Tour's French gentlemen visitors in Boston lifted up the stocks
and let him out. The constable, hearing of it, went to the Frenchman
(being then gone and quiet) and would needs carry _him_ to the stocks.
The Frenchman offered to yield himself to go to prison, but the
constable, not understanding his language pressed him to go to the
stocks: the Frenchman resisted and drew his sword; with that company
came in and disarmed him, and carried him by force to the stocks, but
soon after the constable took him out and carried him to prison, and
presently after, took him forth again, and delivered him to La Tour.
Much tumult was there about this: many Frenchmen were in town, and other
strangers, who were not satisfied with this dealing of the constable yet
were quiet. In the morning the magistrate examined the cause, and sent
for La Tour, who was much grieved for his servant's miscarriage, and
also for the disgrace put upon him (for in France it is a most
ignominious thing to be laid in the stocks), but yet he complained not
of any injury, but left him wholly with the magistrates to do with him
what they pleased, etc. ... The constable was the occasion of all this
transgressing the bounds of his office, and that in six things. 1. In
fetching a man out of his lodging that was asleep upon his bed, and
without any warrant from authority. 2. In not putting a hook upon the
stocks, nor setting some to guard them. 3. In laying hands upon the
Frenchman that had opened the stocks when he was gone and quiet. 4. In
carrying him to prison without warrant. 5. In delivering him out of
prison without warrant. 6. In putting such a reproach upon a stranger
and a gentleman when there was no need, for he knew he would be
forthcoming and the magistrate would be at home that evening; but such
are the fruits of ignorant and misguided zeal.... But the magistrates
thought not convenient to lay these things to the constable's charge
before the assembly, but rather to admonish him for it in private, lest
they should have discouraged and discountenanced an honest officer."

Truly this is a striking and picturesque scene in colonial life, one
worthy of Hogarth's pencil. The bronzed English sailor, inflamed with
drink, ear-ringed, pigtailed, with short, wide, flapping trousers and
brave with sash and shining cutlass; the gay, volatile Frenchman, in the
beautiful and courtly dress of his day and nation, all laces and
falbalas; and the solemn pragmatic Puritan tipstaff, with long wand of
black and white, and horn lanthorn, with close-cropped head, sad-colored
in garments, severe of feature, zealous in duty; and the spectators
standing staring at the stocks; Indian stragglers, fair Puritan maidens,
fierce sailor-men, a pious preacher or sober magistrate--no lack of
local color in that picture.

It is interesting to note in all the colonies the attempt to exterminate
all idle folk and idle ways. The severity of the penalties were so
salutary in effect, that as Mrs. Goodwin says in her _Colonial
Cavalier_, they soon would have exterminated even that social pest, the
modern tramp. Vagrants, and those who were styled "transients," were
fiercely abhorred and cruelly spurned. I have found by comparison of
town records that they were often whipped from town to town, only to be
thrust forth in a few weeks with fresh stripes to another grudged
resting place. Such entries as this of the town of Westerly, Rhode
Island, might be produced in scores:

"September 26, 1748. That the officer shall take the said transient
forthwith to some publick place in this town and strip him from the
waist upward, & whyp him twenty strypes well layd on his naked back, and
then be by said officer transported out of this town."

The appearance of crime likewise had to be avoided. In 1635 Thomas Petet
"for suspition of slander, idleness and stubbornness is to be severely
whipt and kept in hold."

More shocking and still more summary was the punishment meted out to a
Frenchman who was _suspected_ only of setting fire to Boston in the year
1679. He was ordered to stand in the pillory, have both ears cut off,
pay the charges of the court, and lie in prison in bonds of five hundred
pounds until sentence was performed.

These Massachusetts magistrates were not the only ones to sentence
punishment on suspicion. In Scotland one Richardson, a tailor, being
"accusit of pickrie," or pilfering, was adjudged to be punished with
"twelve straiks with ane double belt, because there could be nae
sufficient proof gotten, but vehement suspition."

Writing of punishments of bygone days, an English rhymester says:

  "Each mode has served its turn, and played a part
    For good or ill with man; but while the bane
  Of drunkenness corrupts the nation's heart--
    Discrediting our age--methinks the reign
    Of stocks, at least, were well revived again."

There is, in truth, a certain fitness in setting in the stocks for
drunkenness; a firm confining of the wandering uncertain legs; a fixing
in one spot for quiet growing sober, and meditating on the misery of
drunkenness, a fitness that with the extreme of publicity removed, or
the wantonness of the spectators curbed, perhaps would not be so bad a
restraining punishment after all. Some of the greatness and self-control
of the later years of Cardinal Wolsey's life may have come from those
hours of mortification and meditation spent in the stocks. And over the
stocks might be set "a paper" as of yore, bearing in capital letters the
old epitaph found in solemn warning of eternity on many an ancient
tombstone but literally applicable in this temporal matter.

  "All Ye who see the State of Me
  Think of the Glass that Runs for Thee."




IV

THE PILLORY


Hawthorne says in his immortal _Scarlet Letter_:

"This scaffold constituted a portion of a penal machine which now, for
two or three generations past, has been merely historical or
traditionary among us, but was held in the old time to be as effectual
in the promotion of good citizenship as ever was the guillotine among
the terrorists of France. It was, in short, the platform of the pillory;
and above it rose the framework of that instrument of discipline, so
fashioned as to confine the human head in its tight grasp, and thus hold
it up to the public gaze. The very ideal of ignominy was embodied and
made manifest in this contrivance of wood and iron. There can be no
outrage, methinks--against our common nature--whatever be the
delinquencies of the individual--no outrage more flagrant than to
forbid the culprit to hide his face for shame."


[Illustration: The Pillory.]


This "essence of punishment"--the pillory or stretch-neck--can be traced
back to a remote period in England and on the Continent--certainly to
the twelfth century. In its history, tragedy and comedy are equally
blended; and martyrdom and obloquy are alike combined. Seen in a
prominent position in every village and town, its familiarity of
presence was its only retrieving characteristic; near church-yard and in
public square was it ever found; local authorities forfeited the right
to hold a market unless they had a pillory ready for use.

A description of a pillory is not necessary to one who has read any
illustrated history of the English Church, of the Quakers, Dissenters,
or of the English people; for the rude prints of political and religious
sufferers in the pillory have been often reproduced. Douce, in his
_Illustrations of Shakespeare_ gives six different forms of the pillory.
It was an upright board, hinged or divisible in twain, with a hole in
which the head was set fast, and usually with two openings also for the
hands. Often the ears were nailed to the wood on either side of the
head-hole. Examples exist of a small finger-pillory or thumb-stocks, but
are rare.

It would be impossible to enumerate the offences for which Englishmen
were pilloried: among them were treason, sedition, arson, blasphemy,
witch-craft, perjury, wife-beating, cheating, forestalling, forging,
coin-clipping, tree-polling, gaming, dice-cogging, quarrelling, lying,
libelling, slandering, threatening, conjuring, fortune-telling,
"prigging," drunkenness, impudence. One man was set in the pillory for
delivering false dinner invitations; another for a rough practical joke;
another for selling an injurious quack medicine. All sharpers, beggars,
impostors, vagabonds, were liable to be pilloried. So fierce sometimes
was the attack of the populace with various annoying and heavy missiles
on pilloried prisoners that several deaths are known to have ensued. On
the other side, it is told in Chamber's _Book of Days_ that a prisoner,
by the sudden collapse of a rotten footboard, was left hanging by his
neck in danger of his life. On being liberated he brought action
against the town and received damages.

The pillory in England has seen many a noble victim. The history of
Puritanism, of Reformation, is filled with hundreds of pages of accounts
of sufferings on the pillory. When such names as those of Leighton,
Prynne, Lilburne, Burton and Bastwick appear as thus being punished we
do not think of the pillory as a scaffold for felons, but as a platform
for heroes. Who can read unmoved that painful, that pathetic account of
the punishment of Dr. Bastwick. His weeping wife stood on a stool and
kissed his poor pilloried face, and when his ears were cut off she
placed them in a clean handkerchief and took them away, with emotions
unspeakable and undying love.

De Foe said, in his famous _Hymn to the Pillory_:

  "Tell us, great engine, how to understand
  Or reconcile the justice of this land;
  How Bastwick, Prynne, Hunt, Hollingsby and Pye--
    Men of unspotted honesty--
    Men that had learning, wit and sense,
    And more than most men have had since,
    Could equal title to thee claim
    With Oates and Fuller, men of fouler fame."

Lecture-day, as affording in New England, in the pious community, the
largest gathering of reproving spectators, was the day chosen in
preference for the performance of public punishment by the pillory.
Hawthorne says of the Thursday Lecture: "The tokens of its observance
are of a questionable cast. It is in one sense a day of public shame;
the day on which transgressors who have made themselves liable to the
minor severities of the Puritan law receive their reward of ignominy."
Thus Nicholas Olmstead, in Connecticut, is to "stand on the pillory at
Hartford the next lecture-day." He was to be "sett on a lytle before the
beginning and to stay thereon a lytle after the end."

The disgrace of the pillory clung, though the offence punished was not
disgraceful. Thus in the year 1697 a citizen of Braintree, William
Veasey, was set in the pillory for ploughing on a Thanksgiving day,
which had been appointed in gratitude for the escape of King William
from assassination. The stiff old Braintree rebel declared that James
II was his rightful king. Five years later Veasey was elected a member
of the General Court, but was not permitted to serve as he had been in
the pillory.

Throughout the Massachusetts jurisdiction the pillory was in use. In
1671 one Mr. Thomas Withers for "surriptisiously endeavoring to prevent
the Providence of God by putting in several votes for himself as an
officer at a town meeting" was ordered to stand two hours in the pillory
at York, Maine. Shortly after (for he was an ingenious rogue) he was
similarly punished for "an irregular way of contribution," for putting
large sums of money into the contribution box in meeting to induce
others to give largely, and then again "surriptisiously" taking his gift
back again.

There was no offense in the southern colonies more deplored, more
reprobated, more legislated against than what was known as "ingrossing,
forestalling, or regrating."

This was what would to-day be termed a brokerage or speculative sale,
such as buying a cargo about to arrive, and selling at retail, buying a
large quantity of any goods in a market to re-sell, or any form of
huckstering. Its prevalence was held to cause dearth, famine and
despair; English "regratours" and forestallers were frequently
pilloried. Even in _Piers Plowman_ we read:

  "For these aren men on this molde that moste harm worcheth,
  To the pore peple that parcel-mele buyggen
  Thei rychen thorow regraterye."

The state archives of Maryland are full of acts and resolves about
forestallers, etc., and severe punishments were decreed. It was, in
truth, the curse of that colony. All our merchandise brokers to-day
would in those days have been liable to be thrust in prison or pillory.

In the year 1648 I learn from the Maryland archives that one John
Goneere, for perjury, was "nayled by both eares to the pillory 3 nailes
in each eare and the nailes to be slitt out, and whipped 20 good
lashes." The same year Blanch Howell wilfully, unsolicited and unasked,
committed perjury. The "sd Blanche shall stand nayled in the Pillory and
loose both her eares." Both those sentences were "exequuted."

In New York the pillory was used. Under Dutch rule, Mesaack Maartens,
accused of stealing cabbages from Jansen, the ship-carpenter living on
_'t maagde paatje_, was sentenced to stand in the pillory with cabbages
on his head. Truly this was a striking sight. Dishonest bakers were set
in the pillory with dough on their heads. At the trial of this Mesaack
Maartens, he was tortured to make him confess. Other criminals in New
York bore torture; a sailor--wrongfully, as was proven--a woman, for
stealing stockings. At the time of the Slave Riots cruel tortures were
inflicted. Yet to Massachusetts, under the excitement and superstition
caused by that tragedy in New England history, the witchcraft trials, is
forever accorded the disgrace that one of her citizens was pressed to
death, one Giles Corey. The story of his death is too painful for
recital.

Mr. Channing wrote an interesting account of the Newport of the early
years of this century. He says of crimes and criminals in that town at
that time:

"The public modes of punishment established by law were four, viz.:
executions by hanging, whipping of men at the cart-tail, whipping of
women in the jail-yard, and the elevation of counterfeiters and the like
to a movable pillory, which turned on its base so as to front north,
south, east and west in succession, remaining at each point a quarter of
an hour. During this execution of the majesty of the law the neck of the
culprit was bent to a most uncomfortable curve, presenting a facial mark
for those salutations of stale eggs which seemed to have been preserved
for the occasion. The place selected for the infliction of this
punishment was in front of the State House."

A conviction and sentence in Newport in 1771 was thus reported in the
daily newspapers, among others the _Essex Gazette_ of April 23:

"William Carlisle was convicted of passing Counterfeit Dollars, and
sentenced to stand One Hour in the Pillory on Little-Rest Hill, next
Friday, to have both Ears cropped, to be branded on both Cheeks with the
Letter R, to pay a fine of One Hundred Dollars and Cost of Prosecution,
and to stand committed till Sentence performed."

Severe everywhere were the punishments awarded to counterfeiters. The
Continental bills bore this line: "To counterfeit this bill is Death."
In 1762 Jeremiah Dexter of Walpole, for passing on two counterfeit
dollars, "knowing them to be such," stood in the pillory for an hour;
another rogue, for the same offense, had his ears cropped.

Mr. Samuel Breck, speaking of methods of punishment in his boyhood in
Boston, in 1771, said:

"A little further up State Street was to be seen the pillory with three
or four fellows fastened by the head and hands, and standing for an hour
in that helpless posture, exposed to gross and cruel jeers from the
multitude, who pelted them constantly with rotten eggs and every
repulsive kind of garbage that could be collected."

Instances of punishment in Boston by the pillory of both men and women
are many. In the _Boston Post-Boy_ of February, 1763, I read:

"BOSTON, JANUARY 31.--At the Superiour Court held at Charlestown last
Week, Samuel Bacon of Bedford, and Meriam Fitch wife of Benjamin Fitch
of said Bedford, were convicted of being notorious Cheats, and of having
by Fraud, Craft and Deceit, possess'd themselves of Fifteen Hundred
Johannes the property of a third Person; were sentenced to be each of
them set in the Pillory one Hour, with a Paper on each of their Breasts
and the words A CHEAT wrote in Capitals thereon, to suffer three months'
imprisonment, and to be bound to their good Behaviour for one Year and
to pay Costs."

From the _Boston Chronicle_, November 20, 1769:

"We learn from Worcester that on the eighth instant one Lindsay stood in
the Pillory there one hour, after which he received 30 stripes at the
public whipping-post, and was then branded in the hand his crime was
Forgery."

The use of the pillory in New England extended into this century. On the
15th of January, 1801, one Hawkins, for the crime of forgery, stood for
an hour in a pillory in Salem, and had his ears cropped. The pillory was
in use in Boston, certainly as late as 1803. In March of that year the
brigantine "Hannah" was criminally sunk at sea by its owner Robert
Pierpont and its master H. R. Story, to defraud the underwriters. The
two criminals were sentenced after trial to stand one hour in the
pillory in State Street on two days, be confined in prison for two years
and pay the costs of the prosecution. As this case was termed "a
transaction exceeding in infamy all that has hitherto appeared in the
commerce of our country," this sentence does not seem severe.

The pillory lingered long in England. Lord Thurlow was eloquent in its
defence, calling it "the restraint against licentiousness provided by
the wisdom of past ages." In 1812 Lord Ellenborough, equally warm in his
approval and endorsement, sentenced a blasphemer to the pillory for two
hours, once each month, for eighteen months; and in 1814 he ordered Lord
Cochrane, the famous sea-fighter of Brasque Roads fame, to be set in the
pillory for spreading false news. But Sir Francis Burdett declared he
would stand on the pillory by Lord Cochrane's side, and public opinion
was more powerful than the Judge. By this time the pillory was rarely
used save in cases of perjury. As late as 1830 a man was pilloried for
that crime. In 1837 the pillory was ordered to be abandoned, by Act of
Parliament; and in 1832 it was abolished in France.




[Illustration: The Burning of Books]


V

PUNISHMENTS OF AUTHORS AND BOOKS


The punishments of authors deserve a separate chapter; for since the
days of Greece and Rome their woes have been many. The burning of
condemned books begun in those ancient states. In the days of Augustus
no less than twenty thousand volumes were consumed; among them, all the
works of Labienus, who, in despair thereat, refused food, pined and
died. His friend Cassius Severus, when he heard sentence pronounced,
cried out in a loud voice that they must burn him also if they wished
the books to perish, as he knew them all by heart.

The Bible fed the flames by order of Dioclesian. And in England the
public hangman warmed his marrow at both literary and religious flames.
Bishop Stockesly caused all the New Testament of Tindal's translation
to be openly burnt in St. Paul's churchyard. On August 27, 1659,
Milton's books were burnt by the hangman; Marlow's translations kept
company. These vicarious sufferings were as nothing in the recital of
the author's woes, for the sight of an author or a publisher with his
ear nailed to a pillory was too common to be widely noted, for anyone
who printed without permission could, by the law of the land, be thus
treated; when the author was released, if his bleeding ear was left on
the pillory, that did not matter. The rise of the Puritans and their
public expression of faith is marked by most painful episodes for those
unterrified men. Dr. Leighton, who wrote _Zion's Plea Against Prelacy_,
paid dearly for calling the Queen a daughter of Heth, and Episcopacy
satanical. He was degraded from the ministry, pilloried, branded,
whipped, his ear was cut off, his nostril slit; he was fined £10,000 and
languished eleven years in prison, only to be told on his tardy release,
with the irony of fate, that his mutilation and imprisonment had been
illegal.

In 1664 Benjamin Keach, a Baptist minister, was arraigned for writing
and publishing a seditious book. His arrest was brought about by
another minister named Disney, who, as his fellow-countrymen would say,
"sings small" in the matter. Disney wrote "to his honoured friend Luke
Wilkes, esqre, at Whitehall, with speed, these presents":

"Honour'd Sir And Loving Brother:

This Primmer owned by Benjamin Keach as the Author and bought by my man
George Chilton for five pence of Henry Keach of Stableford Mill neare
me, a miller; who then sayd that his brother Benjamin Keach is author of
it, and that there are fiveteen hundred of them printed. This Benjamin
Keach is a Tayler, and one that is a teacher in this new-fangled-way and
lives at Winslow a market town in Buckinghamshire. Pray take some
speedie course to acquaint my Lord Archbishop his Grace with it, whereby
his authoritye may issue forth that ye impression may be seized upon
before they be much more dispersed to ye poisoning of people; they
containing (as I conceive) schismaticall factions and hereticall matter.
Some are scattered in my parish, and perchance in no place sooner
because he hath a sister here and some others of his gang, two whereof
I have bought up. Pray let me have your speedie account of it. I doubt
not but it will be taken as acceptable service to God's church and
beleeve it a very thankeful obligement to

  Honoured Sir,
    Your truely Loving Brother,"
             THOMAS DISNEY.

As a result of Disney's neighborly and zealous offices, Benjamin Keach
was thus sentenced:

"That you shall go to gaol for a fortnight without bail or mainprise;
and the next Saturday to stand upon the pillory at Ailsbury for the
space of two hours, from eleven o'clock to one, with a paper on your
head with this inscription: _For writing, printing and publishing a
schismatical book, entitled 'The Child's Instructor; or, a New and Easy
Primmer_.' And the next Thursday so stand, and in the same manner and
for the same time, in the market of Winslow; and there your book shall
be openly burnt before your face by the common hangman, in disgrace to
you and your doctrine. And you shall forfeit to the King's Majesty the
sum of £20, and shall remain in gaol till you find securities for your
good behaviour and appearance at the next assizes, there to renounce
your doctrine and to make such public submission as may be enjoined
you."

Keach stood twice with head and hands set in the pillory, and his book
was burnt, and his fine was paid; but never was he subdued, and never
did he make recantation.

Pope wrote a well-known, oft-quoted, yet false line:

  "Earless on high stood unabashed De Foe."

The great Daniel De Foe did stand on high on a pillory, but he was not
earless. He was by birth and belief a Dissenter, and he wrote a severe
satire against the Church party, entitled _The Shortest Way with the
Dissenters_, which so ironically, and with such apparent soberness,
reduced the argument of the intolerant to an absurdity, that for a short
time it deceived zealous church-folk, who welcomed and praised it, but
who turned on him with redoubled hatred when they finally perceived the
satire. It was termed a scandalous and seditious pamphlet, and fifty
pounds reward was offered for him. He was arrested, tried, pilloried in
three places, and imprisoned for a year; but the Queen paid his fine for
his release from prison, and his pillory was hung with garlands of
flowers, and his health was drunk, and scraps of his vigorous doggerel
from his _Hymn to the Pillory_ passed from lip to lip.

    "Men that are men in thee can feel no pain
    And all thy insignificants disdain
      Contempt that false new word for shame
      Is, without crime, an empty name.

    The first intent of laws
  Was to correct the effect and check the cause
    And all the ends of punishment
  Were only future mischiefs to prevent.

    But justice is inverted when
      Those engines of the law
    Instead of pinching vicious men
      Keep honest ones in awe."

Williams, the bookseller, set in the pillory in the year 1765 for
republishing the _North Briton_ was also treated with marks of
consideration and kindness. He held a sprig of laurel in his hand as he
stood, and a purse of two hundred guineas for his benefit was collected
in the crowd.

As times changed, so did opinions. The Bishop of Rochester denounced
Martin Luther and all his works, and Luther's books were burned in the
public squares. Puritan publications by the hundreds fed the flames;
Quaker and Baptist books took their turns. Then the Parliamentary
soldiers burned the Book of Common Prayer. In France, in the year 1790,
the monasteries were ransacked and their books burned. In Paris eight
hundred thousand were burned; in all France over four million: of these
twenty-six thousand were in manuscript.

Crossing the Atlantic to a land void of printing presses could not
silence Puritan authors. They still had pen and ink, and manuscripts
could be sent back across the ocean to a land full of presses and type.

A rather amusing episode of early Massachusetts history anent authors
happened in 1634, as may be found in Volume I, page 137, of the
_Colonial Records_.

"Whereas Mr. Israel Stoughton hath written a certain book, which hath
occasioned much trouble and offence to the Court; the said Mr. Stoughton
did desire of the court, that the said book might be burnt, as being
weak and offensive."

Such extraordinary and unparalleled modesty on the part of an author did
not save Mr. Stoughton's bacon, for he was disabled from holding any
office in the commonwealth for the space of three years. Winthrop said
he used "weak arguments," all of which did not prevent his being a brave
soldier in the Pequot Wars, and serving as a colonel in the
Parliamentary army in England.

A fuller account of the trials of a Puritan author in a new land is told
through notes taken from the court records. First may be given a
declaration of the Court:

"The Generall Court, now sittinge at Boston, in New England, this
sixteenth of October, 1650. There was brought to or hands a booke
writen, as was therein subscribed, to William Pinchon, Gent, in New
England, entituled The Meritorious Price of or Redemption,
Justifycation, &c. clearinge it from some common Errors &c. which booke,
brought ouer hither by a shippe a few dayes since and contayninge many
errors & heresies generally condemned by all orthodox writers that we
haue met with and haue judged it meete and necessary, for vindicatio of
the truth, so far as in vs lyes, as also to keepe & pserue the people
here committed to or care & trust in the true knowledge & faythe of or
Lord Jesus Christ, & of or owne redemption by him, and likewise for the
clearinge of orselves to or Christian brethren & others in England,
(where this booke was printed & is dispersed), hereby to ptest or
innocency, as being neither partyes nor priuy to the writinge,
composinge, printinge, nor diuulging thereof; but that, on the contrary,
we detest & abhorre many of the opinions & assertions therein as false,
eronyous, & hereticall; yea, & whatsoeuer is contayned in the sd booke
which are contrary to the Scriptures of the Old & New Testament, & the
generall received doctrine of the orthodox churches extant since the
time of the last & best reformation & for proffe and euidence of or
sincere & playne meaninge therein, we doe hereby condemne the sd booke
to be burned in the market place, at Boston, by the common executionor,
& doe purpose with all convenient speede to convent the sd William
Pinchon before authority, to find out whether the sd William Pinchon
will owne the sd booke as his or not; which if he doth, we purpose (Gd
willinge) to pceede with him accordinge to his demerits, vnles he
retract the same, and giue full satisfaction both here & by some second
writinge to be printed and dispersed in England; all of which we thought
needfull, for the reasons aboue aleaged, to make knowne by this short
ptestation & declaration. Also we further purpose, with what convenient
speede we may, to appoynt some fitt psn to make a pticuler answer to all
materiall & controuersyall passages in the sd booke, & to publish the
same in print, that so the errors & falsityes therein may be fully
discoued, the truth cleared, & the minds of those that loue & seeke
after truth confirmed therein p curia."

"It is agreed vppon by the whole Court, that Mr. Norton, one of the
reuend elders of Ipswich, should be intreated to answer Mr. Pinchon's
booke with all convenient speed."

The sentence of this book to be burned by the common hangman was changed
to be burned by some person appointed to the duty who would consent to
perform it. It was not always easy to get a hangman.

In 1684 a man in Maryland "of tender years" was convicted of
horse-stealing and sentenced to death. A "private and secret" pardon was
issued by the Assembly, but he was given no knowledge of it until he was
conveyed to the place of execution and the rope placed round his neck,
when he was respited on condition that he would perform the part for
life of common hangman, which he did.

The hangman was usually some respited prisoner under sentence of death.
In some shires in England, he had to be hung at last himself, else the
power of possessing a hangman lapsed from the town. One hangman,
mortally sick, was bolstered up by his friends with a shoemaker's bench
and kit in front of him, pretending to work, and when the sheriffs came
to seize him and carry him to the gallows, he did not seem very sick and
they left the house without him. He died that night peaceably in bed.
All these doings seem too barbarous for civilized England.

Thomas Maule was a Salem Quaker and an author. His book was ordered to
be burned in 1695 in Boston market place. The diary of the Reverend Dr.
Bentley says of him:

"Tho's Maule, shopkeeper of Salem, is brought before the Council to
answer for his printing and publishing a pamphlet of 260 pages entitled
"Truth held Forth and Maintained," owns the book but will not own all,
till he sees his copy which is at New York with Bradford who printed it.
Saith he writt to ye Gov'r of N. York before he could get it printed.
Book is ordered to be burnt--being stuff'd wth notorious lyes and
scandals, and he recognizes to it next Court of Assize and gen'l gaol
delivery to be held for the County of Essex. He acknowledges that what
was written concerning the circumstance of Major Gen. Atherton's death
was a mistake, was chiefly insisted on against him, which I believe was
a surprize to him, he expecting to be examined in some point of
religion, as should seem by his bringing his Bible under his arm."

In 1654 the writings of John Reeves and Ludowick Muggleton, self-styled
prophets, were burned in Boston market-place by that abhorred public
functionary the hangman. Other Quaker books were similarly burned, and
John Rogers of New London, who hated the Quakers, but whom the Boston
magistrates persisted in regarding and classifying as a Quaker, had to
see his books perish in the flames in company with Quaker publications.
In 1754 a pamphlet called _The Monster of Monsters_, a sharp criticism
on the Massachusetts Court which caused much stir in provincial
political circles, was burned by the hangman in King Street, Boston. We
learn from the _Connecticut Gazette_ that about the same time another
offending publication was sentenced to be "publickly whipt according to
Moses Law, with forty stripes save one, and then burnt." The true
book-lover winces at the thought of the blood-stained hands of the
hangman on any book, even though a "Monster."




VI

THE WHIPPING-POST


John Taylour, the "Water-Poet," wrote in 1630:

  "In London, and within a mile, I ween
  There are jails or prisons full fifteen
  And sixty whipping-posts and stocks and cages."

Church and city records throughout England show how constantly these
whipping-posts were made to perform their share of legal and restrictive
duties. In the reign of Henry VIII a famous Whipping Act had been passed
by which all vagrants were to be whipped severely at the cart-tail "till
the body became bloody by reason of such whipping." This enactment
remained in force nearly through the reign of Elizabeth, when the
whipping-post became the usual substitute for the cart, but the force of
the blows was not lightened.

The poet Cowper has left in one of his letters an amusing account of
a sanguinary whipping which he witnessed. The thief had stolen some
ironwork at a fire at Olney in 1783, and had been tried, and sentenced
to be whipped at the cart-tail.


[Illustration: Whipping at the Cart's Tayle.]


"The fellow seemed to show great fortitude, but it was all an
imposition. The beadle who whipped him had his left hand filled with red
ochre, through which, after every stroke, he drew the lash of the whip,
leaving the appearance of a wound upon the skin, but in reality not
hurting him at all. This being perceived by the constable who followed
the beadle to see that he did his duty, he (the constable) applied the
cane without any such management or precaution to the shoulders of the
beadle. The scene now became interesting and exciting. The beadle could
by no means be induced to strike the thief hard, which provoked the
constable to strike harder; and so the double flogging continued until a
lass of Silver End, pitying the pityful beadle thus suffering under the
hands of the pityless constable, joined the procession, and placing
herself immediately behind the constable seized him by his capillary
pigtail, and pulling him backwards by the same, slapped his face with
Amazonian fury. This concentration of events has taken more of my paper
than I intended, but I could not forbear to inform you how the beadle
thrashed the thief, the constable the beadle, and the lady the
constable, and how the thief was the only person who suffered nothing."

As a good, sound British institution, and to have familiar home-like
surroundings in the new strange land, the whipping-post was promptly set
up, and the whip set at work in all the American colonies. In the orders
sent over from England for the restraint of the first settlement at
Salem, whipping was enjoined, "as correccon is ordaned for the fooles
back"--and fools' backs soon were found for the "correccon"; tawny skins
and white shared alike in punishment, as both Indians and white men were
partakers in crime. Scourgings were sometimes given on Sabbath days and
often on lecture days, to the vast content and edification of Salem
folk.

The whipping-post was speedily in full force in Boston. At the session
of the court held November 30, 1630, one man was sentenced to be
whipped for stealing a loaf of bread; another for shooting fowl on the
Sabbath, another for swearing, another for leaving a boat "without a
pylott." Then we read of John Pease that for "stryking his mother and
deryding her he shalbe whipt."

In 1631, in June, this order was given by the General Court in Boston:

"That Philip Ratcliffe shall be whipped, have his eares cutt off, fined
40 pounds, and banished out of the limits of this jurisdiction, for
uttering malicious and scandalous speeches against the Government."

Governor Winthrop added to his account of this affair that Ratcliffe was
"convict of most foul slanderous invectives against our government."
This episode and the execution of this sentence caused much reprehension
and unfavorable comment in England, where, it would seem, whipping and
ear-lopping were rife enough to be little noted. But the mote in our
brother's eye seemed very large when seen across the water. Anent it, in
a letter written from London to the Governor's son, I read: "I have
heard divers complaints against the severity of your government, about
cutting off the lunatick man's ears and other grievances."

In 1630 Henry Lynne of Boston was sentenced to be whipped. He wrote to
England "against the government and execution of justice here," and was
again whipped and banished. Lying, swearing, taking false toll, perjury,
selling rum to the Indians, all were punished by whipping.

Pious regard for the Sabbath was fiercely upheld by the support of the
whipping-post. In 1643 Roger Scott, for "repeated sleeping on the Lord's
Day" and for striking the person who waked him from his godless slumber
was sentenced to be severely whipped.

Women were not spared in public chastisement. "The gift of prophecy" was
at once subdued in Boston by lashes, as was unwomanly carriage. On
February 30, 1638, this sentence was rendered:

"Anne ux. Richard Walker being cast out of the church of Boston for
intemperate drinking from one inn to another, and for light and wanton
behavior, was the next day called before the governour and the
treasurer, and convict by two witnesses, and was stripped naked one
shoulder, and tied to the whipping-post, but her punishment was
respited."

Every year, every month, and in time every week, fresh whippings
followed. No culprits were, however, to be beaten more than forty
stripes as one sentence; and the _Body of Liberties_ decreed that no
"true gentleman or any man equall to a gentleman shall be punished with
whipping unless his crime be very shameful and his course of life
vitious and profligate." In pursuance of this notion of the exemption of
the aristocracy from bodily punishment, a Boston witness testified in
one flagrant case, as a condonement of the offense, that the culprit
"had been a soldier and was a gentleman and they must have their
liberties," and he urged letting the case default, and to "make no
uprore" in the matter. The lines of social position were just as well
defined in New England as in old England, else why was one Mr.
Plaistowe, for fraudulently obtaining corn from the Indians, condemned
as punishment to be called Josias instead of Mr. as heretofore? His
servant, who assisted in the fraud, was whipped. A Maine man named
Thomas Taylour for his undue familiarity shown in his "theeing and
thouing" Captain Raynes was set in the stocks.

Slander and name-calling were punished by whipping. On April 1, 1634,
John Lee "for calling Mr. Ludlowe false-heart knave, hard-heart knave,
heavy ffriend shalbe whipt and fyned XIs." Six months later he was again
in hot water:

"John Lee shalbe whipt and fyned for speaking reproachfully of the
Governor, saying hee was but a lawyer's clerk, and what understanding
hadd hee more than himselfe, also takeing the Court for makeing lawes to
picke men's purses, also for abusing a mayd of the Governor, pretending
love in the way of marriage when himselfe professed hee intended none."

In the latter clause of this count against John Lee doubtless lay the
sting of his offenses. For Governor Winthrop was very solicitous of the
ethics of love-making, and to deceive the affections of one of his
fen-county English serving-lasses was to him without doubt a grave
misdemeanor.

Those harmless and irresponsible creatures, young lovers, were menaced
with the whip. Read this extract from the Plymouth Laws, dated 1638:

"Whereas divers persons unfit for marriage both in regard of their yeong
yeares, as also in regarde of their weake estate, some practiseing the
inveagling of men's daughters and maids under gardians contrary to their
parents and gardians likeing, and of maide servants, without the leave
and likeing of their masters: It is therefore enacted by the Court that
if any shall make a motion of marriage to any man's daughter or mayde
servant, not having first obtayned leave and consent of the parents or
master soe to doe, shall be punished either by fine or corporall
punishment, or both, at the discretions of the bench, and according to
the nature of the offense."

The New Haven Colony, equally severe on unlicensed lovemaking, specified
the "inveagling," whether done by "speech, writing, message,
company-keeping, unnecessary familiarity, disorderly night meetings,
sinfull dalliance, gifts or, (as a final blow to inventive lovers) in
any other way."

The New Haven magistrates had early given their word in favor of a
whipping-post, in these terms:

"Stripes and whippings is a correction fit and proper in some cases
where the offense is accompanied with childish or brutish folly, or
rudeness, or with stubborn insolency or bestly cruelty, or with idle
vagrancy, or for faults of like nature."

In the "Pticuler" Court of Connecticut this entry appears. The
"wounding" was of the spirit not of the body:

"May 12, 1668. Nicholas Wilton for wounding the wife of John Brooks, and
Mary Wilton the wife of Nicholas Wilton, for contemptuous and
reproachful terms by her put on one of the Assistants are adjudged she
to be whipt 6 stripes upon the naked body next training day at Windsor
and the said Nicholas is hereby disfranchised of his freedom in this
Corporation, and to pay for the Horse and Man that came with him to the
Court to-day, and for what damage he hath done to the said Brooks His
wife, and sit in the stocks the same day his wife is to receive her
punishment."

In New York a whipping-post was set up on the strand, in front of the
Stadt Huys, under Dutch rule, and sentences were many. A few examples of
the punishment under the Dutch may be given. A sailmaker, rioting in
drink around New Amsterdam cut one Van Brugh on the jaw. He was
sentenced to be fastened to a stake, severely scourged and a gash made
in his left cheek, and to be banished. To the honor of Vrouw Van Brugh
let me add that she requested the court that these penalties should not
be carried out, or at any rate done in a closed room. One Van ter Goes
for treasonable words of great flagrancy was brought with a rope round
his neck to a half-gallows, whipped, branded and banished. Roger
Cornelisen for theft was scourged in public, while Herman Barenson,
similarly accused was so loud in his cries for mercy that he was
punished with a rod in a room. From a New York newspaper, dated 1712, I
learn that one woman at the whipping-post "created much amusement by her
resistance"--which statement throws a keen light on the cold-blooded and
brutal indifference of the times to human suffering.

May 14, 1750, _New York Gazette_.

"Tuesday last one David Smith was convicted in the Mayor's Court of
Taking or stealing Goods off a Shop Window in this City, and was
sentenced to be whipped at the Carts Tail round this Town and afterwards
whipped at the Pillory which sentence was accordingly executed on him."

In the same paper, date October 2, 1752, an account is given of the
pillorying of a boy for picking pockets and the whipping of an Irishman
for stealing deerskins. Another man was "whipt round the city" for
stealing a barrel of flour. In January, 1761, four men for "petty
larceny" were whipped at the cart-tail round New York.

In 1638 a whipping post was set up in Portsmouth, New Hampshire, as a
companion to the cage. For "speaking opprobriously," and even for
"suspitious speeches," New Haven citizens were whipped at the "carts
podex."

Rhode Island even under the tolerant and gentle Roger Williams had no
idle whip. "Larcenie," drunkenness, perjury, were punished at the
whipping-post. In Newport malefactors were whipped at the cart-tail
until this century. Mr. Channing tells of seeing them fastened to the
cart and being thus slowly led through the streets to a public spot
where they were whipped on the naked back. Women were at that time
whipped in the jail-yard with only spectators of their own sex.

In Plymouth women were whipped at the cart-tail, and the towns resounded
with the blows dealt out to Quakers. In 1636, on a day in June, one
Helin Billinton, was whipped in Plymouth for slander.

There was a whipping-post on Queen Street in Boston, another on the
Common, another on State Street, and they were constantly in use in
Boston in Revolutionary times. Samuel Breck wrote of the year 1771:

"The large whipping-post painted red stood conspicuously and prominently
in the most public street in the town. It was placed in State Street
directly under the windows of a great writing school which I frequented,
and from there the scholars were indulged in the spectacle of all kinds
of punishment suited to harden their hearts and brutalize their
feelings. Here women were taken in a huge cage in which they were
dragged on wheels from prison, and tied to the post with bare backs on
which thirty or forty lashes were bestowed among the screams of the
culprit and the uproar of the mob."

The diary of a Boston school-girl of twelve, little Anna Green Winslow,
written the same year as Mr. Breck's account, gives a detailed account
of the career of one Bet Smith, through workhouse and gaol to
whipping-post, and thence to be "set on the gallows where she behaved
with great impudence."

Criminals were sentenced in lots. On September 9, 1787, in one Boston
court one burglar was sentenced to be hanged, five thieves to be
whipped, two greater thieves to be set on the gallows, and one
counterfeiter set on the pillory.

Cowper's account of the tender-hearted beadle is supplemented by a
similar performance in Boston as shown in a Boston paper of August 11,
1789. Eleven culprits were to receive in one day the "discipline of the
post." Another criminal was obtained by the Sheriff to inflict the
punishment, but he persisted in being "tender of strokes," though
ordered by the Sheriff to lay on. At last the Sheriff seized the whip
and lashed the whipper, then turned to the row of ninepins and delivered
the lashes. "The citizens who were assembled complimented the Sheriff
with three cheers for the manly determined manner in which he executed
his duty."

So common were whippings in the southern colonies at the date of
settlement of the country, that in Virginia even "launderers and
launderesses" who "dare to wash any uncleane Linen, drive bucks, or
throw out the water or suds of fowle clothes in the open streetes," or
who took pay for washing for a soldier or laborer, or who gave old torn
linen for good linen, were severely whipped. Many other offenses were
punished by whipping in Virginia, such as slitting the ears of hogs, or
cutting off the ends of hogs' ears--thereby removing ear-marks and
destroying claim to perambulatory property--stealing tobacco, running
away from home, drunkenness, destruction of land-marks; and in 1664
Major Robins brought suit against one Mary Powell for "scandalous
speaches" against Rev. Mr. Teackle, for which she was ordered to
receive twenty lashes on her bare shoulders and to be banished the
country. Of course, for the correction of slaves the whip was in
constant use till our Civil War banished slavery and the whipping-post
from every state save Maryland and Delaware. This latter-named
commonwealth has been much censured for countenancing the continuance of
whipping as a punishment. It is, however, stiffly contended by Delaware
magistrates that as a restraint over wife-beaters and other cruel and
vicious criminals, the whipping post is a distinct success and of marked
benefit in its influence in the community. It should also be remembered
that these are not the only civilized states to approve of whipping for
certain crimes. About thirty years ago, when garroting became so
frequent and so greatly feared in England, the whipping-post was
reestablished in England, and whipping once more became an authorized
punishment.

There was one hard-hearted and unjust use of the whip which was
prevalent in London and other English cities in olden times which I wish
to recount with abjuration. At the time of public executions parents
were wont to whip their children soundly to impress upon them a lesson
of horror of the gallows. As trivial offenses, such as stealing anything
in value over a shilling, were punishable by death, and capital crimes
were over three hundred in number, executions were of deplorable
frequency; hence the condition of children at that time was indeed
pitiable. Whipped by most illogical parents, whipped by cruel
teachers--even Roger Ascham used to "pinch, nip and bob" Queen Elizabeth
when she was his pupil--whipped by masters, whipped by mistresses, it
would seem that the moral force of the whipping-post for adults must
have been very slight, after so many castigory experiences in youth.




VII

THE SCARLET LETTER


The rare genius of Hawthorne has immortalized in his _Scarlet Letter_
one mode of stigmatizing punishment common in New England. So faithful
is the presentment of colonial life shown in that book, so unerring the
power and touch which drew the picture, it cannot be disputed that the
atmosphere of the _Scarlet Letter_ forms in the majority of hearts, nay,
in the hearts and minds of all of our reading community, the daily life,
the true life of the earliest colonists. To us the characters have
lived--Hester Prynne is as real as Margaret Winthrop, Arthur Dimmesdale
as John Cotton.

The glorified letter that stands out of the pages of that book had its
faithful and painful prototype in real life in all the colonies; humbler
in its fashioning, worn less nobly, endured more despairingly, it shone
a scarlet brand on the breast of those real Hesters.


[Illustration: The Scarlet Letter.]


It was characteristic of the times--every little Puritan community
sought to know by every fireside, to hate in every heart, any offence,
great or small, which could hinder the growth and prosperity of the new
abiding-place, which was to all a true home, and which they loved with a
fervor that would be incomprehensible did we not know their spiritual
exaltation in their new-found freedom to worship God. Since they were
human, they sinned. But the sinners were never spared, either in
publicity or punishment. Keen justice made the magistrates rigid and
exact in the exposition and publication of crime, hence the labelling of
an offender.

From the Colony Records of "New Plymouth," dated June, 1671, we find
that Pilgrim Hester Prynnes were thus enjoined by those stern moralists
the magistrates:

"To wear two Capitall Letters, A. D. cut in cloth and sewed on their
uppermost garment on the Arm and Back; and if any time they shall be
founde without the letters so worne while in this government, they shall
be forthwith taken and publickly whipt."

Many examples could be gathered from early court records of the wearing
of significant letters by criminals. In 1656 a woman was sentenced to be
"whipt at Taunton and Plymouth on market day." She was also to be fined
and forever in the future "to have a Roman B cutt out of ridd cloth &
sewed to her vper garment on her right arm in sight." This was for
blasphemous words. In 1638 John Davis of Boston was ordered to wear a
red V "on his vpermost garment"--which signified, I fancy, viciousness.
In 1636 William Bacon was sentenced to stand an hour in the pillory
wearing "in publique vew" a great D--for his habitual drunkenness. Other
drunkards suffered similar punishment. On September 3, 1633, in Boston:

"Robert Coles was fyned ten shillings and enjoyned to stand with a white
sheet of paper on his back whereon Drunkard shalbe written in great lres
& to stand therewith soe longe as the Court finde meete, for abuseing
himself shamefully with drinke."

The following year Robert Coles, still misbehaving, was again sentenced,
and more severely, for his drunkard's badge was made permanent.

"1634. Robert Coles, for drunkenes by him comitted at Rocksbury, shalbe
disfranchized, weare about his necke, & soe to hange vpon his outwd
garment a D. made of redd cloth & sett vpon white; to continyu this for
a yeare, and not to have itt off any time hee comes among company, Vnder
the penalty of xls for the first offence & v£ for the second &
afterwards to be punished by the Court as they think meete, alsoe hee is
to weare the D. outwards."

We might be justified in drawing an inference from the latter clause
that some mortified wearers of a scarlet letter had craftily turned it
away from public gaze, hoping thus to escape public odium and ostracism.

Paupers were plainly labelled, as was the custom everywhere in England.
In New York, the letters N. Y. showed to what town they submitted. In
Virginia this law was in force:

"That every person who shall receive relief from the parish, and be sent
to the said house, shall, upon the shoulder of the right sleeve of his
or her uppermost garment, in an open and visible manner, wear a badge
with the name of the parish to which he or she belongs, cut in red,
blue or green cloth, as the vestry or church wardens shall direct; and
if any poor person shall neglect or refuse to wear such badge, such
offence may be punished either by ordering his or her allowance to be
abridged, suspended or withdrawn, or the offender to be whipped not
exceeding five lashes for one offence; and if any person not entitled to
relief, as aforesaid, shall presume to wear such badge, he or she shall
be whipped for every such offence."

The conditions of wearing "in an open and visible manner" may have been
a legal concession necessitated by the action of the English goody who,
when ordered to wear a pauper's badge, demurely pinned it on an
under-petticoat.

A more limited and temporary mortification of a transgressor consisted
in the marking by significant letters or labels inscribed in large
letters with the name or nature of the crime. These were worn only while
the offender was exposed to public view or ridicule in cage, or upon
pillory, stocks, gallows or penance stool, or on the meeting house
steps, or in the market-place.

An early and truly characteristic law for those of Puritan faith reads
thus:

"If any interrupt or oppose a preacher in season of worship, they shall
be reproved by the Magistrate, and on a repetition, shall pay £5 or
stand two hours on a block four feet high, with this inscription in
Capitalls, A WANTON GOSPELLER."

This law was enacted in Boston. A similar one was in force in the
Connecticut colony. In 1650 a man was tried in the General Court in
Hartford for "contemptuous carriages" against the church and ministers,
and was thus sentenced:

"To stand two houres openly upon a blocke or stoole foure feet high
uppon a Lecture Daye with a paper fixed on his breast written in
Capitall Letters, AN OPEN AND OBSTINATE CONTEMNER OF GOD'S HOLY
ORDINANCES, that others may feare and be ashamed of breakinge out in
like wickednesse."

The latter clause would seem to modern notions an unintentional yet
positive appeal to the furtherance of time-serving and hypocrisy.

Drunkards frequently were thus temporarily labelled.

I quote an entry of Governor Winthrop's in the year 1640:

"One Baker, master's mate of the ship, being in drink, used some
reproachful words of the queen. The governour and council were much in
doubt what to do with him, but having considered that he was
distempered, and sorry for it, and being a stranger, and a chief officer
in the ship, and many ships were there in harbour, they thought it not
fit to inflict corporal punishment upon him, but after he had been two
or three days in prison, he was set an hour at the whipping post with a
paper on his head and dismissed."

Many Boston men were similarly punished. For defacing a public record
one was sentenced in May, 1652, "to stand in the pillory two Howers in
Boston market with a paper ouer his head marked in Capitall Letters A
DEFACER OF RECORDS." Ann Boulder at about the same time was ordered "to
stand in yrons half an hour with a Paper on her Breast marked PVBLICK
DESTROYER OF PEACE."

In 1639 three Boston women received this form of public punishment; of
them Margaret Henderson was "censured to stand in the market place with
a paper for her ill behavior, & her husband was fyned £5 for her yvill
behavior & to bring her to the market place for her to stand there."

Joan Andrews of York, Maine, sold two heavy stones in a firkin of
butter. She, too, had to stand disgraced bearing the description of her
wicked cheatery "written in Capitall Letters and pinned upon her
forehead." Widow Bradley of New London, Connecticut, for her sorry
behaviour in 1673 had to wear a paper pinned to her cap to proclaim her
shame.

Really picturesque was Jan of Leyden, of the New Netherland settlement,
who for insolence to the Bushwyck magistrates was sentenced to be
fastened to a stake near the gallows, with a bridle in his mouth, a
bundle of rods under his arm, and a paper on his breast bearing the
words, "Lampoon-riter, False-accuser, Defamer of Magistrates." William
Gerritsen of New Amsterdam sang a defamatory song against the Lutheran
minister and his daughter. He pleaded guilty, and was bound to the
Maypole in the Fort with rods tied round his neck, and wearing a paper
labelled with his offense, and there to stand till the end of the
sermon.

This custom of labelling a criminal with words or initials expositive of
his crime or his political or religious offense, is neither American nor
Puritan in invention and operation, but is so ancient that the knowledge
of its beginning is lost. It was certainly in full force in the twelfth
century in England. In 1364 one John de Hakford, for stating to a friend
that there were ten thousand rebels ready to rise in London, was placed
in the pillory four times a year "without hood or girdle, barefoot and
unshod, with a whetstone hung by a chain from his neck, and lying on his
breast, it being marked with the words _A False Liar_, and there shall
be a pair of trumpets trumpeting before him on his way." Many other
cases are known of hanging an inscribed whetstone round the neck of the
condemned one. For three centuries men were thus labelled, and with
sound of trumpets borne to the pillory or scaffold. As few of the
spectators of that day could read the printed letters, the whetstone and
trumpets were quite as significant as the labels. In the first year of
the reign of Henry VIII, Fabian says that three men, rebels, and of good
birth, died of shame for being thus punished. They rode about the city
of London with their faces to their horses' tails, and bore marked
papers on their heads, and were set on the pillory at Cornhill and again
at Newgate. In Canterbury, in 1524, a man was pilloried, and wore a
paper inscribed: "This is a false perjured and for-sworn man." In the
corporation accounts of the town of Newcastle-on-Tyne are many items of
the expenses for punishing criminals. One of the date 1594 reads: "Paide
for 4 papers for 4 folkes which was sett on the pillorie, 16d."

Writing was not an every-day accomplishment in those times, else
fourpence for writing a "paper" would seem rather a high-priced
service.




VIII

BRANKS AND GAGS


The brank or scold's bridle was unknown in America in its English shape:
though from colonial records we learn that scolding women were far too
plentiful, and were gagged for that annoying and irritating habit. The
brank, sometimes called the gossip's bridle, or dame's bridle, or
scold's helm, was truly a "brydle for a curste queane." It was a
shocking instrument, a sort of iron cage, often of great weight; when
worn, covering the entire head; with a spiked plate or flat tongue of
iron to be placed in the mouth over the tongue. Hence if the offender
spoke she was cruelly hurt.

Ralph Gardner, in his book entitled _England's Grievance Discovered in
Relation to the Coal Trade, etc._, printed in 1665, says of
Newcastle-on-Tyne:

"There he saw one Anne Bridlestone drove through the streets by an
officer of the same corporation, holding a rope in his hand, the other
end fastened to an engine called the branks, which is like a crown, it
being of iron, which was musled over the head and face, with a great gag
or tongue of iron forced into her mouth, which forced the blood out; and
that is the punishment which the magistrates do inflict upon chiding and
scolding women; and he hath often seen the like done to others."


[Illustration: The Branks.]


Over fifty branks of various shapes are now in existence in English
museums, churches, town halls, etc., and prove by their number and wide
extent of location, the prevalence of their employment as a means of
punishment. Being made of durable iron and kept within doors, and often
thrust, as their use grew infrequent, into out-of-the-way hiding-places,
they have not vanished from existence as have the wooden stocks and
pillories, which stood exposed to wear, weather and attack.

One of these old-time branks is in the vestry of the church at
Walton-on-Thames. It is dated 1632, and has this couplet graven on it:

  "Chester presents Walton with a bridle
  To cure women's tongues that talk too idle."

By tradition this brank was angrily and insultingly given by a gentleman
named Chester, who had through the lie of a gossiping woman of Walton
lost an expected fortune. One is in Congleton Town Hall which was used
as recently at 1824, upon a confirmed scold who had especially abused
some constables and church-wardens; and as late as 1858 a brank was
produced _in terrorem_ to silence an English scold, and it is said with
marked and salutary effect. Several branks are still in existence in
Staffordshire. The old historian of the county, Dr. Plot, pleads
quaintly the cause of the brank:

"We come to the arts that respect mankind, amongst which as elsewhere,
the civility of precedence must be allowed to the women, and that as
well in punishments as in favours. For the former, whereof they have
such a peculiar artifice at Newcastle and Walsall for correcting of
scolds, which it does too, so effectually and so very safely that I look
upon it as much to be preferred to the ducking-stool, which not only
endangers the health of the party, but also gives her tongue liberty to
wag, twixt every dip, to neither of which is this at all liable, it
being such a bridle for the tongue as not only quite deprives them of
speech, but brings shame for the transgression, and humility thereupon,
before its taken off.... Which being put upon the offender by the order
of the magistrate, and fastened with a padlock behind, she is led
through the town by an officer, to her shame, nor is it taken off till
after the party begins to show all external signs imaginable of
humiliation and amendment."

Mr. Llewellyn Jewitt, editor of the _Reliquary_, gives an explicit
account of the way a brank was worn:

"The Chesterfield brank is a good example, and has the additional
interest of bearing a date. It is nine inches in height, and six and
three-quarters across the hoop. It consists of a hoop of iron, hinged on
either side, and fastening behind, and a band, also of iron, passing
over the head from back to front and opening dividing in front to admit
the nose of the woman whose misfortune it was to wear it. The mode of
putting it on would be thus: The brank would be opened by throwing back
the sides of the hoop, and the hinder part of the top band by means of
the hinges. The constable would then stand in front of his victim and
force the knife or plate into her mouth, the divided band passing on
either side of her nose, which would protrude through the opening. The
hoop would then be closed behind, the band brought down from the top to
the back of the head, and fastened down upon it, and thus the cage would
at once be firmly and immovably fixed so long as her tormentors might
think fit. On the left side is a chain, one end of which is attached to
the hoop, and on the other end is a ring by which the victim was led, or
by which she was at pleasure attached to a post or wall. On the front of
the brank is the date 1688."

This brank is depicted in the _Reliquary_ for October, 1860. Mr. William
Andrews, in his interesting book, entitled _Old-Time Punishments_ gives
drawings of no less than sixteen branks now preserved in England. Some
of them are massive, and horrible instruments of torture.

It will be noted that the brank is universally spoken of as a punishment
for women; but men also were sentenced to wear it--paupers, blasphemers,
railers.

I am glad John Winthrop and John Carver did not bring cumbrous and cruel
iron branks to America. There are plenty of other ways to shut a woman's
mouth and to still her tongue, as all sensible men know; on every hand,
if gossips were found, a simple machine could be shaped, one far simpler
than a scold's bridle. A cleft stick pinched on the tongue was as
temporarily efficacious as the iron machine, and could be speedily put
in use. On June 4, 1651, the little town of Southampton, Long Island,
saw a well-known resident, for her "exorbitant words of imprication,"
stand for an hour in public with her tongue in a cleft stick. A neighbor
at Easthampton, Long Island, the same year received a like sentence:

"It is ordered that Goody Edwards shall pay £3 or have her tongue in a
cleft stick for contempt of court warrant in saienge she would not
come, but if they had been governor or magistrate then she would come,
and desireing the warrant to burn it."

About the same time Goodwife Hunter was gagged in Springfield for a
similar offense.

In Salem, under the sway of the rigid and narrow Puritan Endicott, the
system of petty surveillance and demeaning punishment seemed to reach
its height; and one citizen in mild sarcasm thereof said he did suppose
if he did lie abed in the morning he would be hauled up by the
magistrates,--and was promptly fined for even saying such a thing in
jest. Therefore of course "one Oliver, his wife" was adjudged to be
whipped for reproaching the magistrates and for prophesying. Winthrop,
in his _History of New England_, says of her scourging and her further
punishment:

"She stood without tying, and bare her punishment with a masculine
spirit, glorying in her suffering. But after (when she came to consider
the reproach which would stick by her, etc.), she was much dejected
about it. She had a cleft stick put on her tongue half an hour for
reproaching the elders."

In Salem in 1639 four men got drunk--young men, some of them servants.
Two named George Dill and John Cook were thus punished:

"They be fined 40s for drunckenes, and to stand att the meeting-house
doar next Lecture day with a Clefte Stick vpon his Tong and a paper vpon
his hatt subscribed for gross premeditated lyinge."

The others, Thomas Tucke and Mica Ivor, were not so drunk nor such
wanton liars and their punishment was somewhat mitigated. The sentence
runs thus:

"They are also found guilty of Lyeing & Drunckenes though not to that
degree as the twoe former yett are fined 40s & their own promis taken
for itt. Alsoe two stand on the Lecture day with the twoe former but noe
clefte sticke on their Tong only a paper on his head subscribed for
lying."

So it will be seen that men suffered this painful and mortifying
punishment as well as women. And I may say, in passing, that slander and
mischief-making seemed to be even more rife among men than among women
in colonial times. This entry may be found in the _Records of the
Massachusetts Bay Colony_:

"6 September, Boston, 1636. Robert Shorthouse for swearinge by the bloud
of God was sentenced to have his tongue put into a cleft stick, and soe
stand for halfe an houre & Elizabeth wife of Thomas Applegate was
censured to stand with her tongue in a cleft stick for half an houre for
swearinge, railinge and revilinge."

Robert Bartlett in the same court in 1638 was "psented" for cursing, and
swearing, and had his tongue thrust in a cleft stick. Samuel Hawkes for
cursing, lying and stealing received the same sentence. In 1671 Sarah
Morgan struck her husband. He evidently ran whining to the constables,
and Wife Sarah received a just punishment. She was ordered to "stand
with a gagg in her mouth" at Kittery, Maine, at a public town-meeting,
and "the cause of her offense written and put on her forehead." Thus
gagged and placarded she must have proved a striking figure; jeered at,
doubtless, as an odious example of wifely insubordination, by all the
good citizens who came to shape the "Town's Mind" at the Town's
Meeting.

As years passed on the independent spirit of the times became averse to
gagging, though whipping and imprisonment still were for some years
dealt out for reviling and railing. America was in some ways earlier in
humane elements of consideration for criminals than England, and while
women were still wearing the brank in English villages American women no
longer feared either gag or cleft stick for unruly tongues.

Long after the punishment of which I write had been banished from
American courts it lingered in various forms in American schools--as did
the stocks, the penance-stool, and the whip. I have an example of a
"whispering-stick," a wooden gag, provided with holes by which it could
be tied in place, and which was used in a Providence school during this
century as a punishment for whispering. And many a child during the past
century had a cleft stick placed on his tongue for ill words or untimely
words in school. Sometimes, with an exaggeration of ridicule, a small
branch of a tree in full leaf was split and pinched on the tongue--a
true pedagogical torture.




IX

PUBLIC PENANCE


The custom of performing penance in public by humiliation in church
either through significant action, position or confession has often been
held to be peculiar to the Presbyterian and Puritan churches. It is, in
fact, as old as the Church of Rome, and was a custom of the Church of
England long before it became part of the Dissenters' discipline. All
ranks and conditions of men shared in this humiliation. An English king,
Henry II, a German emperor, Henry IV, the famous Duchess of Gloucester,
and Jane Shore are noted examples; humbler victims for minor sins or
offenses against religious usages suffered in like manner. In Scotland
the ordeals of sitting on the repentance-stool or cutty-stool were most
frequent. In economic and social histories of Scotland, and especially
in Edgar's _Old Church Life in Scotland_, many instances are enumerated.
Sometimes the offender wore a repentance-gown of sackcloth; more
frequently he stood or sat barefoot and barelegged.


[Illustration: Public Penance]


In our own day penance has been done in the Scottish Church. In 1876 a
woman in Ross-shire sat on the cutty-stool through the whole service
with a black shawl over her head; while in February, 1884, one of the
ringleaders in the Sabbatarian riots was set on the cutty-stool in
Lochcarron church and rebuked for a moral offense which could not,
according to the discipline of the Free Church in the Highlands, be
fully punished in any other way.

In English churches similar penance was done. In the _History of
Wakefield Cathedral_ are given the old church-wardens' accounts. In them
are many items of the loan of sheets for men and women "to do penance
in." About sixpence was the usual charge. For immorality, cheating,
defamation of character, disregard of the Sabbath and other
transgressions penance was performed. In 1766 penance was thus rendered
in Stokesby Church for three Sundays by James Beadwell:

"In the time of Divine service, between the hours of ten and eleven in
the forenoon of the same day, in the presence of the whole congregation
there assembled, being barehead, barefoot and barelegged, having a white
sheet wrapped about him from the shoulder to the feet and a white wand
in his hand, where immediately after the reading of the Gospel, he shall
stand upon some form or seat before the pulpit or place where the
minister readeth prayers and say after him as forthwith, etc."

Clergymen even, if offenders against the established church, were not
spared public humiliation. In the year 1534 the vicar of a church in
Hull, England, preached a sermon in Holy Trinity church advocating the
teaching of the Reformers in Antwerp. He was promptly tried for heresy
and convicted. He recanted; and in penance walked around the church on
Sunday clad only in his shirt, barefooted and carrying a large faggot in
his hand. On the market day he walked around the market-place clad in a
similar manner. This really solemn act is robbed of its dignity because
of the apparel of the penitent. A man's shirt is an absurd garment; had
the offender been wrapped in a sheet, or robed in sackcloth and ashes,
he would been a noble figure, but you cannot grace or dignify a shirt.

With a mingling of barbarity and Christianity unrivalled by any other
code of laws issued in America, the _Articles, Lawes, and Orders Divine,
Politique and Martiall for the colony of Virginea_, as issued by Sir
Thomas Dale, punished offenders against the church and God's word
equally by physical and moral penance.

"Noe man shall vnworthilie demeane himselfe vnto any Preacher, or
Minister of God's Holy Word, but generally hold them in all reverent
regard and dutiful intreatie, otherwise he the offender shall openly be
whipt three times, and ask publick forgiveness in the assembly of the
congregation three several Saboth daies."

"There is no one man or woman in this Colonie now present, or hereafter
to arrive, but shall give vp an account of his and their faith and
religion, and repaire vnto the Minister, that by his conference with
them, hee may vnderstand, and gather, whether heretofore they have been
sufficiently instructed and catechised in the principles and grounds on
Religion, whose weaknesse and ignorance herein, the Minister, finding,
and advising them in all love and charitie to repaire often unto him to
receive therein a greater measure of knowledge, if they shal refuse so
to repaire unto him, and he the Minister give notice thereof unto the
Governour, he shall cause the offender first time of refusall to be
whipt, for the second time to be whipt twice, and to acknowledge his
fault vpon the Saboth day, in the assembly, and for the third time to be
whipt every day vntil he hath made the same acknowledgement, and asked
forgivenesse for the same, and shall repaire vnto the Minister, to be
further instructed as aforesaid; and vpon the Saboth when the Minister
shall catechize and of him demaund any question concerning his faith and
knowledge, he shall not refuse to make answer vpon the same perill."

Those who were found to "calumniate, detract, slander, murmur, mutinie,
resist, disobey, or neglect" the officers' commands also were to be
whipped and ask forgiveness at the Sabbath service. The Puritans were
said dreadfully to seek God; far greater must have been the dread of
Virginia church folk; and in view of this severity it is not to be
wondered that this law had to be issued as a pendant:

"No man or woman, vpon paine of death, shall rune away from the Colonie,
to Powhathan or any savage Weroance else whatever."

Bishop Meade, in his history of the Virginia church, tells of offenders
who stood in church wrapped in white sheets with white wands in their
hands; and other examples of public penance in the Southern colonies are
known.

In 1639 Robert Sweet of Jamestown--"a gentleman"--appeared, wrapped in a
white sheet, and did penance in church. In Lower Norfolk County, a white
man and a black woman stood up together, dressed in white sheets and
holding white wands in their hands.

The custom of public confession of sin prevailed in the first Salem
church, and thereafter lasted in New England, in modified form for two
centuries. Biblical authority for this custom was claimed to rest in
certain verses of the eighteenth chapter of the gospel by St. Matthew.

Mr. Charles Francis Adams, in his paper entitled _Some Phases of
Morality and Church Discipline in New England_, gives many examples of
public confession of sin and public reprimand in the Braintree
meeting-house. Manuscript church records which I have examined afford
scores, almost hundreds of other examples.

In earliest times, in New England as in Virginia a white robe or white
sheet was worn by the offender.

In 1681 two Salem women, wrapped in white, were set on stools "in the
middle alley" of the meeting-house through the long service; having on
their heads a paper bearing the name of their crime. In 1659 William
Trotter of Newbury, Massachusetts, for his slanderous speeches was
enjoined to make "publick acknowledgement" in the church on a
lecture-day. On the 20th of September, 1667, Ellinor Bonythorne of
York, Maine, was sentenced "to stand 3 Sabbath dayes in a white sheet in
the meeting-house." Another Maine woman, Ruth, the wife of John Gouch,
being found guilty of a hateful crime was ordered "to stand in a white
sheet publickly in the Congregation at Agamenticus two several Sabbath
days, and likewise one day in the General Court."

These scenes were not always productive of true penitence. This affair
happened in the Braintree church in 1697, and many others might be
cited.

"Isaac Theer was called forth in public, moved pathetically to
acknowledge his sin and publish his repentance, who came down and stood
against the lower end of the fore seat after he had been prevented by
our shutting the east door from going out. Stood impudently and said
indeed he owned the sin of stealing and was heartily sorry for it,
begged pardon of God and men, and hoped he should do so no more, which
was all he would be brought unto, saying his sin was already known; all
with a remisse voice so few could hear him. The Church gave their
judgment against him that he was a notorious scandalous sinner, and
obstinately impenitent. And when I was proceeding to spread before him
his sin and wickedness, he, as tis probable, guessing what was like to
follow, turned about to goe out, and being desired and charged to tarry
and know what the church had to say, he flung out of doors with an
insolent manner though silent."

A most graphic description of one of these scenes of public abasement
and abnegation is given by Governor John Winthrop in his _History of New
England_. The offender, Captain John Underhill, was a brave though
blustering soldier, a man of influence throughout New England, a
so-called gentleman. And I doubt not that Boston folk tried hard to
overlook his transgressions because, "soldiers has their ways." Winthrop
wrote thus:

"Captain Underbill being brought by the blessing of God in this church's
censure of excommunication to remorse for his foul sins, obtained by
means of the elders and others of the church of Boston, a safe conduct
under the hand of the governor and one of the council to repair to the
church. He came at the time of the court of assistants, and upon the
lecture day, after sermon, the pastor called him forth and declared the
occasion, and then gave him leave to speak; and, indeed, it was a
spectacle which caused many weeping eyes, though it afforded matter of
much rejoicing to behold the power of the Lord Jesus in his ordinances,
when they are dispensed in his own way, holding forth the authority of
his regal sceptre in the simplicity of the gospel. He came in his worst
clothes, being accustomed to take great pride in his bravery and
neatness, without a band, in a foul linen cap pulled close to his eyes,
and standing upon a form, he did, with many deep sighs and abundance of
tears, lay open his wicked course, his adultery, his hypocrisy, his
persecution of God's people here, and especially his pride, as the root
of all which caused God to give him over to his sinful courses, and
contempt of magistrates. * * * * * He spake well, save that his
blubbering, etc., interrupted him, and all along he discovered a broken
and melting heart and gave good exhortations to take heed of such
vanities and beginnings of evil as had occasioned his fall. And in the
end he earnestly and humbly besought the church to have compassion on
him and to deliver him out of the hands of Satan."

In truth, the Captain "did protest too much." This well-acted and
well-costumed piece of vainglorious repentance was not his first
appearance in the Boston meeting-house in this role. Twice before had he
been the chief actor in a similar scene, and twice had he been forgiven
by the church and by individuals specially injured. He was not alone in
his "blubbering," as Winthrop plainly puts it. The minister at Jedburgh,
Scotland, for similar offenses, "prostrated himself on the floor of the
Assembly, and with weeping and howling, entreated for pardon." He was
thus sentenced:

"That in Edinburgh as the capital, in Dundee as his native town, in
Jedburgh as the scene of his ministration, he should stand in sack-cloth
at the church door, also on the repentance-stool, and for two Sundays in
each place."

The most striking and noble figure to suffer public penance in American
history was Judge Samuel Sewall. He was one of the board of magistrates
who sat in judgment at the famous witchcraft trials in Salem and Boston
in the first century of New England life. Through his superstition and
by his sentence, many innocent lives were sacrificed. Judge Sewall was a
steadfast Christian, a man deeply introspective, absolutely upright, and
painfully conscientious. As years passed by, and all superstitious
excitement was dead, many of the so-called victims confessed their
fraud, and in the light of these confessions, and with calmer judgment,
and years of unshrinking thought, Judge Sewall became convinced that his
decisions had been unjust, his condemnation cruel, and his sentences
appallingly awful. Though his public confession and recantation was
bitterly opposed by his fellow judge, Stoughton, he sent to his minister
a written confession of his misjudgment, his remorse, his sorrow. It was
read aloud at the Sabbath service in the Boston church while the
white-haired Judge stood in the face of the whole congregation with
bowed head and aching heart. For his self-abnegation he has been
honored in story and verse; honored more in his time of penance than in
the many positions of trust and dignity bestowed on him by his
fellow-citizens.




[Illustration: Ryding the Wooden-Horse]


X

MILITARY PUNISHMENTS


An English writer of the seventeenth century, one Gittins, says with a
burst of noble and eloquent sentiment: "A soldier should fear only God
and Dishonour." Writing with candor he might have added, "but the
English soldier fears only his officers." The shocking and frequent
cruelty practiced in the English army is now a thing of the past, though
it lasted to our own day in the form of bitter and protracted floggings.
It is useless to describe one of these military floggings, and
superfluous as well, when an absolutely classic description, such as
Somerville's, in his _Autobiography of a Workingman_, can be read by
all. He writes with stinging, burning words of the punishment of a
hundred lashes which he received during his service in the British army,
and his graphic sentences cut like the "cat"--we seem to see in lurid
outlines the silent, motionless, glittering regiment drawn up in a
square four rows deep; the unmoved and indifferent officers, all men of
gentle birth and liberal education, but brutalized and inhuman, standing
within these lines and near the cruel stake; the impassive quartermaster
marking with leisurely and unmoved exactness every powerful, agonizing
lash of the bloody whip as it descended on the bare back of a brave
British soldier, without one sign of protest or scarce of interest from
any of the hundreds who viewed the scene, save on the part of the
surgeon, who stood perfunctorily near with basin and drugs to revive the
sufferer if he fainted, or stop the punishment if it seemed to foretell
a fatal result. We read that raw recruits sometimes cried out or dropped
down in the ranks from fright at the first horrifying sight of an
army-flogging, but they soon grew scarcely to heed the ever-frequent and
brutalizing sight. These floggings were never of any value as a
restraint or warning in the army; the whipped and flayed soldiers were
ruined in temper and character just as they were often ruined in health.
Deaths from exhaustion and mortification from the wounds of the lash
were far from infrequent. The story of the inquiry in army circles that
led to the disuse of the whip in the British army (as for instance, the
_Evidence on Military Punishment_ contains some of the most revolting
pages ever put in print.

English army-laws of course ruled the royal troops in the American
provinces, and the local train bands, and were continued among the
volunteer American soldiers of the Revolution. I have read scores of
order-books and seen hundreds of sentences to flogging, both during the
French and Indian wars, and in the Revolutionary war. A few instances
may be given. Edward Munro, of Lexington, Mass., was a Lieutenant in a
company of Rangers in 1758, and in 1762 he was Lieutenant in
Saltonstall's regiment at Crown Point, and he acted as adjutant for four
regiments. His order-book still exists. On October 19, 1762, a
court-martial found several soldiers guilty of neglect of duty, and he
records that they were sentenced to receive punishment in the following
manner:

"Robert McKnight to receive 800 lashes on his naked back with
cat-o'-nine-tails. John Cobby to receive 600 lashes in the same manner;
and Peter McAllister 300 lashes in the same maner. The adjutant will see
the sentences put in execution by the Drum of the line at 5 o'clock this
evening; the Surgeon to attend the execution."

As Peter McAlister was very young his lashes were remitted. He was led
in disgrace to watch the others as they were whipped, two hundred lashes
at a time, at the head of the four regiments, _if the surgeon found they
could endure it_.

These sentences were horribly severe. Thirty-nine lashes were deemed a
cruel punishment. Ten was the more frequent number. Dr. Rea, in his
diary, kept before "Ticonderogue," tells of a thousand lashes being
given in one case. Another journal tells of fifteen hundred lashes. He
also states that he never witnessed a military flogging, as he "found
the shreaks and crys satisfactory without the sight." Occasionally a
faint gleam of humanity seems dawning, as when we find Colonel Crafts
in camp before Boston in 1779 sending out this regimental order:

"The Colonel is extreamly sorry and it gives him pain to think he is at
last Obliged to Consent to the Corporal Punishment of one of his
regiment. Punishments are extreamly erksome and disagreeable to him but
he finds they are unfortunately necessary."

After that date the "cat" was seldom idle in his regiment, as in others
in the Continental army. Lashes on the naked back with the
cat-o'-nine-tails was the usual sentence, diversified by an occasional
order for whipping "with a Burch Rodd on the Naked Breech," or "over
such Parts as the commanding officer may apoint." There was, says one
diary writer of Revolutionary times, "no spairing of the whip" in the
Continental army; and floggings were given for comparatively trivial
offenses such as "wearing a hat uncockt," "malingering," swearing,
having a dirty gun, uttering "scurulous" words, being short of
ammunition, etc.

A New York soldier in 1676 was accused of pilfering. This was the
sentence decreed to him:

"The Court Marshall doth adjudge that the said Melchoir Classen shall
run the Gantlope once, the length of the fort: where according to the
custom of that punishment, the souldiers shall have switches delivered
to them, with which they shall strike him as he passes between them
stript to the waist, and at the Fort-gate the Marshall is to receive
him, and there to kick him out of the garrison as a cashiered person,
when he is no more to returne, and if any pay is due him it is to be
forfeited."

All of which would seem to tend to the complete annihilation of Melchoir
Classen.

Gantlope was the earlier and more correct form of the word now commonly
called gantlet. Running the gantlope was a military punishment in
universal use in the seventeenth century in England and on the
continent. It was the German _Gassenlaufen_ and it is said was the
invention of that military genius, the Emperor Gustavus Adolphus.

The method of punishing by running the gantlope was very exactly defined
in English martial law. The entire regiment was drawn up six deep. The
ranks then were opened and faced inward; thus an open passage way was
formed with three rows of soldiers on either side. Each soldier was
given a lash or a switch and ordered to strike with force. The offender,
stripped naked to the waist, was made to run between the lines, and he
was preceded by a sergeant who pressed the point of his reversed halbert
against the breast of the unfortunate culprit to prevent his running too
swiftly between the strokes. Thus every soldier was made a public
executioner of a cowardly and degrading punishment.

Several cases are on record of running the gantlope in Virginia; and an
interesting case was that of Captain Walter Gendal of Yarmouth, Maine, a
brave soldier, who for the slightest evidence of a not very serious
crime was sentenced to "run the gauntelope" through all the military
companies in Boston with a rope around his neck. This sentence was never
executed.

It is certainly curious to note that the first two parsons who came to
Plymouth, named Oldham and Lyford, came in honor and affection, but had
to run the gantlope at their leaving. They were most "unsavorie salt,"
as poor, worried Bradford calls them in his narrative of their
misbehaviors (one of the shrewdest, most humorous and sententious pieces
of seventeenth century writing extant), and after various "skandales,
aggravations, and great malignancies" they were "clapt up for a while."
He then writes of Oldham:

"They comited him till he was tamer, and then apointed a guard of
musketiers, wch he was to pass thorow, and every man was ordered to give
him a thump on ye breech wth ye end of his musket, then they bid him goe
and mende his manners."

Morton of Merry-mount tells in equally forcible language in his _New
England Canaan_ of the similar punishment of Lyford.

A Dutch sailor, for drawing a knife on a companion, was dropped three
times from the yard-arm and received a kick from every sailor on the
ship--a form of running the gantlope. And we read of a woman who
enlisted as a seaman, and whose sex was detected, being dropped three
times from the yard-arm, running the gantlope, and being tarred and
feathered, and that she nearly died from the rough and cruel treatment
she received.

Similar in nature to running the gantlope, and equally cowardly and
cruel, was "passing the pikes."

In the fierce _Summarie of Marshall Lawes_ for the colony of Virginia
under Dale, I find constantly appointed the penalty of "passing the
pikes:" it was ordered for disobedience, for persistence in quarrelling,
for waylaying to wound, etc.

"That Souldier that having a quarrell with an other, shall gather other
of his acquaintances, and associates, to make parties, to bandie, brave
second, and assist him therein, he and those braves, seconds and
assistants shall pass the pikes."

This was not an idle threat, for duelling was discouraged and forbidden
by Virginia rulers. In 1652 one Denham of Virginia carried a challenge
from his father-in-law to a Mr. Fox. He was tried for complicity in
promoting duelling and thus sentenced:

"For bringinge and acknowledgeinge it to be a chalenge, for deliveringe
it to a member of ye court during ye court's siting, for his slytinge
and lessinge ye offense together with his premptory answers to ye court
ye sd Denham to receave six stripes on his bare shoulder with a whip."

Another common punishment for soldiers (usually for rioting or drinking)
was the riding the wooden horse. In New Amsterdam the wooden horse stood
between Paerel street and the Fort, and was a straight, narrow,
horizontal pole, standing twelve feet high. Sometimes the upper edge of
the board or pole was acutely sharpened to intensify the cruelty. The
soldier was set astride this board, with his hands tied behind his back.
Often a heavy weight was tied to each foot, as was jocularly said, "to
keep his horse from throwing him." Garret Segersen, a Dutch soldier, for
stealing chickens, rode the wooden horse for three days, from two
o'clock to close of parade, with a fifty-pound weight tied to each foot,
which was a severe punishment. In other cases in New Amsterdam a musket
was tied to each foot of the disgraced man. One culprit rode with an
empty scabbard in one hand and a pitcher in the other to show his
inordinate love for John Barleycorn. Jan Alleman, a Dutch officer,
valorously challenged Jan de Fries, _who was bedridden_; for this cruel
and meaningless insult he, too, was sentenced to ride the wooden horse,
and was cashiered.

Dutch regiments in New Netherland were frequently drilled and commanded
by English officers, and riding the wooden horse was a favorite
punishment in the English army; hence perhaps its prevalence in the
Dutch regiments.

Grose, in his _Military History of England_, gives a picture of the
wooden horse. It shows a narrow-edged board mounted on four legs on
rollers and bearing a rudely-shaped head and tail. The ruins of one was
still standing in Portsmouth, England, in 1765. He says that its use was
abandoned in the English army on account of the permanent injury to the
health of the culprit who endured it. At least one death is known in
America, in colonial times, on Long Island, from riding the wooden
horse. It was, of course, meted out as a punishment in the American
provinces both in the royal troops and in the local train bands.

A Maine soldier, one Richard Gibson, in 1670, was "complayned of for his
dangerous and churtonous caridge to his commander and mallplying of
oaths." He was sentenced to be laid neck and heels together at the head
of his company for two hours, or to ride the "Wooden-Hourse" at the head
of the company the next training-day at Kittery.

In 1661, a Salem soldier, for some military misdemeanor, was sentenced
to "ride the wooden horse," and in Revolutionary days it was a favorite
punishment in the Continental army. In the order-book kept by Rev. John
Pitman during his military service on the Hudson, are frequent entries
of sentences both for soldiers and suspected spies, to "ride the woodin
horse," or, as it was sometimes called, "the timber mare." It was
probably from the many hours of each sentence a modification of the
cruel punishment of the seventeenth century.

It was most interesting to me to find, under the firm signature of our
familiar Revolutionary hero, Paul Revere, as "Preseding Officer," the
report of a Court-martial upon two Continental soldiers for playing
cards on the Sabbath day in September, 1776; and to know that, as
expressed by Paul Revere, "the Court are of the Oppinion that Thomas
Cleverly ride the Wooden Horse for a Quarter of an hower with a muskett
on each foot, and that Caleb Southward Cleans the Streets of the Camp,"
which shows that the patriot, could temper justice with both tender
mercy and tidy prudence.

The wooden horse was employed some times as a civil punishment. Horse
thieves were thus fitly punished. In New Haven, in January, 1787, a case
happened:

"Last Tuesday one James Brown, a transient person, was brought to the
bar of the County Court on a complaint for horse-stealing--being put to
plead--plead guilty, and on Thursday received the sentence of the Court,
that he shall be confined to the Goal in this County 8 weeks, to be
whipped the first Day 15 stripes on the naked Body, and set an hour on
the wooden horse, and on the first Monday each following Month be
whipped ten stripes and set one hour each time on the wooden horse."

The cruel punishment of "picketing," which was ever the close companion
of "riding the wooden horse" in the English army is recorded by Dr. Rea
as constantly employed in the colonial forces. In "picketing" the
culprit was strung up to a hook by one wrist while the opposite bare
heel rested upon a stake or picket, rounded at the point just enough not
to pierce the skin. The agony caused by this punishment was great. It
could seldom be endured longer than a quarter of an hour at a time. It
so frequently disabled soldiers for marching that it was finally
abandoned as "inexpedient."

The high honor of inventing and employing the whirlgig as a means of
punishment in the army has often been assigned to our Revolutionary
hero, General Henry Dearborn, but the fame or infamy is not his. For
years it was used in the English army for the petty offenses of
soldiers, and especially of camp-followers. It was a cage which was made
to revolve at great speed, and the nausea and agony it caused to its
unhappy occupant were unspeakable. In the American army it is said
lunacy and imbecility often followed excessive punishment in the
whirlgig.

Various tiresome or grotesque punishments were employed. Delinquent
soldiers in Winthrop's day were sentenced to carry a large number of
turfs to the Fort; others were chained to a wheelbarrow. In 1778 among
the Continental soldiers as in our Civil War, culprits were chained to a
log or clog of wood; this weight often was worn four days. One soldier
for stealing cordage was sentenced to "wear a clogg for four days and
wear his coat rong side turn'd out." A deserter from the battle of
Bunker Hill was tied to a horse's tail, lead around the camp and
whipped. Other deserters were set on a horse with face to the horse's
tail, and thus led around the camp in derision.

There was one curious punishment in use in the army during our Civil War
which, though not, of course, of colonial times, may well be mentioned
since it was a revival of a very ancient punishment. It is thus
described by the author of a paper written in 1862 and called _A Look at
the Federal Army_:

"I was extremely amused to see a rare specimen of Yankee invention in
the shape of an original method of punishment drill. One wretched
delinquent was gratuitously framed in oak, his head being thrust through
a hole cut in one end of a barrel, the other end of which had been
removed, and the poor fellow loafed about in the most disconsolate
manner, looking for all the world like a half-hatched chicken."

I have made careful inquiry among officers and soldiers who served in
the late war, and I find this instance, which occurred in Virginia, was
not exceptional. A lieutenant in the Maine infantry volunteers wrote on
July 13, 1863, from Cape Parapet, about two miles above New Orleans:

"We have had some drunkenness but not so much as when we were in other
places; two of my company were drunk, and the next day I had a hole cut
in the head of a barrel, and put a placard on each side to tell the
bearer that 'I am wearing this for getting drunk,' and with this they
marched through the streets of the regiment four hours each. I don't
believe they will get drunk again very soon."

The officer who wrote the above adds to-day:

"This punishment was not original with me, as I had read of its being
done in the Army of the Potomac, and I asked permission of the colonel
to try it, the taking away of a soldier's pay by court-martial having
little permanent effect. In those cases one of the men quit drinking,
and years afterward thanked me for having cured him of the habit, saying
he had never drank a drop of liquor since he wore the barrel-shirt."

Another Union soldier, a member of Company B, Thirteenth Massachusetts
Volunteers, writes that while with General Banks at Darnstown, Virginia,
he saw a man thus punished who had been found guilty of stealing: With
his head in one hole, and his arms in smaller holes on either side of
the barrel, placarded "I am a thief," he was under a corporal's guard
marched with a drum beating the rogue's march through all the streets of
the brigade to which his regiment was attached. Another officer tells me
of thus punishing a man who stole liquor. His barrel was ornamented with
bottles on either side simulating epaulets, and was labelled "I stole
whiskey." Many other instances might be given. There was usually no
military authority for these punishments, but they were simply ordered
in cases which seemed too petty for the formality of a court-martial.

This "barrel-shirt," which was evidently so frequently used in our Civil
War, was known as the Drunkard's Cloak, and it was largely employed in
past centuries on the Continent. Sir William Brereton, in his _Travels
in Holland_, 1634, notes its use in Delft; so does Pepys in the year
1660. Evelyn writes in 1641 that in the Senate House in Delft he saw "a
weighty vessel of wood not unlike a butter churn," which was used to
punish women, who were led about the town in it. Howard notes its
presence in Danish prisons in 1784 under the name of the "Spanish
Mantle."

The only contemporary account I know of its being worn in England is in
a book written by Ralph Gardner, printed in 1655, and entitled
_England's Grievance Discovered_, etc. The author says:

"He affirms he hath seen men drove up and down the streets, with a
great tub or barrel open in the sides, with a hole in one end to put
through their heads, and so cover their shoulders and bodies, down to
the small of their legs, and then close the same; called the new-fashion
cloak, and so make them march to the view of all beholders, and this is
their punishment for drunkards and the like."

It is also interesting and suggestive to note that by tradition the
Drunkard's Cloak was in use in Cromwell's army; but the steps that led
from its use among the Roundheads to its use in the Army of the Potomac
are, I fear, forever lost.




XI

BRANDING AND MAIMING


There is nothing more abhorrent to the general sentiment of humanity
to-day than the universal custom of all civilized nations, until the
present century, of branding and maiming criminals. In these barbarous
methods of degrading criminals the colonists in America followed the
customs and copied the laws of the fatherland. Our ancestors were not
squeamish. The sight of a man lopped of his ears, or slit of his
nostrils, or with a seared brand or great gash in his forehead or cheek
could not affect the stout stomachs that cheerfully and eagerly gathered
around the bloody whipping-post and the gallows.


[Illustration: Branding.]


Let us recount the welcome of New England Christians to the first
Quakers on American soil. In 1656 the vanguard, two women, Ann Austin
and Mary Fisher, appeared in Boston, from the Barbadoes. They were
promptly imprisoned and speedily sent back whence they came; and a
premonitory law was passed to punish shipmasters who presumed to bring
over more Quakers. Others immediately followed, however, and fierce laws
and cruel sentences greeted them; within four years after that first
appearance scores of Quakers had been stripped naked, whipped,
pilloried, stocked, caged, imprisoned, laid neck and heels, branded and
maimed; and four had been hanged in Boston by our Puritan forefathers. I
know nothing more chilling to our present glow of Puritan
ancestor-worship in New England than the reading of Quaker George
Bishop's account of _New England Judged by the Spirit of the Lord_. Page
after page of merciless cruelty is displayed in forcible, simple
language. Here is an account of a Quaker's treatment in New Haven for
worshipping God in his chosen way:

"The Drum was Beat, the People gather'd, Norton was fetch'd and stripp'd
to the Waste, and set with his Back to the Magistrates, and given in
their View Thirty-six cruel Stripes with a knotted cord, and his hand
made fast in the Stocks where they had set his Body before, and burn'd
very deep with a Red-hot Iron with H. for Heresie."

Quaker women were punished with equal ferocity. Bishop says of Mary
Clark:

"Her tender Body ye unmercifully tore with twenty stripes of a
three-fold-corded-knotted whip; as near as the Hangman could all in one
place, fetching his Stroaks with the greatest Strength & Advantage."

The constables of twelve Massachusetts and New Hampshire towns were
notified of four "rougue and vagabond Quakers" named Anna Coleman, Mary
Tompkins, Alice Andrews and Alice Ambrose.

"You are enjoined to make them fast to the cart-tail & draw them through
your several towns, and whip them on their naked backs not exceeding ten
stripes in each town, and so convey them from Constable to Constable on
your Perill?"

These women were whipped until the blood ran down their shoulders and
breasts, and the men of the town of Salisbury rose in righteous wrath
and tore them away from the cart and the constables. Quakers were
ordered never to return after being banished from any town. In the
"Massachusetts Colonial Records" of the year 1657 read the penalty for
disobediently returning:

"A Quaker if male for the first offense shall have one of his eares cutt
off; for the second offense have his other eare cutt off; a woman shalbe
severely whipt; for the third offense they, he or she, shall have their
tongues bored through with a hot iron."

They were also to be branded with the letter R on the right shoulder.
They were called "blasphemous hereticks" by the magistrates, and any who
read books of their "devilish opinions" were to be punished with
severity. New York and Virginia were likewise intolerant and cruel to
the Quakers, but were less visited by them than Massachusetts.

In the despotism of early Virginia, under the Code of Martial Law
established by Sir Thomas Dale, the fierceness of punishment was
appalling; possibly the arbitrariness was necessary to control the
turbulent community, but the cruelty shocked Dale's successor, Governor
Yeardly, who proclaimed that the "cruel laws by which the Ancient
Planters had been governed" should be abolished. Under the laws
proclaimed by Dale, absence from church was a capital offense. One man
was broken on the wheel, one of the few instances known in the colonies.
Blasphemy was punished by boring the tongue with a red hot bodkin; one
offender was thus punished and chained to a tree to die. A Mr. Barnes of
Bermuda Hundred, for uttering detracting words against another Virginia
gentleman, was condemned to have his tongue bored through with an awl,
to pass through a guard of forty men, and be butted by every one of
them. At the end to be knocked down and footed out of the fort, which
must have effectively finished Mr. Barnes of Virginia. Yet Dale was an
ardent Christian, beloved by his pastor, who said he was "a man of great
knowledge in divinity and a good conscience in all things." He is an
interesting figure in Virginia history--a sturdy watch-dog--tearing and
rending with a cruelty equal to his zeal every offender against the
common-weal.

In Maryland blasphemy was similarly punished. For the first offense the
tongue was to be bored, and a fine paid of twenty pounds. For the second
offense the blasphemer was to be stigmatized in the forehead with the
letter B and the fine was doubled. For the third offense the penalty was
death. Until the reign of Queen Anne the punishment of an English
officer for blasphemy was boring the tongue with a hot iron.

A curious punishment for swearing was ordered by the President of the
pioneer expedition into Virginia as told by Captain John Smith. The
English gallants who came to the colony for adventure or to escape
punishment were very tender-handed. They were sent into the woods to cut
down trees for clapboard, but their hands soon blistered under the heavy
axe helves, and the pain caused them to frequently cry out in great
oaths. The President ordered that every oath should be noted, and for
each a can of water was poured down the sleeve of the person who had
been guilty of uttering it. In Haddon, Derbyshire, England, is a relic
of a similar punishment, an iron handcuff fastened to the woodwork of
the banqueting hall. A sneak-cup who "balked his liquor" or any one who
committed any violation of the convivial customs of that day and place,
had his wrist placed in the iron ring, and a can of cold water, or the
liquor he declined was poured up his sleeve.

It is interesting to note in the statutes of Virginia and Maryland the
honor that for decades hedged around the domestic hog. The crime of hog
stealing is minutely defined and specified, and vested with bitter
retribution. It was enacted by the Maryland Assembly that for the first
offense the criminal should stand in the pillory "four Compleat hours,"
have his ears cropped and pay treble damages; for the second offense be
stigmatized on the forehead with the letter H and pay treble damages;
for the third be adjudged a "fellon," and therefore receive capital
punishment. In Virginia in 1748 the hog-stealer for the first offense
received "twenty-five lashes well laid on at the publick whipping-post;"
for the second offense he was set two hours in the pillory and had both
ears nailed thereto, at the end of the two hours _to have the ears slit
loose_; for the third offense, death. Were the culprit in either
province a slave, the cruelty and punishment were doubled. For all
hog-stealers, whether bond or free, there was no benefit of clergy,
which was the ameliorating plea, permissible in some felonies of being
able to read "clerkly."

It is evident that in early days this plea could not extend to a very
large number in any community. It was originally a monkish privilege
extended to English ecclesiastics in criminal processes in secular
courts. It was granted originally in 1274 and was not abolished in
England till 1827. The minutes of the Court of General Quarter Sessions
in New York bear many records of criminals who pleaded "the benefit,"
and instead of hanging on a gallows, were branded on the brawn of the
left thumb with T in open court and then discharged. Benefit of clergy
existed and was in force in New York state till February 21, 1788.

In Salem men and women offenders constantly pleaded commutation through
benefit of clergy. In 1750 a counterfeiter of that time was sentenced
to death. He pleaded benefit of clergy, and was respited, and instead of
his original sentence was burnt in the hand. A woman for polyandry was
similarly benefited by the same plea. This power of claiming
amelioration of sentence lasted in Massachusetts till the year 1785,
when it was forever nullified by the laws of Massachusetts under the new
United States. In Virginia, benefit of clergy was a constant plea, and
was recognized in all cases save, as has been said, in hog-stealing.

In Maryland branding was legal, and every county was ordered to have
branding-irons. The lettering was specifically defined and enjoined.
S. L. stood for seditious libel, and could be burnt on either cheek. M.
stood for manslaughter, T. for thief, and could be branded on the left
hand. R. was for rogue or vagabond, and was branded on the shoulder.
Coiners could for the second offense be branded on the cheek F. for
forgery.

Burglary was punished in all the colonies by branding. By the Provincial
laws of New Hampshire, of 1679, a burglar was branded with a capital B
in the right hand for the first offense, in the left hand for the
second, "and if either be committed on the Lord's Daye his Brand shall
bee sett on his Forehead." By Governor Eaton's Code of Laws for the
Connecticut colonists the punishment was equally severe.

"If any person commit Burglary or rob any person on the Lord's Day he
shalbe burned and whipped and for a second offense burned on the left
hand, stand in the Pillory and wear a halter around his neck in the
daytime visibly as a mark of infamy."

A forger of deeds could be branded in the forehead with the letter F;
while for defacing the records the offender could be disfranchised and
branded in the face. A forger was branded in Worcester in 1769. A man
who sold arms and powder and shot to the Indians was branded with the
letter I. Counterfeiters were branded and often had the ears cropped.

A conviction and sentence in Newport in 1771 was thus reported in the
daily newspapers:

"William Carlisle was convicted of passing Counterfeit Dollars, and
sentenced to stand One Hour in the Pillory on Little-Rest Hill, next
Friday, to have both Ears cropped, to be branded on both Cheeks with the
Letter R, to pay a fine of One Hundred Dollars and cost of Prosecution,
and to stand committed till Sentence performed."

In Virginia many offenses were punished by loss of the ears or by
slitting the ears. Among other penalties decreed to "deceiptful bakers,"
dishonest cooks, cheating fishermen, or careless fish dressers was "to
loose his eares."

Truly long hair and wigs had their ulterior uses in colonial days when
ear-cropping was thus rife. Romantic old tales of life on the road tell
of carefully hidden deformities, of mysterious gauntleted strangers,
whose hands displayed when revealed the lurid brand of past villainies.
Life was dull and cramped in those days, but there were diversions; when
the breeze might lift the locks from your friends or your lover's cheek
and give a glimpse of ghastly hole instead of an ear, or display a
burning letter on the forehead; when his shoulder under his lace collar
might be branded with a rogue's mark, or be banded beneath his velvet
doublet with the scars and welts of fierce lashes of the cat-o'-nine
tails.

Brand and brank have passed away, the stocks and pillory no longer grace
our village greens. We pride ourselves on our humanity, our justice.
Therefore it may be well to note that we have now in the United States
the most extreme code in the entire world in regard to capital
punishment--sixty-two crimes punishable by death. A bill is before the
Senate to strike sixteen offenses from our brutal list. Belgium,
Holland, Brazil, Italy, Portugal, Gautemala, Venezuela and Costa Rica
have wholly abolished the death penalty. In cruel Russia the death
sentence has been since 1753 never pronounced save for treason, while
China has only eleven capital offenses. We have adhered to obsolete
English laws while England has done away with them and has now only four
capital crimes. It is certainly surprising and even mortifying to know
that in Maryland setting fire to a hay-rick is to this day punishable by
death.




Transcriber's Notes:

Passages in italics are indicated by _italics_.

The unmatched parenthesis on page 121 is presented as in the original.

The following misprints have been corrected:
  "ultra-sensativeness" corrected to "ultra-sensitiveness" (page 2)
  "Rver" corrected to "River" (page 20)
  "in in" corrected to "in" (page 48)
  "Pinehon" corrected to "Pinchon" (page 65)
  "similiar peformance" corrected to "similar performance" (page 82)
  "freqent" corrected to "frequent" (page 122)
  "the the" corrected to "the" (page 143)

Other than the corrections listed above, inconsistencies in spelling and
hyphenation have been retained from the original.








*** END OF THE PROJECT GUTENBERG EBOOK CURIOUS PUNISHMENTS OF BYGONE DAYS ***


    

Updated editions will replace the previous one—the old editions will
be renamed.

Creating the works from print editions not protected by U.S. copyright
law means that no one owns a United States copyright in these works,
so the Foundation (and you!) can copy and distribute it in the United
States without permission and without paying copyright
royalties. Special rules, set forth in the General Terms of Use part
of this license, apply to copying and distributing Project
Gutenberg™ electronic works to protect the PROJECT GUTENBERG™
concept and trademark. Project Gutenberg is a registered trademark,
and may not be used if you charge for an eBook, except by following
the terms of the trademark license, including paying royalties for use
of the Project Gutenberg trademark. If you do not charge anything for
copies of this eBook, complying with the trademark license is very
easy. You may use this eBook for nearly any purpose such as creation
of derivative works, reports, performances and research. Project
Gutenberg eBooks may be modified and printed and given away—you may
do practically ANYTHING in the United States with eBooks not protected
by U.S. copyright law. Redistribution is subject to the trademark
license, especially commercial redistribution.


START: FULL LICENSE

THE FULL PROJECT GUTENBERG LICENSE

PLEASE READ THIS BEFORE YOU DISTRIBUTE OR USE THIS WORK

To protect the Project Gutenberg™ mission of promoting the free
distribution of electronic works, by using or distributing this work
(or any other work associated in any way with the phrase “Project
Gutenberg”), you agree to comply with all the terms of the Full
Project Gutenberg™ License available with this file or online at
www.gutenberg.org/license.

Section 1. General Terms of Use and Redistributing Project Gutenberg™
electronic works

1.A. By reading or using any part of this Project Gutenberg™
electronic work, you indicate that you have read, understand, agree to
and accept all the terms of this license and intellectual property
(trademark/copyright) agreement. If you do not agree to abide by all
the terms of this agreement, you must cease using and return or
destroy all copies of Project Gutenberg™ electronic works in your
possession. If you paid a fee for obtaining a copy of or access to a
Project Gutenberg™ electronic work and you do not agree to be bound
by the terms of this agreement, you may obtain a refund from the person
or entity to whom you paid the fee as set forth in paragraph 1.E.8.

1.B. “Project Gutenberg” is a registered trademark. It may only be
used on or associated in any way with an electronic work by people who
agree to be bound by the terms of this agreement. There are a few
things that you can do with most Project Gutenberg™ electronic works
even without complying with the full terms of this agreement. See
paragraph 1.C below. There are a lot of things you can do with Project
Gutenberg™ electronic works if you follow the terms of this
agreement and help preserve free future access to Project Gutenberg™
electronic works. See paragraph 1.E below.

1.C. The Project Gutenberg Literary Archive Foundation (“the
Foundation” or PGLAF), owns a compilation copyright in the collection
of Project Gutenberg™ electronic works. Nearly all the individual
works in the collection are in the public domain in the United
States. If an individual work is unprotected by copyright law in the
United States and you are located in the United States, we do not
claim a right to prevent you from copying, distributing, performing,
displaying or creating derivative works based on the work as long as
all references to Project Gutenberg are removed. Of course, we hope
that you will support the Project Gutenberg™ mission of promoting
free access to electronic works by freely sharing Project Gutenberg™
works in compliance with the terms of this agreement for keeping the
Project Gutenberg™ name associated with the work. You can easily
comply with the terms of this agreement by keeping this work in the
same format with its attached full Project Gutenberg™ License when
you share it without charge with others.

1.D. The copyright laws of the place where you are located also govern
what you can do with this work. Copyright laws in most countries are
in a constant state of change. If you are outside the United States,
check the laws of your country in addition to the terms of this
agreement before downloading, copying, displaying, performing,
distributing or creating derivative works based on this work or any
other Project Gutenberg™ work. The Foundation makes no
representations concerning the copyright status of any work in any
country other than the United States.

1.E. Unless you have removed all references to Project Gutenberg:

1.E.1. The following sentence, with active links to, or other
immediate access to, the full Project Gutenberg™ License must appear
prominently whenever any copy of a Project Gutenberg™ work (any work
on which the phrase “Project Gutenberg” appears, or with which the
phrase “Project Gutenberg” is associated) is accessed, displayed,
performed, viewed, copied or distributed:

    This eBook is for the use of anyone anywhere in the United States and most
    other parts of the world at no cost and with almost no restrictions
    whatsoever. You may copy it, give it away or re-use it under the terms
    of the Project Gutenberg License included with this eBook or online
    at www.gutenberg.org. If you
    are not located in the United States, you will have to check the laws
    of the country where you are located before using this eBook.
  
1.E.2. If an individual Project Gutenberg™ electronic work is
derived from texts not protected by U.S. copyright law (does not
contain a notice indicating that it is posted with permission of the
copyright holder), the work can be copied and distributed to anyone in
the United States without paying any fees or charges. If you are
redistributing or providing access to a work with the phrase “Project
Gutenberg” associated with or appearing on the work, you must comply
either with the requirements of paragraphs 1.E.1 through 1.E.7 or
obtain permission for the use of the work and the Project Gutenberg™
trademark as set forth in paragraphs 1.E.8 or 1.E.9.

1.E.3. If an individual Project Gutenberg™ electronic work is posted
with the permission of the copyright holder, your use and distribution
must comply with both paragraphs 1.E.1 through 1.E.7 and any
additional terms imposed by the copyright holder. Additional terms
will be linked to the Project Gutenberg™ License for all works
posted with the permission of the copyright holder found at the
beginning of this work.

1.E.4. Do not unlink or detach or remove the full Project Gutenberg™
License terms from this work, or any files containing a part of this
work or any other work associated with Project Gutenberg™.

1.E.5. Do not copy, display, perform, distribute or redistribute this
electronic work, or any part of this electronic work, without
prominently displaying the sentence set forth in paragraph 1.E.1 with
active links or immediate access to the full terms of the Project
Gutenberg™ License.

1.E.6. You may convert to and distribute this work in any binary,
compressed, marked up, nonproprietary or proprietary form, including
any word processing or hypertext form. However, if you provide access
to or distribute copies of a Project Gutenberg™ work in a format
other than “Plain Vanilla ASCII” or other format used in the official
version posted on the official Project Gutenberg™ website
(www.gutenberg.org), you must, at no additional cost, fee or expense
to the user, provide a copy, a means of exporting a copy, or a means
of obtaining a copy upon request, of the work in its original “Plain
Vanilla ASCII” or other form. Any alternate format must include the
full Project Gutenberg™ License as specified in paragraph 1.E.1.

1.E.7. Do not charge a fee for access to, viewing, displaying,
performing, copying or distributing any Project Gutenberg™ works
unless you comply with paragraph 1.E.8 or 1.E.9.

1.E.8. You may charge a reasonable fee for copies of or providing
access to or distributing Project Gutenberg™ electronic works
provided that:

    • You pay a royalty fee of 20% of the gross profits you derive from
        the use of Project Gutenberg™ works calculated using the method
        you already use to calculate your applicable taxes. The fee is owed
        to the owner of the Project Gutenberg™ trademark, but he has
        agreed to donate royalties under this paragraph to the Project
        Gutenberg Literary Archive Foundation. Royalty payments must be paid
        within 60 days following each date on which you prepare (or are
        legally required to prepare) your periodic tax returns. Royalty
        payments should be clearly marked as such and sent to the Project
        Gutenberg Literary Archive Foundation at the address specified in
        Section 4, “Information about donations to the Project Gutenberg
        Literary Archive Foundation.”
    
    • You provide a full refund of any money paid by a user who notifies
        you in writing (or by e-mail) within 30 days of receipt that s/he
        does not agree to the terms of the full Project Gutenberg™
        License. You must require such a user to return or destroy all
        copies of the works possessed in a physical medium and discontinue
        all use of and all access to other copies of Project Gutenberg™
        works.
    
    • You provide, in accordance with paragraph 1.F.3, a full refund of
        any money paid for a work or a replacement copy, if a defect in the
        electronic work is discovered and reported to you within 90 days of
        receipt of the work.
    
    • You comply with all other terms of this agreement for free
        distribution of Project Gutenberg™ works.
    

1.E.9. If you wish to charge a fee or distribute a Project
Gutenberg™ electronic work or group of works on different terms than
are set forth in this agreement, you must obtain permission in writing
from the Project Gutenberg Literary Archive Foundation, the manager of
the Project Gutenberg™ trademark. Contact the Foundation as set
forth in Section 3 below.

1.F.

1.F.1. Project Gutenberg volunteers and employees expend considerable
effort to identify, do copyright research on, transcribe and proofread
works not protected by U.S. copyright law in creating the Project
Gutenberg™ collection. Despite these efforts, Project Gutenberg™
electronic works, and the medium on which they may be stored, may
contain “Defects,” such as, but not limited to, incomplete, inaccurate
or corrupt data, transcription errors, a copyright or other
intellectual property infringement, a defective or damaged disk or
other medium, a computer virus, or computer codes that damage or
cannot be read by your equipment.

1.F.2. LIMITED WARRANTY, DISCLAIMER OF DAMAGES - Except for the “Right
of Replacement or Refund” described in paragraph 1.F.3, the Project
Gutenberg Literary Archive Foundation, the owner of the Project
Gutenberg™ trademark, and any other party distributing a Project
Gutenberg™ electronic work under this agreement, disclaim all
liability to you for damages, costs and expenses, including legal
fees. YOU AGREE THAT YOU HAVE NO REMEDIES FOR NEGLIGENCE, STRICT
LIABILITY, BREACH OF WARRANTY OR BREACH OF CONTRACT EXCEPT THOSE
PROVIDED IN PARAGRAPH 1.F.3. YOU AGREE THAT THE FOUNDATION, THE
TRADEMARK OWNER, AND ANY DISTRIBUTOR UNDER THIS AGREEMENT WILL NOT BE
LIABLE TO YOU FOR ACTUAL, DIRECT, INDIRECT, CONSEQUENTIAL, PUNITIVE OR
INCIDENTAL DAMAGES EVEN IF YOU GIVE NOTICE OF THE POSSIBILITY OF SUCH
DAMAGE.

1.F.3. LIMITED RIGHT OF REPLACEMENT OR REFUND - If you discover a
defect in this electronic work within 90 days of receiving it, you can
receive a refund of the money (if any) you paid for it by sending a
written explanation to the person you received the work from. If you
received the work on a physical medium, you must return the medium
with your written explanation. The person or entity that provided you
with the defective work may elect to provide a replacement copy in
lieu of a refund. If you received the work electronically, the person
or entity providing it to you may choose to give you a second
opportunity to receive the work electronically in lieu of a refund. If
the second copy is also defective, you may demand a refund in writing
without further opportunities to fix the problem.

1.F.4. Except for the limited right of replacement or refund set forth
in paragraph 1.F.3, this work is provided to you ‘AS-IS’, WITH NO
OTHER WARRANTIES OF ANY KIND, EXPRESS OR IMPLIED, INCLUDING BUT NOT
LIMITED TO WARRANTIES OF MERCHANTABILITY OR FITNESS FOR ANY PURPOSE.

1.F.5. Some states do not allow disclaimers of certain implied
warranties or the exclusion or limitation of certain types of
damages. If any disclaimer or limitation set forth in this agreement
violates the law of the state applicable to this agreement, the
agreement shall be interpreted to make the maximum disclaimer or
limitation permitted by the applicable state law. The invalidity or
unenforceability of any provision of this agreement shall not void the
remaining provisions.

1.F.6. INDEMNITY - You agree to indemnify and hold the Foundation, the
trademark owner, any agent or employee of the Foundation, anyone
providing copies of Project Gutenberg™ electronic works in
accordance with this agreement, and any volunteers associated with the
production, promotion and distribution of Project Gutenberg™
electronic works, harmless from all liability, costs and expenses,
including legal fees, that arise directly or indirectly from any of
the following which you do or cause to occur: (a) distribution of this
or any Project Gutenberg™ work, (b) alteration, modification, or
additions or deletions to any Project Gutenberg™ work, and (c) any
Defect you cause.

Section 2. Information about the Mission of Project Gutenberg™

Project Gutenberg™ is synonymous with the free distribution of
electronic works in formats readable by the widest variety of
computers including obsolete, old, middle-aged and new computers. It
exists because of the efforts of hundreds of volunteers and donations
from people in all walks of life.

Volunteers and financial support to provide volunteers with the
assistance they need are critical to reaching Project Gutenberg™’s
goals and ensuring that the Project Gutenberg™ collection will
remain freely available for generations to come. In 2001, the Project
Gutenberg Literary Archive Foundation was created to provide a secure
and permanent future for Project Gutenberg™ and future
generations. To learn more about the Project Gutenberg Literary
Archive Foundation and how your efforts and donations can help, see
Sections 3 and 4 and the Foundation information page at www.gutenberg.org.

Section 3. Information about the Project Gutenberg Literary Archive Foundation

The Project Gutenberg Literary Archive Foundation is a non-profit
501(c)(3) educational corporation organized under the laws of the
state of Mississippi and granted tax exempt status by the Internal
Revenue Service. The Foundation’s EIN or federal tax identification
number is 64-6221541. Contributions to the Project Gutenberg Literary
Archive Foundation are tax deductible to the full extent permitted by
U.S. federal laws and your state’s laws.

The Foundation’s business office is located at 809 North 1500 West,
Salt Lake City, UT 84116, (801) 596-1887. Email contact links and up
to date contact information can be found at the Foundation’s website
and official page at www.gutenberg.org/contact

Section 4. Information about Donations to the Project Gutenberg
Literary Archive Foundation

Project Gutenberg™ depends upon and cannot survive without widespread
public support and donations to carry out its mission of
increasing the number of public domain and licensed works that can be
freely distributed in machine-readable form accessible by the widest
array of equipment including outdated equipment. Many small donations
($1 to $5,000) are particularly important to maintaining tax exempt
status with the IRS.

The Foundation is committed to complying with the laws regulating
charities and charitable donations in all 50 states of the United
States. Compliance requirements are not uniform and it takes a
considerable effort, much paperwork and many fees to meet and keep up
with these requirements. We do not solicit donations in locations
where we have not received written confirmation of compliance. To SEND
DONATIONS or determine the status of compliance for any particular state
visit www.gutenberg.org/donate.

While we cannot and do not solicit contributions from states where we
have not met the solicitation requirements, we know of no prohibition
against accepting unsolicited donations from donors in such states who
approach us with offers to donate.

International donations are gratefully accepted, but we cannot make
any statements concerning tax treatment of donations received from
outside the United States. U.S. laws alone swamp our small staff.

Please check the Project Gutenberg web pages for current donation
methods and addresses. Donations are accepted in a number of other
ways including checks, online payments and credit card donations. To
donate, please visit: www.gutenberg.org/donate.

Section 5. General Information About Project Gutenberg™ electronic works

Professor Michael S. Hart was the originator of the Project
Gutenberg™ concept of a library of electronic works that could be
freely shared with anyone. For forty years, he produced and
distributed Project Gutenberg™ eBooks with only a loose network of
volunteer support.

Project Gutenberg™ eBooks are often created from several printed
editions, all of which are confirmed as not protected by copyright in
the U.S. unless a copyright notice is included. Thus, we do not
necessarily keep eBooks in compliance with any particular paper
edition.

Most people start at our website which has the main PG search
facility: www.gutenberg.org.

This website includes information about Project Gutenberg™,
including how to make donations to the Project Gutenberg Literary
Archive Foundation, how to help produce our new eBooks, and how to
subscribe to our email newsletter to hear about new eBooks.