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| committer | nfenwick <nfenwick@pglaf.org> | 2025-04-11 14:21:02 -0700 |
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diff --git a/75835-h/75835-h.htm b/75835-h/75835-h.htm new file mode 100644 index 0000000..e3743f3 --- /dev/null +++ b/75835-h/75835-h.htm @@ -0,0 +1,19321 @@ +<!DOCTYPE html> +<html lang="en"> +<head> + <meta charset="UTF-8"> + <title> + Legal Antiquities | Project Gutenberg + </title> + <link rel="icon" href="images/cover.jpg" type="image/x-cover"> + <style> + +a { + text-decoration: none; +} + +body { + margin-left: 10%; + margin-right: 10%; +} + +h1,h2,h3 { + text-align: center; + clear: both; +} + +h2.nobreak { + page-break-before: avoid; +} + +hr.chap { + margin-top: 2em; + margin-bottom: 2em; + clear: both; + width: 65%; + margin-left: 17.5%; + margin-right: 17.5%; +} + +div.chapter { + page-break-before: always; +} + +ul { + list-style-type: none; +} + +li.indx { + margin-top: .5em; + padding-left: 2em; + text-indent: -2em; +} + +li.ifrst { + margin-top: 2em; + padding-left: 5em; +} + +p { + margin-top: 0.5em; + text-align: justify; + margin-bottom: 0.5em; + text-indent: 1em; +} + +table { + margin: 1em auto 1em auto; + max-width: 40em; + border-collapse: collapse; +} + +td { + text-align: center; +} + +.blockquote { + margin: 1.5em 10%; +} + +.center { + text-align: center; + text-indent: 0em; +} + +.dedication { + text-align: center; + text-indent: 0em; + line-height: 1.75em; +} + +.footnotes { + margin-top: 1em; + border: dashed 1px; +} + +.footnote { + margin-left: 10%; + margin-right: 10%; + font-size: 0.9em; +} + +.footnote .label { + position: absolute; + right: 84%; + text-align: right; +} + +.fnanchor { + vertical-align: super; + font-size: .8em; + text-decoration: none; +} + +.larger { + font-size: 150%; +} + +.noindent { + text-indent: 0em; +} + +.pagenum { + position: absolute; + right: 4%; + font-size: smaller; + text-align: right; + font-style: normal; +} + +.poetry-container { + text-align: center; +} + +.poetry { + display: inline-block; + text-align: left; +} + +.poetry .stanza { + margin: 1em 0em 1em 0em; +} + +.poetry .verse { + padding-left: 3em; +} + +.poetry .indent0 { + text-indent: -3em; +} + +.poetry .indent2 { + text-indent: -2em; +} + +.poetry .indent6 { + text-indent: 0em; +} + +.smaller { + font-size: 80%; +} + +.smcap { + font-variant: small-caps; + font-style: normal; +} + +.titlepage { + text-align: center; + margin-top: 3em; + text-indent: 0em; +} + +.x-ebookmaker .poetry { + display: block; + margin-left: 1.5em; +} + +.x-ebookmaker .blockquote { + margin: 1.5em 5%; +} + + </style> + </head> +<body> +<div style='text-align:center'>*** START OF THE PROJECT GUTENBERG EBOOK 75835 ***</div> + +<h1>LEGAL ANTIQUITIES</h1> + +<p class="center larger">A COLLECTION OF ESSAYS UPON<br> +ANCIENT LAWS AND<br> +CUSTOMS</p> + +<p class="titlepage">BY<br> +<span class="larger">EDW. J. WHITE</span><br> +<span class="smaller">Editor Third Edition “Tiedeman, on Real Property,” Author<br> +of “Mines and Mining Remedies,” “Personal Injuries On<br> +Railroads,” “The Law in Shakespeare,” Etc.</span></p> + +<p class="titlepage"><span class="smaller">PUBLISHED BY</span><br> +THE F. H. THOMAS LAW BOOK CO.<br> +<span class="smaller"><span class="smcap">St. Louis, Mo.</span><br> +1913</span></p> + +<p class="titlepage smaller">Copyright, 1913<br> +by<br> +EDWARD J. WHITE</p> + +<p class="titlepage smaller"><span class="smcap">Nixon-Jones Printing Co.<br> +St. Louis, Mo.</span></p> + +<hr class="chap x-ebookmaker-drop"> + +<div class="chapter"> + +<p class="dedication">TO THE MEMORY OF MY<br> +<span class="larger">MOTHER,</span><br> +WHOSE FAITH IN HUMANITY MADE HER ALWAYS CHARITABLE<br> +FOR THE FRAILTIES OF THE PAST AND HOPEFUL<br> +FOR THE FUTURE; WHOSE TENDER DEVOTION,<br> +SACRIFICES AND ENCOURAGEMENT ARE<br> +THE DEAREST RECOLLECTIONS OF<br> +MY LIFE, THESE PAGES ARE<br> +AFFECTIONATELY<br> +INSCRIBED.</p> + +</div> + +<hr class="chap x-ebookmaker-drop"> + +<div class="chapter"> + +<h2 class="nobreak" id="TABLE_OF_CONTENTS">TABLE OF CONTENTS.</h2> + +</div> + +<table> + <tr> + <td><a href="#CHAPTER_I"><span class="smcap">Chapter I.</span></a></td> + </tr> + <tr> + <td>Marriage Laws and Customs.</td> + </tr> + <tr> + <td><a href="#CHAPTER_II"><span class="smcap">Chapter II.</span></a></td> + </tr> + <tr> + <td>Witchcraft and Sorcery.</td> + </tr> + <tr> + <td><a href="#CHAPTER_III"><span class="smcap">Chapter III.</span></a></td> + </tr> + <tr> + <td>Recall of Judges.</td> + </tr> + <tr> + <td><a href="#CHAPTER_IV"><span class="smcap">Chapter IV.</span></a></td> + </tr> + <tr> + <td>Trial by Battle.</td> + </tr> + <tr> + <td><a href="#CHAPTER_V"><span class="smcap">Chapter V.</span></a></td> + </tr> + <tr> + <td>Trial by Ordeal.</td> + </tr> + <tr> + <td><a href="#CHAPTER_VI"><span class="smcap">Chapter VI.</span></a></td> + </tr> + <tr> + <td><i>Peine Forte et Dure.</i></td> + </tr> + <tr> + <td><a href="#CHAPTER_VII"><span class="smcap">Chapter VII.</span></a></td> + </tr> + <tr> + <td>Wager of Law.</td> + </tr> + <tr> + <td><a href="#CHAPTER_VIII"><span class="smcap">Chapter VIII.</span></a></td> + </tr> + <tr> + <td>Benefit of Clergy.</td> + </tr> + <tr> + <td><a href="#CHAPTER_IX"><span class="smcap">Chapter IX.</span></a></td> + </tr> + <tr> + <td>Privilege of Sanctuary.</td> + </tr> + <tr> + <td><a href="#CHAPTER_X"><span class="smcap">Chapter X.</span></a></td> + </tr> + <tr> + <td>Ancient Punishments.</td> + </tr> + <tr> + <td><a href="#CHAPTER_XI"><span class="smcap">Chapter XI.</span></a></td> + </tr> + <tr> + <td>Wills, Quaint and Curious.</td> + </tr> +</table> + +<hr class="chap x-ebookmaker-drop"> + +<div class="chapter"> + +<p><span class="pagenum"><a id="Page_1"></a>[1]</span></p> + +<h2 class="nobreak" id="INTRODUCTION">INTRODUCTION.</h2> + +</div> + +<p>In this age of ours, distinguished principally for the +variety of the inventions and the fast and furious pace +at which we move; when the motto of the Captains of +Industry, being paraphrased, is simply, that “Motion +means Money”; when the politicians vie with each +other in their attempts to cater to every passing popular +fantasy and the great mass of the citizenship is too +much engrossed in the commercial life of the day, to +study or analyze the history of our institutions, but the +demand of the times is for continuous change, in keeping +with the moving spirit of the age, it is advisable that +we should occasionally stop and consider the lessons of +the past, lest we forget some of the valuable information +of antiquity.</p> + +<p>There was perhaps never a time, in the history of +our country, when the general feeling of individual unrest +has brought about such disrespect for our existing +institutions.</p> + +<p>The development of the great body of our law, from +the brutalities of a barbarous period, with the ever +changing ideas of civilization, to meet the needs of the +people, and the higher standards obtaining, has been +gradual but certain. In so far as we have actually progressed, +therefore, we should be satisfied with the progress +made and should be slow to return to the customs +or remedies which a past civilization found unavailing, +lest all our progress should prove but a dim phantom +of the imagination.</p> + +<p><span class="pagenum"><a id="Page_2"></a>[2]</span></p> + +<p>A profitable lesson can oftimes be gleaned from a +study of the past and when an innovation demanded is +one that experience has proven fallacious, it is puerile +to refuse to profit by this lesson, for even “a burnt +child” will avoid the fire.</p> + +<p>Undoubtedly much of the remedial and substantive +law of our period needs revision, to the end that simplicity +may be attained and the interminable delays, resulting +from the present practice, incidental to too +many new trials and other objectionable methods, obviated. +But this revision should be cautiously made, so +as not to impair the efficiency of the great body of the +law that the wisdom of the past has demonstrated to be +thoroughly consistent with the individual and national +welfare.</p> + +<p>The first attempt to simplify procedure in the United +States, by the adoption of the New York Code, was only +sixty-five years ago and a majority of the States +adopted such legislation since the Civil War. The common +law practice was greatly improved and simplified +by this concerted action of the States and unquestionably +there are many things that can yet be improved +in the remedial procedure of the present day.</p> + +<p>But the prevalent idea that an increased volume of +statute law will furnish a panacea for all existing evils, +is radically wrong. The beneficent rules of conduct, +crystallized into law, by custom, because consistent +with the needs of the people, in the evolution of civilization, +should be jealously preserved against the unscientific +fragmentary legislation, too often reflecting the unjust +and unequal demands of an aroused public sentiment, +shaped by designing politicians, rather than by<span class="pagenum"><a id="Page_3"></a>[3]</span> +the “cool examiner of the public pulse,” prompted by +beneficent objects.</p> + +<p>Legislation, of course, is the simplest way of modifying +or repealing law, but legislators, in our country, frequently +act without adequate information or legal +training and the most salutary rule of conduct, in such +hands, might be supplanted by the most unequal and unjust +law.</p> + +<p>All that is old is not necessarily good, but just because +it is old, is not a sufficient reason for discarding +it. Legislation may become as limitless as the imagination +of the legislator and unless properly advised, it +would be inimical to the interests of the State or Nation.</p> + +<p>When legislation is advised by any considerable +number of the leaders of any political party, which +history has shown in other countries to have been productive +of the most deplorable consequences, then it is +time to leave the issues of the present long enough to +study the lessons of the past.</p> + +<p>In conning the “Marriage Laws and Customs” of +past ages, we can, in some measure, congratulate ourselves +that our Marriage Laws are better than those of +the past centuries, yet when we consider the large class +of “Predestined Lost” ones, born as a result of diseased +and mismated marriages, and when we give but +a cursory examination to the divorce statistics, we can +see that we have grave need for better laws on this +most important of all subjects, the regulation of the +relation, through which the standards of citizenship are +controled.</p> + +<p>The Witch-Craze, in Europe and America, which resulted +in the wholesale slaughter of innocents, through<span class="pagenum"><a id="Page_4"></a>[4]</span> +a blind faith by the Courts, in the popular standards of +the people, whereby unprovable offenses, were permitted +to be established in utter disregard of the rules of +evidence, and a vacillating, dependent judiciary helped +for centuries, to perpetrate the most intolerable outrages +against civilization, illustrates the necessity of an +absolutely independent judiciary, free from the dominating +influence of the frenzy of the public and a constant +adherence to the rules of evidence and the proper +legal ideals, in the administration of the law.</p> + +<p>The Judicial Recall, as we see it in ancient history, +is another of the present popular fantasies to be +avoided. Hammurabi tried this system 2,500 years before +Christ’s time, when witches were convicted according +to their ability to swim a torrent and surgeons were +mutilated, by the loss of a hand, for an unsuccessful +operation. It was also tried in ancient Athens and because +of some unpopular decision, the “most just +Judge” of that city, Aristides, was recalled, and some +votes were cast against him, because the voters were +simply tired of hearing him called “The Just.” Aristotle’s +evidence is to the effect that this law brought +about the most deplorable consequences, in Greece, +Persia and other antique nations, where it was in vogue. +The old Anglo-Saxon practice of preferring the charge +of “False Judgment” against the judge whose decision +was challenged, who was recalled, if this charge was +sustained, was found inimical to the interest of the +Government and since the English Judges were emancipated +from the narrow groove of an unskilled public +sentiment and were appointed for life, the majesty of +the law has been revered in no other country on the face<span class="pagenum"><a id="Page_5"></a>[5]</span> +of the earth, as it has been in England. This is testimony +worth considering, for, judging the future by the +past, if this practice undermined the judicial institutions +of other countries, it would also undermine our +own judicial system and ought to be avoided. The demand, +by the ill-formed, for the destruction of the independence +of the Judiciary, in utter disregard of the +lessons of the past and the wisdom of our fathers, +should be considered, therefore, along with this object +lesson furnished by ancient history and by penetrating +into the records of the past centuries, it will be seen that +to adopt such a law would mean to return to the “Leges +Barbarorum” of the past.</p> + +<p>In the discharge of their impartial functions, the +judges of the people’s courts, have nothing to do with +popular standards; it is with right and wrong, according +to the just and equal standards of the law that they +have to deal and it is as true to-day, as when the patriarch +Moses, admonished the judges of ancient Israel, +that, in the prerogative of the judgment-seat, “Thou +shalt not follow a multitude to do evil; neither shalt +thou speak in a cause to decline after many, to wrest +judgment.”<a id="FNanchor_1" href="#Footnote_1" class="fnanchor">[1]</a></p> + +<p>The work of the judges is in private places; they have +no favors to bestow, no rewards of office to distribute. +It is frequently the business of the charlatan to misconstrue +and misinterpret their ablest judgments and as +the courts are the final repositories of the people’s +rights, when the public clamor is the loudest for the sacrifice +of individual right, then the true judicial character +performs its highest office, in withstanding all assaults<span class="pagenum"><a id="Page_6"></a>[6]</span> +by the ill-informed, upon the ramparts of the +Temple of Justice.</p> + +<p>With the wide-spread demand for the “judicial recall” +we find the true modern standard, in this regard, +reflected in the recent strong language of an upright +Texas Judge, who, in the course of his opinion, observed:</p> + +<div class="blockquote"> + +<p>“I have made it the rule of my judicial life, and shall +continue to do so, while invested with the authority pertaining +to the office I hold, to decide questions as I understand +them, after as careful an investigation as my +capacity affords, without reference to what public opinion +may be. I do and shall continue to regard the law as +superior to the ebullition of outraged feeling, when communities +are shocked by crime. When cases arising +under such circumstances, have reached this court, my +voice and my vote shall, in the future, as in the past, +be given for the upholding of the law, not bending it +to public sentiment. The stability of the institutions of +this government depends upon adherence to the law, as +it is written, and not on the fluctuating strenuousity of +eruptive ebullitions of popular sentiment.”<a id="FNanchor_2" href="#Footnote_2" class="fnanchor">[2]</a></p> + +</div> + +<p>This course alone is consistent with the attainment of +the just idea of government, by the judicial department, +and peculiarly of this department, because the ideals of +the unskilled are not always consistent with the standards +of scientific jurisprudence. A subservient judiciary, +dependent upon the vacillating ebullitions of an +unstable public sentiment would bring about a subversion +of the important functions of this department of +government, just as it did when popular sentiment controlled +the incumbents of the judgment seat, in ancient<span class="pagenum"><a id="Page_7"></a>[7]</span> +Babylon, in Greece and in the England of old Anglo-Saxon days.</p> + +<p>“Trial by Ordeal,” “Trial by Battle,” the dreadful +“<i>Peine forte et dure</i>,” and “Wager of Law,” are all +instructive procedures of a past civilization, from which +important lessons can be drawn.</p> + +<p>“Trial by Ordeal,” “Trial by Battle” and “Wager of +Law,” as institutions of a primitive people, struggling +for right, are but expressions of a misguided and abortive +effort to attain correct judicial ideals, by false and +inaccurate standards. Before the evolution of the race +had attained to the ideals, when tribunals for the trial of +questions of right and wrong, according to the actual +facts in each concrete case, had been established, such +issues were determined by the ability of the accused, in +criminal cases, or the appellee, in civil suits, of a certain +character to accomplish certain ordeals, requiring almost +superhuman strength or fortitude, or to withstand, +by individual combat, the strength of the opposite party +to the issue waged. Of course, with such ideals, might +alone controled the right and by the “Wager of Law,” +the other alternative used in the quest for right, the +popularity of the principal or his ability to secure oath-helpers, +to assist him in swearing away the given crime +or debt, resolved the conclusion upon a given issue, into +a simple question of the elasticity of the consciences of +the principal and his friends, who were always able to +win their cause, after issue waged, by a sufficiently +strong and an adequate number of oaths.</p> + +<p>On the abolition of the “Ordeal,” in the thirteenth +century, when the accused, in a criminal charge, refused +to submit to a “Trial by Battle,” the courts were unable<span class="pagenum"><a id="Page_8"></a>[8]</span> +to force a plea, without some amendment of the +procedure and adroit criminal lawyers, for some years, +availed themselves of this subterfuge, of having their +clients stand mute and refuse to plead, when their conviction +of felony would be certain to result and the +courts found themselves helpless to avoid a condition, +which resulted in the crowding of the jails and prisons, +with prisoners, afraid to submit to the “Trial by +Battle” and refusing to plead to the indictments filed +against them. This, in time, brought about the greatest +judicial severity in the case of prisoners standing mute +and finally the practice, in all such cases, came to be to +apply a heavy weight upon the chest of the accused and +to literally “press him to death,” if he persisted in his +obstinacy. For centuries, in England, this custom continued, +and thousands were “pressed to death,” for +standing mute, when arraigned upon a criminal charge. +The same practice was followed in the witch persecutions +in this country, in the seventeenth century and +when we consider that these abominable customs obtained, +until the past century, we are, indeed, to be congratulated +that our present procedure, with all of its +imperfections, has risen to the standard where it is able +to reject such inhuman and barbarous practices.</p> + +<p>The “Benefit of Clergy” and “Privilege of Sanctuary,” +illustrate the attempt of the Church to mollify, as +it were, the cruelties resulting from the harsh administration +of the criminal laws of mediaeval times, in England, +by the secular courts and had it not been for these +beneficent institutions—which were frequently utilized +to protect criminals of the worst sort—there would +have been no alleviation for the sufferings of the accused,<span class="pagenum"><a id="Page_9"></a>[9]</span> +and the large number of innocents who embraced +the plea of Clergy, or sought the sacred precincts of the +protected Sanctuary, would, along with the guilty, have +paid the penalty for living in a dark and benighted age, +unable to protect the innocent from the power of the +mighty, when accused of wrong-doing.</p> + +<p>When we read of the “Ancient Punishments” of the +past centuries, we can but feel a satisfaction that the +struggle of our English forefathers of mediaeval times, +by herculean efforts against those in authority, adopted +such fixed principles of constitutional law, as we find +reflected in <i>Magna Charta</i>, and the various constitutions +of our own country, preventing “cruel and unusual +punishment.”</p> + +<p>Those so fortunate as to avoid the punishments of the +past centuries, when death lurked in every charge filed +against the poor and oppressed, must have felt a sort +of consolation in being able to run the gauntlet of such +barbarities and delusions, and to die a natural death, +and this is no doubt why we find such evidence of jocularity, +mixed with a strain of pathos running through +the “Quaint and Curious Wills” and testaments of antiquity.</p> + +<p>Some of the great painters of modern times, such as +the late Sir Lawrence Alma-Tadema, have depicted +scenes upon the canvas, in such manner as to make antiquity +to live again before modern eyes—to resurrect, +as it were, the men and women of the past centuries and +to infuse new life into their bodies—so that they seem +to again assume real form and being.</p> + +<p>This comes from a close study of the subjects and a +genius, almost akin to a divine gift. No such gift can<span class="pagenum"><a id="Page_10"></a>[10]</span> +aid the lawyer, or did in this instance, who seeks to reproduce +pen pictures of the antique proceedings of the +past, but study of the subject is of course essential to +give any tolerable idea of the obsolete laws and customs +of other days.</p> + +<p>A keen interest in these old proceedings prompted a +somewhat painstaking study of many antique volumes, +as a basis for the presentation of the following pages, +but the duties of a quite busy professional life have prevented +the exhaustive investigation that would otherwise +have been given the subjects treated.</p> + +<p>The sources of the information used in the different +essays appear in notes and references throughout the +work and it is to be hoped, if the usual modicum of instruction +may be lacking, that some of the interest felt +by the author, in tracing the old laws and customs of +previous ages, may, in a measure, be shared, by the +reader, who is kind enough to peruse the work.</p> + +<p>Not nearly all the learning or the law upon any one +of the subjects presented, will be found set forth in the +different paragraphs pertaining to the various subjects +introduced, but a general outline of each topic, with frequent +illustrations from concrete cases, will appear.</p> + +<p>None of the many legal antiquities of the Grecian +States or the Roman Empire, which could be so profitably +discussed, have been attempted, but only a few of +the antique English laws and customs that have particularly +attracted the attention of the author. These several +subjects were all given cursory examinations in the +preparation of the data for “Law in Shakespeare” and +the superficial investigation in connection with that +work, led to the more minute treatment herein. This is<span class="pagenum"><a id="Page_11"></a>[11]</span> +the apology for the undertaking and the engrossment +of professional duties is the excuse for the limited +scope of the treatment accorded each subject.</p> + +<p>With the era now existing, these old issues and customs +are dead and buried out of sight and we would not +be mad enough to revive them, if we could. They +played no unimportant part, however, in the pathetic +drama of the evolution of the race and we ought to +erect monuments to their memory, as it were, and occasionally +wander back to scatter flowers upon the monumental +shaft, without deserting the live issues and +duties at present confronting us.</p> + +<p>When we contemplate the lessons of the past, as presented +in these “Legal Antiquities,” we can but realize +the plain truth, expressed by William Knox, that “We +are the same our fathers have been,” for if we had +lived and moved and had our being in the dark days +when these customs obtained, we would have considered +them in the same light that our fore-fathers viewed +them and this should make us charitable toward these +frailties and mistakes of the past; we should be comforted +with the reflection that such institutions are but +mile-stones of the centuries, marking the rapid progress +of the race, but when we read of these customs +of the men and women of antiquity, we can but realize +the truth of the words of Longfellow, that</p> + +<div class="poetry-container"> +<div class="poetry"> + <div class="stanza"> + <div class="verse indent0">“... the world is very old,</div> + <div class="verse indent0">And generations pass as they have passed,</div> + <div class="verse indent0">A troop of shadows, moving with the sun.”</div> + </div> +</div> +</div> + +<div class="footnotes"> + +<h3>FOOTNOTES:</h3> + +<div class="footnote"> + +<p><a id="Footnote_1" href="#FNanchor_1" class="label">[1]</a> Exodus, XXIII., 2.</p> + +</div> + +<div class="footnote"> + +<p><a id="Footnote_2" href="#FNanchor_2" class="label">[2]</a> Judge Davidson, of Texas, in Ex parte Martinez, 145 S. W. Rep. +959, 1023.</p> + +</div> + +</div> + +<hr class="chap x-ebookmaker-drop"> + +<div class="chapter"> + +<p><span class="pagenum"><a id="Page_12"></a>[12]</span></p> + +<h2 class="nobreak" id="CHAPTER_I">CHAPTER I.<br> +<span class="smcap">Marriage Laws and Customs.</span></h2> + +</div> + +<p>The term marriage was defined, in the Institutes of +Justinian, as the lawful union of a man and a woman, +including an inseparable association of their lives.<a id="FNanchor_3" href="#Footnote_3" class="fnanchor">[1]</a></p> + +<p>Written almost fourteen centuries ago, few, if any, +of the many definitions of marriage, improve upon that +given in the Institutes of this old philosopher-lawyer-Emperor +of the Romans.<a id="FNanchor_4" href="#Footnote_4" class="fnanchor">[2]</a></p> + +<p>As the basis of the marriage contract is the necessity +of society for some rule for the appropriation of the +opposite sexes to one another and the protection of that +relation, when once established, it is in one form or another, +the oldest institution of man and the source of +our most antique laws and customs.<a id="FNanchor_5" href="#Footnote_5" class="fnanchor">[3]</a></p> + +<p>The Chinese inform us that in the beginning, human +beings, like other animals, without morality or community +laws, wandered through the plains and forests, using +their women in common; that the offspring of such +unions knew their mothers, but rarely knew who their +fathers were and that this custom continued among +men, until the Emperor Fou-hi established the marriage +custom.<a id="FNanchor_6" href="#Footnote_6" class="fnanchor">[4]</a></p> + +<p>While the ancient “Heathen Chinese” were thus<span class="pagenum"><a id="Page_13"></a>[13]</span> +holding their women in common, there is evidence that +among the old Teutons and Hindus, the “marriage by +capture” and “rape marriages” were still recognized +by law, long before the “bride-sale” or “sale marriages,” +so generally obtaining in ancient Assyria and +Babylon, were established in Germany.<a id="FNanchor_7" href="#Footnote_7" class="fnanchor">[5]</a></p> + +<p>Some historians claim that, in the early days of +heathenry, capture was the only method used by young +men for securing their brides and the supply of consorts +depended upon the strength of the male, rather +than the existence of “the tender passion.”<a id="FNanchor_8" href="#Footnote_8" class="fnanchor">[6]</a></p> + +<p><span class="pagenum"><a id="Page_14"></a>[14]</span></p> + +<p>But the pictures of violence obtaining in these ancient +days of heathenry are so obscured by the mists +of the past and such a large field is left for the construction +of ingenious theories, surrounded by romances +of connubial bliss, resulting from this early custom +of primitive society, that notwithstanding the general +popularity of the theory of “marriage by capture,” +some of the most eminent authorities are inclined to +deny that such a custom ever existed at all.<a id="FNanchor_9" href="#Footnote_9" class="fnanchor">[7]</a></p> + +<p>Some writers maintain that the rights of the individual +were never more clearly defined in marriage, than +by primitive man, and that this is in accord with the +common tendency of the male, to attribute a religious +meaning to the ordinary intercourse with woman.<a id="FNanchor_10" href="#Footnote_10" class="fnanchor">[8]</a></p> + +<p>The Biblical theory of the custom, dates from the +command to our first parents, in Genesis: “Be fruitful, +and multiply and replenish the earth.”<a id="FNanchor_11" href="#Footnote_11" class="fnanchor">[9]</a></p> + +<p>In the beginning, we find that from the rib, which +the Lord had taken from Adam, he made a woman +“<i>and he brought her unto the man</i>.”<a id="FNanchor_12" href="#Footnote_12" class="fnanchor">[10]</a></p> + +<p>From Christian testimony, we have the evidence of +the first book of Moses, upon the antiquity of this institution, +for when Shechem, the son of Hamor, after defiling +Dinah, the daughter of Leah, longed for her, in +marriage, his father went to Jacob and his sons and +communed with them, saying: “The soul of my son +Shechem longeth for your daughter; I pray you give +her him to wife. And make ye marriages with us, and<span class="pagenum"><a id="Page_15"></a>[15]</span> +give your daughters unto us and take our daughters +unto you.”<a id="FNanchor_13" href="#Footnote_13" class="fnanchor">[11]</a></p> + +<p>So according to the Bible story, we find that the institution +of marriage obtained seventeen centuries before +Christ and these old patriarchs were plighting the +troth of their son and daughter and talking of dowries +and marriage portions, much as the parents of the +twentieth century youth now arrange such matters.</p> + +<p>There has always been three principal forms of marriage, +from the earliest historical times, monogamy, or +the marriage of one man to one woman at a time, polygamy, +or the marriage of one man to several women at +the same time, and polyandry, or the marriage of one +woman to two or more husbands at the same time.<a id="FNanchor_14" href="#Footnote_14" class="fnanchor">[12]</a></p> + +<p>Since the days of our first parents, according to the +Bible story, monogamy has been the institution best +suited to the progress of society and the proper evolution +of the human race, for the most progressive nations +of the world’s history have embraced monogamy as a +rule of social conduct.</p> + +<p>The old Hebrews, however, made wonderful strides +while practicing polygamy, an institution established by +Lamech, in the sixth generation after Adam, which grew +apace with the progress of the race, until in Solomon’s +time, the king had acquired a round thousand women, +from the different nationalities of the world, seven +hundred princesses as wives and three hundred concubines.<a id="FNanchor_15" href="#Footnote_15" class="fnanchor">[13]</a></p> + +<p>Polygamy was also practiced in Persia and is to-day, +in Turkey and other Oriental countries, but under Roman<span class="pagenum"><a id="Page_16"></a>[16]</span> +rule it slowly died out in the east. It was prohibited +by Diocletian and other preceding Emperors +and except in the single instance of the Mormons, in +Utah, it has never reappeared in any countries subject +to either the Roman or Teutonic laws.<a id="FNanchor_16" href="#Footnote_16" class="fnanchor">[14]</a></p> + +<p>Polyandry no doubt had its origin in unfertile regions, +in the endeavor to limit the population to the resources +of the district; it is almost an obsolete custom, +but is still practiced in parts of India, Thibet and Ceylon.<a id="FNanchor_17" href="#Footnote_17" class="fnanchor">[15]</a></p> + +<p>The marriage customs of the Romans furnish the +basis for the marriage laws of the civilized world, and +even the Hebrew and Teutonic influence is small compared +to that exerted upon this institution, by the Roman +law. The general conception of the marriage relation, +by the Romans, was an exalted one, as it was +regarded as an equal partnership in the whole of life, +effecting an equal distribution in both the secular and +sacred rights of the individuals.<a id="FNanchor_18" href="#Footnote_18" class="fnanchor">[16]</a></p> + +<p>The three forms of marriage, by the early Roman +law, were (1) <i>Confarreatio</i>, consisting of a religious<span class="pagenum"><a id="Page_17"></a>[17]</span> +ceremony, ending in the sacrifice of an ox, and the distribution +of a broken wheaten cake, by a priest; (2) +<i>Coemptio in manum</i>, a conveyance or formal sale of the +woman, to the man, and (3) <i>Usus</i>, or the right of a wife, +by prescription, arising from the cohabitation of the +wife with the husband, for one year, without an absence +for over three consecutive nights.<a id="FNanchor_19" href="#Footnote_19" class="fnanchor">[17]</a></p> + +<p>If the woman lived with the man without either the +religious ceremony or the formal sale, she did not become +his wife, unless she had lived with him for a year, +without absenting herself for three consecutive nights.<a id="FNanchor_20" href="#Footnote_20" class="fnanchor">[18]</a></p> + +<p>This latter form was called “passing into the hand” +of her husband and until this Hand power had been created, +the property rights of the wife remained unaffected +by the marriage. Marriages with Hand in an +early day were almost universal, however, for the +women did not prefer the free marriage, which would +place them, in law, outside the legal family of the husband.<a id="FNanchor_21" href="#Footnote_21" class="fnanchor">[19]</a> +Marriages within the Levitical degrees were +prohibited by the early Roman Emperors, and while +first cousins might lawfully marry, until the end of the +Republic,<a id="FNanchor_22" href="#Footnote_22" class="fnanchor">[20]</a> the Emperor Theodosius prohibited their +marriage under pain of death by burning.<a id="FNanchor_23" href="#Footnote_23" class="fnanchor">[21]</a></p> + +<p><span class="pagenum"><a id="Page_18"></a>[18]</span></p> + +<p>Uncles and nieces and aunts and nephews were prohibited +from marrying, until the period of the Emperor +Claudius, who desired to marry his brother’s daughter, +Agrippina, and so passed a decree of the Senate allowing +such a marriage.<a id="FNanchor_24" href="#Footnote_24" class="fnanchor">[22]</a></p> + +<p>Concubinage was a “permitted connection,” under +the Roman law, from the earliest times, down to the period +of the philosopher Emperor, Leo, A. D. 887 when +it was prohibited by law.<a id="FNanchor_25" href="#Footnote_25" class="fnanchor">[23]</a> The Justinian Code recognized +the legality of the relation and fixed the legal and +property status of the concubine and her progeny and +various Christian Emperors, in the early days of the +Empire passed laws regulating the relation known as +<i>Concubinatus</i>.<a id="FNanchor_26" href="#Footnote_26" class="fnanchor">[24]</a></p> + +<p>The woman was left in the same relation as the law +found her; she was not raised to the level of the husband +and while her children were entitled to support +from the father, they were not legitimate, but could inherit +from the mother.<a id="FNanchor_27" href="#Footnote_27" class="fnanchor">[25]</a> Under the Roman law, however, +children born in concubinage, could be legitimated +by the subsequent marriage of their parents,<a id="FNanchor_28" href="#Footnote_28" class="fnanchor">[26]</a> and this +early Roman law was the foundation for the custom +obtaining in England, France, Germany, Normandy and<span class="pagenum"><a id="Page_19"></a>[19]</span> +Scotland, prior to the Norman Conquest, of legitimating +the children born out of lawful wedlock, by the subsequent +marriage of their parents. At the wedding of +a couple having children prior to their marriage, it was +the general custom, in the countries named, to place the +children under a cloak, or mantle, which was also +spread over the parents, and the children of such a +union were thereafter known in the law, as “mantle +children,” to distinguish them from children regularly +born in lawful wedlock.<a id="FNanchor_29" href="#Footnote_29" class="fnanchor">[27]</a></p> + +<p>According to Selden, this ceremony was observed, in +England, when the children of John of Gaunt and Catherine +Swinford were legitimated by Parliament,<a id="FNanchor_30" href="#Footnote_30" class="fnanchor">[28]</a> and +in Normandy, Duke Richard espoused Gunnora, “in +Christian fashion,” and “the children were covered +with the mantle.”<a id="FNanchor_31" href="#Footnote_31" class="fnanchor">[29]</a></p> + +<p><span class="pagenum"><a id="Page_20"></a>[20]</span></p> + +<p>Neither the ancient Hebrews, Greeks, Mohammedans +or Romans, regarded marriage as a religious ordinance, +but the relation could be established, according to the +laws and customs of all these ancient people, by the +interchange of consent.<a id="FNanchor_32" href="#Footnote_32" class="fnanchor">[30]</a></p> + +<p>In Cnut’s time, in England, we find that he made laws +to prevent the sale of a woman to a man whom she disliked,<a id="FNanchor_33" href="#Footnote_33" class="fnanchor">[31]</a> +but even at this stage of English society, the +church approved these sale marriages and condoned the +old betrothals of the Anglo-Saxons, and preserved the +forms of ceremonies which still constitute the curious +cabinet of antiquities of the English church.<a id="FNanchor_34" href="#Footnote_34" class="fnanchor">[32]</a></p> + +<p>The early Christian church, however, did not treat +marriage as a sacrament; the doctrine that marriage +was a sacrament was evolved from the Fifth Chapter +of the Epistle of St. Paul, to the Ephesians and it was +not until the Council of Trent, in the year 1563 that the +Roman Catholic Church required the celebration of +marriage to be accompanied by a religious ceremony.<a id="FNanchor_35" href="#Footnote_35" class="fnanchor">[33]</a></p> + +<p><span class="pagenum"><a id="Page_21"></a>[21]</span></p> + +<p>In England, as early as the seventh century, the concern +of the church about all sins pertaining to the +flesh, caused it to raise its voice upon questions concerning +marriage and divorce.<a id="FNanchor_36" href="#Footnote_36" class="fnanchor">[34]</a></p> + +<p>By the middle of the twelfth century according to the +laws of England, marriage was held to appertain to +the spiritual forum.<a id="FNanchor_37" href="#Footnote_37" class="fnanchor">[35]</a></p> + +<p>In the memorable law suit of Richard de Anesty, in +1143, a marriage solemnly celebrated by the church, and +from which a child had been born, was declared to be +void in favor of a prior marriage, constituted by a mere +exchange of consenting words, without the formality of +a religious ceremony at all.<a id="FNanchor_38" href="#Footnote_38" class="fnanchor">[36]</a></p> + +<p>Soon after this decision, Glanville acknowledged the +jurisdiction of the ecclesiastical courts upon all issues +touching the validity of marriage and because of the +acknowledged inability of the king’s court to solve the +issue, where the legitimacy of a litigant had been +raised, the canon law was subsequently looked to in all +such cases.<a id="FNanchor_39" href="#Footnote_39" class="fnanchor">[37]</a></p> + +<p>In 1215, at the Council of Lateran, Pope Innocent III. +extended to the whole western portion of Christendom +the custom of publishing “banns of marriage,” calling +upon all men to declare any just cause of impediment, if +any could be urged to the union and from this time on,<span class="pagenum"><a id="Page_22"></a>[22]</span> +marriages with banns, had certain legal advantages +over a marriage without banns, but still the unblessed, +formless marriage was a marriage, before the law.<a id="FNanchor_40" href="#Footnote_40" class="fnanchor">[38]</a></p> + +<p>During the reign of Henry II., Alexander III. decreed +that a marriage by mere consent, in terms of a present, +existing contract, would be given precedence over a +later marriage by another man with the same woman, +duly solemnized in religious form, and followed by +physical union.<a id="FNanchor_41" href="#Footnote_41" class="fnanchor">[39]</a> It seems a strong case, to give effect +to the bare consent, in present form, “unhallowed and +unconsummated” as against a solemn formal contract, +followed by a consummated union, yet this decree was +consistent with the ecclesiastical law, as interpreted +from the middle of the twelfth century until the Council +of Trent, and no religious ceremony or the presence +of a priest was essential to constitute a valid marriage, +before the catholic church.<a id="FNanchor_42" href="#Footnote_42" class="fnanchor">[40]</a></p> + +<p>In 1254 the interesting case of William de Cardunville, +a tenant in chief of the Crown, came before the +court, upon an <i>inquisitio post-mortem</i>, to determine +which of two conflicting claimants was his rightful heir. +He had solemnly espoused one Alice, with whom he had +lived for sixteen years and had several children, the +youngest being a son, four years old, named Richard. +Long before his espousel of Alice, he had lived with and +had a son by one Joan, and this son was also named +Richard and was twenty-four years old at the death of +his father. Joan established a common-law marriage, +without the religious ceremony, and she was adjudged<span class="pagenum"><a id="Page_23"></a>[23]</span> +the rightful wife of the deceased and her son, the first +begotten Richard, was awarded the livery.<a id="FNanchor_43" href="#Footnote_43" class="fnanchor">[41]</a></p> + +<p>From an early date, the interpretation of the English +Courts, as to the validity of a marriage based upon +a present mutual consent of the parties, was followed +in the United States, with the exception of Massachusetts, +Maryland, West Virginia and Kentucky.</p> + +<p>In the year 1810, Chief Justice Parsons, then on the +bench of the Supreme Court of Massachusetts, rendered +a decision, in which he denied that according to the +common law a valid marriage could be made, by the +mutual agreement of the parties alone.<a id="FNanchor_44" href="#Footnote_44" class="fnanchor">[42]</a></p> + +<p>Chancellor Kent, however, in 1809, as Chief Justice +of the Supreme Court of New York, held that:</p> + +<div class="blockquote"> + +<p>“No formal solemnization of marriage was requisite. +A contract of marriage, made <i>per verba de praesenti</i>, +amounts to an actual marriage and is as valid as if +made <i>in facie ecclesiae</i>.”<a id="FNanchor_45" href="#Footnote_45" class="fnanchor">[43]</a></p> + +</div> + +<p>This latter exposition of the common law of England +has been generally followed in the United States, and +may be said to obtain, generally, in all the states, other +than those mentioned above, except where the local +statutes provide otherwise.<a id="FNanchor_46" href="#Footnote_46" class="fnanchor">[44]</a></p> + +<p>Clearly, by the law of nature, marriage may be constituted +by the mutual present consent of two competent +persons, of the opposite sex, without other formality +than the performed inclination of the individuals +concerned and so the common, or unwritten law, recognized<span class="pagenum"><a id="Page_24"></a>[24]</span> +the legality of such a contract. The law of nature +was adopted as the surest guide to the law of man, in +this relation.</p> + +<p>Considerable uncertainty and some confusion resulted +in England as to the essentials of a valid marriage +and the acts necessary to constitute a marriage, +prior to the eighteenth century, but during the reign of +George II., in 1753, a statute was passed,<a id="FNanchor_47" href="#Footnote_47" class="fnanchor">[45]</a> requiring all +marriages to be celebrated by a clergyman and in a +church, unless by special dispensation by the Archbishop +of Canterbury. This statute was repealed in +1836 when a purely civil marriage before only a Registrar, +was permitted by the law of England, in lieu of +the ecclesiastical ceremony.<a id="FNanchor_48" href="#Footnote_48" class="fnanchor">[46]</a></p> + +<p>Touching the issue as to the validity of a marriage +not solemnized by religious ceremony, is the interesting +and famous case of The Queen vs. Millis,<a id="FNanchor_49" href="#Footnote_49" class="fnanchor">[47]</a> wherein the +House of Lords, erroneously decided that such a marriage +was void, according to the English law, in the +year 1843.</p> + +<p>The Irish Court of King’s Bench was equally divided<span class="pagenum"><a id="Page_25"></a>[25]</span> +upon the issue and in the House of Lords, after +the decision of the English judges had been given +against the validity of the marriage at which no clergyman +had been present, Lords Lyndhurst, Cottenham +and Abinger were for holding the marriage void, while +Lords Brougham, Denman and Campbell, were in favor +of its validity, but on account of the precise form in +which the question was put to the House, the effect of +the division was to hold the marriage void, and thus a +mere accident gave the decision in favor of the erroneous +view that from the earliest time in English law, the +presence of an ordained clergyman was essential to the +celebration of a valid marriage, when, as we have seen, +from the decisions and history of the law, this was not +the case, either in England or according to the Roman +law, until the Council of Trent.<a id="FNanchor_50" href="#Footnote_50" class="fnanchor">[48]</a></p> + +<p>But while both the temporal and spiritual courts +recognized the validity of marriages based alone upon +mutual consent, followed by a physical union, the religious +ceremony in an early day, was held essential to +endow the wife with the right to the husband’s land. +Bracton tells us that the endowment can only be made at +the church door, for while the marriage may be contracted +elsewhere, the bride can only be endowed at the +door of the church.<a id="FNanchor_51" href="#Footnote_51" class="fnanchor">[49]</a></p> + +<p>This rule, however, was of course inconsistent with<span class="pagenum"><a id="Page_26"></a>[26]</span> +the recognition of the validity of the marriage and both +the ecclesiastic and temporal courts went to the extreme +limit to legitimize the offspring of marriages, not +the result of a wilful criminal relation. Retroactive and +putative marriages were recognized, both in the temporal +and ecclesiastical courts, when the legitimacy of +children depended upon such a construction and in +cases where the parents had married within the prohibited +degrees of consanguinity, or if a woman, in good +faith, married a man already married and believed that +he was single and had children by him, the children +would be held legitimate and capable of inheriting, under +the law.<a id="FNanchor_52" href="#Footnote_52" class="fnanchor">[50]</a></p> + +<p>The courts, in order to legitimize the offspring of +doubtful marriages, went the full limit, in upholding +the marriage relation from a very early day, but the +consort who abandoned her husband to dwell with her +adulterer, was written beyond the pale of the law. By +an old statute, of the reign of Edward I., a woman who +eloped and abode with her adulterer was punished by a +loss of dower<a id="FNanchor_53" href="#Footnote_53" class="fnanchor">[51]</a> and this statute was enforced, in the +case of William and Margaret Paynel, which originated +in 1302.<a id="FNanchor_54" href="#Footnote_54" class="fnanchor">[52]</a></p> + +<p>These parties petitioned the king for dower that was +due the woman, as the widow of her first husband, John +de Camoys. It was charged that Margaret had eloped +with William and committed adultery with him. In +answer, William and Margaret produced a solemn charter, +whereby her first husband had “given, granted, released<span class="pagenum"><a id="Page_27"></a>[27]</span> +and quit-claimed” the said Margaret to William. +They also introduced evidence to the effect that after +they went to live together they had been charged with +adultery in the court Christian, and that by the oath of +compurgators, among whom were married and unmarried +ladies and a prioress, they had successfully met +this charge and they offered to leave to the decision of +a jury the issue whether or not they were guilty of +adultery in living together. The court, however, in +a lengthy decree, held that the facts on their face constituted +adultery and since no reconciliation of the first +husband was shown, the woman was not entitled to +dower, under this statute.<a id="FNanchor_55" href="#Footnote_55" class="fnanchor">[53]</a></p> + +<p>This illustrates the easy morality of the olden times, +so contrary to our present standards, touching the marital +relation, yet this case is not a parallel to many +which could be cited in the golden days of Greece and +Rome. So little sanctity was attached to the marital +relation in Greece, even in the days of Pericles, that +men were accustomed to loan their wives to their +friends and the literature of the period made poetry of +marital infidelity and fornication and adultery seemed +about the commonest employment of both individuals +and gods and goddesses. The Romans had more of +the religious tendencies than the Greeks, but it is said +that the Younger Cato loaned his wife, Marcia, to the +orator Hortensius and took her back again, after his +death.<a id="FNanchor_56" href="#Footnote_56" class="fnanchor">[54]</a></p> + +<p><span class="pagenum"><a id="Page_28"></a>[28]</span></p> + +<p>Such conduct seems almost unbelievable, because so +contrary to the natural moral instincts, yet the natural +selection between two adults of the opposite sexes, although +in derogation of the rights of the life-partner of +either, seems hardly so depraved as the consent by the +natural parents, to the marriage of infants of tender +years, which custom was so prevalent in England and +France in the past centuries.</p> + +<p>During the middle ages, in England, the marriages +of little children were frequently arranged by their parents, +for the purpose of avoiding wardship and to prevent +the children from forming improper attachments, +or to effect advantageous family connections for the +parents.</p> + +<p>History records that Thomas, Lord Berkeley, was +contracted to Margaret, daughter of Gerald Warren, +Lord Lisle, in the forty-first year of Edward III., when +the girl was only seven years old, and because of her +tender years, it was stipulated that she should remain +with her father for four years, but on account of sickness +in the family, they were married when she was +eight years old.<a id="FNanchor_57" href="#Footnote_57" class="fnanchor">[55]</a></p> + +<p>Maurice, fourth Lord Berkeley, was knighted at +seven years of age, to prevent his wardship, and he was<span class="pagenum"><a id="Page_29"></a>[29]</span> +married at the age of eight, to Elizabeth, daughter of +Lord Spencer, when the bride was also but eight years +old.<a id="FNanchor_58" href="#Footnote_58" class="fnanchor">[56]</a></p> + +<p>Hundreds of similar cases could be mentioned in +France and England, and in tropical countries, where +the women develop at an earlier age, the marriages +occur at a corresponding earlier age. In Brazil, in the +past century parents married their children when still +in years of infancy and the case of a Brazilian traveler, +enroute to England, who demanded a half-fare ticket +for his wife, who was under twelve years of age, occurred +in the year 1853.<a id="FNanchor_59" href="#Footnote_59" class="fnanchor">[57]</a></p> + +<p>We are also told that the Hungarians of the seventeenth +century often betrothed their children while still +in their cradles, and the marriages were celebrated at +the earliest possible age.<a id="FNanchor_60" href="#Footnote_60" class="fnanchor">[58]</a></p> + +<p>The law, which can never rise superior to the prevalent +sense of right in a given community, recognized the +validity of these child marriages, in these several countries, +just as it validated the “sale marriages” of the +old Saxon days<a id="FNanchor_61" href="#Footnote_61" class="fnanchor">[59]</a> and in early feudal times recognized<span class="pagenum"><a id="Page_30"></a>[30]</span> +the validity of exactions known as “Maiden-rent,” a +sum paid to the Lord of the Manor, in the nature of a +fine, in consideration of his relinquishment of his accustomed +right of spending the first night with the bride +of his tenant.<a id="FNanchor_62" href="#Footnote_62" class="fnanchor">[60]</a></p> + +<p>As the relics of a barbarous age, such licentious customs, +like the evidences of genius and depravity frequently +found co-existent in the same individual, are interesting<span class="pagenum"><a id="Page_31"></a>[31]</span> +from a historical standpoint, as existing facts +connected with the given institutions of a past age and +also because many of the ancient customs, in altered +form, furnish the basis for the later customs and practices, +gradually changed, with the passing years, to +meet the different conditions and institutions of later +periods.</p> + +<p>The custom of giving a dowry, or marriage portion, +which has obtained from an ancient period, is no doubt +the result of the old practice of paying for the wife in +money, the presents, land, or sums paid by way of settlement +being a mere modification of the old sale and +purchase of the bride by the husband.<a id="FNanchor_63" href="#Footnote_63" class="fnanchor">[61]</a></p> + +<p>In patriarchial days, we find Shechem, the son of +Hamer, negotiating with old Jacob and his sons, for +the marriage of Dinah and he said unto them: “Ask +me never so much dowry and gift and I will give according +as ye shall say unto me; but give me the damsel to +wife.”<a id="FNanchor_64" href="#Footnote_64" class="fnanchor">[62]</a></p> + +<p>The <i>donatio propter nuptias</i>,<a id="FNanchor_65" href="#Footnote_65" class="fnanchor">[63]</a> of the Romans, and +the old marriage dowry, the source of so much legislation +and litigation in ancient England, France and other +continental countries, is traceable, directly or indirectly +to this old practice. Indeed, the oldest known laws +treat of the marriage dowry, as we find that the code +of Hammurabi, written 2250 years before Christ provided +for the return of the dowry, in case of the divorcement +of a barren wife.<a id="FNanchor_66" href="#Footnote_66" class="fnanchor">[64]</a></p> + +<p><span class="pagenum"><a id="Page_32"></a>[32]</span></p> + +<p>Money was given the bride, from an early day in +France, and we find that when Clovis married the Princess +Clotilde, he sent, by proxy, a sou and a denier, +which became by law, the usual marriage offering, in +that country.<a id="FNanchor_67" href="#Footnote_67" class="fnanchor">[65]</a> Caesar speaks of the marriage settlement, +as a custom he found to exist amount the ancient +Gauls;<a id="FNanchor_68" href="#Footnote_68" class="fnanchor">[66]</a> it obtained among the Hebrews, at an early +date<a id="FNanchor_69" href="#Footnote_69" class="fnanchor">[67]</a> and has come to be a part of the marriage laws +of most of the civilized countries.<a id="FNanchor_70" href="#Footnote_70" class="fnanchor">[68]</a></p> + +<p>Under the old Angle-Saxon law, dower could be assigned +only at the church door.<a id="FNanchor_71" href="#Footnote_71" class="fnanchor">[69]</a> Speaking on this subject, +Littleton says:</p> + +<div class="blockquote"> + +<p>“When he cometh to the church door to be married +there, after affiance and troth plighted, he endoweth the +woman of his whole land, or of the half, of other lesser +part thereof, and there openly doth declare the quantity +and the certainty of the land she shall have for her +dower.”<a id="FNanchor_72" href="#Footnote_72" class="fnanchor">[70]</a></p> + +</div> + +<p>Accordingly, we find, when Edward I. married Marguerite +of France, in 1299, he endowed her at the door +of Canterbury Cathedral, in order that the gift could be<span class="pagenum"><a id="Page_33"></a>[33]</span> +witnessed by all the persons who had assembled to see +the marriage ceremony.<a id="FNanchor_73" href="#Footnote_73" class="fnanchor">[71]</a></p> + +<p>Selden says that the use of marriage rings, grew out +of the old custom of giving the bride a dowry, the ring +being given as a symbol of the husband’s good will, in +lieu of the dowry money, of previous days.<a id="FNanchor_74" href="#Footnote_74" class="fnanchor">[72]</a></p> + +<p>However this may be, the custom of giving wedding +rings to the bride dates from an early period. We find +that Isaac propitiated the favor of Rebekah by presenting +her with a massive ear-ring and two bracelets.<a id="FNanchor_75" href="#Footnote_75" class="fnanchor">[73]</a> +The betrothal ring was used in ancient Rome, and the +Christian church no doubt adopted the wedding ring, +from the pagan custom of the Italians, as a convenient +sign of marriage.<a id="FNanchor_76" href="#Footnote_76" class="fnanchor">[74]</a></p> + +<p>In the ninth century the ring was used by the Romans +for betrothal purposes and not as an insignia of<span class="pagenum"><a id="Page_34"></a>[34]</span> +marriage;<a id="FNanchor_77" href="#Footnote_77" class="fnanchor">[75]</a> it was used by the Anglo-Saxons, on the betrothal +of their infant children, the ring being placed +on the right hand, until the marriage, when it was transferred +to the left,<a id="FNanchor_78" href="#Footnote_78" class="fnanchor">[76]</a> and thus grew the custom, until +finally, it became a part of the English law, that a wedding +ring should be used at all church marriages.<a id="FNanchor_79" href="#Footnote_79" class="fnanchor">[77]</a> +This custom is still retained by the Catholics, among +whom the ring is consecrated by the priest, sprinkled +with holy water, in the form of a cross and then returned +to the bridegroom.<a id="FNanchor_80" href="#Footnote_80" class="fnanchor">[78]</a></p> + +<p>The superstitions of olden times, which attached to +the marriage ceremony, as celebrated in the early days +of “little knowledge,” as some writers refer to the antique +periods of the human race, are also responsible +for the present custom of throwing rice, old shoes, +stockings, bouquets, and such like practices, at marriages.</p> + +<p>The custom of throwing rice was no doubt borrowed +from the ancient Persians, as rice was no inconsiderable +portion of the marriage ceremony in Persia.<a id="FNanchor_81" href="#Footnote_81" class="fnanchor">[79]</a> Rice was<span class="pagenum"><a id="Page_35"></a>[35]</span> +considered an emblem of fruitfulness and the contracting +parties, after their betrothal, met at midnight, on a +bed, in the presence of two sponsors. The sponsor for +the man, touched the woman’s forehead and asked her +if she would have the man; the same ceremony was gone +through with by the sponsor for the woman and the +hands of the contracting parties were then joined and +rice was scattered over them and prayers for their +fruitfulness were offered.<a id="FNanchor_82" href="#Footnote_82" class="fnanchor">[80]</a></p> + +<p>Rice also constitutes an important part in the marriages +of the Hindus, the Brahmins, Javanese, the inhabitants +of Elba and is quite generally used, in other +European countries.<a id="FNanchor_83" href="#Footnote_83" class="fnanchor">[81]</a></p> + +<p>The custom of throwing a shoe after the bridal couple, +so generally followed, in England, Scotland and the +United States, as a token of good luck, is directly traceable +to the old Jewish law, making the shoe a sign of +renunciation of dominion or authority, as well as a symbol +of exchange.</p> + +<p>Thus, under the Mosaic law, the brother of a childless +man was bound to marry his widow and until he renounced<span class="pagenum"><a id="Page_36"></a>[36]</span> +his right, she could not marry another. If refused, +the woman was obliged to “loose his shoe from +off his foot” and “spit before his face,” as an assertion +of her complete independence.<a id="FNanchor_84" href="#Footnote_84" class="fnanchor">[82]</a> The custom was followed, +according to Bible evidence, in the espousal between +Ruth and Boaz, for “as it was the custom in +Israel concerning changing, that a man plucked off his +shoe and delivered it to his neighbor,” so the kinsman +of this famous woman plucked off his shoe and gave it +to Boaz, as a token of his renunciation of Ruth and of +Boaz’s right to marry her.<a id="FNanchor_85" href="#Footnote_85" class="fnanchor">[83]</a></p> + +<p>That this custom was later used by the early Christians, +would seem to be confirmed by the story connected +with the proposal of the Emperor Vladimir to the +daughter of Raguald, for when asked if she would not +marry the Emperor, she replied: “I will not take off +my shoe to the son of a slave.”<a id="FNanchor_86" href="#Footnote_86" class="fnanchor">[84]</a> And as a part of the +betrothal, in the early Anglo-Saxon days, we read that +when the marriage was completed, the father of the +bride took off her shoe and handed it to the bridegroom, +who touched her on the head with it, as a token of the +exchange and of his power over her.<a id="FNanchor_87" href="#Footnote_87" class="fnanchor">[85]</a></p> + +<p>Stocking throwing, at weddings, in England, has existed +from a very early day and is said to be purely a +British custom.<a id="FNanchor_88" href="#Footnote_88" class="fnanchor">[86]</a></p> + +<p><span class="pagenum"><a id="Page_37"></a>[37]</span></p> + +<p>A letter describing the marriage, at court, of Sir +Philip Herbert, in 1604, says that “at night there was +sewing into the sheet, casting off the bride’s left hose, +with many other pretty sorceries.”<a id="FNanchor_89" href="#Footnote_89" class="fnanchor">[87]</a></p> + +<p>In Fletcher’s Poems, written in 1656, is a verse descriptive +of Clarinda’s wedding, referring to this old +custom:</p> + +<div class="poetry-container"> +<div class="poetry"> + <div class="stanza"> + <div class="verse indent0">“This clutter o’er, Clarinda lay,</div> + <div class="verse indent0">Half-bedded, like the peeping day</div> + <div class="verse indent2">Behind Olympus’ cap;</div> + <div class="verse indent0">Whiles at her head each twitt’ring girle</div> + <div class="verse indent0">The fatal stocking quick did whirle</div> + <div class="verse indent2">To know the lucky hap.”</div> + </div> +</div> +</div> + +<p>It is reported that this custom, as well as that of putting +the bride to bed, was followed at the wedding of +Mary, Queen of Scots, to Lord Darnley; that the same +ceremony was gone through with, at the wedding of +Mary II. and the sedate Prince of Orange and that this +custom was followed at nearly all the marriages of the +crowned heads during the middle ages, in England, until +George III. set aside the joyful custom of “posset-drinking +and stocking throwing,” on his wedding night.<a id="FNanchor_90" href="#Footnote_90" class="fnanchor">[88]</a></p> + +<p>The common law liability of the community property +of the wife and her husband for the ante-nuptial debts +of his wife, gave rise to a peculiar custom, in England,<span class="pagenum"><a id="Page_38"></a>[38]</span> +known as “Smock-marriages,” or “Marriage in a +Shift.” This custom obtained from early Saxon days +into the eighteenth century and the debtor bride often +came to the wedding arrayed only in a plain white +“smock” or “shift,” as a public declaration or warning +to her creditors that she took no property to her +husband, as a basis for charging him with responsibility +for her debts.<a id="FNanchor_91" href="#Footnote_91" class="fnanchor">[89]</a></p> + +<p>This eccentric custom, known as “marriage in a +smock,” in England, under which a widow was married +with nothing on but a “shift,” or “smock,” upon the +theory that her second husband would thereby escape +liability for the debts contracted by her former husband, +was also followed in the Colonies.</p> + +<p>This notion that a bride who lacked modesty, as well +as money could throw off her debts with her dress, by +going to church in her smock or under garment and +thus let her creditors “shift” for themselves, finds +many examples in the English cases during the seventeenth +and eighteenth centuries.</p> + +<p>On October 17, 1714, Anne Sellwood, of Chilters, All +Saints, Wiltshire and John Bridmore, were united in +the holy bonds of matrimony and against the record in +the parish register occurs the memorandum: “The +aforesaid Anne Sellwood was married in her shift, +without any clothes or head-gear on.”<a id="FNanchor_92" href="#Footnote_92" class="fnanchor">[90]</a></p> + +<p>In 1766 a Whitehaven bride also sought to attain the +same end, by going to church, as became any decent<span class="pagenum"><a id="Page_39"></a>[39]</span> +woman, undressing herself to her sole under-garment +for the ceremony and donning her clothes again as +soon as the knot was tied.<a id="FNanchor_93" href="#Footnote_93" class="fnanchor">[91]</a> And it is recorded that +somewhere between the years 1838 and 1844, a Lincolnshire +curate officiated at a wedding where the bride +stood before him, enveloped only in a sheet.<a id="FNanchor_94" href="#Footnote_94" class="fnanchor">[92]</a></p> + +<p>While such attempts evidence a perhaps dishonest +effort to evade the law of debtor and creditor, these +“smock-marriages” nevertheless evince a most laudable +inclination on the part of such bold brides to save +the purse of their intended husbands, so while modern +husbands would not appreciate the entire return to this +now obsolete custom, they would not object to the effort +of brides, while decently clad, in emulation of the +spirit evinced by these ancient dames of the “shift marriage” +period, of using their best efforts to spare the +pocket-books of the men of their choice.</p> + +<p>Alice Morse Earle, in her interesting volume, “Customs +in old New England,” refers to a “smock-marriage” +at Westerly, Rhode Island.<a id="FNanchor_95" href="#Footnote_95" class="fnanchor">[93]</a></p> + +<p>The traveler Kalm also describes such a marriage in +Pennsylvania, in 1748, where the bridegroom, with the +proper spirit of chivalry, in order to save the appearance +of his bride and also his credit, met the bride in +her scant drapery, half way between her house and his +own, well provided with warm garments which he +dressed her in, after formally announcing, in the presence +of the assembled guests, that the wedding clothes +which he placed upon her belonged to him and were only +loaned to the bride, especially for the occasion.</p> + +<p><span class="pagenum"><a id="Page_40"></a>[40]</span></p> + +<p>John Gatchell married Sarah Cloutman, while she +was clad only in her “shift,” or “smock,” in Lincoln +County, Maine, in 1767,<a id="FNanchor_96" href="#Footnote_96" class="fnanchor">[94]</a> and in accordance with the +popular opinion that the creditors of the bride’s first +husband could not follow her farther than the king’s +highway, if she was married only in her “shift,” many +“smock-marriages” occurred at York, Maine, as recorded +in the early history of Wells and Kennebunkport. +The wedding of the Widow Mary Bradley occurred +while she was clad only in her “shift,” or under-garment, +during the cold weather in the month of +February, 1774; she went to meet the bridegroom, thus +thinly clad and the minister found her with chattering +teeth and shivering from the cold. Her groom had not +been as thoughtful as the Pennsylvania bridegroom, in +loaning her clothing for the occasion, so the gallant +gentleman of the cloth kindly threw his cloak around +the freezing bride, to protect her from the wintry +blasts.<a id="FNanchor_97" href="#Footnote_97" class="fnanchor">[95]</a></p> + +<p>In Hall’s “History of Eastern Vermont,” there is +a graphic account of the marriage of the Widow Lovejoy +to Asa Averill. The widow was not even clad in +her “shift,” or under-garment, but appeared at the +ceremony, in a nude condition, hidden behind a curtain, +in a recess of the chimney.</p> + +<p>Mr. William C. Prime, in his interesting book, +“Along New England Roads,” gives an account of two +such marriages that came under his observation. He describes +how the widow Hannah Ward, of Newfane, Vermont, +was married to Major Moses Joy, in 1789, while<span class="pagenum"><a id="Page_41"></a>[41]</span> +the bride, perfectly nude, stood in a closet. She held +her hand out of a diamond shaped hole in the closet +door to Joy, and the ceremony was thus performed, in +the absence even of “smock or shift.”<a id="FNanchor_98" href="#Footnote_98" class="fnanchor">[96]</a> Immediately +after the ceremony, however, she appeared resplendent +in her wedding garments, which the gallant Major had +provided for her, in the closet.</p> + +<p>In the other marriage, according to this old custom, +as described by Mr. Prime, the nude bride left her room +by a window, at night and standing on the top rung of a +high ladder, she donned her wedding garments and thus +abandoned the old obligations of her widowhood.<a id="FNanchor_99" href="#Footnote_99" class="fnanchor">[97]</a></p> + +<p>One of the most curious variations of this custom, +however, is the account given, by Gustavus Vassa, of a +“smock-marriage” which occurred on the gallows, in +New York, in 1784. A felon who had been sentenced to +death was about to be hanged, when he was liberated to +wed a woman clad only in her “shift.”<a id="FNanchor_100" href="#Footnote_100" class="fnanchor">[98]</a></p> + +<p>This strange belief in gallows matches, that a condemned +felon could be thus rescued, by marriage to +any woman who would take him from the gallows, is +placed by Barrington in the list of legal vulgar errors. +But, as suggested by a writer in Chambers Journal, +under the subject “Matrimonial Curiosities,” it seems +doubtful if such a queer idea could have taken possession +of the popular mind, unless there was some foundation +for it, in the law.<a id="FNanchor_101" href="#Footnote_101" class="fnanchor">[99]</a> It is perhaps but one of many<span class="pagenum"><a id="Page_42"></a>[42]</span> +such customs, arising from some isolated case, wherein +the Court recognized it, which gave it currency and +caused it to be followed in other instances.</p> + +<p>We are told that in 1725 a woman petitioned King +George I., for the pardon of a convicted felon, in order +that she might wed him, under Tyburn Tree.<a id="FNanchor_102" href="#Footnote_102" class="fnanchor">[100]</a></p> + +<p>Manningham states that this was the custom, not the +law, in olden times, in France, and Italy, and that if any +notorious strumpet would beg a convicted felon, about +to be hanged for her husband, her plea would be +granted, in order that their joint lives might be bettered +by so holy an action.<a id="FNanchor_103" href="#Footnote_103" class="fnanchor">[101]</a></p> + +<p>Sterill reports a case that he had seen wherein a +woman, clad only in her smock, or under-garment, +begged a condemned person for her husband, with a +white wand in her hand.<a id="FNanchor_104" href="#Footnote_104" class="fnanchor">[102]</a></p> + +<p>Whatever recognition the law gave this custom, that +it actually existed in England, and France is evidenced +by the many references to the practice, in story and +rhyme, published during the seventeenth and eighteenth +centuries.</p> + +<p>Montaigne tells a story of a Picardian, who, seeing a +lame dame advancing toward him, cried out: “She +limps, she limps, despatch me quickly.”<a id="FNanchor_105" href="#Footnote_105" class="fnanchor">[103]</a> The ballads +of Roxburghe also tell, in rhyme, how a merchant of<span class="pagenum"><a id="Page_43"></a>[43]</span> +Chichester, who had killed a German, after his sentence +and last speech upon the gallows, was wooed by no less +than ten goodly maidens, who thus addressed him:</p> + +<div class="poetry-container"> +<div class="poetry"> + <div class="stanza"> + <div class="verse indent0">“This is our law,” quoth they;</div> + <div class="verse indent0">“We may your death remove,</div> + <div class="verse indent0">If you, in lieu of our good-will,</div> + <div class="verse indent0">Will grant to us your love.”<a id="FNanchor_106" href="#Footnote_106" class="fnanchor">[104]</a></div> + </div> +</div> +</div> + +<p>But having left the fixed doctrines of the law governing +the relation between the opposite sexes, known as +marriage, to enter into a study and analysis of the vulgar +errors in connection with this subject-matter, it is +high time to bring the chapter to a close.</p> + +<p>Of course it was only attempted in this chapter to +take a most cursory view of the great subject selected +and to present but a few of the many laws and customs +that have sprung up among the various peoples of the +earth, governing the relation whereby the opposite +sexes, in accordance with the law of natural selection, +appropriate themselves to one another.</p> + +<p>In the ultimate days, when human multiplication has +done its work—when man has become so populous that +every square foot of ground upon the known earth shall +be covered by a man—the law of evolution will no doubt +have eradicated many of the present marriage laws and +customs, based upon a false public opinion, and the +generation of the species will no doubt be conducted +along more advanced and scientific lines.</p> + +<p>For the next few centuries, however, judging the +future by the past, the marriage relation will continue +in the same crude and unscientific condition that has +controled it for the past five thousand years, so we need<span class="pagenum"><a id="Page_44"></a>[44]</span> +not now concern ourselves about any “devastating torrent” +of children, but leave this vexed problem for +succeeding centuries.</p> + +<p>In the meantime, like visionary things, mere motes, +the atoms known as human beings, will continue to be +brought into the world, as a result of the unnatural +laws and customs governing this natural relation,</p> + +<div class="poetry-container"> +<div class="poetry"> + <div class="stanza"> + <div class="verse indent0">“Still wondering how the marvel came, because two coupling mammals chose,</div> + <div class="verse indent0">To slake the thirst of fleshy love.”</div> + </div> +</div> +</div> + +<p>Tossed into the “giant grasp of Life, like gale-borne +dust, or wind-wrung spray,” the son of man will continue +to be “the toy, the sport, the waif and stray of +passions, error, wrath and fear.”</p> + +<p>Empires have perished and nations have risen during +the period covered by the foregoing pages. Countless +millions of human beings have lived their little +lives, with their tincture of lust; tasted, for a brief +space, the “joy in an armful of beautiful dust,” as a +result of the relation established by the laws and customs +treated of in these pages, and then “step by step, +perforce, returned” to “couthless youth, wan, white +and cold, Lisping again the broken words, till all the +tale be fully told.” And thus, for successive ages to +come, will the “moving row of magic shadow shapes,” +continue to come and go “Round with the sun-illumined-lantern +held, in Midnight, by the Master of the +Show.”</p> + +<div class="footnotes"> + +<h3>FOOTNOTES:</h3> + +<div class="footnote"> + +<p><a id="Footnote_3" href="#FNanchor_3" class="label">[1]</a> Institutiones Justinianus, written 527-529, A. D.</p> + +</div> + +<div class="footnote"> + +<p><a id="Footnote_4" href="#FNanchor_4" class="label">[2]</a> Ringrose “Marriage Laws of the World,” p. 10.</p> + +</div> + +<div class="footnote"> + +<p><a id="Footnote_5" href="#FNanchor_5" class="label">[3]</a> Tylor, “Early History of Mankind;” McLennan’s “Primitive +Marriage.”</p> + +</div> + +<div class="footnote"> + +<p><a id="Footnote_6" href="#FNanchor_6" class="label">[4]</a> McLennan’s “Primitive Marriage;” Ringrose, “Marriage Laws +of the World,” p. 7.</p> + +</div> + +<div class="footnote"> + +<p><a id="Footnote_7" href="#FNanchor_7" class="label">[5]</a> Tacitus, Germania, c. 18; II. Pollock and Maitland’s History +English Law, 364; Johns’ “Babylonian and Assyrian Laws,” etc.</p> + +</div> + +<div class="footnote"> + +<p><a id="Footnote_8" href="#FNanchor_8" class="label">[6]</a> We are told that this rude custom obtains today in “Far Cathay,” +Blackwood’s Magazine, July-Dec., 1887, vol. 42, p. 671.</p> + +<p>E. J. Woods in his book, “The Wedding Day in All Ages and +Countries,” claims that the old Hebrew expression of “taking a +wife,” arose from the custom of capture, not common to the Israelites, +but common to other primitive peoples. (Vol. I., p. 9.) He +quotes Plutarch, as authority for the custom of the Spartans to +carry off their brides by capture. (Vol. I., pp. 40, 41.) Refers to +the Rape of the Sabines (vol. I., p. 52), the “Institutes” of Menu, +as providing one of the forms of marriage by capture, known to +the four classes of India (vol. I., p. 124). He claims that “the +capture of women prevailed among the aborigines of the Dekkan +and in Afghanistan.” (Vol. I., p. 137) He maintains that “In New +Zealand and the Fejee and other islands of the Pacific, the custom +of capture of women for wives has prevailed from the earliest times +of the known history of those places.” (Vol. I., p. 191.) “The form +of capture is observed in the marriages of the Kalmucks, the Nogay +Tartars, the Mongols, of the Ortous, in Tartary, the Circassians +and the people generally of the Caucasus.” (Vol. I., p. 210.) He +claims that marriage by capture obtained in Poland, in the sixteenth +and seventeenth centuries (vol. I., p. 220), that the seizure +of wives by force obtained in Ireland (vol. II., p. 50), so if this +record is true, since this custom is found to obtain in these countries +so late as recent historical dates, it is not unbelievable that capture +was the order of the early barbarous days in our own and other +countries.</p> + +</div> + +<div class="footnote"> + +<p><a id="Footnote_9" href="#FNanchor_9" class="label">[7]</a> Fison and Howitt, <i>op. cit.</i> 259; Curr, <i>op. cit.</i> I., 108; Prof. Tylor; +McLennan.</p> + +</div> + +<div class="footnote"> + +<p><a id="Footnote_10" href="#FNanchor_10" class="label">[8]</a> Crawley’s “Mystic Rose,” pp. 6, 147.</p> + +</div> + +<div class="footnote"> + +<p><a id="Footnote_11" href="#FNanchor_11" class="label">[9]</a> Genesis, I., 28.</p> + +</div> + +<div class="footnote"> + +<p><a id="Footnote_12" href="#FNanchor_12" class="label">[10]</a> Genesis, II., 22.</p> + +</div> + +<div class="footnote"> + +<p><a id="Footnote_13" href="#FNanchor_13" class="label">[11]</a> XXXIV. Genesis, 8, 9.</p> + +</div> + +<div class="footnote"> + +<p><a id="Footnote_14" href="#FNanchor_14" class="label">[12]</a> Ringrose, “Marriage and Divorce Laws,” p. 10.</p> + +</div> + +<div class="footnote"> + +<p><a id="Footnote_15" href="#FNanchor_15" class="label">[13]</a> First Book of Kings.</p> + +</div> + +<div class="footnote"> + +<p><a id="Footnote_16" href="#FNanchor_16" class="label">[14]</a> Bryce, “Marriage and Divorce,” III. Essays in Anglo-American +Legal History, 784, 785; Euripides, Androm., vv. 173, 180; Tacitus, +Germania, c. xvi. I.</p> + +</div> + +<div class="footnote"> + +<p><a id="Footnote_17" href="#FNanchor_17" class="label">[15]</a> Ringrose “Marriage and Divorce Laws,” p. 11.</p> + +<p>Monogamy was practiced by the Greeks and Romans as far back +as our records reach. Wood’s “Wedding Day in All Ages and +Countries,” vol. I., p. 33.</p> + +<p>Morganatic, or “left-handed” marriages, are peculiar to Germany. +They occur between men of superior and women of inferior rank +and are prohibited by the Royal Marriage Law of England.</p> + +<p>Ringrose, “Marriage and Divorce Laws of the World;” Wood’s +“Wedding Day in All Ages,” vol. II., p. 8.</p> + +</div> + +<div class="footnote"> + +<p><a id="Footnote_18" href="#FNanchor_18" class="label">[16]</a> Bryce, “Marriage and Divorce,” III. Essays in Anglo-American +Legal History, 797; Modestinus in Dig. xxiii, 1, 2.</p> + +</div> + +<div class="footnote"> + +<p><a id="Footnote_19" href="#FNanchor_19" class="label">[17]</a> Ringrose, “Marriage and Divorce Laws,” p. 8. The Twelve +Tables fixed the period of three nights, to fix a previous custom, +no doubt more uncertain. Bryce, “Marriage and Divorce,” III. +Essays in Anglo-American Legal History, 788.</p> + +</div> + +<div class="footnote"> + +<p><a id="Footnote_20" href="#FNanchor_20" class="label">[18]</a> <i>Ante idem.</i></p> + +</div> + +<div class="footnote"> + +<p><a id="Footnote_21" href="#FNanchor_21" class="label">[19]</a> III. Essays in Anglo-American Legal History, p. 788.</p> + +</div> + +<div class="footnote"> + +<p><a id="Footnote_22" href="#FNanchor_22" class="label">[20]</a> Tacitus, Ann. xii, 6.</p> + +</div> + +<div class="footnote"> + +<p><a id="Footnote_23" href="#FNanchor_23" class="label">[21]</a> III. Essays in Anglo-American Legal History, 805.</p> + +<p>Before the end of the Republic, the <i>confarreatio</i> had practically +become obsolete and was regarded as an old world curiosity, although +formerly obtaining generally, in all patrician families. (III. +Essays in Anglo-American Legal History, p. 789.) The religious +ceremony, used at the marriage <i>confarreatio</i>, is described in Wood’s +“Wedding Day in All Ages and Countries,” where it is shown that +the custom of the “bride-cake” is directly traceable to the cake of +wheat or barley, used at this old religious ceremony. (“Wedding +Day in All Ages and Countries,” vol. 1, pp. 51, 52, 60, 61, vol. II., p. +224.)</p> + +</div> + +<div class="footnote"> + +<p><a id="Footnote_24" href="#FNanchor_24" class="label">[22]</a> Tacitus, Ann. xii, 5, 7.</p> + +</div> + +<div class="footnote"> + +<p><a id="Footnote_25" href="#FNanchor_25" class="label">[23]</a> III. Essays in Anglo-American Legal History, 807.</p> + +</div> + +<div class="footnote"> + +<p><a id="Footnote_26" href="#FNanchor_26" class="label">[24]</a> Code Justinian, v. 27, 5, 6; <i>Nov.</i> xii, 4; <i>Nov.</i> lxxxix, 8.</p> + +</div> + +<div class="footnote"> + +<p><a id="Footnote_27" href="#FNanchor_27" class="label">[25]</a> <i>Novella</i>, lxxxix.</p> + +</div> + +<div class="footnote"> + +<p><a id="Footnote_28" href="#FNanchor_28" class="label">[26]</a> <i>Novella</i>, xii, 4; lxxxix, 8.</p> + +</div> + +<div class="footnote"> + +<p><a id="Footnote_29" href="#FNanchor_29" class="label">[27]</a> II. Pollock and Maitland’s History English Law, p. 397; III. +Essays in Anglo-American Legal History, p. 808x.</p> + +</div> + +<div class="footnote"> + +<p><a id="Footnote_30" href="#FNanchor_30" class="label">[28]</a> Selden, Diss. ad. Fletam, p. 538.</p> + +</div> + +<div class="footnote"> + +<p><a id="Footnote_31" href="#FNanchor_31" class="label">[29]</a> Beaumanoir, c. 18, Sec. 24; II. Pollock and Maitland’s History +English Law, p. 398.</p> + +<p>The law did not give the marriage any retroactive effect, by +reason of this custom of throwing a mantle over the children born +prior to wedlock, but the custom was recognized by the law, to the +effect of legitimating the children, in the sense that the act of +adopting the custom was equivalent to a legal adoption of the +children, and in spreading the cloak over the children, the law was +willing to also spread its protecting “mantle” over them and thus +they became “mantle children,” by force of both the law and this +old custom of adoption. Although followed in Germany, France +and Normandy, this custom was refused judicial recognition in the +reign of Henry II. and Henry III. See Pollock and Maitland’s History +English Law, p. 398. But for illustrations of the application of the +custom in the countries above named, see Schroder’s “Mantel-Kinder” +of Germany, D. R. G. 712.</p> + +<p>Discussing the subject of “mantle-children,” in his work “Wedding +Day in All Ages,” Wood says: “According to the Scotch law, +the marriage of the father and mother legitimatizes all children +previously born, however old they may be. An old saying is that +‘all children under the mother’s girdle or apron-string’ at the time +of the marriage, are legitimate. In very early days children born +before wedlock used to perform a part in the marriage ceremony, +by being placed under the veil or mantle of the bride or the pallium +of the altar, in which position, they received the nuptial benediction. +And instances have occurred in more modern times, where premature +offspring have been put under their mother’s apron, and had the +string tied over them during her marriage.” (Vol. II., pp. 74, 75.)</p> + +</div> + +<div class="footnote"> + +<p><a id="Footnote_32" href="#FNanchor_32" class="label">[30]</a> Ringrose, “Marriage and Divorce Laws,” p. 8.</p> + +</div> + +<div class="footnote"> + +<p><a id="Footnote_33" href="#FNanchor_33" class="label">[31]</a> Cnut, 74; II. Pollock and Maitland’s History English Law, 365.</p> + +</div> + +<div class="footnote"> + +<p><a id="Footnote_34" href="#FNanchor_34" class="label">[32]</a> <i>Ante idem.</i></p> + +</div> + +<div class="footnote"> + +<p><a id="Footnote_35" href="#FNanchor_35" class="label">[33]</a> Ringrose, “Marriage and Divorce Laws,” p. 9. We find from the +second chapter of the Gospel of St. John that Jesus, himself, attended +a marriage in Cana of Galilee, but performed no religious +ceremony.</p> + +</div> + +<div class="footnote"> + +<p><a id="Footnote_36" href="#FNanchor_36" class="label">[34]</a> II. Pollock and Maitland’s History English Law, 366.</p> + +</div> + +<div class="footnote"> + +<p><a id="Footnote_37" href="#FNanchor_37" class="label">[35]</a> <i>Ante idem.</i> vol. I., p. 158; Letters of John of Salisbury, i, 124.</p> + +</div> + +<div class="footnote"> + +<p><a id="Footnote_38" href="#FNanchor_38" class="label">[36]</a> <i>Ante idem.</i></p> + +<p>Under the Twelve Tables, enacted B. C. 449, a marriage, in Rome, +could be contracted without any formality, by the consent of the +parties alone. Bryce, “Marriage and Divorce,” III. Essays in Anglo-American +Legal History, p. 786.</p> + +</div> + +<div class="footnote"> + +<p><a id="Footnote_39" href="#FNanchor_39" class="label">[37]</a> Glanville, vii, 13, 14; Select Civil Pleas, pl. 15, 92, 109.</p> + +</div> + +<div class="footnote"> + +<p><a id="Footnote_40" href="#FNanchor_40" class="label">[38]</a> II. Pollock and Maitland’s History English Law, p. 371.</p> + +</div> + +<div class="footnote"> + +<p><a id="Footnote_41" href="#FNanchor_41" class="label">[39]</a> Compiliato Prima, lib. 4, tit. c. 6.</p> + +</div> + +<div class="footnote"> + +<p><a id="Footnote_42" href="#FNanchor_42" class="label">[40]</a> II. Pollock and Maitland’s History English Law, 372.</p> + +</div> + +<div class="footnote"> + +<p><a id="Footnote_43" href="#FNanchor_43" class="label">[41]</a> Calendarium Genealogicum, i, 57.</p> + +</div> + +<div class="footnote"> + +<p><a id="Footnote_44" href="#FNanchor_44" class="label">[42]</a> Atlantic Monthly, for 1888, vol. 61, pp. 521, 527.</p> + +</div> + +<div class="footnote"> + +<p><a id="Footnote_45" href="#FNanchor_45" class="label">[43]</a> <i>Ante idem.</i></p> + +</div> + +<div class="footnote"> + +<p><a id="Footnote_46" href="#FNanchor_46" class="label">[44]</a> Atlantic Monthly, for 1888, vol. 61, p. 521.</p> + +</div> + +<div class="footnote"> + +<p><a id="Footnote_47" href="#FNanchor_47" class="label">[45]</a> 26 George II., c. 33.</p> + +</div> + +<div class="footnote"> + +<p><a id="Footnote_48" href="#FNanchor_48" class="label">[46]</a> Bryce, “Marriage and Divorce,” III. Essays in Anglo-American +Legal History, p. 815.</p> + +<p>The statute of the 26’ year of George II., enacted that wedding +banns should be regularly published three successive Sundays in the +church of the parish where the parties were for the time residing. +This statute was passed to prevent the evils of the “Fleet marriages,” +during the year 1616, when the Rector of St. James was suspended +and clerical men living within the Rules of the Fleet, solicited +passers-by for patronage and celebrated marriage ceremonies in +ale-houses and garrets, without the publication of banns, or the existence +of marriage licenses. Wood’s “Wedding Day in All Ages,” vol. +II., page 235.</p> + +</div> + +<div class="footnote"> + +<p><a id="Footnote_49" href="#FNanchor_49" class="label">[47]</a> 10 Clark and Finley, 534.</p> + +</div> + +<div class="footnote"> + +<p><a id="Footnote_50" href="#FNanchor_50" class="label">[48]</a> Pollock and Maitland, in their History of English Law, say that +this erroneous decision may have pleased the Lords, but the opposite +holding will be followed by historians of the middles ages. +(Vol. II., p. 372.) And James Bryce, in his “Marriage and Divorce,” +III. Essays in Anglo-American Legal History, says that this “seems +to have been an erroneous” decision. (Vol. III., p. 815.)</p> + +</div> + +<div class="footnote"> + +<p><a id="Footnote_51" href="#FNanchor_51" class="label">[49]</a> Bracton, f. 92, 304, 305; Note Book, pl. 891, 1669.</p> + +</div> + +<div class="footnote"> + +<p><a id="Footnote_52" href="#FNanchor_52" class="label">[50]</a> Bracton, f. 63; Bliss, Calendar of Papal Registers, i, 254; Year +Book, 11-12 Edward III., p. 481.</p> + +</div> + +<div class="footnote"> + +<p><a id="Footnote_53" href="#FNanchor_53" class="label">[51]</a> Statute West, II., c. 34; Second Inst. 433.</p> + +</div> + +<div class="footnote"> + +<p><a id="Footnote_54" href="#FNanchor_54" class="label">[52]</a> II. Pollock and Maitland’s History English Law, p. 395.</p> + +</div> + +<div class="footnote"> + +<p><a id="Footnote_55" href="#FNanchor_55" class="label">[53]</a> Rot. Parl. i, 140, A. D. 1302.</p> + +</div> + +<div class="footnote"> + +<p><a id="Footnote_56" href="#FNanchor_56" class="label">[54]</a> Ringrose, “Marriage and Divorce Laws,” p. 9.</p> + +<p>If the investigation of Edward J. Wood, in his book, “Wedding +Day in All Ages and Countries,” is accurate, the Eimauk, of Caubul, +“lend their wives to their guests”; “the Candyans, of the lower and +middle classes universally practice polygamy and also lend their +wives to their guests”; “the Keiaz, of the Paropamisan mountains +of India, lend their wives, as do also the people of Kamul”; the +“Mpongmes, an African tribe, lend their wives,” and “the Koryaks, +who are polyandrous, and the Chukchi, in the north-east of Siberia, +lend out their wives, as do also the Aimaks.”</p> + +<p>II. “The Wedding Day in All Ages and Countries,” pp. 97, 146, 151, +167, 237.</p> + +</div> + +<div class="footnote"> + +<p><a id="Footnote_57" href="#FNanchor_57" class="label">[55]</a> Wood’s “Wedding Day in All Ages and Countries,” vol. II., p. 116.</p> + +</div> + +<div class="footnote"> + +<p><a id="Footnote_58" href="#FNanchor_58" class="label">[56]</a> <i>Ante idem.</i>, p. 116.</p> + +</div> + +<div class="footnote"> + +<p><a id="Footnote_59" href="#FNanchor_59" class="label">[57]</a> Wood’s “Wedding Day in All Ages and Countries,” vol. I., p. 179.</p> + +</div> + +<div class="footnote"> + +<p><a id="Footnote_60" href="#FNanchor_60" class="label">[58]</a> Wood’s “Wedding Day in All Ages and Countries,” vol. I., p. 221.</p> + +</div> + +<div class="footnote"> + +<p><a id="Footnote_61" href="#FNanchor_61" class="label">[59]</a> II. Pollock and Maitland’s History English Law, p. 364; Tacitus +Germania c. 18. The old Babylonians and Assyrians held a regular +market day at a public place, for the sale of their daughters. +(Wood’s “Wedding Day in All Ages and Countries,” vol. I., p. 70.)</p> + +<p>The custom of purchasing wives was known to the ancient Greeks +and was strongly opposed by Aristotle. The payment of money was +frequently the only form of marriage, in ancient Greece. (Wood’s +“Wedding Day in All Ages and Countries,” vol. I., pp. 33, 47, 51.)</p> + +<p>In Syria every man paid a sum for his wife, proportionate to +the rank of her father. (<i>Ante. idem.</i>, p. 72.)</p> + +<p>The Arabians bought their wives as they did their slaves. (<i>Ante +idem.</i>, p. 82.)</p> + +<p>Burckhardt says that among the Bedouins, of Mount Sinai, marriage +is a mere matter of purchase and sale. (<i>Ante idem.</i>, p. 85.)</p> + +<p>And the same custom obtained among the Mohammedans, Javanese, +Ethiopians, Circassians, Ostiacs, a Tarter tribe, Laplanders, the +ancient Germans, Romans and French, as well as our early Saxon +ancestors. (Wood’s “Wedding Day in All Ages and Countries,” vol. +I., pp. 90, 155, 174, 210, 214, and vol. II., pp. 3, 173, 247.)</p> + +<p>The custom of purchasing wives is perhaps derived from the old +Salic law. It was known to the ancient Jews, as well as the other +nations above mentioned and the custom of marriage portions and +doweries is no doubt the outgrowth of this old practice. (Wood’s +“Wedding Day in All Ages and Countries,” vol. II., p. 173.)</p> + +</div> + +<div class="footnote"> + +<p><a id="Footnote_62" href="#FNanchor_62" class="label">[60]</a> Bouvier; Cowel; I. Reeves History English Law, pp. 369, 371. +In legal contemplation, a female was in the custody of the Lord +paramount, until she reached her majority, and then he was bound +to find her a proper marriage. His custody continued until her +marriage, even after she became of age and she could only marry +with his consent. She was bound to obtain the consent of the Lord, +or lose her dower, but it was sufficient, if she had the consent of +the chief lord, to marry. The custom was based upon the fealty +which the husband owed the lord and since the woman lost her +inheritance, if she gave cause of forfeiture, the lord had it in his +power to exact anything of her, and hence the custom referred to +in the text, an exaction allowed by way of a punishment for the +offense of belonging to the frail sex, in an early day. Reeve’s History +English Law, vol. I., pp. 370, 371.</p> + +<p>Shakespeare makes Cade refer to this old barbarous custom, in +2’ Henry VI., when he says: “... There shall not a maid be +married, but she shall pay to me her maidenhead, ere they have it.” +(Act IV., Scene VII.; White’s “Law in Shakespeare,” Sec. 299, p. +326).</p> + +</div> + +<div class="footnote"> + +<p><a id="Footnote_63" href="#FNanchor_63" class="label">[61]</a> Wood’s “Wedding Day in All Ages and Countries,” vol. II., p. 16.</p> + +</div> + +<div class="footnote"> + +<p><a id="Footnote_64" href="#FNanchor_64" class="label">[62]</a> Genesis, XXXIV., 12.</p> + +</div> + +<div class="footnote"> + +<p><a id="Footnote_65" href="#FNanchor_65" class="label">[63]</a> Smith’s Dict. Greek and Roman Antiquities.</p> + +</div> + +<div class="footnote"> + +<p><a id="Footnote_66" href="#FNanchor_66" class="label">[64]</a> In the first known code of laws ever written, so far as our +history goes, in the old code of Hammurabi, King of Babylon, who +reigned from 2285 to 2242, B. C., we find that doweries and marriage +portions were spoken of, just as in modern statutes, and it was provided +that if a childless woman should be returned to her father, +he should return the dowry, and if he did not the husband could +deduct all the dowry from the marriage portion and then return +the marriage portion, the house of her father.</p> + +<p>Code Hammurabi, Secs. 163, 164; Johns’ “Oldest Code of Laws,” +pp. 32, 33; Johns’ “Babylonian and Assyrian Laws,” etc.</p> + +</div> + +<div class="footnote"> + +<p><a id="Footnote_67" href="#FNanchor_67" class="label">[65]</a> Wood’s “Wedding Day in All Ages and Countries,” vol. II., p. 17.</p> + +</div> + +<div class="footnote"> + +<p><a id="Footnote_68" href="#FNanchor_68" class="label">[66]</a> <i>Ante idem.</i>, p. 18.</p> + +</div> + +<div class="footnote"> + +<p><a id="Footnote_69" href="#FNanchor_69" class="label">[67]</a> Genesis, XXXIV., 12.</p> + +</div> + +<div class="footnote"> + +<p><a id="Footnote_70" href="#FNanchor_70" class="label">[68]</a> Ringrose “Marriage and Divorce Laws of the World.”</p> + +</div> + +<div class="footnote"> + +<p><a id="Footnote_71" href="#FNanchor_71" class="label">[69]</a> Selden.</p> + +</div> + +<div class="footnote"> + +<p><a id="Footnote_72" href="#FNanchor_72" class="label">[70]</a> Coke, Littleton, 31.</p> + +</div> + +<div class="footnote"> + +<p><a id="Footnote_73" href="#FNanchor_73" class="label">[71]</a> Wood’s “Wedding Day in All Ages,” vol. II., p. 16.</p> + +<p>Shakespeare makes frequent reference to the marriage custom of +giving a dowry to the bride, in his various plays. Thus, in “Love’s +Labour’s Lost,” (Act II., Scene I), Boyet, in speaking to the Princess, +refers to Aquitaine as “a dowry for a queen;” King John tells Phillip +of France, that if his son shall love his daughter, “Her dowry shall +weigh equal with a queen.” (King John, Act II., Scene I.) Petruchio +tells Katherine, in “Taming of the Shrew”: “<i>Pet.</i> Your father +hath consented that you shall be my wife; your dowry ’greed on; +and will you, nil you, I will marry you.” (Act II., Scene I.) Gloster, in +1’ Henry VI., speaking of the proffer of his daughter to the King, +by the Earl of Armagnac, refers to the “large and sumptuous dowry.” +(Act V., Scene I.) And the poor Lear, is made to ask the duke +of Burgundy, in discarding his daughter, Cordelia: “What, in the +least, will you require in present dower with her?” (Act I., Scene +I.)</p> + +<p>White’s “Law in Shakespeare,” Sec. 66, pp. 95, 97.</p> + +</div> + +<div class="footnote"> + +<p><a id="Footnote_74" href="#FNanchor_74" class="label">[72]</a> Wood’s “Wedding Day in All Ages,” vol. I., p. 25.</p> + +</div> + +<div class="footnote"> + +<p><a id="Footnote_75" href="#FNanchor_75" class="label">[73]</a> Genesis, XXIV., 22, 53.</p> + +</div> + +<div class="footnote"> + +<p><a id="Footnote_76" href="#FNanchor_76" class="label">[74]</a> Wood’s “Wedding Day in All Ages,” vol. II., p. 131.</p> + +</div> + +<div class="footnote"> + +<p><a id="Footnote_77" href="#FNanchor_77" class="label">[75]</a> <i>Ante idem.</i> 130.</p> + +</div> + +<div class="footnote"> + +<p><a id="Footnote_78" href="#FNanchor_78" class="label">[76]</a> <i>Ante idem.</i> 133.</p> + +</div> + +<div class="footnote"> + +<p><a id="Footnote_79" href="#FNanchor_79" class="label">[77]</a> During the reign of George I. and George II., the wedding ring +was placed on the usual finger at marriage and then transferred to +the thumb. Wood’s “Wedding Day in All Ages,” vol. II., p. 134.</p> + +</div> + +<div class="footnote"> + +<p><a id="Footnote_80" href="#FNanchor_80" class="label">[78]</a> <i>Ante idem.</i> p. 135.</p> + +</div> + +<div class="footnote"> + +<p><a id="Footnote_81" href="#FNanchor_81" class="label">[79]</a> Wood’s “Wedding Day in All Ages,” vol. I., p. 94.</p> + +<p>The Quakers and Mormons reject the wedding ring, because of +its heathenish origin. Wood’s “Wedding Day in All Ages,” vol. II., +p. 135.</p> + +<p>The wedding rings of St. Louis, of France; of Margaret, daughter +of the Earl of Warwick; of the wife of Duke John, of Sweden; of +Martin Luther and Catherine Von Bora, his wife; the ring given by +Henry VIII. to Anne of Cleves; that given by Phillip, to Queen +Mary, and by Lord Darnley, to Mary, Queen of Scots, are described +in Wood’s “Wedding Day in All Ages,” vol. II., pp. 145, 149.</p> + +<p>Chaucer’s reference to the wedding ring, in his “Troilus and +Cressida”; Shakespeare’s mention of the gemmal ring, in “Midsummer’s +Night’s Dream”; and his use of the ring in “Two Gentlemen +of Verona,” “Twelfth Night” and “Merchant of Venice,” with +many traditions of the wedding ring, will be found interestingly presented +in Wood’s “Wedding Day in All Ages,” vol. II., pp. 129, 149.</p> + +<p>The custom of placing the ring upon the fourth finger of the left +hand, according to the opinion of a writer in the British Apollo, in +1708, dates from the discovery of the convenience of the left hand +for such ornament because less employed than the right and the +fourth finger, less than others, was needed in ordinary use. See +Knowlton’s “Origin of Wedding Superstitions;” Finck’s “Primitive +Love and Love Stories.”</p> + +</div> + +<div class="footnote"> + +<p><a id="Footnote_82" href="#FNanchor_82" class="label">[80]</a> Wood’s “Wedding Day in All Ages,” vol. I., pp. 94, 95.</p> + +</div> + +<div class="footnote"> + +<p><a id="Footnote_83" href="#FNanchor_83" class="label">[81]</a> <i>Ante idem.</i>, vol. I., pp. 128, 133, 156; vol. II., pp. 44, 224.</p> + +</div> + +<div class="footnote"> + +<p><a id="Footnote_84" href="#FNanchor_84" class="label">[82]</a> Deuteronomy, XXV., 5, 10.</p> + +</div> + +<div class="footnote"> + +<p><a id="Footnote_85" href="#FNanchor_85" class="label">[83]</a> Ruth, IV., 7, 8.</p> + +</div> + +<div class="footnote"> + +<p><a id="Footnote_86" href="#FNanchor_86" class="label">[84]</a> Boston Trans. Aug. 13, 1910; Wood’s “Wedding Day in All Ages,” +vol. I., p. 16; Hutchinson’s “Marriage Customs in Many Lands.”</p> + +</div> + +<div class="footnote"> + +<p><a id="Footnote_87" href="#FNanchor_87" class="label">[85]</a> <i>Ante idem.</i></p> + +<p>Wood quotes Michelet, in his “Life of Luther,” to show that the +great Reformer used the shoe at a marriage ceremony. Wood’s +“Wedding Day in All Ages,” vol. I., p. 16.</p> + +</div> + +<div class="footnote"> + +<p><a id="Footnote_88" href="#FNanchor_88" class="label">[86]</a> Wood’s “Wedding Day in All Ages,” vol. II., p. 218.</p> + +</div> + +<div class="footnote"> + +<p><a id="Footnote_89" href="#FNanchor_89" class="label">[87]</a> <i>Ante idem.</i>, p. 216.</p> + +</div> + +<div class="footnote"> + +<p><a id="Footnote_90" href="#FNanchor_90" class="label">[88]</a> <i>Ante. idem.</i>, pp. 215, 221.</p> + +<p>Referring to the custom of stocking-throwing, Rowe, in his “Happy +Village,” in 1796 says:</p> + +<div class="poetry-container"> +<div class="poetry"> + <div class="stanza"> + <div class="verse indent0">“The wedding-cake now through the ring was led,</div> + <div class="verse indent0">The stocking thrown across the nuptial bed.”</div> + </div> +</div> +</div> + +<p>And in the “Collier’s Wedding,” we read:</p> + +<div class="poetry-container"> +<div class="poetry"> + <div class="stanza"> + <div class="verse indent0">“The stocking’s thrown, the company gone,</div> + <div class="verse indent0">And Tom and Jenny both alone.”</div> + </div> +</div> +</div> + +</div> + +<div class="footnote"> + +<p><a id="Footnote_91" href="#FNanchor_91" class="label">[89]</a> See Article on “Ancient Marriage Customs,” in Uncle Remus’ +Home Magazine, June, 1912.</p> + +</div> + +<div class="footnote"> + +<p><a id="Footnote_92" href="#FNanchor_92" class="label">[90]</a> “Matrimonial Curiosities,” Chambers Journal, vol. 48, pt. 2, +p. 813.</p> + +</div> + +<div class="footnote"> + +<p><a id="Footnote_93" href="#FNanchor_93" class="label">[91]</a> <i>Ante idem.</i></p> + +</div> + +<div class="footnote"> + +<p><a id="Footnote_94" href="#FNanchor_94" class="label">[92]</a> <i>Ante idem.</i></p> + +</div> + +<div class="footnote"> + +<p><a id="Footnote_95" href="#FNanchor_95" class="label">[93]</a> “Courtship and Marriage Customs,” p. 79.</p> + +</div> + +<div class="footnote"> + +<p><a id="Footnote_96" href="#FNanchor_96" class="label">[94]</a> Earle’s “Customs in Old New England,” p. 79.</p> + +</div> + +<div class="footnote"> + +<p><a id="Footnote_97" href="#FNanchor_97" class="label">[95]</a> History, Wells and Kennebunkport.</p> + +</div> + +<div class="footnote"> + +<p><a id="Footnote_98" href="#FNanchor_98" class="label">[96]</a> “Along New England Roads,” p. 25.</p> + +</div> + +<div class="footnote"> + +<p><a id="Footnote_99" href="#FNanchor_99" class="label">[97]</a> “Customs in Old New England,” p. 78.</p> + +</div> + +<div class="footnote"> + +<p><a id="Footnote_100" href="#FNanchor_100" class="label">[98]</a> Earle’s “Customs in Old New England,” p. 79.</p> + +</div> + +<div class="footnote"> + +<p><a id="Footnote_101" href="#FNanchor_101" class="label">[99]</a> Chambers Journal, vol. 48, pt. 2, July-Dec., 1871, p. 812.</p> + +<p>Discussing the subject of “gallows-matches,” Wood, in his “Wedding +Day in All Ages,” says: “Formerly was current a vulgar notion +that if a woman married a condemned man under the gallows, she +would thereby save him from execution. Certainly this exemption +had a quasi-legal existence in France in the fifteenth century, as +there are instances of it in the annals of that country.” (Vol. 2, +p. 25.)</p> + +</div> + +<div class="footnote"> + +<p><a id="Footnote_102" href="#FNanchor_102" class="label">[100]</a> Chambers Journal, vol. 48, pt. 2, 812.</p> + +</div> + +<div class="footnote"> + +<p><a id="Footnote_103" href="#FNanchor_103" class="label">[101]</a> <i>Ante idem.</i></p> + +</div> + +<div class="footnote"> + +<p><a id="Footnote_104" href="#FNanchor_104" class="label">[102]</a> <i>Ante idem.</i></p> + +</div> + +<div class="footnote"> + +<p><a id="Footnote_105" href="#FNanchor_105" class="label">[103]</a> <i>Ante idem.</i></p> + +</div> + +<div class="footnote"> + +<p><a id="Footnote_106" href="#FNanchor_106" class="label">[104]</a> Roxburghe Ballads.</p> + +</div> + +</div> + +<hr class="chap x-ebookmaker-drop"> + +<div class="chapter"> + +<p><span class="pagenum"><a id="Page_45"></a>[45]</span></p> + +<h2 class="nobreak" id="CHAPTER_II">CHAPTER II.<br> +<span class="smcap">Witchcraft and Sorcery.</span></h2> + +</div> + +<p><i>Witch</i>, is taken from the Hebrew word, rendered +<i>venefica</i>, meaning a poisoner and divineress; one who +dabbles in spells and fortune-telling.<a id="FNanchor_107" href="#Footnote_107" class="fnanchor">[1]</a> In course of +time, the term was used to indicate those who held communion +with evil spirits and derived a super-human +power from them, whereby they could not only foretell +the coming of future events, but bring about evil results +upon the life, bodies, or possessions of individuals. +This unnatural power was supposed to be acquired by +a compact with the devil himself, by which the wizard +or witch bargained his or her soul to the devil as a consideration +for the power of enchantment.<a id="FNanchor_108" href="#Footnote_108" class="fnanchor">[2]</a></p> + +<p>From the earliest times, men and women have tried to +hold communion with superior beings and to pierce the +secrets of the future.</p> + +<p>In the oldest code of laws in the known world, promulgated +by Hammurabi, King of Babylon, 2285 years +before Christ, the first two sections of the code are +levelled at the crime of witchcraft, and we find that it is +there written, that:</p> + +<div class="blockquote"> + +<p>“If a man weave a spell and put a ban upon a man, +and has not justified himself, he that wove the spell +upon him shall be put to death.”<a id="FNanchor_109" href="#Footnote_109" class="fnanchor">[3]</a></p> + +</div> + +<p><span class="pagenum"><a id="Page_46"></a>[46]</span></p> + +<p>And the same code provided that the man against +whom the spell was woven, should plunge into the “holy +river” and if the river overcame him, his house should +go to the weaver of the spell, but if the river made the +man innocent, he should take the house of the sorcerer +and he was to be put to death.<a id="FNanchor_110" href="#Footnote_110" class="fnanchor">[4]</a></p> + +<p>According to the photogravure of the blocks of diorite, +upon which these most antique laws were written, +therefore, when King Hammurabi, received his law +direct from the seated sun-god, Samas,—the judge of +heaven and earth—the old delusion of witchcraft and +sorcery obtained. So prevalent was the offense, according +to the delusion then obtaining, that the very first +sections of the code were directed at this crime, established +to the satisfaction of the judges of that period, by +the test of a plunge into the “holy river,” in the absence +of more direct proof of the existence of the offense +which existed only in the imaginations of the superstitious +inhabitants of that misty age.</p> + +<p>During the time of Moses, we find that many imposters +insulted the intelligence of the Supreme Being, +by claiming to have received delegated powers from on +high and hence Moses provided in his law that “Thou +shalt not suffer a witch to live.” The long persecution +of persons convicted of witchcraft, by a misinterpretation +of this text, was thus justified by this Biblical injunction +and many conscientious men and women, in +their inability to understand the science of common +things, attributed appearances which they could not +explain, to supernatural agencies and blindly believing +in this Mosaic law, proceeded to violate the highest laws<span class="pagenum"><a id="Page_47"></a>[47]</span> +of God and man, in the fanaticism that a Divine injunction +was being obeyed, in the punishment of those convicted +of witchcraft and sorcery.<a id="FNanchor_111" href="#Footnote_111" class="fnanchor">[5]</a></p> + +<p>The Twelve Tables of the early Romans contained +penal provisions against one who should bewitch the +fruits of the earth or conjure away his neighbors’ corn, +into his own field,<a id="FNanchor_112" href="#Footnote_112" class="fnanchor">[6]</a> and a century and a half after the +adoption of the Twelve Tables, one hundred and seventy +Roman women were tried and convicted of poisoning, +under the pretense of charms and incantations, which +led to new laws against such supposed practices.</p> + +<p>As the Mosaic law against witchcraft was formerly +interpreted, to mean the punishment by death of witches +who did positive injury to another in his person or +property, so the Roman laws were directed against +those supposed to have done positive injury to a person, +in his property or to have hurt him, physically.</p> + +<p>In other words, the mere possession of magic art, in +the old heathen world, was not, in itself a crime, for +while it was dreaded, as being liable to be turned to +malicious or wrongful purposes, it was also recognized +as a most beneficial art, through which the religion of +domestic life and the remedy of healing the sick, was +supposed to come.</p> + +<p><span class="pagenum"><a id="Page_48"></a>[48]</span></p> + +<p>That this view of witchcraft continued to prevail for +many centuries after the reception of Christianity, is +evidenced by the laws of Constantine, in the fourth +century, which ordained capital punishment for all +those who practiced noxious charms against the life or +health of others, by supernatural power, but exempted +from the punishment of the law, all those who practiced +magical arts for beneficial purposes, such as warding +off hailstorms, and excessive rains or windstorms, or +curing cattle or persons afflicted with disease.<a id="FNanchor_113" href="#Footnote_113" class="fnanchor">[7]</a></p> + +<p>The savage laws by the Christian Emperors in the<span class="pagenum"><a id="Page_49"></a>[49]</span> +early centuries did considerable harm in after ages. +The Anglo-Saxons patterned their laws against sorcery +and witchcraft after the folk-laws of the continent and +Cnut, even, legislated against the witchcraft which was +heathenish.<a id="FNanchor_114" href="#Footnote_114" class="fnanchor">[8]</a></p> + +<p>During the reign of Henry I., criminals who encompassed +the maiming or sickening of a person by maltreating +a waxen image of him—a belief that generally +obtained from this time until the seventeenth century—were +either hanged or burnt.<a id="FNanchor_115" href="#Footnote_115" class="fnanchor">[9]</a> And during the reign of +this monarch, in England, Archbishop Gerard, of York, +was accused of necromancy and sorcery and when it +was discovered that he had died suddenly, and a book +on the subject of astrology was found under his pillow, +his body was refused burial in the Cathedral.<a id="FNanchor_116" href="#Footnote_116" class="fnanchor">[10]</a></p> + +<p>After the influence of the Catholic religion had safely +extended its power over the western world, however, +and the fear of a return to paganism was looked upon as +most improbable, the church was not inclined to look +with such aversion upon the class of criminals accused +of dabbling in the black arts. Astrology and necromancy +were looked upon with considerable admiration +by the most powerful of the church and laity and even +Bishops and Popes tempted the powers of evil, by little +harmless excursions into the great realm of the supernatural.</p> + +<p>This temporizing by the church continued until about +the beginning of the thirteenth century, when heresy<span class="pagenum"><a id="Page_50"></a>[50]</span> +had become so common that the interests of the church +were threatened and when the church began, in various +parts of the world, a most stringent prosecution of +witches and sorcerers and the crowned-heads of Europe, +in humble submission to the demands of the Pope, used +the power of the kingdom in an attempt to rid the +church of this threatened evil.<a id="FNanchor_117" href="#Footnote_117" class="fnanchor">[11]</a></p> + +<p>From an early day, in France, people were punished +for supposed crimes resulting from witchcraft and sorcery. +Charlemagne frequently ordered all necromancers, +sorcerers and witches to be driven from the realm +and with the gradual increase of the crimes attributed +to them, he published different edicts, preserved at +length in the “Capitulaire de Baluse.”<a id="FNanchor_118" href="#Footnote_118" class="fnanchor">[12]</a></p> + +<p>By these edicts, death was decreed against all those +who practiced feats of sorcery and witchcraft, and those +who conspired with the devil to afflict either man or +woman, with barrenness; who excited tempests, or +windstorms; destroyed the fruits of the earth, hurt +cows, or other animals, and afflicted human beings +with sores or disease, were to be immediately executed, +upon their conviction.<a id="FNanchor_119" href="#Footnote_119" class="fnanchor">[13]</a></p> + +<p>From the time of Charlemagne until the eighteenth +century, in France, England, Scotland and other European +countries, the trials for witchcraft and sorcery continuously +multiplied and it became the common means +to enable a wolfish monarch to rid himself of a disliked +rival or subject, upon some trumped-up charge, based +upon some trivial circumstance connected with an unexplained +phenomenon.</p> + +<p><span class="pagenum"><a id="Page_51"></a>[51]</span></p> + +<p>The destruction of the Stedinger, in 1234; the persecutions +of the Templars, from 1307 to the year 1313; +the trial and execution of poor Joan of Arc, in 1429, the +tragedy of Arras, in 1459, and many other horrible casualties, +during the middle ages illustrate the prevalency +with which this delusion was used to bring about the +death and destruction of a large portion of the human +race, who were guilty only of living in an age of ignorance +and cruelty.<a id="FNanchor_120" href="#Footnote_120" class="fnanchor">[14]</a></p> + +<p>At the instance of Pope Gregory IX., the Emperor of +Germany, Frederic II., pronounced his banns against +the valiant Stedinger, in 1233 and a crusade was inaugurated +against them in all Germany. Eight thousand of +them were slain upon the field of battle and the whole +race extinguished and their houses and woods were +burned, because they would not embrace the Catholic +religion, but continued to adhere to their own ideals +and ideas in religion and government. The Pope +charged that they “insulted the holy sacrament, consulted +witches to raise evil spirits, shed blood like +water, took the lives of priests and concocted an infernal +scheme to propagate the worship of the devil.”<a id="FNanchor_121" href="#Footnote_121" class="fnanchor">[15]</a></p> + +<p><span class="pagenum"><a id="Page_52"></a>[52]</span></p> + +<p>The Templars had also offended the Church and in +1307 the charge was brought against them that they +were in communion with evil spirits and had sold their +souls to the devil. This charge effected its object and +they were extirpated, even as the poor Stedinger had +been, in the previous century.</p> + +<p>Philip IV., of France, acting under authority of the +Pope, ordered the arrest and trial of the Templars and +the confiscation of their goods and property. Hundreds +were put to the rack and when tortured by pain, confessed +the most unreasonable charges which were +lodged against them and this only heightened the popular +clamor and the persecution against them, as a body. +Fifty-nine Templars were burned alive, by a slow +fire, in a field adjoining the city of Paris, after they +had been convicted of witchcraft and sorcery, and other +instances of their persecutions, upon this charge, occurred +in the different provinces, until the year 1313, +when the Grand Master of the Order Jacques de Molay +was burned to death, a fitting climax to this reign of +terror, inaugurated by the Pope and Monarch, to rid +themselves of an odious order—a lasting stigma to the +memory of the Pope and Monarch responsible for such +conditions and an ever increasing source of pity to the +millions possessing the divine gift of a tender fellow-feeling +for their own kind.</p> + +<p>In 1429 the poor Joan of Arc fell a victim to the +charge of witchcraft and sorcery and like dual criminals, +proceeding hand in hand to accomplish the crime, +religion and law, not only failed to raise a hand to prevent +the conflagration that consumed and tortured the +sainted body of this patriotic victim, but actually consummated<span class="pagenum"><a id="Page_53"></a>[53]</span> +the crime, in the name of holy order and +legal procedure, which will remain eternally as one of +the saddest and most pitiable spectacles of the weakness +and criminal blunderings of the Church and State.</p> + +<p>In 1459 a devoted congregation of the Waldenses, at +Arras, fell victims to a charge of witchcraft and sorcery. +Many of them, when placed upon the rack, admitted +their guilt, to escape the torture; prominent +rulers and people of wealth were involved and many +were burned, while others were thrown in prison, or +paid large fines to escape a worse fate, at the hands of +the ignorant and intolerant courts, that reflected the +hatred and persecution of the enraged populace.<a id="FNanchor_122" href="#Footnote_122" class="fnanchor">[16]</a></p> + +<p>In 1487 two old women were arrested for witchcraft, +in Switzerland, for having caused a tempest. +They were placed upon the rack, where people, enforc’d +do speak anything, and after severe torture they admitted +that they were in collusion with the devil and +were condemned to die, and if the criminal register at +Constance is to be believed, they were burned at the +stake, for after the name of each, appears the significant +epitaph: “<i>convicta et combusta</i>.”<a id="FNanchor_123" href="#Footnote_123" class="fnanchor">[17]</a></p> + +<p>Speaking of the great prevalency of this accusation, +about this period, Florimond, in his work concerning +the Anti-Christ, observes:</p> + +<div class="blockquote"> + +<p>“The seats destined for criminals in our courts of +justice are blackened with persons accused of this guilt. +There are not judges enough to try them. Our dungeons +are gorged with them. No day passes that we do not +render our tribunals bloody by the dooms which we +pronounce, or in which we do not return to our homes,<span class="pagenum"><a id="Page_54"></a>[54]</span> +discountenanced and terrified at the horrible confessions +we have heard.”</p> + +</div> + +<p>But the <i>Witch Mania</i> in Europe, may be said to properly +date from about the year 1488, when Pope Innocent +VIII., in a determined effort to rid the Church of Rome +of the stigma and opposition of those supposed to be +prompted by the devil, appointed inquisitors in every +country, armed with the apostolic power to accuse and +punish this class of criminals.<a id="FNanchor_124" href="#Footnote_124" class="fnanchor">[18]</a></p> + +<p>Following the appointment of this commission and +those of successive Popes, a wholesale slaughter of innocent +men and women, followed this crusade of bigotry +and ignorance.</p> + +<p>Cumanus burned forty-one women in one province +alone, in Italy; Sprenger burned more than five hundred +in a year, in Germany; five hundred were burned in +Geneva, in 1515 and 1516; in the district of Como, in +the year 1524 about a thousand people suffered death +for witchcraft and for several years thereafter the +general average in this district was a hundred a year +and one inquisitor alone, Remigius, took whatever credit +he was entitled to, for having during a period of fifteen +years convicted and burned nine hundred poor souls +for this imaginary offense.<a id="FNanchor_125" href="#Footnote_125" class="fnanchor">[19]</a></p> + +<p>In 1520 witches were burned in fires that were ever +kept burning to receive their tortured bodies, in France. +In 1561 five poor women of Verneuil were convicted of +turning themselves into cats and prowling around and +performing satanic feats, as a result of which they were +all burned alive.<a id="FNanchor_126" href="#Footnote_126" class="fnanchor">[20]</a></p> + +<p><span class="pagenum"><a id="Page_55"></a>[55]</span></p> + +<p>In 1571 the celebrated sorcerer, Trais Echelles, after +his confession, was burned at the Place de Greve, in +Paris.</p> + +<p>In 1573 Giles Garnier, of Lyons, was indicted for +being a loup-garou, or man wolf,<a id="FNanchor_127" href="#Footnote_127" class="fnanchor">[21]</a> and prowling around +at night and destroying children. Fifty witnesses testified +against him and after being placed upon the rack, +he confessed the crime he was charged with and was +condemned by Dr. Camus to be:</p> + +<div class="blockquote"> + +<p class="noindent">“tied to a stake and burned alive and that his ashes +be then scattered to the winds.”<a id="FNanchor_128" href="#Footnote_128" class="fnanchor">[22]</a></p> + +</div> + +<p>The conditions in England, during the sixteenth +century, were about the same as in France, Germany +and Italy, so far as the persecutions for witchcraft were +concerned. While rooting out many errors of ignorance +and superstition, the Reformation made no head-way +at all against witchcraft and sorcery, the greatest evil +of the period and strange to narrate, while their followers +were persecuted for this crime, Luther and Calvin +were as firm believers in witchcraft as were the +Popes whom they opposed and their followers were +even as zealous persecutors of the innocents accused +of this crime as were the churchmen of the old religion.<a id="FNanchor_129" href="#Footnote_129" class="fnanchor">[23]</a></p> + +<p>A few of the English cases will not be found uninstructive +as illustrative of the prejudice and persecution<span class="pagenum"><a id="Page_56"></a>[56]</span> +levelled at those accused of witchcraft in that +country, during the sixteenth and seventeenth centuries.</p> + +<p>The celebrated case of the Witches of Warbois, in +1594, is especially worthy of mention. The good old +Mother Samuel lived in the neighborhood of Sir Samuel +Cromwell and a Mr. Throgmorton and the latter had +several daughters and among them a Miss Joan, who +was a melancholy girl, whose head was filled with +stories of ghosts and witches and she conceived the idea +that poor old Mother Samuel had bewitched her, as +she felt sudden pains in her limbs and strange sensations, +when she went near her. Her parents believed her +and after a few family casualties the poor old woman +was arrested upon a charge of witchcraft filed against +her by the family of Sir Samuel Cromwell, after the +death of his wife, as she had confessed, upon different +persecutions that she had afflicted them with pains and +fits and turned their milk sour in the pans, prevented +their ewes and cows from bearing and that she had +caused Lady Cromwell’s death. She also confessed +that her husband and daughter were leagued with her +in witchcraft and all three were found guilty and +hanged on April 7’, 1593.</p> + +<p>In Scotland, during the ninth Parliament of Queen +Mary, witchcraft was made a crime punishable by +death, and after this statute, the superstition and fear +of the people brought frequent accusations against different +people, many of whom were prominent in Government +and social circles.</p> + +<p><span class="pagenum"><a id="Page_57"></a>[57]</span></p> + +<p>The case against Dr. Fian and his accomplices will +illustrate the feeling obtaining in Scotland about this +period. Gellie Duncan implicated Agnes Sampson and +when she was put to the torture, she also implicated +Dr. Fian, Marion Lincup and Euphemia Macalzean, +the daughter of Lord Cliftonhall. They were charged +with having attempted the king’s life, through witchcraft +and sorcery. It was charged that they had raised +a fearful storm at sea, to attempt to wreck a ship on +which the king, James VI., and his bride had sailed. +Several of the accused were subjected to the torture +and finally confessed to the crime and implicated the +rest, and on June 25’, 1591, Barbara Napier, Gellie +Duncan, Agnes Sampson, Dr. Fian and twenty-five +others were hanged for witchcraft and Euphemia Macalzean +was “bound to a stake, and burned in ashes, +<i>quick</i> to the death.”<a id="FNanchor_130" href="#Footnote_130" class="fnanchor">[24]</a></p> + +<p>After this conviction in Scotland, the renown of King +James as an enemy to witchcraft and sorcery, preceded +him to England and when he ascended the English +throne in 1603, he was ready for a new crusade against +this obnoxious class of criminals.</p> + +<p>The first statute upon witchcraft, in England, was +that of 1541, which defined the offense and affixed the +punishment.</p> + +<p>Two statutes were passed in 1551, one relating to +false prophesies, due no doubt to the machinations of +Elizabeth Barton, the “Holy Maid of Kent,” and the +other was levelled at conjurgations, witchcraft and +sorcery.</p> + +<p>The statute of Elizabeth, in 1562, recognized witchcraft<span class="pagenum"><a id="Page_58"></a>[58]</span> +as a crime of first magnitude, punishable by death, +regardless of whether it was exerted against the lives, +limbs, or property of the subjects.<a id="FNanchor_131" href="#Footnote_131" class="fnanchor">[25]</a></p> + +<p>On his accession to the throne in 1604 King James +passed the statute whereby it was enacted that:</p> + +<div class="blockquote"> + +<p>“If any person shall use, practice, or exercise, any +conjurgation of any wicked or evil spirit, or shall consult, +covenant with, or feed any such spirit, the first +offense to be imprisoned for a year and stand in the +pillory once a quarter; the second offense to be death.”</p> + +</div> + +<p>The milder punishment was not inflicted, but all convicted +under this statute were hanged and burned, or +burned, without previous strangling, “alive and quick.”</p> + +<p>This statute continued on the statute books until the +year 1736, when it was repealed and suffered no longer +to disgrace the intelligence of the country, after which +date witches, conjurers and fortune-tellers were only +subjected to the jail sentences common to other misdemeanors, +confinement for short intervals, or the pillory.</p> + +<p>We are reliably informed that during the Long Parliament, +in England, three thousand witches were executed<a id="FNanchor_132" href="#Footnote_132" class="fnanchor">[26]</a> +and during the first eighty years of the seventeenth<span class="pagenum"><a id="Page_59"></a>[59]</span> +century, it has been estimated that five hundred +people were annually executed for witchcraft, in England, +making a total of forty thousand who thus met +their deaths, during the whole period referred to.<a id="FNanchor_133" href="#Footnote_133" class="fnanchor">[27]</a></p> + +<p>One of the rankest weeds in the garden of wild delusions +that flourished in England, in the seventeenth +century was Matthew Hopkins, who prided himself +upon the title of “Witch-finder General.” About 1644 +he made the discovery of some moles or other marks on +the accused persons, which he advertised as “devil’s +marks” and he immediately became in great demand +in helping to hunt down and convict persons accused +of this crime.</p> + +<p>He had several tests to subject them to, and one of +the cruelest was to tie the hands and feet of the prisoner +together cross-wise, the right thumb to the toe of the +left foot and <i>vice versa</i>. Being thus tied, so they could +not swim, they were wrapped in a cloth or blanket and +placed in a pool of water or a river, on their backs. If +they sank, they were innocent, but drowned for their +innocence, and if they floated, they were adjudged guilty +of witchcraft and hanged or burned.<a id="FNanchor_134" href="#Footnote_134" class="fnanchor">[28]</a></p> + +<p>Another kind of punishment, to extort a confession, +was what was called “Waking” the witch. An iron +bridle or hoop was placed cross-wise of her face with +four prongs, penetrating the mouth. The hoop was +fastened to the wall at the back of the head, so that +the prisoner could not lie down. She was kept in this +position sometimes for several days, attendants constantly +prodding her, to keep her awake.<a id="FNanchor_135" href="#Footnote_135" class="fnanchor">[29]</a></p> + +<p><span class="pagenum"><a id="Page_60"></a>[60]</span></p> + +<p>In 1664 the venerable Sir Mathew Hale, condemned +Amy Duny and Rose Cullender, to be burned at the +stake in St. Edmondsbury, upon the most flimsy kind +of proof, offered to establish this imaginary crime.<a id="FNanchor_136" href="#Footnote_136" class="fnanchor">[30]</a></p> + +<p>When these two old women went to a shop to purchase +herring, their ugliness caused them to be insulted, +and they resented it. The daughter of the owner of the +store was afflicted with epilepsy and the women were +charged with having bewitched her. She was blind-folded +and when they touched her, her imagination and +nervousness was such that she was thrown into a fit +and this was received as proof positive of her bewitchment +and the fact that she also was thrown into a fit, +when similarly blind-folded, when others than the accused +persons touched her, was held incompetent as +evidence in their favor.</p> + +<p>Upon the evidence of Samuel Pacey, the girl’s father, +Margaret Arnold, her aunt, and Thomas Brown, as an +expert witness upon Witchcraft, the learned Sir +Mathew Hale charged the jury to ascertain from the +evidence, first, whether or not the persons charged were +actually bewitched and if so, whether or not the prisoners +had actually bewitched her. He personally told +the jury that he had no doubt of the fact that witches +existed, first because the Scriptures affirmed it and, +secondly, because the laws of the country recognized +it. The jury promptly returned a verdict of guilty and +the girl and her father called the next morning to see +Sir Mathew Hale and advised him that the complete +recovery of the girl followed within a half hour after +the verdict of conviction against the prisoners.<a id="FNanchor_137" href="#Footnote_137" class="fnanchor">[31]</a></p> + +<p><span class="pagenum"><a id="Page_61"></a>[61]</span></p> + +<p>Eleven cases of witchcraft were tried before Chief-Justice +Holt, between 1694 and 1701, but sentiment +was changing toward this offense, by this time and this +rugged and astute lawyer made such an appeal to the +jury, in each case, that all the defendants were acquitted.<a id="FNanchor_138" href="#Footnote_138" class="fnanchor">[32]</a></p> + +<p>Jane Wenham, known as the “Witch of Walkerne,” +was tried and convicted before Lord Chief-Justice +Powell, in 1711, upon the most fanciful and ridiculous +kind of evidence, but she was pardoned, before her execution.<a id="FNanchor_139" href="#Footnote_139" class="fnanchor">[33]</a></p> + +<p>In 1716, however, a woman and her daughter only +nine years old, were tried and convicted of sorcery, at +Huntingdon, because they had washed their stockings +and made a lather of soap and raised a storm and for +this terrible offense they were both hanged.<a id="FNanchor_140" href="#Footnote_140" class="fnanchor">[34]</a></p> + +<p><span class="pagenum"><a id="Page_62"></a>[62]</span></p> + +<p>But this was the last judicial execution for witchcraft +in England, although many prisoners were +charged with the crime, between this date and the year +1736, when the statute of James I. was repealed.<a id="FNanchor_141" href="#Footnote_141" class="fnanchor">[35]</a></p> + +<p>While the delirium of witchcraft was raging in Europe,—until +its victims numbered tens of thousands +and its votaries millions,—the fever spread across +the ocean and the New England colonists also fell a +prey to the superstition. The fear of witchcraft and +sorcery seized the multitudes in the United States, in +the middle of the seventeenth century and supposed +criminals were arrested in such numbers that the +prisons were not large enough to hold them.</p> + +<p>The persecutions at Salem, Massachusetts, lasted +from February until September, 1692, during which +time, nineteen supposed witches were hung, fourteen +of them being women.<a id="FNanchor_142" href="#Footnote_142" class="fnanchor">[36]</a></p> + +<p>Under the early statutes of New York and Pennsylvania, +witchcraft was a capital offense.<a id="FNanchor_143" href="#Footnote_143" class="fnanchor">[37]</a></p> + +<p>The good William Penn, who fled from similar persecution +in England, presided in the “City of Brotherly +Love,” at the trial of two Swedish women, who were +arraigned for witchcraft. The funeral pile had been +prepared and the flint and tinder were all ready to burn +them, but fortunately they were acquitted of the +charge.<a id="FNanchor_144" href="#Footnote_144" class="fnanchor">[38]</a></p> + +<p><span class="pagenum"><a id="Page_63"></a>[63]</span></p> + +<p>In Connecticut and Massachusetts, the penalty for +witchcraft was death and the laws of these states were +based not only upon the Mosaic code, but upon the +Common Law of England, as well.</p> + +<p>A few trials occurred in Virginia and Maryland and +six persons were hung, in Connecticut, for witchcraft, +during the last half of the seventeenth century.</p> + +<p>Margaret Jones was executed for witchcraft, in Boston, +in June, 1648; Mary Parsons, of Springfield, Massachusetts, +was tried and convicted, in 1651; Mrs. Ann +Hibbins was executed in Boston, in 1656, and Goody +Glover was executed at the same place, in 1688.<a id="FNanchor_145" href="#Footnote_145" class="fnanchor">[39]</a></p> + +<p>The history of the persecutions at Salem, Massachusetts, +has furnished the basis for several books, presenting +the harrowing details of the trial of the several +victims of the crusade against the delusion of witchcraft, +at that place.<a id="FNanchor_146" href="#Footnote_146" class="fnanchor">[40]</a></p> + +<p>The Salem persecutions began with the delusions of +a party of young girls, who imagined they were bewitched. +Elizabeth Parris, aged nine, the daughter of +Rev. Samuel Parris, her cousin, Abigail Williams, aged +eleven, Ann Putnam, aged twelve, the daughter of the +parish clerk, Mary Walcott, Mercy Lewis, Elizabeth +Hubbard and several other girls furnished the evidence +upon which these persecutions were begun.</p> + +<p>After reading of witchcraft and magic, these children, +who had worked themselves into a state of nervous excitement, +began to cut queer antics, such as hiding in +holes; crawling under chairs; assuming odd postures<span class="pagenum"><a id="Page_64"></a>[64]</span> +and uttering loud and incoherent expressions, all of +which they attributed to the supernatural power exerted +over them by three women of the neighborhood, Sarah +Good, Sarah Osburn and an Indian woman named Tituba. +Acting under the license of witchcraft, these girls +disturbed religious worship, at will and performed other +little misdemeanors, which their doting parents laid +to the door of the witches, instead of correcting them, +as they should have done.</p> + +<p>Finally the three women were arrested and arraigned +for the crime of witchcraft. They were unpopular and +uncomely women, as Mrs. Upham shows, Mrs. Good +having been abandoned by her husband and Mrs. Osburn +being a poor unhappy woman, bed-ridden and suffering +from nervousness and melancholia.<a id="FNanchor_147" href="#Footnote_147" class="fnanchor">[41]</a> Tituba, the +Indian woman, believed in witchcraft herself and had +told the children stories of evil spirits until they firmly +believed in her unnatural power.</p> + +<p>On March 1’, 1692, the trial was begun at the meeting +house in Salem, before Esquires John Hathorn and +Jonathan Corwin. Sarah Good was first examined and +denied any communion with evil spirits and affirmed +her service of God. No counsel was allowed the prisoners, +as this was the custom according to the common +law, in capital cases, unless the Court was in doubt, as +the Judge was supposed to be the counsel for the +prisoner.</p> + +<p>After having been tormented for some time, and believing +her escape to lie only in the conviction of someone +else, Mrs. Good accused her co-prisoner, Mrs. Osburn, +and she was remanded to jail and Mrs. Osburn<span class="pagenum"><a id="Page_65"></a>[65]</span> +was brought before the court. Frail in body and feeble +in her intellect, this poor woman, when interrogated by +the pompous oracles of the law, could only protest her +innocence and deny any communion with evil spirits, +or any knowledge of the offense charged against her +by her alleged accomplice.</p> + +<p>After this travesty of a trial, she was again committed +to prison, where she was kept heavily chained, +from March 7, until May 10’, when she died, her innocent +soul being thus forever released from the unnatural +and inhuman affliction heaped upon her body +by her fellow-beings. The Indian woman, when she +was examined, did not deny that the children had been +bewitched, but she laid it all to the door of her co-defendants, +Mrs. Good and Mrs. Osburn.</p> + +<p>The girls, when brought before the supposed witches, +fell down and shrieked, in their excitement; if the prisoners +clasped their hands, they screamed that they +were pinched; when they bit their lips, they in turn, +asserted that they were being bitten; they produced +pins, which they said the witches had pricked them +with and worked upon the morbid imagination of the +assembly so that the trials of the witches were little +less than a burlesque.<a id="FNanchor_148" href="#Footnote_148" class="fnanchor">[42]</a></p> + +<p>Martha Corey was arrested on the 19’ of March, 1692, +and the evidence of her husband was used against her, +to the effect that she had taken his saddle to keep him +from attending church; that she sat up late at night +and frequently kneeled on the hearth, as if in prayer,<span class="pagenum"><a id="Page_66"></a>[66]</span> +but uttered no word; that certain of his cattle had been +afflicted and that one of their cats had had a fit. On +such evidence as this, this good woman, was adjudged +guilty and was one of the eight persons executed on +the 22’ of September.<a id="FNanchor_149" href="#Footnote_149" class="fnanchor">[43]</a></p> + +<p>On April 19’, 1692, when he was over four score +years of age, poor old Giles Corey was arrested for +witchcraft, at Salem, and his case furnishes the only +instance in the United States, where to avoid the attainder +of his blood and the forfeiture of his estate, a +prisoner obstinately stood mute and was “pressed to +death.”</p> + +<p>His unfriendly course toward his wife and the attitude +of two of his four sons-in-law in testifying +against his wife, no doubt so worked upon his mind as +to cause him to make a terrible expiation. He deeded +all his property to his two favorite sons-in-law, William +Cleeves and John Moulton, and decided to then stand +mute and refuse to plead and let the law take its course.</p> + +<p>Of course he knew that the gates of justice were +closed to him and that he would be convicted, although +he was innocent, but he determined to defy the multitude +and to withhold his plea, in order to save his +property for his sons-in-law and to show his courage, +in the supreme test.</p> + +<p>Longfellow, in his “New England Tragedies,” has +described this feeble old man, withstanding the exhortations +of his friends, in his determination to die the +death of a martyr in an unjust cause, and one cannot +read the graphic and realistic account of this tragedy,<span class="pagenum"><a id="Page_67"></a>[67]</span> +without feelings of the greatest compassion and admiration +for this grand old stoic, of our own soil, who +bravely suffered his body to be pressed until all life +was extinct and whose soul took its flight from the open +field, near the Howard street burial ground, in the village +of Salem, on September 19’, 1692.<a id="FNanchor_150" href="#Footnote_150" class="fnanchor">[44]</a></p> + +<p>In the case of the gentle Rebecca Nurse, even after +her acquittal, by a jury, regularly empaneled and +charged to try her for witchcraft, the frenzied populace +“recalled the decision” and she was sentenced by +the Court, to meet the demands of the mob; she was +carted to the summit of Gallows hill, and hanged, on +July 19’, and her case furnishes one of the most unjust +instances of the “recall of a judicial decision” and one +of the grossest travesties upon justice in the history +of any country.<a id="FNanchor_151" href="#Footnote_151" class="fnanchor">[45]</a></p> + +<p>Because John and Elizabeth Proctor had absented +themselves from the meetings, during the trials for +witchcraft, they were finally accused and thrown in +prison. He made a manly appeal for a trial at Boston, +in a letter dated July 23’, 1692, addressed to Mr. Mather, +Mr. Allen, Mr. Moody, Mr. Willard and Mr. Bailey, +but all to no avail. His friends petitioned the Court; +one of the girls who testified against them made a statement +that she “must have been out of her head,” when<span class="pagenum"><a id="Page_68"></a>[68]</span> +she gave her evidence, as it was not true, but nothing +could stem the tide of the current of rapidly rising +prejudice and resentment prevailing, so after a farcical +trial, he was convicted and executed on August 19’, +1692.</p> + +<p>His fearless defense of his good wife saved her life +and two weeks after his death, she bore a baby in prison +and it was no doubt due to her pregnant condition that +she too, escaped the fury of the mob.<a id="FNanchor_152" href="#Footnote_152" class="fnanchor">[46]</a></p> + +<p>The trials of Bridget Bishop, Mary Easty, a sister +of Rebecca Nurse, the Jacobs family, Martha Carrier +and Philip and Mary English, Elizabeth How, Rev. +George Burroughs, Sarah Wildes, Susanna Martin, +John Williard, Alice Parker, Ann Pudeater, Margaret +Scott, William Reed, Samuel Wardell and Mary +Parker,<a id="FNanchor_153" href="#Footnote_153" class="fnanchor">[47]</a> are all interesting and present the details of +the most stirring tragedies the courts of justice in this +country have ever enacted, but space in this chapter +will not permit the detailed account of these various +trials.</p> + +<p>From the earliest times, a great deal has been written +upon the subject of witchcraft and sorcery, in the different +languages of Europe. The delusion has furnished +a theme for long and arduous treatises by +scientist, divine and philosopher and the poet and +novelist, has found it a fruitful source of inspiration +for song and story.</p> + +<p>The works of Dr. Joseph Glanvil, chaplain-in-ordinary +to Charles II., and R. Baxter, in his “Certainties<span class="pagenum"><a id="Page_69"></a>[69]</span> +of the Works of Spirits,” as vindications of the superstitions +of witchcraft and sorcery, did much to spread +the delusion, during the popularity of the superstition.</p> + +<p>Balthazar Bekker, a reformed Dutch clergyman, was +the first to strike at the very foundation of the delusion, +near the end of the seventeenth century; Hutchinson, in +his historical essay on Witchcraft, in 1718, also took +a skeptical view of the subject, and these men, with +Weier and Reginald Scot, along with the sturdy advocates +who defended the prisoners charged with witchcraft, +and such judges as Lord Holt, in England, did +much to discourage and overcome the belief in the +fallacy.</p> + +<p>Burn’s lines to the “De’il” aptly express the popular +notion of the time when the belief in spooks and +evil spirits obtained:</p> + +<div class="poetry-container"> +<div class="poetry"> + <div class="stanza"> + <div class="verse indent0">“Ae dreary, windy, winter night,</div> + <div class="verse indent0">The stars shot down wi’ sklentin light,</div> + <div class="verse indent0">Wi’ you, mysel, I got a fright</div> + <div class="verse indent6">Ayont the lough;</div> + <div class="verse indent0">Ye, like a rash-bush, stood in sight</div> + <div class="verse indent6">Wi’ waving sough.</div> + </div> + <div class="stanza"> + <div class="verse indent0">The cudgel in my nieve did shake,</div> + <div class="verse indent0">Each bristled hair stood like a stake,</div> + <div class="verse indent0">When wi’ an eldritch stour, ‘quaick, quaick’,</div> + <div class="verse indent6">Among the springs</div> + <div class="verse indent0">Away ye squatter’d, like a drake,</div> + <div class="verse indent6">On whistling wiggs.”</div> + </div> +</div> +</div> + +<p>The notion of the devil then was that he was a large, +ill-shaped, hairy sprite, with long tail, horns, cloven +feet and wings, as we so often see him pictured in the +old representations.</p> + +<p>Before Milton’s time, he was believed to be a mere +mischievous, ugly and petty spirit, who played fantastic<span class="pagenum"><a id="Page_70"></a>[70]</span> +tricks upon humanity, but Milton made of him the paragon +of evil, not merely grotesque, but a fiend, whose +power was all used for evil.<a id="FNanchor_154" href="#Footnote_154" class="fnanchor">[48]</a></p> + +<div class="poetry-container"> +<div class="poetry"> + <div class="stanza"> + <div class="verse indent0">“The other shape,</div> + <div class="verse indent0">If shape it might be call’d that shape had none</div> + <div class="verse indent0">Distinguishable in member, joint or limb;</div> + <div class="verse indent0">Or substance might be call’d that shadow seem’d,</div> + <div class="verse indent0">For each seem’d either,—black it stood as night,</div> + <div class="verse indent0">Fierce as ten furies, terrible as Hell,</div> + <div class="verse indent0">And shook a dreadful dart; what seem’d his head</div> + <div class="verse indent0">The likeness of a kingly crown had on.</div> + <div class="verse indent0">Satan was now at hand.”<a id="FNanchor_155" href="#Footnote_155" class="fnanchor">[49]</a></div> + </div> +</div> +</div> + +<p>From the history of Demonology and Witchcraft, as +given in the works of Bodin, Bekker, Leloyer, De +Lancre, Garinet, Mackay, Lecky, Nevins, Upham, Benson, +Goodwin and Sir Walter Scott, demons of both +sexes had existed in the world, ever since the fall of +Adam. They increased and multiplied with wonderful +rapidity; inhabited the air and had no fixed residence +or abode, and when they congregated, windstorms, hurricanes +and earthquakes resulted. They were supposed +to delight in destroying the beauties of nature and +the possessions of man and entered the bodies of individuals +with their breath and caused pains and sickness +and bad dreams. All these demons were at the command +of any person who would barter his soul to them +and his or her evil purpose was then accomplished, but +no good action would be undertaken.</p> + +<p>In France and England the witches were supposed +to ride astride broom-sticks, while in Italy and Spain,<span class="pagenum"><a id="Page_71"></a>[71]</span> +the Devil, himself, in the shape of a goat, carried them +on his own back.<a id="FNanchor_156" href="#Footnote_156" class="fnanchor">[50]</a></p> + +<p>This belief prevailed for many centuries all over Europe +and in certain sections of the world the belief +in witchcraft and sorcery is not entirely eradicated +today.<a id="FNanchor_157" href="#Footnote_157" class="fnanchor">[51]</a></p> + +<p>In 1627, a ballad entitled the “Druten Zeitung,” or +“Witches Gazette” was quite popular in Germany. The +sufferings of the witches burned at Würzburg, Bamberg, +Franconia and other cities and provinces of the +German Empire, were minutely described, by the poet, +who grew quite witty in his descriptions of the contortions +produced by pain, when the flames brought +forth shrieks from the poor wretches who were burned +alive.<a id="FNanchor_158" href="#Footnote_158" class="fnanchor">[52]</a></p> + +<p>The “Amber Witch,” by William Meinhold, being<span class="pagenum"><a id="Page_72"></a>[72]</span> +the most interesting trial for witchcraft, of Mary +Schweidler, is one of the most exceptional and interesting +of the books of fiction, based upon the delusion of +witchcraft.</p> + +<p>But let us draw the curtain upon this continuous +human tragedy enacted for two and a half centuries, in +Europe, in the name of the law, cataloguing the long +list of judicial murders, upon the stage where superstition +and delusion alone held sway.</p> + +<p>It is sad, in the extreme, to contemplate the long list +of human beings whose lives were forfeited, in the early +days of “little knowledge,” by those who thus:</p> + +<div class="poetry-container"> +<div class="poetry"> + <div class="stanza"> + <div class="verse indent0">“Hoped to merit Heaven, by making earth a Hell.”</div> + </div> +</div> +</div> + +<p>And it is doubly sad, to contemplate that the Temples +of Justice were peopled by these fears of fantasy and +the imagination—like some of the fetishes that modern +critics of our present judicial system erect in some +places—and that the high priests of the temples blindly +followed the mad cry of the mob and laid aside the +scales of justice to interpret the unjust ideals of an +intoxicated public sentiment, following only the red +flag of murder. These jurists of the past centuries +who participated in this wholesale slaughter of individual +right, may have feared their recall, if they withstood +the frenzy of a wrought-up public clamor, and in +this a lesson can be learned, of the danger of following +the demands of public sentiment, in courts of justice, +instead of the proper ideals of equality and justice.</p> + +<p>It is fortunate that only the small percent of the +densely ignorant now-a-days, account for the misunderstood +facts and phenomena of nature by the fears and +delusions of witchcraft and sorcery and that in the<span class="pagenum"><a id="Page_73"></a>[73]</span> +progress of the race, the delusion of witchcraft has +been crowded into the dark, remote and rugged sections +where alone the foot of civilization can find no resting-place.</p> + +<p>There are few, if any, more deplorable episodes, in +human history than that of the persecutions for witchcraft. +They illustrate to what an extreme degree of +relentless cruelty human nature will go, when fanned +to a fever-heat of excitement by some fanatical delusion. +On the other hand, the history of the persecutions for +witchcraft show how little reliance can be placed upon +the credibility of witnesses, influenced by some general +excitement, or acting under a mistaken belief of duty, +based upon the attainment of some popular object. +Thousands of witnesses who appeared against the poor +victims charged with this hated crime of witchcraft +and sorcery, honestly believed in the fantastical delusions +and tricks of fancy that they described as actual +occurrences, which in fact had no better foundation than +their own fervid imaginations.</p> + +<p>Regarding man’s self, alone, it is difficult to reconcile +the beneficent laws taught by the church, with the +sad “scope and scheme” of things, as disclosed by the +pathetic facts of history, in connection with this subject. +And yet:</p> + +<div class="poetry-container"> +<div class="poetry"> + <div class="stanza"> + <div class="verse indent0">“You cry ‘the cruelty of things’ is mystery to your purblind eye,</div> + <div class="verse indent0">Which fixed upon a point in space, the general project passes by.</div> + <div class="center">...</div> + <div class="verse indent0">The dreadest sound man’s ear can hear, the war and rush of stormy wind</div> + <div class="verse indent0">Depures the stuff of human life, breeds health and strength for humankind.</div> + <div class="verse indent0">And thus the race of Being runs, till haply, in the time to be,</div> + <div class="verse indent0">Earth shifts her pole, and Mushtari men another falling star shall see.”</div> + </div> +</div> +</div> + +<div class="footnotes"> + +<h3>FOOTNOTES:</h3> + +<div class="footnote"> + +<p><a id="Footnote_107" href="#FNanchor_107" class="label">[1]</a> II. Mackay’s “Memoirs of Delusions,” pp. 169, 170.</p> + +</div> + +<div class="footnote"> + +<p><a id="Footnote_108" href="#FNanchor_108" class="label">[2]</a> <i>Ante idem.</i></p> + +</div> + +<div class="footnote"> + +<p><a id="Footnote_109" href="#FNanchor_109" class="label">[3]</a> Johns’ “Oldest Code of Laws,” 1; Scheil’s “Tome IV. Textes +Elamites-Semitiques,” etc., Johns’ “Babylonian and Assyrian Laws, +Contracts and Letters.”</p> + +</div> + +<div class="footnote"> + +<p><a id="Footnote_110" href="#FNanchor_110" class="label">[4]</a> <i>Ante idem.</i></p> + +</div> + +<div class="footnote"> + +<p><a id="Footnote_111" href="#FNanchor_111" class="label">[5]</a> II. Mackay’s “Memoirs of Delusions,” p. 169; Exod. XXII. 18. +As Mackay shows, the sublime hope of immortality, in the early +days of “little knowledge” became the source of a whole train of +superstitions, from which fount a deluge of blood and horror poured +over Europe, for two and a half centuries. “Memoirs of Delusions,” +vol. II., p. 168.</p> + +</div> + +<div class="footnote"> + +<p><a id="Footnote_112" href="#FNanchor_112" class="label">[6]</a> Niebuhr’s Lecture, Roman History (English Tr.), vol. I., pp. +295, 319; George Long’s article “Lex,” in Smith’s Dictionary of +Greek and Roman Antiquities; Mommsen’s History of Rome +(English translation), vol. I., book I., ch. II. and book II., ch. 2.</p> + +</div> + +<div class="footnote"> + +<p><a id="Footnote_113" href="#FNanchor_113" class="label">[7]</a> <i>Codex Justin. lib. ix, tit. 18.</i></p> + +<p>The “Dialogue on Witches and Witchcraft,” published by the +Percy Society from the literature of the middle ages, presents the +reasons and basis for the belief in Witchcraft, “in which is layed +open how craftily the divell deceiveth not onely the witches, but +many other, and so leadeth them awrie into manie great errours, +By George Giffard, Minister of God’s word, in Malden, published in +1603.”</p> + +<p>In this Dialogue, Daniel quotes Christ’s words, as reported by +Marke, that his name is “Legion, for we are many,” as evidence +of the existence of “multitudes and armies of divels, as we see in +the Gospel.” The command of the Mosaic law “Thou shalt not +suffer a witch to live,” is quoted as a sufficient reason for rooting +them out; the words of Moses are quoted that the Lord would cast +out those nations that hearkened unto soothsayers and diviners, +pronouncing that every one that does those things are an abomination +to the Lord; that the Lord not only declared that such as +practiced witchcraft and sorcery were an abomination before the +Lord, but that they should “also bee rooted out.” (Percy Society Pub. +vol. VIII., 24, 40, 42, 52, 72.)</p> + +<p>The belief that cats were bewitched to do the bidding of the +devil, which formed such a large part of the delusion of witchcraft, +as practiced in the middle ages, is also touched on, in the “Dialogue +on Witches,” in the above interesting publication, from the literature +of the middle ages which can be read with much amusement +and entertainment, because it gives in realistic hue, a vivid pen +picture of the old delusion, just as it existed in the early days of +the seventeenth century.</p> + +</div> + +<div class="footnote"> + +<p><a id="Footnote_114" href="#FNanchor_114" class="label">[8]</a> Cnut, II., 4; Lea. <i>op. cit.</i> iii. 420; Brunner D. R. G. ii. 678; II. +Pollock and Maitland’s History English Law, p. 553.</p> + +</div> + +<div class="footnote"> + +<p><a id="Footnote_115" href="#FNanchor_115" class="label">[9]</a> Leg. Hen. 71; II. Pollock and Maitland’s History English Law, +553.</p> + +</div> + +<div class="footnote"> + +<p><a id="Footnote_116" href="#FNanchor_116" class="label">[10]</a> II. Pollock and Maitland’s History English Law, p. 553.</p> + +</div> + +<div class="footnote"> + +<p><a id="Footnote_117" href="#FNanchor_117" class="label">[11]</a> II. Pollock and Maitland’s History English Law, p. 553.</p> + +</div> + +<div class="footnote"> + +<p><a id="Footnote_118" href="#FNanchor_118" class="label">[12]</a> Garinet’s “Histoire de la Magie en France.”</p> + +</div> + +<div class="footnote"> + +<p><a id="Footnote_119" href="#FNanchor_119" class="label">[13]</a> <i>Ante idem.</i></p> + +</div> + +<div class="footnote"> + +<p><a id="Footnote_120" href="#FNanchor_120" class="label">[14]</a> Dr. Sprenger, in his “Life of Mohammed,” computes the entire +number of persons who were burned as witches, during the <i>Christian +epoch</i>, as about <i>nine million</i>.</p> + +<p>Tasso attributed the belief in magic and witchcraft to the Crusaders, +but M. Michaud, in his “History of the Crusades,” denies +that the Crusaders believed in witches. However, the edicts of +Charlemagne demonstrate quite conclusively that Tasso was right, +for the Crusaders, in common with the millions of their contemporaries +who were votaries of the delusion of witchcraft and sorcery, +attributed the misunderstood facts in the natural world about them, +to supernatural powers of magic.</p> + +</div> + +<div class="footnote"> + +<p><a id="Footnote_121" href="#FNanchor_121" class="label">[15]</a> Mackay’s “Memoirs of Delusions,” vol. II., p. 186.</p> + +</div> + +<div class="footnote"> + +<p><a id="Footnote_122" href="#FNanchor_122" class="label">[16]</a> Monstrelet’s Chronicle.</p> + +</div> + +<div class="footnote"> + +<p><a id="Footnote_123" href="#FNanchor_123" class="label">[17]</a> II. Mackay’s “Memoirs of Delusions,” p. 194.</p> + +</div> + +<div class="footnote"> + +<p><a id="Footnote_124" href="#FNanchor_124" class="label">[18]</a> Mackay’s “Memoirs of Delusions,” vol. II., p. 195.</p> + +</div> + +<div class="footnote"> + +<p><a id="Footnote_125" href="#FNanchor_125" class="label">[19]</a> <i>Ante idem.</i>, p. 197; Danaeus, “Dialogues of Witches.”</p> + +</div> + +<div class="footnote"> + +<p><a id="Footnote_126" href="#FNanchor_126" class="label">[20]</a> Mackay’s “Memoirs of Delusions,” vol. II., p. 199.</p> + +</div> + +<div class="footnote"> + +<p><a id="Footnote_127" href="#FNanchor_127" class="label">[21]</a> The ignorant Canadian French still believe in the Loup-garou, +just as the French did in the centuries gone by.</p> + +</div> + +<div class="footnote"> + +<p><a id="Footnote_128" href="#FNanchor_128" class="label">[22]</a> Mackay’s “Memoirs of Delusions,” vol. II., p. 201.</p> + +</div> + +<div class="footnote"> + +<p><a id="Footnote_129" href="#FNanchor_129" class="label">[23]</a> Hutchinson, on Witchcraft.</p> + +<p>In the year 1670 a number of women were condemned by the +Parliament of Normandy, for riding broom-sticks to the Domdaniel. +Louis XIV., commuted their sentences to banishment for life, when +the Parliament of Rouen presented to him a memorial, insisting +that he set aside the order for their commutation, but the wise +King stood firm and refused to let them be judicially murdered in +his kingdom. (For this memorial in full, see II. Mackay’s “Memoirs +of Delusions,” pp. 289, 298.)</p> + +</div> + +<div class="footnote"> + +<p><a id="Footnote_130" href="#FNanchor_130" class="label">[24]</a> II. Mackay’s “Memoirs of Delusions,” p. 226.</p> + +</div> + +<div class="footnote"> + +<p><a id="Footnote_131" href="#FNanchor_131" class="label">[25]</a> Very severe statutes were passed during the reign of Elizabeth, +against the imaginary crime of witchcraft and sorcery. The statute +33 Henry VIII. c. 8, was repealed by I. Edward VI., c. 12 and as this +left no law in force to punish this class of offenders, it was enacted +by 5 Elizabeth, c. 16, that if any person used or practiced witchcraft, +enchantment, charm or sorcery, whereby any one shall happen to be +killed or destroyed, it shall be felony, without clergy. And if anyone +thereby be wasted, consumed, or lamed, in body or member, +or any of his goods destroyed or impaired, such offender shall be +imprisoned for a year, and stand in the pillory once a quarter, +during that time for six hours. (V. Reeve’s History English Law, +p. 349.)</p> + +</div> + +<div class="footnote"> + +<p><a id="Footnote_132" href="#FNanchor_132" class="label">[26]</a> See “Butlers Hudibras,” edition by Dr. Zachary Gray (vol. II).</p> + +</div> + +<div class="footnote"> + +<p><a id="Footnote_133" href="#FNanchor_133" class="label">[27]</a> Mackay’s “Memoirs of Delusions,” vol. II., p. 237.</p> + +</div> + +<div class="footnote"> + +<p><a id="Footnote_134" href="#FNanchor_134" class="label">[28]</a> Lecky’s “Rationalism in Europe,” vol. I.</p> + +</div> + +<div class="footnote"> + +<p><a id="Footnote_135" href="#FNanchor_135" class="label">[29]</a> Lecky’s “Rationalism in Europe,” p. 146, vol. I.</p> + +</div> + +<div class="footnote"> + +<p><a id="Footnote_136" href="#FNanchor_136" class="label">[30]</a> II. Mackay’s “Memoirs of Delusions,” p. 248.</p> + +</div> + +<div class="footnote"> + +<p><a id="Footnote_137" href="#FNanchor_137" class="label">[31]</a> II. Mackay’s “Memoirs of Delusions,” pp. 253, 254.</p> + +</div> + +<div class="footnote"> + +<p><a id="Footnote_138" href="#FNanchor_138" class="label">[32]</a> <i>Ante idem.</i></p> + +</div> + +<div class="footnote"> + +<p><a id="Footnote_139" href="#FNanchor_139" class="label">[33]</a> II. Mackay’s “Memoirs of Delusions,” p. 255.</p> + +</div> + +<div class="footnote"> + +<p><a id="Footnote_140" href="#FNanchor_140" class="label">[34]</a> II. Mackay’s “Memoirs of Delusions,” p. 258.</p> + +<p>While this hideous record of blood and murder, in the name of +the law, was being recorded in England, during the seventeenth +century, a similar record was being written, in the criminal courts +of Spain, Italy, Scotland and Germany. Thousands of innocent +people lost their lives under this charge in these countries, during +this century.</p> + +<p>As an illustration of this mad carnival of death, in Würzburg, +alone in the two years following 1627, one hundred and fifty-seven +people were burned, in twenty-nine burnings, averaging from five +to six people at a burning. The wealthy and the paupers, old and +young, the ungainly and the comely, all alike suffered in this unholy +crusade.</p> + +<p>Of the list there were three play-actors; four innkeepers; three +councilmen; fourteen vicars; the burgomaster’s lady; an apothecary’s +wife and daughter, the wife, sons and daughter of the councillor +Stolzenberg and Gobel Babelin, “the prettiest girl in the town,” +thirty-two vagrants and a large number of little innocent children, +who were guilty of no offense or crime other than that of living in +a period when their innocence was considered a crime. (Hauber’s +“<i>Acta et Scripta Magica</i>.”)</p> + +</div> + +<div class="footnote"> + +<p><a id="Footnote_141" href="#FNanchor_141" class="label">[35]</a> II. Mackay’s “Memoirs of Delusions,” p. 258.</p> + +</div> + +<div class="footnote"> + +<p><a id="Footnote_142" href="#FNanchor_142" class="label">[36]</a> Upham’s “Salem Witchcraft, in Outline”; Nevin’s “Witchcraft in +Salem Village.”</p> + +</div> + +<div class="footnote"> + +<p><a id="Footnote_143" href="#FNanchor_143" class="label">[37]</a> Upham’s “Witchcraft in Outline,” p. 6.</p> + +</div> + +<div class="footnote"> + +<p><a id="Footnote_144" href="#FNanchor_144" class="label">[38]</a> Upham’s “Witchcraft in Outline,” 6.</p> + +</div> + +<div class="footnote"> + +<p><a id="Footnote_145" href="#FNanchor_145" class="label">[39]</a> The trial of Mary Dyer, Quaker, is presented in “Two Letters +of William Dyer,” 1659-1660.</p> + +</div> + +<div class="footnote"> + +<p><a id="Footnote_146" href="#FNanchor_146" class="label">[40]</a> Upham’s “Salem Witchcraft”; Nevin’s “Witchcraft in Salem”; +Moore’s “History of Witchcraft in Massachusetts.”</p> + +</div> + +<div class="footnote"> + +<p><a id="Footnote_147" href="#FNanchor_147" class="label">[41]</a> Upham’s “Salem Witchcraft,” pp. 25, 26.</p> + +</div> + +<div class="footnote"> + +<p><a id="Footnote_148" href="#FNanchor_148" class="label">[42]</a> Upham’s “Salem Witchcraft,” pp. 44, 45; Nevin’s “Witchcraft +in Salem,” 46, 69.</p> + +</div> + +<div class="footnote"> + +<p><a id="Footnote_149" href="#FNanchor_149" class="label">[43]</a> Upham’s “Witchcraft in Outline,” 61.</p> + +</div> + +<div class="footnote"> + +<p><a id="Footnote_150" href="#FNanchor_150" class="label">[44]</a> <i>Ante idem.</i>, p. 69.</p> + +</div> + +<div class="footnote"> + +<p><a id="Footnote_151" href="#FNanchor_151" class="label">[45]</a> Rose Terry Cooke, in her, “Death of Goody Nurse,” thus describes +the death of this good woman:</p> + +<div class="poetry-container"> +<div class="poetry"> + <div class="stanza"> + <div class="verse indent0">“They hanged this weary woman there,</div> + <div class="verse indent2">Like any felon stout;</div> + <div class="verse indent0">Her white hairs on the cruel rope</div> + <div class="verse indent2">Were scattered all about.”</div> + </div> +</div> +</div> + +</div> + +<div class="footnote"> + +<p><a id="Footnote_152" href="#FNanchor_152" class="label">[46]</a> Upham’s “Salem Witchcraft,” p. 87.</p> + +</div> + +<div class="footnote"> + +<p><a id="Footnote_153" href="#FNanchor_153" class="label">[47]</a> Upham’s “Salem Witchcraft,” pp. 142, 143; Nevin’s “Witchcraft +in Salem,” pp. 70, 253.</p> + +</div> + +<div class="footnote"> + +<p><a id="Footnote_154" href="#FNanchor_154" class="label">[48]</a> See article on “Demonology,” in Foreign Quarterly Review, +London, 1840.</p> + +</div> + +<div class="footnote"> + +<p><a id="Footnote_155" href="#FNanchor_155" class="label">[49]</a> Paradise Lost, book ii, Line 666.</p> + +</div> + +<div class="footnote"> + +<p><a id="Footnote_156" href="#FNanchor_156" class="label">[50]</a> II. Mackay’s “Memoirs of Delusions,” p. 178.</p> + +</div> + +<div class="footnote"> + +<p><a id="Footnote_157" href="#FNanchor_157" class="label">[51]</a> Many of the ignorant Canadian-French still believe in the +delusions of the loup-garou, or man wolf, and in the southern portion +of Nigeria, as recently shown by P. Amaury Talbot, superstition +and witchcraft lurk in all the forests and lakes of the country. +Describing these superstitions, in a recent article in the London +Telegraph, Mr. Talbot says:</p> + +<p>“The bush with its soft green twilight, dark shadows, and quivering +lights, is peopled by many terrors, but among these ‘Ojje’, or +witchcraft, reigns supreme. The bird which flies in at your open +door in the sunlight, the bat which circles round you at night, the +small bushbeasts which cross your path while hunting, all may be +familiars of witch or wizard or even the latter themselves, disguised +to do you hurt. Sometimes the terror of witchcraft will +scatter a whole town.”</p> + +<p>And for belief in witchcraft, among the southern darkies, see +Journal of American Folk Lore, vol. III., p. 205; Bruce’s “Plantation +Negro as a Freeman”; and Jones’ “Negro Myths from the +Georgia Coast.”</p> + +</div> + +<div class="footnote"> + +<p><a id="Footnote_158" href="#FNanchor_158" class="label">[52]</a> II. Mackay’s “Memoirs of Delusions,” p. 277.</p> + +</div> + +</div> + +<hr class="chap x-ebookmaker-drop"> + +<div class="chapter"> + +<p><span class="pagenum"><a id="Page_74"></a>[74]</span></p> + +<h2 class="nobreak" id="CHAPTER_III">CHAPTER III.<br> +<span class="smcap">Recall of Judges.</span></h2> + +</div> + +<div class="poetry-container"> +<div class="poetry"> + <div class="stanza"> + <div class="verse indent0">“Of all the virtues, Justice is the best,</div> + <div class="verse indent0">Valour without it is a common pest.</div> + <div class="center">...</div> + <div class="verse indent0">All other virtues dwell but in the blood,</div> + <div class="verse indent0">That in the soul, and gives the name of good;</div> + <div class="verse indent0">Justice, the queen of virtues.”—Waller.</div> + </div> +</div> +</div> + +<p>Judge is the generic descriptive name given to one +who is invested with the power of judging and deciding +causes in the courts of law. The recall, as applied to +the judiciary, is the withdrawal of the power given a +judge to decide causes.</p> + +<p>As justice has always been the great interest of man, +on earth, we find that the virtue has ever been extolled, +as one of the greatest blessings of the human race and +among the earliest institutions of which we have any +knowledge, we find that courts were constituted, for +the distribution or enforcement of justice, through the +medium of judges.<a id="FNanchor_159" href="#Footnote_159" class="fnanchor">[1]</a></p> + +<p><span class="pagenum"><a id="Page_75"></a>[75]</span></p> + +<p>The great law-giver, Moses, having learned the hard +lesson from the book of human life, early grasped the +truth that man’s nature needed protection from its own +impulses and passions, and that an exalted rule of +conduct, commanding what was right, to be effective, +must be enforced and interpreted, by a wholly disinterested +guiding influence. He accordingly established +the administration of justice, among the ancient Israelites, +by choosing “able men, out of Israel, such as +feared God, men of truth, hating covetousness; and +made them heads over the people, rulers of thousands, +rulers of hundreds, rulers of fifties, and rulers of tens; +and they judged the people at all seasons; the hard +causes they brought unto Moses, but every small matter +they judged themselves.”<a id="FNanchor_160" href="#Footnote_160" class="fnanchor">[2]</a></p> + +<p>Grasping, even at this early day at the exalted standard, +later realized, in the Horatian ideal, “of the just +man, who, firm in the consciousness of right, disdains, +with equanimity, the frowns of a tyrant and the clamors +of a mob,” we find this old patriarch, fifteen centuries +before Christ, admonishing the judges of the Israelites:</p> + +<div class="blockquote"> + +<p>“Thou shalt not follow a multitude to do evil; neither +shalt thou speak in a cause, to decline, after many, to +wrest judgment.”<a id="FNanchor_161" href="#Footnote_161" class="fnanchor">[3]</a></p> + +</div> + +<p>Admonishing the judges, further, in regard to +being swayed in their decisions, by the fickle winds of +public sentiment, Moses said:</p> + +<div class="blockquote"> + +<p>“Ye shall not respect persons in judgment, but ye +shall hear the small as well as the great; <i>ye shall not +be afraid of the face of man</i>; for the judgment is God’s;<span class="pagenum"><a id="Page_76"></a>[76]</span> +and the cause that is too hard for you, bring it unto me +and I will hear it.”<a id="FNanchor_162" href="#Footnote_162" class="fnanchor">[4]</a></p> + +</div> + +<p>And not content with warning the judges of the +danger of fearing the people, in the act of pronouncing +judgment, he also warned the people of the duty of +respecting the judgments of the courts, in the following +wise commands:</p> + +<div class="blockquote"> + +<p>“And thou shalt come unto the Priests and Levites, +and unto the Judge that shall be in those days and inquire; +and they shall shew thee the sentence of judgment. +And thou shalt do according to the sentence, +which they of that place which the Lord shall choose, +shall shew thee; and thou shalt observe to do according +to all that they inform thee. According to the sentence +of the law which they shall teach thee, and according +to the judgment which they shall tell thee, thou shalt +do; thou shalt not decline from the sentence which they +shall shew thee to the right hand, nor to the left. And +the man that will do presumptuously, and will not +hearken unto the priest that standeth to minister there, +before the Lord thy God, <i>or unto the Judge</i>, even that +man shall die and thou shalt put away the evil from +Israel. And all the people shall hear and fear, and do +no more presumptuously.”<a id="FNanchor_163" href="#Footnote_163" class="fnanchor">[5]</a></p> + +</div> + +<p>It thus appears that the ancient Israelites appreciated +the virtue known as Justice and more nearly approximated +the cultivated ideal existing in more recent +times, for they understood, or Moses did, that it was +indispensable, in the act of dispensing justice, for the +incumbent of the judgment seat, to rise superior to the +popular standards of justice and equality and that the +due and orderly realization of the virtue could only be<span class="pagenum"><a id="Page_77"></a>[77]</span> +realized by a proper regard and respect for the judgments +of the courts when they were pronounced.</p> + +<p>In this respect, the old patriarchs were in advance of +the ancient Babylonians and Athenians, for while attempting +the distribution of justice, through the medium +of disinterested judges, they did not seem to +grasp the necessity for an independent judiciary, but +upon unjust grounds they permitted the recall and +debasement of their wisest judges.</p> + +<p>In the oldest Code of Laws in the known world, the +code of Hammurabi, King of Babylon, 2285 B. C.,<a id="FNanchor_164" href="#Footnote_164" class="fnanchor">[6]</a> who +claimed to have received his laws from the seated sun-god, +Samas, the “judge of heaven and earth;”—an +old, Mosaic bearded king, as represented to us, from +the dark ages, upon the black block of diorite, presenting +also his Code of Laws; known to history as the +Babylonian king, who conquered the four quarters +of the earth; who enriched Ur (Father Abraham’s +birthplace), the humble, the reverent, who clothed the +gravestones of Malkat with green; the warrior who +guarded Larsa and renewed Ebabbar; the Shield of the +land who united the scattered inhabitants of Isin; who +firmly founded the farm of Kish; the White Potent one +who penetrated the secret cave of the bandits; one who +recognizes the Right and who Rules by Law; who +humbles himself before the great gods<a id="FNanchor_165" href="#Footnote_165" class="fnanchor">[7]</a>—this valiant +one of the misty ages of long ago, in his Code, after +providing for the death of the man who should weave +a spell or put a ban upon another man, in the fifth section<span class="pagenum"><a id="Page_78"></a>[78]</span> +of his Code of Laws, provided for the recall or removal +of the judges of his courts, by the following +provision:</p> + +<div class="blockquote"> + +<p>“If a judge has judged a judgment, decided a decision, +granted a sealed sentence, and afterwards has +altered his judgment, that judge, for the alteration of +the judgment that he judged, one shall put him to account +and he shall pay twelve-fold the penalty, which +was in the said judgment, and in the assembly one +shall expel him from his judgment seat, and he shall +not return, and with the judges at a judgment he shall +not take his seat.”<a id="FNanchor_166" href="#Footnote_166" class="fnanchor">[8]</a></p> + +</div> + +<p>Petitions and motions for a rehearing were thus +interdicted by Hammurabi, regardless of the mistakes +entering into the judgment, which could only be righted +by a rehearing, or a new trial, and if a new trial were +granted, the judge was publicly disgraced and recalled +and was never allowed to sit in judgment again.</p> + +<p>So unalterably opposed were the ancient Babylonians +to the granting of a new trial, that if a decision for the +infliction of a penalty were set aside, the judge had to<span class="pagenum"><a id="Page_79"></a>[79]</span> +pay it twelve-fold to him from whom it was exacted and +for any new trial granted by him, the judge was publicly +deposed from his office and expelled from his seat of +judgment and no longer permitted to sit with the +judges. According to the strict letter of the Code, it +was no justification for the judge to be able to show +that the new trial was granted to prevent a miscarriage +of justice, for as the law reads, a judgment once pronounced +was irrevocable, for that judge, at least.<a id="FNanchor_167" href="#Footnote_167" class="fnanchor">[9]</a></p> + +<p>But let us look more minutely into the procedure, +governing the right of litigants in the days of Hammurabi. +It was the prerogative of the King, during the +First Dynasty, to send to the local judges his own decision +of a cause, or to simply send the case to them +for trial.</p> + +<p>Trials were held in the great temple of Ebabbarim, +at Sippara, where copies of his code had been set up +by Hammurabi, at the temple of Merodach in Babylon, +at the temple of Sin, at Larsa, or the temple of Ishhara. +Witnesses, it seems, were sworn, before God and +the King, to swear to the truth, touching the controversy, +and documentary evidence was used, much as +it is today, to establish a right or title by written evidence, +or the agreement of the parties.<a id="FNanchor_168" href="#Footnote_168" class="fnanchor">[10]</a> Having ascertained +where the right resided, it was the peculiar +province of the judge to “cause them to receive judgment”; +the strife was accordingly quieted and the judgment +passed into an irrevocable decree, which the judge<span class="pagenum"><a id="Page_80"></a>[80]</span> +himself could not set aside, without thereby working +his own disgrace and recall.<a id="FNanchor_169" href="#Footnote_169" class="fnanchor">[11]</a> The decision was drawn +up by the scribe and placed upon a tablet, sealed by +the judge and some of these irrevocable tablets, as +imperishable conclusions of these ancient law-suits +have come to us, after thousands of years, to tell their +tale.<a id="FNanchor_170" href="#Footnote_170" class="fnanchor">[12]</a></p> + +<p><span class="pagenum"><a id="Page_81"></a>[81]</span></p> + +<p>This recipient of the wisdom of the sun-god, Hammurabi, +did not stop with humiliating and degrading +the upright judge, who, to right a wrong judgment +was willing to admit his error to the advantage of a +wronged litigant, by granting a new trial, but in keeping +with such a mistaken standard, the Code of this ancient +ruler of the Babylonians also punished the unsuccessful +surgeon, by removing the hand that performed an +unsuccessful operation;<a id="FNanchor_171" href="#Footnote_171" class="fnanchor">[13]</a> by penalizing the unsuccessful +veterinarian, who lost his neighbor’s cattle or +horse;<a id="FNanchor_172" href="#Footnote_172" class="fnanchor">[14]</a> the builder was made liable for all damages +resulting from the fall of a building he had erected<a id="FNanchor_173" href="#Footnote_173" class="fnanchor">[15]</a> +and, in general, it was the policy of this strict king, to +raise the standards of public duty, by punishing the +incumbents of public office and penalizing the members +of the learned professions and vocations, rather than +cultivating the higher standards of the professions, by +the elimination of the unskilled therefrom.</p> + +<p>The ancient Greeks also practiced the recall and +ostracism of their most eminent judges and other powerful +public officials, who incurred the ill-will of the populace, +because of some unpopular decision, or the envy of +any considerable number of citizens, because of some +alleged undemocratic performance.</p> + +<p>This ostracism, or recall, in Greece, is said to have +been established by Cleisthenes after the expulsion of +the Peisistratidae<a id="FNanchor_174" href="#Footnote_174" class="fnanchor">[16]</a> and the nature and object of the<span class="pagenum"><a id="Page_82"></a>[82]</span> +recall, as then obtaining, is thus explained by the philosopher +Aristotle:</p> + +<div class="blockquote"> + +<p>“Democratical states <i>used to</i> ostracise and remove +from the city for a definite time, those who appeared +to be preeminent above their fellow citizens, by reason +of their wealth, the number of their friends, or any +other means of influence.”<a id="FNanchor_175" href="#Footnote_175" class="fnanchor">[17]</a></p> + +</div> + +<p>The removal and ostracism of public officers, in +Greece, does not seem to have been used as a punishment +for any crime or particular unfitness developed +by the official removed, but rather as a precautionary +measure, to dispense with the services of those who +became so powerful as to excite the fear or attract the +envy of their contemporaries.<a id="FNanchor_176" href="#Footnote_176" class="fnanchor">[18]</a></p> + +<p>The procedure whereby the recall or ostracism of a +judge or other public official was accomplished, in +ancient Greece, was as follows: A space was enclosed +by barricades, with ten entrances, for the ten tribes. +The tribesmen entered the enclosed space, by these ten +entrances, each with a shell, or piece of earthenware, +on which he wrote the name of the official he wished +recalled or degraded. The casting and enumeration of +the vote was regulated and supervised by the presidents +dents of the Senate and by the nine archons, and if as +many as 6000 votes against any one official was polled, +this <i>ipso facto</i> removed him from office and he was +obliged to leave the city of his residence within ten +days from that date; but if the total number of votes +cast against him did not equal 6000 he was not removed<span class="pagenum"><a id="Page_83"></a>[83]</span> +from office.<a id="FNanchor_177" href="#Footnote_177" class="fnanchor">[19]</a> Because of the shell, or piece of earthenware, +upon which the vote was cast against the official +removed from office, the proceeding came to be known +as the “earthenware scourge.”<a id="FNanchor_178" href="#Footnote_178" class="fnanchor">[20]</a></p> + +<p>By this proceeding, in ancient Greece, some of the +most distinguished men of the nation were removed, +or ostracised, but when it was found that their services +were indispensable to the public welfare, they were +recalled to office. Cimon, Alcibiades, Themistocles, +Aristeides and many other prominent citizens suffered +this degradation in Athens and other democratical +states, in Greece, for the recall was considered as a +necessary precaution to ensure absolute equality among +the citizens of the various commonwealths.</p> + +<p>As a concrete illustration of the application of the +recall to the judiciary, in Greece, we will take the case +of Aristeides, known as “Aristeides the Just.” There +is authority for the statement that the judicial integrity +and ability of this old Greek patriot was so generally +recognized, in Athens, that during the presentation of +one of the tragedies of Eschylus, when one of the characters +was referred to as a man who “cared more <i>to be +just</i>, than to appear so,” all eyes were instantly turned +toward Aristeides, as the one man, who, of all other +Greeks, most merited the title of “The Just,” and +from this time on this truly royal, or divine appellation, +according to Plutarch, was, by universal consent, attributed +to this virtuous man.<a id="FNanchor_179" href="#Footnote_179" class="fnanchor">[21]</a></p> + +<p><span class="pagenum"><a id="Page_84"></a>[84]</span></p> + +<p>This remarkable distinction aroused envy against +Aristeides and it is reported that Themistocles circulated +a rumor that by determining and judging causes +in private, he was undermining the courts of judicature +and was secretly making way for a monarchy in his own +person, so the jealousies of the populace were so +aroused against him that it was decided to recall this +upright judge. Plutarch relates the pathetic circumstance, +connected with the degradation and ostracism +of this Just Judge, that while the voting was taking +place, in the railed market-place, Aristeides was approached +by an illiterate citizen, who handed him his +<i>ostracon</i>, or sherd and directed him to write his own +name upon the shell. Without disclosing his identity, +Aristeides asked the man if the Judge had ever done +him any injury, when the voter replied: “None at all, +neither know I the man; but I am tired of hearing him +everywhere called <i>The Just</i>.”<a id="FNanchor_180" href="#Footnote_180" class="fnanchor">[22]</a></p> + +<p>Aristeides made no reply to the man, but wrote as +he directed and returned the sherd to him, with his +name written upon it. The six thousand votes, necessary +to procure his removal, or recall, having been +polled, he departed from his beloved Athens, praying, +with uplifted hands, that the Athenians might never +have occasion to remember Aristeides.<a id="FNanchor_181" href="#Footnote_181" class="fnanchor">[23]</a></p> + +<p><span class="pagenum"><a id="Page_85"></a>[85]</span></p> + +<p>The ostracism of Aristeides did not last for the ten +years, for which his punishment was decreed, under the +Grecian law, however, for three years later, when the +Persian king, Xerxes, invaded Greece, Aristeides returned +and when the Persians were overcome he was +completely reinstated in the good graces of his countrymen +and took a leading part in the affairs of the government +of Athens, without resentment, for he sought +no other gratification than that of serving his country +with fidelity and honour.</p> + +<p>Themistocles was another of the great citizen jurists +of Athens to suffer the recall or ostracism, by popular +vote, while this ancient law obtained in Greece.</p> + +<p>As an index to the character and uprightness of +this distinguished Athenian, it is reported that before +entering upon the trial of a cause in which the poet +Simonides, of Ceos, was interested, when requested, +by his friend, to overlook the underlying principles of +the law, in the consideration of the cause, this virtuous +judge replied:</p> + +<div class="blockquote"> + +<p>“Simonides, you would be a bad poet, if your lines +ran counter to the just measure and rules of your art, +nor should I be a good magistrate, if, for favor, I made +false law.”<a id="FNanchor_182" href="#Footnote_182" class="fnanchor">[24]</a></p> + +</div> + +<p>Notwithstanding the signal and loyal services of this +patriotic citizen in the war with the Persians and his +long service as a magistrate, when Themistocles finally +erected his temple of Diana of Best Counsel, with +himself represented by a figure in the temple, the +Athenians also became envious of him and made use<span class="pagenum"><a id="Page_86"></a>[86]</span> +of the law providing for the recall and ostracism in +order to humble his eminence and authority, as they +usually did with all those whom they believed to have +grown too powerful, for the equality deemed requisite +in a popular government, for, as said by Plutarch:</p> + +<div class="blockquote"> + +<p>“The ostracism was instituted not so much to punish +the offender, as to mitigate and pacify the violence +of the envious, who delighted to humble eminent men, +and who, by fixing this disgrace upon them, might vent +some part of their rancor.”<a id="FNanchor_183" href="#Footnote_183" class="fnanchor">[25]</a></p> + +</div> + +<p>According to Aristotle, the law providing for the +recall or ostracism of public officials, by popular vote, +in Athens, soon became mischievous, for:</p> + +<div class="blockquote"> + +<p>“Men did not look to the interests of the community, +but used ostracism for party purposes.”<a id="FNanchor_184" href="#Footnote_184" class="fnanchor">[26]</a></p> + +</div> + +<p>The last person against whom this old law was enforced +at Athens, was Hyperbolus, a demagogue of low +birth and mean habits; the Athenians considered that +in applying this law to such a person, their own dignity +had been compromised, so the law providing for ostracism +or recall, by popular vote, in Athens, was discontinued.<a id="FNanchor_185" href="#Footnote_185" class="fnanchor">[27]</a></p> + +<p>The law providing for the recall or ostracism of public +officers, by popular vote, known as “Petalism” +among the Syracusans, was borrowed from the Athenian +law of ostracism. This species of recall, took its +name from the petals or leaves of the olive, on which<span class="pagenum"><a id="Page_87"></a>[87]</span> +was written the name of the person whom the citizens +voted to recall.<a id="FNanchor_186" href="#Footnote_186" class="fnanchor">[28]</a></p> + +<p>Under the law of the Syracusans, known as “petalism,” +the removed officer or judge was banished for a +period of five years only, as this was considered a +sufficient length of time to humble the pride and destroy +the hope of the degraded one.</p> + +<p>Historians tell us, however, that this law of recall +known as “petalism,” by which the Syracusans voted +to recall their distinguished men, by writing their +names upon the corolla, or leaf-part of the olive, did +not long continue in effect, since the fear of this “degradation +or humbling,” deterred the best qualified +among the citizens from taking any part in public +affairs, and the degeneracy and bad government which +resulted from the selection of only the lowest types of +demagogues for public officers, led to the repeal of the +law, B. C. 452.<a id="FNanchor_187" href="#Footnote_187" class="fnanchor">[29]</a></p> + +<p>In the early Roman days the custom also obtained of +submitting to the people, by popular vote, the determination +of accusations against judges and other public +officers, as matters of general public interest and the +<i>judicia publica</i> of later times owed its existence to this +antique custom. Preators, or those invested with judicial +functions were no exception to the general rule, +but all classes of public servants were directly responsible +to the Roman people and were liable to be called +upon, at any time, to answer to a charge which might +mean banishment or death.</p> + +<p><span class="pagenum"><a id="Page_88"></a>[88]</span></p> + +<p>In the early days of the Republic, every act of a citizen +which was deemed injurious to the State, or its +peace, was called perduellio, and the offender (perduellis) +was tried before the forum of public sentiment +(<i>populi judicio</i>) and, if convicted of any violation of the +obligations he owed to the State, he was put to death.<a id="FNanchor_188" href="#Footnote_188" class="fnanchor">[30]</a> +The crime known as <i>Majestas</i>, corresponding to the +English charge of treason, was apt, at any time to be +preferred against the most upright public servant and +the opinions of the populace were found frequently at +variance with the justice of the cause. Justice was not +always found to be consistent with the expressed will +of the multitude of Roman citizenship, for their opinions +were not always shaped or controled by the most +exalted standards of equality. Unpopular officials were +frequently condemned, regardless of the reason for the +unpopularity, while the able orator or popular citizen, +was usually successful in his cause.<a id="FNanchor_189" href="#Footnote_189" class="fnanchor">[31]</a></p> + +<p>Under the empire, judicial magistrates, such as Preators, +were removed, at the will of the Emperor, and we +find that while Julius Caesar had appointed sixteen, to +settle the disputes of the Romans, Augustus peremptorily +removed four and thus reduced the number to +twelve.<a id="FNanchor_190" href="#Footnote_190" class="fnanchor">[32]</a></p> + +<p>The early Anglo-Saxons, like the Israelites of patriarchial +days, while recognizing that the power of distributing +or enforcing justice, was primarily lodged +with the people, as a whole, constituting the great body +of society, understood the impossibility of administering<span class="pagenum"><a id="Page_89"></a>[89]</span> +justice, in the concrete, by delegating the performance +of such important functions, without investigation +or the understanding of correct ideals, to the great +unskilled mass of the people, in their collective capacity, +so apt to be carried away, in such matters, by variable +sentiments, or whims or caprices, based upon impulses, +not always consistent with the proper standards +of right.</p> + +<p>In order to insure the rendition of justice to every +individual, or to approximate as nearly as might be, to +this object, this important power was committed, therefore, +at a very early day, in England, to specially selected +magistrates, possessing peculiar skill and fitness to +hear and determine causes in courts of law and qualified, +by study and training to discharge these difficult +public functions with certainty and expedition, according +to correct standards.</p> + +<p>Following the beneficent policy, illustrated by the +old Mosaic code, of bringing justice home to every +man’s door, as nearly as may he, it was the general +plan of Anglo-Saxon society, as designed and shaped +by the great King Alfred and other early kings, to have +such a system of courts as would speedily dispense justice +to all the people, under the various conditions of +society. Anglo-Saxon courts did not have the means +of compelling obedience to their mandates for the majesty +of the law was not the rule implicitly followed +by all classes, in the beginning, but before many centuries, +following King Alfred’s time, we find that it had +become the fixed rule of life.<a id="FNanchor_191" href="#Footnote_191" class="fnanchor">[33]</a></p> + +<p><span class="pagenum"><a id="Page_90"></a>[90]</span></p> + +<p>From the early <i>gemot</i>, of the Anglo-Saxon period, +we soon find the regular county court and hundred +court, where poor and rich alike were entitled to receive +justice, without price and without delay.<a id="FNanchor_192" href="#Footnote_192" class="fnanchor">[34]</a> The +expeditious court of <i>piepoudre</i>, (the dusty foot court)—which +dispensed justice as speedily as dust falls from +the foot<a id="FNanchor_193" href="#Footnote_193" class="fnanchor">[35]</a>—furnished speedy justice for small cases, +while the <i>curia regis</i>, established by William the Conqueror, +held in the royal palace, presided over by the +king himself and his chief justiciar, with court barons, +presided over by the lords of the realm, furnished, for +many centuries a complete system of judiciture for the +hearing of the ordinary causes in the realm.<a id="FNanchor_194" href="#Footnote_194" class="fnanchor">[36]</a> The +King was the fountain of justice and it was his business +to see justice done, where the litigant failed to get +his cause heard in the jurisdiction of his own hundred. +Of course as a natural result of such a policy, the right +of dispensing justice and receiving the profits thereof, +under the Normans, soon became hereditary rights, +passing to successive lords, whose judgments were supreme, +unless the King himself ordered the entering of +a certain judgment.<a id="FNanchor_195" href="#Footnote_195" class="fnanchor">[37]</a> The Court of King’s Bench, the +Court of Common Pleas and the High Court of Chancery, +by gradual processes of time, succeeded to the +principal places among the courts of later centuries, +with the establishment by Henry II., A. D. 1176, of the<span class="pagenum"><a id="Page_91"></a>[91]</span> +<i>justices itinerant</i>, who divided the realm into six circuits +and afterwards followed a fixed judicial system.<a id="FNanchor_196" href="#Footnote_196" class="fnanchor">[38]</a></p> + +<p>From the reign of William the Conqueror, until that +of King John, the administration of Justice was still +kept in the hands of the king, who was regarded as the +source of all justice and law; after the conquest, the +various prerogatives of the crown were increased and +it was during this precarious state of the law that the +subjects were obliged to purchase the favor of the +sovereign, in order to obtain justice in the king’s +courts.<a id="FNanchor_197" href="#Footnote_197" class="fnanchor">[39]</a></p> + +<p>So dependent upon the will of the sovereign was the +tenure of the judge, during the reign of Richard I., that +we find William de Longchamp, chief justiciary and +chancellor, was removed from his office, by the intrigue +of John, Earl of Morton, the king’s brother.<a id="FNanchor_198" href="#Footnote_198" class="fnanchor">[40]</a></p> + +<p>Judges were then but the servants of the king and he +could move them about as mere pawns upon the chess +board of his own expediency, or dismiss them, at a +moment’s notice, if they refused to do his bidding.<a id="FNanchor_199" href="#Footnote_199" class="fnanchor">[41]</a><span class="pagenum"><a id="Page_92"></a>[92]</span> +Hubert de Burgh succeeded Hubert Walter and Geoffry +Fitz Peter, as Chief Justiciar, but he seldom sat on the +bench and was removed in 1232,<a id="FNanchor_200" href="#Footnote_200" class="fnanchor">[42]</a> when the Chief +Justiciarship was committed to a lawyer, named +Stephen Segrave. The latter was disgraced and dismissed +by the King, in 1234, just two years after his +appointment and from this period until 1258, or until +the revolution, the justiciarship was in abeyance.<a id="FNanchor_201" href="#Footnote_201" class="fnanchor">[43]</a></p> + +<p>In lieu of an appeal, or writ of error, which challenged +the sufficiency or correctness of a record or +judgment, instead of the judge himself, we find that +from the time of Cnut, until the reign of Henry I., if a +judgment was challenged the proceeding was what was +known as that of “false judgment,” growing out of the +practice of early Saxon days, when a litigant who was +dissatisfied with a decision or “doom,” charged the +doomsman who uttered it with falsehood.<a id="FNanchor_202" href="#Footnote_202" class="fnanchor">[44]</a></p> + +<p>Until the thirteenth century the exception to a given +judgment or decree of an inferior court was tested by +the charge of “false judgment.” The record was +transferred from the inferior tribunal to the superior +one by certain knights, appointed for the purpose. +Frequently, these knights would challenge the litigant +questioning the correctness of the judgment to trial by +battle, to test the correctness of the decree<a id="FNanchor_203" href="#Footnote_203" class="fnanchor">[45]</a> but if this +were not done, and the issue upon the legality of the +finding of the lower court thus determined, the justices +of the king’s court proceeded to examine the record.</p> + +<p><span class="pagenum"><a id="Page_93"></a>[93]</span></p> + +<p>If the King’s Justices found, on an examination of +the record that the judgment of the county, the hundred +or the manor, were wrong, a fine was assessed +against the judge rendering the erroneous judgment +and by a finding of “false judgment” a Lord lost +forever the right to hold a court.<a id="FNanchor_204" href="#Footnote_204" class="fnanchor">[46]</a></p> + +<p>Here was a method of recall, almost as bad as that +existing under the Babylonian Empire, for instead of +removing the judge who attempted to right a wrong, he +was removed before having been given the opportunity +to get right.</p> + +<p>As late as the year 1219 we find that the justices in +eyre were brought before the justices of the Court of +King’s Bench, upon a charge of “false judgment,” for +having unlawfully condemned a man to death and upon +examination of the record by the Council, their judgment +was set aside and they were amerced with a fine +for having entered such a “false judgment.”<a id="FNanchor_205" href="#Footnote_205" class="fnanchor">[47]</a></p> + +<p>It is little wonder, with this harsh rule obtaining, +that by the time of Edward I. history records that his +justices had become extremely cautious men, unwilling +to decide nice points of law but referring every close +question to the Council for instruction.<a id="FNanchor_206" href="#Footnote_206" class="fnanchor">[48]</a> The penalty +of a mistake or “false judgment” to them meant not +only a fine, but disgrace and the recall, if the King saw +fit to so punish them, so this was not only calculated to<span class="pagenum"><a id="Page_94"></a>[94]</span> +make a man cautions, but to prevent those of skill and +dignity from risking the expression of their judgment, +when the penalty for a mistake was such that it might +forever ruin the future life and hopes of the judge +pronouncing judgment. The strange thing is that with +such a system, any self respecting man could be found +to undertake the performance of functions such as +those required of a judge, when his behavior was the +means of ruining his future life, regardless of his pure +intentions in the performance of his official duty.</p> + +<p>The tenure of office of the English judge continued +for centuries, to be at the pleasure of the Crown, and +under the Plantagenets and the Tudors, a Chief-Justice +even, might be removed, like any other officer of the +King, at the pleasure of the sovereign,<a id="FNanchor_207" href="#Footnote_207" class="fnanchor">[49]</a> and during +this whole period we find that the standards of the +judiciary were in keeping with this servile and undignified +conception of the duties of such an office, for the +judges, with but few exceptions, during this period of +servile attachment to the Crown, were men of but +mediocre ability, willing to prostitute their high offices, +to hold the esteem and favor of their patron.</p> + +<p>It was thus found, by experience, in England, that +the proper discharge of the impartial duties of the +courts was consistent only with the maintenance, at all +times, of their dignity and independence, hence, it was +enacted, by statute, (13 William III., c. 2) that the +commissions of judges were to be held, not as formerly, +during the mere pleasure of the king, but so long as +they should conduct themselves uprightly. They can +only be removed from office, upon the address of both<span class="pagenum"><a id="Page_95"></a>[95]</span> +houses of Parliament and since the reign of George III., +the commissions of judges are not terminated with the +death of the king, but they continue to hold their office, +notwithstanding the demise of the king, during their +good behavior, or until removed by the joint action of +both houses of Parliament.<a id="FNanchor_208" href="#Footnote_208" class="fnanchor">[50]</a></p> + +<p>And not only did the English law raise the incumbent +of the judgment seat to a plane where he could view, +with disdain the frowns of the tyrant in the performance +of his official functions, but that he might also be free +from the clamors of the populace, he was exempt from +indictment for any judicial act honestly done, or +omitted, while sitting as a judge. In other words, while +acting in a judicial capacity, judges were not liable for +an honest mistake, but only for fraud or corruption.<a id="FNanchor_209" href="#Footnote_209" class="fnanchor">[51]</a></p> + +<p>The judge is criminally and civilly liable, by the +English common law for judicial acts willfully and maliciously +done; for acts clearly in excess of his proper +jurisdiction and for the wrongful exercise of a mere +ministerial act, whether honestly done or not,<a id="FNanchor_210" href="#Footnote_210" class="fnanchor">[52]</a> but this +was the full limit of his liability and for honest mistakes +in the performance of his duty, he was responsible +to no one and could be troubled only by an accusing<span class="pagenum"><a id="Page_96"></a>[96]</span> +conscience for a mistake in the performance of a proper +judicial function.</p> + +<p>Since the placing of the English judiciary upon this +high plane where the courts are wholly above and beyond +the spoils of party or the favoritism or fears of +sovereignty, the respect paid to the majesty of the law +in that country, has challenged the admiration of the +world. English procedure is the pattern for the best +governed countries on the earth and the decisions of +her courts have come to be ideals to be followed by +courts of other nations, seeking the attainment of +justice.</p> + +<p>The patriot fathers, familiar with the mistakes of the +ancients and the reasons for the establishment of the +judicature of England, upon an independent foundation, +in the establishment of the judicial system in the +United States, adopted the method that history had +commended to England, of life tenure, with the power +of removal for actual misfeasance in office.</p> + +<p>It was therefore provided in the Federal Constitution +that judges of the courts of the United States +should hold their offices during good behavior and +they were subject to removal, only by impeachment, +like other civil officers of the Government.<a id="FNanchor_211" href="#Footnote_211" class="fnanchor">[53]</a></p> + +<p>The first Congress, in 1789, enacted the first federal +judiciary act, formulated by Oliver Ellsworth, a +member of the convention which framed the Constitution +and afterwards Chief Justice of the Supreme +Court.</p> + +<p>Speaking of this earnest patriot, Mr. Webster said +that he was “possessed of the clearest intelligence and<span class="pagenum"><a id="Page_97"></a>[97]</span> +deepest sagacity as well as the utmost purity and integrity +of character.”</p> + +<p>Upon the relative functions of the different branches +of government and the necessity for an independent +judiciary, Chief Justice Ellsworth said:</p> + +<div class="blockquote"> + +<p>“If the general legislature should, at any time, overleap +their limits, the judicial department is a constitutional +check. If the United States go beyond their +powers; if they make a law, which the Constitution does +not authorize, it is void; and the judiciary power, the +national judges, who, to secure their impartiality, <i>are +to be made independent</i>, will declare it to be void. On +the other hand, if the States go beyond their limits, if +they make a law which is a usurpation upon the general +Government, the law is void, and upright, <i>independent +judges</i> will declare it to be so.”</p> + +</div> + +<p>This, by the gentleman who reported the bill in Congress +for the organization of the judicial department +of the general Government, demonstrates that those +who formed our Government and framed our Constitution, +realized not only that the judgment seat should be +dominated by “the cold neutrality of an impartial +judge,” but that this essential prerequisite to the administration +of justice, could not be obtained by a +cringing judiciary, depending upon a vacillating public +sentiment, as an index to its opinions, but would be +effectuated only through the untrammeled judgment of +an independent court.</p> + +<p>Next to Oliver Ellsworth, the man most active in the +establishment of our Federal Judiciary, was perhaps +Alexander Hamilton, and upon the reasons for an absolutely +independent judiciary, this great lawyer, +soldier and patriotic statesman, observed:</p> + +<div class="blockquote"> + +<p>“This independence of the judges is equally requisite +to guard the Constitution and the rights of individuals +from the effects of those ill-humors which the arts of<span class="pagenum"><a id="Page_98"></a>[98]</span> +designing men or the influence of particular conjunctures +sometimes disseminate among the people themselves +and which, though they speedily give place to +better information, and more deliberate reflection, have +a tendency, in the meantime, to occasion dangerous innovations +in the Government and serious oppressions +of the minor party in the community.”<a id="FNanchor_212" href="#Footnote_212" class="fnanchor">[54]</a></p> + +</div> + +<p>It was also clearly the object of the original thirteen +colonies to remove the judiciary from politics and +thereby establish the independence of the State Judiciary, +as well as that of the Federal Government, for +the Constitutions of each of the original colonies provided +for an appointive judiciary.<a id="FNanchor_213" href="#Footnote_213" class="fnanchor">[55]</a> Georgia alone set +the bad example of providing for an elective judiciary, +by direct vote of the people, for a short term, a practice +that historians believe has caused much of the degradation +and humiliation of the state courts, in the past +century.<a id="FNanchor_214" href="#Footnote_214" class="fnanchor">[56]</a></p> + +<p>In most of the other states in the United States, the +medium was selected, between the life tenure and the +complete independence of the judiciary upon the one<span class="pagenum"><a id="Page_99"></a>[99]</span> +hand, and the recall and disgrace of the judge, without +the formality of a trial, upon the other, and it was provided +for the election of judges, for short terms of +office, subject to impeachment by the legislative branch +of Government, in cases of misfeasance in office.<a id="FNanchor_215" href="#Footnote_215" class="fnanchor">[57]</a></p> + +<p>In one state alone was the English method adopted +of appointing the judges for life, or during good behavior, +although four other states have the appointive +judiciary, and it is not strange that in this one state +we find the strongest state court in the United States +and the one whose judgments are received by the various +courts of the other states with the highest degree +of respect.<a id="FNanchor_216" href="#Footnote_216" class="fnanchor">[58]</a></p> + +<p>By both the Federal and State Constitutions, in the +United States, the judiciary has always been regarded +as an equal and co-ordinate branch of government, with +the legislative and executive. It was accordingly held, +within the past century, that neither the President nor +the Governor could remove a judge, during the term +of office for which he was elected or appointed,<a id="FNanchor_217" href="#Footnote_217" class="fnanchor">[59]</a> but the +only way to remove or recall a judge, was by impeachment +for criminal or corrupt conduct.<a id="FNanchor_218" href="#Footnote_218" class="fnanchor">[60]</a></p> + +<p>It is thus a serious question whether the experience +of the past century, in the United States, has vindicated +the method followed in so many states, of selecting<span class="pagenum"><a id="Page_100"></a>[100]</span> +judges, for a moderate term, by an elective system, +subject to impeachment for positive misfeasance in +office. Many protests, other than the growing demand +for a popular recall of judges, may be directly or indirectly +traced to this method of selecting judges and +as the demands and protests come from states where +the tenure to office is for the shorter terms, it seems +that this general policy, when applied to the judiciary, +is condemned both by the examples of history and the +practice and experience of the past century, in the +United States.</p> + +<p>There is little doubt but that the great Chief Justice +Marshall would have been recalled, after his decision +against the Government, in the trial of Aaron Burr, for +treason, if the recall of judges by popular vote had then +obtained, in the United States. The power of Jefferson’s +administration was used, unsparingly, to obtain +Burr’s conviction, and he was already convicted in the +forum of public sentiment, for the populace believed +him guilty. The Chief Justice, however, firm in the +consciousness of right, with the true judicial poise, disdained, +with equanimity, the clamor of the populace +and refused to sacrifice the individual, to appease the +public wrath.<a id="FNanchor_219" href="#Footnote_219" class="fnanchor">[61]</a> No wonder that through the genius of +this patriot, the Court he presided over was “placed +upon a pedestal of imperishable granite and has become +the admiration of the publicists throughout the +civilized world.”<a id="FNanchor_220" href="#Footnote_220" class="fnanchor">[62]</a></p> + +<p><span class="pagenum"><a id="Page_101"></a>[101]</span></p> + +<p>If such a system had then obtained, the country +would have been denied the genius and ability of this +just man, for he would never have been responsible to +the fickle flames of a vacillating public sentiment for the +correctness of his opinions. Addressing himself upon +the necessity for an absolutely independent judiciary, +Chief Justice Marshall said:</p> + +<div class="blockquote"> + +<p>“It is to the last degree important that he should be +rendered perfectly and completely independent with +nothing to control him but God and his conscience.”</p> + +</div> + +<p>Strange, is it not, that the opinions of our patriot +fathers should so nearly approach the views of the +patriarchs of the Mosaic period, upon the qualifications +of the judge, for they too, believed that the courts +should be presided over by “able men out of Israel, +such as feared God, men of truth, hating covetousness” +and when appointed to judge between the alleged rights +of the ancient Hebrews, they were admonished by the +Great Law Giver: “Ye shall not be afraid of the face +of man, for the judgment is God’s.”<a id="FNanchor_221" href="#Footnote_221" class="fnanchor">[63]</a></p> + +<p>Right well did Moses warn the ancient judges of the +Israelites against the fear of men in the prerogative of +the judgment seat, for public sentiment has ever proven +variable and the proper and just ideals do not always +govern the multitude. We have seen them to-day cry +“Hosanna” and to-morrow “Crucify Him.” And since<span class="pagenum"><a id="Page_102"></a>[102]</span> +the day when Pilate released Barabas and delivered +the Nazarene to the multitude, because it was popular +for him to do so, the judge who feared “the face of +man” has been deemed unworthy of the trust and dignity +of the judgment seat.</p> + +<p>The millions burned at the stake, during the witchcraft +craze, in Europe, were convicted before judges +whose independence had not been established by the +laws of the realm and they simply followed the expressed +will of the multitude in the act of pronouncing +judgment.<a id="FNanchor_222" href="#Footnote_222" class="fnanchor">[64]</a></p> + +<p>In our own country, during the spread of this delusion, +in Salem, Massachusetts, before the courts were +presided over by judges appointed for life, there were +nineteen innocent persons burned or hanged for witchcraft +in less than one year, and of these fourteen were +women.<a id="FNanchor_223" href="#Footnote_223" class="fnanchor">[65]</a></p> + +<p>In the case of the gentle Rebecca Nurse, hanged on +Gallows Hill, on July 19, 1692, after her acquittal by a +jury, because the people demanded her blood, and a +subservient judiciary bowed in humble submission to +the <i>vox populi</i>, we find one of the most unjust instances +of the “recall of judicial decisions” in the history of +any country and one of the grossest travesties upon +justice that has been produced.<a id="FNanchor_224" href="#Footnote_224" class="fnanchor">[66]</a></p> + +<p>The fear of the recall of judges, in France, during +the provisional Republic, following the French Revolution, +caused the judges to send a poor weak woman to<span class="pagenum"><a id="Page_103"></a>[103]</span> +the guillotine, because she possessed the foibles of her +sex and the flower of the aristocracy of the country +was sent innocent to their death, because a wrought +up multitude demanded their slaughter. Oh, for the +glory of an independent judiciary, in such a crisis and +what a valuable lesson history affords against the precedents +made by public sentiment.</p> + +<p>The courts alone protect the rights of the minority, +for the legislative and executive are subservient to the +expressed will of the majority. In the courts, however, +the property of the rich and the poor alike is protected +from the might of the powerful and the will of the +majority, because the law of the land, in recognition of +the right of the minority to enjoy life, liberty and property, +in this free land of ours, has provided that no +property can be taken, however popular it might be to +appropriate it, without just compensation, after a trial, +upon due process. But when the judges were but the +servants of the majority, of course the wishes of the +majority controlled them, hence the necessity of making +them independent of both the majority and minority.</p> + +<p>We have seen how the recall of judges by popular +vote, in Babylon and Greece weakened and destroyed +their independence and made them subservient tools of +the popular and great leaders of the majority; that in +time the respect of the community for the judges so +situated was completely destroyed and that the fear of +humiliation and disgrace prevented gentleman of dignity +and ability from seeking such a precarious place +and the whole judicial system was thereby perverted +and deranged.</p> + +<p><span class="pagenum"><a id="Page_104"></a>[104]</span></p> + +<p>Commenting upon the condition which the recall of +judges by popular vote brought about in Greece, we +have the valuable testimony of Aristotle who said:<a id="FNanchor_225" href="#Footnote_225" class="fnanchor">[67]</a></p> + +<div class="blockquote"> + +<p>“Those who have any complaints to bring against +the magistrates say: ‘<i>Let the people be judges</i>’; the +people are too happy to accept the invitation and so the +authority of every office is undermined. Such a democracy +is fairly open to the objection that it is not a +constitution at all, for where the laws have no authority +there is no constitution.”</p> + +</div> + +<p>The framers of our constitution were familiar with +the experiments of ancient Greece and the mistakes of +the early Anglo-Saxons, and this is why the Constitution +guarantees to “every state in the union a Republican +form of government.”<a id="FNanchor_226" href="#Footnote_226" class="fnanchor">[68]</a></p> + +<p>Shall the illuminating precedents of history, ever be +forgotten; shall the land-marks of the fathers and the +light-houses, planted upon the shoals upon which other +ships of state have floundered, be torn away? Are the +secrets of the old dooms day books of the Anglo-Saxons, +to be read in vain and the mistakes of the law of ostracism +of the Athenians and the discarded and condemned +law of petalism, of the Syracusans, to be +adopted in the United States, in the twentieth century?<a id="FNanchor_227" href="#Footnote_227" class="fnanchor">[69]</a></p> + +<p>If the day shall ever come, in the United States, when<span class="pagenum"><a id="Page_105"></a>[105]</span> +this mistaken custom of the Babylonians and the ancient +Athenians shall be generally established, and the +disappointed suitor and political demagogue can +gather his associates and bid the judge come down +from his judgment seat to answer the excited multitude +for the correctness of his judgments, then the safeguards +of the Constitution, guaranteed to us by the +patriot fathers will be trampled under foot; this will +cease to be a Government of law and become a mere +aggregation of people, where law is not the rule of +life.<a id="FNanchor_228" href="#Footnote_228" class="fnanchor">[70]</a></p> + +<p>The statesmen of ancient Greece found that the judge +could not be safely tried by political methods, for the +elements of personal ambition, favoritism, money interest, +envy and divers other equations, were likely to +be used in passing upon the qualifications of the judge, +when arraigned before the forum of a wrought up +public sentiment. Nor would it be different in any +other country, under similar conditions.</p> + +<p>In the days of Hammurabi, when the courts were so +much concerned about the trials of those supposed to +“weave spells over a man” and his guilt or innocence +was determined by his survival of the torrent of the +“holy river;” when the standards of justice were such +that the surgeon, who was unsuccessful in an operation, +lost his hands; when the veterinarian paid for all the +stock he could not cure; the builder, or artisan, all +damages resulting from a house he had built afterwards<span class="pagenum"><a id="Page_106"></a>[106]</span> +falling down. When, in all the relations of life—save +that of the royal prerogatives—the test of human +action was the exalted ideal of infallibility, then the +judge who set aside a judgment was humiliated and disgraced +and peremptorily removed from office. All +morality was on a par with such ideals of the exalted +virtues like justice, and brides were auctioned off by +their fathers to the highest bidder and all human action +was in keeping with such dark days of superstition +and delusion.</p> + +<p>The behavior of the judge of the time of Cnut, in +England, when he was liable to be fined and removed +for entering “a false judgment,” was in strict accord +with the low standards of justice then obtaining and +from this degraded position of the judiciary, to that of +the exalted notion of an absolutely independent judiciary, +there was the same difference in the quality of +justice administered, that obtained between the generally +ignorant men selected to parcel out the right, for +remuneration, in those dark days and the pure and +scholarly jurists, who, for centuries have made the administration +of the law, in England, the admiration of +the civilized world. The history of the judiciary, in +England, has certainly demonstrated the wisdom of an +independent judiciary, for no country pays the same +high regard to the majesty of the law and in none are +the correct ideals in legal standards more nearly approximated, +than in England.<a id="FNanchor_229" href="#Footnote_229" class="fnanchor">[71]</a></p> + +<p><span class="pagenum"><a id="Page_107"></a>[107]</span></p> + +<p>One does not have to become an Anglo-Maniac to +feel a just pride in the stability and perfection of an +institution, such as the English judiciary, for all who +make law a rule of life, can but revere the approximation +of an ideal where its reign is supreme.</p> + +<p>In the consideration of this antiquated and condemned +institution, known as “Judicial Recall,” space +has forbidden that we should do more than merely +touch upon the centuries as mile-stones, in hurrying +through the ages. From the facts of history presented, +however, it seems strange that in the evolution of the +race, amid the cultivated ideals of our twentieth century +civilization, so many of our states would seemingly refuse +to profit by the mistakes in the Leges Barbarorum +of the dark ages; that they would apparently turn aside +from the sad picture of the early struggle for law +and—defying the axiom that we can but “judge the +future by the past of man”—indulge the vain hope of +utilizing the popular recall of judges as a panacea for +all the social evils of modern times.</p> + +<p>The patriot fathers, profiting by the accumulated +wisdom of the past, builded an edifice in this free land +of ours, bottomed upon the solid foundation of constitutional +principles, sufficiently enduring to withstand the +most tempestuous seas of partisan politics, because +they profited by the record which history recorded of +the stranded wrecks of states upon the shores of time.<span class="pagenum"><a id="Page_108"></a>[108]</span> +Our fathers and their children have occupied this temple +for over a century and we should have a care how +we undermine the walls or remove the high priest of +our liberties, with rough hands, from the sacred altar. +Many a hearth-stone in this and future ages will need +the protection guaranteed by the fundamental principle +of government, which perpetuates the independence +of the judicial department and the statesmen of the +present age, without thinking of the permanence of +their work, are making right and wrong for succeeding +ages and by tampering with the institutions that time +has approved, they may incur the everlasting condemnation +of the citizens of succeeding commonwealths.</p> + +<div class="footnotes"> + +<h3>FOOTNOTES:</h3> + +<div class="footnote"> + +<p><a id="Footnote_159" href="#FNanchor_159" class="label">[1]</a> Speaking upon the antiquity of courts and judges, John, in +his “Babylonian and Assyrian Laws,” says: “Partly because specific +reference to judges and legal processes are not necessarily to be expected +in historical inscriptions, and partly because we do not really +know which are the earliest monuments of the human race, it is +impossible to decide when law-courts first came into existence. It +is generally admitted, however, that the stele of Manistusu is one +of the earliest known monuments. There we read of Galzu, a +judge. There also we find many of the officials, who later acted as +judges upon occasion. Hence it may fairly be said that judges +were to be found in ancient Babylonia from time immemorial. They +must have decided what was right when there was no written law +to which to appeal.”</p> + +<p>“Babylonian and Assyrian Laws,” c. v. p. 80.</p> + +</div> + +<div class="footnote"> + +<p><a id="Footnote_160" href="#FNanchor_160" class="label">[2]</a> Exodus, c. 18, 26.</p> + +</div> + +<div class="footnote"> + +<p><a id="Footnote_161" href="#FNanchor_161" class="label">[3]</a> Exodus, c. 23-2.</p> + +</div> + +<div class="footnote"> + +<p><a id="Footnote_162" href="#FNanchor_162" class="label">[4]</a> Deuteronomy, 1-17.</p> + +</div> + +<div class="footnote"> + +<p><a id="Footnote_163" href="#FNanchor_163" class="label">[5]</a> Deuteronomy, 17-9, 12.</p> + +</div> + +<div class="footnote"> + +<p><a id="Footnote_164" href="#FNanchor_164" class="label">[6]</a> John’s “The Oldest Code of Laws in the World.”</p> + +</div> + +<div class="footnote"> + +<p><a id="Footnote_165" href="#FNanchor_165" class="label">[7]</a> New York Independent, Vol. 55, pt. 1,—January-March, 1903—p. +67; John’s “Babylonian and Assyrian Laws.”</p> + +</div> + +<div class="footnote"> + +<p><a id="Footnote_166" href="#FNanchor_166" class="label">[8]</a> John’s “The Oldest Code of Laws in the World,” p. 2; Code of +Hammurabi, sec. 5; John’s “Babylonian and Assyrian Laws,” p. 44.</p> + +<p>A notable case of the recall of judges as late as five hundred +years before Christ occurred among the Medes and Persians, who +boasted of their unalterable decrees, once rendered by the incumbent +of the <i>dangerous</i> judgment-seat.</p> + +<p>Herodotus tells the thrilling story of the striking example furnished +by King Cambyses, in his final recall of the unjust judge, +named Sisamnes. He caused him to be killed and flayed and the +judgment-seat to be covered with his skin. He then appointed the +son of Sisamnes to be his successor, but charged him, while sitting +in judgment, to remember the fate of his father. This example +might be resorted to by the agitators for the judicial recall, as a +more terrible example to an unjust judge than the mere recall and +degradation.</p> + +</div> + +<div class="footnote"> + +<p><a id="Footnote_167" href="#FNanchor_167" class="label">[9]</a> John’s “Babylonian and Assyrian Laws,” p. 82. Whether the +reversal of an erroneous judgment was provided for by appeal, +does not appear, from the Code.</p> + +</div> + +<div class="footnote"> + +<p><a id="Footnote_168" href="#FNanchor_168" class="label">[10]</a> John’s “Babylonian and Assyrian Laws,” p. 90.</p> + +</div> + +<div class="footnote"> + +<p><a id="Footnote_169" href="#FNanchor_169" class="label">[11]</a> <i>Ante idem.</i></p> + +</div> + +<div class="footnote"> + +<p><a id="Footnote_170" href="#FNanchor_170" class="label">[12]</a> <i>Ante idem.</i> p. 92.</p> + +<p>“Shamash-bel-ili sues Nidnusha concerning a house bought by +him of her. The judges grant him two sheckels of silver. Hammurabi +I.”</p> + +<p>“Shi-lamazi sues her brothers for a field and wins her case.”</p> + +<p>“Zariku was put to the oath and replied to Erib-Sin. He was +told that as his domicile was at Sippara, he must not make his +appeal to the judges of Babylon, so his case was dismissed. Hammurabi +28.” This was a case of the wrong venue and hence, a lack +of jurisdiction over the subject-matter.</p> + +<p>“Ilushu-abushu hired a pack-ass, of Ardi-Sin and Silli-Ishtar and +lost it. The judges awarded them sixteen sheckels of silver as compensation. +Apel-Sin. 5.”</p> + +<p>“Mar-ersitim left a female slave, Damiktum, to Erib-Sin. His +wife and brother disputed the legacy. The judges inspected a document +by which Erib-Sin had granted the slave to his wife, so they +return her to the wife. Hammurabi.”</p> + +<p>“A slave, Bariki-ilu, was pledged for twenty-eight sheckels to +Ahinuri, in the thirty-fifth year of Nebuchadnezzar. In the next +year we find him in possession of Piru, his wife, Gaga, and a cousin, +Zirra. They sold him for twenty-three sheckels to Nabu-Zer-ukin. He +must have fled from his new master, for four years later the same +people pledged him. He was not a satisfactory pledge, for next +we find that Gaga’s daughter, about to be married, this slave was +set down as a part of her marriage portion, and she gave him to her +husband and his son, and he remained in their possession, but +when his mistress died, he was handed over to the great banker, +Itti-Marduk-balatu. During the reign of Nabonidus, the slave, Bariki-ilu, +attempted to establish his freedom, by pretending to be the +adopted son of Bal-rim-ani, but was made to confess that he had +twice run away from his master and had been many days in hiding, +so it was adjudged that he must return to servitude.” John’s “Babylonian +and Assyrian Laws,” p. 181.</p> + +</div> + +<div class="footnote"> + +<p><a id="Footnote_171" href="#FNanchor_171" class="label">[13]</a> Code Hammurabi, Sec. 215; John’s “Babylonian Laws,” p. 63.</p> + +</div> + +<div class="footnote"> + +<p><a id="Footnote_172" href="#FNanchor_172" class="label">[14]</a> <i>Ante idem.</i> Sec. 225; John’s “Babylonian Laws,” p. 63.</p> + +</div> + +<div class="footnote"> + +<p><a id="Footnote_173" href="#FNanchor_173" class="label">[15]</a> <i>Ante idem.</i> Sec. 229; John’s “Babylonian Laws,” p. 64.</p> + +</div> + +<div class="footnote"> + +<p><a id="Footnote_174" href="#FNanchor_174" class="label">[16]</a> Diod. Sic. xl, 55; Aelian, V. H. xiii, 23; Smith’s Greek and +Roman Antiquities.</p> + +</div> + +<div class="footnote"> + +<p><a id="Footnote_175" href="#FNanchor_175" class="label">[17]</a> Polio, iii, 8.</p> + +</div> + +<div class="footnote"> + +<p><a id="Footnote_176" href="#FNanchor_176" class="label">[18]</a> Smith’s Dictionary of Greek and Roman Antiquities, <i>sub nom.</i> +<i>Banishment</i>.</p> + +</div> + +<div class="footnote"> + +<p><a id="Footnote_177" href="#FNanchor_177" class="label">[19]</a> Schol. in Aristotle, Equit. 865; Smith’s Greek and Roman Antiq. +<i>supra</i>.</p> + +</div> + +<div class="footnote"> + +<p><a id="Footnote_178" href="#FNanchor_178" class="label">[20]</a> <i>Ante idem.</i></p> + +</div> + +<div class="footnote"> + +<p><a id="Footnote_179" href="#FNanchor_179" class="label">[21]</a> Plutarch’s Lives.</p> + +</div> + +<div class="footnote"> + +<p><a id="Footnote_180" href="#FNanchor_180" class="label">[22]</a> Plutarch’s Lives.</p> + +<p>Aristeides, from the history of the man, as given us by Plutarch +was to be classed with that altruistic lot of patriots:</p> + +<div class="poetry-container"> +<div class="poetry"> + <div class="stanza"> + <div class="verse indent0">“Who cared not to be great</div> + <div class="verse indent0">But as they serve or save the State.”</div> + </div> +</div> +</div> + +</div> + +<div class="footnote"> + +<p><a id="Footnote_181" href="#FNanchor_181" class="label">[23]</a> Plutarch’s Lives.</p> + +</div> + +<div class="footnote"> + +<p><a id="Footnote_182" href="#FNanchor_182" class="label">[24]</a> Plutarch’s Lives.</p> + +</div> + +<div class="footnote"> + +<p><a id="Footnote_183" href="#FNanchor_183" class="label">[25]</a> Plutarch’s Life of Themistocles.</p> + +</div> + +<div class="footnote"> + +<p><a id="Footnote_184" href="#FNanchor_184" class="label">[26]</a> Aristotle, c. 7, p. 135; Smith’s Dictionary of Greek and Roman +Antiquities.</p> + +</div> + +<div class="footnote"> + +<p><a id="Footnote_185" href="#FNanchor_185" class="label">[27]</a> Plutarch’s Life of Aristeides; Smith’s Dictionary of Greek and +Roman Antiquities.</p> + +</div> + +<div class="footnote"> + +<p><a id="Footnote_186" href="#FNanchor_186" class="label">[28]</a> Smith’s Dictionary of Greek and Roman Antiquities.</p> + +</div> + +<div class="footnote"> + +<p><a id="Footnote_187" href="#FNanchor_187" class="label">[29]</a> Niebuhr, “History Rome,” i, 504; Diod. Soc. xl, c. 87; Smith’s +Dictionary of Greek and Roman Antiquities.</p> + +</div> + +<div class="footnote"> + +<p><a id="Footnote_188" href="#FNanchor_188" class="label">[30]</a> Livy, ii, 41; <i>idem.</i>, vi, 20.</p> + +</div> + +<div class="footnote"> + +<p><a id="Footnote_189" href="#FNanchor_189" class="label">[31]</a> Gaius, i, 2; <i>idem.</i>, 20; Tacitus, History, i, 84.</p> + +</div> + +<div class="footnote"> + +<p><a id="Footnote_190" href="#FNanchor_190" class="label">[32]</a> Niebuhr, History Rome; Livy, Sallust, Tacitus, Arnold, Gibbon.</p> + +</div> + +<div class="footnote"> + +<p><a id="Footnote_191" href="#FNanchor_191" class="label">[33]</a> I. Pollock and Maitland History English Law, p. 37.</p> + +</div> + +<div class="footnote"> + +<p><a id="Footnote_192" href="#FNanchor_192" class="label">[34]</a> <i>Ante idem.</i>, p. 42.</p> + +</div> + +<div class="footnote"> + +<p><a id="Footnote_193" href="#FNanchor_193" class="label">[35]</a> Coke, 4 Inst. 272.</p> + +</div> + +<div class="footnote"> + +<p><a id="Footnote_194" href="#FNanchor_194" class="label">[36]</a> I. Reeve’s History English Law, 264; I. Pollock and Maitland’s +History English Law, 40, 45.</p> + +</div> + +<div class="footnote"> + +<p><a id="Footnote_195" href="#FNanchor_195" class="label">[37]</a> I. Pollock and Maitland’s History English Law, pp. 72, 73; +Memoirs de la Societe des antiquaires de Normandie, vol. xv, pp. +196-197.</p> + +</div> + +<div class="footnote"> + +<p><a id="Footnote_196" href="#FNanchor_196" class="label">[38]</a> I. Reeve’s History English Law, 273.</p> + +</div> + +<div class="footnote"> + +<p><a id="Footnote_197" href="#FNanchor_197" class="label">[39]</a> I. Reeve’s History English Law, pp. 283, 465, 466.</p> + +</div> + +<div class="footnote"> + +<p><a id="Footnote_198" href="#FNanchor_198" class="label">[40]</a> I. Reeve’s History English Law, 280.</p> + +<p>The conditions existing before the Barons exacted from King +John the various guaranties of the Great Charter are known to all +readers of English History. The reasons why they stipulated that +“Right shall not be sold, delayed or denied”; that the king should +only appoint “justiciaries, sheriffs and bailiffs, of such as know the +law of the land and are disposed duly to observe it” is emphasized +by a consideration of the many highhanded proceedings that the +people of that long suffering country had been subjected to before +this Great Charter of liberty was exacted from King John. (I. +Reeve’s History English Law, 471, 472.)</p> + +</div> + +<div class="footnote"> + +<p><a id="Footnote_199" href="#FNanchor_199" class="label">[41]</a> I. Pollock and Maitland’s History English Law, p. 204.</p> + +</div> + +<div class="footnote"> + +<p><a id="Footnote_200" href="#FNanchor_200" class="label">[42]</a> <i>Ante idem.</i> p. 204.</p> + +</div> + +<div class="footnote"> + +<p><a id="Footnote_201" href="#FNanchor_201" class="label">[43]</a> <i>Ante idem.</i></p> + +</div> + +<div class="footnote"> + +<p><a id="Footnote_202" href="#FNanchor_202" class="label">[44]</a> Cnut, ii, 15, sec. 2; Edgar 1, 3; Brunner, D. R. G. ii, 356, 365; +II. Pollock and Maitland’s History English Law, 666.</p> + +</div> + +<div class="footnote"> + +<p><a id="Footnote_203" href="#FNanchor_203" class="label">[45]</a> II. Pollock and Maitland’s History English Law, 667.</p> + +</div> + +<div class="footnote"> + +<p><a id="Footnote_204" href="#FNanchor_204" class="label">[46]</a> Note Book, Pl. 1412; Glanvill, viii, 9; Edgar, iii, 3; Cnut, ii, 15; +Leg. Will. I., 39, sec. 1, II. Pollock and Maitland’s History English +Law, p. 667.</p> + +</div> + +<div class="footnote"> + +<p><a id="Footnote_205" href="#FNanchor_205" class="label">[47]</a> Note Book, Pl. 67; Note Book, Pl. 1166; II. Pollock and Maitland’s +History English Law, p. 668.</p> + +</div> + +<div class="footnote"> + +<p><a id="Footnote_206" href="#FNanchor_206" class="label">[48]</a> II. Pollock and Maitland’s History English Law, p. 672; Bracton, +f. 186.</p> + +</div> + +<div class="footnote"> + +<p><a id="Footnote_207" href="#FNanchor_207" class="label">[49]</a> Verplanck.</p> + +</div> + +<div class="footnote"> + +<p><a id="Footnote_208" href="#FNanchor_208" class="label">[50]</a> I. George III., c. 23.</p> + +<p>It has long been axiomatic, in England, that the Crown even, +cannot interfere with the disinterested performance of its powers, +by the judiciary. 2 Hawk. P. C. 2.</p> + +</div> + +<div class="footnote"> + +<p><a id="Footnote_209" href="#FNanchor_209" class="label">[51]</a> Yates vs. Lansing (N. Y.), 5 Johns xx. 282; Hamilton vs. +Williams, 26 Ala. 527.</p> + +</div> + +<div class="footnote"> + +<p><a id="Footnote_210" href="#FNanchor_210" class="label">[52]</a> State vs. Graves, 8 Mo. 148; 40 Am. Dec. 131; Stone vs. Augusta, +46 Me. 127; Revill vs. Pettit, 60 Ky. 314; Reed vs. Conway, 20 +Mo. 22; Gault vs. Wallace, 53 Ga. 675; Cope vs. Rainey, 49 Tenn. +(2 Heisk.) 197.</p> + +</div> + +<div class="footnote"> + +<p><a id="Footnote_211" href="#FNanchor_211" class="label">[53]</a> U. S. Con. Art. III., sec. 1.</p> + +</div> + +<div class="footnote"> + +<p><a id="Footnote_212" href="#FNanchor_212" class="label">[54]</a> See Paper “The Judiciary and Public Sentiment,” read before +Mo. Bar. Assn. at St. Joseph, Mo., September, 1906, Proc. 24’ Annual +Meeting of Association.</p> + +</div> + +<div class="footnote"> + +<p><a id="Footnote_213" href="#FNanchor_213" class="label">[55]</a> See interesting article on “Recall of Judges,” by Albert Fink, +in North American Review, vol. 193, p. 680.</p> + +<p>The Massachusetts Bill of Rights, adopted in 1780 declares:</p> + +<p>“It is the right of every citizen to be tried by judges as free, +impartial and independent as the lot of humanity will admit.” +Would that more of the States had followed this lead of the Great +Commonwealth of Massachusetts.</p> + +</div> + +<div class="footnote"> + +<p><a id="Footnote_214" href="#FNanchor_214" class="label">[56]</a> Upon this subject, Dr. Fiske observed: “It was Georgia that, +in 1812, set the bad example of electing judges for short terms by +the people, a practice which is responsible for much of the degradation +that courts have suffered in many of our states and which +will have to be abandoned before a proper administration of justice +can ever be secured.”</p> + +</div> + +<div class="footnote"> + +<p><a id="Footnote_215" href="#FNanchor_215" class="label">[57]</a> Thorpe’s American Charters, Constitutions and Organic Laws.</p> + +</div> + +<div class="footnote"> + +<p><a id="Footnote_216" href="#FNanchor_216" class="label">[58]</a> Massachusetts and New Hampshire judges are appointed and +hold during good behavior, but in New Hampshire the judge is +subject to recall by the Legislature and on four different occasions, +judges have been removed in that state by this method.</p> + +</div> + +<div class="footnote"> + +<p><a id="Footnote_217" href="#FNanchor_217" class="label">[59]</a> United States vs. Guthrie, 58 U. S. (17 How.) 284; State, ex +rel, Vail, vs. Draper, 48 Mo. 213.</p> + +</div> + +<div class="footnote"> + +<p><a id="Footnote_218" href="#FNanchor_218" class="label">[60]</a> Evans vs. Foster, 1 N. H. 374; McDowell vs. VanDusen, 12 +Johns. 356.</p> + +</div> + +<div class="footnote"> + +<p><a id="Footnote_219" href="#FNanchor_219" class="label">[61]</a> From Address delivered by Judge John F. Philips, December +22’, 1912, at Omaha Club, Omaha, Nebraska, upon the “Judicial +Recall.”</p> + +</div> + +<div class="footnote"> + +<p><a id="Footnote_220" href="#FNanchor_220" class="label">[62]</a> <i>Ante idem.</i> The great Wirt was asked, after the Burr trial: +“Why did you not tell Judge Marshall that the people of America +demanded a conviction?” And his reply showed not only the high-minded, +professional gentleman that he was, but the patriotic citizen +as well. It was: “Tell him that? I would as soon have gone to +Herschel and told him that the people of America insisted that the +moon had horns as a reason why he should draw her with them.”</p> + +</div> + +<div class="footnote"> + +<p><a id="Footnote_221" href="#FNanchor_221" class="label">[63]</a> Deuteronomy, 1-17.</p> + +</div> + +<div class="footnote"> + +<p><a id="Footnote_222" href="#FNanchor_222" class="label">[64]</a> Dr. Sprenger, in his “Life of Mohammed” says 9,000,000 were +burned.</p> + +</div> + +<div class="footnote"> + +<p><a id="Footnote_223" href="#FNanchor_223" class="label">[65]</a> Upham’s “Salem Witchcraft in Outline”; Nevin’s “Witchcraft +in Salem Village.”</p> + +</div> + +<div class="footnote"> + +<p><a id="Footnote_224" href="#FNanchor_224" class="label">[66]</a> Upham’s “Salem Witchcraft in Outline.”</p> + +</div> + +<div class="footnote"> + +<p><a id="Footnote_225" href="#FNanchor_225" class="label">[67]</a> North American Review, Article by Albert Fink, vol. 193, p. 690.</p> + +</div> + +<div class="footnote"> + +<p><a id="Footnote_226" href="#FNanchor_226" class="label">[68]</a> North American Review, vol. 193, p. 673, for decisions holding +that a Republican form of Government is one where the whole +people are represented by their representatives.</p> + +</div> + +<div class="footnote"> + +<p><a id="Footnote_227" href="#FNanchor_227" class="label">[69]</a> Mr. Rome G. Brown, in his interesting paper before the Minnesota +Bar Association, confidently asserts that the United States +Supreme Court ought to hold the judicial recall, in the United +States as contrary to the Federal Constitution, because a denial of +the Republican form of Government, guaranteed by this immortal +document.</p> + +</div> + +<div class="footnote"> + +<p><a id="Footnote_228" href="#FNanchor_228" class="label">[70]</a> See Excellent Paper of Judge John F. Philips, read at Omaha +Club, Feb. 22’, 1912.</p> + +<p>If such a custom generally prevailed, it is probable that in the +due course of time we would indeed have:</p> + +<div class="poetry-container"> +<div class="poetry"> + <div class="stanza"> + <div class="verse indent0">“Red ruin and the breaking up of laws.”</div> + </div> +</div> +</div> + +</div> + +<div class="footnote"> + +<p><a id="Footnote_229" href="#FNanchor_229" class="label">[71]</a> It is a just source of pride to Englishmen that not a single +lynching has occurred for three-quarters of a century, in a country +governed by the English law.</p> + +<p>Illustrative of the complete independence that for centuries has +characterized the English judiciary, it is reported that when accosted +by King James I. and asked how he expected to decide a +given case, pending in his court, Sir Edward Coke, then Lord +Chief Justice of England replied: “When that case shall come +before me, I will decide it as a good judge ought to decide it, in +accordance with the law and the evidence.” Percy’s Anecdotes on +Justice.</p> + +</div> + +</div> + +<hr class="chap x-ebookmaker-drop"> + +<div class="chapter"> + +<p><span class="pagenum"><a id="Page_109"></a>[109]</span></p> + +<h2 class="nobreak" id="CHAPTER_IV">CHAPTER IV.<br> +<span class="smcap">Trial by Battle.</span></h2> + +</div> + +<p>Trial by battle, sometimes called “wager of battel,” +or “battile,” as Bouvier refers to it, could be claimed +in appeals of felony and in certain civil cases and was +of frequent use in affairs of chivalry and honor.<a id="FNanchor_230" href="#Footnote_230" class="fnanchor">[1]</a></p> + +<p>No tradition can tell us just when the trial by combat +first came into existence.<a id="FNanchor_231" href="#Footnote_231" class="fnanchor">[2]</a> Wager of battle was a +natural accompaniment of the state of society existing +when men were accustomed to take the law into their +own hands and test the right by the might that could +back it up. Battle has always been the law among the +lower animals and in the evolution of the species, before +society had developed the standards of our present +civilization, the males of the human species, in barbarous +nations, won the females much oftener through the +law of battle, than by the display of intellectual attainments.</p> + +<p>Trial by battle, therefore, may be traced to the most +ancient period. Sacred writ gives an analogous contest, +in the memorable battle between King David and +Goliah, and the destinies of nations, instead of the +rights of individuals, were made to depend upon the +outcome of the combat. Goliah challenged the Israelites:</p> + +<div class="blockquote"> + +<p>“Choose you a man for you, and let him come down +to me. If he be able to fight with me and to kill me,<span class="pagenum"><a id="Page_110"></a>[110]</span> +then will we be your servants; but if I prevail against +him, and kill him, then shall ye be our servants and +serve us.”<a id="FNanchor_232" href="#Footnote_232" class="fnanchor">[3]</a></p> + +</div> + +<p>And, as the principals in the trial by battle always +relied upon the grace of God to further the righteousness +of their cause, so King David, in his battle, relied +upon the God who had saved him from the lion and delivered +him from the paw of the bear, to bring to a successful +issue, his contest with the giant. He went to +the fight in the name of the “Lord of Hosts,” the God +of the armies of Israel, and proclaimed that it was +“His battle,” and he fought not with sword and spear, +but would deliver the Philistines into his hands.<a id="FNanchor_233" href="#Footnote_233" class="fnanchor">[4]</a></p> + +<p>The soldier and historian, Paterculus, is authority +for the statement that during the first half of the first +century, when Quintilius Varus attempted the settlement +of disputes among the Germans by law, he discovered<span class="pagenum"><a id="Page_111"></a>[111]</span> +that their custom had been to decide all such +controversies by single combat.<a id="FNanchor_234" href="#Footnote_234" class="fnanchor">[5]</a></p> + +<p>Neilson<a id="FNanchor_235" href="#Footnote_235" class="fnanchor">[6]</a> refers to the traditional statement of King +Frotho the Third in the misty age of Denmark, that he +“deemed it much fitter to contend with weapons than +with words,” in the settlement of private disputes, and +he shows how this sentiment found firm lodgment in +the breast of the Norseman, whose supreme God was +Odin, the God of war, for valor was the jewel of his +soul.</p> + +<p>Selden states that the decision of suits by appeal to +the God of battle is said to have been invented by the +Burgundi, one of the northern of the German clans that +flourished before the subjugation of the Gauls by the +Romans. And it is true, that the first written injunction +of judiciary combats that we meet with is in the +laws of Gundibald, A. D. 501, which are preserved in +the Burgundian code. It was not a mere local custom +of that particular tribe, however, but was the common +usage of all those warlike people, from the earliest +times.<a id="FNanchor_236" href="#Footnote_236" class="fnanchor">[7]</a></p> + +<p>Judicial duels, or combats by individuals, according +to forms of law, obtained among the ancient Goths, in +Sweden,<a id="FNanchor_237" href="#Footnote_237" class="fnanchor">[8]</a> and this form of “searching out hidden +truths,” as Selden observes, was practiced by the Russians, +Hungarians, Almains and Normans.<a id="FNanchor_238" href="#Footnote_238" class="fnanchor">[9]</a></p> + +<p><span class="pagenum"><a id="Page_112"></a>[112]</span></p> + +<p>History records that the Emperor Otho, A. D. 983, at +Verona, held a diet at which were assembled many +lords and princes from France, Germany and Italy and +in order to discourage perjury in judicial trials, the convention +substituted the trial by battle in all cases, in +lieu of the oaths or testimony of witnesses.<a id="FNanchor_239" href="#Footnote_239" class="fnanchor">[10]</a></p> + +<p>In the early feudal ages, “when knighthood was in +flower,” chivalry played no small part in the growth +and development of the fixed rules governing the trial +by battle.<a id="FNanchor_240" href="#Footnote_240" class="fnanchor">[11]</a> Chivalry has always been in the world,<span class="pagenum"><a id="Page_113"></a>[113]</span> +but it finds expression according to the customs obtaining +in the different stages of man’s growth and development. +Because fighting was then the order of the day, +in the olden times, knights were sacrificed by personal +combat, for their ladies faire. When trial by battle +was on the decline, Sir Walter Raleigh expressed the +spirit of chivalry of that period, by spreading his +cloak upon the ground for his queen to walk upon. And +in this our twentieth century, with the progress of the +race,—be it ever recorded to the credit of the manhood +of the period—this same spirit was exemplified by the +splendid lesson of hundreds of noble men heroically +accepting the terrors of a mighty sea, in order to +rescue the women and children from a sinking ship.<a id="FNanchor_241" href="#Footnote_241" class="fnanchor">[12]</a></p> + +<p>The deeds of knighthood, in the England of the +middle ages, came to be gauged according to fixed and +settled rules and customs and finally the <i>Court of Honor</i>, +was recognized, the same as the court of civil procedure, +for the trial of affairs of honor, for, says Blackstone: +“This court of chivalry, can order reparation at +the point of honor.”<a id="FNanchor_242" href="#Footnote_242" class="fnanchor">[13]</a></p> + +<p>The proceedings of this court were by petition, in a +summary manner, and the trial, instead of by a jury, +as at the present day, with witnesses, was by individual +combat.<a id="FNanchor_243" href="#Footnote_243" class="fnanchor">[14]</a></p> + +<p>The <i>Court of Honor</i> was not a court of record and it +could not imprison, but the marshalling of arms, was +then the pride of the best families of the kingdom and<span class="pagenum"><a id="Page_114"></a>[114]</span> +the success in these affairs of honor, because of the +spirit of chivalry of the times, was just as much +guarded as was the attainment of justice through the +procedure of the civil courts. Heralds and knights +seconded and backed up the appeals of the principals in +such encounters and the sacrifice of the individual in +these mortal combats was regarded as a trifle, compared +to the preservation of the family name and honor +and since his attainder and the corruption of his blood +and family name depended upon his success in the combat, +the wager of battle was welcomed, as the only vindication +of one’s manhood and honor.</p> + +<p>The trial by battle, therefore, at a very early day, +proceeded according to fixed, settled rules of law and +was a recognized mode of legal procedure, just as much +as was the trial by judicial proceedings. In this it +differed from duelling, in that the latter was the fighting +of two persons, at an appointed time and place, in +the absence of law and order. In other words, the +trial by battle was a mode of legal procedure, while +duelling was a crime, in that the duel was not conducted +according to legal rules and precedents, but the participants +took the law into their own hands.<a id="FNanchor_244" href="#Footnote_244" class="fnanchor">[15]</a></p> + +<p>Trial by battle was introduced into England, among +other Norman customs, by William the Conqueror. The +right could only be claimed in three classes of cases, i. e., +military, or in the court martial, or court of chivalry<span class="pagenum"><a id="Page_115"></a>[115]</span> +or honor;<a id="FNanchor_245" href="#Footnote_245" class="fnanchor">[16]</a> criminal, or in appeals of felony,<a id="FNanchor_246" href="#Footnote_246" class="fnanchor">[17]</a> and civil, +or upon issue joined in a writ of right, the last and +most solemn decision of real property.<a id="FNanchor_247" href="#Footnote_247" class="fnanchor">[18]</a> The reason +why battle was allowed in “writs of right,” was said to +be on account of the inability of establishing one’s title +by action at law, in case of the death of witnesses or +the absence of other evidence.</p> + +<p>In the criminal practice the one exercising the right +to wager of battle was called the “Appellee,” from the +French word “Appeller,” meaning “to call,” the term +being used because of the practice of calling the parties +before the court.<a id="FNanchor_248" href="#Footnote_248" class="fnanchor">[19]</a></p> + +<p><span class="pagenum"><a id="Page_116"></a>[116]</span></p> + +<p>The points of difference between a trial by combat, +under the writ of right and one for treason, are noted +by Neilson, in his “Trial by Combat” and principal +among them are, that the trial at law could be fought +before any judge, while the trial for treason had to be +before the King, Constable or Marshal, or a special +deputy; the forms of oath were different; the duel at +law was fought on foot, while for treason, it was fought +on horse-back; the weapon of the trial at law, was the +baton, while that for treason, was the sword and spear; +the position of the combatants, in a writ of right, was +north and south, while in a trial for treason, it was +east and west, and in the battle under a writ of right, +since the trial itself was the judgment, there was no +right to stop the trial, but in a trial for treason, the +king, or his representatives could stop the trial, if he +so desired.<a id="FNanchor_249" href="#Footnote_249" class="fnanchor">[20]</a></p> + +<p>In the appeal of felony, the prosecutor was bound to +offer combat with his own body, but in the writ of +right, the demandant could either participate in his +own behalf, or through the medium of his champions’ +services.<a id="FNanchor_250" href="#Footnote_250" class="fnanchor">[21]</a> But even in the Norman days, when battle +was in vogue, “battle did not lie” unless there was a +charge of crime and at least ten shillings’ worth of property +was in dispute.<a id="FNanchor_251" href="#Footnote_251" class="fnanchor">[22]</a> In civil cases, professional +pugilists were commonly employed and perjury became +so common that the form of the compurgator’s +oath was changed to prevent the wholesale commission<span class="pagenum"><a id="Page_117"></a>[117]</span> +of this crime.<a id="FNanchor_252" href="#Footnote_252" class="fnanchor">[23]</a> The commonest cause of battles were +those urged by an “approver,” or convicted criminal, +whose pardon was conditional upon his ridding the +kingdom of some half dozen or more of his associates, +by his “appeals.” This custom, however, began to decline +so rapidly, that in Bracton’s day the annual average +of battles did not exceed twenty.<a id="FNanchor_253" href="#Footnote_253" class="fnanchor">[24]</a></p> + +<p>The old books indicate that in appeals of felony, the +custom was for the combatants to have their heads +shaved, not to prevent the opponent from catching hold +of the hair, but because it was an old religious custom.<a id="FNanchor_254" href="#Footnote_254" class="fnanchor">[25]</a></p> + +<p><span class="pagenum"><a id="Page_118"></a>[118]</span></p> + +<p>In discussing the trial by combat, in finance, Neilson +shows how, during the reign of Henry II., large sums +were paid to crown officers, for the privilege of the +duel; for refusal to fight, or absence, and for fines for +wrongfully claiming the right to the duel, and the same +thing was true in the reign of Richard I.<a id="FNanchor_255" href="#Footnote_255" class="fnanchor">[26]</a></p> + +<p>During the reign of Edward III. the trial by battle +was discouraged by the legislation of the period and +trial by jury was encouraged. The right of trial by +battle was taken away in the case of an appeal for +breaking the king’s prison, and the right was also denied +to one “taken with the manner.”<a id="FNanchor_256" href="#Footnote_256" class="fnanchor">[27]</a> And during +the reigns of Edward V. and Richard III., the trial by +battle in criminal cases had become so obnoxious to the +people of England that it came to be established that if +a valid indictment was pending for the offense charged, +the right of trial by battle was denied.<a id="FNanchor_257" href="#Footnote_257" class="fnanchor">[28]</a></p> + +<p>In the reign of Henry VI., Priscot, Chief Justice, and +Needham, one of the Justices, held that in an appeal for +treason, the battle could only be had before the constable +and marshal.<a id="FNanchor_258" href="#Footnote_258" class="fnanchor">[29]</a></p> + +<p><span class="pagenum"><a id="Page_119"></a>[119]</span></p> + +<p>Wager of battle had been but seldom invoked in actions +of debt, and in the thirteenth century, it was no +longer allowed in this class of actions.<a id="FNanchor_259" href="#Footnote_259" class="fnanchor">[30]</a></p> + +<p>A generation after the Norman conquest, Henry I., by +Charter to the City of London,<a id="FNanchor_260" href="#Footnote_260" class="fnanchor">[31]</a> granted exemption +from the trial by battle to citizens of London, or peers +of the realm, in certain cases, and a woman, a priest, +an infant, a man of sixty or over, or one maimed, lame, +or blind, was entitled to refuse the wager of battle and +insist upon a trial by jury.<a id="FNanchor_261" href="#Footnote_261" class="fnanchor">[32]</a></p> + +<p>In civil combat, upon issue joined in a writ of right, +the tenant or defendant had to try the issue by combat, +until the reign of Henry II., when the Grand Assize was +provided for, and then he had his election either to try +the issue by combat or by the jury trial, provided for +by this king in this class of cases.</p> + +<p><span class="pagenum"><a id="Page_120"></a>[120]</span></p> + +<p>Glanville,<a id="FNanchor_262" href="#Footnote_262" class="fnanchor">[33]</a> who wrote during the reign of Henry II., +after the tenant was given his election to try his writ +of right either by combat, or by the Grand Assize, thus +describes the procedure then obtaining under the rule +of civil combat:</p> + +<div class="blockquote"> + +<p>“Both parties being present in court, and the demandant +claiming the land in question, the tenant may +require the view thereof: but as to this, there is respite +to be made, to the end it may be known, whether the +defendant have not more land in that town than what +is in question; and if he have not, then he shall not be +allowed any respite; but if he have more, he shall; and +likewise have assignation of another day; and, when he +shall be so departed out of the court, at three reasonable +essoins,<a id="FNanchor_263" href="#Footnote_263" class="fnanchor">[34]</a> the defendant may recover anew; and the +shireeve of the county wherein the land lieth shall have +a writ directed to him to send freeholders of his county +to view the land.</p> + +<p>“Then, after three reasonable essoins, concomitating +the view of the said land, and both demandant and +tenant appearing again in court, the demandant setteth +forth his claim in this manner: ‘I do challenge against +T. H. half a knight’s fee, or two carucates of land in +that town, as my right and inheritance; and whereof, my +father, or grandfather, was seised in his demesne, as +of fee, in the time of King Henry I., or after the first +coronation of the King that now is, and whereof he +hath taken the profits, to the value of 10s. at the least, +viz., in corn sowed, and other commodities; and this I +am ready to try by this my freeman N.; and if any mischance +shall befall him, then by that other person who +hath seen and heard this.’ Or thus,—‘And this I am<span class="pagenum"><a id="Page_121"></a>[121]</span> +ready to try by this my freeman, S. unto whom his +father, on his death-bed enjoined, upon the duty wherein +a son is obliged to a father, that if at any time he +should hear of a suit for that land, he should adventure +himself, by combat for it, as that which his father had +seen and heard.’</p> + +<p>“The claim and demand of the demandant being thus +made, it shall be in the choice of the tenant, either to +put himself upon trial for the same by <i>combat</i>, or to +put himself upon the <i>great assize</i> of our lord, the king, +and to require a recognition which of them hath most +right in that land.</p> + +<p>“And if he will defend it by <i>combat</i>, he is then +obliged to defend the right of the demandant word to +word as he sheweth it against him, either by himself or +some other fitting person; but note, that after the <i>combate</i> +shall be thereupon waged, it behoveth him who +holdeth the land, to defend it by <i>combate</i>, and thenceforth +not to put himself into the <i>great assize</i>; and, after +the <i>combat</i> waged, he may again reasonably essoins +himself thrice, as for his own person, and thrice for the +person of his champion. All which essoins being made, +as they rightly ought to be, it is necessary that, before +the <i>combat</i> be begun, the plaintiff do appear in court, +and have his champion there in readiness to fight; nor +may he bring any other champion than one of those, +upon whom he did put the trial of his cause; neither +may he change another for him, after the first waging +of the battle....</p> + +<p>“And if the defender (i. e., the champion) shall +happen to be vanquished, his lord shall lose the land by +him claimed, with the profits and commodities thereof, +at the time of the seisin found in that fee, and shall +never after be heard in court again for the same; but +whatsoever things shall be determined by combat in +the court of our lord the king are to remain firm forever; +and thereupon there shall be a precept directed to<span class="pagenum"><a id="Page_122"></a>[122]</span> +the shireeve, that the victor shall have the land which +was in dispute....</p> + +<p>“This, if the demandant shall prevail in the combat; +but if he be overthrown by the vanquishing of his +champion, then the tenant shall be acquitted from his +claim without recovery by the demandant.”<a id="FNanchor_264" href="#Footnote_264" class="fnanchor">[35]</a></p> + +</div> + +<p>Selden describes the ceremony governing the civil +combat, upon issue joined upon a writ of right,<a id="FNanchor_265" href="#Footnote_265" class="fnanchor">[36]</a> as +follows:</p> + +<div class="blockquote"> + +<p>“A piece of ground is in due time set out of sixty +feet square, enclosed with lists; and on one side, a court +erected for the judges of the court of common pleas, +who attend there in their scarlet robes; and also a bar +is prepared for the learned serjeants at law. When the +court sits, which ought to be by sun-rising, proclamation +is made for the parties and their champions, who +are introduced by two knights, and are in a coat of +armour, with red sandals, bare-legged from the knee +downward, bare-headed, and with bare arms to the elbows. +The weapons allowed them are only <i>batons</i>, or +staves of an ell long and a four-cornered leather target, +so that death very seldom ensued this civil combat ...</p> + +<p>“When the champions, thus armed with batons, arrive +within the lists or place of combat, the champion +of the tenant then takes his adversary by the hand and +makes oath that the tenements in dispute are not the +right of the demandant; and the champion of the demandant +then taking the other by the hand, swears in +the same manner that they are; so that each champion +is, or ought to be, thoroughly persuaded of the truth of +the cause he fights for. Next an oath against sorcery<span class="pagenum"><a id="Page_123"></a>[123]</span> +and enchantment is to be taken by both the champions +in this or a similar form: ‘Here this, ye justices, that I +have this day, neither eat, drank, nor have upon me +neither bone, stone, no grass nor any enchantment,<span class="pagenum"><a id="Page_124"></a>[124]</span> +sorcery, or witchcraft, whereby the law of God may be +abased, or the law of the devil exalted, so help me, God +and his saints.’</p> + +<p>“The battle is thus begun, and the combatants are +bound to fight till the stars appear in the evening; and +if the champion of the tenant can defend himself till +the stars appear, the tenant shall prevail in his cause; +for it is sufficient for him to maintain his ground, and +make it a drawn battle, he being already in possession; +but if victory declares itself for either party, for him is +judgment finally given. This victory may arise from +the death of either of the champions, which indeed, hath +rarely happened, the whole ceremony, to say the truth, +bearing a near resemblance to certain rural athletic +diversions, which are probably derived from this original; +or victory is obtained, if either champion proves +<i>recreant</i>; that is, yields, and pronounces the horrible +word of <i>craven</i>, a word of disgrace and obloquy rather +than of any determinate meaning: but a horrible word +it indeed is, to the vanquished champion, since, as a +punishment to him, for forfeiting the land, of his principal, +by pronouncing that shameful word, he is condemned +as a recreant <i>amittere liberam legem</i>; that is, to +become infamous, and not be accounted <i>liber et legalis +homo</i> being supposed by the event to be proved foresworn, +and therefore never to be put upon a jury, or +admitted as a witness in any cause.”</p> + +</div> + +<p>Combat in criminal cases was allowed, according to +Selden<a id="FNanchor_266" href="#Footnote_266" class="fnanchor">[37]</a> not only in cases of treason but</p> + +<div class="blockquote"> + +<p>“For the trial of a particular objected misdeed, +cognizable by the ordinary course of the common law;<span class="pagenum"><a id="Page_125"></a>[125]</span> +and of these the justices of the king’s bench have the +imposition; it is likewise permitted for the purgation +of an offense against military honor, which the high +court of chivalry is to marshal by the law of arms.”</p> + +</div> + +<p>The military form of trial by combat, on a criminal +charge was as follows:</p> + +<div class="blockquote"> + +<p>“First a bill of challenge is, together with a gauntlet, +delivered unto the court by the appellant. The defendant +denieth the point of the bill, and excepteth the +gauntlet.</p> + +<p>“Then, if the appellant have no witnesses to prove +the matter of his appeal, the marshal prefixes a day, +within forty, for deraigning the combat, taking pledges +of both parties, to appear at the day, and to do battle +between sun-rising and sun-set.</p> + +<p>“The place appointed for the combat is a hard and +even ground, railed within certain lists, sixty feet in +length and forty feet in breadth; and without the lists +are certain counter-lists, without which the marshal’s +men come, as well to attend any extraordinary accident, +within the lists, as to keep off the press of the people +without.</p> + +<p>“Their weapons are appointed, a glaive, a long +sword, a short sword, and a dagger. At the day the +appellant doth appear and come to the east gate of the +lists, where he is admitted to enter by the marshal himself, +together with his arms, weapons, victual and also +his council with him; and then is brought to a certain +place, within the lists, where he attends the coming of +the defendant.</p> + +<p>“The defendant, if he appear not, is called by three +proclamations, made by the marshal of the king of +heralds of that province wherein the battle is deraigned. +The marshal’s clerk doth enter into his register +their coming, the time of their coming, and the +manner, whether on horse-back or on foot; the fashion +of their arms and their weapons; the colour of their +horses and the like.</p> + +<p>“The marshal doth measure their weapons; and then +the marshal hath a clerk ready, who brings forth the<span class="pagenum"><a id="Page_126"></a>[126]</span> +crucifix and a mass book, whereupon both the appellant +and defendant do take their oaths.</p> + +<p>“The bill of challenge of the appellant and the +answer of the defendant, is read unto them by the +marshal’s clerk; and then they take their oaths; First, +that their appeal and defense is true; Second, that +neither has advantage of other by weapon; Third, that +either would do his best endeavour to vanquish his +enemy.</p> + +<p>“Then proclamation is made at every corner of the +lists, for the clearing and voidance of the lists. Then +the combatants, being ready, the constable and marshal, +sitting at the king’s feet, pronounce these words, with a +high voice: ‘<i>Lesses les aller, lesses les aller, lesses les +aller et faire leur devoir.</i>’</p> + +<p>“In the fight, if either of the parties do give any +sign of yielding; or if the king, being present, do cry +‘<i>Hoe</i>,’ the constable and the marshal do part them, and +observe precisely who hath advantage or disadvantage, +either of other at that instant; for if they should be +awarded to fight again, they are to be put in the same +posture as they were before. If the king take up the +matter, they are brought honorably out of the lists, +neither having precedency before the other. If the +battle be performed, and one party be vanquished, then, +in case of treason, the rails of the lists are broken down, +and the party vanquished is drawn out at a horse-tail +and carried presently to execution by the marshal.”<a id="FNanchor_267" href="#Footnote_267" class="fnanchor">[38]</a></p> + +</div> + +<p>The older books abound in many illustrations where +the appellee, when charged by a formal accusation, with +some felony, claimed the wager of battle to establish +his innocence.<a id="FNanchor_268" href="#Footnote_268" class="fnanchor">[39]</a></p> + +<p>Neilson refers to the single combat between Corbis +and Orsus, fought in the presence of Scipio, for a principality<span class="pagenum"><a id="Page_127"></a>[127]</span> +in Spain.<a id="FNanchor_269" href="#Footnote_269" class="fnanchor">[40]</a> And the traditional combat, in prehistoric +Roman days, between the Horatti and the Curiatti +is also cited, to show that the institution of trial +by combat was not unknown to the Romans, at an early +day.<a id="FNanchor_270" href="#Footnote_270" class="fnanchor">[41]</a></p> + +<p>Geoffrey of Monmouth, describes the battle between +King Arthur and Flollo, the Roman Tribune, at the +siege of Paris, to determine who would be the master +of the realm, and this realistic story of the battle, on +horses, with fixed lances and the interesting narration +of how King Arthur, after his horse was killed under +him, drove his sword through the helmet of Flollo and +cut his head in two, reads like some story from the +works of fiction.<a id="FNanchor_271" href="#Footnote_271" class="fnanchor">[42]</a></p> + +<p>Neilson notes<a id="FNanchor_272" href="#Footnote_272" class="fnanchor">[43]</a> that in Mediaeval Germany, disputes +between men and women were settled by combat, for +chivalry does not seem to have penetrated into the warlike +confines of this sturdy nation, at this period, although +some notion of equalizing the contests between +the weaker combatant and the stronger, obtained. The +male was handicapped, in such contests, by placing +him in a tub, sunk waist deep in the ground, with one +hand tied behind his back. The woman was allowed a +paving stone, sewed in the end of the long sleeve of her +shift, or under garment and she was accorded the privilege +of manouvering around her antagonist, at will, until +she found a vulnerable point of attack.<a id="FNanchor_273" href="#Footnote_273" class="fnanchor">[44]</a></p> + +<p><span class="pagenum"><a id="Page_128"></a>[128]</span></p> + +<p>Perhaps the earliest reference to the trial by battle, +among the adjudicated English cases, is that of Wulfstan +vs. Walter, of which Lea reports that the witnesses +who saw the trial stood ready to prove their +assertions regarding it, by “oath and battle.”<a id="FNanchor_274" href="#Footnote_274" class="fnanchor">[45]</a></p> + +<p>The mandate of the Conqueror’s law, that the mutilated +trunk, of the defendant, convicted of treason, by +combat, should remain as an evidence of his crime, in +order to deter others from this hated offense, was exemplified, +in the year 1096, in the case of William of +Eu,<a id="FNanchor_275" href="#Footnote_275" class="fnanchor">[46]</a> who, after trial by combat, had his eyes torn out +and thus bereft of his sight, was sadly left to wander +alone and despised through the world, a living example +of the vengeance of the Lord, for the offense that he +had been convicted of, by this hap-hazard method.</p> + +<p>The battle between Henry, Earl of Essex and Robert +de Montford, in the year 1163, on an island in the +Thames, near the Abbey, is well attested by the history +of that period. The charge of treason was preferred +in Parliament and the combat was adjudged, because +of the alleged cowardice of the Earl of Essex, during +the Welsh war of 1157, in precipitating a panic, during<span class="pagenum"><a id="Page_129"></a>[129]</span> +a decisive engagement in a narrow pass, by throwing +down his banner and giving the alarm that the king had +been slain. De Montford was victorious in the battle +which followed and though Essex made a fierce attack +upon him, his blows were warded off and the Earl was +defeated and left for dead upon the field of battle. +His body was given to the Monks of Reading, for burial +and he was revived and allowed to become a Monk +himself.<a id="FNanchor_276" href="#Footnote_276" class="fnanchor">[47]</a></p> + +<p>“Hobbe-the-Werwede,” an approver, much spoken +of in the old books discussing trial by battle, in the +fourth year of King Henry III. defeated “Walter-in-the-Grove,” +but Hobbe soon afterwards faced another +opponent and like many of our modern pugilists, went +down to defeat, in his last battle.<a id="FNanchor_277" href="#Footnote_277" class="fnanchor">[48]</a></p> + +<p>On October 4’, 1350, Sir John de Visconti fought Sir +Thomas de la Marche, before King Edward III., within +the bounds of the royal palace, at Westminster. Sir +John had charged Sir Thomas with taking bribes from +the infidel Turks and betraying the Christian army. +The combatants were clad in armour, but their helmets +were guarded, at the visor, with small bars of steel. +Sir Thomas had taken the precaution to wear steel +knuckles, with which he soon broke the bars of steel +covering the visor of Sir John’s helmet and thus having +the advantage, he punished him so severely, by repeated +blows in the face, that Sir John was compelled +to yield. Because of the compliment paid to the English +King, in fighting this duel in his presence, when<span class="pagenum"><a id="Page_130"></a>[130]</span> +Sir Thomas returned to France, he was tried by his +brother, the King, upon the charge of treason, and beheaded.<a id="FNanchor_278" href="#Footnote_278" class="fnanchor">[49]</a></p> + +<p>The celebrated trial between the Dukes of Hereford +and Norfolk, made immortal by Shakespeare, in his +Richard II., occurred at Coventry, on September 16’, +1398. Hereford appealed the Duke of Norfolk of high +treason, in Parliament, in the use of words tending to +the king’s dishonor. Armour and coats of mail had +been procured from Germany and Milan, for the warriors. +Hereford, who was the people’s favorite, came +to the lists mounted on a white horse, barbed with blue +and green velvet. Norfolk’s horse was draped with +crimson velvet. Ten thousand armed knights were in +attendance, to prevent an affray and a large concourse +of the populace attended, to cheer their respective +favorites. When the combatants faced each other, the +King, fearful, no doubt, that Hereford would prevail, +banished both the combatants. Norfolk soon afterwards +died, in Venice, but Hereford returned the following +year to wrest the crown from the weak king and +proclaim himself King Henry IV.<a id="FNanchor_279" href="#Footnote_279" class="fnanchor">[50]</a></p> + +<p>A lawyer entered the lists, in the year 1431, when +John Upton, a notary, accused John Downe of treason, +in attempting to accomplish the death of the king. The +duel was fought in the presence of the king, on the 24’ +of January and the writ, providing for the barriers and +the making of the lists; the levelling and sanding of the<span class="pagenum"><a id="Page_131"></a>[131]</span> +ground and the removal of the stones, is fully set forth +in Coke, on Littleton.<a id="FNanchor_280" href="#Footnote_280" class="fnanchor">[51]</a> There was a fierce fight, but +the king pardoned both contestants, before the final termination +of the trial.<a id="FNanchor_281" href="#Footnote_281" class="fnanchor">[52]</a></p> + +<p>The battle between the armourer’s servant, John +Davy and his master, William Catur, described by +Shakespeare, in the second part of Henry VI., was actually +fought, on January 31’, 1447. The armourer’s +body was stripped of its armour and left upon the field +of battle and the penalty of treason was inflicted, and +the trunk was mutilated and the head set up on the +London Bridge.<a id="FNanchor_282" href="#Footnote_282" class="fnanchor">[53]</a></p> + +<p>The case of Thomas Whithorn, in the year 1455, reported +by William Gregory, Mayor of London, is not +without interest. Whithorn was a convicted thief and +in accordance with the custom of the period, to save his +own life, he made a number of appeals against reputable +citizens, some of whom, because of his physical +prowess, were unable to stand up against him and were +hanged, after unsuccessful trials by battle, with him. +He finally charged crime against one James Fisher, +who, to save his life, concluded to fight the thief. Both +contestants were clad in white sheep’s leather, over +their legs, head, face, hands and bodies and they fought +with green ash staves, three feet long, with an iron +ram’s horn on the end. Fisher broke his weapon early +in the fight and the constable then took the approver’s +away too and after that they fought “teeth and nail.”<span class="pagenum"><a id="Page_132"></a>[132]</span> +Fisher finally got the thief’s nose between his teeth and +his thumbs in his eyes and he so tortured him that he +cried “craven” and was hanged, “for he was fals unto +God and unto hym.”<a id="FNanchor_283" href="#Footnote_283" class="fnanchor">[54]</a></p> + +<p>One of the last battles judicially fought upon English +soil was that between Sir James Parker and Sir Hugh +Vaughan, before Henry VII., in 1492. The battle was +the result of a quarrel about certain arms given by the +King to Vaughan. The fight occurred at Richmond +and resulted in the victory of Vaughan over Parker. +The former’s spear penetrated the helmet of Sir James +and cleaved his tongue from his mouth and he died in +a short time from the wound inflicted.<a id="FNanchor_284" href="#Footnote_284" class="fnanchor">[55]</a></p> + +<p>The last trial by battle that was waged in the court +of common pleas at Westminster,<a id="FNanchor_285" href="#Footnote_285" class="fnanchor">[56]</a> occurred in the +thirteenth year of Queen Elizabeth, A. D. 1571. This +was the celebrated case of Lowe vs. Paramour, reported +by Sir James Dyer<a id="FNanchor_286" href="#Footnote_286" class="fnanchor">[57]</a> and also by Sir Henry Spelman,<a id="FNanchor_287" href="#Footnote_287" class="fnanchor">[58]</a> +who was himself a witness of the trial. The battle occurred +in Tothill-fields, Westminster, “<i>non sine magna +juris consultorum perturbatione</i>,” reports Sir Henry +Spelman.<a id="FNanchor_288" href="#Footnote_288" class="fnanchor">[59]</a></p> + +<p>In the last English case wherein the right of trial by +battle was recognized, two citizens of the laboring class +elected to decide their cause by the wager of battle, in<span class="pagenum"><a id="Page_133"></a>[133]</span> +1818. The case was that of Ashford vs. Thornton.<a id="FNanchor_289" href="#Footnote_289" class="fnanchor">[60]</a> +The facts giving rise to the appeal by Abraham Thornton, +in 1817, are briefly told. Mary Ashford, of Warwickshire, +was drowned, under circumstances directing +suspicion of foul play, against Thornton. He was arrested +for her murder and tried and acquitted by a +jury, but public sentiment was so aroused against him +that the dead girl’s brother, instituted an appeal for +murder against Thornton, and while this proceeding, +after a jury trial, was quite unusual, the court held that +the proceeding was proper. Thornton demanded the +right of trial by battle, and the court held that he was +entitled to such a trial, but before the trial, in April, +1818, the appeal was withdrawn and Thornton was discharged. +Upon the legality of the proceeding of trial +by battle, however, the case proceeded to judgment, before +the Court of King’s Bench and Lord Ellenborough, +for the court, decided that:</p> + +<div class="blockquote"> + +<p>“The general law of the land is in favor of the wager +of battle and it is our duty to pronounce the law as it +is and not as we may wish it to be; whatever prejudice, +therefore, may justly exist against this mode of trial, +still, as it is the law of the land, the court must pronounce +judgment for it.”</p> + +</div> + +<p>That this judgment was right, few, if any, lawyers +would question, as the repeal of existing laws is a legislative, +not a judicial function; it is the province of the +courts to expound and apply, not to repeal laws regularly +enacted and recognized by the legislative branch +of government and although an absurd law may remain +unenforced, because over-looked, it is none the<span class="pagenum"><a id="Page_134"></a>[134]</span> +less a law, although not enforced, until repealed by the +proper department.</p> + +<p>It was the judgment of the court, in the above case, +however, that brought about the repeal of the right of +trial by battle, in England, by the 59’ George III., c. +46.<a id="FNanchor_290" href="#Footnote_290" class="fnanchor">[61]</a> By this statute it was enacted that:</p> + +<div class="blockquote"> + +<p>“Appeals of murder, treason, felony and other offenses, +and the manner of proceeding therein, have +been found to be oppressive; and the <i>trial by battle</i>, in +any suit, is a mode of trial unfit to be used; and it is +expedient that the same should be wholly abolished.”</p> + +</div> + +<p>Accordingly, the act proceeded to abolish all appeals, +in criminal cases and,</p> + +<div class="blockquote"> + +<p>“In any writ of right now depending, or hereafter to +be brought, the tenant shall not be received to wage +battle, nor shall issue be joined, or trial be had by +battle in any writ of right.”</p> + +</div> + +<p>Trial by battle was abolished in France, in 1260, by +the good Saint Louis, for the reason that it often +happened that in the contests between a rich man and a +poor man, the former hired all the champions, and left +the latter without help.<a id="FNanchor_291" href="#Footnote_291" class="fnanchor">[62]</a> The right to a trial by battle +was last recognized, in Scotland, near the close of the +sixteenth century,<a id="FNanchor_292" href="#Footnote_292" class="fnanchor">[63]</a> so it survived in England, after it<span class="pagenum"><a id="Page_135"></a>[135]</span> +had long ceased to exist, as a mode of judicial proceeding, +in the other European countries.</p> + +<p>Trial by battle has ever been an interesting theme in +English literature. And it is little wonder that this +sturdy struggle for justice, according to the light then +obtaining, should be selected as the climax of the vivid +plots, by the masters of poesy and fiction, depicting the +chivalry of the age “when knighthood was in flower.”</p> + +<p>If human interest were lacking in this antique procedure +of the past as we read of it in the unadorned details +of the trials of the period, certainly no one can +fail to entertain the deepest concern for the fate of the +principals we meet with in this struggle for justice, as +portrayed by the poets and novelists of English literature. +And instead of being overdrawn, such representations +are often but true portrayals of many of the +concrete cases that have come down to us, of the trials +by battle, of the past centuries.</p> + +<p>The song of Roland, chanted at the battle of Hastings, +in the eleventh century, was really attuned to the +theme of wager by battle, and from the appeal, to the +conclusion of the duel, between Pinabel and Thierry, +before Charles the Great, resulting in the punishment +of the treason of Ganelon, for the fall of Roland, the +legal procedure of wager by battle of chivalry is truthfully +presented, even as the law writers of the period +would reproduce the history of such a trial.</p> + +<p>Chaucer, in his pure and antique style, uses the trial +by battle as the expression of the chivalry and knighthood +shown by Palamon and Arcite, in their battle with +their hundred chosen warriors, before Theseus, for the<span class="pagenum"><a id="Page_136"></a>[136]</span> +love of the beautiful Emelye, and accurately portrays +the different points of law, governing the trial by +battle, in his description of this combat, from the assembling +of the knights,</p> + +<div class="poetry-container"> +<div class="poetry"> + <div class="stanza"> + <div class="verse indent0">“Armed for lystes, up at alle rightes,</div> + <div class="verse indent0">All redy to derrayne hire by bataylle,”</div> + </div> +</div> +</div> + +<p class="noindent">to the final conclusion of the trial, by the conquering of +Palamon and his knights.<a id="FNanchor_293" href="#Footnote_293" class="fnanchor">[64]</a></p> + +<p>That the immortal Shakespeare was familiar with +the exact details of the procedure in trials by battle, is +apparent from a perusal of the various plays where he +introduces this method of trial.<a id="FNanchor_294" href="#Footnote_294" class="fnanchor">[65]</a></p> + +<p>In King Richard II., Thomas Mowbray and Bolingbroke, +as “accuser and accused,” are introduced, in all +of their habiliments of war, into the presence of the +king, “face to face, and frowning, brow to brow.”<a id="FNanchor_295" href="#Footnote_295" class="fnanchor">[66]</a></p> + +<p>In the same play, a Lord offers the gage to the Duke +of Aumerle, in the following challenge:</p> + +<div class="poetry-container"> +<div class="poetry"> + <div class="stanza"> + <div class="verse indent0">“<i>Lord.</i> From sun to sun, there is my honor’s pawn;</div> + <div class="verse indent6">Engage it to the trial, if thou dar’st.”<a id="FNanchor_296" href="#Footnote_296" class="fnanchor">[67]</a></div> + </div> +</div> +</div> + +<p>The Duke of Surrey, is likewise made to offer battle,<span class="pagenum"><a id="Page_137"></a>[137]</span> +in Richard II., to Lord Fitzwater, in the following +words:</p> + +<div class="poetry-container"> +<div class="poetry"> + <div class="stanza"> + <div class="verse indent0">“<i>Surrey.</i> In proof whereof, there is my honor’s pawn,</div> + <div class="verse indent6">Engage it to the trial, if thou dar’st.”<a id="FNanchor_297" href="#Footnote_297" class="fnanchor">[68]</a></div> + </div> +</div> +</div> + +<p>Vernon and Bassett implore the right of trial by +battle, in 1’ Henry VI.,<a id="FNanchor_298" href="#Footnote_298" class="fnanchor">[69]</a> and the details of the trial by +battle between the master, Horner, and his apprentice, +Peter, are set forth, with precision, in II Henry VI., +much as the details are given in the case from which +this scene is actually taken by the Poet.<a id="FNanchor_299" href="#Footnote_299" class="fnanchor">[70]</a></p> + +<p>Edgar and his bastard brother, Edmund, are made to +try their cause by the wage of battle, in King Lear, and +the rule of Knighthood, then obtaining, is adverted to, +giving the challenged one the right to decline the combat, +if the right were not equal and the wronged Edgar +truthfully asserts “Yet am I noble as the adversary, I +came to cope withal.”<a id="FNanchor_300" href="#Footnote_300" class="fnanchor">[71]</a></p> + +<p>Sir Walter Scott has added the zest of human interest, +commonly felt for the innocent, wrongfully accused, +to the uncertain fate of the gentle and lovely Rebecca, +falsely accused of sorcery and witchcraft, by the valiant +and fearless, but selfish, amorous and vacillating Brian +de Bois-Guilbert, in Ivanhoe, and the trial by battle +is utilized as the instrument of justice whereby the innocence +of this gentle Jewess is established.</p> + +<p>True to the faith of her fathers, and charitable, out<span class="pagenum"><a id="Page_138"></a>[138]</span> +of the goodness of her heart, Rebecca ministers to the +wants of the peasant and then, because she turns a +deaf ear to the importunities of the faithless Templar, +she is arraigned and tried for sorcery and the practice +of witchcraft, and would have been left without a +champion, but for the chivalrous conduct of Wilfred of +Ivanhoe, who, though sick and maimed, placed his implicit +faith in the righteousness of his cause and the +assistance of Divine aid, and the wicked de Bois-Guilbert +is stricken by a power from on high, because he +fought upon the side of an unrighteous cause.</p> + +<p>From the time that Rebecca offers the gage of battle, +until the close of this interesting trial, by her tardy +champion, who hazarded his life in her defense, against +such fearful odds, in the tilt-yard of Temple stowe, we +can but see that the author of this humanly interesting +story had accurately studied the details of these trials +by battle, as given in the older books.</p> + +<p>After the evidence of the witnesses to her sorcery, +had been taken, the accused demanded her right of +trial by battle, through the service of a champion, in +“respect of lawful essoine of her body.” The author +uses the exact words, given by Glanville, whereby she +invokes the preliminary delay to prepare for trial. The +herald opened the court and made announcement of the +pending issues, in the usual manner; the court was +regularly adjourned to a day certain for the trial. On +the appointed day, the details of the trial are presented, +just as such trials obtained in the courts of chivalry +and honour of the period depicted. The accused, in the +presence of the court, was interrogated, from her black +chair, placed near the funeral pile, as to her readiness<span class="pagenum"><a id="Page_139"></a>[139]</span> +for the combat. She begged the indulgence, which the +law granted to her, of a short delay, after invoking the +aid of Divine wisdom, for her deliverance. Her champion +appears in true knightly fashion at the last moment +and after gaining the recognition of the court, and +permission to do battle for his fair principal, he throws +the customary words of defiance into the very teeth of +the false Bois-Guilbert and the battle proceeds, until +the death of Bois-Guilbert, pronounced by the Court, in +accordance with the superstition of the times, as a consummation +devoutly to be wished, because it was, in +fact, “the judgment of God.”</p> + +<p>In “The Fair Maid of Perth,” Scott also describes +the trial by battle as used to decide the destinies of the +Clan Quhele and the Clan Chattan, assisted by the volunteer +Henry Wynd, upon the field of North Inch, +whereat the whole tribe of the Clan Quhele was annihilated +in the combat with the race of the “Cat-a-Mountain.”<a id="FNanchor_301" href="#Footnote_301" class="fnanchor">[72]</a></p> + +<p>Thackeray had also studied the procedure of trial by +battle, for he introduces it into his plot in his realistic +story of “Henry Esmond” and Crockett, in his “Black +Douglas,” makes the Earl William and James Douglas, +of Avondale, enter into a legal trial by battle, just as +the law of Scotland in the fifteenth century governed +such trials.</p> + +<p>But it is not the purpose of this chapter to treat extensively +of trials by battle, as presented in the literature<span class="pagenum"><a id="Page_140"></a>[140]</span> +of England, but only to trace the rise, growth and +decay of this mediaeval institution, as evidenced by the +law writers of the past and illustrated by the works of +poetry and fiction, portraying this ancient mode of +trial, which was superceded by the fairer method of +jury trial and with the other barbarous customs of the +dark, misty past, has faded away, with the generations +that have crept to rest, before the dawn of our modern +jurisprudence.</p> + +<div class="footnotes"> + +<h3>FOOTNOTES:</h3> + +<div class="footnote"> + +<p><a id="Footnote_230" href="#FNanchor_230" class="label">[1]</a> Herbert’s Antiquities, pp. 110, 130; Coke, Lyttleton, sec. 294.</p> + +</div> + +<div class="footnote"> + +<p><a id="Footnote_231" href="#FNanchor_231" class="label">[2]</a> Neilson says: “Trial by combat came into existence—no tradition +knows when.” Neilson’s “Trial by Combat,” p. 1.</p> + +</div> + +<div class="footnote"> + +<p><a id="Footnote_232" href="#FNanchor_232" class="label">[3]</a> 1 Samuel, XVII., 8, 9.</p> + +</div> + +<div class="footnote"> + +<p><a id="Footnote_233" href="#FNanchor_233" class="label">[4]</a> The Mirror (C. 3, Par. 23) states that the trial by battle was +allowable upon the warranty of the combat between the Shepard +King of the Israelites and the Giant of the Philistines, but Pope +Nicholas I. quite seriously decides this precedent to be inconclusive. +(Decret. Par. 2, Caus. 2, qu. 5, c. 22.)</p> + +<p>The belief that the Deity would interfere on the side of the right, +in these combats, originated with the institution itself, for we are +told, that when King Gundobald, in the year 501, decreed the trial +by battle as an antidote to perjury, he replied to the remonstrances +of the churchmen by the argument that “The event both of national +wars and private combat is directed by the judgment of God and +Providence awards the victory to the juster cause.” (II. Gibbon, ch. +38; Esprit des Lois, book 28, ch. 17; Neilson’s Trial by Combat, p. 6.)</p> + +<p>Neilson rejects the suggestion that trial by battle was divinely +instituted when David, with his Sling, slew the mighty man of +war of the Philistines, as did Pope Nicholas First, in the year 867. +Neilson’s “Trial by Combat,” p. 2.</p> + +</div> + +<div class="footnote"> + +<p><a id="Footnote_234" href="#FNanchor_234" class="label">[5]</a> Velleius Paterculus, ii, ch. 117; Tacitus, Germania, ch. 10; +Neilson, “Trial by Combat,” p. 4.</p> + +</div> + +<div class="footnote"> + +<p><a id="Footnote_235" href="#FNanchor_235" class="label">[6]</a> Neilson, “Trial by Combat,” p. 10.</p> + +</div> + +<div class="footnote"> + +<p><a id="Footnote_236" href="#FNanchor_236" class="label">[7]</a> Selden, on Duels, ch. 5; Herbert’s “Antiquities of Inns of Court,” +pp. 109, 115; Bl Com.</p> + +</div> + +<div class="footnote"> + +<p><a id="Footnote_237" href="#FNanchor_237" class="label">[8]</a> Stiernh. de jure Sueon, I. 1. c. 7.</p> + +</div> + +<div class="footnote"> + +<p><a id="Footnote_238" href="#FNanchor_238" class="label">[9]</a> Herbert’s “Antiquities of Inns of Court,” p. 109, 115.</p> + +</div> + +<div class="footnote"> + +<p><a id="Footnote_239" href="#FNanchor_239" class="label">[10]</a> Henrion de Pansey, <i>Auth. Judic.</i> Introd. E. 3.</p> + +<p>Some historians trace the origin of trial by battle to the fact that +perjury became so prevalent that this procedure was resorted to +to avoid the evil effects of this crime. (I. Pollock and Maitland’s +History English Law., p. 50.)</p> + +<p>It is rather to be accounted for by the fact that it originated in +the customs of a warlike race, where force and superstition were +a part of the habits and customs of the people. (Lea. “Superstition +and Force,” 4 ed. p. 409.)</p> + +<p>The Burgundian and Lombard rulers, in accordance with the +natural fighting tendency of their subjects, were brought to recognize +the trial by battle, because it combined the physical joy of +battle with the higher ideals of an approved formal procedure, whereby +the virtue known as justice was supposed to be attained. In +other words, the trial by battle was the natural expression of the +inclinations of both ruler and subject of the period when it was +established and crept into the established procedure of the period, +just as naturally as did the superstitions of the past centuries,—the +belief in witchcraft and ghosts,—find expression along with the +gems of literature of the same and a later period. The institution +was a product of the barbarism of the time. And trial by battle was +recognized as a form of ordeal which obtained among the warlike +German tribes from very ancient times, but it was not practiced by +the ancestors of the Anglo-Saxons. (I. Pollock and Maitland’s +History English Law, p. 51.)</p> + +</div> + +<div class="footnote"> + +<p><a id="Footnote_240" href="#FNanchor_240" class="label">[11]</a> Neilson, in speaking of the effect of chivalry, upon the trial +by battle, observed: “It reached its legal prime in the early feudal +ages and enjoyed a new era of activity under the auspices of later +chivalry.” Neilson’s “Trial by Combat.” p. 1.</p> + +</div> + +<div class="footnote"> + +<p><a id="Footnote_241" href="#FNanchor_241" class="label">[12]</a> This is <i>de hors</i> the subject at hand, but demonstrates that chivalry +and heroism are still abroad in the land and that these virtues +are confined to no particular class.</p> + +</div> + +<div class="footnote"> + +<p><a id="Footnote_242" href="#FNanchor_242" class="label">[13]</a> 3 Cooley’s Bl. Com. 104; Coke, Litt. 261.</p> + +</div> + +<div class="footnote"> + +<p><a id="Footnote_243" href="#FNanchor_243" class="label">[14]</a> <i>Ante idem.</i></p> + +</div> + +<div class="footnote"> + +<p><a id="Footnote_244" href="#FNanchor_244" class="label">[15]</a> Comyns Dig. 252.</p> + +<p>Neilson states that private duels succeeded trial by battle, in +the 16’ and 17’ centuries, but of course trial by battle was not +abolished in England until the year 1819, and duelling had continued +for several centuries then. (Neilson’s “Trial by Combat,” pp. +18, 328.)</p> + +</div> + +<div class="footnote"> + +<p><a id="Footnote_245" href="#FNanchor_245" class="label">[16]</a> Coke, Litt. 261.</p> + +</div> + +<div class="footnote"> + +<p><a id="Footnote_246" href="#FNanchor_246" class="label">[17]</a> 2 Hawk. P. C. c. 45.</p> + +</div> + +<div class="footnote"> + +<p><a id="Footnote_247" href="#FNanchor_247" class="label">[18]</a> Neilson’s “Trial by Combat,” p. 40.</p> + +</div> + +<div class="footnote"> + +<p><a id="Footnote_248" href="#FNanchor_248" class="label">[19]</a> Coke, III. Inst. 157; I. Russell, Crimes, 495.</p> + +<p>That Trial by Battle was introduced into England by the Normans, +is now quite generally conceded. “One ordeal the Normans recognized +which had no place in English law, namely, the ordeal of +battle.” I. Pollock and Maitland’s History Eng. Law, p. 74.</p> + +<p>We find that William of Normandy, with his studious desire to preserve +English institutions and protect Englishmen, in defining the +procedure which should obtain if a Frenchman accused an Englishman, +or <i>vice versa</i>, provided that the Englishman whom a Frenchman +accused had the choice between battle and ordeal, but if the Englishman +accused the Frenchman, the former had the right to compel the +latter to join battle, or otherwise the Frenchman could swear away +the charge, with oath helpers, according to Norman law. The +Englishman was thus recognized as the Norman’s peer, but as +was not accustomed to the ordeal by battle, he was given the +choice of this procedure, if he preferred to avail himself of it, and +the Norman, by a strict rule of justice, was required to purge +himself, even though the Englishman would not fight. (Laws of +William, c. 6; Forschungen, 328; I. Pollock and Maitland’s History +English Law, pp. 89, 90.)</p> + +<p>For reference to the trial by battle, during the reigns of William +I. to Henry II., see, I. Reeve’s History English Law, pp. 329, 331, +and note citing the Mirror.</p> + +</div> + +<div class="footnote"> + +<p><a id="Footnote_249" href="#FNanchor_249" class="label">[20]</a> Neilson’s “Trial by Combat,” pp. 188, 189.</p> + +</div> + +<div class="footnote"> + +<p><a id="Footnote_250" href="#FNanchor_250" class="label">[21]</a> II. Pollock and Maitland’s History English Law, p. 632, Bracton, +fol. 347.</p> + +</div> + +<div class="footnote"> + +<p><a id="Footnote_251" href="#FNanchor_251" class="label">[22]</a> Leg. Hen. 59, sec. 16.</p> + +</div> + +<div class="footnote"> + +<p><a id="Footnote_252" href="#FNanchor_252" class="label">[23]</a> I. St. Westm. c. 41.</p> + +</div> + +<div class="footnote"> + +<p><a id="Footnote_253" href="#FNanchor_253" class="label">[24]</a> Bracton, fol. 152, 153; Select Pl. Crown, pl. 109, 140, 190, 199.</p> + +</div> + +<div class="footnote"> + +<p><a id="Footnote_254" href="#FNanchor_254" class="label">[25]</a> Neilson’s “Trial by Combat,” pp. 56, 57.</p> + +<p>In the class of civil or criminal cases where the right of trial +by battle obtained, when the plaintiff offered battle, the defendant was +bound to accept the offer. Having offered to defend the charge +preferred against him, in legal contemplation, he volunteered to +defend it with his own body, or with the body of his freeman, “when +and where the court shall consider that defend he ought.” He then +tendered his gage and pledges to the court that on the given day +set, he would perform the task assigned to him. (Year Book, 21, 22, +II. Edw. I., pp. 9, 167; II. Pollock and Maitland’s History English +Law, pp. 610, 611.)</p> + +<p>The champion, originally, was a witness and it was as such that +he intervened. In a plea for land, he testified to having seen the +seisin and that either he or his father saw the claimant in the possession +of the land. (Neilson’s “Trial by Combat,” p. 48.)</p> + +<p>While hired champions were forbidden by the law, it became a +very common practice and Neilson gives many such contracts in +his interesting and thorough book, on “Trial by Combat,” pp. 48, +54.</p> + +<p>Maynard’s Year Books, contain the history of many trials occurring +during the reigns of Edward III. and Henry VI. The report +of one such trial, in the year 1329, describes the champions +as appearing with shaven heads, ungirt coats, bare legged and bare +armed, tendering a glove, with a penny in each finger, to the judge, +who afterwards offered the pennies on the altar of the nearest +church, in order that “God might give the victory to him who was +in the right.” (Maynard’s Year Books, I. Henry VI., pp. 6, 7; <i>idem.</i> +21 Henry VI., pp. 19, 20.)</p> + +<p>As the pugilists of the present day, have managers, who conduct +the combats between the champions for the wager of the ringside, +so men of the thirteenth century kept pugilists for hire, whose +services were quite generally used in these trials. One of these +champions was Richard of Newnham, whose master, or manager, +was William of Cookham (Note Book, pl. 185, 400, 551), whose +expert services were much in demand about the year 1220.</p> + +</div> + +<div class="footnote"> + +<p><a id="Footnote_255" href="#FNanchor_255" class="label">[26]</a> Neilson’s “Trial by Combat,” p. 40; Maddox, 71, 66, 311, 349, 379.</p> + +</div> + +<div class="footnote"> + +<p><a id="Footnote_256" href="#FNanchor_256" class="label">[27]</a> III. Reeve’s History English Law, p. 329.</p> + +</div> + +<div class="footnote"> + +<p><a id="Footnote_257" href="#FNanchor_257" class="label">[28]</a> 22 Edward IV., 19; IV. Reeve’s History English Law, p. 58.</p> + +</div> + +<div class="footnote"> + +<p><a id="Footnote_258" href="#FNanchor_258" class="label">[29]</a> 37 Henry VI. 20; IV. Reeve’s History English Law, p. 58.</p> + +</div> + +<div class="footnote"> + +<p><a id="Footnote_259" href="#FNanchor_259" class="label">[30]</a> II. Pollock and Maitland’s History English Law, p. 214.</p> + +</div> + +<div class="footnote"> + +<p><a id="Footnote_260" href="#FNanchor_260" class="label">[31]</a> Herbert’s “Antiquities of Inns of Court,” p. 130.</p> + +</div> + +<div class="footnote"> + +<p><a id="Footnote_261" href="#FNanchor_261" class="label">[32]</a> Neilson’s “Trial by Combat,” p. 46.</p> + +<p>Clergymen were exempted from the trial by battle and by 41 +Edward III., an appellant, on entering the field of battle could avoid +the fight, by praying his clergy. (Herbert’s “Antiquities of the Inns +of Court,” 130.)</p> + +<p>By the Charter of London, the following citizens were also exempted +from trial by battle, <i>viz.</i>, <i>sexagenarii</i>, or men of three +score years; <i>coecus</i>, or those blind by accident after issue joined. +(<i>Ante idem.</i>)</p> + +<p>The exemption granted by Henry I., by the Charter of London, +was followed by many other similar exemptions. Newcastle-on-Tyne, +Norwich, Oxford and Winchester, soon followed and almost +every borough strove to procure like exemptions. (Stubbs’ Charters, +Thompson’s English Mun. History.)</p> + +<p>Mayhem was a good ground for exemption from trial by combat. +Crown Pleas, No. 4, 9; Bracton, ii, 458, 468; Glanville, XIV., ch. I; +Neilson’s “Trial by Combat,” 46.</p> + +</div> + +<div class="footnote"> + +<p><a id="Footnote_262" href="#FNanchor_262" class="label">[33]</a> Beames Glanville, pp. 36, 41; Herbert’s “Antiquities of the Inns +of Court,” pp. 110, 115.</p> + +</div> + +<div class="footnote"> + +<p><a id="Footnote_263" href="#FNanchor_263" class="label">[34]</a> An <i>essoin</i> is defined by Sir Edward Coke as an excuse, the +term being taken from the French verb, <i>essonier</i>, or <i>exonier</i>. The +term was introduced into England by the Normans. Note to Beame’s +Glanville, p. 6.</p> + +</div> + +<div class="footnote"> + +<p><a id="Footnote_264" href="#FNanchor_264" class="label">[35]</a> Beames, Glanville, p. 41; Herbert’s “Antiquities of Inns of +Court,” 115.</p> + +</div> + +<div class="footnote"> + +<p><a id="Footnote_265" href="#FNanchor_265" class="label">[36]</a> Selden, impr. Duello, Lond. 1610; Herbert’s “Antiquities of the +Inns of Court,” pp. 115, 117; Select Pleas of Crown, Pl. 87; II. +Pollock and Maitland’s History English Law, p. 634.</p> + +<p>During the twelfth century, in controversies between the Lord +paramount and the tenant as to the right to the possession of real +estate, the duel or battle was a method of trial generally in vogue. +In the reign of Henry II., while the tenant, in a writ of right, had +his election to defend his title by duel, “as a royal benefit conferred +on the nation, by the prince in his clemency, by the advice +of his nobles, as an expedient whereby the lives and interests of his +subjects might be preserved, and their property and rights enjoyed +<i>without being any longer obliged to submit to the doubtful chance +of the duel</i>,” we find the institution of the <i>assize</i> guaranteed to the +subjects by the king, and this constitution is perhaps the first +guaranty of the trial by jury in the English law. (Glanv. lib. 2, +c. 4, 5, 6; I. Reeve’s History Eng. Law, pp. 393, 395.)</p> + +<p>The proceeding for the recovery of land during the reign of +Henry II. and preceding reigns, is not without interest. The claim +of the demandant, or claimant, was based only upon evidence <i>de +visu et auditu</i>, or by the proof furnished by his freeman, whose +evidence was either as to what he had actually seen and knew, or +upon what his father had told him, and had enjoined upon him, +on his death-bed, by the faith that a son owed to a father, which +he was to assert, if he ever heard of any plea being urged as to +the land in controversy. (Glanv. lib. 2, c. 3.)</p> + +<p>If the tenant elected to try the issue by the duel, or battle, he +could not afterwards resort to the assize, but must meet the issue +<i>de verbo in verbam</i>, as the demandant, or claimant had asserted his +title. The demandant could not be his own champion, but the +tenant could defend himself, either in person or by a champion, and +after the customary essoins, the battle proceeded. If the champion +of the demandant was conquered, the demandant lost his suit and +the champion was never again a competent witness in a duel. If +the champion of the tenant, or the tenant himself was conquered, +he lost the land with all the fruits and produce on it, and he was +never afterwards to be heard in a court of justice concerning the +same. In other words, the final effect of a trial by battle was as +conclusive as the judgment of a court of competent jurisdiction +and furnished the basis for a good plea of <i>res adjudicata</i> in all +subsequent controversies over the same land in the future, between +the same parties. (Glanv. lib. 2. c. 4, 5; I. Reeve’s History Eng. +Law, p. 394.)</p> + +<p>Neilson complains because neither Glanville, Bracton, Britton, +nor Fleta, describe the procedure governing the actual fighting of +the duel in an English plea for land under a “writ of right.” (Neilson’s +“Trial by Combat,” p. 86.) The above description of such a +combat, is deemed accurate, from sources consulted and for the +authorities consulted, the reader is referred to Herbert’s “Antiquities +of the Inns of Courts,” pp. 115, 117.</p> + +</div> + +<div class="footnote"> + +<p><a id="Footnote_266" href="#FNanchor_266" class="label">[37]</a> Selden, Duello, impr. Lond. 1610; Mich. 6 R. I. ret. 3.</p> + +</div> + +<div class="footnote"> + +<p><a id="Footnote_267" href="#FNanchor_267" class="label">[38]</a> This is a quotation from an old manuscript book, belonging to +Sir Edw. Windham, knight, Marshal of the Camp, to King Henry +VIII. See, Herbert’s “Antiquities of the Inns of Court,” pp. 119, 131.</p> + +</div> + +<div class="footnote"> + +<p><a id="Footnote_268" href="#FNanchor_268" class="label">[39]</a> Coke, Litt. 287; 4 Shars. Bl. Comm. 312, 318, and notes.</p> + +</div> + +<div class="footnote"> + +<p><a id="Footnote_269" href="#FNanchor_269" class="label">[40]</a> Neilson’s “Trial by Combat,” p. 3.</p> + +</div> + +<div class="footnote"> + +<p><a id="Footnote_270" href="#FNanchor_270" class="label">[41]</a> Livy, book I., ch. 24, book 28, ch. 21.</p> + +</div> + +<div class="footnote"> + +<p><a id="Footnote_271" href="#FNanchor_271" class="label">[42]</a> Geoffrey of Monmouth, lx, ch. II; Neilson’s “Trial by Combat,” +p. 25.</p> + +</div> + +<div class="footnote"> + +<p><a id="Footnote_272" href="#FNanchor_272" class="label">[43]</a> Neilson’s “Trial by Combat,” p. 8.</p> + +</div> + +<div class="footnote"> + +<p><a id="Footnote_273" href="#FNanchor_273" class="label">[44]</a> If this procedure obtained today, it would have a wholesome +effect, in some of the disgraceful controversies in our divorce courts.</p> + +</div> + +<div class="footnote"> + +<p><a id="Footnote_274" href="#FNanchor_274" class="label">[45]</a> Lea, “Superstition and Force,” (4 ed.) 120.</p> + +<p>Thayer states that the earliest reference to the trial by battle +in English adjudicated cases, is that of Bishop Wulfstan vs. Abbot +Walter, in the year 1077. (Essays in Anglo-Saxon Law, 379; Bigelow’s +Placita Anglo-Normanica, 19; Brunner, Schw. 197, 400-1; +Thayer’s Older Modes of Trial, V. Harvard Law Review, 66; II. +Essays in Anglo-American Legal History, 397.)</p> + +<p>The history of cases of trial by battle that were preserved, in +England, prior to Glanville’s time, are to be found in Bigelow’s +Placita Anglo-Normanica.</p> + +</div> + +<div class="footnote"> + +<p><a id="Footnote_275" href="#FNanchor_275" class="label">[46]</a> I. Ancient Laws England, 494; Neilson’s “Trial by Combat,” +p. 59.</p> + +</div> + +<div class="footnote"> + +<p><a id="Footnote_276" href="#FNanchor_276" class="label">[47]</a> Carlyle’s “Past and Present,” book II., ch. 14; Jocelin of Brakelond’s +Chronicle, p. 52; Neilson’s “Trial by Combat,” pp. 61, 62.</p> + +</div> + +<div class="footnote"> + +<p><a id="Footnote_277" href="#FNanchor_277" class="label">[48]</a> Neilson’s “Trial by Combat,” pp. 43, 44.</p> + +</div> + +<div class="footnote"> + +<p><a id="Footnote_278" href="#FNanchor_278" class="label">[49]</a> Galfridus le Baker, 208, 210; Walsingham, i, 275; Myrick, ii, +32; Neilson’s “Trial by Combat,” pp. 168, 170.</p> + +</div> + +<div class="footnote"> + +<p><a id="Footnote_279" href="#FNanchor_279" class="label">[50]</a> Hall, 4; Adam of Usk, 131; Trekolowe, 225; Neilson’s “Trial +by Combat,” pp. 190, 193.</p> + +</div> + +<div class="footnote"> + +<p><a id="Footnote_280" href="#FNanchor_280" class="label">[51]</a> IV. Coke, Littleton, ed. 1817, ch. 17.</p> + +</div> + +<div class="footnote"> + +<p><a id="Footnote_281" href="#FNanchor_281" class="label">[52]</a> John Stowe’s Survey, iii, 239, 371; Neilson’s “Trial by Combat,” +199.</p> + +</div> + +<div class="footnote"> + +<p><a id="Footnote_282" href="#FNanchor_282" class="label">[53]</a> Gregory, 187; Nichols’ “Illustrations of Manners,” (1797) p. +217; John Stowe, 385; Neilson’s “Trial by Combat,” p. 201.</p> + +</div> + +<div class="footnote"> + +<p><a id="Footnote_283" href="#FNanchor_283" class="label">[54]</a> Gregory, 199, 200; Neilson’s “Trial by Combat,” pp. 154, 157.</p> + +</div> + +<div class="footnote"> + +<p><a id="Footnote_284" href="#FNanchor_284" class="label">[55]</a> John Stowe, 475; Neilson’s “Trial by Combat,” pp. 203, 204.</p> + +</div> + +<div class="footnote"> + +<p><a id="Footnote_285" href="#FNanchor_285" class="label">[56]</a> Afterwards a battle occurred in the court of chivalry, in 1631. +(Rushw. Coll. vol. II., part 2, fol. 112; 19 Rym. 322.) And another +in the county palatine of Durham, in 1638. (Cro. Car. 512.)</p> + +</div> + +<div class="footnote"> + +<p><a id="Footnote_286" href="#FNanchor_286" class="label">[57]</a> Dyer, 301.</p> + +</div> + +<div class="footnote"> + +<p><a id="Footnote_287" href="#FNanchor_287" class="label">[58]</a> Spelman’s Gloss (<i>sub voc.</i> Campus, 1625), 102.</p> + +</div> + +<div class="footnote"> + +<p><a id="Footnote_288" href="#FNanchor_288" class="label">[59]</a> <i>Ante idem.</i></p> + +</div> + +<div class="footnote"> + +<p><a id="Footnote_289" href="#FNanchor_289" class="label">[60]</a> I. Barn. & Ald. 405.</p> + +</div> + +<div class="footnote"> + +<p><a id="Footnote_290" href="#FNanchor_290" class="label">[61]</a> I. Barn. & Ald. 405; 3 Shars. Bl. Comm. 339; 4 <i>idem.</i> 347.</p> + +</div> + +<div class="footnote"> + +<p><a id="Footnote_291" href="#FNanchor_291" class="label">[62]</a> Grandes Chroniques de France, M. Paulin, Paris, vol. IV., pp. +427, 430; Brunner, Schw. 297; “Older Modes of Trials,” by Thayer, +V. Harvard Law Rev., p. 67; II. Essays in Anglo-American Legal +History, note, p. 398.</p> + +</div> + +<div class="footnote"> + +<p><a id="Footnote_292" href="#FNanchor_292" class="label">[63]</a> Stephens’ History Criminal Law, in England; Neilson’s “Trial +by Combat,” p. 319.</p> + +<p>The reader, interested in following the many illustrations of the +trial by combat, in individual instances occurring at various periods +during the centuries from 1100 to 1600, in Scotland, will find +copious references to such trials, in Neilson’s “Trial by Combat.”</p> + +</div> + +<div class="footnote"> + +<p><a id="Footnote_293" href="#FNanchor_293" class="label">[64]</a> For full explanation of the different legal phases presented in +this poem, see, Neilson’s “Trial by Combat,” pp. 180, 188.</p> + +</div> + +<div class="footnote"> + +<p><a id="Footnote_294" href="#FNanchor_294" class="label">[65]</a> See White’s “Law in Shakespeare,” for full discussion of this +and other scenes on “Trial by battle,” as used by Shakespeare.</p> + +</div> + +<div class="footnote"> + +<p><a id="Footnote_295" href="#FNanchor_295" class="label">[66]</a> King Richard II., Act I., scenes I. and III.</p> + +</div> + +<div class="footnote"> + +<p><a id="Footnote_296" href="#FNanchor_296" class="label">[67]</a> King Richard II., Act IV., Scene I.</p> + +<p>The dramatic quarrel between Henry, earl of Hereford (afterward +King Henry IV.) and the Duke of Norfolk, presented by +Shakespeare in his play, Richard II., is described by a graphic +writer in Herbert’s “Antiquities,” pp. 145, 146.</p> + +</div> + +<div class="footnote"> + +<p><a id="Footnote_297" href="#FNanchor_297" class="label">[68]</a> King Richard II., Act IV., Scene I.</p> + +</div> + +<div class="footnote"> + +<p><a id="Footnote_298" href="#FNanchor_298" class="label">[69]</a> Act IV., Scene I.</p> + +</div> + +<div class="footnote"> + +<p><a id="Footnote_299" href="#FNanchor_299" class="label">[70]</a> Act I., Scene III., and Act II., Scene III.</p> + +</div> + +<div class="footnote"> + +<p><a id="Footnote_300" href="#FNanchor_300" class="label">[71]</a> King Lear, Act V., Scene III.</p> + +<p>For exposition of the above portions of Shakespeare’s plays, dealing +with “Trial by Battle,” see, White’s “Law in Shakespeare,” Sec. +191, pp. 229, 232.</p> + +</div> + +<div class="footnote"> + +<p><a id="Footnote_301" href="#FNanchor_301" class="label">[72]</a> The combat between the Clan Chattan and Clan Kay, on the +Inch of Perth, made memorable by this great novelist, actually +occurred in the year 1396. (Neilson’s “Trial by Combat,” 239; 244; +250; Bower, xv, ch. 3.)</p> + +</div> + +</div> + +<hr class="chap x-ebookmaker-drop"> + +<div class="chapter"> + +<p><span class="pagenum"><a id="Page_141"></a>[141]</span></p> + +<h2 class="nobreak" id="CHAPTER_V">CHAPTER V.<br> +<span class="smcap">Trial by Ordeal.</span></h2> + +</div> + +<p>Trial by ordeal was the method used to ascertain the +guilt or innocence of a person accused of crime, according +to his ability to perform certain acts, or accomplish +results which would, in the ordinary course of events, +be hurtful to him.<a id="FNanchor_302" href="#Footnote_302" class="fnanchor">[1]</a></p> + +<p>If the suspected criminal was injured or killed in the +performance of the act required of him, he was adjudged +guilty, but if he performed the part assigned to +him without injury, he was declared innocent. The +tests that the suspected person was subjected to were +called ordeals,<a id="FNanchor_303" href="#Footnote_303" class="fnanchor">[2]</a> or judgments of God.</p> + +<p>The custom of referring disputed questions such as +the guilt or innocence of a person accused of crime, to +the judgment of God, to be determined either by lot, +or the success of certain dangerous experiments, has +existed, from the earliest times, among various widely +separated nations and peoples.<a id="FNanchor_304" href="#Footnote_304" class="fnanchor">[3]</a></p> + +<p>We find that according to the “law of jealousies,” +laid down in the Mosaic code Fifteen hundred years before +Christ, the guilt of a woman, accused of infidelity, +by her husband, was determined according to this trial +of ordeal, for it is recorded:</p> + +<div class="blockquote"> + +<p>“And the spirit of jealousy come upon him, and he +be jealous of his wife, and she be defiled; or if the<span class="pagenum"><a id="Page_142"></a>[142]</span> +spirit of jealousy come upon him and he be jealous of +his wife, and she be not defiled; then shall the man +bring his wife unto the priest....</p> + +<p>And the priest shall charge her by an oath, and say +unto the woman, If no man have lain with thee, and if +thou hast not gone aside to uncleanness; with another, +instead of thy husband, be thou free from this bitter +water, that causeth the curse: ...</p> + +<p>And he shall cause the woman to drink the bitter +water that causeth the curse; and the water that causeth +the curse shall enter into her, and become bitter....</p> + +<p>And when he hath made her to drink the water, then +it shall come to pass that, if she be defiled, and have +done trespass against her husband, that the water that +causeth the curse shall enter into her and become bitter, +and her belly shall swell and her thigh shall rot; and +the woman shall be a curse among her people.</p> + +<p>And if the woman be not defiled, but be clean, then +shall she be free, and shall conceive seed.”<a id="FNanchor_305" href="#Footnote_305" class="fnanchor">[4]</a></p> + +</div> + +<p>Compurgation of accused persons, by fire, existed +among the ancient Greeks,<a id="FNanchor_306" href="#Footnote_306" class="fnanchor">[5]</a> and the Hindus practiced<span class="pagenum"><a id="Page_143"></a>[143]</span> +ordeal in nine different ways,—by the balance, by fire, +by water, by poison, by the <i>cosha</i>, or drinking water, +in which the images of the sun and other deities had +been washed, by chewing rice, by hot oil, by red hot +iron, and by drawing two images out of a jar, into +which they had been thrown.<a id="FNanchor_307" href="#Footnote_307" class="fnanchor">[6]</a></p> + +<p>The most generally used ordeals throughout ancient +Europe were: Trial by battle, in which the vanquished +one was adjudged guilty; trial by the ordeal of fire; +trial by water; trial by the corsned; the trial of the +eucharist; the trial by the cross and the test by judgment +of the bier.</p> + +<p>In trial by battle, the accuser and accused fought +in mortal combat to determine the guilt or innocence of +the suspected person.<a id="FNanchor_308" href="#Footnote_308" class="fnanchor">[7]</a> In the trial by fire, the accused +walked bare-footed, over red hot plow-shares, or coals +of fire,<a id="FNanchor_309" href="#Footnote_309" class="fnanchor">[8]</a> carried a red hot iron in his hand, or walked +through flames, clad in a suit of wax, spread over +woolen cloth, known as the “trial of the waxen shirt,” +because if he was unhurt by the fire and the wax was +unmelted, he was considered innocent, but otherwise +was adjudged guilty.<a id="FNanchor_310" href="#Footnote_310" class="fnanchor">[9]</a></p> + +<p>The trial by water was either by cold or boiling +water. If the former, which was the test usually applied +to witches, the guilt was determined by the ability +of the accused to float or sink, when cast into the +water.<a id="FNanchor_311" href="#Footnote_311" class="fnanchor">[10]</a> Where the ordeal by boiling water was used, +the accused had to take a stone out of boiling water, by<span class="pagenum"><a id="Page_144"></a>[144]</span> +inserting his hand into a caldron, containing boiling +water, as deep as his wrist, and if the triple ordeal was +used, the boiling water was deepened so that he had to +insert his arm as far as the elbow to get the stone.<a id="FNanchor_312" href="#Footnote_312" class="fnanchor">[11]</a></p> + +<p>In the <i>offa execrata</i>, or corsned ordeal, a priest put +the corsned or hallowed cheese and bread, in the mouth +of the accused, with various chants and imprecations +and if he swallowed it, he was freed from the judgment, +but if it stuck in his throat, he was held to be proven +guilty of the offense with which he was charged.<a id="FNanchor_313" href="#Footnote_313" class="fnanchor">[12]</a></p> + +<p>The test of the eucharist was chiefly applied among +the monks and clergy, for it was believed that when +they took the test, God would smite the guilty, with +sickness or death.<a id="FNanchor_314" href="#Footnote_314" class="fnanchor">[13]</a></p> + +<p>In the ordeal of the cross, the accuser and accused +were placed under the cross, with their arms extended, +and the one whose hands moved first was adjudged to +be the guilty one and the other the innocent. A trial +by lot, similar to this latter ordeal, occurred when the +accused was placed before certain relics with two dice +before him, one of which was marked with a cross. If +the cross was selected, at hazard, he was acquitted, but +otherwise was adjudged guilty.<a id="FNanchor_315" href="#Footnote_315" class="fnanchor">[14]</a></p> + +<p><span class="pagenum"><a id="Page_145"></a>[145]</span></p> + +<p>And finally, the ordeal known as the judgment of the +bier was used to determine the guilt of the accused, +under a charge of murder. The deceased, supposed to +have been murdered, was placed upon a bier, and the +accused was made to touch his body. If blood flowed, +or foam appeared in the mouth of the murdered person, +or the body changed position, the accused was adjudged +guilty of the murder, but if none of these signs appeared, +he was acquitted.<a id="FNanchor_316" href="#Footnote_316" class="fnanchor">[15]</a></p> + +<p>According to the Institute of Narada,<a id="FNanchor_317" href="#Footnote_317" class="fnanchor">[16]</a> the ordeal +was used four or five centuries before Christ, in India, +for we find that the balance, fire, water, poison and the +sacred libation, were considered the five divine tests, +for determining the guilt or innocence of suspected persons.</p> + +<p>From the formulas given in the Institute of Narada, +the most solemn ceremonies accompanied the application +of the tests used in the trials by ordeal, in India, in +ancient days. In describing the different tests, it is said:</p> + +<div class="blockquote"> + +<p>“Having adjured the balance by imprecation, the +judge should cause the accused to be placed in the +balance again. ‘O balance, thou only knowest what +mortals do not comprehend. This man, being arraigned<span class="pagenum"><a id="Page_146"></a>[146]</span> +in a cause, is weighed upon thee. Therefore mayst +thou deliver him lawfully from his perplexity.’ ... +If the individual increased in weight, he was adjudged +guilty; if he was found to be lighter or equal +in weight, his innocence was established.</p> + +<p>In the ordeal of fire, the judge thus addressed the +fire: ‘Thou, O fire, dwellest in the interior of all creatures, +like a witness. Thou only knowest what mortals +do not comprehend. This man is arraigned in a cause +and desires acquittal. Therefore, mayst thou deliver +him lawfully from his perplexity.’ ... Seven +circles of fire, with a diameter of a foot each and thirty-two +inches distant from each other were marked on the +ground, and the man, having fasted and cleansed himself, +has seven <i>acvattha</i> leaves fastened on his hands +and he takes a smooth ball of red hot iron in his hands +and walks slowly through the seven circles of fire and +deposits the ball on the ground. If he is burnt, he is +adjudged guilty, but if he is unburnt, he is declared innocent.</p> + +<p>In the ordeal of water, the judge adjures the water, +as in the preceding tests, by the balance and by fire, +and the accused wades into water to his waist, while +another shoots an arrow. The accused dives into the +water and if he remains under while a swift runner returns +the arrow, he is innocent, but otherwise is adjudged +guilty.</p> + +<p>In the poison ordeal, after the selection of the particular +poison the judge thus adjures the poison: ‘Thou, +O poison, art the son of Brahma,<a id="FNanchor_318" href="#Footnote_318" class="fnanchor">[17]</a> thou are persistent +in truth and justice; relieve this man from sin and by +thy virture become an ambrosia to him. On account of +thy venomous and dangerous nature, thou art the destruction +of all living creatures; thou art destined to +show the difference between right and wrong, like a +witness.’ The accused person eats the poison and if it +easily digested, without violent symptoms, the king<span class="pagenum"><a id="Page_147"></a>[147]</span> +shall recognize him as innocent, and dismiss him, after +having honored him, with presents.</p> + +<p>In the ordeal of sacred libation, the judge should give +the accused water in which an image of that deity to +whom he is devoted, has been bathed, thrice calling out +the charge, with composure. One to whom any misfortune +or calamity happens, within a week, or a fortnight, +is proved to be guilty.”<a id="FNanchor_319" href="#Footnote_319" class="fnanchor">[18]</a></p> + +</div> + +<p>Charlemagne apparently did not place much dependence +in the <i>judicium Dei</i>, by means of the ordeal, at the +beginning of his reign, for in 779, by his edict the trial +by ordeal was to be used in the more trifling offenses, +while cases of greater magnitude were to be tried by the +civil law of the realm.<a id="FNanchor_320" href="#Footnote_320" class="fnanchor">[19]</a></p> + +<p>Later on in his reign, however, by his edicts of the +year 806 and 809 this monarch seems to have come to<span class="pagenum"><a id="Page_148"></a>[148]</span> +regard the ordeal with much greater favor, for he frequently +referred to this method of trial; when dividing +up his empire between his sons he directed that all disputes +should be settled by ordeal, and endeavored to +force a greater regard for the judgments in trials by +ordeal, on the part of the subjects, whom, it seems, +had come to entertain his own early distrust in this +species of trials.<a id="FNanchor_321" href="#Footnote_321" class="fnanchor">[20]</a></p> + +<p>It seems that Charlemagne completely believed in +the efficacy of the ordeal, by the year 794, for we are +told that in this year, a certain Bishop Peter, who was +condemned by the Synod of Frankfort to clear himself +of the suspicion of complicity in a conspiracy of treason +against Charlemagne, being unable to obtain conjurators, +one of his vassals offered to attempt the test of +the ordeal, as his proxy, and on his success, the Bishop +was adjudged innocent of the charge and was reinstated.<a id="FNanchor_322" href="#Footnote_322" class="fnanchor">[21]</a></p> + +<p>Soon after the death of Charlemagne, in the year +816, Louis-le-Debonnaire, at the Council of Aix-la-Chapelle, +prohibited the continuance of the ordeal of the +cross,<a id="FNanchor_323" href="#Footnote_323" class="fnanchor">[22]</a> because it had a tendency to bring the Christian +symbol into contempt and his son, the Emperor Lothair +also issued a similar edict against the use of this ordeal, +after he assumed the reigns of government.<a id="FNanchor_324" href="#Footnote_324" class="fnanchor">[23]</a></p> + +<p>Among the early Saxons, the ordeals by fire and<span class="pagenum"><a id="Page_149"></a>[149]</span> +water were practiced, for we find that the <i>ordale</i> signified +<i>judicium aequum, justum, indifferens</i>, “an upright, +just and indifferent judgment.”<a id="FNanchor_325" href="#Footnote_325" class="fnanchor">[24]</a></p> + +<p>Tacitus tells us that the ancestors of our Saxon forefathers, +during pagan times, were addicted to divination +and risked certain results upon the flying of birds, +the neighing of horse and trial by combat.<a id="FNanchor_326" href="#Footnote_326" class="fnanchor">[25]</a> And +trial by ordeal was used by them in both civil and criminal +cases, to determine the issues later solved by the +testimony of witnesses, or the oaths of compurgators.<a id="FNanchor_327" href="#Footnote_327" class="fnanchor">[26]</a></p> + +<p>The ordeal of hot water appears in the laws of Ine,<a id="FNanchor_328" href="#Footnote_328" class="fnanchor">[27]</a> +who began his reign in the year 710, and the ordeals by +fire and water had become so common by the time of +King Athelstan, that we find the procedure governing +such trial, fully covered by his Constitutions,<a id="FNanchor_329" href="#Footnote_329" class="fnanchor">[28]</a> by +which they were considered in the light of religious +ceremonies:</p> + +<div class="blockquote"> + +<p>“Concerning ordeal, we command, in the name of +God, and by the precept of our archbishops and bishops, +that no man enter into the church after the fire is +brought in, wherewith the judgment is to be made hot, +except the priest, and he who is to undergo the trial; +and let there be measured nine feet from the stake unto +the mark, according to the measure of the foot, who is +to come thus to judgment.</p> + +<p>And if the trial be by water, let it be made hot, till it +boil, in a vessel of iron, brass, lead, or clay; and if it +be single, let his hand be put therein after a stone or<span class="pagenum"><a id="Page_150"></a>[150]</span> +stock up to his wrist; but if the accusation be threefold, +then to his elbow; and when the judgment shall be prepared, +let two men be brought in on either side, to make +experiment, that it be as hot as is afore expressed.</p> + +<p>Let as many also come in on each side the judgment, +along the church; and let them be fasting and abstain +from their wives that night; and the priest shall +sprinkle holy water on them, and give them the text of +the holy gospel to kiss, as also the sign of the cross; +and no man shall make the fire any longer than whilst +the benediction beginneth, but shall cast the iron upon +the coals until the last collect; afterwards it shall be put +upon the <i>ceac</i> (cauldron)<a id="FNanchor_330" href="#Footnote_330" class="fnanchor">[29]</a> without any more words, +then that they pray earnestly to God that he will vouch +safe to manifest the truth therein; then shall the person +accused drink holy water and his hand wherewith he +shall carry the judgment shall be sprinkled therewith; +and so let him go, the nine feet measured being distinguished +by three and three.</p> + +<p>At the first mark next to the stake, he shall set his +right foot and at the second his left foot; and thence he +shall remove his right foot unto the third mark, where +he shall throw down the iron and hasten to the holy altar; +which done, his hand shall be sealed up, and the +third day after viewed, whether it be clean or unclean +where it was so sealed. And he who shall transgress +these laws, let the ordeal judgment or trial be done +upon him, that he pay 120 s. for a fine or mulct.”<a id="FNanchor_331" href="#Footnote_331" class="fnanchor">[30]</a></p> + +</div> + +<p>For three days before the trial, the accused was to +attend the priest, to be constant at mass, to make his +offering and in the interim, to sustain himself on nothing +but bread, salt, water and onions. On the day of +the trial he was to take the sacrament and swear he was +not guilty of the crime imputed to him. The accuser +and accused both came to the place of trial, with not<span class="pagenum"><a id="Page_151"></a>[151]</span> +more than twelve persons each, to stay any interposition +or violence and the accuser then renewed his charge +upon oath and the accused made his purgation on oath +also. If the ordeal was by hot water, he put his wrist +or arm into the boiling water, accordingly whether it +was the simple or triple test, and if the trial was by +cold water, his thumbs were tied to his toes and he was +cast into the water. If he escaped the boiling water unhurt, +or sank in the cold water, he was adjudged innocent, +but if he was burned by the hot water, or swam in +the cold water, he was adjudged guilty, as charged by +his accuser.<a id="FNanchor_332" href="#Footnote_332" class="fnanchor">[31]</a></p> + +<p>These trials by water and fire were called <i>judicium +Dei</i>, or, as the Mirror of Justice puts it, miracles of +God, but “Christianity suffered not that they be by such +wicked arts cleared, if one may otherwise avoid it.”<a id="FNanchor_333" href="#Footnote_333" class="fnanchor">[32]</a></p> + +<p>From this observation in the Mirror, it has been contended +that the Anglo-Saxons distinguished between +open and manifest offenses and those not so public as +to be susceptible of proof and that trial by ordeal was +only used in the latter class of crimes.<a id="FNanchor_334" href="#Footnote_334" class="fnanchor">[33]</a></p> + +<p>It is true that in Alfred’s time there were trials by +jury, and it seems that trial by ordeal may have been +re-established, after trial by jury, in doubtful cases, +as a refuge or solution of an otherwise doughty problem +for the barbarian mind to solve.<a id="FNanchor_335" href="#Footnote_335" class="fnanchor">[34]</a></p> + +<p><span class="pagenum"><a id="Page_152"></a>[152]</span></p> + +<p>Pursuance to the terms of a certain league, made between +Edward the Elder and Guthrun, the Dane, ordeals +were forbidden upon festivals or fasting days<a id="FNanchor_336" href="#Footnote_336" class="fnanchor">[35]</a> +and the same provision was inserted in the constitution +made by the synod held at Eanham, under King Ethelred.<a id="FNanchor_337" href="#Footnote_337" class="fnanchor">[36]</a></p> + +<p>The laws of Canute and Edward the Confessor also +contained provisions forbidding trials by ordeal upon +festivals or fasting days, for we read that the <i>judicium +Dei</i>, upon these auspicious occasions, was to be postponed, +until the affairs of mortals could be better arranged +for its reception, by the following provision:<a id="FNanchor_338" href="#Footnote_338" class="fnanchor">[37]</a></p> + +<div class="blockquote"> + +<p>“We forbid ordeals and oaths” (the name law trials +at that time were called) “on feast days and ember +days, and from the advent of our Lord till the eighth +day after twelfth be past; and from Septuagesima till +fifteen nights after Easter. And the sages have ordained +that St. Edward’s day shall be festival all England +on the fifteenth cal. of April, and St. Dunstan’s, +on the fourteenth cal. of June; and that all Christians, +as right it is, should keep them hallowed and in peace.”</p> + +</div> + +<p>In the simple ordeal, of the Anglo-Saxons, the hot +iron weighed one pound and in the triple ordeal, it was +to weigh three pounds. The triple ordeal was used in +the crimes of arson and murder, treason and forgery.<a id="FNanchor_339" href="#Footnote_339" class="fnanchor">[38]</a></p> + +<p>In the laws of Edward the Elder, perhaps the earliest +reference in Anglo-Saxon laws, to the ordeal, it was<span class="pagenum"><a id="Page_153"></a>[153]</span> +provided that perjured persons, or those once convicted +should not thereafter be deemed oath-worthy, but +on their accusation, should be hurried to the ordeal,<a id="FNanchor_340" href="#Footnote_340" class="fnanchor">[39]</a> +and similar provisions are to be found in the laws of +Ethelred, Cnut and Henry I.<a id="FNanchor_341" href="#Footnote_341" class="fnanchor">[40]</a></p> + +<p>Trial by ordeal at first carried with it the sanction of +the priest, as well as the civil power and the clergy continued +to approve and interject the spiritual portion of +the proceeding, until the early portion of the thirteenth +century.<a id="FNanchor_342" href="#Footnote_342" class="fnanchor">[41]</a> Under the law of William the Conqueror, +the conduct of the ordeal, as a known ecclesiastical procedure, +was declared to be the business of the bishop, +but the civil and spiritual powers were to co-operate +harmoniously, in the trial by ordeal, the court of the +hundred making the original order by which a man was +sent to the ordeal of fire or water, but the bishop presided +at the ceremony and regulated the course of the +proceeding, in accordance with the solemn religious +ceremony, whereby the element used was blessed and +the Divine Wisdom of Omnipotence was invoked to the +conclusion of the whole proceeding.<a id="FNanchor_343" href="#Footnote_343" class="fnanchor">[42]</a></p> + +<p>The Normans were attached to the procedure, elsewhere +discussed, as the <i>trial by battle</i> and they did not +relish a procedure which seemed to them to be a mere +superstitious formality, fit only for women and old +or maimed men. However, ever since the reign of Ina,<span class="pagenum"><a id="Page_154"></a>[154]</span> +the Saxons had been accustomed to the ordeal and the +laws of Ina and later monarchs continued in effect, and +the accused person was entitled to select the ordeal of +hot iron, or that of hot water and to undergo, under the +supervision of the priest or bishop, a trial, to determine +his guilt or innocence of the offense charged.<a id="FNanchor_344" href="#Footnote_344" class="fnanchor">[43]</a></p> + +<p>In the year 1166, in the Assize of Clarendon, and +again in the year 1176, in the Assize of Northampton, +Henry II. provided for a public mode of accusation for +the capital felonies and trial by ordeal was the method +of procedure fixed to determine the guilt or innocence +of the person charged.<a id="FNanchor_345" href="#Footnote_345" class="fnanchor">[44]</a></p> + +<p>Prior to the thirteenth century perjury was so common +and it was so impossible to avoid the effects of a +false oath, by the proceedings of men, that the Laws of +Henry provided that “No one is to be convicted of a +capital crime by testimony.”<a id="FNanchor_346" href="#Footnote_346" class="fnanchor">[45]</a> Mere human testimony +was not enough to send a man to the gallows, but one +accused of a capital offense was to be entitled to one +of the old-world sacred processes, wherein the <i>judicium +Dei</i>, was supposed to take the place of the false standards, +too often erected by ordinary mortals. The ordeal +was then so far “the law of the land” that one +accused of a capital offense, who refused the ordeal, +could be executed, as an outlaw, because he had thus +defied the law of the realm. But one who had not been +accorded this “law of the land,” based upon the sacred<span class="pagenum"><a id="Page_155"></a>[155]</span> +and Divine belief in the infallibility of the test of ordeal, +could not legally be condemned, as trial by jury +or by the oaths of witnesses was not yet an accredited +method of procedure in cases of capital offense.<a id="FNanchor_347" href="#Footnote_347" class="fnanchor">[46]</a></p> + +<p>Glanville tells us that in his time, about the year 1187, +an accused person, who was so far disabled by mayhem +that he could not test his guilt or innocence by the ordeal +of battle, was entitled to the ordeal of fire or water, +to determine his guilt or innocence, this author of the +first law book observing:<a id="FNanchor_348" href="#Footnote_348" class="fnanchor">[47]</a></p> + +<div class="blockquote"> + +<p>“In such case, the Accused is obliged to purge himself +by the Ordeal, that is, by the hot Iron, if he be a +free Man—by water, if he be a Rustic.”</p> + +</div> + +<p>This corresponds with the statement elsewhere made, +that in the early use of this trial, the hot iron ordeal, +was confined to the nobility, or patricians, while the +water ordeal was generally used among the common +people, accused of minor offenses or other than the +capital felonies.<a id="FNanchor_349" href="#Footnote_349" class="fnanchor">[48]</a></p> + +<p>By the latter part of the twelfth century, the ordeal +had become so discredited, in the time of Henry II. that +the law of that reign provided that any one charged before +the king’s justices with the crime of murder, theft, +robbery, or the receipt of such offenders, or of arson, +or forgery, by the oaths of twelve knights of the +hundred, or of twelve free and lawful men, in the absence<span class="pagenum"><a id="Page_156"></a>[156]</span> +of such knights, should submit to the water ordeal, +and if he failed in the experiment, he should lose +one foot; and this law afterwards amended, at Northampton +in order to make the punishment more severe +and the felon also lost his right hand, as well as one of +his feet. He was also required to abjure the realm, within +forty days and even though he was acquitted by the +water ordeal, he was required to find pledges to answer +for his good behavior, and if he were later charged with +murder, or other felony, he was then required to abjure +the realm within the forty days, with all his goods, save +what his lord might distrain to discharge his obligations +due him.<a id="FNanchor_350" href="#Footnote_350" class="fnanchor">[49]</a> This law was to remain in effect, as +long as the king pleased and the effect of this law was +that the accused, if convicted, lost a limb and suffered +banishment and even if acquitted, by ordeal, he was +likewise banished, for such was the doubt then entertained +as to the justness of the trial by ordeal.<a id="FNanchor_351" href="#Footnote_351" class="fnanchor">[50]</a></p> + +<p>This doubt upon the justness of the trial by ordeal, +was due, in large measure to the fact that many such +trials were fraudulently managed, by the Bishops, to +bring about the acquittal of the accused.</p> + +<p>It is related that William Rufus, who had caused +fifty Englishmen of good family, to be tried by ordeal +for the violation of some law of the realm, after their +acquittal by the ordeal of the hot iron, declared that he +would try them again by the judgment of his court +and would not abide by this pretended judgment of +God, “which was made favorable or unfavorable, at<span class="pagenum"><a id="Page_157"></a>[157]</span> +any man’s pleasure.”<a id="FNanchor_352" href="#Footnote_352" class="fnanchor">[51]</a> And Henry II., likewise convinced +of the fraud accompanying such acquittals, by +this means, also refused to give final effect to such acquittals.<a id="FNanchor_353" href="#Footnote_353" class="fnanchor">[52]</a></p> + +<p>Trial by ordeal continued in England until the judgments +of councils, in the reign of Henry III., but in the +third year of the reign of this monarch on January 27’, +1219, direction was given to the justices itinerant for +the northern counties of the kingdom not to try persons +charged with murder, arson, robbery, theft or other +felonies, by the ordeals of fire or water, but for the +present, until further provision could be made, to keep +them in prison, <i>so as not to endanger their life or limb</i><a id="FNanchor_354" href="#Footnote_354" class="fnanchor">[53]</a> +and those charged with the inferior offenses were to be +compelled to abjure the realm.<a id="FNanchor_355" href="#Footnote_355" class="fnanchor">[54]</a></p> + +<p>This order of council, during the reign of Henry III., +had such a potent influence toward abolishing the superstitious +trial of ordeal, that it went quite out of use by +the time of Bracton, who makes no mention of it in his +book.<a id="FNanchor_356" href="#Footnote_356" class="fnanchor">[55]</a></p> + +<p><span class="pagenum"><a id="Page_158"></a>[158]</span></p> + +<p>Compurgation by witnesses was substituted, in England +in the early part of the thirteenth century, for the +former mode of compurgation by ordeal and the latter +became an obsolete procedure in England, until revived +in the crime of witchcraft, by James I., where it was +quite generally used, to determine the guilt or innocence +of persons accused of sorcery, because of the absence +of any other test to apply, to determine their guilt +or innocence.<a id="FNanchor_357" href="#Footnote_357" class="fnanchor">[56]</a> This superstitious monarch maintained +that trial by ordeal was an infallible test in cases of +witchcraft, because the pure elements of fire and water +would not receive those who had renounced the sacred +privileges of their baptism and by his authority and example +thousands of cases of cruelty and oppression resulted, +in the use of the ordeal, as applied to cases of +sorcery, during the craze of that delusion, in Europe,<a id="FNanchor_358" href="#Footnote_358" class="fnanchor">[57]</a> +but otherwise, the trial by ordeal passed into history,<span class="pagenum"><a id="Page_159"></a>[159]</span> +along with the many other cruel institutions of a past +age.</p> + +<p>The ordeal was frequently used, in ancient Europe, +to establish the paternity of children or the chastity of +women, the success or failure of the test being generally +accepted as the judgment of God.</p> + +<p>In 887 Charles-le-Gros accused his wife, the Empress +Richarda, of adultery with Bishop Liutward, and she +offered to prove her innocence by the judicial combat, +or the ordeal of the red-hot iron.<a id="FNanchor_359" href="#Footnote_359" class="fnanchor">[58]</a></p> + +<p>St. Cunigundi, referred to as the “virgin-wife” of +the Emperor St. Henry II., is also reported to have +eagerly appealed to the judgment of God, to establish +her innocence of the baseless charge of infidelity, preferred +against her by her jealous lord, and in vindication +of her honor, to have successfully trod, unharmed, +the red-hot plow-shares.<a id="FNanchor_360" href="#Footnote_360" class="fnanchor">[59]</a></p> + +<p>In the eleventh century, the unholy purpose of Edward +the Confessor—who was himself too ascetic to +make his own wife, Editha, the partner of his bed<a id="FNanchor_361" href="#Footnote_361" class="fnanchor">[60]</a>—in +his desire to accomplish the death of his own Mother, +Queen Emma, because of her partiality to his half +brother, Hardicanute—the son of Canute,—was frustrated +by the Queen invoking this judgment of God, +through the ordeal of the red-hot iron, to establish her +innocence of the charge of adultery with Alwyn, the +Bishop of Winchester. The Queen triumphantly +purged both herself and the Bishop, by the help of St.<span class="pagenum"><a id="Page_160"></a>[160]</span> +Sowthin, by walking bare-footed over nine red-hot +plow-shares and out of gratitude for this vindication, +the Queen and the Bishop each gave nine manors to +the Church of Winchester in memory of the nine plow-shares, +and it is reported that the King, for preferring +the false charge against them, was corrected with +stripes.<a id="FNanchor_362" href="#Footnote_362" class="fnanchor">[61]</a></p> + +<p>The Confessor was more successful in ridding himself +of his father-in-law, however, and the interesting +case of Godwin, Duke of Kent, father of Harold and +sometimes called the “King maker of England,” during +the reign of Edward the Confessor, also illustrates +the superstitious belief in the corsned ordeal.</p> + +<p>As the story goes, Duke Godwin was dining with his +royal son-in-law Edward the Confessor—for the latter +had then married his daughter Editha—and whether<span class="pagenum"><a id="Page_161"></a>[161]</span> +premeditated or not, the King repeated the accusation +that his brother Alfred had met his death at the hands +of Duke Godwin. To vindicate himself old Godwin +then invoked the ordeal of the corsned and seizing a +morsel of bread he dramatically exclaimed: “May God +cause this bread to choke me if I am guilty in thought +or in deed of this crime.” Then the King took the +bread and blessed it, and, whether he poisoned it or +not, when Godwin put it in his mouth and swallowed +it, he was suffocated by it and fell down dead.<a id="FNanchor_363" href="#Footnote_363" class="fnanchor">[62]</a></p> + +<p>In this age of scepticism it is hard to accept this +superstitious explanation for the end of old Duke Godwin, +but the secret of his death is more reasonably accounted +for, on the theory of Boccascio’s story of Calen +Drino, where the expected miracle was brought about +by the secret mixture of aloes in the bread of the corsned, +for, as Lea suggests, Edward the Confessor, both +because of his dislike for his father-in-law, and his desire +to cast off the tutelage in which he was held, in +order to further his self interest and rid himself of a +hated enemy, would no doubt have secretly mixed +poison with the corsned used in this ordeal and then +caused the story to be circulated among the superstitious +subjects, to account for the Duke’s sudden demise.<a id="FNanchor_364" href="#Footnote_364" class="fnanchor">[63]</a></p> + +<p>We find that the ordeal was utilized in France, in the +tenth century in the notable case of Teutberga, the +wife of King Lothair, great-grandson of Charlemagne.<span class="pagenum"><a id="Page_162"></a>[162]</span> +Desiring to rid himself of his wife, this degenerate +grandson of a worthy grand-sire, accused her of incest +and forced her to a confession. She afterwards recanted +and denied the truth of her confession and +offered to establish her innocence by the ordeal of hot +water, by proxy.<a id="FNanchor_365" href="#Footnote_365" class="fnanchor">[64]</a></p> + +<p>Hincmar, the most distinguished divine of this period +championed the cause of the unfortunate queen and +wrote a dissertation upon the infallibility of the test of +the ordeals, because they had the guidance of the Divine +Wisdom, effectually convincing himself and a +large number of the French subjects of the correctness +of the judgment by this ordeal, especially when King +Lothair so far estopped himself from claiming that he +had not desired to get rid of his wife, by espousing his +concubine, Waldrada, whom he had, in fact, preferred +to the wife he had discredited by the criminal charge +against her.<a id="FNanchor_366" href="#Footnote_366" class="fnanchor">[65]</a></p> + +<p>Illustrating the prevalence with which the pagan +practice of ordeal had taken possession of the minds of +the churchmen of the ninth century, Lea quotes the +argument of Hincmar, in his interesting work, “Superstition +and Force,”<a id="FNanchor_367" href="#Footnote_367" class="fnanchor">[66]</a> as follows:</p> + +<div class="blockquote"> + +<p>“In boiling in water the guilty are scalded and the +innocent are unhurt, because Lot escaped unharmed +from the fire of Sodom, and the future fire which will +precede the terrible judge, will be harmless to the +saints, and will burn the wicked as in the Babylonian +furnace of old.”</p> + +</div> + +<p><span class="pagenum"><a id="Page_163"></a>[163]</span></p> + +<p>Of course the correctness of this syllogism, depends +upon the correctness of the first assumption, based upon +the delusions and superstitions of a past age, but +the conclusion seemed to satisfy a large number of that +day, judged by the standards then obtaining, among +which was the idea of a Deity who was a bigger, +stronger, crueler man—a more “terrible judge.”</p> + +<p>Some few of the many interesting trials by ordeal, +which obtained during the twelfth century in the reigns +of Richard I. and King John, have been reproduced by +Sir F. Palgrave, in his “Proofs and Illustrations,” to +be found in the <i>Rotuli Curiae Regis</i><a id="FNanchor_368" href="#Footnote_368" class="fnanchor">[67]</a> for those reigns. +Let us examine a few of these old Rolls.</p> + +<div class="blockquote"> + +<p>“<i>Roll of the Iter of Wiltshire, 10 Richard I.</i>—The +jurors say that Radulphus Parmentarius was found +dead with his neck broken, and they suspect one Christina, +who was formerly the wife of Ernaldus de +Knabbewell, of his death, because Radulphus sued +Christina in the ecclesiastical court for breach of a +promise of marriage she had made to him and after the +death of her husband Ernaldus, Reginald, a clerk, frequented +her and took her away from Radulphus, and +Reginald and Christina hated Radulphus for sueing +her, and on account of that hatred, the jurors suspect +her and the clerk of his death. And the country says +it suspects her. Therefore, it is considered that the +clerk and Christina appear on Friday, and that Christina +purge herself by fire.<a id="FNanchor_369" href="#Footnote_369" class="fnanchor">[68]</a> <i>Roll of the Iter of Stafford, +in 5 John.</i>—One Elena is suspected by the jurors,<span class="pagenum"><a id="Page_164"></a>[164]</span> +because she was at the place where Rainalda de Henchenhe +was killed and because she was killed by her help +and consent. She denies it. Let her purge herself by +the judgment of fire; but as she is ill, let her be respited, +till she gets well.</p> + +<p>Andrew of Bureweston is suspected by the jurors of +the death of one Hervicus, because he fled for his death, +therefore let him purge himself by the judgment of +water.”<a id="FNanchor_370" href="#Footnote_370" class="fnanchor">[69]</a></p> + +</div> + +<p>During the witchcraft craze, in Europe, the ordeal of +fire and water was frequently invoked by the accused +persons, to clear themselves of the charge, but so incensed +were the people against those arraigned for this +offense that it was difficult to convince the courts and +juries of the innocence of the alleged offender, even by +this supposed infallible test of the judgment of God. It +was presumed that the Devil interfered with the correctness +of the termination of the tests in this hated +crime and so the poor suspects were condemned, after +suffering untold tortures, even though the test of the +ordeal favored their innocence of the charge.</p> + +<p>The Inquisitor Sprenger cites the case of a witch, +tried before the Count of Furstenberg, in 1484. The +accused invoked the test of the red-hot iron and the +Inquisitor attributed his acquiescence to his youth and +inexperience and the fact that he was not acquainted +with the methods of the Devil, to further the cause of +the sorcerers. Although sentenced to carry the hot +iron only six paces, the supposed witch carried it six +paces and offered to hold it still longer, if required, as +she displayed her hand wholly uninjured. The Count<span class="pagenum"><a id="Page_165"></a>[165]</span> +was thus compelled to render a judgment of not guilty +against the accused person and at the time Sprenger +wrote, in 1487, he reported that she still lived “to the +scandal of the faithful.”<a id="FNanchor_371" href="#Footnote_371" class="fnanchor">[70]</a></p> + +<p>The superstition connected with the trial by ordeal, +as a means of detecting the guilt or innocence of the +participants of the foul crimes of the middle ages, early +took a firm hold of the popular imagination and we find +repeated references to the ordeal, in the dramatic and +popular literature of the different countries where this +mode of trial obtained.</p> + +<p>The heroic Iceland song of the Elder Edda, supposed +to have been composed between the sixth and eighth +centuries, utilizes the ordeal as a means of bringing +to justice the false witness borne by the accuser, the +Concubine Herkia, in her charge of adultery against +Gudrun, the wife of Atli.<a id="FNanchor_372" href="#Footnote_372" class="fnanchor">[71]</a> First describing the test, +resulting in the innocence of Gudrun, and then the +proof of the guilt of her accuser, the poem proceeds:</p> + +<div class="poetry-container"> +<div class="poetry"> + <div class="stanza"> + <div class="verse indent0">“She to the bottom plunged her snow-white hand,</div> + <div class="verse indent0">And up she drew the precious stones,</div> + <div class="verse indent0">‘See now, ye men, I am proved guiltless,</div> + <div class="verse indent0">In holy wise, boil the vessel as it may.’</div> + <div class="verse indent0">Laughed then Atli’s heart within his breast</div> + <div class="verse indent0">When he unscath’d beheld, the hand of Gudrun.”</div> + </div> + <div class="stanza"> + <div class="verse indent0">“‘Now must Herkia to the cauldron go,</div> + <div class="verse indent0">She who Gudrun had hoped to injure.’</div> + <div class="verse indent0">No one has misery seen, who saw not that,</div> + <div class="verse indent0">How the hand there of Herkia was hurt.</div> + <div class="verse indent0">They then the woman led to a foul slough.</div> + <div class="verse indent0">So were Gudrun’s wrongs avenged.”</div> + </div> +</div> +</div> + +<p><span class="pagenum"><a id="Page_166"></a>[166]</span></p> + +<p>The ordeal of the bier was exemplified in the current +literature of the age of Richard Coeur-de-Lion, for the +histories of that King report that when he met the +funeral procession of his father Henry II., at Fontevraud, +the blood spurted from the nose of the deceased, +because of the treason and rebellion of which his son +had been guilty.<a id="FNanchor_373" href="#Footnote_373" class="fnanchor">[72]</a></p> + +<p>Shakespeare utilizes this story of Richard Coeur-de-Lion, +in the funeral scene, in Richard III., where Lady +Anne, when interrupted in her grief at the bier of +Henry VI., is made to say to the by-standers:</p> + +<div class="poetry-container"> +<div class="poetry"> + <div class="stanza"> + <div class="verse indent0">“O gentlemen, see, see: dead Henry’s wounds</div> + <div class="verse indent0">Open their congeal’d mouths, and bleed afresh.”<a id="FNanchor_374" href="#Footnote_374" class="fnanchor">[73]</a></div> + </div> +</div> +</div> + +<p>In Sir Walter Scott’s “Minstrelsy of the Scottish +Border” we also find a reference to this ordeal of the +bier, when, in the ballad of Earl Richard, this author +established the innocence of the maid, by this test:</p> + +<div class="poetry-container"> +<div class="poetry"> + <div class="stanza"> + <div class="verse indent0">“‘Put na the wite on me,’ she said;</div> + <div class="verse indent0">‘It was my may Katherine.’</div> + <div class="verse indent0">Then they hae cut baith fern and thorn,</div> + <div class="verse indent0">To burn that maiden in.</div> + </div> + <div class="stanza"> + <div class="verse indent0">It wadna take upon her cheik,</div> + <div class="verse indent0">Nor yet upon her chin;</div> + <div class="verse indent0">Nor yet upon her yellow hair,</div> + <div class="verse indent0">To cleanse that deadly sin.</div> + </div> + <div class="stanza"> + <div class="verse indent0">The maiden touched that clay-cauld corpse,</div> + <div class="verse indent0">A drap it never bled;</div> + <div class="verse indent0">The ladye laid her hand on him,</div> + <div class="verse indent0">And soon the ground was red.”</div> + </div> +</div> +</div> + +<p><span class="pagenum"><a id="Page_167"></a>[167]</span></p> + +<p>And thus Scott uses the ordeal of the bier to establish +that the accuser was herself the guilty person<a id="FNanchor_375" href="#Footnote_375" class="fnanchor">[74]</a> and the +Bard of Avon and the Elder Edda utilize this ordeal +and that of the boiling water, to demonstrate the infallibility +of this Divine test, when applied, to ascertain +the guilt or innocence of one accused of such crimes +as may legitimately be the subject of this character of +proceeding, known to the ancient law as one of the +Judgments of God.</p> + +<p>The ordeal was entirely a judicial proceeding, regularly +used, in an early day, for the trial of criminal +cases, before the civil and ecclesiastical courts. The +accused had no alternative but to undergo the trial by +ordeal, for when ordered to submit to it, the order had +the force and effect of a regular judgment of the +court.<a id="FNanchor_376" href="#Footnote_376" class="fnanchor">[75]</a> A failure to comply with the order of the +court to undergo a trial by ordeal, was treated as a contempt +of court, and under the early English law, the +accused who refused to submit to such a test, was outlawed +and his property was confiscated, the same as if +he had been adjudged guilty of the offense, for in refusing +a compliance with the mandate of the law, he +placed himself beyond the pale of the law and later +could not claim the right to a lawful trial.<a id="FNanchor_377" href="#Footnote_377" class="fnanchor">[76]</a> The Anglo-Saxon +codes allowed no alternative but contained direct<span class="pagenum"><a id="Page_168"></a>[168]</span> +and specific provisions for the trial by ordeal, in +all its different phases.<a id="FNanchor_378" href="#Footnote_378" class="fnanchor">[77]</a></p> + +<p>The circumstances and conditions under which ordeal +was employed, in the trial of the various felonies known +to the early Saxon laws, varies, necessarily, with the +customs and legislation of the different rulers, and +sometimes we find that the right of selection obtained, +between this and other modes of compurgation, or between +the different forms of ordeal.<a id="FNanchor_379" href="#Footnote_379" class="fnanchor">[78]</a></p> + +<p>Little, if any good, could result from a discussion of +the power of a Court to order submission to such barbarous +treatment, for the courts assumed the power +and it was backed-up with the influence of the Church +and the authority of the King. The citizens could do +little else than submit to such a formidable alliance, +which proceeded in the name of the Majesty of the Law +and the Solemn Assurance of the Church, for there +were no constitutions to protect the citizens from cruel +or unusual punishments; might was right when used +against the weak and oppressed and the power of the +Church and State was too much for any individual to +overcome. Society was not organized, as at present, +to protect the rights of the individual, but the Church +and State were all-powerful and their orders had the +force to overcome all private resistance.</p> + +<p>As shown, in the beginning, the institution known +as trial by ordeal, like many other of the cruel customs +of the ancient world, had the Mosaic law as its foundation +and the Church’s approval, in the construction of +the foundation and the recognition of the whole institution. +The Church was not only ready to accept the barbarous<span class="pagenum"><a id="Page_169"></a>[169]</span> +practices of its pagan converts but itself gave +them fresh claim to confidence, by throwing around +them the solemn ceremonies of its own approval. The +ordeals were all conducted with the aid of the priests, +and prelates in all the Catholic countries were everywhere +granting special charters authorizing the privilege +of trials by ordeals.<a id="FNanchor_380" href="#Footnote_380" class="fnanchor">[79]</a></p> + +<p>But as the Church was partly responsible for the +practice of trials by ordeal, because the Churchmen +were but human and, as such, entered into the manners +and customs of the people of the period when they +lived, the Church had no inconsequential part in abolishing +this barbarous custom, for ever since the sixth +century and perhaps from the beginning of the custom, +eminent Churchmen had opposed the institution as a +pagan custom, not authorized by the teachings of the +ancient Jews or the religion of Christ, and finally, the +protests of these wise Churchmen culminated in the +suppression of this old test, and in 1215 the Lateran +Council forbade the clergy from afterward taking part +in the ceremony known as trial by ordeal.<a id="FNanchor_381" href="#Footnote_381" class="fnanchor">[80]</a> And Henry III., +following the lead made by the Church, “Seeing +that the judgment of fire and water is forbidden by the +Church of Rome,” directed his judges, starting on their +circuits, to adopt other methods of proof and to forever +discard this brutal test.<a id="FNanchor_382" href="#Footnote_382" class="fnanchor">[81]</a></p> + +<p><span class="pagenum"><a id="Page_170"></a>[170]</span></p> + +<p>If the Church was remiss in its duty to oppose the +ordeal, therefore, in the beginning, it brought about the +repression of the practice, and is, at least, entitled to +the benefit of the approval of the friends of humanity +for this tardy beneficence, upon its part.</p> + +<p>If true that every age, like every person, has its own +sins and short-comings to answer for, and that is the +happiest which best succeeds in hiding them for a +time,<a id="FNanchor_383" href="#Footnote_383" class="fnanchor">[82]</a> then the age of the trial by ordeal, according to +our twentieth century standard, was guilty of a sin that +the past centuries must atone for, if atonement is essential +for the wayward customs of a pagan race, +struggling without compass or needle, amid the darkness +of a barbarous age, to steer a straight course. +They should not be held to more than the ordinary +standards of right and wrong then prevailing, in their +efforts to find the higher law for society, when just +able to attempt to clamber up the mountain heights of +wisdom. The inhabitants of the centuries who utilized +the trial by ordeal had not then perfected their judicial +system so that very high ideals of individual right obtained, +but they had made wonderful strides in the +arts and sciences, while practicing this hideous custom +of trusting to the wisdom of God, in the trials of men +and women for their offenses against society, as judged<span class="pagenum"><a id="Page_171"></a>[171]</span> +by man made laws. We have elevated the standards of +the judicial system somewhat, since that period, but in +our own time, a large number of people, instead of further +establishing the independence of the judiciary, are +favorable to submitting to popular vote, the correctness +of a given decision, or the judicial fitness of a judge; +mormonism only recently was abolished and instead of +the superstition and delusion which invoked the judgment +of God in trials of witches and others accused of +unproven crimes, we have spiritualism and other similar +protests against rationalism and reason, so we are +not yet in a position to condemn, in unmeasured terms, +our older brothers of the day of trials by ordeal.</p> + +<div class="footnotes"> + +<h3>FOOTNOTES:</h3> + +<div class="footnote"> + +<p><a id="Footnote_302" href="#FNanchor_302" class="label">[1]</a> Pattetta, Ordalia, c. I.</p> + +</div> + +<div class="footnote"> + +<p><a id="Footnote_303" href="#FNanchor_303" class="label">[2]</a> From the Anglo-Saxon, <i>Ordaal</i>, <i>or</i>, primitive, and <i>daal</i>, judgment, +meaning “primitive judgment,” or <i>urtheil</i>, according to the +German.</p> + +</div> + +<div class="footnote"> + +<p><a id="Footnote_304" href="#FNanchor_304" class="label">[3]</a> Thayer says: “Nothing is older,” Harvard Law Review, Vol. V., +p. 63; II. Essays in Anglo-American Legal History, 392.</p> + +</div> + +<div class="footnote"> + +<p><a id="Footnote_305" href="#FNanchor_305" class="label">[4]</a> Numbers, V., 14, 15, 19, 24, 27, 28.</p> + +<p>This same ordeal is in use among the Africans, of the Gold Coast, +to determine incontinence on the part of a woman.</p> + +<p>From Herodotus it would seem that the ancient Egyptians believed +in ordeals, with other divine power, to solve the guilt of +prisoners, in cases where the evidence was doubtful, as he narrates +instances where Aames II. who led a dissolute life, was convicted +on the supposed divine judgment of the oracle. Herodotus II., 174.</p> + +<p>In their excellent history of English Law, Pollock and Maitland +say, of the trial by ordeal: “The history of ordeals is a long chapter +in the history of mankind; we must not attempt to tell it. +Men of many, if not all races, have carried the red-hot iron or +performed some similar feat, in proof of their innocence.” (Vol. II., +p. 598.)</p> + +</div> + +<div class="footnote"> + +<p><a id="Footnote_306" href="#FNanchor_306" class="label">[5]</a> Sophocles’ <i>Antigone</i>, 264; Aeschylus, fr. 284.</p> + +</div> + +<div class="footnote"> + +<p><a id="Footnote_307" href="#FNanchor_307" class="label">[6]</a> Asiatic Researches, vol. i., p. 389.</p> + +</div> + +<div class="footnote"> + +<p><a id="Footnote_308" href="#FNanchor_308" class="label">[7]</a> Neilson’s “Trial by Combat.”</p> + +</div> + +<div class="footnote"> + +<p><a id="Footnote_309" href="#FNanchor_309" class="label">[8]</a> Thayer’s “Older Modes of Trial,” II. Essays in Anglo-American +Legal History, p. 393.</p> + +</div> + +<div class="footnote"> + +<p><a id="Footnote_310" href="#FNanchor_310" class="label">[9]</a> Pattetta, Ordelie.</p> + +</div> + +<div class="footnote"> + +<p><a id="Footnote_311" href="#FNanchor_311" class="label">[10]</a> Mackay’s Delusions; Athelstane.</p> + +</div> + +<div class="footnote"> + +<p><a id="Footnote_312" href="#FNanchor_312" class="label">[11]</a> Pattetta, Ordalie.</p> + +<p>In Sophocles’ Antigone, the guards protest their innocence to +Creon, of any complicity in the burial of Polynices and offer to +establish their innocence by ordeal, in the following lines:</p> + +<div class="poetry-container"> +<div class="poetry"> + <div class="stanza"> + <div class="verse indent0">“Ready with hands to bear the red-hot iron,</div> + <div class="verse indent0">To pass through fire, and by the gods to swear</div> + <div class="verse indent0">That we nor did the deed, nor do we know</div> + <div class="verse indent0">Who counselled it, or who performed it.” (PP. 264-267.)</div> + </div> +</div> +</div> + +</div> + +<div class="footnote"> + +<p><a id="Footnote_313" href="#FNanchor_313" class="label">[12]</a> Pattetta, Ordalie; I. Reeve’s History English Law, p. 203.</p> + +</div> + +<div class="footnote"> + +<p><a id="Footnote_314" href="#FNanchor_314" class="label">[13]</a> <i>Ante idem.</i></p> + +</div> + +<div class="footnote"> + +<p><a id="Footnote_315" href="#FNanchor_315" class="label">[14]</a> Mackay’s “Memoirs of Delusions.”</p> + +</div> + +<div class="footnote"> + +<p><a id="Footnote_316" href="#FNanchor_316" class="label">[15]</a> <i>Ante idem.</i></p> + +</div> + +<div class="footnote"> + +<p><a id="Footnote_317" href="#FNanchor_317" class="label">[16]</a> According to Jolly, the translator of this book, the materials +for the text date back many centuries before Christ and some of +the old laws treated of, belong to the remotest antiquity, p. XX.</p> + +<p>Rishi Narada was a celebrated Hindu Sage and Lawgiver, supposed +to have been the son of Brahma and Saraswari. Mrs. Manning’s +“Ancient and Med. India,” Vol. I., pp. 146, 249; Vol. II., pp. 119, 134.</p> + +<p>The ordeal of the eucharist was based upon the statement of the +Apostle, construed with pious veneration and accepted literally +“he that eateth and drinketh unworthily eateth and drinketh damnation +to himself.” <i>I. Corinthians</i> XI., 28, 29; Lea, “Superstition +and Force,” (3 ed.) 304.</p> + +</div> + +<div class="footnote"> + +<p><a id="Footnote_318" href="#FNanchor_318" class="label">[17]</a> Brahma, the first person, in the Triad, of the Hindus, was the +god of the fates, master of life and death, the author of the Vedas +and the great lawgiver and teacher of India.</p> + +</div> + +<div class="footnote"> + +<p><a id="Footnote_319" href="#FNanchor_319" class="label">[18]</a> Institute Narada, Pt. I., c. 5, sec. 102, to Pt. II., pp. 44, 45. +According to an eminent authority, ordeals are still practiced in +India, in private life. Sir Henry Maine’s “Life and Speeches,” p. 426; +Manning’s “Ancient and Mediaeval India,” Vol. I., pp. 146, 249; Vol. +II., pp. 119, 134.</p> + +<p>From the fragments of the Avesta, which have come down to +us, containing snatches of the prehistoric law of the ancient Persians, +the ordeal of boiling water was a fixed, settled legal procedure, at +that distant day, for it is there recorded:</p> + +<p>“Creator: he who knowingly approaches the hot, golden, boiling +water, as if speaking truth, but lying to Mithra;</p> + +<p>What is the punishment for it?</p> + +<p>Then answered Ahura-Mazda: Let them strike seven hundred +blows with the horse goad, seven hundred with the craesho-charaha.” +This was the punishment affixed for using this particular ordeal +for fraudulent purposes, just as if one trifled with one of the settled +legal processes of the present day and as perjury was then +prevalent, the punishment of twice seven hundred blows to the +perjurer, was the penalty for using this ordeal to further perjury, +or false swearing. Vendidad, Farg. IV., 156; “Records of the Past,” +VII., 109; Lea, “Superstition and Force,” (3’ ed.) 233.</p> + +</div> + +<div class="footnote"> + +<p><a id="Footnote_320" href="#FNanchor_320" class="label">[19]</a> Cap. Car. Mag. ann. 779, sec. 10; Lea, “Superstition and Force,” +(3 ed.) 348.</p> + +</div> + +<div class="footnote"> + +<p><a id="Footnote_321" href="#FNanchor_321" class="label">[20]</a> Capit. iv ann. 803, secs. iii, vi; in L. Longobard, Lib. ii, Tit. +xxviii, sec. 3; Tit. iv, sec. 25; Capit. Car. Mag. I., ann. 809, sec. 20.</p> + +</div> + +<div class="footnote"> + +<p><a id="Footnote_322" href="#FNanchor_322" class="label">[21]</a> Capit. Car. Mag. ann. 794, sec. 7; Lea, “Superstition and Force,” +p. 338.</p> + +</div> + +<div class="footnote"> + +<p><a id="Footnote_323" href="#FNanchor_323" class="label">[22]</a> Concil. Aquisgran. cap. xvii.</p> + +</div> + +<div class="footnote"> + +<p><a id="Footnote_324" href="#FNanchor_324" class="label">[23]</a> L. Longobard, Lib. II., Tit. lv, sec. 32; Lea, “Superstition and +Force,” p. 298.</p> + +</div> + +<div class="footnote"> + +<p><a id="Footnote_325" href="#FNanchor_325" class="label">[24]</a> Herbert’s Antiquities (1804), p. 146.</p> + +</div> + +<div class="footnote"> + +<p><a id="Footnote_326" href="#FNanchor_326" class="label">[25]</a> De Moribus Germanorum, cap. X.</p> + +</div> + +<div class="footnote"> + +<p><a id="Footnote_327" href="#FNanchor_327" class="label">[26]</a> Herbert’s Antiquities, p. 147.</p> + +</div> + +<div class="footnote"> + +<p><a id="Footnote_328" href="#FNanchor_328" class="label">[27]</a> <i>Ante idem.</i>; I. Pollock and Maitland’s History English Law, p. +39; Dr. Liebermann’s Sitzungsberichte der Berliner Akademie, +1896, XXXV., p. 829.</p> + +</div> + +<div class="footnote"> + +<p><a id="Footnote_329" href="#FNanchor_329" class="label">[28]</a> Leg. Athelstan, 23; I. Reeve’s History English Law, p. 201; +Analecta Anglo-Brit. lib. ii, cap. 8, inter Leges Athelstan, cap xxx.</p> + +</div> + +<div class="footnote"> + +<p><a id="Footnote_330" href="#FNanchor_330" class="label">[29]</a> Dr. Liebermann’s Sitzungsberichte der Berliner Akadamie, +XXXV., 829; I. Pollock and Maitland’s History English Law, p. 39, +note.</p> + +</div> + +<div class="footnote"> + +<p><a id="Footnote_331" href="#FNanchor_331" class="label">[30]</a> Herbert’s Antiquities (1804), pp. 147, 148.</p> + +</div> + +<div class="footnote"> + +<p><a id="Footnote_332" href="#FNanchor_332" class="label">[31]</a> I. Reeve’s History English Law, pp. 201, 202; Leges Athelstan, +23.</p> + +</div> + +<div class="footnote"> + +<p><a id="Footnote_333" href="#FNanchor_333" class="label">[32]</a> Mirror of Justice, c. 7, s. 24.</p> + +</div> + +<div class="footnote"> + +<p><a id="Footnote_334" href="#FNanchor_334" class="label">[33]</a> I. Reeve’s History English Law, p. 203.</p> + +</div> + +<div class="footnote"> + +<p><a id="Footnote_335" href="#FNanchor_335" class="label">[34]</a> Finlason’s note to I. Reeve’s History English Law, p. 201.</p> + +<p>Pollock, in his “Anglo-Saxon Law,” says “A man of good repute +could usually clear himself by oath, but circumstances of grave +suspicion or previous bad character, would drive the defendant to +stand his trial by ordeal.” I. Essays in Anglo-American Legal +History, p. 93.</p> + +</div> + +<div class="footnote"> + +<p><a id="Footnote_336" href="#FNanchor_336" class="label">[35]</a> Lamb, de priscis Angl. Leg. cap. 39.</p> + +</div> + +<div class="footnote"> + +<p><a id="Footnote_337" href="#FNanchor_337" class="label">[36]</a> Herbert’s Antiquities (1804), p. 156.</p> + +</div> + +<div class="footnote"> + +<p><a id="Footnote_338" href="#FNanchor_338" class="label">[37]</a> <i>Ante idem.</i></p> + +</div> + +<div class="footnote"> + +<p><a id="Footnote_339" href="#FNanchor_339" class="label">[38]</a> Leges, Aesthelstan, iv, sec. 6; Aetheldred, iii, sec. 7; Cnut, +Secular. sec. 58; Lea, “Superstition and Force” (3 ed.), 253.</p> + +</div> + +<div class="footnote"> + +<p><a id="Footnote_340" href="#FNanchor_340" class="label">[39]</a> Legg. Edwardi, cap. iii; Lea, “Superstition and Force” (3 ed.) +340.</p> + +</div> + +<div class="footnote"> + +<p><a id="Footnote_341" href="#FNanchor_341" class="label">[40]</a> Legg. Aethelredi, cap. i, sec. I; Cnuti Saecul. cap. xxii; Henrici, +I., cap lxv, sec. 3; Lea, <i>supra</i>.</p> + +</div> + +<div class="footnote"> + +<p><a id="Footnote_342" href="#FNanchor_342" class="label">[41]</a> Schmid, Gesetze, p. 357; Stubbs, Select Charters; I. Pollock and +Maitland’s History English Law, p. 450.</p> + +</div> + +<div class="footnote"> + +<p><a id="Footnote_343" href="#FNanchor_343" class="label">[42]</a> <i>Ante idem.</i></p> + +</div> + +<div class="footnote"> + +<p><a id="Footnote_344" href="#FNanchor_344" class="label">[43]</a> LL. Inae, c. 77; <i>Traites sur les coutumes Anglo-Normand</i>. Tom. +I., p. 577; Hale’s History Common Law, p. 152.</p> + +</div> + +<div class="footnote"> + +<p><a id="Footnote_345" href="#FNanchor_345" class="label">[44]</a> Thayer “Older Modes of Trial,” V. Harvard Law Review, 64; +II. Essays in Anglo-American Legal History, p. 394.</p> + +</div> + +<div class="footnote"> + +<p><a id="Footnote_346" href="#FNanchor_346" class="label">[45]</a> Leges Henri, 31, sec. 5; Foedera, i, 154; II. Pollock and Maitland’s +History English Law, p. 650.</p> + +</div> + +<div class="footnote"> + +<p><a id="Footnote_347" href="#FNanchor_347" class="label">[46]</a> Palgrave, Commonwealth, p. 207; II. Pollock and Maitland’s +History English Law, p. 650.</p> + +</div> + +<div class="footnote"> + +<p><a id="Footnote_348" href="#FNanchor_348" class="label">[47]</a> Glanville (Beame’s tr.), p. 283.</p> + +</div> + +<div class="footnote"> + +<p><a id="Footnote_349" href="#FNanchor_349" class="label">[48]</a> I. Reeve’s History English Law, pp. 456, 457; Mirror of Justice, +cap. III., sec. 23; Lea, “Superstition and Force,” (3 ed.) 256.</p> + +<p>“The water ordeals, both hot and cold, were stigmatized as +plebian, from an early period, as the red-hot iron and the duel +were patrician.” Lea, 283.</p> + +</div> + +<div class="footnote"> + +<p><a id="Footnote_350" href="#FNanchor_350" class="label">[49]</a> I. Reeve’s History English Law, p. 456; I. Pollock and Maitland’s +History English Law, p. 152.</p> + +</div> + +<div class="footnote"> + +<p><a id="Footnote_351" href="#FNanchor_351" class="label">[50]</a> <i>Ante idem.</i></p> + +</div> + +<div class="footnote"> + +<p><a id="Footnote_352" href="#FNanchor_352" class="label">[51]</a> I. Reeve’s History English Law, p. 456.</p> + +</div> + +<div class="footnote"> + +<p><a id="Footnote_353" href="#FNanchor_353" class="label">[52]</a> Litt. Hen. II., vol. iv, 279; I. Reeve’s History English Law, 457.</p> + +<p>Instead of the <i>judicium Dei</i>, the success of the fifty men would +look more like <i>judicium clericus</i>. Eadmer, Hist. Nov. 102; II. Pollock +and Maitland History English Law, 599.</p> + +</div> + +<div class="footnote"> + +<p><a id="Footnote_354" href="#FNanchor_354" class="label">[53]</a> This order to the justices, as we have seen, in the Essay on +<i>Peine forte et dure</i>, had the effect of filling the jails of the kingdom +with prisoners content to await the invention of some other method +of trial than that of ordeal, and since none such was provided, to +refuse to plead and thus baffle the king’s justices. To overcome +this custom, the order not to <i>endanger their lives or limbs</i>, soon +gave place to the terrible torture, by which they were literally +<i>pressed to death</i>, for standing mute.</p> + +</div> + +<div class="footnote"> + +<p><a id="Footnote_355" href="#FNanchor_355" class="label">[54]</a> II. Reeve’s History English Law, 286.</p> + +</div> + +<div class="footnote"> + +<p><a id="Footnote_356" href="#FNanchor_356" class="label">[55]</a> II. Reeve’s History English Law, 287, and note.</p> + +</div> + +<div class="footnote"> + +<p><a id="Footnote_357" href="#FNanchor_357" class="label">[56]</a> Lea “Superstition and Force,” (3 ed.) 291; Daemenologiae, Lib. +III., cap. vi.</p> + +</div> + +<div class="footnote"> + +<p><a id="Footnote_358" href="#FNanchor_358" class="label">[57]</a> <i>Ante idem.</i></p> + +<p>The Lateran Council of 1215 forbade the clergy to take part in +the ceremony of the ordeal any further and in prompt obedience +to this decree in England, Henry III. abolished it in the kingdom, +as England was then at the Pope’s feet, and aside from the cases +of witchcraft and sorcery, in the reign of James I., the ordeal last +appears, as a method of judicial trial, in the old rolls of the reign +of King John. (Concil. Lateran. IV., c. 18; Foedera, i, 154; Rolls +of King’s Court, Pipe Roll Soc. 80, 86, 89;) Select Pl. Cr; Note +Book, pl. 592; Lea, “Superstition and Force,” (3 ed.) 421; II. Pollock +and Maitland’s History English Law., p. 599 and notes.</p> + +<p>Lord Hale informs us: “That in all the time of King John ... +trial by ordeal continued, ... but it seems to have ended with +this king, for I do not find it in use any time after.” (History +Common Law, p. 152.)</p> + +<p>In Nigeria the trial by ordeal still obtains in cases of witchcraft +and to vindicate the chastity of women. P. Amaury Talbot’s article, +in London Telegraph, July, 1912.</p> + +</div> + +<div class="footnote"> + +<p><a id="Footnote_359" href="#FNanchor_359" class="label">[58]</a> Regino. ann. 886—Annales Metenses; Lea, “Superstition and +Force,” (3 ed.) 257.</p> + +</div> + +<div class="footnote"> + +<p><a id="Footnote_360" href="#FNanchor_360" class="label">[59]</a> Lea, “Superstition and Force,” <i>supra</i>; S. Kunegundae, cap. 2; +Ludewig Script. Rer. German. I., 346.</p> + +</div> + +<div class="footnote"> + +<p><a id="Footnote_361" href="#FNanchor_361" class="label">[60]</a> Green’s History English People, vol. I.</p> + +</div> + +<div class="footnote"> + +<p><a id="Footnote_362" href="#FNanchor_362" class="label">[61]</a> Freeman’s Norman Conq. Vol. II; Rapin, History d’ Angleterre, +I., 123; Wm. of Malmesbury, Giles’ note, ann. 1043; Lea, “Superstition +and Force,” (3 ed.) 258.</p> + +<p>It seems that the charges against Queen Emma were preferred +by Robert, Archbishop of Canterbury. She was accused both of +consenting to the death of her son, Alfred, and of preparing poison +for her son Edward, the Confessor, and also of intimacy with Alwyn, +the Bishop of Winchester. The Dowager Queen, on the night preceding +the trial, prayed for help, in the Abbey of St. Swithune, at +Winchester and the next day she passed over the nine plow-shares +unhurt. Archbishop Robert fled the kingdom and the King, who +had brought about her trial, did penance for his credulity.</p> + +<p>(The Percy Anecdotes, p. 161.)</p> + +<p>The paternity of two children resulting from a morganitic marriage +of Robert Curthose, son of William the Conqueror, is reported +to have been established by the ordeal of the red-hot iron, which +the mother carried unhurt, and Curthose, then Duke of Normandy, +thus convinced of the legitimacy of the boys, regularly adopted +them. Roger de Wendover, Ann. 1085; Lea, “Superstition and +Force,” (3 ed.) 259.</p> + +</div> + +<div class="footnote"> + +<p><a id="Footnote_363" href="#FNanchor_363" class="label">[62]</a> Roger of Wendover, ann. 1054; Matthew of Westminster, ann. +1054; Chronicles of Croyland, ann. 1053; Henry of Huntington, ann. +1053; Wm. of Malmesbury, Lib. II., cap. 13; Lea, “Superstition and +Force,” (3 ed.) p. 301.</p> + +</div> + +<div class="footnote"> + +<p><a id="Footnote_364" href="#FNanchor_364" class="label">[63]</a> Lea, “Superstition and Force,” <i>supra</i>.</p> + +</div> + +<div class="footnote"> + +<p><a id="Footnote_365" href="#FNanchor_365" class="label">[64]</a> Lea, “Superstition and Force,” (3 ed.) p. 247.</p> + +</div> + +<div class="footnote"> + +<p><a id="Footnote_366" href="#FNanchor_366" class="label">[65]</a> <i>Ante idem.</i></p> + +</div> + +<div class="footnote"> + +<p><a id="Footnote_367" href="#FNanchor_367" class="label">[66]</a> Lea, “Superstition and Force,” (3 ed.) p. 247; Hincmar, de +Divert. Lothat. Interrog. vl.</p> + +</div> + +<div class="footnote"> + +<p><a id="Footnote_368" href="#FNanchor_368" class="label">[67]</a> Palgrave erroneously states that the <i>Retuii Curia Regis</i> is the +“oldest judicial record in existence.” The records of trials obtaining +during the reign of Hammurabi, 2250 years before Christ, are in +existence. See Chapter on “<i>Recall of Judges</i>;” John’s “Laws of +Babylonia,” etc.</p> + +</div> + +<div class="footnote"> + +<p><a id="Footnote_369" href="#FNanchor_369" class="label">[68]</a> Palgrave’s “Proofs and Illustrations,” clxxxviii; Stephen’s “Criminal +Procedure,” II. Essays in Anglo-American Legal History, pp. +487, 488.</p> + +</div> + +<div class="footnote"> + +<p><a id="Footnote_370" href="#FNanchor_370" class="label">[69]</a> Palgrave’s “Proofs and Illustrations,” clxxxv; Stephen’s “Criminal +Procedure,” <i>supra</i>.</p> + +</div> + +<div class="footnote"> + +<p><a id="Footnote_371" href="#FNanchor_371" class="label">[70]</a> Malleus Maleficar. Francof. 1580, pp. 523-31; Lea, “Superstition +and Force,” (3 ed.) 264.</p> + +</div> + +<div class="footnote"> + +<p><a id="Footnote_372" href="#FNanchor_372" class="label">[71]</a> Benjamin Thorpe’s Elder Edda, pp. 106, 107; Prof. Bugge’s Ed. +of Copenhagen, (1867); Prof. Rask’s ed. of 1818; Lea, “Superstition +and Force,” (3 ed.) 335.</p> + +</div> + +<div class="footnote"> + +<p><a id="Footnote_373" href="#FNanchor_373" class="label">[72]</a> Benedicti Abbatis Gest. Henr. ann. 1189; Roger de Hoveden, +ann. 1186; Lea, “Superstition and Force,” (3 ed.) 316.</p> + +</div> + +<div class="footnote"> + +<p><a id="Footnote_374" href="#FNanchor_374" class="label">[73]</a> Richard III., Act I., Scene II.</p> + +<p>Sir Walter Scott uses the ordeal of the bier in the “Fair Maid +of Perth,” in connection with the killing of Oliver Proudfute, who +was killed with a lochabar axe. On the principle that “murder +will out,” while the body lay in state at the High Church of St. +John, in Perth, the servants of Sir John Ramorny were required +to pass by the corpse and touch it, but when Bonthron, the person +who had really slain the deceased, came to the body, he refused +to touch it and claimed the right of trial by battle. (“Fair Maid +of Perth,” Chapter XXIII.)</p> + +</div> + +<div class="footnote"> + +<p><a id="Footnote_375" href="#FNanchor_375" class="label">[74]</a> Lea, “Superstition and Force,” (3 ed.) 335.</p> + +</div> + +<div class="footnote"> + +<p><a id="Footnote_376" href="#FNanchor_376" class="label">[75]</a> II. Pollock and Maitland’s History English Law, 650; Lea +“Superstition and Force,” (3 ed.) 333.</p> + +</div> + +<div class="footnote"> + +<p><a id="Footnote_377" href="#FNanchor_377" class="label">[76]</a> <i>Ante idem.</i></p> + +</div> + +<div class="footnote"> + +<p><a id="Footnote_378" href="#FNanchor_378" class="label">[77]</a> II. Cnuti, Saec. cap. xxx, xli.</p> + +</div> + +<div class="footnote"> + +<p><a id="Footnote_379" href="#FNanchor_379" class="label">[78]</a> L. Henrici, I., cap. lxv, sec. 3.</p> + +</div> + +<div class="footnote"> + +<p><a id="Footnote_380" href="#FNanchor_380" class="label">[79]</a> Lea, “Superstition and Force,” (3 ed.) 354, 356; Annal. Benedict. +L. 57, No. 74, ann. 1036.</p> + +</div> + +<div class="footnote"> + +<p><a id="Footnote_381" href="#FNanchor_381" class="label">[80]</a> Concil. Lateran. IV., c. 18; II. Pollock and Maitland’s History +English Law, 599.</p> + +</div> + +<div class="footnote"> + +<p><a id="Footnote_382" href="#FNanchor_382" class="label">[81]</a> Rymer, Foed. I., 228; II. Pollock and Maitland’s History Eng. +Law, <i>supra</i>.</p> + +<p>Illustrative of the approval of the church of Rome in the ancient +procedure by ordeal, we find, in the ninth century that Hincmar +expatiated upon the blessing of such a test, in that it combines +“The elements of water and of fire: the one representing the +deluge—the judgment inflicted on the wicked of old; the other +authorized by the fiery doom of the future—the day of judgment, +in both of which we see the righteous escape and the wicked suffer.” +Hincmar, de Divort. Lothar. Interrog. vl; Lea, “Superstition and +Force,” (3 ed.) 244.</p> + +</div> + +<div class="footnote"> + +<p><a id="Footnote_383" href="#FNanchor_383" class="label">[82]</a> Lea, “Superstition and Force,” (3 ed.) 370.</p> + +</div> + +</div> + +<hr class="chap x-ebookmaker-drop"> + +<div class="chapter"> + +<p><span class="pagenum"><a id="Page_172"></a>[172]</span></p> + +<h2 class="nobreak" id="CHAPTER_VI">CHAPTER VI.<br> +<span class="smcap">Peine Forte et Dure.</span></h2> + +</div> + +<p><i>Peine forte et dure</i>,<a id="FNanchor_384" href="#Footnote_384" class="fnanchor">[1]</a> or, the “strong and hard pain,” +as it was most appropriately termed, was the name given +in Europe to the particular kind of punishment formerly +inflicted upon a prisoner, charged with felony, +where he stood mute and refused to answer on his +arraignment, or having entered his plea of not guilty, +where he peremptorily challenged more than twenty +jurors, which was quite generally considered a contumacy +equivalent to standing mute.<a id="FNanchor_385" href="#Footnote_385" class="fnanchor">[2]</a></p> + +<p>Generally, in indictments for high treason and the +lower felonies and misdemeanors, standing mute was +held equivalent to a conviction and the prisoner was +sentenced and received his punishment, just as if he had +entered a plea of guilty or suffered a conviction. But in +all other felonies the prisoner was required to plead +to the indictment, before a conviction could be obtained +and if he obstinately stood mute, or refused to plead, +he was subjected to the <i>peine forte et dure</i>, a judgment +purposely ordained to be exquisitely severe, that by that +very means it might rarely be put into execution.</p> + +<p>The judgment for standing mute, was: That the +prisoner be remanded to the prison from whence he +came, and put into a low, dark chamber, and there be +laid on his back, on the bare floor, naked, unless where +decency forbids; that there be placed upon his body<span class="pagenum"><a id="Page_173"></a>[173]</span> +as great a weight of iron as he can bear; and more, +that he have no sustenance, save only, on the first day, +three morsels of the worst bread; and on the second day +three draughts of standing water, that should be nearest +to the prison door; and in this condition, this should be +alternately his daily diet, until he answers to the indictment.<a id="FNanchor_386" href="#Footnote_386" class="fnanchor">[3]</a></p> + +<p>To understand how such an inhuman institution as +that of pressing prisoners to death came into existence, +it is necessary to understand somewhat the history of +criminal proceedings of the period when it obtained. +The motive which would induce the prisoner charged +with felony to submit to this terrible punishment, rather +than enter his plea, was no doubt to escape the attainder +which would result from a conviction for felony. If +he was convicted of felony, his goods were forfeited to +the crown and in the case of capital felony, corruption +of blood followed attainder and the felon could neither +inherit nor transmit landed property.<a id="FNanchor_387" href="#Footnote_387" class="fnanchor">[4]</a> Where the prisoner +had heirs, therefore, and possessed any estate, his +attachment and affection for his heirs or children frequently +prompted him to suffer the punishment of being +pressed to death, to avoid the attainder of his name +and the corruption of his blood, for death and attainder<span class="pagenum"><a id="Page_174"></a>[174]</span> +would both result from the conviction, which was frequently +certain to result, in any event.</p> + +<p>Trial by ordeal obtained in England until the thirteenth +century,<a id="FNanchor_388" href="#Footnote_388" class="fnanchor">[5]</a> and as a part of the procedure obtaining +when this barbarous custom prevailed the prisoner +when asked “Culprit, how will you be tried,” replied, +“By God,” meaning that he would be tried by ordeal, +rather than “By my country,” which was the request +for a jury trial. When the prisoner stood mute and +refused to plead, the court was so perplexed that frequently +the prisoner would escape by some trivial +punishment, as the procedure of the period did not include +this kind of a case, so the astute criminal lawyers +of these times no doubt frequently practiced this +subterfuge to perplex the court and secure the escape +of a guilty client. Legal forms at this period had much +greater efficacy than at present when we have statutes +of jeofails and look to the substance, rather than the +forms of things, and it was unheard of then to try a +prisoner by ordeal, before he entered his plea, or even +to put him upon his country, so where he stood mute, +the difficult thing was to secure his consent to try him +by either method.</p> + +<p>Under the stress of the perplexity of having found +concrete cases not covered by the custom and practice +of the period, the judges instantly ordered some of the +offenders standing mute on malice, to be put to death,<span class="pagenum"><a id="Page_175"></a>[175]</span> +for refusing to consent to be tried, according to the +custom of the realm, but this was practically judicial +murder, as the defendant had not been legally convicted, +before sentence, so the pendulum of public sentiment +swung back from this precedent and brought about +a great revulsion to this practice.</p> + +<p>In the beginning of the thirteenth century the penalty +for refusing to plead consisted merely of a severe +punishment, with low diet, until the obstinacy was +overcome, and latterly, the practice prevailed, which +had no legal sanction, of tying the thumbs together, +with whipcord, that the pain might induce the prisoner +to plead.</p> + +<p>During the reign of Edward I., in the year 1275, +in the proceedings of the Parliament of Westminster, +the first mention is made of this punishment for standing +mute through obstinacy or wilfullness. It was enacted +by this statute that felons refusing to plead +through obstinacy should be confined in the prison, <i>forte +et dure</i>. They were to go “barefooted and bareheaded, +in their coat only, in prison, upon the bare ground continually, +night and day, fastened down with irons,” +only eating and drinking on alternate days, until the +plea was entered.<a id="FNanchor_389" href="#Footnote_389" class="fnanchor">[6]</a> But the courts could not wait for +the obstinate prisoners to voluntarily renounce their +obduracy and succumb to such mild treatment and the +accumulation of cases where the prisoner stood mute +and the growing popularity of this offense, seemed to +threaten the speedy dispatch of the criminal business +of the period. Starvation was then added to the punishment +of confinement, but this did not accomplish the<span class="pagenum"><a id="Page_176"></a>[176]</span> +desired end, of forcing these obdurate offenders to +consent to be tried, according to the custom then obtaining.</p> + +<p>As before seen, the first statute, touching upon this +punishment, passed during the reign of Edward I., applied +only to “notorious felons,” who were “openly +of evil name,” for these alone, refusing to plead before +the justices at the King’s suit, were to have the “strong +and hard punishment,” that the act called for, and +by express statutory exception prisoners “taken upon +light suspicion” were not to suffer the punishment.<a id="FNanchor_390" href="#Footnote_390" class="fnanchor">[7]</a></p> + +<p>Some writers have taken the position that the punishment, +<i>peine forte et dure</i> owed its existence alone to +this statute, but Sir Edward Coke states that the +punishment was assessed at common law, before the +enactment of this statute,<a id="FNanchor_391" href="#Footnote_391" class="fnanchor">[8]</a> and the statute in merely +providing for an imprisonment <i>forte et dure</i>, was declaratory +of an existing punishment assessed by the +common law, but not sufficiently described, or limited.</p> + +<p>This view is shared by Reeves, who states that this +method of treating felons who stood mute was introduced +sometime between the fifth year of the reign of +King Henry III. or perhaps from the time of Bracton, +and the third year of King Edward I. and the punishment +did not owe its existence to this statute.<a id="FNanchor_392" href="#Footnote_392" class="fnanchor">[9]</a></p> + +<p>However this may be, we find that during the reign +of Henry IV. the mild punishment provided for by the +statute of Edward I. and the proceedings detailed by +Fleta and Britton,<a id="FNanchor_393" href="#Footnote_393" class="fnanchor">[10]</a> of merely being fastened down<span class="pagenum"><a id="Page_177"></a>[177]</span> +with irons, on the bare ground of the prison, “until +the plea was entered,” had given way to the harsher +punishment of being compelled to lie under a “<i>peine</i>,” +“<i>till they were dead</i>,” an event most likely to follow +speedily from the quantity of weight or iron placed +upon such prisoners. The <i>peine forte et dure</i>, as it +was known, therefore, from the fifteenth to the eighteenth +century, seems to have been firmly established as +an institution of the English Criminal Law, during the +time of Henry IV., and the reason for its existence +is to be found in the object of the justices in eyre and +justices of gaol delivery, of obviating the necessity of +remaining for long periods in the English country +towns, waiting for the mild effect of the formerly prevailing +punishment, provided for by the statute of the +reign of Edward I., in inducing prisoners charged with +felony to consent to be tried.<a id="FNanchor_394" href="#Footnote_394" class="fnanchor">[11]</a></p> + +<p>The prevalency of the practice of standing mute in +such cases, under the milder form of punishment, increased +to such an extent that the patience of the justices +was sorely tried. They determined, about the beginning +of the fifteenth century, to put an end to such +a practice, by furnishing such a harsh punishment that +the example of inflicting it would discourage prisoners +from thus defying the law, even if it resulted in the +speedy and painful death of the offender. All exhortations +and mild treatment were abandoned and the +obdurate prisoner, thus defying the court, was sentenced +to be literally “pressed to death,” unless he +recanted and submitted himself to a trial, according +to the fixed customs of the realm.</p> + +<p><span class="pagenum"><a id="Page_178"></a>[178]</span></p> + +<p>It may justly be doubted if the defiance of the majesty +of the law by this failure to plead was sufficient to +justify such a barbarous practice, with the object of +compelling a respect for the law, or if the remedy was +not really worse than the disease, but upon this philosophical +phase of the subject we are not concerned. +Whether justly or unjustly, this species of punishment +obtained for three centuries and a half in the English +criminal law and a great many concrete cases, illustrating +the application of the custom, arose during this +period. And it is interesting to note how the punishment +was made more severe with the increasing prevalency +of the offense.</p> + +<p>In the year 1219, when the first eyre of Henry III.’s +reign was in session, a case arose for the instruction +and advice of the King’s Council regarding the course +to be pursued where the prisoner refused to plead.<a id="FNanchor_395" href="#Footnote_395" class="fnanchor">[12]</a></p> + +<p>It was decided that although the prisoner was +charged with the gravest kind of a felony, he was to +be safely kept in prison, but the imprisonment was not +to endanger life or limb. No suggestion was made of +attempting to compel the submission to a trial, and the +details of assessing the punishment to be inflicted was +left wholly to the discretion of the justices.<a id="FNanchor_396" href="#Footnote_396" class="fnanchor">[13]</a></p> + +<p>The cases occurring before the passage of the statute +of Westminster in the reign of Edward I., show that +the justices did not have any fixed method of handling +the cases wherein the prisoner refused to plead, but +took such course as seemed best suited to the individual<span class="pagenum"><a id="Page_179"></a>[179]</span> +case before the court. Sometimes the expedient was +resorted to of taking the verdict of an exceptionally +strong jury and condemning the prisoner, if he was +found guilty, regardless of whether he had formally +entered his plea or not. During the Warwickshire eyre +of 1221 Martin Pateshull pursued this course, on two +different occasions.<a id="FNanchor_397" href="#Footnote_397" class="fnanchor">[14]</a> The prisoner stood mute and refused +to plead, but the twelve hundredors and twenty-four +other knights, having sworn to his guilt, he was +hanged.<a id="FNanchor_398" href="#Footnote_398" class="fnanchor">[15]</a></p> + +<p>In 1222, on the refusal of a prisoner accused of receiving +felons, to plead to the charge, at Westminster, +the court merely committed him to prison, to be held +in solitary confinement, although the townships and +the knights of the shire had declared him guilty.<a id="FNanchor_399" href="#Footnote_399" class="fnanchor">[16]</a></p> + +<p>During Bracton’s time, the procedure does not seem +to have taken the course that it did in later years, as +he speaks of the method of compelling a man to place +himself upon the country and states that he was considered +undefended and quasi-convict, if he refused.<a id="FNanchor_400" href="#Footnote_400" class="fnanchor">[17]</a></p> + +<p>Thus, it appears that before the enactment of the +statute of Edward I. the cases arising were determined +without any fixed rule governing the punishment to +be assessed, but a few years after this act, the prisoner +was laden with irons and in the course of a short +period the hideous <i>peine forte et dure</i> was developed.<a id="FNanchor_401" href="#Footnote_401" class="fnanchor">[18]</a></p> + +<p>During the reign of Edward III. the courts adopted +starvation as a remedy for refusing to plead to an indictment<span class="pagenum"><a id="Page_180"></a>[180]</span> +for murder, as the case of Cecelia Rygeway +illustrates. She was indicted for the murder of her +husband and refusing to plead, she obstinately stood +mute. She was committed to prison and lived without +meat or drink for a period of forty days and nights, +when she was allowed to go free, as her wonderful +longevity, without food, was ascribed to the influence +of the Virgin Mary, whose intercession could only be +reconciled with the innocence of the defendant.<a id="FNanchor_402" href="#Footnote_402" class="fnanchor">[19]</a></p> + +<p>Starvation was generally discarded sometime after +the statute of Edward I. and after the reign of Henry +IV. the <i>peine forte et dure</i> was the regular and lawful +mode of punishing persons who stood mute and obstinately +refused to plead in charges of felony.</p> + +<p>In 1442 Juliana Quick was arraigned upon a charge +of high treason, for speaking contemptuously of the +King, Henry VI. She refused to plead and it having +been determined that her refusal was obstinate, rather +than by an infirmity of nature, she was “pressed to +death,” in a summary manner.</p> + +<p>The case of Margaret Clitherow, who was pressed +to death at York, on Lady Day, March 25’, 1586, is +most pathetic, as narrated by her spiritual adviser,<span class="pagenum"><a id="Page_181"></a>[181]</span> +the good John Mush, a friendly priest. Margaret’s +husband was a Protestant, but she was accused of +harboring Jesuit and Seminary priests, of hearing mass +and other similar offenses and so she was committed +to York Castle and later was regularly arraigned in the +Common Hall. When plied with the usual question, +“Culprit, how will you be tried?” instead of making +the usual answer, “By God and my country,” the prisoner +refused to make any other answer than that she +would be tried “by God and your consciences.” After +repeated entreaties by the court, and continued obstinacy +of the prisoner, she was committed to prison and +during the intercession of the court Parson Whigington, +a puritan preacher, labored long and hard with her +to convince her that she ought to forego her obduracy +and enter her plea, but she refused to do so. On her +second arraignment, when the court seemed about to +condemn her to the <i>peine forte et dure</i>, Parson Whigington +spoke in the interest of the prisoner, calling the +court’s attention to the fact that “this woman’s case +is touching life and death; you ought not, either by +God’s law, or man’s, to judge her to die upon the +slender witness of a boy.” Entreating her twice again +to renounce her obdurate plea and to throw her case +upon the country, on her refusal, the court ordered “the +law to take its course”; she had her arms pinioned +with a cord, by the Sheriff and as she was led through +the crowd, the jeers and taunts, ever levelled at the +unfortunate, in keeping with “man’s inhumanity to +man,” gave the Sheriff the idea that he was to soon +become a popular man, by the murder of this defenseless<span class="pagenum"><a id="Page_182"></a>[182]</span> +woman, so he proceeded to his work as if he were, +in fact, a hero.</p> + +<p>She was urged to press the exemption of pregnancy, +but refused, and the Lord Mayor of York, on his knees +begged her to enter her formal plea to the charge +against her and to submit to trial, as did her friend +the good Parson Whigington. She stood firm, as if +courting martyrdom, in an attempt to demonstrate +the injustice of such a hideous punishment, and finally +even the sympathetic Parson Whigington, after expressing +his pity, left her and came again no more.</p> + +<p>Her execution having been set for Friday, as if in +commemoration of the day when the gentle Saviour took +his departure upon the cross of Calvary, this innocent +woman, on Lady Day, in 1586, also suffered martyrdom +and died her death, that the horrible example of this +hideous punishment could be made the more detestable. +She refused the offer of friends to add sufficient weight +to dispatch her immediately, but subjected herself to +the torture, as deliberately as any martyr ever took +the rack. She was led bare legged and bare-footed +through the street, with a loose gown to hide her nakedness +and distributed alms to the idle spectators as +she passed along. The inhuman wretch who acted as +Sheriff was named Fawcett and with no instinct of +decency or chivalry, he bade her “put off her apparel,” +whereupon she pleaded on her knees, that she might +be allowed to die in her “smock” and that “for the +honor of womankind, they would not see her naked.” +Fawcett refused this becoming plea, but finally, on +the entreaty of her friends, she was allowed to die +in a long loose linen robe she had made for the occasion.</p> + +<p><span class="pagenum"><a id="Page_183"></a>[183]</span></p> + +<p>She was placed flat upon the ground on her back, +with a handkerchief on her face; a door was laid upon +her body and her hands were bound by Fawcett to two +posts, so that her arms and body made a perfect cross; +even as the Holy One of Galilee was taunted by the mob +who followed Him to Calvary, so this innocent soul +was crossed by the taunts and gibes of the vulgar mob, +until finally the weights were placed upon the door. +A large, sharp stone had been placed under her back, +and seven or eight hundred pound weight was placed +on the door and this weight broke her ribs and caused +them to burst through the flesh on her sides. She gave +but a single cry and exclaimed: “Jesu, Jesu, Jesu, +have mercy upon me.”<a id="FNanchor_403" href="#Footnote_403" class="fnanchor">[20]</a> Let us hope that with the wail +of this lost soul the weeping Christ made room for +the misguided martyr, in a realm where such Satanic +tyranny and intolerable cruelty are unknown. Strange, +is it not, that the death knell of this hideous and cruel +procedure did not follow immediately, as a result of +the aroused and outraged public feeling, after the +death of this good woman, in this cruel manner? But +when it is considered that such Satanic cruelty could +have lasted for sixteen hundred years after the crucifixion +of the Saviour—and that all traces of his presence +are not entirely eliminated from the earth, as yet—it +is quite evident that the ideals of holiness and righteousness +are slow to permeate the hearts of all the +human family.</p> + +<p>Anthony Arrowsmith stood mute and refused to +plead to the charge of felony, in 1598, and was accordingly +pressed to death, in the usual manner.<a id="FNanchor_404" href="#Footnote_404" class="fnanchor">[21]</a></p> + +<p><span class="pagenum"><a id="Page_184"></a>[184]</span></p> + +<p>Walter Calverly, of Calverly in Yorkshire, was arraigned +at the York assizes in 1605, for murdering his +two children and stabbing his wife, and on refusing to +enter his plea he was pressed to death, in the castle, by +a large iron weight, placed on his breast.<a id="FNanchor_405" href="#Footnote_405" class="fnanchor">[22]</a></p> + +<p>It would be impossible, in any reasonable space, to +recount all the most interesting cases where this inhuman +punishment was inflicted, during the last half +of the sixteenth and the early part of the seventeenth +centuries, as a great many prisoners underwent this +torture about this time. For the nine years between +1609 and 1618, for instance, there were thirty-two prisoners +subjected to this punishment and among this +number three were women, in Middlesex county alone. +In the record of these cases the Clerk wrote the words: +“<i>Mortuus en pen fort et dur</i>,” which furnished the sad +epitaph for each of the beknighted sufferers who underwent +this fearful punishment. The records show that +many of these poor prisoners were totally destitute +and suffered this punishment either through stupidity +of the prisoner or of his counsel, or through obstinacy +or indifference to his personal suffering and death.<a id="FNanchor_406" href="#Footnote_406" class="fnanchor">[23]</a></p> + +<p>In 1615 Sir Richard Weston, a prisoner of some note, +was arraigned for the murder of Sir Thomas Overbury. +He stood mute and obstinately refused to plead to the +indictment, after being solemnly warned by the judges +of the terrible consequences of his persisting in his +defiance of the laws of his country. The proceedings +were adjourned to give him time for reflection, but<span class="pagenum"><a id="Page_185"></a>[185]</span> +on his continued obstinacy, he was adjudged to suffer +the <i>peine forte et dure</i>.<a id="FNanchor_407" href="#Footnote_407" class="fnanchor">[24]</a></p> + +<p>Major Strangeways was pressed to death, at Newgate, +in 1657, for obstinately refusing to plead to an +indictment charging him with the murder of his brother-in-law, +Mr. Fussell. At the Coroner’s inquest he was +made to take the corpse by the hands and touch the +wounds, upon the supposition that if he had committed +the murder, the wounds would bleed afresh. Although +he was innocent, according to this test, it availed him +nothing, however, and he was placed upon trial at the +Old Bailey, where so many tragedies were enacted, in +the olden time, in the name of the law, and refusing +to plead and standing mute, in order to prevent the +attainder of his blood and the forfeiture of his estate, +resulting from his conviction, so certain to follow his +trial, he was condemned to the <i>peine forte et dure</i>. +The press was placed upon him angle-wise and although +of sufficient weight to cause him much pain, it was +not heavy enough to kill him, so the spectators, through +pity, no doubt, for the sufferer, added the weight of +their bodies to that of the press and soon he was out +of his suffering and in keeping with the custom of<span class="pagenum"><a id="Page_186"></a>[186]</span> +the period his dead body was displayed to the vulgar +gaze,<a id="FNanchor_408" href="#Footnote_408" class="fnanchor">[25]</a> that the morbidly curious could advertise the +details of the tragedy and thus deter other offenders +from a similar offense.</p> + +<p>In the year 1720, a man named Phillips, who stood +mute and refused to plead to an indictment for felony, +was adjudged to undergo the <i>peine forte et dure</i>; he was +placed under the press at Newgate and suffered the +torture for a considerable time, until he concluded to +enter his plea of not guilty and stand trial, in the ordinary +manner, so the press was removed and he entered +his plea and stood trial.<a id="FNanchor_409" href="#Footnote_409" class="fnanchor">[26]</a></p> + +<p>And in the following year, one Nathaniel Hawes, +upon his arraignment for a felony, stood mute and +obstinately refused to enter his plea and on being +sentenced to the <i>peine forte et dure</i>, he suffered the +pressure of a weight of two hundred and fifty pounds +for a period of seven minutes and then gave up his +resolution and craved the privilege of entering his +plea and throwing himself upon the country in his +trial.<a id="FNanchor_410" href="#Footnote_410" class="fnanchor">[27]</a></p> + +<p>In 1726 a man named Burnworth, arraigned for +murder, concluded that he would stand mute and try +the effects of the <i>peine forte et dure</i>. He was sentenced +at Kingston to suffer this punishment for his obstinate +defiance of his country’s laws and after being pressed +for an hour and three-quarters, with four hundred +pounds of iron, his will was broken. He was taken to +the dock and was tried, convicted and hanged.<a id="FNanchor_411" href="#Footnote_411" class="fnanchor">[28]</a></p> + +<p><span class="pagenum"><a id="Page_187"></a>[187]</span></p> + +<p>From the number of reported cases that have been +inspected, it seems that a great many were unable to +withstand the suffering resulting from the application +of the weight to their bodies, but when the torture +was experienced, they would weaken and conclude to +enter their plea.</p> + +<p>This was true of John Durant, who was arraigned +at the Old Bailey, in 1734. Upon his obstinately refusing +to enter his plea upon a charge of felony, his thumbs +were first tied together with whipcord and the Sheriff +pulled him up taut in the presence of the court and +the latter dignitary promised him the <i>peine forte et +dure</i>, forthwith, if he did not regularly enter his plea +to the indictment. On reflection, he concluded to do +this, so he was placed upon his trial and filed his plea +of not guilty.<a id="FNanchor_412" href="#Footnote_412" class="fnanchor">[29]</a></p> + +<p>As late as the year 1741, it is reported that a prisoner +was pressed to death, at the Cambridge assizes, +for standing mute and refusing to plead to a charge of +felony, after the tying of his thumbs and other customary +procedure was found to be unavailing.<a id="FNanchor_413" href="#Footnote_413" class="fnanchor">[30]</a></p> + +<p>The only instance noted in which this punishment +was ever inflicted in the United States, was in the case +of Giles Cory, of Salem, who stood mute and obstinately +refused to plead, when arraigned upon a charge +of witchcraft and sorcery.<a id="FNanchor_414" href="#Footnote_414" class="fnanchor">[31]</a></p> + +<p>He was arraigned at Salem, in April, 1692, before +Hawthorn and Jonathan Curwin. “Mary Walcott, +Mercy Lewis, Ann Putnam, Jr., and Abigail Williams +affirmed he had hurt them.” He was accused of giving<span class="pagenum"><a id="Page_188"></a>[188]</span> +Elizabeth Hubbard a fit; of hurting Benjamin Gold; +of bringing the book to these various witnesses; of +being frightened in the cowhouse and of threatening +suicide.<a id="FNanchor_415" href="#Footnote_415" class="fnanchor">[32]</a></p> + +<p>On September 16’ “just as the Autumn leaves were +beginning to glorify the earth,” he was laid upon the +ground, bound hand and foot; stones were piled upon +him, till the tongue was pressed out of his mouth. +The Sheriff with his cane, forced it in again, when he +was dying.<a id="FNanchor_416" href="#Footnote_416" class="fnanchor">[33]</a> And he was the first and last to die for +this offense in New England.</p> + +<p>In his account of this trial, in the “New England +Tragedies,” the gentle Longfellow, has made Cory +thus explain to Richard Gardner, why he refused to +plead:</p> + +<div class="poetry-container"> +<div class="poetry"> + <div class="stanza"> + <div class="verse indent0">“I will not plead.</div> + <div class="verse indent0">If I deny, I am condemned already,</div> + <div class="verse indent0">In Courts where ghosts appear as witnesses,</div> + <div class="verse indent0">And swear men’s lives away—If I confess,</div> + <div class="verse indent0">Then I confess a lie, to buy a life,</div> + <div class="verse indent0">Which is not life, but only death in life.</div> + <div class="verse indent0">I will not bear false witness against any,</div> + <div class="verse indent0">Nor even against myself, whom I count least.”</div> + </div> +</div> +</div> + +<p>The Sheriff then calls him to his punishment and +Cory answers him:</p> + +<div class="poetry-container"> +<div class="poetry"> + <div class="stanza"> + <div class="verse indent0">“I come.</div> + <div class="verse indent0">Here is my body. Ye may torture it,</div> + <div class="verse indent0">But the immortal soul, ye cannot crush.”</div> + </div> +</div> +</div> + +<p>Gloyd wonders if</p> + +<div class="poetry-container"> +<div class="poetry"> + <div class="stanza"> + <div class="verse indent0">“The old man will die and will not plead,”</div> + </div> +</div> +</div> + +<p class="noindent">and while thus wondering, arrives too late to view the +test of martyrdom.</p> + +<p><span class="pagenum"><a id="Page_189"></a>[189]</span></p> + +<p>In Scene IV. of this tragedy, based upon this sad +miscarriage of justice in this New England case, the +field near the graveyard is presented, with Cory lying +dead, with a great stone upon his breast.</p> + +<p>Hathorn and Mather are introduced to the spectators +and make a vain attempt to explain and justify +the deed and the former points to the dead body of +Cory as a horrible example of</p> + +<div class="poetry-container"> +<div class="poetry"> + <div class="stanza"> + <div class="verse indent0">“Those who deal in witchcraft and when questioned,</div> + <div class="verse indent0">Refuse to plead their guilt or innocence</div> + <div class="verse indent0">And stubbornly drag death upon themselves.”</div> + </div> +</div> +</div> + +<p>But Mather, not satisfied with the proceeding, is +thus made to deliver himself:</p> + +<div class="poetry-container"> +<div class="poetry"> + <div class="stanza"> + <div class="verse indent0">“In a land like this,</div> + <div class="verse indent0">Spangled with churches, Evangelical,</div> + <div class="verse indent0">Inwrapped in our salvation, must we seek,</div> + <div class="verse indent0">In mouldering statute-books of English courts,</div> + <div class="verse indent0">Some old, forgotten Law, to do such deeds?</div> + <div class="verse indent0">Those who lie buried in the Potter’s field,</div> + <div class="verse indent0">Will rise again, as surely as ourselves</div> + <div class="verse indent0">That sleep in honored graves, with epitaphs,</div> + <div class="verse indent0">And this poor man, whom we have made a victim,</div> + <div class="verse indent0">Hereafter will be counted as a martyr.”<a id="FNanchor_417" href="#Footnote_417" class="fnanchor">[34]</a></div> + </div> +</div> +</div> + +<p>The <i>peine forte et dure</i>, as an institution of the +English courts, continued in effect, as a part of the +criminal procedure of the kingdom, until the year 1772, +when the statute 12 George III., c. 20, virtually abolished +the punishment of pressing prisoners to death +for standing mute, when called upon to plead.</p> + +<p>This statute declared that any person who should +stand mute and refuse to plead, when arraigned for<span class="pagenum"><a id="Page_190"></a>[190]</span> +felony or piracy, should be convicted, and suffer judgment +and sentence to be rendered against him, the same +as if he had been regularly convicted, by verdict or +confession.</p> + +<p>This procedure was again changed in England, in +the year 1827 by the more humane rule, that upon a +failure or refusal of the defendant in a felony charge +to plead to the indictment, “a plea of not guilty should +be entered for the person accused,”<a id="FNanchor_418" href="#Footnote_418" class="fnanchor">[35]</a> and he was thus +given the benefit of the legal presumption of innocence, +which the criminal law surrounds all prisoners with +and he could be convicted and sentenced for the offense +charged in the indictment only after this presumption +of innocence had been overcome by the proof of his +guilt, even though he stood mute and refused to enter +his formal plea.</p> + +<p>This latter statute, in substance, has been adopted +in most of the United States and the cases arising +under these statutes illustrate the beneficence of the +new procedure.</p> + +<p>In Commonwealth vs. Braley,<a id="FNanchor_419" href="#Footnote_419" class="fnanchor">[36]</a> in the year 1804, the +defendant stood mute and refused to plead and the +court proceeded to empanel a jury to try the defendant +to ascertain if he stood mute wilfully, or by Act +of God, just as the court proceeded when the <i>peine forte +et dure</i> was in force and on the return of the verdict +that the defendant wilfully refused to plead, the court +remanded him to jail.</p> + +<p>In Commonwealth vs. Moore,<a id="FNanchor_420" href="#Footnote_420" class="fnanchor">[37]</a> in the year 1812, the +defendant was arraigned upon a charge of larceny and<span class="pagenum"><a id="Page_191"></a>[191]</span> +stood mute and upon a finding of the jury that he stood +mute through wilfullness, the court proceeded to sentence +him, just as if he had been regularly convicted, +evidently proceeding under the statute, 12 George III., +c. 20.</p> + +<p>In State vs. Hare, in the year 1818, in Maryland, the +prisoner stood mute and refused to plead, but the court +entered up a plea of not guilty for him and proceeded +to try him, just as if he had himself entered his formal +plea. This enlightened procedure was adopted by +Congress at the beginning of the past century, in all +cases where prisoners stood mute.</p> + +<p>It was provided by Act of Congress, March 3’, 1825, +that</p> + +<div class="blockquote"> + +<p>“If any person, upon his or her arraignment, upon +any indictment, before any court of the United States, +for any offense not capital, shall stand mute or will +not answer or plead to such indictment, the court shall +notwithstanding, proceed to the trial of the person +so standing mute, or refusing to answer or plead, as +if he or she had pleaded not guilty, and, upon a verdict +being returned by the jury, may proceed to render +judgment accordingly.”<a id="FNanchor_421" href="#Footnote_421" class="fnanchor">[38]</a></p> + +</div> + +<p>Since the enactment of this federal statute, similar +acts have been adopted in most of the United States +and the practice now quite generally obtains of entering +a formal plea of not guilty, whenever the prisoner +stands mute, for any reason and the trial proceeds +just as if the defendant had himself entered his plea.<a id="FNanchor_422" href="#Footnote_422" class="fnanchor">[39]</a></p> + +<p><span class="pagenum"><a id="Page_192"></a>[192]</span></p> + +<p>The punishment for standing mute and refusing to +plead, as one of the cruel and extreme methods of procedure +of the olden times, has attracted the attention +of the poets and writers in the English language.</p> + +<p>Shakespeare makes frequent reference to this punishment +and always in such manner as to demonstrate +that he was thoroughly familiar with the nature and +object of the procedure governing the infliction of the +penalty upon those who obstinately stood mute, when +called upon to plead to indictments for felonies.</p> + +<p>Thus, in “Much Ado About Nothing” he makes +Hero say to Ursula, when speaking of Beatrice, in the +Orchard of Leonato:<a id="FNanchor_423" href="#Footnote_423" class="fnanchor">[40]</a></p> + +<div class="poetry-container"> +<div class="poetry"> + <div class="stanza"> + <div class="verse indent0">“<i>Hero.</i> No, not to be so odd and from all fashions</div> + <div class="verse indent0">As Beatrice is, cannot be commendable;</div> + <div class="verse indent0">But who dare tell her so? If I should speak,</div> + <div class="verse indent0">She would mock me into air; O, she would laugh me</div> + <div class="verse indent0">Out of myself, press me to death with wit.”<a id="FNanchor_424" href="#Footnote_424" class="fnanchor">[41]</a></div> + </div> +</div> +</div> + +<p>In “Measure for Measure,” when the Duke adjudged +that Lucio should marry the woman he had wronged, +the latter replied:</p> + +<div class="blockquote"> + +<p>“<i>Lucio.</i> Marrying a punk, my lord, is pressing to death, whipping +and hanging.”<a id="FNanchor_425" href="#Footnote_425" class="fnanchor">[42]</a></p> + +</div> + +<p>In Richard II., on overhearing the talk of the Gardener +and servant, in the Duke of York’s garden, concerning +the King, the Queen soliloquizes</p> + +<div class="poetry-container"> +<div class="poetry"> + <div class="stanza"> + <div class="verse indent0">“<i>Queen.</i> O, I am pressed to death through want of speaking,”<a id="FNanchor_426" href="#Footnote_426" class="fnanchor">[43]</a></div> + </div> +</div> +</div> + +<p class="noindent">as if she were really in the dock and actually conditioned +so that she would suffer the customary penalty +for standing mute.</p> + +<p><span class="pagenum"><a id="Page_193"></a>[193]</span></p> + +<p>Pandarus also refers to the <i>peine forte et dure</i>, in +Troilus and Cressida, in advising them to “press” the +bed to death because it stands mute as to their “pretty +encounters” thereon:</p> + +<div class="poetry-container"> +<div class="poetry"> + <div class="stanza"> + <div class="verse indent0">“<i>Pan.</i> ... I will show you a chamber and a bed,</div> + <div class="verse indent0">Which bed, because it shall not speak of your pretty encounters,</div> + <div class="verse indent0">Press it to death: away.”<a id="FNanchor_427" href="#Footnote_427" class="fnanchor">[44]</a></div> + </div> +</div> +</div> + +<p>By a study of the old cases, decided when the <i>peine +forte et dure</i> obtained, the development of the law on +this subject, can best be understood, for like landmarks, +pointing the devious course of the tortuous procedure +that obtained for centuries, before the evolution of the +science, to the point where it was able to preserve the +just rights of the individual, consistently with the demands +of society, the later cases evidence the gradual +decline of the old, harsh punishment for standing mute, +and thus, with the abolition of this quandam formal +procedure, that was considered such a material part +of the old criminal law of England, the law itself has +reached a higher plane, from which we can look down +upon the crudities and cruelties of the old system, +with pity for the multitudes who were subjected to its +harsh rules and false standards. And judging the +future by the past, we can indulge the hope that many +of our own formal procedures will be amended and abolished, +to the end that unjust results and delays may be +minimized and the attainment of just ideals promoted.</p> + +<p>The science of the law should keep pace with the +advance of the student of philosophy. The law should +ever stand aloof—even as a just parent—from any +punishment prompted solely through the mad power of<span class="pagenum"><a id="Page_194"></a>[194]</span> +might. When it has attempted to inflict punishment +unjustly, the causes and effects, the advantages, if +any and the disadvantage of such procedure, should +be thoroughly scrutinized. Laws are man-made, in +popular governments and the laws should be improved +for the benefit of the people.</p> + +<p>We have seen that for centuries, upon the obstinate +refusal of a prisoner charged with felony, to enter his +plea, the inhuman judgments of the courts—established +for the administration of justice—were that he should +be literally “pressed to death,” regardless of his guilt +or innocence of the charge that he was called upon to +answer.</p> + +<p>With the passing of this horrible institution—as +with others of the past centuries—we can perhaps congratulate +ourselves, that with the evolution of the institutions +of our civilization, humanity has generally +triumphed over inhumanity and the mistakes of our +ancestors, although most dearly bought, furnish a lasting +object lesson for present and future generations. +Every generation, however, has its follies and mistakes +and nonsense is not confined wholly to the past ages, but +with the errors of the past before us, we ought to avoid +the same mistakes that it took such suffering and +experience to correct.</p> + +<p>However unwise and unjust the standards of our +ancestors may have been, which made possible the +wholesale legal murder of thousands of human beings, +who, for different reasons, defied the fetish and barbarous +custom that developed the cruel institution, +<i>peine forte et dure</i>, this institution, like many others of +the past, ought to warn us, like a beacon light, of the<span class="pagenum"><a id="Page_195"></a>[195]</span> +dangerous shoals and reefs, which the ship of state +should be safely piloted around. But our own procedure +contains many incongruities and erroneous standards, +that should be corrected, and while priding ourselves +upon the fact that nothing so inhuman as “pressing +to death,” obtains today, we are still guilty of many +“crimes against criminals,” which succeeding ages, in +the perfection of the science of jurisprudence, will no +doubt regard in much the same light as we of the present +age look upon the cruel punishment, <i>peine forte et +dure</i>.</p> + +<div class="footnotes"> + +<h3>FOOTNOTES:</h3> + +<div class="footnote"> + +<p><a id="Footnote_384" href="#FNanchor_384" class="label">[1]</a> The terms are pronounced pān fōrt ā dūr.</p> + +</div> + +<div class="footnote"> + +<p><a id="Footnote_385" href="#FNanchor_385" class="label">[2]</a> II. Reeve’s History English Law, p. 423.</p> + +</div> + +<div class="footnote"> + +<p><a id="Footnote_386" href="#FNanchor_386" class="label">[3]</a> Coke, 2 Inst. 178, 179; Hale’s P. C. vol. ii., 322.</p> + +<p>“He was to be laid down, naked, upon the ground, on his back, +his feet and head and loins covered, his arms and legs drawn apart, +by cords, and as much weight of iron or stone as he could bear, +was placed upon his chest.” This punishment was called also, +“pressing to death.” Bouvier’s Dictionary; II. Reeve’s History +English Law, 134; 4 Sh. Bl. Comm. 324; Britton, ch. 4 fol. ii; +Fleta, lib. I., 34, sec. 33.</p> + +</div> + +<div class="footnote"> + +<p><a id="Footnote_387" href="#FNanchor_387" class="label">[4]</a> Coke, Litt. 130a, 391; 6 Coke, 63a, 63b; I. Bishop’s Crim. Law, +641.</p> + +</div> + +<div class="footnote"> + +<p><a id="Footnote_388" href="#FNanchor_388" class="label">[5]</a> II. Essays in Anglo-American Legal History, 392, 396, 486, 488.</p> + +<p>There is no doubt but that for a long time after the year 1215, +the law did not know what to do with a man who stood mute and +refused to plead and the <i>peine forte et dure</i> was an institution +slowly and painfully evolved from the customs of the past. II. +Pollock and Maitland’s History English Law, p. 650.</p> + +</div> + +<div class="footnote"> + +<p><a id="Footnote_389" href="#FNanchor_389" class="label">[6]</a> II. Reeve’s History English Law, p. 423; Stat. West. l. c. 12.</p> + +</div> + +<div class="footnote"> + +<p><a id="Footnote_390" href="#FNanchor_390" class="label">[7]</a> Statute West, l. c. 12; II. Reeve’s History English Law, p. 423.</p> + +</div> + +<div class="footnote"> + +<p><a id="Footnote_391" href="#FNanchor_391" class="label">[8]</a> 2 Inst. 178, 179.</p> + +</div> + +<div class="footnote"> + +<p><a id="Footnote_392" href="#FNanchor_392" class="label">[9]</a> II. Reeve’s History English Law, p. 424.</p> + +</div> + +<div class="footnote"> + +<p><a id="Footnote_393" href="#FNanchor_393" class="label">[10]</a> Britton, fol. 11, c. iv; Fleta, lib. l. c. 29, sec. 33.</p> + +</div> + +<div class="footnote"> + +<p><a id="Footnote_394" href="#FNanchor_394" class="label">[11]</a> III. Reeve’s History English Law, 439.</p> + +</div> + +<div class="footnote"> + +<p><a id="Footnote_395" href="#FNanchor_395" class="label">[12]</a> Leges Henri, 31, sec. 5; Foedera, i, 154; Palgrave, Commonwealth, +207; Thayer, Harvard Law Review, V., p. 265; II. Pollock +and Maitland’s History English Law, p. 650.</p> + +</div> + +<div class="footnote"> + +<p><a id="Footnote_396" href="#FNanchor_396" class="label">[13]</a> II. Pollock and Maitland’s History English Law, p. 650.</p> + +</div> + +<div class="footnote"> + +<p><a id="Footnote_397" href="#FNanchor_397" class="label">[14]</a> II. Pollock and Maitland’s History English Law, p. 651.</p> + +</div> + +<div class="footnote"> + +<p><a id="Footnote_398" href="#FNanchor_398" class="label">[15]</a> Select Pleas of Crown, pl. 153, 157; Hale’s Pl. Cr. ii, 322.</p> + +</div> + +<div class="footnote"> + +<p><a id="Footnote_399" href="#FNanchor_399" class="label">[16]</a> Note Book, pl. 136.</p> + +</div> + +<div class="footnote"> + +<p><a id="Footnote_400" href="#FNanchor_400" class="label">[17]</a> Bracton, fol. 142b, 143b.</p> + +</div> + +<div class="footnote"> + +<p><a id="Footnote_401" href="#FNanchor_401" class="label">[18]</a> Year Book 30, I. Edward I., 511, 503, 531; Britton, i, 26; Fleta, +p. 51; II. Pollock and Maitland’s History English Law, p. 652.</p> + +</div> + +<div class="footnote"> + +<p><a id="Footnote_402" href="#FNanchor_402" class="label">[19]</a> Watt’s “The Law’s Lumber Room.”</p> + +<p>During the reign of Henry VII., we find two felons, who had +been taken from sanctuary, at Southwark, on being arraigned before +Sir Thomas Frowike urged their plea of sanctuary, which was +overruled, and, on being commanded to plead to the felonies, and +refusing, they were peremptorily ordered to be taken back to the +jail and there placed upon the bare ground, and that more weight +should be placed upon them than they could stand and they be +given only bread and water, until they die; in short, that they +be literally <i>pressed to death</i>, or suffer the terrible <i>peine forte et +dure</i>. (21 Henry VII., Keilway, 70; IV. Reeve’s History English +Law, Finlason’s note, p. 254.)</p> + +</div> + +<div class="footnote"> + +<p><a id="Footnote_403" href="#FNanchor_403" class="label">[20]</a> Law Notes, May, 1910, p. 32; Watt’s “The Law’s Lumber Room.”</p> + +</div> + +<div class="footnote"> + +<p><a id="Footnote_404" href="#FNanchor_404" class="label">[21]</a> Surtee’s History of Durham, vol. iii, p. 271.</p> + +</div> + +<div class="footnote"> + +<p><a id="Footnote_405" href="#FNanchor_405" class="label">[22]</a> Stow’s Chronicle.</p> + +</div> + +<div class="footnote"> + +<p><a id="Footnote_406" href="#FNanchor_406" class="label">[23]</a> Watt’s “The Law’s Lumber Room.”</p> + +</div> + +<div class="footnote"> + +<p><a id="Footnote_407" href="#FNanchor_407" class="label">[24]</a> Law Notes for May, 1910, p. 31; Watt’s “The Law’s Lumber +Room.”</p> + +<p>According to Rushworth, when John Felton was arraigned for +the assassination of the Duke of Buckingham, in November, 1628, +the Privy Council debated the question of their right to place the +prisoner on the rack. It was finally decided that:</p> + +<p>“Torture was not, with one exception, permitted at all, and in +that one exception, it was permitted neither as a punishment nor +as a means of getting evidence, but as a <i>persuasion</i>, to induce a +man charged with felony, to put himself upon his trial.”</p> + +<p>Vol. 44, Chamber’s Journal, pt. Jan.-June, 1867, p. 373.</p> + +</div> + +<div class="footnote"> + +<p><a id="Footnote_408" href="#FNanchor_408" class="label">[25]</a> Watt’s “The Laws Lumber Room”; Law Notes, for May, 1910, p. 33.</p> + +</div> + +<div class="footnote"> + +<p><a id="Footnote_409" href="#FNanchor_409" class="label">[26]</a> Stowe’s Chronicle.</p> + +</div> + +<div class="footnote"> + +<p><a id="Footnote_410" href="#FNanchor_410" class="label">[27]</a> <i>Ante idem.</i></p> + +</div> + +<div class="footnote"> + +<p><a id="Footnote_411" href="#FNanchor_411" class="label">[28]</a> Watt’s “The Law’s Lumber Room.”</p> + +</div> + +<div class="footnote"> + +<p><a id="Footnote_412" href="#FNanchor_412" class="label">[29]</a> Watt’s “The Law’s Lumber Room.”</p> + +</div> + +<div class="footnote"> + +<p><a id="Footnote_413" href="#FNanchor_413" class="label">[30]</a> XI Inter. Enc. <i>Sub. Nom.</i> <i>Peine forte et dure.</i></p> + +</div> + +<div class="footnote"> + +<p><a id="Footnote_414" href="#FNanchor_414" class="label">[31]</a> Washburn, Jud. History, 142; I. Chandler, Cr. Trials, 122.</p> + +</div> + +<div class="footnote"> + +<p><a id="Footnote_415" href="#FNanchor_415" class="label">[32]</a> “Wonders of the Invisible World,” by Robt. Calef (1828), pp. +329, 333.</p> + +</div> + +<div class="footnote"> + +<p><a id="Footnote_416" href="#FNanchor_416" class="label">[33]</a> “The Spirits in 1692,” Putnam’s Magazine, for January and +June, 1856, No. 7, p. 509.</p> + +</div> + +<div class="footnote"> + +<p><a id="Footnote_417" href="#FNanchor_417" class="label">[34]</a> Longfellow’s “New England Tragedies.”</p> + +<p>Tradition has it that Cory was pressed to death in an open field, +between the Howard street burial ground and Brown street, in +Salem.</p> + +<p>Nevins, “Witchcraft in Salem Village, in 1692,” p. 107.</p> + +</div> + +<div class="footnote"> + +<p><a id="Footnote_418" href="#FNanchor_418" class="label">[35]</a> 7 and 8 George III., c. 28.</p> + +</div> + +<div class="footnote"> + +<p><a id="Footnote_419" href="#FNanchor_419" class="label">[36]</a> I. Mass. 103.</p> + +</div> + +<div class="footnote"> + +<p><a id="Footnote_420" href="#FNanchor_420" class="label">[37]</a> 9 Mass. 402.</p> + +</div> + +<div class="footnote"> + +<p><a id="Footnote_421" href="#FNanchor_421" class="label">[38]</a> 3 Story, U. S. Laws, 2002 Sec. 14.</p> + +</div> + +<div class="footnote"> + +<p><a id="Footnote_422" href="#FNanchor_422" class="label">[39]</a> Fernandez vs. State, 7 Ala. 511; People vs. Thompson, 4 Cal. +238; Johnson vs. People, 22 Ill. 314; State vs. McCombs, 13 Iowa, +426; Commonwealth vs. Lannon, 95 Mass. 563, holding that the old +rule in this state was changed by statute; Thomas vs. State, 6 Mo. +457; Link vs. State, 50 Tenn. (3 Heisk.) 252.</p> + +</div> + +<div class="footnote"> + +<p><a id="Footnote_423" href="#FNanchor_423" class="label">[40]</a> Act III., Scene I.</p> + +</div> + +<div class="footnote"> + +<p><a id="Footnote_424" href="#FNanchor_424" class="label">[41]</a> White’s “Law in Shakespeare,” sec. 40, p. 67.</p> + +</div> + +<div class="footnote"> + +<p><a id="Footnote_425" href="#FNanchor_425" class="label">[42]</a> Measure for Measure, Act V., Scene I.</p> + +</div> + +<div class="footnote"> + +<p><a id="Footnote_426" href="#FNanchor_426" class="label">[43]</a> Richard II., Act III., Scene IV.</p> + +</div> + +<div class="footnote"> + +<p><a id="Footnote_427" href="#FNanchor_427" class="label">[44]</a> Troilus and Cressida, Act III., Scene II.</p> + +</div> + +</div> + +<hr class="chap x-ebookmaker-drop"> + +<div class="chapter"> + +<p><span class="pagenum"><a id="Page_196"></a>[196]</span></p> + +<h2 class="nobreak" id="CHAPTER_VII">CHAPTER VII.<br> +<span class="smcap">Wager of Law.</span></h2> + +</div> + +<p>Wager of law, in ancient England, was the practice +whereby the defendant was allowed to make oath denying +the charge of the complainant and supporting +his oath by the oaths of a certain number of his friends +or neighbors.<a id="FNanchor_428" href="#Footnote_428" class="fnanchor">[1]</a></p> + +<p>The term <i>wager of law</i>, comes from the Roman law +<i>vadiatio legis</i>, from the defendant being put in pledges +(<i>vadios</i>), to make oath on the day appointed.<a id="FNanchor_429" href="#Footnote_429" class="fnanchor">[2]</a></p> + +<p>The practice is traceable to the Mosaic law which +provided that:</p> + +<div class="blockquote"> + +<p>“If a man deliver unto his neighbor an ass, or an +ox, or a sheep, or any beast, to keep; and it die, or be +hurt, or driven away, no man seeing it; then shall an +oath of the Lord be between them both, that he hath +not put his hands unto his neighbors’ goods; and the +owner of it shall accept thereof, and he shall not make +it good.”<a id="FNanchor_430" href="#Footnote_430" class="fnanchor">[3]</a></p> + +</div> + +<p>Under the Mosaic law, the rule of practice which +now obtains in criminal cases, that the good character +or reputation of the defendant is always proper for him +to offer, in his own defense, upon the issue of the likelihood +of his commission of a crime, was extended to +include his right to actually acquit himself of the debt +or other cause of action by his own oath, for if he would +absolutely swear himself not chargeable and was a +person of good reputation, he stood acquitted of the +charge, in order to prevent an innocent man from being +overcome by a multitude of false witnesses.</p> + +<p><span class="pagenum"><a id="Page_197"></a>[197]</span></p> + +<p>This method of procedure, or similar practices obtained +in ancient Babylon,<a id="FNanchor_431" href="#Footnote_431" class="fnanchor">[4]</a> among the Romans and the +northern nations, adjacent to the Roman Empire, as +well as among the ancient Israelites.<a id="FNanchor_432" href="#Footnote_432" class="fnanchor">[5]</a></p> + +<p>He who waged his law, under the old Saxon procedure, +brought with him, into court, eleven of his +neighbors, for by the constitution entered into as a +league between Alfred and Guthrun, the Dane, a man’s +credit, in a court of law, depended upon his reputation +among his neighbors, touching his veracity.</p> + +<p>The defendant who pleaded <i>nil debit</i>, or denied the +charge against him, usually concluded his answer with +the plea containing the formula:</p> + +<div class="blockquote"> + +<p>“And this he is ready to defend against him, the said +A. B. and his suit, as the court of our Lord, the King, +shall here consider,” <i>etc.</i></p> + +</div> + +<p>He was then placed under surety to <i>wage his law</i>, on +a day appointed by the judge and on the day named +the defendant, in open court, took his oath, which was +also confirmed by the oaths of eleven of his neighbors, +called compurgators.</p> + +<p>The defendant stood at the end of the bar and was +solemnly admonished by the judge of the nature and +danger of a false oath and if he persisted, he repeated +an oath like the following:</p> + +<div class="blockquote"> + +<p>“Hear this, ye justices, that I do not owe unto A. B. +the sum of ten pounds, nor any penny thereof, in manner<span class="pagenum"><a id="Page_198"></a>[198]</span> +and form as the said A. B. hath declared against +me, so help me God.”<a id="FNanchor_433" href="#Footnote_433" class="fnanchor">[6]</a></p> + +</div> + +<p>And thereupon his eleven compurgators avowed, +upon their oaths, that they believed, in their consciences, +that he saith the truth.</p> + +<p>The oath, therefore, of the defendant, himself, was +<i>de fidelitate</i>, or on his fidelity, and the eleven compurgators +testified <i>de credulitate</i> or upon their belief in his +integrity.<a id="FNanchor_434" href="#Footnote_434" class="fnanchor">[7]</a></p> + +<p>These oaths had the legal effect of a verdict for the +defendant, in all actions of debt, on a simple contract, +or in actions of detinue, but the defense was not allowed +to persons who did not enjoy a good reputation among +their neighbors.</p> + +<p>The compurgators acted rather in the capacity of +jurymen than as witnesses, for they swore to their +belief, not to what they actually knew. In other words, +when the accused made oath of his innocence or denied +the charge filed against him, they swore that they believed +he was swearing the truth. Yet they differed +from jurymen in many important particulars. The jury +was summoned by a public officer and took an oath to +tell the truth, whatever the truth might be—for jurymen +then did not sit in trial of issues as today—while +the oath helper—or compurgator, merely took an oath +to testify to the truth of his principal’s oath.<a id="FNanchor_435" href="#Footnote_435" class="fnanchor">[8]</a></p> + +<p><span class="pagenum"><a id="Page_199"></a>[199]</span></p> + +<p>There is authority for the proposition that in the +earliest times, the oath-helpers were necessarily kinsmen +of the defendant.<a id="FNanchor_436" href="#Footnote_436" class="fnanchor">[9]</a> The only obligation recognized +by a defendant in either a civil or criminal case was to +the injured party and no responsibility was predicated +upon a duty owing to the state or to society at large. +With the family as a unit, the person charged with a +crime could summon his family to repulse an armed +attack by the injured person and so he took them with +him to the court, to defend him by their oaths.<a id="FNanchor_437" href="#Footnote_437" class="fnanchor">[10]</a> When +a person was accused of a crime sufficient to result in +a blood-feud, his kinsmen were vitally interested in +his acquittal and it is but natural that they proffered +their help as oath-helpers for him, but in due course of +time, the relatives alone were not required and the +compurgators rather assumed the character of disinterested +“character witnesses,” such as we see today, +in all criminal cases, except that instead of swearing +merely to the good reputation of the defendant, these +compurgators made oath of their firm belief in his oath +of innocence of the charge filed against him or of the +cause of action set up by the injured party.<a id="FNanchor_438" href="#Footnote_438" class="fnanchor">[11]</a></p> + +<p>By the laws of Wihtraed,<a id="FNanchor_439" href="#Footnote_439" class="fnanchor">[12]</a> in the seventh century,<span class="pagenum"><a id="Page_200"></a>[200]</span> +the king or a bishop could rebut an accusation +by his own simple asservation, and the thane or +priest by the simple oath, while the laity generally +were required to undergo the formal procedure of +waging their law by the regular number of compurgators.</p> + +<p>Mr. Reeves, in his History of English Law, says +that Glanville does not mention the wager of law, as +a mode of proof for the defendant in civil suits,<a id="FNanchor_440" href="#Footnote_440" class="fnanchor">[13]</a> but +in this the author must have meant to limit the statement +to defenses only, for Glanville expressly describes +the proceeding by the tenant, wherein he observes:</p> + +<div class="blockquote"> + +<p>“If he should deny all the summonses, he shall, as +to each of them individually, corroborate his denial +with the oaths of twelve. Should it happen on the day +appointed that either of the compurgators fail, or +should the person of either of them be justly excepted +to, and the vacancy occasioned by either of these circumstances +not filled up, the tenant shall, on account +of his default, immediately lose his seisin. But, if the +tenant thus completely disprove the summonses, he +shall, on the same day, answer to the action.”<a id="FNanchor_441" href="#Footnote_441" class="fnanchor">[14]</a></p> + +</div> + +<p>According to Sir Edward Coke, any one who waged +his law, in a court of record, prior to <i>Magna Charta</i>, in +England, was required to bring with him <i>Fideles +Testes</i>,<a id="FNanchor_442" href="#Footnote_442" class="fnanchor">[15]</a> and this learned author intimates that the +number of compurgators was eleven, besides the principal,<a id="FNanchor_443" href="#Footnote_443" class="fnanchor">[16]</a> +while the author of “<i>Les Termes de la Ley</i>,” +in describing the same ceremony, expressly states that +the number of compurgators was twelve.<a id="FNanchor_444" href="#Footnote_444" class="fnanchor">[17]</a></p> + +<p><span class="pagenum"><a id="Page_201"></a>[201]</span></p> + +<p>Bracton advises us that it was not necessary that the +compurgators should be of the same rank as the principal, +provided they were trustworthy citizens,<a id="FNanchor_445" href="#Footnote_445" class="fnanchor">[18]</a> and, +when treating of the wager of law, in actions by tenants, +he states that the land was not to be taken out of the +tenant’s possession before the tenant had waged his +law, nor if he failed in waging it.<a id="FNanchor_446" href="#Footnote_446" class="fnanchor">[19]</a> And he states that +the tenant could not wage his law by means of an attorney, +constituted for that purpose, but was allowed +to urge this plea, only by and through himself, personally.<a id="FNanchor_447" href="#Footnote_447" class="fnanchor">[20]</a></p> + +<p>In Bracton’s day, wager of law was the normal +mode of defense and it was then the ordinary procedure +for establishing that one had never been lawfully +summoned to appear in court;<a id="FNanchor_448" href="#Footnote_448" class="fnanchor">[21]</a> that a defendant had +not deprived a guardian of the lawful possession of +his ward;<a id="FNanchor_449" href="#Footnote_449" class="fnanchor">[22]</a> that the defendant was not guilty of a +breach of a covenant;<a id="FNanchor_450" href="#Footnote_450" class="fnanchor">[23]</a> that the defendant had not +wrongfully detained or distrained the plaintiff’s cattle +or other animals,<a id="FNanchor_451" href="#Footnote_451" class="fnanchor">[24]</a> and during this period it was even +allowed by way of defense in an action of trespass.<a id="FNanchor_452" href="#Footnote_452" class="fnanchor">[25]</a></p> + +<p>According to Bracton, however, compurgation was +not allowed to dispute evidence of offenses which were +apparent to the senses, such as waste, which could be +observed, as a physical condition, by any man, for if +compurgation were allowed in such cases, the oath of<span class="pagenum"><a id="Page_202"></a>[202]</span> +compurgators would be allowed to overcome the evidence +of our senses, which would place a premium on +perjury and destroy the best evidence by mere secondary +proof.<a id="FNanchor_453" href="#Footnote_453" class="fnanchor">[26]</a></p> + +<p>The wager of law was not confined entirely to the +defendant, however, for according to this author, if +the defendant set up an affirmative defense, the plaintiff, +by way of reply, was allowed to deny the affirmative +defense and to establish his avoidance of the special +defense pleaded by the aid of oath-helpers.<a id="FNanchor_454" href="#Footnote_454" class="fnanchor">[27]</a></p> + +<p>During the reign of Edward III., the right of a defendant +to wage his law, was guaranteed in all cases +where the right existed in the time of Edward I., the +object of the statute being that “many people were +grieved and attached by their bodies in the city of +London, at the suit of citizens, surmising that they +were debtors, and could be proved so by their papers, +though they had no deed or tally to produce them,” +it was therefore enacted that “every man should be +received <i>to his law</i>, by people of his condition against +such papers, and the creditor should not put the party +to plead to the inquest unless he chose,”<a id="FNanchor_455" href="#Footnote_455" class="fnanchor">[28]</a> so the wager +of law was thus preserved to the citizens of London, +against mere papers, or verbal testimony as firmly as +it was previously practiced in the common law courts.<a id="FNanchor_456" href="#Footnote_456" class="fnanchor">[29]</a> +But it was provided by statute, during the same reign, +that the fines payable before the justices, should be in +the presence of the pledges, in all cases, civil or criminal,<span class="pagenum"><a id="Page_203"></a>[203]</span> +and the pledges were to be advised of the sum of +the fine, before they departed.<a id="FNanchor_457" href="#Footnote_457" class="fnanchor">[30]</a></p> + +<p>The law wager did not seem to be settled so securely +that there was no doubt left, of the cases in +which it would lie and those wherein it could not be +invoked, in this reign, however, for while a defendant +was denied wager of law, against his written obligation,<a id="FNanchor_458" href="#Footnote_458" class="fnanchor">[31]</a> +he was allowed to wage his law, in a suit on a +deed, by the plea of non-summons, in the same manner +that such plea had long been used.<a id="FNanchor_459" href="#Footnote_459" class="fnanchor">[32]</a> It was allowed +against a receipt, alleged to be by the hand of another +than the defendant,<a id="FNanchor_460" href="#Footnote_460" class="fnanchor">[33]</a> and in detinue of charters it was +allowed,<a id="FNanchor_461" href="#Footnote_461" class="fnanchor">[34]</a> although the charters related to the freehold +and ought to be equally as binding upon a defendant +as an obligation creating an action of debt.</p> + +<p>Wager of law was allowed in all cases where voluntary +credit had been extended to the defendant, upon +the theory that by giving him credit the plaintiff had +estopped himself from denying that he was a man of +good reputation, but wager of law was not permitted in +charges created against the defendant by the law, for +no man was allowed to thus swear away an obligation +imposed by the law of the land.<a id="FNanchor_462" href="#Footnote_462" class="fnanchor">[35]</a></p> + +<p>It was denied in cases of contempt, trespass, fraud +or deceit, or for damages for any injury with force; +executors and administrators were not allowed, upon +grounds of public policy, to deny under oath the obligations<span class="pagenum"><a id="Page_204"></a>[204]</span> +of their testators, since no man could safely +wage law of another’s contracts; the king had certain +prerogatives, which prevented the wager of law, in +actions by him, as all wagers of law naturally reflected +upon the honesty of the plaintiff, so wager did not obtain +in actions by the king.<a id="FNanchor_463" href="#Footnote_463" class="fnanchor">[36]</a></p> + +<p>And since the wager of law only obtained in favor +of those who bore a good reputation for veracity, one +who had been outlawed, or attainted for any felony, +or one who had become infamous, or who had pronounced +the horrible word, <i>craven</i>, in a trial by battle, +was denied his wager of law.<a id="FNanchor_464" href="#Footnote_464" class="fnanchor">[37]</a></p> + +<p>And under the old practice, since infants, or those +under twenty-one years were not admitted to take +oaths, they were also denied the wager of law, but a +married woman was allowed the defense, when sued +jointly with her husband and it extended in favor of +an alien, who was to be sworn in his own language.<a id="FNanchor_465" href="#Footnote_465" class="fnanchor">[38]</a></p> + +<p>In the thirteenth and fourteenth centuries compurgators +were allowed, even in the most serious charges +of felony, in England, on the part of a defendant. According +to the London custom, in the “great law” used +in murder cases, the defendant was required to swear +six times, with six compurgators for each oath; in the +“middle law,” used in charges of mayhem, three oaths, +each backed by six oath-helpers, satisfied the law, and +in “the third law,” used in the smaller offenses, a<span class="pagenum"><a id="Page_205"></a>[205]</span> +single oath, corroborated by six helpers, satisfied the +law.<a id="FNanchor_466" href="#Footnote_466" class="fnanchor">[39]</a></p> + +<p>In course of time the “great law” was found to be +so onerous that the rule requiring six separate compurgators +to as many separate oaths by the defendant +was relaxed, so as to allow him to make his compurgation +by one oath, supported by thirty-six helpers, but +if any one of these failed to support his oath, he was +hanged.<a id="FNanchor_467" href="#Footnote_467" class="fnanchor">[40]</a></p> + +<p>And by the last of the fourteenth century even when +charged with the capital crime of murder, a citizen +liable under the “great law,” which formerly required +him to make his compurgation by thirty-six oath-helpers, +was allowed to either make his compurgation +in this manner, or, at his election, to go to trial before +a jury of twelve men, for by this period the trial by +jury was beginning to take its place as one of the fixed +institutions in the administration of the criminal law +of England.<a id="FNanchor_468" href="#Footnote_468" class="fnanchor">[41]</a></p> + +<p>The trial by oath-helpers, even in murder cases, was +not speedily superceded by the trial by jury, however, +for as late as the fifteenth century, according to Palgrave, +purgation with thirty-six oath-helpers, was allowed +at Winchelsea and in other jurisdictions subject +to the English common law.<a id="FNanchor_469" href="#Footnote_469" class="fnanchor">[42]</a></p> + +<p><span class="pagenum"><a id="Page_206"></a>[206]</span></p> + +<p>By the time of Henry VI., we find the cases in which +wager of law was allowed still open to much discussion. +It was recognized in actions of debt and detinue<a id="FNanchor_470" href="#Footnote_470" class="fnanchor">[43]</a> +and in the action of account, it came to be the +custom for the justices to examine the attorney for the +plaintiff and other persons and to allow or refuse the +wager of law to the defendant,<a id="FNanchor_471" href="#Footnote_471" class="fnanchor">[44]</a> accordingly as the +account was found to be an account stated in the +presence of auditors, in which case it was not allowed, +or an account not taken in the presence of auditors, +where the wager was held to obtain.<a id="FNanchor_472" href="#Footnote_472" class="fnanchor">[45]</a> The theory of +denying the wager to cases where an account was had +in the presence of auditors was that such an account +arose to the dignity of an obligation admitted before +competent judges.<a id="FNanchor_473" href="#Footnote_473" class="fnanchor">[46]</a></p> + +<p>A defendant sued upon a debt for board and lodging +was denied his law,<a id="FNanchor_474" href="#Footnote_474" class="fnanchor">[47]</a> but Justices Priscott and +Needham, decided, near the end of the reign of Henry +VI. that wager of law would lie in an action for board +and lodging, if the plaintiff had it in his power to +furnish the board or lodging at his own volition and +not upon compulsion,<a id="FNanchor_475" href="#Footnote_475" class="fnanchor">[48]</a> but if the defendant had been +imprisoned in the Tower and the board and lodging was +furnished by force of the obligation of common humanity, +this would so far deprive the plaintiff of his option +of furnishing the board and lodging, as to make him a<span class="pagenum"><a id="Page_207"></a>[207]</span> +creditor of such merit as to deprive the defendant of +his wager of law.<a id="FNanchor_476" href="#Footnote_476" class="fnanchor">[49]</a></p> + +<p>Where persons were compelled to serve by the statute +of laborers, such as plowmen, shepherds, and all +servants of husbandry, in an action for wages, the defendant +was not allowed his wager of law, because the +plaintiff had no option to refuse the service, but in +cases where the service was not compulsory, wager of +law would lie.<a id="FNanchor_477" href="#Footnote_477" class="fnanchor">[50]</a></p> + +<p>And upon the theory that an attorney could be compelled +by the judges of the common pleas court to +render faithful service to his client and was not allowed +to refuse such service, we find that Chief Justice +Fortescue decided, during this reign, that in an action +by an attorney for services rendered in such a court, +no wager of law would lie on the part of defendant.<a id="FNanchor_478" href="#Footnote_478" class="fnanchor">[51]</a></p> + +<p>By the middle of the fifteenth century, in England, +the wager of law in criminal cases had begun to fall +into disuse, for the method followed in such trials, at +Westminster, was such that professional oath-helpers +were customarily used and such professional swearers +necessarily debased the wager of law in criminal +cases.<a id="FNanchor_479" href="#Footnote_479" class="fnanchor">[52]</a> And in the courts of the country districts it +got to be a very easy matter for a citizen of bad repute<span class="pagenum"><a id="Page_208"></a>[208]</span> +to produce his oath-helpers, and his neighbors were +afraid to negative the oaths of men who were frequently +too desperate to thus antagonize,<a id="FNanchor_480" href="#Footnote_480" class="fnanchor">[53]</a> and this +led to a gradual preference for the trial by jury, in +criminal cases, both on the part of the person accused +of crime and by the general public, who came to regard +the wager of law, in such cases, with odium.<a id="FNanchor_481" href="#Footnote_481" class="fnanchor">[54]</a></p> + +<p>Long before its repeal, by statute, the old defense +had fallen into disuse, and in 1833, by 3 & 4 William +IV.,<a id="FNanchor_482" href="#Footnote_482" class="fnanchor">[55]</a> the wager of law was finally abolished in England, +and compurgation in the ecclesiastical courts +was abolished during the reign of Queen Elizabeth.</p> + +<p>While this irrational procedure obtained in England, +the accused in the gravest criminal charges, could avoid +punishment, regardless of the notorious character of +his crime, without being confronted with evidence of +his guilt, if he was able to find compurgators who +would testify to their belief in his innocence.<a id="FNanchor_483" href="#Footnote_483" class="fnanchor">[56]</a> And +while he could not invoke this procedure in a case of +theft, if the stolen goods were found upon his person, +or he had been previously convicted, in all other offenses, +he was at liberty to thus acquit himself, by +means of his oath-helpers,<a id="FNanchor_484" href="#Footnote_484" class="fnanchor">[57]</a> and this favorable procedure +for the criminals continued long after its abuses +were set forth and denounced in the Council of Bale,<a id="FNanchor_485" href="#Footnote_485" class="fnanchor">[58]</a> +in municipal and ecclesiastical courts, although in the +king’s court, in criminal cases of the graver sort compurgation<span class="pagenum"><a id="Page_209"></a>[209]</span> +is said to have disappeared in consequence +of what has been styled “the implied prohibition” of +the Assize of Clarendon, in 1166.<a id="FNanchor_486" href="#Footnote_486" class="fnanchor">[59]</a> But the statute of +Elizabeth (38 Elizabeth, 3, 5), shows that the wager +was in common use in 1596, in actions of debt upon +simple contracts.<a id="FNanchor_487" href="#Footnote_487" class="fnanchor">[60]</a></p> + +<p>Turning to some of the instances where the oaths of +compurgators, or the wager of law, as known under the +old procedure, was utilized to acquit the accused of +charges, either in the ecclesiastical or lay courts of +old England, we find, in the sixth century, that Pope +Pelagius I., when confronted with charges that he +was concerned in the troubles which drove his predecessor +into exile, exculpated himself, by his oath, +taken in the pulpit, while holding the crucifix above +his head, denying any implication in the affairs that +had resulted in the disgrace of his predecessor.<a id="FNanchor_488" href="#Footnote_488" class="fnanchor">[61]</a></p> + +<p>And when Gregory of Tours was arraigned for the +use of words which seriously reflected upon Fredegonda, +before a Council of Bishops, it was decided that +he should acquit himself of the charge by oaths upon +three separate altars, which in due time, the accused +performed to the complete satisfaction of the Council.<a id="FNanchor_489" href="#Footnote_489" class="fnanchor">[62]</a></p> + +<p>In the dispute which arose, in 824, between Hubert,<span class="pagenum"><a id="Page_210"></a>[210]</span> +bishop of Worcester, and the abbot of Berkeley, in +regard to the monastery of Westbury, the issue was +settled by the oath of bishop Hubert, supported by +fifty priests, ten deacons and a hundred and fifty other +clerks and ecclesiastics.<a id="FNanchor_490" href="#Footnote_490" class="fnanchor">[63]</a></p> + +<p>Again, the bishop of Trent, when accused of simony, +was ordered by Pope Innocent II. to clear himself with +the oaths of two bishops and three abbots or monks, +a course that was followed by the accused, to the complete +satisfaction of his superiors in the church.<a id="FNanchor_491" href="#Footnote_491" class="fnanchor">[64]</a></p> + +<p>Compurgation was, indeed, for many centuries the +common procedure whereby Churchmen, when accused +of simony, or other irregularities, cleared themselves +of the charges filed against them, and it seemed almost +invariably an easy task to find other brothers of the +order willing to stand by the accused and render him +the assistance of an oath in the belief of his innocence, +perhaps because of the frequency of such charges and +the uncertainty of the future and that necessity might +place the compurgators in a position where they might +desire the reciprocal service, rendered to their unfortunate +companion.<a id="FNanchor_492" href="#Footnote_492" class="fnanchor">[65]</a></p> + +<p>In the thirteenth century the earl of Warenne, or +his men, slew Alan de la Zouche, in Westminster Hall, +in the presence of the king’s justices. He was allowed +to escape with his compurgators’ aid, according to the +rule then obtaining, by his own oath, supported by the +oaths of twenty-five knights, that the deed was not +done with malice aforethought, or in contempt of the +king, but under the heat of passion and under such<span class="pagenum"><a id="Page_211"></a>[211]</span> +circumstances as to reduce the offense to simple manslaughter.<a id="FNanchor_493" href="#Footnote_493" class="fnanchor">[66]</a></p> + +<p>In the Bedfordshire eyre, of the year 1202, in a +prosecution under the statute for selling beer under a +false measure, the defendant when placed upon her +trial, claimed the right of compurgation and was +ordered to defend herself “twelve handed” and she +met the demand of the court by the offer of her compurgators.<a id="FNanchor_494" href="#Footnote_494" class="fnanchor">[67]</a></p> + +<p>In April, 1435, Agnes Archer was indicted for the +alleged murder of Alice Colynbourgh, at Winchelsea, +whom she was charged with having stabbed five times +in the throat, with a knife. The defendant, when arraigned +for this crime entered a plea of not guilty, by +declaring, as the report of the case records it: “I am +not guilty of thoo dedys, ne noon of hem, God help me +so.” And when interrogated by the Judge as to how she +would acquit herself of this charge, she replied: “By +God and by my neighbors of this town,” so the charge +being one which brought the case within the rule of +the “Great Law,” she was required to acquit herself +by the oaths of thirty-six compurgators.<a id="FNanchor_495" href="#Footnote_495" class="fnanchor">[68]</a></p> + +<p>In 1440, in a suit for board and lodging furnished +the defendant by the plaintiff, one Counselor, Yelverton, +for the plaintiff, contended that the defendant was +not entitled to his wager of law, in this action, but the +justices held that wager of law would lie in a suit for +board and lodging.<a id="FNanchor_496" href="#Footnote_496" class="fnanchor">[69]</a></p> + +<p><span class="pagenum"><a id="Page_212"></a>[212]</span></p> + +<p>During the reign of Henry VI., in the year 1454, quite +a memorable legal battle was waged concerning the +right of a defendant, in a real action, to wage his law +upon a plea of non-summons. The plaintiff demurred +to this plea and the justices were divided upon the +propriety of recognizing the plea. Chief Justice Priscot +and his associates, Danvers and Danby, overruled +the demurrer to this plea, holding that the defendant +could urge his wager of law in a real action, while admitting +that the practice had been otherwise. The +minority of the court, however, dissented from this +view, much as the minority frequently dissent in +modern times and Moile and Ayshton earnestly pressed +their views upon the majority of the court, for the +reason that, “All our law is directed by usage or statute; +it has been used that no one wages his law in +trespass, and the contrary in debt; so that we should +adjudge according to the use.”<a id="FNanchor_497" href="#Footnote_497" class="fnanchor">[70]</a></p> + +<p>In the year 1492, one Sebastian Giglis complained +to the Chancellor against Robert Welby, that complainant +had persuaded a third party to advance a certain +sum of money to Welby, who promised to repay the +loan and then when he was sued therefor, by the creditor, +he had waged his law and the result was that +complainant had been compelled to pay the loan, so +advanced, at his instance, to Welby. In his answer to +this plea, Welby admitted the loan, but set up that he +had procured the money for King Richard III., who +had received and used the money and that the receipt +given was a mere memorandum of the transaction, but +not under seal, and he attempted to wage his law to<span class="pagenum"><a id="Page_213"></a>[213]</span> +this debt. The court refused to recognize the wager +of law in this case, but held that in as much as the plaintiff +had paid the debt for money had and received by +the defendant, and since the defendant admitted the +debt, and the receipt of the money, it was immaterial +that he had given it to another, and adjudged that he +should pay the plaintiff, and that no wager of law would +lie in such a case.<a id="FNanchor_498" href="#Footnote_498" class="fnanchor">[71]</a></p> + +<p>In the year 1587 the Star Chamber refused to entertain +a criminal charge of perjury against a man who +was charged with having perjured himself in waging +his law, in a prior proceeding. The Lord Chancellor +rather dissented from the decision of the majority of +the judges and asked if the effect of the wager, based +on perjury was to discharge the debt sued for. The +judges answered that it was, Manwood, C. B., maintaining +that it was because of the plaintiff’s folly, in sueing +for debt, rather than upon an assumpsit, wherein +wager of law would not lie.<a id="FNanchor_499" href="#Footnote_499" class="fnanchor">[72]</a></p> + +<p>In his report of Slade’s case, in 1602, Sir Edward +Coke remarked that the court would not allow a man +to wage his law, until the court had admonished both +the principal and the compurgators and upon due examination +as to their qualifications and the merits of<span class="pagenum"><a id="Page_214"></a>[214]</span> +the cause, in order to ascertain if the case was one +wherein wager of law was allowable.<a id="FNanchor_500" href="#Footnote_500" class="fnanchor">[73]</a></p> + +<p>Several cases came before Chief Justice Holt, during +the latter part of the seventeenth century and some of +the cases, which have been noted, will be briefly referred +to.</p> + +<p>In the Company of Glazier’s Case, which arose in +1699, the Company sued in an action of debt and the +defendant waged his law. Counselor Northey appeared +for the Company and when the defendant appeared +with his compurgators, he insisted that if he swore falsely, +the court did not have to receive his wager of law, but +to this contention, Chief Justice Holt replied: “We can +admonish him, but if he will stand by his law, we cannot +hinder it, seeing it is a method the law allows.” +Plaintiff’s counsel then insisted that such a holding +would be a dangerous precedent, because it would have +the legal effect of compelling litigants sueing in debt, +to extend the practice of sueing upon an assumpsit +still further, but the doughty Chief Justice replied to +this argument that “We will carry them no further,” +so the wager of law was received, because it was a +“method the law allows.”<a id="FNanchor_501" href="#Footnote_501" class="fnanchor">[74]</a></p> + +<p>The Chief Justice practically reversed his holding in +the Company of Glazier’s Case, two years later, however, +for in exactly the same kind of an action of debt, +arising on a by-law, in London vs. Wood, the court +refused to entertain the defendant’s plea of wager of +law, remarking that the plaintiff’s counsel in the Company +of Glazier’s Case (Northey), had yielded too<span class="pagenum"><a id="Page_215"></a>[215]</span> +much—although he seemed to do all that an earnest +counsel can do, to urge his plea and then except to the +court’s action, when it is overruled—in characterizing +that decision, the court observing that “It was a +gudgeon swallowed and so it passed without observation,” +meaning that a bad precedent had been recorded +because not strenuously enough objected to.<a id="FNanchor_502" href="#Footnote_502" class="fnanchor">[75]</a></p> + +<p>In this case, the action was on a city by-law, for +the penalty provided for the refusal of the defendant +to serve as sheriff. According to the custom of London, +the defendant offered to wage his law, with six good +and reputable compurgators, but to this plea the plaintiff +demurred, and in considering the issue of law, on +the question of the right of the defendant to wage his +law, in such an action, Baron Hatsell reviewed the older +decisions bearing upon the defense of wager of law and +maintained that it would lie in five certain cases only, +“first, in debt on simple contract, which is the common +case; secondly, in debt upon an award, upon a parole +submission; thirdly, in an account against a receiver; +fourthly, in detinue, and fifthly, in an amercement in a +court baron, or other inferior court, not of record.”</p> + +<p>Lord Holt repudiated the reasoning which limited +the Wager to any specific classes of actions, but maintained +that the wager could only be made to depend +upon other distinctions, growing out of the very nature +of the cause of action and not the mere class to which +it might belong.</p> + +<p><span class="pagenum"><a id="Page_216"></a>[216]</span></p> + +<p>In the course of his opinion in this celebrated case, +he observed:</p> + +<div class="blockquote"> + +<p>“This is the right difference, and not that which is +made in the actions, viz., that it lies in one sort of action +and not in another; but the true difference is when it +is grounded on the defendant’s wrong; ... for +if debt be brought, and the foundation of the action +is the wrong of the defendant, wager of law will not +lie.... The secrecy of the contract which raises +the debt is the reason of the wager of law; but if the +debt arises from a contract that is notorious, there +shall be no wager of law.”<a id="FNanchor_503" href="#Footnote_503" class="fnanchor">[76]</a></p> + +</div> + +<p>The great Chief Justice was far too independent to be +bound by the dictum of some previous case, which did +not commend itself to him, according to the touchstone +of reason or logic. He had a naturally inquiring +mind and sought to go deep into the mysteries of things. +Refused credence to the absurd or allegiance to an +arrogant authority and was too broad to be bound +by mere doctrine, but of course could only judge according +to the standards of his time.</p> + +<p>This decision marks the trend of judicial thought of +the period to further limit and deny the wager of law, +because of the fact that it was becoming to be considered +contrary to the prevalent sense of right of the<span class="pagenum"><a id="Page_217"></a>[217]</span> +great mass of citizenship, to permit one who was sufficiently +elastic in his conscience, to swear away the +debt or obligation of another, just as formerly it had +come to be regarded as wrong to permit the accused +in a criminal case, to set aside the public law which he +had violated, by means of the oaths of compurgators.</p> + +<p>During the age of Bracton, the defendant, who was +incarcerated in jail and attempted to deny the obligation +for his board and lodging, by the wager of law, +was held incompetent to wage his law, in such a case, +because it was counter to reason to permit one to be +thus defeated of an obligation which he had recognized, +based upon feelings of common humanity.</p> + +<p>In this opinion of Lord Hort, it was counter to his +idea of right, in the case of London vs. Wood,<a id="FNanchor_504" href="#Footnote_504" class="fnanchor">[77]</a> to permit +the wager of law, to avoid an obligation which was +not merely secret, but notorious and where the recognition +of the right to wage law, would result in a +wrong upon the other party. The real reason for this +limitation of the right, however, was that the procedure +itself was wrong and the common sense of the nation +was becoming aware of the fact and thus the courts +for one reason or another, reached the conclusion that +this or that case was not one wherein the right could +be recognized, when, as a matter of fact, with the growing +popularity of the right of trial by jury, this old +procedure was eternally at war, since the former institution +was based upon the disinterested judgment of +impartial men, who were assembled to carefully weigh +the issues and pass judgment according to the right, +whereas, in the other procedure interested men, through<span class="pagenum"><a id="Page_218"></a>[218]</span> +the influence of friendship or other ties, were led to +approve the course of a neighbor or a friend, however +wrong his object might be, and assist him by the corroboration +of his oath.</p> + +<p>A century after this leading case of London vs. +Wood,<a id="FNanchor_505" href="#Footnote_505" class="fnanchor">[78]</a> however, in which Lord Holt and Baron Hatsell +differed as to the reasons why the right to wage his +law should be denied to the defendant in that case, the +right was recognized in England, although not expressly +enforced by the court. In 1805, the case of Barry vs. +Robinson,<a id="FNanchor_506" href="#Footnote_506" class="fnanchor">[79]</a> came before the English Court of Common +Pleas and the Counsel for the plaintiff in his presentation +of his client’s cause before the court, said: “If a +man were now to tender his wager of law, the court +would refuse to allow it,” as the counsel considered +that this procedure was entirely obsolete at that period. +But the reporter of this case, however, advises us +that to this statement of counsel, the court demurred, +or, in the language of the Reporter, “This was denied +by the court.”</p> + +<p>The last recorded case wherein this old defense was +attempted in England was in the year 1824, in the case +of King vs. Williams,<a id="FNanchor_507" href="#Footnote_507" class="fnanchor">[80]</a> but as Professor Thayer observes, +in his “Older Modes of Trials,”<a id="FNanchor_508" href="#Footnote_508" class="fnanchor">[81]</a> the wager +of law at this time was “a discredited stranger, ill +considered.” This was an action of debt, upon a simple +contract, a case wherein the wager of law clearly applied, +under the old practice. The defendant pleaded<span class="pagenum"><a id="Page_219"></a>[219]</span> +“<i>nil debet per legem</i>.” Counselor Langslow appeared +for the defendant and after filing this plea, asked the +court to assign the number of compurgators, for the +reason that “The books leave it doubtful and this +species of defense is not often heard of now.” This +requested rule, to assign the number of compurgators +to the defendant was refused by Abbot, C. J., who observed: +“The court will not give the defendant any +assistance in this matter. He must bring such number +of compurgators as he shall be advised are sufficient.” +This, upon the theory that everyone is presumed to +know the law and that the court would not assist a +litigant in the perpetration of a wrongful act, although +it might be presented in the robe of regularity, was +good enough. But according to the ancient report of +this case, even as Banquo’s ghost dispelled the banqueters, +when it was apparent to Macbeth’s fervid imagination, +so this recourse to the old obsolete wager of +law, which allowed an adversary with his friends to +swear his opponent out of court, caused the plaintiff +in this case to abandon his cause, for we are advised +that: “The defendant prepared to bring eleven compurgators, +but the plaintiff abandoned the action.”<a id="FNanchor_509" href="#Footnote_509" class="fnanchor">[82]</a></p> + +<p>Wager of law was several times invoked in the courts +of the United States and we find that the Supreme +Court considered the nature and limitations of the +practice, as late as the year 1823, in the case of Childress, +plaintiff in error, vs. Emory and McCleur,<a id="FNanchor_510" href="#Footnote_510" class="fnanchor">[83]</a> +wherein Mr. Webster, attorney for the plaintiff in error, +in a suit on a note, urged before the court that</p> + +<p><span class="pagenum"><a id="Page_220"></a>[220]</span></p> + +<div class="blockquote"> + +<p>“The wager of law has ceased, but many rules of +practice and pleading, founded upon it, have survived, +and have become rules of property, which cannot be +now safely disturbed.... On the English law, it +is clear that debt cannot be maintained in this case, +as the testator might have <i>waged his law</i>, which none +can do who defend in a representative character; hence +it is that in the case of simple contracts, debt has been +superceded by the action of assumpsit, in which, as the +testator could not have <i>waged his law</i>, his executor is +not deprived of any defense which might have been +used by the testator.”</p> + +</div> + +<p>To this argument, Mr. Hoffman, for the defendant +in error, argued, <i>contra</i>, that:</p> + +<div class="blockquote"> + +<p>“In an action of debt by a merchant stranger, on any +species of simple contract, the defendant was not permitted +to <i>wage his law</i>. Even in those early times, the +courts were strongly disposed to rescue commercial +transactions and dealings from this species of trial, +as may be seen by the intended operation of the +statute <i>de mercatoribus</i>, and particularly in the case +of foreign creditors, who, it was presumed, could not +so easily obtain the requisite evidence, of their claims +as resident merchants; and this may be seen in Godfrey +and Dixon’s case.”<a id="FNanchor_511" href="#Footnote_511" class="fnanchor">[84]</a></p> + +</div> + +<p>And Mr. Justice Story, in disposing of the case, <i>inter +alia</i> decided:</p> + +<div class="blockquote"> + +<p>“Now, whatever may be said upon the question, +whether the wager of law was ever introduced into +the common law of our country by the emigration of +our ancestors, it is perfectly clear that it cannot, since +the establishment of the state of Tennessee, have had +a legal existence in its jurisprudence. The constitution +of that state has expressly declared, that the trial by +jury shall remain inviolate; and the constitution of the +United States has also declared that in suits at common<span class="pagenum"><a id="Page_221"></a>[221]</span> +law, where the value in controversy shall exceed twenty +dollars, the right of trial by jury shall be preserved. +Any attempt to set up the wager of law would be +utterly inconsistent with this acknowledged right. So +that the wager of law, if it ever had any legal existence +in the United States, is now completely abolished. If, +then, we apply the rule of the common law, to the present +case, we shall arrive, necessarily, at the conclusion, +that the action of debt does lie against the executor, +because the testator could never have waged his law +in this case.”<a id="FNanchor_512" href="#Footnote_512" class="fnanchor">[85]</a></p> + +</div> + +<p>And so Mr. Webster’s defense of the <i>wager of law</i>, +to this action on this note, was held not to obtain, and +he lost his case and his client was adjudged to pay the +note of his testator.</p> + +<p>If true that but “a hair divides the false and true,” +it is little wonder that for centuries, in the struggle for +right, immersed amid the darkness of the dawn of judicial +procedure, an occasional false note should come +down to us, through the centuries, from the pathetic +drama wherein the individual was made to assert his +right, upon the mere <i>wager of law</i>, instead of more<span class="pagenum"><a id="Page_222"></a>[222]</span> +accurate human standards to balance the scales of +justice. Judged by our own environment, it seems that +the quarrels of the Universe of old were gauged far +too long by the erroneous standards used in the vain +pursuit of This and That, about which the citizens of +the past centuries endeavoured and disputed. And that +with the institution of trial by jury, brought into existence +in the middle ages, the <i>wager of law</i> would have +much sooner become an obsolete form of procedure.</p> + +<p>But in the continuance of the drama of human life, +this prided institution of our twentieth century, may +seem as crude and barbaric to the spectators viewing +the show from the vantage of subsequent centuries, +as this grotesque comedy of errors, known as the <i>wager +of law</i> now appears to us, when we look back upon the +judicial farce enacted by our ancestors, in the uncertain +procedure of Law Wager. They seemed to wander +“in and out, above, about, below,” yet ever missing +the door which led to the correct ideal. They labored +under new and strange conditions, however, and perplexed +as they were with the many problems of the +Human and Divine and intermingling the processes +and procedures of the lay and ecclesiastical courts, +as they did, it is perhaps to their credit that the old +tangles of the law were solved as creditably as they +were.</p> + +<p>However this may be, in the <i>Wager of Law</i> we have +but another “story from of old,” in connection with +the perpetual struggle for right, which has followed +man’s course down through the successive generations +of the past.</p> + +<div class="footnotes"> + +<h3>FOOTNOTES:</h3> + +<div class="footnote"> + +<p><a id="Footnote_428" href="#FNanchor_428" class="label">[1]</a> Bouvier’s Law Dictionary.</p> + +</div> + +<div class="footnote"> + +<p><a id="Footnote_429" href="#FNanchor_429" class="label">[2]</a> 3 Bl. Comm. 341; Coke, Litt. 295.</p> + +</div> + +<div class="footnote"> + +<p><a id="Footnote_430" href="#FNanchor_430" class="label">[3]</a> Exodus, XXII., 10.</p> + +</div> + +<div class="footnote"> + +<p><a id="Footnote_431" href="#FNanchor_431" class="label">[4]</a> John’s “Babylonian Laws,” etc.</p> + +</div> + +<div class="footnote"> + +<p><a id="Footnote_432" href="#FNanchor_432" class="label">[5]</a> 3 Bl. Comm. 341; Spellman, L. b. 28, c. 13; Stiernh., <i>de jure Sueon</i>, +1. l. c. 9.</p> + +<p>The clergy were no doubt responsible for the establishment of +the practice in England, as it resembles the canonical purgation of +the clergy, as well as the <i>sacramentum decisionis</i>, of the civil law. +(3 Bl. Comm. 342.)</p> + +</div> + +<div class="footnote"> + +<p><a id="Footnote_433" href="#FNanchor_433" class="label">[6]</a> 3 Bl. Comm. 343; Cap. & Wilk. LL Anglo-Saxons.</p> + +</div> + +<div class="footnote"> + +<p><a id="Footnote_434" href="#FNanchor_434" class="label">[7]</a> Coke, Litt. 295; 3 Bl. Comm. 343.</p> + +<p>As the effect of the compurgators oath was the same as a verdict, +this is the reason assigned by Coke and Blackstone, why eleven +compurgators were required, under the old codes. 3 Bl. Comm. +343; Coke, Litt. 295; Glanville, Lib. l, c, 9x.</p> + +</div> + +<div class="footnote"> + +<p><a id="Footnote_435" href="#FNanchor_435" class="label">[8]</a> I. Pollock and Maitland’s History English Law, p. 140.</p> + +</div> + +<div class="footnote"> + +<p><a id="Footnote_436" href="#FNanchor_436" class="label">[9]</a> II. Pollock and Maitland’s History English Law, 600.</p> + +</div> + +<div class="footnote"> + +<p><a id="Footnote_437" href="#FNanchor_437" class="label">[10]</a> Lea, “Superstition and Force,” (3 ed.) 35.</p> + +</div> + +<div class="footnote"> + +<p><a id="Footnote_438" href="#FNanchor_438" class="label">[11]</a> II. Pollock and Maitland’s History English Law, 600.</p> + +<p>It was also a custom for a long time, for the defendant to select +his compurgators from the nominees of the injured person, and +a case is recorded, as late as 1277, in Leicester, where this was +required, but it was soon abolished as too onerous a task for an +accused person. II. Pollock and Maitland’s History English Law, +p. 636, note.</p> + +</div> + +<div class="footnote"> + +<p><a id="Footnote_439" href="#FNanchor_439" class="label">[12]</a> Laws Wihtraed, cap. 16, 21; Lea, “Superstition and Force,” +(3 ed.) 23.</p> + +</div> + +<div class="footnote"> + +<p><a id="Footnote_440" href="#FNanchor_440" class="label">[13]</a> III. Reeve’s History English Law, 294.</p> + +</div> + +<div class="footnote"> + +<p><a id="Footnote_441" href="#FNanchor_441" class="label">[14]</a> Glanville, Book I., chap. IX.</p> + +</div> + +<div class="footnote"> + +<p><a id="Footnote_442" href="#FNanchor_442" class="label">[15]</a> Coke, Litt. 168b.</p> + +</div> + +<div class="footnote"> + +<p><a id="Footnote_443" href="#FNanchor_443" class="label">[16]</a> Coke, Litt. 295a; 2 Inst., 44.</p> + +</div> + +<div class="footnote"> + +<p><a id="Footnote_444" href="#FNanchor_444" class="label">[17]</a> <i>Les Termes de la Ley, ad voc. ley.</i></p> + +</div> + +<div class="footnote"> + +<p><a id="Footnote_445" href="#FNanchor_445" class="label">[18]</a> Bracton, 410a.</p> + +</div> + +<div class="footnote"> + +<p><a id="Footnote_446" href="#FNanchor_446" class="label">[19]</a> Bracton, 366a; 410a.</p> + +</div> + +<div class="footnote"> + +<p><a id="Footnote_447" href="#FNanchor_447" class="label">[20]</a> <i>Ante idem.</i></p> + +</div> + +<div class="footnote"> + +<p><a id="Footnote_448" href="#FNanchor_448" class="label">[21]</a> Bracton, fol. 366; Note Book, pl. 7, 1436.</p> + +</div> + +<div class="footnote"> + +<p><a id="Footnote_449" href="#FNanchor_449" class="label">[22]</a> Note Book, pl. 731, 742.</p> + +</div> + +<div class="footnote"> + +<p><a id="Footnote_450" href="#FNanchor_450" class="label">[23]</a> Note Book, pl. 396, 1097.</p> + +</div> + +<div class="footnote"> + +<p><a id="Footnote_451" href="#FNanchor_451" class="label">[24]</a> Bracton, fol. 156; Note Book, pl. 477, 741.</p> + +</div> + +<div class="footnote"> + +<p><a id="Footnote_452" href="#FNanchor_452" class="label">[25]</a> Somersetshire Pleas, pl. 572.</p> + +</div> + +<div class="footnote"> + +<p><a id="Footnote_453" href="#FNanchor_453" class="label">[26]</a> Bracton, fol. 315b; Note Book, pl. 580.</p> + +</div> + +<div class="footnote"> + +<p><a id="Footnote_454" href="#FNanchor_454" class="label">[27]</a> Note Book, pl. 184, 1574.</p> + +</div> + +<div class="footnote"> + +<p><a id="Footnote_455" href="#FNanchor_455" class="label">[28]</a> 38 Edward III. st. l, c. v.</p> + +</div> + +<div class="footnote"> + +<p><a id="Footnote_456" href="#FNanchor_456" class="label">[29]</a> III. Reeve’s History English Law, 184.</p> + +</div> + +<div class="footnote"> + +<p><a id="Footnote_457" href="#FNanchor_457" class="label">[30]</a> 38 Edward III. st. l, c. 3.</p> + +</div> + +<div class="footnote"> + +<p><a id="Footnote_458" href="#FNanchor_458" class="label">[31]</a> III. Reeve’s History English Law, 295.</p> + +</div> + +<div class="footnote"> + +<p><a id="Footnote_459" href="#FNanchor_459" class="label">[32]</a> 28 Edward III. 100a; 29 Edward III., 44b; III. Reeve’s History +English Law, 295.</p> + +</div> + +<div class="footnote"> + +<p><a id="Footnote_460" href="#FNanchor_460" class="label">[33]</a> 47 Edward III., 18; III. Reeve’s History English Law, 295.</p> + +</div> + +<div class="footnote"> + +<p><a id="Footnote_461" href="#FNanchor_461" class="label">[34]</a> 38 Edward III., 7a.</p> + +</div> + +<div class="footnote"> + +<p><a id="Footnote_462" href="#FNanchor_462" class="label">[35]</a> Coke, Litt. 295.</p> + +</div> + +<div class="footnote"> + +<p><a id="Footnote_463" href="#FNanchor_463" class="label">[36]</a> 3 Bl. Comm. 346.</p> + +</div> + +<div class="footnote"> + +<p><a id="Footnote_464" href="#FNanchor_464" class="label">[37]</a> Coke, Litt. 295.</p> + +</div> + +<div class="footnote"> + +<p><a id="Footnote_465" href="#FNanchor_465" class="label">[38]</a> 3 Bl. Comm. 346.</p> + +<p>Wager of law was never required, in England, but was allowed, +as a privilege to the defendant. Coke, Litt. 295.</p> + +</div> + +<div class="footnote"> + +<p><a id="Footnote_466" href="#FNanchor_466" class="label">[39]</a> Mun. Gild. I., 56, 59, 90, 92; II. Pollock and Maitland’s History +English Law, p. 635.</p> + +</div> + +<div class="footnote"> + +<p><a id="Footnote_467" href="#FNanchor_467" class="label">[40]</a> Mun. Gild. I., 57; II. Pollock and Maitland’s History English +Law, <i>supra</i>.</p> + +</div> + +<div class="footnote"> + +<p><a id="Footnote_468" href="#FNanchor_468" class="label">[41]</a> Mun. Gild, ii, 321; II. Pollock and Maitland’s History English +Law, p. 636.</p> + +</div> + +<div class="footnote"> + +<p><a id="Footnote_469" href="#FNanchor_469" class="label">[42]</a> Palgrave, English Commonwealth, pp. 117. Lyons Dover, ii, +300, 315.</p> + +</div> + +<div class="footnote"> + +<p><a id="Footnote_470" href="#FNanchor_470" class="label">[43]</a> III. Reeve’s History English Law, 567.</p> + +</div> + +<div class="footnote"> + +<p><a id="Footnote_471" href="#FNanchor_471" class="label">[44]</a> This was by virtue of a statute of the reign of Henry IV. III. +Reeve’s History English Law, c. xviii.</p> + +</div> + +<div class="footnote"> + +<p><a id="Footnote_472" href="#FNanchor_472" class="label">[45]</a> III. Reeve’s History English Law, p. 568.</p> + +</div> + +<div class="footnote"> + +<p><a id="Footnote_473" href="#FNanchor_473" class="label">[46]</a> 14 Henry VI., 24.</p> + +</div> + +<div class="footnote"> + +<p><a id="Footnote_474" href="#FNanchor_474" class="label">[47]</a> 39 Henry VI., 18.</p> + +</div> + +<div class="footnote"> + +<p><a id="Footnote_475" href="#FNanchor_475" class="label">[48]</a> 28 Henry VI., 4.</p> + +</div> + +<div class="footnote"> + +<p><a id="Footnote_476" href="#FNanchor_476" class="label">[49]</a> <i>Ante idem.</i> III. Reeve’s History English Law, p. 569.</p> + +</div> + +<div class="footnote"> + +<p><a id="Footnote_477" href="#FNanchor_477" class="label">[50]</a> 38 Henry VI., 14, 22.</p> + +</div> + +<div class="footnote"> + +<p><a id="Footnote_478" href="#FNanchor_478" class="label">[51]</a> III. Reeve’s History English Law, 570.</p> + +<p>Referring to the fact that wager of law was allowed in actions +of debt and detinue and the attempt to demonstrate that this was +because jury trials were inconsistent with the rights of the parties +in these actions, Pollock and Maitland, in their History of English +Law, show that the truth is that these actions are older than jury +trials. (Vol. II., p. 634.)</p> + +</div> + +<div class="footnote"> + +<p><a id="Footnote_479" href="#FNanchor_479" class="label">[52]</a> II. Pollock and Maitland’s History English Law, p. 636.</p> + +</div> + +<div class="footnote"> + +<p><a id="Footnote_480" href="#FNanchor_480" class="label">[53]</a> <i>Ante idem.</i></p> + +</div> + +<div class="footnote"> + +<p><a id="Footnote_481" href="#FNanchor_481" class="label">[54]</a> <i>Ante idem.</i></p> + +</div> + +<div class="footnote"> + +<p><a id="Footnote_482" href="#FNanchor_482" class="label">[55]</a> 3 and 4 William IV., c. 42, sec. 13.</p> + +</div> + +<div class="footnote"> + +<p><a id="Footnote_483" href="#FNanchor_483" class="label">[56]</a> Jur. Prov. Saxon. Lib. I., Art. 15, 18, 39.</p> + +</div> + +<div class="footnote"> + +<p><a id="Footnote_484" href="#FNanchor_484" class="label">[57]</a> Lea, “Superstition and Force,” (3 ed.) 22, note.</p> + +</div> + +<div class="footnote"> + +<p><a id="Footnote_485" href="#FNanchor_485" class="label">[58]</a> This protest against this procedure was in the Fifteenth century. +Schilter. Thesaur, II., 291.</p> + +</div> + +<div class="footnote"> + +<p><a id="Footnote_486" href="#FNanchor_486" class="label">[59]</a> Pike, History Crime, i, 130; Thayer, “Older Modes of Trial,” +II. Essays in Anglo-American Legal History, p. 384.</p> + +</div> + +<div class="footnote"> + +<p><a id="Footnote_487" href="#FNanchor_487" class="label">[60]</a> Jacob’s Review of the Statutes (2 ed.), 532.</p> + +</div> + +<div class="footnote"> + +<p><a id="Footnote_488" href="#FNanchor_488" class="label">[61]</a> Anastas Biblioth. No. LXII.</p> + +</div> + +<div class="footnote"> + +<p><a id="Footnote_489" href="#FNanchor_489" class="label">[62]</a> Gregor. Turon. Hist. Lib. V., cap. XLIX. The custom of acquitting +oneself by swearing on different altars, was an old Anglo-Saxon +practice, the plaintiff being allowed to substantiate his claim +by oaths upon four altars, while the defendant could rebut the +charge by oaths upon twelve altars. Dooms of Alfred, Cap. 33; +Fleta, Lib. II., cap. lxiii, sec., 12.</p> + +</div> + +<div class="footnote"> + +<p><a id="Footnote_490" href="#FNanchor_490" class="label">[63]</a> Spelman, Concil. I., 335.</p> + +</div> + +<div class="footnote"> + +<p><a id="Footnote_491" href="#FNanchor_491" class="label">[64]</a> Lea, “Superstition and Force,” (3 ed.) 57.</p> + +</div> + +<div class="footnote"> + +<p><a id="Footnote_492" href="#FNanchor_492" class="label">[65]</a> <i>Ante idem.</i>, p. 61.</p> + +</div> + +<div class="footnote"> + +<p><a id="Footnote_493" href="#FNanchor_493" class="label">[66]</a> Ann. Wint. 109; Wykes, 234; II. Pollock and Maitland’s History +English Law, 636.</p> + +</div> + +<div class="footnote"> + +<p><a id="Footnote_494" href="#FNanchor_494" class="label">[67]</a> Maitland’s Pl. Cr. i, case, 61; Palgrave’s Com. ii, cxix, note.</p> + +</div> + +<div class="footnote"> + +<p><a id="Footnote_495" href="#FNanchor_495" class="label">[68]</a> Lyon’s History Dover, ii, 265; II. Essays in Anglo-American +Legal History, 385.</p> + +</div> + +<div class="footnote"> + +<p><a id="Footnote_496" href="#FNanchor_496" class="label">[69]</a> Year Book, 19 Henry VI., 10, 25.</p> + +</div> + +<div class="footnote"> + +<p><a id="Footnote_497" href="#FNanchor_497" class="label">[70]</a> Year Book, 33 Henry VI., 7, 23.</p> + +</div> + +<div class="footnote"> + +<p><a id="Footnote_498" href="#FNanchor_498" class="label">[71]</a> Cal. Proc. in Chan, i, ccxx-ccxxii. In Spence’s Equity Jurisprudence, +this case is cited as one of the notable cases which +finally helped to bring about the repeal of the law wager.</p> + +</div> + +<div class="footnote"> + +<p><a id="Footnote_499" href="#FNanchor_499" class="label">[72]</a> Goldsborough, 51, pl. 13; Doctor and Student, ii, c. 24; Thayer’s +“Older Modes of Trial,” II. Anglo-American Legal History, p. 388.</p> + +<p>In the persecution of the reformers, in 1527, under Henry VIII., +Margaret Cowbridge and Margery Bowgas were allowed to acquit +themselves by the oaths of compurgators, although there were several +witnesses against them, and the compurgators comprised several +women in the test.</p> + +</div> + +<div class="footnote"> + +<p><a id="Footnote_500" href="#FNanchor_500" class="label">[73]</a> Slade’s Case, 4 Rep. p. 95.</p> + +</div> + +<div class="footnote"> + +<p><a id="Footnote_501" href="#FNanchor_501" class="label">[74]</a> Company of Glaziers’ Case, 2 Salk. 682.</p> + +</div> + +<div class="footnote"> + +<p><a id="Footnote_502" href="#FNanchor_502" class="label">[75]</a> 12 Mod. 669, 684.</p> + +<p>In Gunner’s case, in 1708, the plaintiff took a non-suit when the +defendant was ready to wage his law. Jacob’s Review of the Statutes, +(2 ed.) 532.</p> + +</div> + +<div class="footnote"> + +<p><a id="Footnote_503" href="#FNanchor_503" class="label">[76]</a> London vs. Wood, 12 Mod. 669, 679. This opinion of Lord Holt, +that wager of law would not lie, unless the debt was a secret debt, +is based upon the law, as stated by Sir Edward Coke, for he says: +“The reason wherefore, in an action of debt upon a simple contract, +the defendant may wage his law, is for that the defendant may +satisfy the party in secret, or before witnesses and all the witnesses +may die.” (II. Inst, 45.) But of course this same plea of payment +would be good, whether the debt arose on contract or in parole, and +the same reason would obtain for perpetuating the testimony, and +this illustrates how an erroneous custom will live upon irrational +doctrines.</p> + +</div> + +<div class="footnote"> + +<p><a id="Footnote_504" href="#FNanchor_504" class="label">[77]</a> 12 Mod. 669.</p> + +</div> + +<div class="footnote"> + +<p><a id="Footnote_505" href="#FNanchor_505" class="label">[78]</a> 12 Mod. 669.</p> + +</div> + +<div class="footnote"> + +<p><a id="Footnote_506" href="#FNanchor_506" class="label">[79]</a> I. B. & P. (N. P.) 297.</p> + +</div> + +<div class="footnote"> + +<p><a id="Footnote_507" href="#FNanchor_507" class="label">[80]</a> 2 Barnew & C. 538; 4 D. & R. 3.</p> + +</div> + +<div class="footnote"> + +<p><a id="Footnote_508" href="#FNanchor_508" class="label">[81]</a> V. Harvard Law Review; II. Essays in Anglo-American Legal +History, 391.</p> + +</div> + +<div class="footnote"> + +<p><a id="Footnote_509" href="#FNanchor_509" class="label">[82]</a> King vs. Williams, 2 Barnew. & C. 538; 4 D. & R. 3.</p> + +</div> + +<div class="footnote"> + +<p><a id="Footnote_510" href="#FNanchor_510" class="label">[83]</a> 8 Wheaton, 642; 21 L. Ed. 705.</p> + +</div> + +<div class="footnote"> + +<p><a id="Footnote_511" href="#FNanchor_511" class="label">[84]</a> Palmer’s Rep. 14; Fleta, 136.</p> + +</div> + +<div class="footnote"> + +<p><a id="Footnote_512" href="#FNanchor_512" class="label">[85]</a> 8 Wheaton, 675; 21 L. Ed. 713.</p> + +<p>Compurgation was allowed in a charge of usury, by statute in +Massachusetts, in 1783. (St. Mass. 1783, c. 55.) But in Little vs. +Rogers, (1 Met. 108) Shaw, C. J., observes that the trial by jury has +been “substituted for the old trial by oath.”</p> + +<p>Mr. Lea, in his excellent work, “Superstition and Force” (3 ed.) +mentions the fact that in South Carolina, an act of the Legislature +of 1712 mentions specific English laws as still in force and enumerates +the law of compurgation, or wager of law, and that in Maryland, +as late as 1811, Chancellor Kilty mentions the fact that wager +of law has gone into disuse, because contrary to our spirit of law, +but does not contend that it had then been specifically abolished, +in Maryland. (Cooper’s Stat. at L. of So. Car. Columbia, 1837, II., +403; Kilty’s Report on English Statutes, Annapolis, 1811, p. 140; +Lea, “Superstition and Force,” p. 81.)</p> + +</div> + +</div> + +<hr class="chap x-ebookmaker-drop"> + +<div class="chapter"> + +<p><span class="pagenum"><a id="Page_223"></a>[223]</span></p> + +<h2 class="nobreak" id="CHAPTER_VIII">CHAPTER VIII.<br> +<span class="smcap">Benefit of Clergy.</span></h2> + +</div> + +<p>Engrossed as the profession is today with the agitation +for the betterment of our remedial procedure, it +will sometimes prove profitable to turn aside from the +progress of our twentieth century procedure and entering +the musty lumber-room of the law, brush aside the +cob-webs and take a cursory view of some of the pleas +that occupied the time of courts and lawyers of past +centuries. Nothing is calculated to encourage more +respect for the modern procedure of American and +English courts, than reading the history of some of +the unequal and unjust privileges and exemptions which +obtained in the administration of the English law, until +a comparatively recent date. The contrast is indeed +striking, when we turn from the just ideals of equality +and justice that characterize the remedial procedure +of our day, to contemplate some of the customs and +pleas that were followed and enforced by our own +courts, before the evolution of our civilization had made +the present ideals possible.</p> + +<p>There is no doubt but that the English common law +is the outgrowth of the most enlightened system of +jurisprudence that the world has ever seen, for it +represents the best thought of the brightest minds of +civilization’s most progressive people. Its rules and +doctrines were formed, however, during the middle +ages, and although it was generally consistent with +the scholastic methods of thought that dominated the<span class="pagenum"><a id="Page_224"></a>[224]</span> +thinking world of that period and for the most part, +it was in thorough accord with proper and just ideals, +yet, at the same time, the general doctrines and principles +were applied along with many of the unequal proceedings +and special pleas and privileges existing in +favor of the higher classes and together with the extremely +technical standards, that frequently were +nothing but mere fantastic quibbles.</p> + +<p>The benefit of clergy is an illustration of the engraftment +upon this enlightened system of jurisprudence, +of one of the old special privileges of a favored class, +who, as an incident and high prerogative of their office, +claimed exemption from punishment for crimes. Of +course such an exemption of a favored class was inconsistent +with the object of distributive justice, to visit +equal punishment upon all alike who are similarly situated +and with the elevation of the standards of justice +and equality, the plea was finally abolished by the +legislative and judicial branches of Government in +England and the United States.</p> + +<p>The benefit of clergy, or <i>privilegium clericale</i>, was +the exemption of the clergy from all responsibility to +the temporal courts and laws from the punishment +imposed for various criminal offenses. Originally the +persons of clergymen alone were held to be exempt +from criminal process before a secular judge, but the +privilege was later extended by the law to all who +could read, as all such were held to be <i>clerica</i>, or clerks.</p> + +<p>For many centuries this plea was an important part +of the criminal procedure of the continental countries +of Europe and still furnishes a curious and instructive +part of the history of the laws of England.</p> + +<p><span class="pagenum"><a id="Page_225"></a>[225]</span></p> + +<p>The privilege had its origin in a claim made by the +ecclesiastics, at a very early period, for the entire exemption +of their order from the jurisdiction of the +common law courts of England. The growth and development +of the privilege is an interesting chapter +in the history of the controversy between the secular +and spiritual power, during the middle ages and the +limitation or expansion of the authority of the State +or the Church, over matters temporal, depended largely +upon the public sentiment that shaped the policies of +the government and the weakness or strength of the +individuals holding the reigns of government.</p> + +<p>Benefit of clergy was the immediate outgrowth of +conditions contributing to the growth of the English +common law. Before the Norman conquest and afterwards, +for many centuries, the clergy took a very active +part in the legislation and judicial branches of +government and they shaped the policies of the government, +in many important respects. The educated class +belonged to this profession and we owe it largely to +them that the Anglo-Saxon law has left us any evidences +at all. During the Saxon period of superstition +and ignorance, the ecclesiastical power had the ascendency, +but it gradually declined, as intellect and education +became the common property of the masses. +Bishops were then the principal members of the courts +of law and they instructed the judges in both the spiritual +and secular laws and the respective limits upon +each.<a id="FNanchor_513" href="#Footnote_513" class="fnanchor">[1]</a> The question of ecclesiastical or lay jurisdiction +gave rise to the most intense jealousies and contests +between sovereigns and archbishops and lawyers,<span class="pagenum"><a id="Page_226"></a>[226]</span> +but the superior learning of the clergy resulted in a +gradual encroachment by the Church upon the powers +of the State.<a id="FNanchor_514" href="#Footnote_514" class="fnanchor">[2]</a> During the reign of Henry II., the jurisdiction +of the king’s court over criminal clerks was the +subject of a memorable quarrel, between king Henry +and Thomas a’ Becket.<a id="FNanchor_515" href="#Footnote_515" class="fnanchor">[3]</a> Boniface, Archbishop of +Canterbury, as the successor of Becket, waged a continuous +fight, during the reign of Henry III., to establish +and enlarge the power of the Church, over matters +secular, when clerks or churchmen were brought before +the secular courts. He ordained, under the authority +of a convocation, in 1261, that archbishops, +bishops and other inferior churchmen should ignore +the letters of the king, calling them for trial before +secular courts,<a id="FNanchor_516" href="#Footnote_516" class="fnanchor">[4]</a> and before this, in 1253, with other +bishops, he pronounced a sentence of excommunication +against all those who had violated similar provisions +of the canonical laws, while enforcing secular +power.<a id="FNanchor_517" href="#Footnote_517" class="fnanchor">[5]</a></p> + +<p>In this civilized age, it seems strange that the Church +would so dominate the State, since the State must have +consented to such a power, or it could not have existed; +but the Church, in this superstitious period of mankind, +held the terror of excommunication over the +heads of the temporal authorities and the State was +thus coerced into the gradual consent to the domination +of the spiritual authorities. The Church always claimed<span class="pagenum"><a id="Page_227"></a>[227]</span> +exclusive jurisdiction over all spiritual offenses, and +as it held the unfettered power of excommunication, +even though its degrees were opposed to secular laws, +those around whom the Church threw its protecting +arms were really held to be above and beyond the power +of the secular courts.</p> + +<p>The power of the Church was based upon a theory of +Divine Right and it was claimed to be far nobler than +that of the State, because, whereas, the power of the +Pope extended to the soul, itself, the power of Princes +was limited to the body alone. The power of the Church, +being thus <i>jure divino</i>, ought to have been limited, at +all times, to matters spiritual, but by a gradual encroachment +and by compact with the powers of the +State, the Church also assumed to exercise authority +over bodies by the aid of the State. But notwithstanding +the firmness with which the clergy claimed the +exemption from all secular interference for the persons +of clerks, and the general indulgence that the laity gave +to this claim, confirmed, as it was by solemn declarations +and acts of Parliament, the privilege was always +viewed with more or less jealousy and considered as +a usurpation that was generously tolerated rather than +as a part and parcel of the established common law of +England.<a id="FNanchor_518" href="#Footnote_518" class="fnanchor">[6]</a></p> + +<p>Under the terms of the canonical decree, “No power +was given to laymen to judge God’s anointed,”<a id="FNanchor_519" href="#Footnote_519" class="fnanchor">[7]</a> because +laymen, instead of possessing power to command, were +under the Divine injunction to obey the Church and +Churchmen. The clergy was not without a notable<span class="pagenum"><a id="Page_228"></a>[228]</span> +precedent for this position, for it was recorded that +king Alfred had a judge hanged who had executed a +clerk, because as a secular judge, he must have known +that he had no power over clerks.<a id="FNanchor_520" href="#Footnote_520" class="fnanchor">[8]</a></p> + +<p>Churchmen also found many Bible references as authority +for the privilege. In King David’s psalm of +praise, he cautioned his subjects:</p> + +<div class="blockquote"> + +<p>“Be ye mindful always of his covenant, and the word +which he commanded to a thousand generations;</p> + +<p>Even of the covenant which he made with Abraham +and of his oath unto Isaac;</p> + +<p>And hath confirmed the same to Jacob for a law, and +to Israel for an everlasting covenant:</p> + +<p>He suffered no man to do them wrong; yea, he reproved +kings for their sakes,</p> + +<p>Saying, <i>Touch not mine anointed, and do my prophets +no harm</i>.”<a id="FNanchor_521" href="#Footnote_521" class="fnanchor">[9]</a></p> + +</div> + +<p>One guilty of the crime of high treason was not +entitled to clergy and the exemption was not granted +to those convicted of ordinary misdemeanors.<a id="FNanchor_522" href="#Footnote_522" class="fnanchor">[10]</a> A clergyman +was exempted from capital punishment <i>toties +quoties</i>, as often as he repeated the same offense; for +a second, although it might be a wholly different offense, +he was hanged. But of the laity, peers and +peeresses were discharged for the first offense, without +reading, while commoners, of the male sex, who could +read, were branded in the hand and women commoners +were held not entitled to clergy.<a id="FNanchor_523" href="#Footnote_523" class="fnanchor">[11]</a> Nuns, however, were +held entitled to their clergy, at an early day, the same<span class="pagenum"><a id="Page_229"></a>[229]</span> +as the monks and other churchmen, but the privilege, +in contemplation of the law, enured for the benefit of +the church and not for the nun.<a id="FNanchor_524" href="#Footnote_524" class="fnanchor">[12]</a></p> + +<p>As the privilege was enforced in more recent times, +after conviction and any time before the execution +of the sentence, when the clerk claimed his clergy, a +priest or ordinary would present him with a “psalter,” +and if he could read his “neck-verse,” he was burned +in the hand and discharged. The first verse of the 51’ +Psalm was the verse most generally read to test the +learning of the prisoner and this verse was therefore +called a “neck-verse,” because it decided the fate of +the person claiming clergy, and the neck of the unfortunate +called upon to read this verse depended upon +his ability to read it.<a id="FNanchor_525" href="#Footnote_525" class="fnanchor">[13]</a> The rule of law governing the +ordained clerk was that he could not be tried in the lay +courts at all, but only in an ecclesiastical court and +his punishment was governed entirely by that court. +In Bracton’s time, even before conviction in the secular +court, the clerk was delivered when demanded by the +bishop’s court.<a id="FNanchor_526" href="#Footnote_526" class="fnanchor">[14]</a> But before the end of the reign of +Henry III. the accused was not delivered until after +his conviction.<a id="FNanchor_527" href="#Footnote_527" class="fnanchor">[15]</a></p> + +<p>In the time of Edward III., the recognition and enjoyment +of the benefit of clergy, depended entirely upon +the ordinary demanding the felon as a clerk from the<span class="pagenum"><a id="Page_230"></a>[230]</span> +secular authorities.<a id="FNanchor_528" href="#Footnote_528" class="fnanchor">[16]</a> In the reign of Edward IV., +if the ordinary refused a man his clergy, where he +was able to read, the cause was certified to the King’s +Bench, and the ordinary was fined, on the theory that +he was only a minister of the secular court and not a +judge in the cause.<a id="FNanchor_529" href="#Footnote_529" class="fnanchor">[17]</a> And during the same reign, if the +ordinary granted clergy to a felon who could not read, +the ordinary was fined and the convict hanged and the +secular courts assumed the right to judge of the ability +of the prisoner to read, for they made the record, “<i>quod +legit ut clericus, ideo tradator ordinario</i>” and if the +ordinary granted clergy to one who could not read, +or refused it to one qualified, he was fined.</p> + +<p>But the qualification as to reading was not strictly +applied at this period, for if the prisoner could spell +and thus put syllables together, he was held, by Fortescue, +to be entitled to his clergy. Littleton said that +if the clerk refused generally to read, he was denied +his clergy; but if a cause were stated which could not +be allowed by the law of the land, as where he had not +the <i>tonsura clericalis</i> or <i>ornamentum clericale</i>, if clergy +were refused, the ordinary was fined and enjoined to +receive the felon.<a id="FNanchor_530" href="#Footnote_530" class="fnanchor">[18]</a></p> + +<p>During the reign of Edward IV. the prisoner claimed +his clergy, upon his arraignment, but this was deemed<span class="pagenum"><a id="Page_231"></a>[231]</span> +prejudicial to the prisoner, for he thus had no challenges +and was denied the right to a trial on the merits +and even if innocent of the crime, if he could not read, +was hanged, and his estate was forfeited. Sir John +Priscott, Chief Justice of the Common Pleas Court, +during the reign of Henry VI. changed the practice +and when the felon claimed his clergy, on arraignment, +he was required to plead to the merits and then, if +convicted, the crown took his estate by forfeiture and +he was then allowed his clergy. This practice served +the double purpose of giving the prisoner the benefit +of a trial on the merits and giving the crown a chance +at his estate, which the other practice denied to the +crown and hence, it was afterwards generally followed.<a id="FNanchor_531" href="#Footnote_531" class="fnanchor">[19]</a></p> + +<p>It was customary to keep a register of clerks-convict +and persons attainted, so that such persons might not +have their privilege more than once.<a id="FNanchor_532" href="#Footnote_532" class="fnanchor">[20]</a></p> + +<p>The burning in the hand, which was a necessary part +of the procedure of the privilege of clergy, was not ordained +by the statute (IV. Henry VII.) as a punishment, +but merely to enable the court, on a subsequent +arraignment of the offender, to ascertain if the defendant +had been accorded his clergy. By statute, during +the reign of Elizabeth (18 Elizabeth), it was enacted +that the prisoner should not be delivered until he had +been burned in the hand, and in Biggen’s case, near the +end of the reign of Queen Elizabeth, it was decided, +notwithstanding the statute referred to, that the Queen +could pardon the burning in the hand, but unless she +had done so, the prisoner could not be discharged until<span class="pagenum"><a id="Page_232"></a>[232]</span> +he had been burned in the hand, and must remain perpetually +in prison.<a id="FNanchor_533" href="#Footnote_533" class="fnanchor">[21]</a></p> + +<p>The case of one Stone, originating during the fourth +year of the reign of Queen Elizabeth, is interesting as +showing the effect of clergy upon crimes committed +preceding the granting of clergy to the criminal. Stone +had committed two felonies in one day, one of which +was clergyable and the other not. He was first indicted +upon the crime which was clergyable and being found +guilty, was admitted to clergy and the judgment was +recorded. Having been adjudged guilty at a subsequent +session upon the non-clergyable felony, the conviction +on the clergyable offense was set up in bar and was +held to be good, by a divided court, seven of the thirteen +deciding that since he had been once placed in jeopardy, +it should not be presumed that the felony for which +clergy was not admissible was committed before the +other and <i>in favorem vitae</i>, the most merciful side +should be taken and though the felony upon which he +was convicted last was committed after the other one, +yet since the felon had suffered judgment upon the +former conviction, as a clerk convict, he should not be +arraigned upon the second indictment, because the +effect of the discharge on the conviction was to acquit +him of all felonies committed before the conviction, +as he should have been arraigned for all his offenses +before his clergy was allowed and the court would be +presumed to have had them in mind, as this was the +duty of the court, and the effect of his clergy was to +discharge him of all preceding felonies.<a id="FNanchor_534" href="#Footnote_534" class="fnanchor">[22]</a></p> + +<p><span class="pagenum"><a id="Page_233"></a>[233]</span></p> + +<p>The judgment of the court, in Stone’s case, as to +the effect of clergy upon a preceding crime, was followed +in an early North Carolina case,<a id="FNanchor_535" href="#Footnote_535" class="fnanchor">[23]</a> where the +court held that if the defendant claimed clergy for an +offense committed before clergy was granted to him, +this claim should be urged the same as a pardon, when +the prisoner was brought up for judgment on the latter +conviction.</p> + +<p>The distinction between “clergyable” and “unclergyable” +crimes was not so clearly defined during the +thirteenth century, as at a later period. At this time +the benefit of clergy was but the privilege of “ordained +clerks” and the legislation of king John’s reign shows +that the exemption was slowly and by degrees ordained +as not applicable to the crime of high treason.<a id="FNanchor_536" href="#Footnote_536" class="fnanchor">[24]</a> While +the exemption to the clerks of the twelfth century was +much broader than later, during the thirteenth century +clerks could be tried for all minor offenses and in Bracton’s +day clerks were answerable to civil process the +same as the laity.<a id="FNanchor_537" href="#Footnote_537" class="fnanchor">[25]</a> The clergy had so far established +the exemption of their persons from corporal pains, +that during the reign of Henry III. it was enacted that +a clerk, taken for the death of a man, or for any other +crime, if demanded by the ordinary, was to be immediately +delivered, without inquisition, to the court +Christian, to make canonical purgation and to establish +his innocence or stand convicted.<a id="FNanchor_538" href="#Footnote_538" class="fnanchor">[26]</a></p> + +<p>During the reign of Edward I., the practice established<span class="pagenum"><a id="Page_234"></a>[234]</span> +during the reign of Henry III., that a clerk, convicted +of felony, could be delivered to the ordinary, was +recognized by act of Parliament (Statute Westminster), +and this statute recited this privilege and simply admonished +the prelates not to liberate those so delivered +to them, without putting them to their canonical purgation.<a id="FNanchor_539" href="#Footnote_539" class="fnanchor">[27]</a> +In the 25’ year of Edward III. the clergy +complained to Parliament that a certain knight, entitled +to clergy, had been hanged and quartered, on a +judgment of treason and that a priest had been hanged +for killing his master. These complaints led to the +enactment of the statute <i>De Clero</i> (25 Edward III. +st. 3) by the terms of which it was provided that +henceforth all manner of clerks, as well secular as religious, +convicted before any secular justice, for treason +or felony, touching other persons than the king himself +or his royal majesty, should freely have and enjoy +the privilege of the holy church and should, without +any impeachment or delay, be delivered to the ordinary +demanding them.<a id="FNanchor_540" href="#Footnote_540" class="fnanchor">[28]</a></p> + +<p>During the reign of Henry VII. (7 Henry VII., c. 1), +the benefit of clergy was taken away from persons convicted +of desertion while under enlistment as soldiers +of the crown and the privilege was likewise taken away +from those convicted of petit treason. The exemption +of the clergy from punishment for crimes was given +a most decided set-back by the statute 4’ Henry VIII., +c. 2, which provided that:</p> + +<div class="blockquote"> + +<p>“All persons committing murder or felony, in any +church, chapel, or hallowed place; or who, of malice +prepens, rob or murder any person in the king’s highway,<span class="pagenum"><a id="Page_235"></a>[235]</span> +or rob or murder any person in his house, the +owner or dweller of the house, his wife, child or servant +being then therein, and put in fear or dread, shall +not be admitted to clergy.”</p> + +</div> + +<p>This statute contained no exception of those actually +engaged in the holy orders and this led to the most +determined resistence on the part of the clergy of the +kingdom.<a id="FNanchor_541" href="#Footnote_541" class="fnanchor">[29]</a> Henry VIII. stood firm, however, and +during the same reign another statute was passed +(23 Henry VIII., c. 1), taking away the benefit of +clergy from persons convicted of petit treason, wilful, +malicious murder, robbery, wilful burning of a dwelling +house, or barn, where grain or corn was stored, and +the like privilege was denied to the abettors, helpers, +maintainers or counselors of such felons, except only +such as were within the holy orders. It was also made +a felony, without clergy, for a clerk convict to break +prison and escape, and this was a serious blow to the +exemption, for though the lives of the clergy were +spared, after conviction of the offenses named, yet they +were to be condemned to imprisonment and even to +death, if the ordinary so directed.<a id="FNanchor_542" href="#Footnote_542" class="fnanchor">[30]</a></p> + +<p>By 27 Henry VIII., c. 17, clergy was also taken away +from servants who embezzled their master’s goods or +property, and by 28 Henry VIII., c. 1, persons under +holy orders were to be judged the same as those not +under holy orders, so that real clerks were subjected +to capital punishment for felony, the same as nominal +clerks.<a id="FNanchor_543" href="#Footnote_543" class="fnanchor">[31]</a> During the same reign, by statute 33 Henry<span class="pagenum"><a id="Page_236"></a>[236]</span> +VIII., c. 1 to 14, clergy was denied to persons practicing +witchcraft or enchantment and to those making prophesies +upon coates of arms, badges, etc.<a id="FNanchor_544" href="#Footnote_544" class="fnanchor">[32]</a> Before the +reign of Elizabeth, the granting or recording clergy +had been reduced to a mere formality, but by 18’ Elizabeth, +it was provided that the temporal courts should +not deliver the prisoner, until he had been burned in +the hand.<a id="FNanchor_545" href="#Footnote_545" class="fnanchor">[33]</a></p> + +<p>Benefit of clergy was not abolished, in England, +until the year 1825, when, by statute, 7 George IV., c. +28, sec. 6, this ancient privilege of the middle ages +was abolished, in that country.</p> + +<p>In the United States, by Act of Congress, April 30’, +1790, it was provided that the benefit of clergy should +not be allowed upon conviction for any crime where, +by statute, the punishment was death. In North Carolina, +in 1816, the punishment by burning in the hand +was abrogated, and, in Kentucky, the benefit of clergy +was abolished, by statute, in 1847.<a id="FNanchor_546" href="#Footnote_546" class="fnanchor">[34]</a></p> + +<p>The celebrated case of Doctor Horsey, Chancellor +to the Bishop of London, who, during the reign of +Henry VIII., was prosecuted and adjudged guilty of +the murder of John Hunne, is one of the most interesting +that has come to the writer’s attention. On +account of the well known position of Doctor Standish, +as an advocate of the temporal power, the clergy concluded +not to wait upon the procedure of the temporal +courts, in Doctor Horsey’s case, but they caused a +charge of heresy to be lodged against Doctor Standish,<span class="pagenum"><a id="Page_237"></a>[237]</span> +because of his advocacy of the power of the temporal +courts over the persons and punishment of clerks. The +clergy and the justices of the King’s Courts had a notable +dispute concerning the power of the temporal courts +over the persons of clerks, the clergy contending that +the benefit of clergy was established by the express +command of Jesus Christ, in the words, <i>nolite tangere +Christos meos</i>, while the temporal justices argued that +these were the words of King David, not of the Saviour +at all, and that the “anointed,” referred to the believers, +to distinguish them from the unbelievers, then +abroad in Palestine. Those who had proceeded against +Doctor Standish were adjudged guilty of a <i>praemunire</i>, +when Cardinal Wolsey threw himself at the king’s feet +and beseeched him to withhold his decision until the +Pope could be heard from. King Henry, however, +decided that the arguments of the supporters of Doctor +Standish had not been answered by the clergy and +concluded with all of his accustomed firmness:</p> + +<div class="blockquote"> + +<p>“By the order and sufferance of God, we are king of +England; and the kings of England who have gone +before us never had any superior but God alone; and, +therefore, know that we will maintain the right of our +crown and temporal jurisdiction, as well in this point +as in others, in as ample a manner as our predecessors +have done before us.”<a id="FNanchor_547" href="#Footnote_547" class="fnanchor">[35]</a></p> + +</div> + +<p>This decisive stand of the King concluded the agitation +concerning the conflict of authority over the case +of Doctor Horsey. Doctor Standish was discharged +from the charge of heresy. Doctor Horsey was so far +rescued from temporal power, however, that he enjoyed<span class="pagenum"><a id="Page_238"></a>[238]</span> +the free custody of the house of the Archbishop +of Canterbury, until the popular clamor had subsided, +when he was privately surrendered to the court of +King’s Bench and having entered a plea of not guilty, +it was confessed and the defendant was discharged.<a id="FNanchor_548" href="#Footnote_548" class="fnanchor">[36]</a></p> + +<p>Although the clergy thus failed to convince Henry +VIII. of the true foundation of its power, in the case +of Doctor Standish, it lost none of its authority against +the temporal courts, in the case of Doctor Horsey, but +its jurisdiction and the benefit of clergy was practically +conceded by the judges of the king’s court and the +privilege continued to be recognized until the 23’ year +of this king’s reign, when he waged war against the +whole papal authority and passed an act taking away +the benefit of clergy from murder and robbery, in certain +cases.<a id="FNanchor_549" href="#Footnote_549" class="fnanchor">[37]</a></p> + +<p>One of the most distinguished men known to have +been accorded the benefit of clergy, in England, was +the gifted Ben Jonson, the friend of “gentle Shakespeare” +and the scholarly Lord Bacon. He was arraigned +at the Old Bailey, in October, 1598, for the +manslaughter of Gabriel Spencer, in a duel. The indictment +charged that the defendant, at Shordiche, had,</p> + +<div class="blockquote"> + +<p class="noindent">“with a certain sword of iron and steel called a rapiour, +of the price of 3s., which he then and there had in his +right hand and held drawn, feloniously and wilfully +struck the same Gabriel then and there with the aforesaid +sword, giving to the same Gabriel Spencer, in and +upon the same Gabriel’s right side a mortal wound, of +the depth of six inches and of the bredth of one inch,<span class="pagenum"><a id="Page_239"></a>[239]</span> +of which mortal wound the same Gabriel then and +there died instantly.”<a id="FNanchor_550" href="#Footnote_550" class="fnanchor">[38]</a></p> + +</div> + +<p>The record in this same case further shows that the +prisoner when arraigned,</p> + +<div class="blockquote"> + +<p>“Confessed the indictment, asked for the book, read +like a clerk, was marked with the letter T, and delivered +according to the form of the statute,”</p> + +</div> + +<p class="noindent">which meant that the author of “Every Man in His +Humor” had claimed and been accorded the benefit +of clergy; that he had been branded on the left thumb +with a T, generally known as the Tyburn T, and discharged.<a id="FNanchor_551" href="#Footnote_551" class="fnanchor">[39]</a></p> + +<p>The benefit of clergy was set up and recognized in +many criminal cases in the United States, during the +Colonial period and the great patriot, James Otis, successfully +urged the exemption in favor of Massachusetts +soldiers, convicted of murder for their participation +in the Boston massacre.<a id="FNanchor_552" href="#Footnote_552" class="fnanchor">[40]</a> The Federal Court +decided, in the year 1817, in the case of United States +vs. Lambert,<a id="FNanchor_553" href="#Footnote_553" class="fnanchor">[41]</a> that a person convicted of bigamy, in +Alexandria, was entitled to clergy, and, if able to read, +should be burned in the hand and recognized for good +subsequent behaviour. In the year 1830, the Federal +Court held, in the case of United States vs. Jernegan<a id="FNanchor_554" href="#Footnote_554" class="fnanchor">[42]</a><span class="pagenum"><a id="Page_240"></a>[240]</span> +that on a conviction for bigamy, in granting the benefit +of clergy, it was discretionary with the trial court to +dispense with the burning in the hand.</p> + +<p>In the year 1806 the Supreme Court of North Carolina +held that females could claim the benefit of clergy, +the same as males.<a id="FNanchor_555" href="#Footnote_555" class="fnanchor">[43]</a> The Legislature of North Carolina, +having, in 1816 passed a statute abolishing the +punishment of “burning in the hand” for clergyable +felonies, the Supreme Court of that state, construing +this statute, in 1825, in the case of State vs. Yeater,<a id="FNanchor_556" href="#Footnote_556" class="fnanchor">[44]</a> +held that corporal punishment and imprisonment could +not both be inflicted upon a person found guilty of the +crime of manslaughter.</p> + +<p>In 1837, however, in the same state the same court +held that one found guilty of manslaughter could be +burned in the hand and also imprisoned for one year. +And in the year 1855, the Supreme Court of North +Carolina held that when a new felony was created by +statute, the privilege of clergy was an incident thereto, +unless it was expressly taken away by the statute +creating the offense.<a id="FNanchor_557" href="#Footnote_557" class="fnanchor">[45]</a> And in State vs. Carroll,<a id="FNanchor_558" href="#Footnote_558" class="fnanchor">[46]</a> the +same court held that when the defendant prayed the +benefit of clergy, for a clergyable offense, if the State +objected because the defendant had before had clergy, +this objection must be set up by a plea in writing.</p> + +<p>In State vs. Sutcliff,<a id="FNanchor_559" href="#Footnote_559" class="fnanchor">[47]</a> decided in South Carolina, in +1855, a defendant, convicted of burning a dwelling<span class="pagenum"><a id="Page_241"></a>[241]</span> +house, was held entitled to the benefit of clergy, and in +the same state, the same year, another person convicted +of arson in the nighttime, was held entitled to clergy.<a id="FNanchor_560" href="#Footnote_560" class="fnanchor">[48]</a></p> + +<p>In Indiana, in 1820, and in Minnesota, in 1859, the +Supreme Courts of those states held that the benefit +of clergy did not and never had existed in those commonwealths,<a id="FNanchor_561" href="#Footnote_561" class="fnanchor">[49]</a> +and in the year 1787 the Supreme Court +of Virginia held that the crime of arson was not a +clergyable offense in the courts of that state.<a id="FNanchor_562" href="#Footnote_562" class="fnanchor">[50]</a> But +in the same state, in 1795, two persons were convicted +for stealing a horse, in 1793, and before the <i>sentence of +death</i> was pronounced, they both prayed the benefit +of clergy and the Supreme Court held that they were +entitled to clergy.<a id="FNanchor_563" href="#Footnote_563" class="fnanchor">[51]</a></p> + +<p>One of the last cases where clergy was recognized, in +the United States, was in a Kentucky case.<a id="FNanchor_564" href="#Footnote_564" class="fnanchor">[52]</a> A negro +was convicted of rape upon a white woman, after a +trial had before Judge Buckner, in Bonner County, +at Glasgow. Under the statute, the punishment to be +assessed was death and the judge believed the defendant +innocent of the crime for which he had been +convicted. The defendant’s counsel claimed the benefit<span class="pagenum"><a id="Page_242"></a>[242]</span> +of clergy for him and the defendant was found able +to read the Constitution of the United States and he +was accordingly burned in the hand and discharged.</p> + +<p>These instances are not nearly all that could be +found in England or the United States to illustrate +the application of this exemption from crime, at common +law, but the random cases mentioned will show +the general recognition of the privilege until comparatively +recent times.</p> + +<p>There is no doubt but what the benefit of clergy bred +much crime and operated, for centuries, as a great +impediment in the impartial enforcement of the criminal +laws of England and the United States. Like the +right of sanctuary, established by the early Saxon +kings, the benefit of clergy owed its existence to the fact +that the law’s redress of wrongs was, at an early period +in the history of the world, inadequate to protect the +educated class from the ambition and cupidity of the +race and in the dangerous games for place and power +then waged, these privileges were very dear to Englishmen +and on the whole, were strictly respected.</p> + +<p>Judged by modern standards, the exemption of the +clergy, enlarged to include all those who could read, +from the punishment that others, similarly situated, +were subjected to, who were not so fortunate as to +be able to read, seems an anomaly in the administration +of any system of justice; but it must be accepted as +a mere incident of the barbarous period when the privilege +was applied.</p> + +<p>As a doctrine of the common law, it illustrates the +fallibility of all institutions of man, both in and out +of the holy orders. The privilege had neither justice nor<span class="pagenum"><a id="Page_243"></a>[243]</span> +reason for its foundation, but, like the practice of witchcraft, +enchantment and the belief in ghosts, so prevalent +during the same period, it owed its existence to the +ignorance and superstition of that civilization. Because +of such an unjust practice the common law is not to +be condemned, any more than is the literature of the +same period of English history, because of the introduction +of ghosts, witchcraft and enchantment, into +the literary masterpieces of the past centuries, for +these beliefs were prevalent at that time.</p> + +<p>The Benefit of Clergy was an institution of the +“myriads who, before us, pass’d the door of darkness +through.” No doubt some of our institutions and +procedure, to the jurists of succeeding ages, that come +and go, “upon this chequer-board of nights and days,” +will seem equally as unjust and ridiculous as this institution +of the past now appears to us. We should +congratulate ourselves, that with our own liberal constitution, +founded upon a more exact idea of distributive +justice, we are able to “grasp this sorry scheme +of things,” which existed until the present century. +But that this institution continued until the past century, +ought to prevent our entire satisfaction with our +own procedure, and urge us to the improvement of our +present laws.</p> + +<div class="footnotes"> + +<h3>FOOTNOTES:</h3> + +<div class="footnote"> + +<p><a id="Footnote_513" href="#FNanchor_513" class="label">[1]</a> Bracton, Ch. XII., fol. 409.</p> + +</div> + +<div class="footnote"> + +<p><a id="Footnote_514" href="#FNanchor_514" class="label">[2]</a> Glanville, lib. V. c. VIII., IX.</p> + +</div> + +<div class="footnote"> + +<p><a id="Footnote_515" href="#FNanchor_515" class="label">[3]</a> Maitland, Henry II. and Criminous Clerks, E. H. B. vii 224; +I. Pollock and Maitland’s History Eng. Law, p. 447.</p> + +</div> + +<div class="footnote"> + +<p><a id="Footnote_516" href="#FNanchor_516" class="label">[4]</a> II. Reeve’s History English Law, p. 341.</p> + +</div> + +<div class="footnote"> + +<p><a id="Footnote_517" href="#FNanchor_517" class="label">[5]</a> Bracton, De Legibus, lib. V. c. XI., XII.; II. Reeve’s History +English Law, p. 344.</p> + +</div> + +<div class="footnote"> + +<p><a id="Footnote_518" href="#FNanchor_518" class="label">[6]</a> III. Reeve’s History English Law, p. 196.</p> + +</div> + +<div class="footnote"> + +<p><a id="Footnote_519" href="#FNanchor_519" class="label">[7]</a> Decret, lib., 1, tit. 10; III. Reeve’s History English Law, p. 348.</p> + +</div> + +<div class="footnote"> + +<p><a id="Footnote_520" href="#FNanchor_520" class="label">[8]</a> Mirror, c. V.</p> + +</div> + +<div class="footnote"> + +<p><a id="Footnote_521" href="#FNanchor_521" class="label">[9]</a> 1 Chronicles, XVI. 15, 22; Also, 1 Kings, XXVI. 9; 2 Kings, +I. 16.</p> + +</div> + +<div class="footnote"> + +<p><a id="Footnote_522" href="#FNanchor_522" class="label">[10]</a> 1 Chitty, Criminal Law, 667, 668; 1 Bishop’s Criminal Law, +Secs. 622, 624; 4 Bl. Comm. ch. 28.</p> + +</div> + +<div class="footnote"> + +<p><a id="Footnote_523" href="#FNanchor_523" class="label">[11]</a> Bouvier’s Dictionary, tit. Benefit of Clergy.</p> + +</div> + +<div class="footnote"> + +<p><a id="Footnote_524" href="#FNanchor_524" class="label">[12]</a> II. Hale’s Pleas of Crown, 328, 371; I. Pollock and Maitland’s +History English Law, p. 445. By a curious combination of terms, +some of the old cases refer to the exemptions women in pregnancy +enjoyed in the law, as “Clergy of the belly.”</p> + +</div> + +<div class="footnote"> + +<p><a id="Footnote_525" href="#FNanchor_525" class="label">[13]</a> Webster’s New Int. Dict; Murray’s English Dict., “Neck-verse.”</p> + +</div> + +<div class="footnote"> + +<p><a id="Footnote_526" href="#FNanchor_526" class="label">[14]</a> Bracton f, 123b; I. Pollock and Maitland’s History English Law, +p. 442.</p> + +</div> + +<div class="footnote"> + +<p><a id="Footnote_527" href="#FNanchor_527" class="label">[15]</a> Coke, 2 Inst. 164.</p> + +</div> + +<div class="footnote"> + +<p><a id="Footnote_528" href="#FNanchor_528" class="label">[16]</a> III. Reeve’s History English Law, pp. 197, 198.</p> + +</div> + +<div class="footnote"> + +<p><a id="Footnote_529" href="#FNanchor_529" class="label">[17]</a> IV. Reeve’s History English Law, p. 59.</p> + +</div> + +<div class="footnote"> + +<p><a id="Footnote_530" href="#FNanchor_530" class="label">[18]</a> 9 Edward IV. 28.</p> + +<p>Kelying reports a case, where at the Lent Assizes, for Winchester, +the clerk appointed by the bishop to give clergy for the prisoners, +charged with larceny, delivered the book to the prisoner and the +prisoner did not look at the book at all, but when asked, “<i>legit</i> or +<i>non-legit</i>,” the clerk replied “<i>legit</i>.” The court then bid the clerk +of assizes not to record that the prisoner read, and fined the bishop’s +clerk for so finding. (18 Car. II.)</p> + +</div> + +<div class="footnote"> + +<p><a id="Footnote_531" href="#FNanchor_531" class="label">[19]</a> Littleton, 2 Inst. 164; IV. Reeve’s History English Law, p. 60.</p> + +</div> + +<div class="footnote"> + +<p><a id="Footnote_532" href="#FNanchor_532" class="label">[20]</a> IV. Reeve’s History English Law, p. 466.</p> + +</div> + +<div class="footnote"> + +<p><a id="Footnote_533" href="#FNanchor_533" class="label">[21]</a> 5 Eliz. Dyer, 50; V. Reeve’s History English Law, p. 346.</p> + +</div> + +<div class="footnote"> + +<p><a id="Footnote_534" href="#FNanchor_534" class="label">[22]</a> V. Reeve’s History English Law, p. 345.</p> + +</div> + +<div class="footnote"> + +<p><a id="Footnote_535" href="#FNanchor_535" class="label">[23]</a> State vs. Carroll, 27 N. C. (5 Ired.) 139.</p> + +</div> + +<div class="footnote"> + +<p><a id="Footnote_536" href="#FNanchor_536" class="label">[24]</a> II. Pollock and Maitland’s History English Law, p. 501.</p> + +</div> + +<div class="footnote"> + +<p><a id="Footnote_537" href="#FNanchor_537" class="label">[25]</a> Bracton, f. 401b; I. Pollock and Maitland’s History English Law, +p. 130.</p> + +</div> + +<div class="footnote"> + +<p><a id="Footnote_538" href="#FNanchor_538" class="label">[26]</a> II. Reeve’s History English Law, pp. 421, 422.</p> + +</div> + +<div class="footnote"> + +<p><a id="Footnote_539" href="#FNanchor_539" class="label">[27]</a> II. Reeve’s History English Law, p. 573.</p> + +</div> + +<div class="footnote"> + +<p><a id="Footnote_540" href="#FNanchor_540" class="label">[28]</a> III. Reeve’s History English Law, p. 197.</p> + +</div> + +<div class="footnote"> + +<p><a id="Footnote_541" href="#FNanchor_541" class="label">[29]</a> IV. Reeve’s History English Law, pp. 458, 463.</p> + +</div> + +<div class="footnote"> + +<p><a id="Footnote_542" href="#FNanchor_542" class="label">[30]</a> IV. Reeve’s History English Law, p. 466.</p> + +</div> + +<div class="footnote"> + +<p><a id="Footnote_543" href="#FNanchor_543" class="label">[31]</a> IV. Reeve’s History English Law, p. 468.</p> + +</div> + +<div class="footnote"> + +<p><a id="Footnote_544" href="#FNanchor_544" class="label">[32]</a> IV. Reeve’s History English Law, p. 468.</p> + +</div> + +<div class="footnote"> + +<p><a id="Footnote_545" href="#FNanchor_545" class="label">[33]</a> V. Reeve’s History English Law, p. 346.</p> + +</div> + +<div class="footnote"> + +<p><a id="Footnote_546" href="#FNanchor_546" class="label">[34]</a> American Com. Kentucky, p. 407.</p> + +</div> + +<div class="footnote"> + +<p><a id="Footnote_547" href="#FNanchor_547" class="label">[35]</a> IV. Reeve’s History English Law, pp. 458, 462; Keilw. 180b, to +185b.</p> + +</div> + +<div class="footnote"> + +<p><a id="Footnote_548" href="#FNanchor_548" class="label">[36]</a> Keilw. 180b, to 185b; IV. Reeve’s History English Law, pp. +458, 462.</p> + +</div> + +<div class="footnote"> + +<p><a id="Footnote_549" href="#FNanchor_549" class="label">[37]</a> IV. Reeve’s History English Law, p. 463.</p> + +</div> + +<div class="footnote"> + +<p><a id="Footnote_550" href="#FNanchor_550" class="label">[38]</a> This original old musty indictment was recently unearthed at +the old Sessions House, in London, by a representative of the +London Globe and was delivered to the Council of Middlesex county +for preservation.</p> + +</div> + +<div class="footnote"> + +<p><a id="Footnote_551" href="#FNanchor_551" class="label">[39]</a> It is reported that the wily Ben really bribed the jailer to use +cold steel in branding him, as no marks were found on his hand +after his death. (London Globe, April, 1910.)</p> + +</div> + +<div class="footnote"> + +<p><a id="Footnote_552" href="#FNanchor_552" class="label">[40]</a> American Commonwealth, Massachusetts; Knapp’s “Sketches of +Eminent Lawyers,” etc.</p> + +</div> + +<div class="footnote"> + +<p><a id="Footnote_553" href="#FNanchor_553" class="label">[41]</a> 2 Cranch, C. C. 137.</p> + +</div> + +<div class="footnote"> + +<p><a id="Footnote_554" href="#FNanchor_554" class="label">[42]</a> 4 Cranch, C. C. 118.</p> + +</div> + +<div class="footnote"> + +<p><a id="Footnote_555" href="#FNanchor_555" class="label">[43]</a> State vs. Gray, 5 No. Car. (1 Murph.) 147.</p> + +</div> + +<div class="footnote"> + +<p><a id="Footnote_556" href="#FNanchor_556" class="label">[44]</a> 11 No. Car. 4 Hawks. 187. And see, also, State vs. Kearney, +8 No. Car. 1 Hawks. 53.</p> + +</div> + +<div class="footnote"> + +<p><a id="Footnote_557" href="#FNanchor_557" class="label">[45]</a> State vs. Bosse, 8 Rich. Law. 276.</p> + +</div> + +<div class="footnote"> + +<p><a id="Footnote_558" href="#FNanchor_558" class="label">[46]</a> 24 No. Car. 2 Ired. 257.</p> + +</div> + +<div class="footnote"> + +<p><a id="Footnote_559" href="#FNanchor_559" class="label">[47]</a> Suab. 372.</p> + +</div> + +<div class="footnote"> + +<p><a id="Footnote_560" href="#FNanchor_560" class="label">[48]</a> State vs. Bosse, 8 Rich. Law. 276.</p> + +</div> + +<div class="footnote"> + +<p><a id="Footnote_561" href="#FNanchor_561" class="label">[49]</a> Fuller vs. State. 1 Blatchf. 63; State vs. Bilansky, 3 Minn. 246; +1 Gil. 169.</p> + +</div> + +<div class="footnote"> + +<p><a id="Footnote_562" href="#FNanchor_562" class="label">[50]</a> Commonwealth vs. Posey, 4 Coll. 109; 2 Am. Dec. 560.</p> + +</div> + +<div class="footnote"> + +<p><a id="Footnote_563" href="#FNanchor_563" class="label">[51]</a> Commonwealth vs. Stewart, 1 Va. Cas. 114.</p> + +</div> + +<div class="footnote"> + +<p><a id="Footnote_564" href="#FNanchor_564" class="label">[52]</a> American Com. Ky. p. 407. Ch. 21.</p> + +<p>That Thackeray was thoroughly familiar with the law governing +the Benefit of Clergy and the nature of the punishment +inflicted on the culprit pleading guilty of an offense clergyable at +common law, is evidenced by his presentation of the plea in favor +of Lord Mohun, the Earl of Warwick, Col. Westbury and Henry +Esmond, in his interesting plot, in “Henry Esmond.”</p> + +</div> + +</div> + +<hr class="chap x-ebookmaker-drop"> + +<div class="chapter"> + +<p><span class="pagenum"><a id="Page_244"></a>[244]</span></p> + +<h2 class="nobreak" id="CHAPTER_IX">CHAPTER IX.<br> +<span class="smcap">Privilege of Sanctuary.</span></h2> + +</div> + +<p>The privilege of sanctuary, sometimes called the privilege +of asylum, was the exemption afforded criminals, +taking refuge in certain consecrated places, from the +ordinary operation of the law of arrest.</p> + +<p>The institution is no doubt older than the time of +Moses and we find frequent references to it in the early +books of the Bible.</p> + +<p>In the book of Exodus the old Mosaic law was stated +to be: “He that smiteth a man, so that he die, shall +be surely put to death,” but in the same book, it is +written: “And if a man lie not in wait, but God deliver +him into his hand; then I will appoint thee a place +whither he shall flee.”</p> + +<p>Moses’ law thus distinguished between murder on +malice aforethought and mere manslaughter, as we +call it and according to the ancient law of the Israelites, +there were cities of refuge to which a felon might +flee, who killed a man unawares.</p> + +<p>Moses appointed six cities of refuge, three “on this +side of Jordan” and three “in the land of Canaan,” +in order that the slayer might flee thither which should +kill his neighbour unawares, and hated him not in times +past; and that fleeing to one of these cities, he might +live.<a id="FNanchor_565" href="#Footnote_565" class="fnanchor">[1]</a></p> + +<p><span class="pagenum"><a id="Page_245"></a>[245]</span></p> + +<p>Deuteronomy refers to the case of “the slayer which +shall flee thither that he may live”; distinguishing the +man who lies in wait, from the man who “killeth his +neighbour innocently, whom he hated not in times +past.”<a id="FNanchor_566" href="#Footnote_566" class="fnanchor">[2]</a></p> + +<p>In the book of Joshua it is provided that “When he +that doth flee to one of those cities shall stand at the +entering of the gate of the city, and shall declare his +cause in the ears of the elders of that city, they shall +take him into the city unto them and give him a place, +that he may dwell among them. And if the avenger of +blood pursue after him, then they shall not deliver the +slayer up into his hand; because he smote his neighbour +unwittingly and hated him not beforetime.”<a id="FNanchor_567" href="#Footnote_567" class="fnanchor">[3]</a></p> + +<p>Over a thousand years before Christ we find Adonijah +claiming the privilege of sanctuary to protect him +from the wrath of Solomon, for it is recorded in the +first book of Kings:<a id="FNanchor_568" href="#Footnote_568" class="fnanchor">[4]</a></p> + +<div class="blockquote"> + +<p>“And Adonijah feared because of Solomon, and +arose, and went and caught hold on the horns of the +altar. And it was told Solomon, saying, Behold, Adonijah +feareth king Solomon, for, lo, he hath caught hold +on the horns of the altar, saying: Let king Solomon +swear unto me today that he will not slay his servant +with the sword. And Solomon said: If he will shew +himself a worthy man, there shall not an hair of him +fall to the earth; but if wickedness shall be found in +him, he shall die.”</p> + +</div> + +<p><span class="pagenum"><a id="Page_246"></a>[246]</span></p> + +<p>This case of Adonijah taking refuge in the temple, +at the altar, as a protection against the supposed wrath +of Solomon, is nothing more nor less than a claim of +sanctuary, for even the hand of Solomon was stayed at +the threshold of such a consecrated place and the sinner +taking refuge at the altar was supposed to be surrounded +by the protecting mantle of the Great Jehovah. +This is only one of many thousand similar concrete +cases that could be mentioned, no doubt, if the unwritten +history of the unnoticed millions of patriarchial +days could be known, for the right of sanctuary obtained +generally in those ancient days. The ever-flowing +flood of time has swept away all records of the ordinary +mortals, however, and only the great peer out +through the darkness of the past.</p> + +<p>The conditions upon which sanctuary was bestowed, +in the ancient days of the patriarchs was that the refugee +should not quit the city of refuge until the death +of the High Priest, for on this solemn occasion, the +great public grief was supposed to over-shadow all +merely private affairs. As recorded in the book of +Joshua, one claiming sanctuary must stand at the gate +of the city and “declare his cause in the ears of the +elders”<a id="FNanchor_569" href="#Footnote_569" class="fnanchor">[5]</a>; the elders tried his case, to ascertain if he +were guilty of malicious murder, or mere manslaughter, +and if the case of murder was established by the +“avenger of blood,” who acted as prosecutor, the criminal +was given up, even though he clung to the altar,<a id="FNanchor_570" href="#Footnote_570" class="fnanchor">[6]</a><span class="pagenum"><a id="Page_247"></a>[247]</span> +but if the elders found that he was not guilty of wilful +murder, he was retained as “a prisoner at large” in +the city of refuge, until the demise of the High Priest, +when he was allowed to return to his home, duly purged +of the crime for which he had fled. If he departed from +the “city of refuge” before the death of the High +Priest, however, he was regarded as an outlaw and +could be slain by any man, as such.<a id="FNanchor_571" href="#Footnote_571" class="fnanchor">[7]</a></p> + +<p>According to Plutarch and Dr. Pegge, the right of +sanctuary was recognized among the ancient Greeks +and the Oratory of Theseus was one of the places of +refuge for persons of lowly station, who fled to avoid +the oppression of the great and powerful “avengers of +blood.” The privilege afforded these lowly ones soon +became a license for the protection of criminals, however, +and the most notorious criminals were protected +from the civil authorities and the holy places and +temples came to be used as asylums and resorts for +the most notorious criminals.<a id="FNanchor_572" href="#Footnote_572" class="fnanchor">[8]</a></p> + +<p>From Greece, the right of sanctuary spread to Rome, +and although, by the Roman law, murderers, escaped +slaves, robbers, and public debtors were excluded from +sanctuary privileges,<a id="FNanchor_573" href="#Footnote_573" class="fnanchor">[9]</a> in the course of time, the priests +refused to deliver up the slaves to their masters, the +debtors to their creditors, or the murderers to the +magistrates, and the temples and churches became regular +dens for thieves, murderers and criminals of the +worst kind.<a id="FNanchor_574" href="#Footnote_574" class="fnanchor">[10]</a></p> + +<p>Long after the civilizations of the ancient Jews and<span class="pagenum"><a id="Page_248"></a>[248]</span> +Grecians had passed away, the privilege of sanctuary, +which they recognized, was perpetuated in various +forms, and in most of the later civilizations we find +evidences of similar customs obtaining.</p> + +<p>Before the privilege of sanctuary was guaranteed by +written statute law, the right was recognized by the +general usage of the Christian church, in accordance +with the early Mosaic law and in all the countries whose +civilization borrowed from the ancient Israelites, there +is evidence of such a custom.</p> + +<p>The Emperor Constantine, as early as the year 324 +caused laws to be enacted, extending and recognizing +the privilege of sanctuary; Theodosus, in the year 392, +made a law regulating the exemption to criminals of +his day and Theodosus II. extended the freedom of +sanctuary, from the altar and body of the church itself, +to which it was previously confined, to all the buildings +and places contained within the outer walls of the +consecrated places, set apart for purposes of sanctuary.<a id="FNanchor_575" href="#Footnote_575" class="fnanchor">[11]</a></p> + +<p>Although the fact is not established by competent +authority, it has been stated that the privilege of sanctuary +obtained in England, as early as the close of +the second century after Christ.<a id="FNanchor_576" href="#Footnote_576" class="fnanchor">[12]</a> The right may have +been recognized as early as this date, but the history +of the period does not give us any very authentic record +to sustain that it did. Soon after the conversion of +the Saxons to Christianity, however, all places of public +worship were looked upon as so consecrated that<span class="pagenum"><a id="Page_249"></a>[249]</span> +criminals taking refuge in any of them were temporarily +protected from the process of the civil authorities.<a id="FNanchor_577" href="#Footnote_577" class="fnanchor">[13]</a></p> + +<p>Unlike the ancient Jews, the early Saxons received +even the felons guilty of wilful murder, for a period +of thirty days, if they paid the <i>Wehrgeld</i>, fixed by the +officers of the church, according to the standing of the +person killed; he was protected from the civil authorities +for a period of thirty days, on payment of the +<i>Wehrgeld</i>, if he provided his own sustenance, after +which he was delivered to his friends.<a id="FNanchor_578" href="#Footnote_578" class="fnanchor">[14]</a></p> + +<p>As sanctuary was only extended to those, under the +Mosaic law, who “declared their cause in the ears of +the elders of the city,” so, under the Anglo-Saxon +law, the criminal claiming sanctuary was required to +confess his crime and declare that he sought the safety +of the church to preserve his life.<a id="FNanchor_579" href="#Footnote_579" class="fnanchor">[15]</a></p> + +<p>Under the old Saxon law, however, the privilege was +not extended for a longer period than forty days and +at the end of that time, if the prisoner did not <i>abjure +the realm</i>, he was delivered to his friends, or to the civil +authorities. Under the practice known as <i>abjuration +of the realm</i> if the sanctuary felon, within forty days +after taking sanctuary, went, in sackcloth, before the +coroner and confessed his guilt and took an oath to quit +the realm and not to return, without the king’s license, +he was then attainted of the felony, but was given an +additional period of forty days to prepare for his<span class="pagenum"><a id="Page_250"></a>[250]</span> +journey and to keep the privilege alive, he was compelled, +within this period, to repair, with a cross in his +hand, as an indicia of his crime, but an emblem of the +protection afforded him by the church, to the port assigned +him, and to there take his journey for some +foreign shore.<a id="FNanchor_580" href="#Footnote_580" class="fnanchor">[16]</a></p> + +<p>Large numbers of the English felons, at an early day, +by this practice known as <i>abjuration of the realm</i>, were +induced to leave England and annually many such “undesirable +citizens” took passage from Dover, to France +or Flanders, under the threat of delivery to the civil authorities, +to answer for their crime, if they did not voluntarily +assume this perpetual banishment and suffer +the forfeiture of their estate to the crown.<a id="FNanchor_581" href="#Footnote_581" class="fnanchor">[17]</a></p> + +<p>After <i>abjuration of the realm</i>, if the prisoner afterwards +returned to England, without the license of the +king, so to do, he was regarded as an outlaw and, when +caught, was condemned to be hanged, unless he was a +clerk, in which event, he was allowed to claim the +<i>benefit of clergy</i>, and to be discharged, after the usual +preliminaries and the punishment inflicted upon those +claiming clergy for such a crime as the sanctuary criminal +had committed.<a id="FNanchor_582" href="#Footnote_582" class="fnanchor">[18]</a></p> + +<p><span class="pagenum"><a id="Page_251"></a>[251]</span></p> + +<p>During the period of the forty days, while the criminal +was enjoying his privilege of sanctuary, the <i>villata</i> +where the crime was committed was required to watch +the sanctuary, to prevent his escape, without <i>abjuration +of the realm</i>; if the coroner did not come for the period +of forty days, the township was required to watch the +church for this full period and if the criminal escaped, +because of the failure to do so, the township was +amerced accordingly.<a id="FNanchor_583" href="#Footnote_583" class="fnanchor">[19]</a></p> + +<p>The privilege of sanctuary was recognized by the code +of Ina, King of West Saxony, in 693, and the fifth section +of the code provides that if a felon, who had been +convicted of a capital offense fled to a church, or sanctuary, +his life should be spared and if any criminal adjudged +to be flogged, sought refuge in such consecrated +place, the stripes, that he would otherwise receive, +should be withheld from him.<a id="FNanchor_584" href="#Footnote_584" class="fnanchor">[20]</a></p> + +<p>In the year 887, under a statute of Alfred the +Great, the privilege of three nights was allowed the +criminal seeking the protection of the church, to enable +him to prepare for his safety, and by this same provision +of the law, if anyone violated the privilege of +sanctuary, during the period named, by inflicting blows, +wounds, or bonds, upon the sanctuary criminal, he was +obliged to pay the sum of One hundred and twenty shillings<span class="pagenum"><a id="Page_252"></a>[252]</span> +to the ministers of the church, whose precincts had +been invaded.<a id="FNanchor_585" href="#Footnote_585" class="fnanchor">[21]</a></p> + +<p>The Mirror of Justice, reports that King Alfred +caused a judge to be hanged, who had invaded the jurisdiction +of the holy orders and removed, by civil process, +a criminal who had sought the protection of +sanctuary<a id="FNanchor_586" href="#Footnote_586" class="fnanchor">[22]</a> and it is certain that the right was not only +safe-guarded by the law, in the time of Alfred, but that +Ethelred and all subsequent Saxon kings expressly +sanctioned the privilege.<a id="FNanchor_587" href="#Footnote_587" class="fnanchor">[23]</a></p> + +<p>With the advent of William the Conqueror, the law +of sanctuary, with the other Saxon laws that he did not +repeal, became more fixed and definite, but the extent +of the privilege was more or less varied, by the laws +or practices of the different subsequent kings.</p> + +<p>After the conquest the practice obtained of erecting +a stone seat, beside the altar and several of these seats +were erected in the English churches, and criminals +fleeing to these seats were protected by the peace of +the church, <i>pax ecclesiae</i>, and guarded by all its sanctity. +To violate the protection afforded by this seat, +or of the shrine of relics, was an offense too grave to be +compensated by the payment of a mere money fine. +One of these seats of stone still remains at Beverly and +another at Hexham.</p> + +<p>The privilege at Beverley was granted by Athelstan +and extended for a radius of a mile around St. John’s +as the center. The outward and next outer boundaries +of this circle were designated by crosses of rich carving.<span class="pagenum"><a id="Page_253"></a>[253]</span> +The third boundary began at the entrance to the church +and the sixth embraced the high altar and the “fridstool.”<a id="FNanchor_588" href="#Footnote_588" class="fnanchor">[24]</a></p> + +<p>In the four roads leading to the monastery of Hexham, +in Northumberland, the boundary stones were +rude crosses, around which, in Saxon characters and +letters was the word “Sanctuarium,” which meant so +much to the criminals of early times, seeking the protection +of the “Chair of Peace.”</p> + +<p>The “fridstool” at Hexham has been carefully preserved +and is much more extensive and handsome than +that at Beverly, as it has interlaced Saxon and Norman +ornaments on the top of the chair and a moulding extends +below and around the seat.<a id="FNanchor_589" href="#Footnote_589" class="fnanchor">[25]</a></p> + +<p><span class="pagenum"><a id="Page_254"></a>[254]</span></p> + +<p>At Durham, the privilege extended to the church, the +churchyard and the circuit. All who came within this +solemn circle were protected, for the church was supposed +to throw around them its protecting arms and the +penalties for intruding upon this “charmed circle,” increased +in proportion as the degree of holiness was desecrated.<a id="FNanchor_590" href="#Footnote_590" class="fnanchor">[26]</a></p> + +<p>William the Conqueror granted the charter to St. +Martin’s le Grand and by the charter the privilege extended +not only to the church, but to the college of St. +Martin and the precincts thereof.<a id="FNanchor_591" href="#Footnote_591" class="fnanchor">[27]</a></p> + +<p>Westminster, perhaps the most famous sanctuary in +England, received its charters from two of the kings of +the Heptarchy and Edward the Confessor attempted to +forever establish it as one of the perpetual sanctuaries +of England, for all classes of criminals, in the following +broad grant:</p> + +<div class="blockquote"> + +<p>“I order and establish, forever, that what person, of +what condition or estate soever he be, from whence soever +he come, or for what offence or cause it be, either +for his refuge in the said holy place, he be assured of +his life, liberty and limbs. And over this, I forbid, under +the pain of everlasting damnation, that no minister +of mine, or of my successors, intermeddle with any the +goods, lands, or possessions of the said persons taking +the said sanctuary.... And whomsoever presumes +or doth contrary to this my graunt I will he lose +his name, worship, dignity and power and that with the +great traitor Judas, that betrayed our Saviour, he be +in everlasting fire of hell; and I will and ordain that<span class="pagenum"><a id="Page_255"></a>[255]</span> +this my graunt endure as long as there remaineth in +England, either love or dread of Christian name.”<a id="FNanchor_592" href="#Footnote_592" class="fnanchor">[28]</a></p> + +</div> + +<p>So essential was it then regarded to maintain, at all +hazards, the <i>pax ecclesiae</i>, that the red handed murderer, +even, when he once reached the sacred precincts +of the church’s domain, was to be protected from the +mere temporal powers of the earth, because he thus +placed his faith in a higher law and the mundane +officers of the law, for attempting to preserve the peace +of the realm, if they transgressed upon the sacred soil +consecrated to the Lord and used also for the protection +of criminals, were classed along with traitors to +the Lord and a dire curse proclaimed against them. It +is well for the race that such delusions have passed +away, along with the delusions of witchcraft and other +fanaticisms of that age.</p> + +<p>The Whitefriars, or Alsatia, an establishment of the +Carmelites, was founded by Sir Patrick Grey, in the +year 1241, upon a plot of ground, granted by Edward I., +on Fleet street, located between what is now Salisbury +street and the Temple, and Fleet street and the river +Thames.<a id="FNanchor_593" href="#Footnote_593" class="fnanchor">[29]</a></p> + +<p>According to the law, as it finally developed, if a +man fled to any one of the many sanctuaries, <i>chartered +by the Crown</i>, and claimed protection from the civil authorities +for a crime he had committed, regardless of +the enormity of his crime, he could remain there undisturbed, +for life and was not obliged to make his +<i>abjuration of the realm</i>, as he was required to do in case +the asylum was not such a chartered institution. Many<span class="pagenum"><a id="Page_256"></a>[256]</span> +of these chartered asylums were established, and aside +from those mentioned, there were sanctuaries so chartered +at Wells, Norwich, York, Manchester, Derby, +Lancaster and Northampton.<a id="FNanchor_594" href="#Footnote_594" class="fnanchor">[30]</a></p> + +<p>In the absence of a special charter, however, the +crime of treason was not a sanctuary crime and traitors +were not protected, even though they sought the portals +of such consecrated places.<a id="FNanchor_595" href="#Footnote_595" class="fnanchor">[31]</a></p> + +<p>During the reign of Edward I., about the year 1262, +the Abbot of Westminster attempted to extend the privilege +of sanctuary, to those guilty of treason, to debtors +and other classes of criminals than those who had formerly +enjoyed the right and he also contended that the +civil officers were not allowed, under the conditions of +the charter of that institution, to enter upon any places, +however remote, that belonged to the abbey. A law suit +resulted and notwithstanding the broad terms of the +charter above quoted, it was decided by all the justices +that sanctuary was confined to felons alone and that +the sheriffs of London had a right to enter the town +of Westminster and to proceed to the very gates of the +abbey and to enter the houses of the abbey elsewhere +in the county, to arrest felons.<a id="FNanchor_596" href="#Footnote_596" class="fnanchor">[32]</a></p> + +<p><span class="pagenum"><a id="Page_257"></a>[257]</span></p> + +<p>The class of criminals who sought protection under +the right of sanctuary, included the whole gamut of +crimes known to English law, murder or homicide, debt, +horse and cattle stealing, housebreaking, or burglary, +escaping from prison, rape, harbouring a thief, treason, +receiving stolen goods, counterfeiting, larceny and the +other crimes common in the realm and made so by +statute, or existing at common law.</p> + +<p>During the reign of Henry VII., it was decreed that +when an offender fled to sanctuary, it was not enough +for him to declare that he came there to save his life, but +he must add that he had committed a felony; though +he need not specify the felony, before the coroner +came.<a id="FNanchor_597" href="#Footnote_597" class="fnanchor">[33]</a> But if he failed to make such a general declaration, +he could be dragged from the sanctuary and +was not exempt from civil process.<a id="FNanchor_598" href="#Footnote_598" class="fnanchor">[34]</a></p> + +<p><span class="pagenum"><a id="Page_258"></a>[258]</span></p> + +<p>The system whereby the felon fled to sanctuary and +was accorded the privilege is described in the literature +of the period descriptive of the manner of enjoying +this right.</p> + +<p>A knocker was usually provided at the outer door of +the abbey and one or two janitors roomed above the +door, to admit such nocturnal visitors as called at different +hours to claim their sanctuary. After the refugee +was admitted to the sanctuary, the Galilee Bell +was tolled, to announce to the outer world that another +sanctuary criminal had been admitted. A gown of +black cloth, with a yellow cross, was given to the culprit +to wear and he was disarmed and assigned to his quarters.<a id="FNanchor_599" href="#Footnote_599" class="fnanchor">[35]</a></p> + +<p>The oath administered to the refugee has been preserved +by the Harleian Manuscripts<a id="FNanchor_600" href="#Footnote_600" class="fnanchor">[36]</a> and a form of<span class="pagenum"><a id="Page_259"></a>[259]</span> +confession and abjuration, administered by Sir William +Rastall, Chief Justice of the Court of Common Pleas +during the reign of Queen Mary, has been handed down +to us.<a id="FNanchor_601" href="#Footnote_601" class="fnanchor">[37]</a></p> + +<p>While the right was held not to extend to cases of +treason, generally, in different reigns, we find that it +was extended to include treason, as well as the lesser +felonies.</p> + +<p>Henry IV. wrote a letter to Cardinal Langley, which +is preserved in the Treasury,<a id="FNanchor_602" href="#Footnote_602" class="fnanchor">[38]</a> wherein that monarch +respected the privilege of sanctuary, even in a case of +treason, and asked the protection of St. Cuthbert for +the person of Robert Marshall, “late comitted to prison +for treason, now escaped and broken into the same into<span class="pagenum"><a id="Page_260"></a>[260]</span> +youre church of Duresme; we having tender zele and +devocion to the honour of God and St. Cuthbert, ... +wol that for that occasion nothyng be attempted that +shal be contrarie to the liberties and immunitie of our +church. We therefor wol and charge you that he be +surely kept there, as ye wol answere unto us for him.—Yeven +under our signet at our towne of Stanford, the +xxvii day of July.”</p> + +<p>There was flagrant breach of the ancient privilege of +sanctuary, in England, in 1378, in the case of Sir +Robert Haule and Sir John Shackle. Having escaped +from the Tower, these gentlemen took refuge in Westminster. +Boxhall, the constable of the Tower, with fifty +armed men pursued them and although the celebration +of mass was in progress, when they entered the abbey, +they pursued the prisoners and although Sir John +Shackle escaped, they killed Sir Robert Haule, by hacking +him, with their swords, while he ran around the +choir, until he fell dead, with twelve serious wounds, +near the prior’s cell.<a id="FNanchor_603" href="#Footnote_603" class="fnanchor">[39]</a></p> + +<p>Owen Tudor, the father of Henry VII. took refuge at +Westminster and Queen Elizabeth, the widow of Edward +IV., with her son, also took sanctuary there to +escape the ferocity of her inhuman brother-in-law, +Richard III.</p> + +<p>Sir Thomas More gives a graphic account of the +sanctuary of Elizabeth:</p> + +<div class="blockquote"> + +<p>“Therefore now she (Queen Elizabeth Woodville) +toke her younger sonne the Duke of Yorke and her +daughters, and went out of the Palays of Westminster,<span class="pagenum"><a id="Page_261"></a>[261]</span> +into the Sanctuary and there lodged in the Abbote’s +Hac and she and all her children and campaignie were +registered for Sanctuary persons. Whereupon, the +Bishop (Lord Chancellor Rotheram, Archbishop of +Yorke) called up all his servants and took with him the +great seal and came before day to the Queen, about +whom he found much heavyness, rumble, haste, businesse, +conveighaunce, and carriage of her stuffe into +Sanctuary. Every man was busy to carry, bear, conveigh, +stuffe, chestes, and fardelles, no man was unoccupied, +and some carried more than they were commanded +to another place. The Queene sat belowe on +the rushes, all desolate and dismayed.”<a id="FNanchor_604" href="#Footnote_604" class="fnanchor">[40]</a></p> + +</div> + +<p>A pathetic picture, of this poor widowed Queen, sitting +all alone, amid the green rushes, a refugee from +the ferocity of her wolfish brother-in-law. One devoid +of chivalry and possessing only common human instincts +of pity would have offered protection to a lady +in such sad plight, but history does not record it of +“Crookbacked Richard,” for he determined early to +prove a villain and, to clothe his naked villany “with +old odd ends stol’n forth of holy writ”; he seemed a +saint, when most he played the devil and was not only +devoid of pity for others, but found, in himself, no pity +for himself.<a id="FNanchor_605" href="#Footnote_605" class="fnanchor">[41]</a></p> + +<p>An instance of the temporary violation of the royal +charter privileges granted to St. Martin’s le Grand, occurred +in September, 1442, when an officer was conducting +a prisoner from Newgate to Guildhall. When +they reached Panyer Alley five of the prisoner’s friends +rushed out and rescued him from the officer and took +him to St. Martin’s claiming sanctuary. The sheriffs<span class="pagenum"><a id="Page_262"></a>[262]</span> +of London went to the Church and not only took the +prisoner, but all five of his friends, with chains round +their necks to Newgate. The matter was brought before +the King’s Star Chamber, by the Dean and Chapter +of St. Martin’s le Grand and the claim advanced +that the ancient charter privileges of the Church had +been violated by the Sheriffs and the King ordered the +men to be sent back to St. Martin’s “there to abide +freely, as in a place having franchises, whiles them +liked.”<a id="FNanchor_606" href="#Footnote_606" class="fnanchor">[42]</a></p> + +<p>During the reign of Henry VII., the interesting case +of Humphrey Stafford, was decided, wherein the right +of sanctuary, in treason, was expressly denied. Stafford +had been attainted of treason and claimed sanctuary +but was taken from the sanctuary and imprisoned +in the Tower. When brought to the Bar of the King’s +Bench, he pleaded his right of sanctuary, but after +solemn discussion and reflection, the judges gave a +unanimous decision that treason was such an exalted +crime against the prerogatives of the King, that it +could not be included within the crimes for which +sanctuary would be allowed, and they disregarded the<span class="pagenum"><a id="Page_263"></a>[263]</span> +ancient charters to the contrary and gave judgment that +Stafford should be executed.<a id="FNanchor_607" href="#Footnote_607" class="fnanchor">[43]</a></p> + +<p>It was attempted to have this holding reviewed the +year following the decision, when the Abbot of Abingdon +appeared before the judges and produced his +ancient charters, upon which he claimed his privileges +were founded and the whole issue was gone into in +exchequer chamber, before the judges. The Abbot +claimed that the judges should confer with the prelates +before pronouncing judgment, but one of the +judges replied that:</p> + +<div class="blockquote"> + +<p>“There can be no franchise without grant from the +king. For the king can grant that any person who +enters such a place, having committed treason, shall +not be taken therefrom. And this shows that it can be +done without the assent of Pope or Bishop, and that +the Pope cannot do it within this realm. For to pardon +or dispense with treason, pertains exclusively to the +king. And a place of safety, is as a <i>privilege</i>, not as +sanctuary. But when the Pope has consecrated the +place, then it is sanctuary, not before.... But +the principle of protection arises by our law, of which +the cognizance belongs to us.”</p> + +</div> + +<p>And this view obtaining, the Abbot was denied his suit +and it was finally held that no right of sanctuary existed +in case of a charge of treason.<a id="FNanchor_608" href="#Footnote_608" class="fnanchor">[44]</a></p> + +<p>Illustrating the growing tendency to limit the privilege +of sanctuary during the reign of Henry VII., +another significant case, will not be studied in vain.<span class="pagenum"><a id="Page_264"></a>[264]</span> +Two felons were taken out of sanctuary, at Southwark +and when arraigned for their crimes before Sir +Thomas Frowike, Chief Justice, they pleaded their +sanctuary and prayed to be restored. They were commanded +to plead to the felonies with which they were +charged, on the merits, but refused, claiming that as +they were wrongfully taken out of sanctuary they were +bound to plead to the indictment; the court, however, +found that they had not been taken out of sanctuary and +then, without arraigning them again, ordered that they +be subjected to the terrible <i>peine forte et dure</i>, for +standing mute and refusing to plead. So final judgment +was entered, notwithstanding their right to sanctuary, +that they be taken to the jail, from whence they +came, and laid upon the bare ground, and that so much +weight be laid upon them as they could suffer and more, +and that they should have nothing to eat but bread and +water; and that so they should be kept, continually, +until they died.<a id="FNanchor_609" href="#Footnote_609" class="fnanchor">[45]</a></p> + +<p>As indicative of the cruelty and barbarism then obtaining, +this judgment is an important index and that +such a judgment should have been rendered against +men claiming the privilege of sanctuary, was not only +contrary to the law of <i>peine forte et dure</i>, which punishment +was only assessed upon those standing mute and +refusing to plead at all, and not to those claiming an +exemption given them by such a well settled custom +approved by the laws and decisions of the courts for +many centuries, but it was certainly contrary to the +spirit and intent of the law and condemns the judges<span class="pagenum"><a id="Page_265"></a>[265]</span> +pronouncing such a harsh judgment, even unto this +late day.</p> + +<p>In Scotland, by the ancient canons of the Scottish +Councils, much more sacredness was attached to the +plea of sanctuary, than obtained during this period of +English history. Excommunication was there incurred +for the offense of taking criminals from sanctuaries +and depriving them of the protection of the church. +Scottish kings granted charters recognizing broader +privileges in certain churches than in others, and many +particular ecclesiastical asylums were established in +Scotland, by special charters.</p> + +<p>One of the most celebrated sanctuaries in Scotland +was the church of Wedale, now called Stow, for in this +church there was an image of the blessed Virgin, believed +to have been brought by King Arthur, from +Jerusalem. David I., of Scotland, granted the “king’s +peace,” in addition to the church’s protection, to those +refugees taking sanctuary at the church of Lesmahagow, +and it was, for centuries, one of the most prominent +sanctuaries of Scotland.</p> + +<p>One of the most remarkable features of the custom of +sanctuary, obtaining in Scotland, was that of the <i>Clan +Macduff</i>, alleged to have been granted by Malcolm +Canmore, on recovering the throne of his ancestors. +Any person related within the ninth degree to the Chief +of the Clan Macduff, who committed manslaughter, was +entitled, when he fled to Macduff’s cross, in Fife, to +have his punishment remitted to a fine, or at least to +be repledged and exempted from trial in any other +jurisdiction, by the Earl of Fife. History records that +this privilege of sanctuary, saved the life of Hugh de<span class="pagenum"><a id="Page_266"></a>[266]</span> +Arbuthnot and his accomplices, from trial for the +murder of John de Melvil of Glenbervie, in the year +1421.</p> + +<p>The Scotch law of sanctuary was more guarded than +the English, in the middle ages, in affording too easy +an immunity for crime, but in this country, there existed +in most recent times, a sanctuary for debtors in +the abbey and palace of Holyrood, with its precincts, +including the hill of Arthur’s Seat and the Queen’s +Park.<a id="FNanchor_610" href="#Footnote_610" class="fnanchor">[46]</a></p> + +<p>The privilege of sanctuary, while it obtained in England +and Scotland gave rise to considerable legislation +and litigation, to restrain the right within the proper +limits and to interpret the laws governing the privilege +as it had previously been enjoyed.</p> + +<p>In 1378 it was ordained that debtors claiming sanctuary +with the intent of defrauding their creditors +should have their goods and lands levied upon to discharge +their debts.<a id="FNanchor_611" href="#Footnote_611" class="fnanchor">[47]</a></p> + +<p>In 1487 Pope Innocent VIII. authorized the arrest of +persons who left the sanctuary, to commit murder, robbery +or other felony, though they sought the sanctuary, +the second time, for protection and he ordered at the +same time that those inmates of sanctuaries who were +guilty of treason should be prevented from leaving the +realm.<a id="FNanchor_612" href="#Footnote_612" class="fnanchor">[48]</a></p> + +<p><span class="pagenum"><a id="Page_267"></a>[267]</span></p> + +<p>Statutes of the time of Henry VIII. greatly curtailed +the privilege of sanctuary. By act of Parliament, +passed in the twenty-first year of his reign,<a id="FNanchor_613" href="#Footnote_613" class="fnanchor">[49]</a> it was +provided that the culprit:</p> + +<div class="blockquote"> + +<p>“Immediately after his confession, and before his abjuration, +was to be branded by the coroner with a hot +iron upon the brawn of the thumb of the right hand, +with the sign of the letter A, to the intent he might be +the better known among the king’s subjects to have +abjured.”</p> + +</div> + +<p>It was found that the citizenship of the realm was +becoming weakened by sanctuary men <i>abjuring the +realm</i>, so Henry VIII., by statute provided,<a id="FNanchor_614" href="#Footnote_614" class="fnanchor">[50]</a> That</p> + +<div class="blockquote"> + +<p class="noindent">“every person abjuring was to repair to some sanctuary +within the reign which himself should choose, and +there remain during his natural life; and to be sworn +before the coroner upon his abjuration so to do. But +if he went out of that sanctuary, unless discharged by +the king’s pardon, and committed murder or felony, he +was liable to be brought to trial for that offense, and +was excluded from the right of sanctuary.”</p> + +</div> + +<p>In the twenty-sixth year of the reign of this monarch, +sanctuary was taken away where the crime was treason,<a id="FNanchor_615" href="#Footnote_615" class="fnanchor">[51]</a> +and in the thirty-second year of his reign it was +enacted that “all sanctuary persons were to wear a +badge or cognisance to be assigned and appointed by +the governour of every sanctuary, openly upon their +outer garment, of the compass, in length and breadth of +ten inches under the pain of forfeiting the privilege of +sanctuary.” They were also prevented from carrying +knives or swords or other weapons and were not to<span class="pagenum"><a id="Page_268"></a>[268]</span> +leave their lodging except between sunrise and sunset, +and the right of sanctuary was also confined, by Henry +VIII., to parish churches, churchyards, cathedrals, hospitals +and college churches and all dedicated chapels.</p> + +<p>One of the first acts of James I., when he began to +rule over England, was to further abridge the right of +sanctuary and twenty years afterward in 1624, the +same monarch finally abolished the right of sanctuary +for all kinds of crime, in England.<a id="FNanchor_616" href="#Footnote_616" class="fnanchor">[52]</a></p> + +<p>Various precincts continued to afford shelter for +criminals, in and about London, however, long after the +enactment of this statute of James I., intended to finally +abolish the practice and it was not until the later act +of 1697 that the custom was finally abrogated for good, +in England.<a id="FNanchor_617" href="#Footnote_617" class="fnanchor">[53]</a></p> + +<p>Both while the practice of sanctuary obtained and +years after it passed away, however, the institution +furnished a theme for popular authors to weave +romances around and Shakespeare, Shadwell, Sir +Walter Scott, and other writers, whose names commence +with other letters of the alphabet, have found +the ancient law of sanctuary, an attractive source of +legal reference.</p> + +<p>In describing the argument before the Council, as to +the right of Queen Elizabeth, the widow of Edward IV. +and her son, to claim sanctuary, when they had committed +no crimes and the son had done nothing to entitle +him to sanctuary, Shakespeare makes Buckingham +say, in Richard III.:</p> + +<p><span class="pagenum"><a id="Page_269"></a>[269]</span></p> + +<div class="poetry-container"> +<div class="poetry"> + <div class="stanza"> + <div class="verse indent0">“<i>Buck.</i> ... You break not sanctuary in seizing him.</div> + <div class="verse indent0">The benefit thereof is always granted</div> + <div class="verse indent0">To those whose dealings have deserv’d the place,</div> + <div class="verse indent0">And those who have the wit to claim the place;</div> + <div class="verse indent0">This prince hath neither claimed it, nor deserv’d it;</div> + <div class="verse indent0">And therefore, in mine opinion, cannot have it;</div> + <div class="verse indent0">Then, taking him from thence, that is not there,</div> + <div class="verse indent0">You break no privilege nor charter there.</div> + <div class="verse indent0">Oft have I heard of sanctuary men;</div> + <div class="verse indent0">But sanctuary children, ne’er till now.”<a id="FNanchor_618" href="#Footnote_618" class="fnanchor">[54]</a></div> + </div> +</div> +</div> + +<p>Cardinal Wolsey sought the benefit of sanctuary, +after his disgrace, at the Abbey of Leicester, in King +Henry VIII., in the following touching plea:<a id="FNanchor_619" href="#Footnote_619" class="fnanchor">[55]</a></p> + +<div class="blockquote"> + +<p>“O father Abbot, an old man, broken with the storms of State, +Is come to lay his weary bones among ye; Give him a little earth, +for charity.”</p> + +</div> + +<p>The poor, desolate widow of Edward IV., after the +death of her husband, whose plea of sanctuary we have +already described, is thus made to reflect upon the protection +in sanctuary, in 3’ Henry VI.:</p> + +<div class="poetry-container"> +<div class="poetry"> + <div class="stanza"> + <div class="verse indent0">“<i>Queen Elizab.</i> I’ll hence, forthwith, unto the sanctuary,</div> + <div class="verse indent0">To save at least the heir of Edward’s right.</div> + <div class="verse indent0">There shall I rest secure from force and fraud.”<a id="FNanchor_620" href="#Footnote_620" class="fnanchor">[56]</a></div> + </div> +</div> +</div> + +<p>And in Coriolanus, as if realizing that sanctuary was +an institution that had out lived its usefulness, Shakespeare +thus refers to it as a “rotten privilege”; when +Aufidius is made to say:</p> + +<div class="poetry-container"> +<div class="poetry"> + <div class="stanza"> + <div class="verse indent0">“<i>Auf.</i> ... nor sleep nor sanctuary, being naked, sick; nor fane nor capital;</div> + <div class="verse indent0">The prayers of priests, nor times of sacrifice,</div> + <div class="verse indent0">Embarquements all of fury, shall lift up</div> + <div class="verse indent0">Their rotten privilege and custom ’gainst</div> + <div class="verse indent0">My hate to Marcius.”<a id="FNanchor_621" href="#Footnote_621" class="fnanchor">[57]</a></div> + </div> +</div> +</div> + +<p><span class="pagenum"><a id="Page_270"></a>[270]</span></p> + +<p>Already the trend of public thought was against the +custom which afforded exemption to the criminal seeking +refuge in the sacred places of the kingdom, and the +ancient law of sanctuary, since the reign of Henry VII. +had been gradually amended and so many different +limitations were imposed upon the ancient privilege +during the reign of Henry VIII., that the public were +about ready for the final repeal of the law, by King +James, so the gifted Shakespeare, ever alive to the +popular views of his audiences, in referring to sanctuary, +in Coriolanus, speaks of it as a “rotten privilege” +that could not stay the hatred of Aufidius for Marcius.</p> + +<p>This old institution has passed away forever, in the +ever flowing flood of time, carried away by the current +of the centuries. The necessity for such a custom has +long ceased to exist, but in the dim past, when the +“avenger of blood” was abroad in the land and men, +fed upon the delusions that were rampant, clamored, +like wolves, for the life blood of the criminal, the old +knockers on the sanctuary doors were most welcome +sights to the fearful criminal, pursued by the howling +mob. In our imagination we can see the cringing murderer, +bent and fearful, as he hurries through the black +browed night, followed by his blood-thirsty pursuers, +like a hunted stag, fleeing for the blessed portals of the +sacred places. What a sigh of relief he must have +felt, when he reached the ancient altar of some of the +old sanctuaries of the middle ages and with what exultation +his heart must have throbbed, as he clung to +the ancient “frith-stool” that for untold centuries had +afforded protection to criminals from the vengeance of +the pursuer.</p> + +<p><span class="pagenum"><a id="Page_271"></a>[271]</span></p> + +<p>This obsolete custom of the inhabitants of the lost +world of the past had for its recommendation the charitable +and philanthropic object of saving men from the +many “crimes against criminals,” then obtaining. +Many instances, no doubt, existed, where the practice +was used to prevent the civil authorities from enforcing +the law and it was used as an instrument whereby +“crimes went unwhipt by justice.” But in the harsh +days when the extremes, in that regard, prevailed, it +is as well that Mercy was thus used to temper Justice, +and, upon the beneficent theory that “it is better for +a thousand guilty men to go free than for one innocent +man to suffer,” it was an institution accompanied with +most benevolent results.</p> + +<p>The hands of the officers of the law were held up +when they came to the charmed portals of the sacred +sanctuary. The old Mosaic law and the time honored +charters of the Crown decreed it. And while the officer +was thus thwarted and Justice cheated, the “boys of +Westminster Knoll”; “the birds of St. Martin’s”; the +“Bravoes of Alsatia” and “Freemen of the Borough,” +flourished and lived. Many of them, perhaps, belonged +to the large class of the “predestined lost” and if their +inner lives had been scanned, there were no doubt +mitigating circumstances why they happened to be as +they were. It may have been decreed, from the beginning +that they should be criminals, instead of honest men. +However this may be, they contributed to the quota +of the crime of the world and with the right and wrong +then obtaining, have past away forever. Let us be +thankful that as many of them as did successfully embrace +the privileges of sanctuary were spared through<span class="pagenum"><a id="Page_272"></a>[272]</span> +this merciful custom, for, in the end, it will make no +difference whether this or that criminal suffered death +just at this or that particular time, or a little later. +He paid the penalty of the flesh certainly, without much +delay and that he was allowed to consort with holy men, +free from the war of the outside world, and feel the influence +of their altruism for a time, and listen to the +service of the sacred altar, with its superstitious chant, +could but have had a softening and leavening influence +upon his life.</p> + +<p>So while inconsistent with a proper administration of +justice, which contemplates the visitation of equal +punishment upon all alike, under similar conditions, +for the same crimes, amid the rapine and murder of +the middle ages it was often a shield for innocence, as +well as a protection for crime and we can hardly regret +that there was such an oasis in the desert, where +the persecuted could find rest from the wild beasts of +the desert domains—“wilder than wildest wolf or +bear.” They all have gone, who suffered then—gone, +“with the snows of yesterday”—the way the Mammoth +went his way. So whether it was good or ill, since sanctuary +gave to those who lived and suffered here below, +“one little glimpse of Paradise, to ope the eyes and +ears of men,” we would not have it otherwise.</p> + +<div class="footnotes"> + +<h3>FOOTNOTES:</h3> + +<div class="footnote"> + +<p><a id="Footnote_565" href="#FNanchor_565" class="label">[1]</a> The six cities appointed in the book of Numbers were only for +those who “killeth any person unawares.” (xxxv.)</p> + +</div> + +<div class="footnote"> + +<p><a id="Footnote_566" href="#FNanchor_566" class="label">[2]</a> Chapter XIX. 4.</p> + +</div> + +<div class="footnote"> + +<p><a id="Footnote_567" href="#FNanchor_567" class="label">[3]</a> Joshua, XX. 4, 5.</p> + +<p>“These were the cities appointed for all the children of Israel, +and for the avenger that sojourneth among them, that whomsoever +killeth any person unawares, might flee thither, and not die by the +hand of the avenger of blood, until he stood before the congregation.” +<i>idem.</i> 9.</p> + +</div> + +<div class="footnote"> + +<p><a id="Footnote_568" href="#FNanchor_568" class="label">[4]</a> Chapter I., 50, 52.</p> + +</div> + +<div class="footnote"> + +<p><a id="Footnote_569" href="#FNanchor_569" class="label">[5]</a> Joshua, XX., 4, 5.</p> + +</div> + +<div class="footnote"> + +<p><a id="Footnote_570" href="#FNanchor_570" class="label">[6]</a> I. Kings, 1, 50, 51.</p> + +<p>Nimrod, on the death of his eldest son, erected a golden statue +of him in his palace and ordained that all criminals fleeing thither +should be protected and this was a species of sanctuary. The +Green Bag, vol. VIII., 1896, p. 422.</p> + +</div> + +<div class="footnote"> + +<p><a id="Footnote_571" href="#FNanchor_571" class="label">[7]</a> Chambers Journal, vol. 44, Jan.-June, 1867, p. 170.</p> + +</div> + +<div class="footnote"> + +<p><a id="Footnote_572" href="#FNanchor_572" class="label">[8]</a> The Green Bag, vol. 8, 1896, p. 423.</p> + +</div> + +<div class="footnote"> + +<p><a id="Footnote_573" href="#FNanchor_573" class="label">[9]</a> Chambers Journal, vol. 64, p. 513.</p> + +</div> + +<div class="footnote"> + +<p><a id="Footnote_574" href="#FNanchor_574" class="label">[10]</a> Plutarch, Dr. Pegge; Green Bag, vol. 8, 1896, p. 423.</p> + +</div> + +<div class="footnote"> + +<p><a id="Footnote_575" href="#FNanchor_575" class="label">[11]</a> Chambers Journal, vol. 64, p. 513. Papal sanction was expressly +given in the year 620. <i>ante idem.</i></p> + +</div> + +<div class="footnote"> + +<p><a id="Footnote_576" href="#FNanchor_576" class="label">[12]</a> Chambers Journal, Vol. 64, August, 1887, p. 512.</p> + +</div> + +<div class="footnote"> + +<p><a id="Footnote_577" href="#FNanchor_577" class="label">[13]</a> Chambers Journal, Vol. 44, June, 1867, p. 170.</p> + +</div> + +<div class="footnote"> + +<p><a id="Footnote_578" href="#FNanchor_578" class="label">[14]</a> <i>Ante idem.</i></p> + +</div> + +<div class="footnote"> + +<p><a id="Footnote_579" href="#FNanchor_579" class="label">[15]</a> I. Reeve’s History English Law, p. 198.</p> + +<p>Reeves shows that at this early day the <i>pax ecclesiae</i> was more +sacred, before the law, than the <i>pax regis</i>, <i>ante idem.</i></p> + +</div> + +<div class="footnote"> + +<p><a id="Footnote_580" href="#FNanchor_580" class="label">[16]</a> Reville, L’Abjuratio regni, Revue historique, vol. 50, p. 1; M. +Reville contends that the law of abjuration is purely an English +institution and was adopted by the Normans, from the early Anglo-Saxons. +See Pl. Cr. pi. 48, 49, 89; Britton, i, 63; Leg. Edw. Conf. +c, 5.</p> + +</div> + +<div class="footnote"> + +<p><a id="Footnote_581" href="#FNanchor_581" class="label">[17]</a> II. Pollock and Maitland’s History English Law, p. 590.</p> + +</div> + +<div class="footnote"> + +<p><a id="Footnote_582" href="#FNanchor_582" class="label">[18]</a> <i>Ante idem.</i></p> + +<p>Speaking of the practice known as <i>adjuration of the realm</i>, +Pollock and Maitland, in their excellent history of English Law, +say: “The coroner came and parleyed with the refugee, who had +his choice between submitting to trial and abjuring the realm. +If he chose the latter course, he hurried, dressed in pilgrim’s guise, +to the port that was assigned to him, and left England, being bound +by his oath, never to return. His lands escheated; his chattels +were forfeited, and if he ever came back, his fate was that of an +outlaw.” (Vol. II., p. 590.)</p> + +</div> + +<div class="footnote"> + +<p><a id="Footnote_583" href="#FNanchor_583" class="label">[19]</a> I. Pollock and Maitland’s History English Law, pp. 565, 566; +R. H. 1, 308; Maddox, Hist. Exch. i, 541, 568.</p> + +</div> + +<div class="footnote"> + +<p><a id="Footnote_584" href="#FNanchor_584" class="label">[20]</a> Chamber’s Journal, Vol. 64, 1887, p. 513; Green Bag, vol. 8, p. 423.</p> + +</div> + +<div class="footnote"> + +<p><a id="Footnote_585" href="#FNanchor_585" class="label">[21]</a> <i>Ante idem.</i> I. Reeve’s History English Law, p. 198.</p> + +</div> + +<div class="footnote"> + +<p><a id="Footnote_586" href="#FNanchor_586" class="label">[22]</a> Mirror of Justice, c. 5.</p> + +</div> + +<div class="footnote"> + +<p><a id="Footnote_587" href="#FNanchor_587" class="label">[23]</a> I. Reeve’s History English Law, pp. 198, 199, note, Finlason’s +edition.</p> + +</div> + +<div class="footnote"> + +<p><a id="Footnote_588" href="#FNanchor_588" class="label">[24]</a> This term is composed of the words “frith” and “stol,” meaning +“the seat of peace.” It was a heavy stone chair, or seat and that +at Beverly was devoid of decoration, but perfectly plain, in every +particular. It has been broken and repaired with clamps of iron +and we are informed that it formerly bore a Latin inscription, which +stated that: “This stone chair is called Fridstool—that is, the Chair +of Peace, to which what criminal soever flies to it hath full protection.” +Chamber’s Journal, Vol. 64, 1887, p. 513.</p> + +<p>Littell’s Living Age, of July-Sept., 1907, Vol. 254, p. 700, produces +a transcript of the register at Beverley, when one John Spret was +entered as a sanctuary criminal, as follows: “John Spret, gentleman. +Memorandum. That John Spret, of Barton, upon Umber, in the +counte of Lyncoln, com to Beverlay, the first day of October, the +vii year of the reen of Keing Henry the VII., and asked the lybertes +of Saint John of Beverlay, for the death of John Welton, husbondman +of the same town, and knawlig hymself to be at the kylling of +the same John with a degart, the 15’ day of August.” And thus, +this tragedy, which resulted in the death of husbandman John +Welton, at the point of a dagger, in the hand of Mr. John Spret, +has caused both of these gentlemen to be known in history after +a period of many centuries, and this sad circumstance of their +lives is quoted long centuries later, to illustrate the manner of an +obsolete custom.</p> + +</div> + +<div class="footnote"> + +<p><a id="Footnote_589" href="#FNanchor_589" class="label">[25]</a> Chamber’s Journal, Vol. 64, p. 514.</p> + +</div> + +<div class="footnote"> + +<p><a id="Footnote_590" href="#FNanchor_590" class="label">[26]</a> Violators of the first and second boundary were punished by +a fine of eight pounds; the third space by double that sum; and +so on, but if a person penetrated into the charmed circle of the +altar, no fine could save him, but he was regarded as a “botelas” +man. <i>ante idem.</i></p> + +</div> + +<div class="footnote"> + +<p><a id="Footnote_591" href="#FNanchor_591" class="label">[27]</a> Chamber’s Journal, 1867, Vol. 44, p. 171.</p> + +</div> + +<div class="footnote"> + +<p><a id="Footnote_592" href="#FNanchor_592" class="label">[28]</a> <i>Ante idem.</i></p> + +</div> + +<div class="footnote"> + +<p><a id="Footnote_593" href="#FNanchor_593" class="label">[29]</a> Chamber’s Journal, Vol. 44, p. 171.</p> + +</div> + +<div class="footnote"> + +<p><a id="Footnote_594" href="#FNanchor_594" class="label">[30]</a> <i>Ante idem.</i></p> + +</div> + +<div class="footnote"> + +<p><a id="Footnote_595" href="#FNanchor_595" class="label">[31]</a> III. Reeve’s History English Law, p. 331.</p> + +</div> + +<div class="footnote"> + +<p><a id="Footnote_596" href="#FNanchor_596" class="label">[32]</a> 29 Ass. 34; II. Reeve’s History English Law, p. 81; Chamber’s +Journal, Vol. 44, p. 171.</p> + +<p>Reeve says, speaking of the sanctuary at Westminster: “The +resort of felons to this place, being in the metropolis of the kingdom, +must have been very great and productive of great disorders.” +<i>ante idem.</i></p> + +<p>The sanctuaries to which special charters had been granted, +were known during the period of Henry VII., as private sanctuaries, +while those that had not received special charters were called +general sanctuaries and in distinguishing the two, a historian of +that period has said:</p> + +<p>“If a man fled to such a sanctuary as Westminster Knoll, he +might remain undisturbed for life; but if he chose to abjure within +the forty days, the coroner was to appoint him a day to do it. +The law of sanctuary is laid down in a reading of this period in +the following manner: None shall take sanctuary but <i>in periculo +vitae</i>, as for treason, felony, or the like and not for debt; for a grant +or prescription to have sanctuary for debt was against law and void. +But the reading lays down a strange quibble to evade this; for it +admits, that if a man’s body was in execution, and he escaped, and +came to a sanctuary, ordained as a refuge, and safeguard for a man’s +life, he should have benefit thereof, <i>because by long imprisonment his +life might be in jeopardy</i>. If a church was suspended for bloodshed, +he who took it for sanctuary should still enjoy it for forty days and +abjuration for felony, discharged all felonies done before the abjuration. +A man could not abjure for petit larceny, however, but +only for such felonies as induced the pain of death.” IV. Reeve’s +History English Law, p. 255.</p> + +</div> + +<div class="footnote"> + +<p><a id="Footnote_597" href="#FNanchor_597" class="label">[33]</a> 3’ Henry VII., 12; IV. Reeve’s History English Law, 253.</p> + +</div> + +<div class="footnote"> + +<p><a id="Footnote_598" href="#FNanchor_598" class="label">[34]</a> <i>Ante idem.</i></p> + +</div> + +<div class="footnote"> + +<p><a id="Footnote_599" href="#FNanchor_599" class="label">[35]</a> Preface of Rev. James Raine’s to the Fifth Volume of the +Surtees Society, gives the following description of the manner of +claiming sanctuary at Beverley and Durham:</p> + +<p>“Persons who took refuge fled to the north door and knocked for +admission.... As soon as anyone was so admitted the galilee +bell was immediately tolled, to give notice that some one had taken +sanctuary. The offender was required, before the shrine of the +patron saint, and certain credible witnesses, to tell the nature of his +offense, and to toll a bell, in token of his demanding the privilege +of sanctuary.... Everyone who had the privilege of sanctuary +was provided with a black gown and a yellow cross, called St. Cuthbert’s +Cross, upon the left shoulder.... If one’s life was saved +the third time, by the privilege of sanctuary, he became permanently +a servant of the church.” Chamber’s Journal, Vol. 64, p. 514.</p> + +</div> + +<div class="footnote"> + +<p><a id="Footnote_600" href="#FNanchor_600" class="label">[36]</a> This is the oath administered by the Archbishop of York, at +Beverley, as same is preserved in the register, according to the +Harleian Manuscript: “Ye shal be trew and feythful to my Lord +Archbishop of York, lord of this towne; to the Provost of the same; +to the Chanons of this chirch, and all other ministers thereof. +Also, ye shal here gude hert to the Baillie and Governors of this +towne, to al burges and comyners of the same. Also, ye shal bere +no poynted wapen, dagger, knyfe, nor no other wapen agenst the +kyng’s pece. And ye shal be redy at all your power if there be any +debate or stryf, or oder sotham case of fyre within the towne, to +help to surcess it.... So help you God, and this holy Evangelistes.” +Chamber’s Journal, Vol. 64, p. 514.</p> + +</div> + +<div class="footnote"> + +<p><a id="Footnote_601" href="#FNanchor_601" class="label">[37]</a> As reproduced, in Chamber’s Journal (Vol. 64, p. 514), this +oath is as follows: “This hear thou, Sir Coroner, that I M of H. +am a robber of sheep or of any other beast, or a murderer of one or +mo, and a felon of our lord, the king of England; and because I +have done many such evils or robberies, in his land, I abjure the +land of our lord the king of England and I shall haste me toward +the port of such a place which thou hast given me; and that I +shall not go out of the highway; and if I do, I will that I be taken +as a robber and a felon, of our lord the king; and that at such a +place I will diligently seek for passage and that I will not tarry +there but one flood and ebb, if I can have passage; and unless I can +have it at such a place, I will go every day into the sea up to +my knees, assaying to pass over; and unless I can do this within +forty days, I will put myself again into the church as a robber and +a felon of our lord the king; so God help me and his holy judgment.”</p> + +</div> + +<div class="footnote"> + +<p><a id="Footnote_602" href="#FNanchor_602" class="label">[38]</a> Chamber’s Journal, Vol. 64, p. 515.</p> + +</div> + +<div class="footnote"> + +<p><a id="Footnote_603" href="#FNanchor_603" class="label">[39]</a> The Green Bag, Vol. 8, p. 425. He was buried as a martyr, in +the south transept of this abbey and was followed by Chaucer, a +few years later, who was buried at his feet. <i>ante idem.</i></p> + +</div> + +<div class="footnote"> + +<p><a id="Footnote_604" href="#FNanchor_604" class="label">[40]</a> Littell’s Living Age, Vol. 254, July-Sept., 1907, 701.</p> + +</div> + +<div class="footnote"> + +<p><a id="Footnote_605" href="#FNanchor_605" class="label">[41]</a> Richard III., Act V., Scene III.</p> + +</div> + +<div class="footnote"> + +<p><a id="Footnote_606" href="#FNanchor_606" class="label">[42]</a> Chamber’s Journal, Vol. 44, p. 171.</p> + +<p>The debate at the Council Board, over the right to take refugees +from the sanctuary, occasioned by Queen Elizabeth’s refuge to +Westminster, is not without interest, in showing the views then +obtaining on this custom. It was contended that no right of sanctuary +existed, since no crime had been committed, as the right was +only extended to criminals, in fear of their lives; that the little +son had no right to sanctuary at all and that it was a flagrant abuse +of the privilege for the Queen to claim it. Those who advocated +roughly taking them away, were overcome by the mild persuasion +urged by the Archbishop of York, who counseled that the child be +obtained without force, if possible. See, Chamber’s Journal, Vol. +44, p. 171, Speed; Sir Thomas More.</p> + +</div> + +<div class="footnote"> + +<p><a id="Footnote_607" href="#FNanchor_607" class="label">[43]</a> Year Book, I. Henry VII., fol. 24; IV. Reeve’s History English +Law, p. 253.</p> + +</div> + +<div class="footnote"> + +<p><a id="Footnote_608" href="#FNanchor_608" class="label">[44]</a> IV. Reeve’s History English Law, p. 254, Finlason’s note.</p> + +<p>This is one of the many instances of the struggle going on for +centuries between the civil authority, in its attempt to narrow the +right of sanctuary and the church, to enlarge or preserve it.</p> + +</div> + +<div class="footnote"> + +<p><a id="Footnote_609" href="#FNanchor_609" class="label">[45]</a> 21 Henry VII., Keilway, 70; IV. Reeve’s History English Law, +Finlason’s note, p. 254.</p> + +</div> + +<div class="footnote"> + +<p><a id="Footnote_610" href="#FNanchor_610" class="label">[46]</a> Chamber’s Journal, Vol. 44, p. 170, 171; <i>idem.</i>, Vol. 64, 515.</p> + +<p>Imprisonment for debt was abolished in Scotland, in 1880, and +while the privilege still exists in form, at the places noted, in fact +it has ceased to be a necessary legal exemption, since the repeal +of this law.</p> + +</div> + +<div class="footnote"> + +<p><a id="Footnote_611" href="#FNanchor_611" class="label">[47]</a> Chamber’s Journal, Vol. 64, p. 515.</p> + +</div> + +<div class="footnote"> + +<p><a id="Footnote_612" href="#FNanchor_612" class="label">[48]</a> This bull was confirmed by Alexander VI., and Julius II., in +1493, and 1504. <i>ante idem.</i></p> + +</div> + +<div class="footnote"> + +<p><a id="Footnote_613" href="#FNanchor_613" class="label">[49]</a> 21 Henry VIII., c. 8.</p> + +</div> + +<div class="footnote"> + +<p><a id="Footnote_614" href="#FNanchor_614" class="label">[50]</a> 64 Chamber’s Journal, p. 515.</p> + +</div> + +<div class="footnote"> + +<p><a id="Footnote_615" href="#FNanchor_615" class="label">[51]</a> 26 Henry VIII.</p> + +</div> + +<div class="footnote"> + +<p><a id="Footnote_616" href="#FNanchor_616" class="label">[52]</a> 21 James I., c. 28.</p> + +</div> + +<div class="footnote"> + +<p><a id="Footnote_617" href="#FNanchor_617" class="label">[53]</a> 8 & 9 William IV., c. 26.</p> + +</div> + +<div class="footnote"> + +<p><a id="Footnote_618" href="#FNanchor_618" class="label">[54]</a> Richard III., Act III., Scene I. For discussion of this and +other references in Shakespeare, to the Law of Sanctuary, see +White’s “Law in Shakespeare,” Sec. 324, p. 354.</p> + +</div> + +<div class="footnote"> + +<p><a id="Footnote_619" href="#FNanchor_619" class="label">[55]</a> Act IV., Scene I.</p> + +</div> + +<div class="footnote"> + +<p><a id="Footnote_620" href="#FNanchor_620" class="label">[56]</a> 3’ Henry VI., Act IV., Scene IV.</p> + +</div> + +<div class="footnote"> + +<p><a id="Footnote_621" href="#FNanchor_621" class="label">[57]</a> Act I., Scene X.</p> + +</div> + +</div> + +<hr class="chap x-ebookmaker-drop"> + +<div class="chapter"> + +<p><span class="pagenum"><a id="Page_273"></a>[273]</span></p> + +<h2 class="nobreak" id="CHAPTER_X">CHAPTER X.<br> +<span class="smcap">Ancient Punishments.</span></h2> + +</div> + +<p>In the broader sense, punishment includes any pain +or detriment suffered in consequence of wrong-doing, +but as treated of in this chapter, it means the pain or +other penalty imposed by an authority to which the +offender is subject, for a crime or offense committed.</p> + +<p>The term punishment is properly restricted to the +penalties imposed by competent authority, for violations +of law; but as the subject of the following pages +will bear evidence, it has been frequently imposed upon +the weak and the innocent, as well as upon the guilty, +and instead of being always confined to the authority +acting only in pursuance of the fixed rules of law, it +has too often resulted from the arbitrary will of someone +in superior authority.</p> + +<p>“Man’s inhumanity to man” seems ever to have +been a peculiar trait of the species and human cruelty +exceeds that of all other animals, in the same proportion +that man excels the lower species. In following +the bent of his cruel impulses, man has never rect’ with +good or ill, but like a ravenous beast of prey, far +fiercer “than the wolf or bear, he slays his kind in +cruel glee and sorrows he can slay no more.”</p> + +<p>When we read the history of the punishments of antiquity, +we can but wonder that the people suffered so +long and so continuously as a result of laws which had +for their foundation the passions or wickedness of only +a small per cent of the people, instead of the beneficent<span class="pagenum"><a id="Page_274"></a>[274]</span> +rules of conduct formulated by the “cool examiner of +human nature,” familiar with the actions of the multitude +and prompted by altruistic motives, to legislate +for the greatest happiness of the greater number.</p> + +<p>Every just punishment should be limited to the necessity +of defending and preserving the liberty of the +masses of society from the usurpations and wrongs of +individuals, hence, every punishment which does not +arise from such necessity is tyranny.<a id="FNanchor_622" href="#Footnote_622" class="fnanchor">[1]</a></p> + +<p>Since the time of Beccaria men have realized that the +groans of a tortured wretch cannot recall the time past, +or reverse the crime once committed,<a id="FNanchor_623" href="#Footnote_623" class="fnanchor">[2]</a> so punishments +are now provided for, not to torment a sensible being, +nor to attempt to undo the crime committed, but to prevent +the criminal from doing further injury to society<span class="pagenum"><a id="Page_275"></a>[275]</span> +and to deter others from committing similar offenses. +But it was not always thus. Torture, of the worst kind, +in the handling of criminals, has been consecrated as a +time honored custom by most of the older nations of +the world. Mankind, for centuries, seemed to forget +that all men were brothers; that a man, after he is dead +is good for nothing and since punishments were invented +for the good of society, that they ought to be +useful and not destructive, still they universally persecuted +each other, even to the death.</p> + +<p>All mankind have ever detested the violence of which +they may themselves possibly be the victim, but the +criminal is so far regarded as an enemy to society, that +they universally desire the punishment inflicted upon +another which they would never want inflicted upon +themselves. Viewing all other men as inconsequential +in the sum total of the universe, but each individual +believing himself the center of the social unit, men +have been ever ready to play the tiger and make the +alleged criminal the lamb, because it was the other +individual whose life was sacrificed.</p> + +<p>Viewing the whole plan of society by the standards +of the past, in the punishment of criminals, it is difficulty +to determine whether the crimes against society +or those of society against the alleged criminal, have +been the greater. But with the idea of reforming the +criminal, the barbarous tortures of the past have been +eliminated and the trend of modern criminologists is +to further limit all punishments, not in themselves +wholly reformatory in their nature.</p> + +<p>Excessive punishments have always increased, rather +than diminished crime, yet authority to inflict punishment<span class="pagenum"><a id="Page_276"></a>[276]</span> +has never been much concerned about the welfare +of the race or of society, as a whole, and the humane +law of the philosophers has been disregarded far too +long to curb the ingenious cruelty that has inflicted +penalties and pains upon alleged criminals, frequently +wholly innocent of any crime.</p> + +<p>The object of this chapter, however, is not to moralize +about crimes and punishments, but to contribute +something to the vast fund of historical information +upon the subject of ancient punishments, with a few +illustrations of the pains and penalties inflicted during +the past ages, in the name of law, upon the unfortunate +victims falling into the vortex of the current of a past +civilization and hopelessly borne on to their destruction.</p> + +<p><i>Capital punishment, by beheading</i> was not practiced +by the ancient Israelites, but was a custom of the Egyptians, +Assyrians, Persians, Greeks and Romans,<a id="FNanchor_624" href="#Footnote_624" class="fnanchor">[3]</a> and +the French. We find that the “chief baker,” who incurred +Pharoah’s ill-will, was accordingly decapitated;<a id="FNanchor_625" href="#Footnote_625" class="fnanchor">[4]</a> +John the Baptist lost his head on the order of +Herod;<a id="FNanchor_626" href="#Footnote_626" class="fnanchor">[5]</a> James the Apostle suffered a similar fate,<a id="FNanchor_627" href="#Footnote_627" class="fnanchor">[6]</a> +and many other of the early martyrs were beheaded.<a id="FNanchor_628" href="#Footnote_628" class="fnanchor">[7]</a></p> + +<p><i>Burning</i> to death was of pre-Mosaic authority, for +we find that when it was reported to Judah that his +daughter-in-law Tamar, was with child and had played +the harlot, Judah said, “Bring her forth and let her be<span class="pagenum"><a id="Page_277"></a>[277]</span> +burnt.”<a id="FNanchor_629" href="#Footnote_629" class="fnanchor">[8]</a> This was the punishment inflicted upon a +priest’s daughter, under the Sinaitic law, for fornication,<a id="FNanchor_630" href="#Footnote_630" class="fnanchor">[9]</a> +and was also the form of punishment for incest +with a wife’s mother.<a id="FNanchor_631" href="#Footnote_631" class="fnanchor">[10]</a></p> + +<p><i>Drowning</i> was a form of capital punishment in vogue +among the ancient Babylonians, the Jews and the Romans +and more recently among the French, English +and Americans, during the witch craze in the seventeenth +century.<a id="FNanchor_632" href="#Footnote_632" class="fnanchor">[11]</a></p> + +<p>Even before the witch craze, in England, in which +death by burning and drowning was the usual mode of +ending the lives of the poor unfortunates, accused of +this hated and unprovable crime, there were precedents +for the use of drowning, as a punishment, in that +country.</p> + +<p><span class="pagenum"><a id="Page_278"></a>[278]</span></p> + +<p>During the reign of Edward II. felons were put to +death by drowning, for we find that in the sixth year +of the reign of that monarch, the jury for the hundred +of Cornylo, in Kent, exhibited a presentment to Hervi +de Stanton, and his associate justices itinerant, sitting +at Canterbury, in the Octaves of St. John the Baptist, +importing, that the Prior of the Christ-church in Canterbury, +did, about eleven years then past, divert the +course of a certain stream, called Cestling, in which +such felons as were condemned, to death, within the +before-mentioned hundred, ought to suffer judgment +by drowning.<a id="FNanchor_633" href="#Footnote_633" class="fnanchor">[12]</a></p> + +<p>Drowning was regarded as an especially appropriate +punishment for women in Scotland, at an early day and +according to Dr. Hill Burton, in 1624, eleven gipsy +women were sentenced to be drowned in the North +Loch, of Edinburgh, in the hollow where the Princess +street Garden is now located.<a id="FNanchor_634" href="#Footnote_634" class="fnanchor">[13]</a></p> + +<p>In 1685 two women, Margaret M’Lauchlan, a widow, +and Margaret Wilson, a young girl, of eighteen, were +drowned at Wigtownshire, for their religious belief. +They were bound to stakes where the swift tide of the +Solway overflows twice a day. After a partial unconsciousness, +the young girl was revived and was urged +by her friends to say “God save the King.” She refused +and as the waters closed over her for the last +time, she gasped: “I am Christ’s.” And thus she +gained a place in history, as a martyr to her belief, +and her young life was forfeited as a penalty for having<span class="pagenum"><a id="Page_279"></a>[279]</span> +incurred the religious and political bigotry of a +despotic monarch.<a id="FNanchor_635" href="#Footnote_635" class="fnanchor">[14]</a></p> + +<p><i>Exposure to wild beasts</i>, was a common punishment +of the Israelites, and Romans, for wickedness or unfaithfulness. +Darius caused Daniel to be brought and +cast into the den of lions,<a id="FNanchor_636" href="#Footnote_636" class="fnanchor">[15]</a> for this was the law of the +Persians, and the King had entered a decree that it +should be so, and another ancient authority,<a id="FNanchor_637" href="#Footnote_637" class="fnanchor">[16]</a> advises +us that a disobedient prophet, named Jadon, met death +from God, by being cast before the lions.</p> + +<p><i>Hanging</i> is one of the forms of capital punishment +that has survived for thousands of years, for we find +that it was in general use among the ancient patriarchs,<a id="FNanchor_638" href="#Footnote_638" class="fnanchor">[17]</a> +the Persians<a id="FNanchor_639" href="#Footnote_639" class="fnanchor">[18]</a> and the Greeks<a id="FNanchor_640" href="#Footnote_640" class="fnanchor">[19]</a> and has continued +as a mode of capital punishment ever since, in +other civilized, or rated civilized, countries.<a id="FNanchor_641" href="#Footnote_641" class="fnanchor">[20]</a></p> + +<p><i>Precipitation, sawing asunder, slaying by spear or +sword, stoning to death, strangling and suffocation</i>, +were all different modes of inflicting the death penalty, +practiced among the ancient Israelites and other ancient +peoples, from the earliest time.</p> + +<p>The children of Judah cast 10,000 Edomites from a +rock to their death, according to the second book of +Chronicles;<a id="FNanchor_642" href="#Footnote_642" class="fnanchor">[21]</a> even the valiant David, painful to relate, +when he took the cities of the children of Ammon,<span class="pagenum"><a id="Page_280"></a>[280]</span> +brought forth all the people and “cut them with saws, +and with harrows of iron, and with axes”;<a id="FNanchor_643" href="#Footnote_643" class="fnanchor">[22]</a> the spear, +javelin or dart, was to be used on trespassers, at the +foot of Sinai;<a id="FNanchor_644" href="#Footnote_644" class="fnanchor">[23]</a> the sword was taken by the Levites +against the worshipers of the golden-calf;<a id="FNanchor_645" href="#Footnote_645" class="fnanchor">[24]</a> Samuel +hewed Agag to pieces with the sword;<a id="FNanchor_646" href="#Footnote_646" class="fnanchor">[25]</a> stoning to +death was the penalty for adultery, blasphemy, idolatry, +for false prophesy and Sabbath breaking;<a id="FNanchor_647" href="#Footnote_647" class="fnanchor">[26]</a> strangling +was the proposed punishment for the Syrians, before +Israel<a id="FNanchor_648" href="#Footnote_648" class="fnanchor">[27]</a> and suffocation was used both by the ancient +Jews and the Macedonians.<a id="FNanchor_649" href="#Footnote_649" class="fnanchor">[28]</a></p> + +<p><i>Crucifixion</i>, was a refined mode of punishment used +by the Jews and Romans, in the time of the Saviour. +It was borrowed by the Romans and Grecians from the +Phoenicians, Persians, Egyptians and Numidians, +among whom it was in general vogue. Alexander is +reported to have crucified two thousand Tyrians at one +time, and the same number of rioters were crucified +by Varos at one time, after the death of Herod.<a id="FNanchor_650" href="#Footnote_650" class="fnanchor">[29]</a></p> + +<p>Under Claudius and Nero, various Roman governors +crucified large numbers of robbers, thieves, and +political and religious criminals.<a id="FNanchor_651" href="#Footnote_651" class="fnanchor">[30]</a></p> + +<p><span class="pagenum"><a id="Page_281"></a>[281]</span></p> + +<p>The method of crucifixion is accurately described in +the New Testament.<a id="FNanchor_652" href="#Footnote_652" class="fnanchor">[31]</a></p> + +<p>After conviction, the victim was scourged with the +<i>flagellum</i>, which was such a severe punishment that the +afflicted one frequently died before the crucifixion occurred. +In Jesus’ case, the scourging seems to have +taken place before the crucifixion, as was the custom.</p> + +<p>The cross-bar was bound upon the back of the victim, +or his head was placed in the <i>patibulum</i>, and he was +then led through the city, accompanied by the centurions +and soldiers having his execution in hand, +amid the gibes and insults of the cruel crowd. The +title, a piece of wood, covered with white gipsum, +labeled with the crime for which he was to suffer, in +letters of black, was usually carried before the condemned +person, so that the curious might be advised +of the cause of his death.</p> + +<p>At the place of crucifixion, the prisoner was stripped +and his clothes given to the soldiers; he was then +bound to the <i>patibulum</i> and thus raised on ladders, +until the notch was reached in the upright piece, to +receive it, or the cross-piece was fastened to the upright +post upon the ground and then raised into an +upright position, with the afflicted one bound to the +cross, with his hands nailed to the ends, there to suffer +the slow agonies of a lingering death, which might last +for hours or perhaps for days.</p> + +<p>The shame of this torture to which the Saviour was +subjected has become not only the symbol of salvation, +but the true type of that absolute renunciation of the +world which characterizes the true Christian, for did<span class="pagenum"><a id="Page_282"></a>[282]</span> +not Christ Himself say: “If any man would come after +me, let him deny himself, and take up his cross and +follow me”?<a id="FNanchor_653" href="#Footnote_653" class="fnanchor">[32]</a></p> + +<p><i>Burying alive</i>, was a form of capital punishment +applied in Rome as a punishment to the vestal virgins, +violating their oaths of chastity and it was also in +vogue in France during the middle ages.</p> + +<p>According to the law of Numa, the unchaste Vestal +was simply stoned to death,<a id="FNanchor_654" href="#Footnote_654" class="fnanchor">[33]</a> but the cruel torture of +burying her alive was devised by Tarquinius Priscus +and inflicted from his time forward.<a id="FNanchor_655" href="#Footnote_655" class="fnanchor">[34]</a></p> + +<p>On her conviction, the poor creature was stripped +of her <i>vittae</i> and other indicia of office and after being +scourged, was attired like a corpse and placed in a +closed litter, and then borne through the Forum, attended +by her weeping relatives and friends, with all +the ceremonies of a real funeral, to the <i>Campus Sceleratus</i>, +within the walls of the city, near the Colline gate. +The vault, underground, was furnished with a couch, +a lamp, and a table, with a little food. The pontifex +maximus offered up a prayer to Heaven for the culprit +and having thus performed his sacred office, delivered +her to the executioner, who led her down into the subterranean +cell and drew up the ladder and filled the pit<span class="pagenum"><a id="Page_283"></a>[283]</span> +with earth even with the ground,<a id="FNanchor_656" href="#Footnote_656" class="fnanchor">[35]</a> thus forever consigning +to mother earth the body of her wayward +daughter, who, in pursuance of her God-given instincts, +had violated the unnatural law of the barbarous pagan +days of ancient Rome.</p> + +<p>The gallant French gentlemen also reserved this +horrible punishment for women and we read that during +the year 1302 by order of the Bailli of Sainte-Genevieve, +a woman was buried alive for some petty thefts +which she had committed.<a id="FNanchor_657" href="#Footnote_657" class="fnanchor">[36]</a> Philip Augustus is said +to have put a French provost to death in this cruel +fashion, because of the crime of perjury, regarding +a transaction in connection with a vineyard<a id="FNanchor_658" href="#Footnote_658" class="fnanchor">[37]</a> and in +the thirteenth century in Bigorre, this punishment was +inflicted for murder, the murdered and his murderer +being interred in the same grave.<a id="FNanchor_659" href="#Footnote_659" class="fnanchor">[38]</a> One performing +the unnatural crime was also buried alive, in England, +at an early day, according to Fleta.<a id="FNanchor_660" href="#Footnote_660" class="fnanchor">[39]</a></p> + +<p><i>Drawing and quartering</i>, is of Egyptian and Roman +origin, for we find that it existed at Rome five hundred +years before Christ and is mentioned in the Twelve +Tables.<a id="FNanchor_661" href="#Footnote_661" class="fnanchor">[40]</a></p> + +<p>Hanging, drawing and quartering is said to have +been first introduced in England in the case of William<span class="pagenum"><a id="Page_284"></a>[284]</span> +Maurice, a pirate, in 1241,<a id="FNanchor_662" href="#Footnote_662" class="fnanchor">[41]</a> although it afterwards became +quite common, as a punishment for treason.</p> + +<p>According to the terms of a sentence imposed by +Lord Ellenborough, the criminal convicted of treason +to be thus punished was addressed as follows: “You +are to be drawn on hurdles to the place of execution, +where you are to be hanged, but not until you are dead; +for, while still living, your body is to be taken down, +your bowels torn out and burnt before your face; +your head is then to be cut off and your body divided +into four quarters.”<a id="FNanchor_663" href="#Footnote_663" class="fnanchor">[42]</a></p> + +<p>Hugh Spenser, the favorite of King Edward II., was +put to death at Bristol, in 1326, and his body was quartered, +as was the custom of the period, in similar cases, +and his head was sent to London, while each quarter +of his body was sent to each of the four principal towns +of the kingdom.<a id="FNanchor_664" href="#Footnote_664" class="fnanchor">[43]</a></p> + +<p>On the execution of the Jesuit, Garnet, in England, +in 1606, James I., who was more compassionate in this +case than he was in the cases of witchcraft, where no +punishment could be found too severe, gave orders +that he should not be cut down until he was dead, so +that he might be spared the tortures of drawing and +quartering.<a id="FNanchor_665" href="#Footnote_665" class="fnanchor">[44]</a> But no such mercy was shown to Guy +Fawkes, who was tortured and drawn and quartered, +the same year, after he was taken with the burning +match in his hand, in his attempt to blow up the king +and his parliament, in what was known as the gunpowder +plot.<a id="FNanchor_666" href="#Footnote_666" class="fnanchor">[45]</a></p> + +<p><span class="pagenum"><a id="Page_285"></a>[285]</span></p> + +<p>During the thirteenth century, in England, the usual +punishment for petty treason was hanging and drawing +for a man and burning for a woman.<a id="FNanchor_667" href="#Footnote_667" class="fnanchor">[46]</a></p> + +<p><i>Boiling in oil</i> during the reign of Henry VIII.,<a id="FNanchor_668" href="#Footnote_668" class="fnanchor">[47]</a> was +a punishment provided for poisoners.</p> + +<p>Under the reign of this monarch, the power of the +Crown was extended to cover powers not before recognized +and while it is difficult to concede how citizens +reared under the broad influence of the common law, +could be brought to consent to such unusual and cruel +punishment for any crime, the inhuman crime which +brought about this harsh statute was such as to call +for unusual handling, if not for such barbarous punishment +as this act provided.</p> + +<p>One Richard Roose had placed poison in a vessel +of yeast in the Bishop of Rochester’s kitchen and as +a result of eating bread in which this yeast was used, +seventeen persons in the family of the Bishop and +others of his friends were poisoned. The enormity of +the crime caused wide-spread indignation and such +crimes were made treason and the offender subject +to attainder. Roose was ordered to be boiled to death +and in order to deter others similarly situated from +perpetrating such a cruel crime, it was also provided +by the act that henceforth, every wilful murder by +poisoning, should be high treason and that all such +offenders should be boiled to death.<a id="FNanchor_669" href="#Footnote_669" class="fnanchor">[48]</a></p> + +<p>Shakespeare makes the indignant Paulina, refer to +this statute, in her reproachful speech to the Lords,<span class="pagenum"><a id="Page_286"></a>[286]</span> +after the good Hermione’s incarceration, in Winter’s +Tale, when she asks:</p> + +<div class="poetry-container"> +<div class="poetry"> + <div class="stanza"> + <div class="verse indent0">“What studied torments, tyrant, hast for me?</div> + <div class="verse indent0">What wheels? racks? fires? what flaying? boiling</div> + <div class="verse indent0">In leads or oils? What old or new torture</div> + <div class="verse indent0">Must I receive, whose every word deserves</div> + <div class="verse indent0">To taste of thy most worst?”<a id="FNanchor_670" href="#Footnote_670" class="fnanchor">[49]</a></div> + </div> +</div> +</div> + +<p>Margaret Davy, a young woman, convicted of murder +by poisoning was also boiled to death, as provided +by this statute, in 1542,<a id="FNanchor_671" href="#Footnote_671" class="fnanchor">[50]</a> but this was the last victim +to suffer such inhuman punishment and the act was +soon afterward repealed.</p> + +<p>The misguided efforts of the Church of Rome to +punish heresy by use of the <i>Inquisition</i>, brought about +untold suffering and misery in the world.</p> + +<p><i>The Inquisition</i>, was a tribunal of the Roman Catholic +Church, for the discovery, repression, and punishment +of heresy, unbelief and other offenses against +religion. The emperors, Theodosius and Justinian, appointed +officials known as Inquisitors, to look out and +punish such offenders. They proceeded however in the +name of the Emperors, in the secular courts, and no +regular tribunal for the handling of this kind of alleged +criminals, existed until the year 1248, after the +fourth Lateran Council, held in the reign of Innocent +III., when Innocent IV., established a permanent court +for the prosecution and punishment of this class of +offenders.</p> + +<p><span class="pagenum"><a id="Page_287"></a>[287]</span></p> + +<p>The prosecutions under this constitution were purely +in the ecclesiastical courts, and for the next century, +in France, Italy, Spain and Germany, the Pope, by +appeal, regulated the severity of the punishments inflicted +by the local authorities and the punishments +were not so severe as they afterwards became.</p> + +<p>In Spain, during the reign of Ferdinand and Isabella, +on account of an alleged plot to overthrow the monarchy, +by the Jews and Heretics, in the year 1478, on +application to Pope Sixtus IV., they were permitted to +take over, as it were, the whole tribunal formerly +handled as a Church affair, into the hands of the State, +and with this new regime, the Spanish Inquisition had +its origin.</p> + +<p>Inquisitors were now appointed by the Crown, +instead of the Church and under the career of Thomas +de Torquemada, in 1483, the reign of terror commenced +in Spain. Llorente, the historian of the Inquisition, +places the number of persons burned to death, during +Torquemada’s tenure of office, in sixteen years, in +Spain, at 9,000, and during the term of office of the +second head of the Inquisition, Diego Deza, in eight +years, 1,600 met a similar death, by fire, as this was +the customary punishment inflicted upon this hated +class of innocents who opposed the ruling powers in +Church and State.<a id="FNanchor_672" href="#Footnote_672" class="fnanchor">[51]</a></p> + +<p>The procedure of the Inquisition is not without interest. +The person suspected of heresy or unbelief, +was arrested and thrown into prison, to be brought to +trial when it suited the pleasure of his judges. The proceedings +of the trial when the unfortunate one was<span class="pagenum"><a id="Page_288"></a>[288]</span> +brought into court, were secret; he was not faced with +his accusers, nor were their names disclosed. The evidence +of a guilty accomplice, without corroboration, +was received against the accused and the person undergoing +trial was liable to be put to torture, in order to +extort a confession from him. When convicted, the +punishment was death by fire, or on the scaffold, imprisonment +in the galleys for life, or for a term of +years, with forfeiture of his property, and civil infamy, +if the offense was deemed not of sufficient gravity to +justify burning to death.<a id="FNanchor_673" href="#Footnote_673" class="fnanchor">[52]</a></p> + +<p>After confession, under torture, the prisoner was +customarily remanded to prison and when brought +before the judge, if he persisted in his profession, he +was condemned. If the confession was withdrawn, he +was tortured again and if he recanted a second time, +he was tortured a third time, for while the theory was +that he could not be convicted, unless he let his confession +stand, he was tortured until he confessed and +was not allowed to voluntarily retract it, oftentimes.<a id="FNanchor_674" href="#Footnote_674" class="fnanchor">[53]</a></p> + +<p>Three judges were necessary to approve the infliction +of torture to extract evidence from a person accused, +in the reign of Ferdinand and Isabella,<a id="FNanchor_675" href="#Footnote_675" class="fnanchor">[54]</a> but this law +was often violated and the strappado, the scourge, +hanging the accused by the arms, while his back and +legs were loaded with heavy weights, fire, applied to +the soles of the feet and pouring water down the throat +were a few of the many tortures applied<a id="FNanchor_676" href="#Footnote_676" class="fnanchor">[55]</a> to extort +confessions from the poor unfortunates who fell into<span class="pagenum"><a id="Page_289"></a>[289]</span> +the hands of these religious zealots, imbued with a +superhuman inclination to torture their fellow-men.</p> + +<p>Of course the subject of the Inquisition is too large +a field to attempt to do more than refer to its influence +upon secular law in these pages, for while it continued +unabated for centuries in countries subject to the +Church of Rome and was not abolished in Spain, until +the reign of Joseph Bonaparte in 1808,<a id="FNanchor_677" href="#Footnote_677" class="fnanchor">[56]</a> in inaugurating +a system of punishment for extracting evidence +from the accused, its influence was wide-spread in all +other countries, where the same system of punishment +was carried and with time the same vile procedure was +used in most other countries of Europe, in one form or +another,<a id="FNanchor_678" href="#Footnote_678" class="fnanchor">[57]</a> and with its examples of torture, which were +gradually adopted in other countries, the equally baleful +influence of the secret procedure, which was exemplified +in the Star Chamber in England and the <i>Chatelet</i> +of Paris, with the accompanying inquisitorial process, +followed in the wake of this hateful institution of the +middle ages.<a id="FNanchor_679" href="#Footnote_679" class="fnanchor">[58]</a></p> + +<p><i>The Grand Chatelet of Paris</i>, as the seat of the criminal +tribunal of the realm, has a record second to no +other criminal court of the same age for atrocious +punishments inflicted upon the poor unfortunates who +were brought before the court, seeking justice.<a id="FNanchor_680" href="#Footnote_680" class="fnanchor">[59]</a></p> + +<p>It was the custom to torture all malefactors, or alleged +criminals, brought before the criminal division +of the <i>Chatelet</i> of Paris, in the fourteenth century. The<span class="pagenum"><a id="Page_290"></a>[290]</span> +customary procedure was accordingly divided into two +classes of cases, those known as <i>ordinaire</i> and those +called <i>extraordinaire</i>. In the former class of cases inquests +were held to determine the guilt of the accused +and in the latter inquisition was had, in which torture +was habitually employed to secure a conviction.<a id="FNanchor_681" href="#Footnote_681" class="fnanchor">[60]</a></p> + +<p>The procedure was left entirely to the discretion of +the criminal judge and in a short time the judge rarely +found a case for inquest, but all cases were treated as +within the rule <i>proces extraordinaire</i> and a merry +chronicle of crime against criminals was here inaugurated, +for long and tedious years.<a id="FNanchor_682" href="#Footnote_682" class="fnanchor">[61]</a></p> + +<p>The only redeeming feature of the procedure of +this court, was the universality of its punishments, for +noble blood was made to flow equally with the plebeian, +and none were exempt from the torture, who were +brought before this court. If the culprit denied the +alleged crime, he was tortured at once, to secure a confession +and if he confessed he was tortured for confessing. +On the other hand, if he failed to confess,<span class="pagenum"><a id="Page_291"></a>[291]</span> +there was no limit to the torture inflicted to extract +a confession from him, so frequently it happened that +in the effort to find out if a crime were really committed +the poor unfortunate was killed by the torture to which +he was subjected.<a id="FNanchor_683" href="#Footnote_683" class="fnanchor">[62]</a></p> + +<p>In 1338 one Jehannin Maci, was arrested and brought +before this cruel court for stealing a brass pot, found +in his possession. After torture, he confessed the crime +and was drawn on a hurdle and hanged.<a id="FNanchor_684" href="#Footnote_684" class="fnanchor">[63]</a></p> + +<p>Gervaise Caussois—peace to his ashes—was brought +before this august tribunal for stealing some iron tools +and to induce him to confess he was tortured and +promptly confessed. Thinking he might be guilty of +other offenses, he was tortured again and then under +the strain of the pain he suffered, he confessed to other +petty crimes, when he was again tortured by use of +the <i>tresteau</i>, when he again confessed to another petty +misdemeanor when the judges mercifully caused him +to be hanged, without more ado, thus ending his +misery.<a id="FNanchor_685" href="#Footnote_685" class="fnanchor">[64]</a></p> + +<p>In 1390 poor Fleurant de Saint-Leu, was arraigned +before this heartless tribunal for the awful crime of +stealing a silver buckle. He denied the crime and was +twice tortured, with increasing severity, when he +finally confessed, but protested that it was his first +offense. The merciful judges, out of the goodness of +their hearts, decided this offense, being the first, did +not merit death, so on the same day he was tortured +thrice, to ascertain if he was not guilty of some other<span class="pagenum"><a id="Page_292"></a>[292]</span> +offense for which he could be killed; this failing to +bring the desired result, he was again twice tortured, +when he admitted that three years before he had unwittingly +married a prostitute, when he was afterwards +hanged, as this was found to be a sufficient offense, together +with the stealing of the buckle, to justify the +death penalty.<a id="FNanchor_686" href="#Footnote_686" class="fnanchor">[65]</a></p> + +<p>Poor Marguerite de la Penele, accused of stealing a +ring, was tortured until she confessed and as she could +not satisfy the human hyenas who were trying her, for +some money found upon her person, she was again +severely tortured and although no further confession +was extracted from her she was buried alive.<a id="FNanchor_687" href="#Footnote_687" class="fnanchor">[66]</a></p> + +<p>The question <i>ordinaire</i> and <i>extra-ordinaire</i>, as put +to the wretches brought before this criminal court at +Paris, was to be answered by the accused while fastened +to the wall, on a trestle or sliding table, with his +wrists fastened in two rings; his mouth was forced +open with a horn and water was poured down his throat, +until he answered the question whether or not he was +guilty of the offense charged against him.<a id="FNanchor_688" href="#Footnote_688" class="fnanchor">[67]</a></p> + +<p>Another form of torture used in the <i>Chatelet</i> at +Paris, was what was called the “boots,” being solid +boards, pierced with holes, encasing the legs, up to the +knees. Ropes were inserted through the holes and +drawn so tight, by means by pegs of wood, driven into +the holes, as to almost break the bones and twist the +flesh off the legs, if the accused persisted in refusing<span class="pagenum"><a id="Page_293"></a>[293]</span> +to confess the crime charged against him.<a id="FNanchor_689" href="#Footnote_689" class="fnanchor">[68]</a> This horrible +and barbarous practice was not completely abolished +in France, until the year 1788, when the monarchy +repealed the law authorizing such cruelty, for the alleged +reason that under such stress of punishment +men would confess to anything.<a id="FNanchor_690" href="#Footnote_690" class="fnanchor">[69]</a></p> + +<p><i>The Guillotine</i> was not a French invention, as generally +supposed, but was imported from Italy, where +a similar instrument, known as the <i>Mannaya</i>, had been +used for centuries before it was used either in France +or England.<a id="FNanchor_691" href="#Footnote_691" class="fnanchor">[70]</a> It had been used in England long before +it was used in France and was known as the <i>Halifax +Maiden</i>, because of the special charter, giving this +town a right to use it for petty larceny of any article +exceeding thirteen halfpenny.<a id="FNanchor_692" href="#Footnote_692" class="fnanchor">[71]</a> It was used in France +in the sixteenth century and at Toulouse, in 1632, it +was the engine which accomplished the execution of +the Duc de Montmorency.<a id="FNanchor_693" href="#Footnote_693" class="fnanchor">[72]</a> Doctor Joseph Guillotin +brought the same engine of death before the National +Assembly, in December, 1789 and he is generally recognized +as the inventor of this terrible machine, which +was used to decapitate so many of the nobility during +the terrible French Revolution,<a id="FNanchor_694" href="#Footnote_694" class="fnanchor">[73]</a> but a similar instrument +had executed thousands in Italy centuries before +it was known or used in France.<a id="FNanchor_695" href="#Footnote_695" class="fnanchor">[74]</a></p> + +<p><i>The Massola</i> was used in Italy, at an early date,<span class="pagenum"><a id="Page_294"></a>[294]</span> +along with the <i>Mannaya</i> or guillotine, as it was afterwards +called, in France, and by use of the former +machine, the criminal was stunned with a blow from +a mace, much as the butcher slaughters the ox or hog +by striking him on the head and then while stunned, +his throat was pierced with a long knife and his chest +was ripped open.<a id="FNanchor_696" href="#Footnote_696" class="fnanchor">[75]</a></p> + +<p>But let us turn from the contemplation of other instruments +used to accomplish the death of the criminals +of the middle ages, and examine some of the milder +forms of punishments in vogue.</p> + +<p>These were only some of the most prominent methods +of inflicting capital punishment upon alleged criminals, +among the old Israelites, Persians, Greeks and Romans, +and other lesser punishments, such as mutilation consisting +in blinding,<a id="FNanchor_697" href="#Footnote_697" class="fnanchor">[76]</a> cutting off the hands or ears,<a id="FNanchor_698" href="#Footnote_698" class="fnanchor">[77]</a> +branding,<a id="FNanchor_699" href="#Footnote_699" class="fnanchor">[78]</a> plucking off the hair,<a id="FNanchor_700" href="#Footnote_700" class="fnanchor">[79]</a> + flaying,<a id="FNanchor_701" href="#Footnote_701" class="fnanchor">[80]</a> scourging +with thorns,<a id="FNanchor_702" href="#Footnote_702" class="fnanchor">[81]</a> the stocks, stripes,<a id="FNanchor_703" href="#Footnote_703" class="fnanchor">[82]</a> the wheel, the rack, +the comb with sharp teeth, the burning tile, the low +vault in which the culprit was bent double, the heavy +hog-skin whip, and the injection of vinegar into the +nostrils, were a few of the lesser punishments inflicted +by these and other peoples for many long and tortuous +years, upon all classes of criminals and accused persons.<a id="FNanchor_704" href="#Footnote_704" class="fnanchor">[83]</a>.</p> + +<p><span class="pagenum"><a id="Page_295"></a>[295]</span></p> + +<p><i>Blinding</i>, under the Mosaic dispensation, was claimed +to have been authorized under the law of retaliation, +“an eye for an eye,”<a id="FNanchor_705" href="#Footnote_705" class="fnanchor">[84]</a> etc., but it was seldom used +among the patriarchs in old Israel.</p> + +<p>The Assyrians and Babylonians used this means of +torturing the criminals convicted of rebellion or revolt, +in order to prevent them from doing further harm and +to furnish an example to others of the enormity of the +punishment for such an offense against the government.<a id="FNanchor_706" href="#Footnote_706" class="fnanchor">[85]</a> +We read in the book of Esther that such criminals +were not permitted to look upon the king,<a id="FNanchor_707" href="#Footnote_707" class="fnanchor">[86]</a> and +in Persia this method of punishment was inflicted for +rascality, thieving and rebellion.<a id="FNanchor_708" href="#Footnote_708" class="fnanchor">[87]</a></p> + +<p>According to the Code of Hammurabi, adopted some +2,500 years before Christ’s time, a surgeon of Babylon +who performed an unsuccessful operation, lost the hand +that operated upon the patient and for other offenses, +mutilation and blindness was provided for by this +ancient code of laws.<a id="FNanchor_709" href="#Footnote_709" class="fnanchor">[88]</a></p> + +<p>William the Conqueror prohibited his nobles from +inflicting the death penalty upon criminals who formerly +suffered death by hanging, but in lieu of this +more humane punishment, he authorized that criminals +convicted of certain felonies should be blinded, by +having their eyes pulled out; they were subjected to +castration and to mutilation, by having their <i>hands and +feet cut off</i>, according to the greatness of the offense,<span class="pagenum"><a id="Page_296"></a>[296]</span> +to the end that they might live and furnish a horrible +example to others committing such crimes.<a id="FNanchor_710" href="#Footnote_710" class="fnanchor">[89]</a></p> + +<p>According to Wigorn, in his annals, certain Welchmen, +convicted of treason, in the eleventh century, had +all these several kinds of punishment inflicted upon +them.<a id="FNanchor_711" href="#Footnote_711" class="fnanchor">[90]</a></p> + +<p>Fox, in his work on Martyrology, reports a miracle +in the case of Elivard, of Weston Regis, in Bedfordshire, +who, being convicted of stealing a pair of hedging +gloves and a whetstone, in the reign of Henry II., +lost his eyes and genitals, and through his devout +prayers, at the shrine of St. Thomas of Canterbury, +they were restored to him again.<a id="FNanchor_712" href="#Footnote_712" class="fnanchor">[91]</a></p> + +<p>This punishment by blinding and mutilation continued +but a short time, in England, however, for King +Henry I., in the year 1108, in the ninth year of his +reign repealed this law and provided hanging for felons +convicted of theft or robbery,<a id="FNanchor_713" href="#Footnote_713" class="fnanchor">[92]</a> who had formerly been +subject to the punishment of blinding or mutilation, +by this harsh law of William the Conqueror.</p> + +<p>In Switzerland, at an early day, blasphemers were +subject to having their <i>lips and tongue cut off</i><a id="FNanchor_714" href="#Footnote_714" class="fnanchor">[93]</a> and +under the custom of Avignon, in 1243, a perjurer was +liable to punishment by having his lips and nose removed.<a id="FNanchor_715" href="#Footnote_715" class="fnanchor">[94]</a></p> + +<p><i>Cutting off the ears</i> was a punishment inflicted upon +religious and political criminals in England, as late as<span class="pagenum"><a id="Page_297"></a>[297]</span> +the seventeenth century and the notable case of Bastwick, +Burton and Prynne, who had their ears removed +all at one time, in the Palace Yard, in London, in the +year 1637, illustrates the barbarous cruelty then obtaining +as to this class of criminals.</p> + +<p>The prisoners were all favorites with the crowd, who +strewed flowers and nose-gays around them, at the +place of execution. The sheriff commenced with Burton, +who was an especial favorite with the by-standers +and when he removed each ear the people wept and +groaned and roared as if each one in the assembly had +his own ears removed. Bastwick loaned his own knife to +the officer and made use of his professional information +to advise him just how to remove his ears, so as to injure +him the least and asked him to lop them close, that +it might not be necessary for him “to come there +again.” Prynne had had his ears roughly cropped off +three years before and when the officer again attempted +to remove what remained, it gave him great pain, but +the stern old Puritan endured it without a groan, such +was the religious zeal with which they were all three +sustained in this act of martyrdom. After the fearful +ordeal was completed they were all three returned by +the officer to the prison,<a id="FNanchor_716" href="#Footnote_716" class="fnanchor">[95]</a> and thus ended another fearful +example of misguided authority and religious +bigotry, in thus pillorying and torturing three patriotic +citizens who violated no law and who had committed +no other offense than to speak plainly and then dared +to refuse to bow the knee to an authority they did not +recognize.</p> + +<p><i>Branding with a hot iron</i>, was a punishment inflicted<span class="pagenum"><a id="Page_298"></a>[298]</span> +by the Persians, upon the class of criminals who were +deported, in order that they could subsequently be +identified and to furnish an example to others of the +fact that they had paid the penalty of the law as a +result of their misdeed.<a id="FNanchor_717" href="#Footnote_717" class="fnanchor">[96]</a> In Biblical days, when burning +was inflicted as a punishment for adultery or fornication, +branding on the forehead was also used, as a +mark of shame.<a id="FNanchor_718" href="#Footnote_718" class="fnanchor">[97]</a> Slaves were sometimes branded on +the hand, by the ancient Jews,<a id="FNanchor_719" href="#Footnote_719" class="fnanchor">[98]</a> much as horses are +branded by the owner, in the western country, to identify +the animal, but this was not in accordance with the +Mosaic law, for such disfigurement was forbidden by +the code of the old Israelites.<a id="FNanchor_720" href="#Footnote_720" class="fnanchor">[99]</a></p> + +<p>Formerly, in England, branding was used in the case +of all clergyable crimes, by burning in the hand, but +this law was repealed in 1829. In the middle ages, in +England, branding with a hot iron, was a mode of +punishment used for various offenses. The iron used +had the form which it was desired to leave on the culprit’s +skin. It has not been in use for years, except in +desertions from the army or navy, and this form of +branding is regulated by statute and of late years ink, +or other material is used, instead of a hot iron. By +the Mutiny Act, of 1858,<a id="FNanchor_721" href="#Footnote_721" class="fnanchor">[100]</a> it was provided “On the<span class="pagenum"><a id="Page_299"></a>[299]</span> +first and on every subsequent conviction, for desertion, +the court-martial, in addition to any other punishment, +may order the offender to be marked, on the left side, +two inches below the arm-pit, with the letter D, such +letter not to be less than an inch long, and to be marked +upon the skin with some ink or gun-powder, or other +preparation, so as to be visible and conspicuous, and +not liable to be obliterated.” This, in old England, as +late as the Victorian age, shows the early training of the +English upon the custom of punishment by branding.</p> + +<p><i>Plucking off the hair</i>, or scalping, was not always +confined to the American Indians, but according to the +inspired word of the Jews, it was a form of punishment, +in ancient Israel, inflicted upon Jews who had indulged +in mixed marriages.<a id="FNanchor_722" href="#Footnote_722" class="fnanchor">[101]</a></p> + +<p>According to the prophet, in Isaiah, scalping, as a +judicial practice was common in his time, for he says: +“I gave my back to the smiters and my cheeks to them +that <i>plucked off the hair</i>: I hid not my face from shame +and spitting.”<a id="FNanchor_723" href="#Footnote_723" class="fnanchor">[102]</a></p> + +<p>And according to the Biblical account of this ancient +and severe punishment, inflicted upon criminals in old +Israel, they were not as compassionate as the American +Indians, who first killed their man, then removed the +scalp with a knife, but they tore off the hair in such +a brutal and barbarous manner, as to remove the skin +by main force, with the hair, without the use of a knife<span class="pagenum"><a id="Page_300"></a>[300]</span> +or other instrument to augment or ameliorate the suffering +of the criminal.<a id="FNanchor_724" href="#Footnote_724" class="fnanchor">[103]</a></p> + +<p><i>Flaying</i>, was a punishment in vogue among the Persians +and Assyrians, and according to Rawlinson, the +Assyrians would flay the victim, even after life was +extinct<a id="FNanchor_725" href="#Footnote_725" class="fnanchor">[104]</a> and the Persians were accustomed to flay +and then crucify the criminals and Herodotus states +that they used the skins of human beings thus obtained.<a id="FNanchor_726" href="#Footnote_726" class="fnanchor">[105]</a></p> + +<p>Along with this atrocious punishment of flaying, the +Persians also seem to have been addicted to the recall +of judges,<a id="FNanchor_727" href="#Footnote_727" class="fnanchor">[106]</a> for Herodotus tells how King Cambyses +not only recalled an unpopular judge, known as Sisamnes +but actually flayed him alive, and covered the +judgment-seat with his skin, as a warning to the next +judge to be more careful in his judgments and decrees.<a id="FNanchor_728" href="#Footnote_728" class="fnanchor">[107]</a></p> + +<p>Manes is said to have been flayed alive, by Behram, +king of Persia, in the year 277 and his skin was afterwards +stuffed with straw, much as modern taxidermists +stuff the skins of wild animals, and in this shape it +was posted at one of the gates of Djondischaour.<a id="FNanchor_729" href="#Footnote_729" class="fnanchor">[108]</a></p> + +<p>In the sixth century Chosroes punished Nacoragan, +one of his generals by flaying him alive, on account of +his cowardice and his skin, when torn backward off his +body, from his head to his heels, retained the form of +the limbs, from which it had been stripped, and in this<span class="pagenum"><a id="Page_301"></a>[301]</span> +manner, it was sown up and inflated and exposed on a +high projection, as a terrible example to other soldiers, +of the punishment they would be subjected to if also +guilty of cowardice in the discharge of their duty as +soldiers.<a id="FNanchor_730" href="#Footnote_730" class="fnanchor">[109]</a></p> + +<p>Flaying is of rare appearance in Europe, but one or +two cases are recorded. Philip the Fair is said to have +inflicted such punishment upon the lovers of his sister-in-law, +in 1314, and Pope John XXII., after the conviction +of Hugues Geraldi, Bishop of Cahors, in 1317, for +sorcery, handed him over to the Judge of Avignon, who +caused him to be flayed alive and then torn asunder by +four horses, after which his remains were burnt.<a id="FNanchor_731" href="#Footnote_731" class="fnanchor">[110]</a></p> + +<p><i>The Wheel</i> was used as a method of punishment in +France and England and other countries, during the +middle ages and down to a comparatively recent period. +St. Catherine, of Alexandria is said to have been put +to death on a wheel, with jagged edges or spikes, which +tore and cut her tender limbs, after the fashion of a +modern chaff-cutter. According to the report of her +case, the wheel was shattered, during the torture, by +Divine Grace, hence the embroidered tunic worn by the +Knights of Mount Sinai, a religious order, instituted in +her honour, in 1063, representing a broken wheel, with +spikes.<a id="FNanchor_732" href="#Footnote_732" class="fnanchor">[111]</a></p> + +<p>Bouchard, who was implicated in the murder of +Charles le Bon, Count of Flanders, in the twelfth century, +was bound to a wheel suspended in mid-air, so +that the vultures could pluck out his eyes and otherwise<span class="pagenum"><a id="Page_302"></a>[302]</span> +torture him. After his eyes were torn from their sockets +and his face slit and torn by the sharp beaks of the birds +of prey, he was finally put out of his misery, by darts +and javelins, shot into his quivering body, by the blood-thirsty +mob below.<a id="FNanchor_733" href="#Footnote_733" class="fnanchor">[112]</a></p> + +<p><i>Scourging with thorns</i>, was another form of punishment +inflicted upon the peoples of other tribes, by the +good old Jewish patriarchs.</p> + +<p>Gideon threatened that when the Lord of Israel +should deliver Zebah and Zalmunna into his hands +that he would tear their flesh with the thorns of the +wilderness and with briars.<a id="FNanchor_734" href="#Footnote_734" class="fnanchor">[113]</a> And according to the +Divine word, when the men of Succoth were delivered +into his hand he took the elders of the city and with +briars and thorns, he scourged them.<a id="FNanchor_735" href="#Footnote_735" class="fnanchor">[114]</a></p> + +<p>Knotted sticks, or ropes, with thorns, or iron points +were customarily used as instruments of chastisement +by the Jews, when they were successful in subjugating +another race of people<a id="FNanchor_736" href="#Footnote_736" class="fnanchor">[115]</a> and they did not hesitate to +apply the scourge on all occasions, as they regarded +this as a method of teaching foreign nations their +strength and their power to punish, so that it would +be advertised abroad and cause other timorous nations +to voluntarily submit to their authority.</p> + +<p>David smote the Moabites with a line and cast them +down to the ground and he scourged them and they +became his servants and brought him gifts, to avoid +being further scourged in this manner.<a id="FNanchor_737" href="#Footnote_737" class="fnanchor">[116]</a> And he<span class="pagenum"><a id="Page_303"></a>[303]</span> +brought the children of Ammon out from the cities +and not only scourged them with thorns and knotted +sticks, with iron pikes in the sticks, but subjected them +to saws and arrows of iron and made them to pass +through the brick kiln.<a id="FNanchor_738" href="#Footnote_738" class="fnanchor">[117]</a></p> + +<p><i>The Bilboes</i>, were used in Spain and England, at an +early day, for slanderers and other petty offenders. +By means of this instrument, the culprit was held with +his feet aloft, on his back, exposed to the public gaze +and ridicule of the passers-by.</p> + +<p>The American Colonists made frequent use of this +instrument of punishment and we read that in good +old Massachusetts, in August, 1632, one “James Woodward +was sett in the bilbowes, for being drunk at the +Newetowne,” the name Cambridge then went by.<a id="FNanchor_739" href="#Footnote_739" class="fnanchor">[118]</a></p> + +<p><i>The Ducking-stool</i>, a stool or seat, arranged at the +end of a rope tied to a long pole, so it could be lowered +into the water, was used as a punishment for “scolds” +and “slanderers” in old England and by the early +American Colonies. Virginia, Maryland and other of +the American Colonies, provided for the use of the +ducking-stool and other similar correctionary punishments, +by statutes.<a id="FNanchor_740" href="#Footnote_740" class="fnanchor">[119]</a></p> + +<p>As late as the year 1811, in Georgia, one Miss Palmer +was sentenced to be ducked, as a scold or slanderer, in +the Oconee River<a id="FNanchor_741" href="#Footnote_741" class="fnanchor">[120]</a> and in Washington, according to +the interesting book on “Curious Punishments of By-Gone<span class="pagenum"><a id="Page_304"></a>[304]</span> +Days,” by Alice Morse Earle, almost in our own +day, Mrs. Anne Royal, Editor of the “Washington +Paul Pry,” was sentenced before Judge William +Cranch to suffer punishment by being ducked in the +Potomac River.<a id="FNanchor_742" href="#Footnote_742" class="fnanchor">[121]</a></p> + +<p><i>The Stocks</i> graced each parish, in England, at an +early day and along with the <i>pillory</i> and the <i>rack</i>, were +used on different classes of petty criminals. Many +criminals were also punished by the American Colonists +by use of the stocks and the pillory, and in Massachusetts, +New Hampshire, Virginia and Maryland, +the manners and morals of many an early patriot were +mended by the use of these instruments.<a id="FNanchor_743" href="#Footnote_743" class="fnanchor">[122]</a></p> + +<p><i>The Rack</i> was a wooden framework, in which the culprit +was fastened and by means of ropes and pulleys +his arms and legs were violently stretched and pulled +until the tension caused the most intense pain and frequently +the bones were broken by the use of this fearful +appliance. According to Lord Coke, the appliance was +first introduced into the Tower, in England, by the +Duke of Exeter, in 1467, and for this reason it was +called, “The Duke of Exeter’s Daughter.” The Tower +rack was in the long vaulted dungeon below the +Armoury and continued as an instrument of torture +for many centuries. During the reign of Elizabeth, it +was a customary means of torture and in 1580 the +Jesuit Priests concerned in the alleged Jesuit Invasion, +were terribly racked to compel them to disclose the +names of their leaders.<a id="FNanchor_744" href="#Footnote_744" class="fnanchor">[123]</a></p> + +<p><span class="pagenum"><a id="Page_305"></a>[305]</span></p> + +<p>Shakespeare makes frequent references to this instrument +of torture, so generally used during his time, +in England. Thus, in Merchant of Venice, Portia refers +to the enforced statements of Bassanio:</p> + +<div class="poetry-container"> +<div class="poetry"> + <div class="stanza"> + <div class="verse indent0">“Ay, but I fear, you speak upon the rack,</div> + <div class="verse indent0">Where men enforced do speak anything.”<a id="FNanchor_745" href="#Footnote_745" class="fnanchor">[124]</a></div> + </div> +</div> +</div> + +<p><i>The Brank</i>, known as the “Scold’s bridle,” was an +iron hood, with a ring, around the face, with a flat +tongue of iron to be placed in the mouth, over the +tongue. It was applied, with the “scold” or slanderer +tied in a public place, where she was subjected to the +ridicule of the passers-by and was generally used to +correct scolds and fussy women, for many years, in +both England and America. It was used on the poor +unfortunates during the Salem Witchcraft craze and +many an old dame in good old England was made to +bridle her tongue and desist from gossiping or henpecking +her husband, because of the fear of the “scold’s +bridle” and the gag, used indiscriminately, in all such +cases.<a id="FNanchor_746" href="#Footnote_746" class="fnanchor">[125]</a></p> + +<p>Fortunately, with the dawn of better days, this torture +system began to decline and in most civilized +countries, such “crimes against criminals” are now but +curious and quaint, yet oft-times terrible and fearful +examples of the customs and procedure of other days.</p> + +<p>The strange thing is that such things lasted as long +as they did in a growing, increasing world of knowledge, +with men who sought the truth and attempted to +attain the higher ideals and who should have been<span class="pagenum"><a id="Page_306"></a>[306]</span> +imbued with the love of their fellow-man, which the +sufferings and mistakes of the past had, for centuries, +led them to emulate.</p> + +<p>With the striking example in history of the horrible +punishment by Crucifixion, all men now dread to think +of the time when innocence and goodness could be so +crucified, yet for two thousand years, in the slow evolution +of the human race, other innocents and good men +and women have been tortured and racked by men and +women holding the superior power and authority over +the masses, who through superstition and delusion, +were led to endorse the cruel domination of such misused +force.</p> + +<p>When we stop and contemplate the enormity of +“Man’s inhumanity to man,” as recorded in the lessons +of the past, “the marvel is that man can smile, dreaming +his ghostly, ghastly dream.”</p> + +<p>The basis of such misanthropy lies in the fact that +criminals have been treated as enemies, to such an extent +that mankind has warred upon them and committed +deeds of war, when, in point of fact, the alleged +criminal, frequently was less guilty than his judges, +and, if guilty, he was only a mistaken man, needing correction, +but not torture or death, to teach him the better +path to tread. Would that future generations might +be fully emancipated from the selfish creed which calls +that good, which works <i>me</i> weal and holds that ill, which +<i>me</i> alone doth harm or hurt.</p> + +<p>For our lives, like ravelled skeins, cross back and +forth, connect and blend,</p> + +<div class="poetry-container"> +<div class="poetry"> + <div class="stanza"> + <div class="verse indent0">“They change with place, they shift with race; and, in the veriest span of Time,</div> + <div class="verse indent0">Each Vice has worn a Virtue’s crown; all Good was banned as Sin or Crime.”</div> + </div> +</div> +</div> + +<div class="footnotes"> + +<h3>FOOTNOTES:</h3> + +<div class="footnote"> + +<p><a id="Footnote_622" href="#FNanchor_622" class="label">[1]</a> Justice is the bond which keeps the interest of individuals +united and without this virtue men would return to their original +state of barbarity. Marquis Beccaria, on “Crimes and Punishments,” +9.</p> + +<p>Carlyle has well said: “Cruel is the panther of the woods, the +she-bear, bereaved of her whelps; but there is in man a hatred +crueler than that.”</p> + +</div> + +<div class="footnote"> + +<p><a id="Footnote_623" href="#FNanchor_623" class="label">[2]</a> Beccaria’s “Crimes and Punishments,” p. 41.</p> + +<p>The three theories regarding lawful punishment, are, retribution, +prevention and reformation. According to the first of these theories, +the object of punishment is the vindication of the law upon the +offender, by the infliction of such pain or penalty as his crime +deserves, hence, the motto for this theory, might be properly said +to be Justice. The second idea, makes prevention of further crime, +the sole object, the criminal being placed where he can do no +further wrong to society, and the motto of this school of legal +philosophers, can therefore properly be said to be protection. The +third and by far the most philanthropic doctrine of punishment +regards the object of correction as the primary one to be attained +and that all punishment should cease when the criminal has been +reformed. The motto for the last school of philosophy, might +properly be said to be Brotherly Love.</p> + +</div> + +<div class="footnote"> + +<p><a id="Footnote_624" href="#FNanchor_624" class="label">[3]</a> Rawlinson’s “Ancient Monarchies.”</p> + +</div> + +<div class="footnote"> + +<p><a id="Footnote_625" href="#FNanchor_625" class="label">[4]</a> Genesis, XL., 19, 22.</p> + +</div> + +<div class="footnote"> + +<p><a id="Footnote_626" href="#FNanchor_626" class="label">[5]</a> Matthew, XIV., 8, 10.</p> + +</div> + +<div class="footnote"> + +<p><a id="Footnote_627" href="#FNanchor_627" class="label">[6]</a> Acts, XII., 2.</p> + +</div> + +<div class="footnote"> + +<p><a id="Footnote_628" href="#FNanchor_628" class="label">[7]</a> Revelation, XX., 4. A common punishment during the French +Revolution.</p> + +</div> + +<div class="footnote"> + +<p><a id="Footnote_629" href="#FNanchor_629" class="label">[8]</a> Genesis, XXXVIII., 24.</p> + +</div> + +<div class="footnote"> + +<p><a id="Footnote_630" href="#FNanchor_630" class="label">[9]</a> Leviticus, XXI., 9.</p> + +</div> + +<div class="footnote"> + +<p><a id="Footnote_631" href="#FNanchor_631" class="label">[10]</a> Leviticus, XX., 14.</p> + +</div> + +<div class="footnote"> + +<p><a id="Footnote_632" href="#FNanchor_632" class="label">[11]</a> John’s “Babylonian Laws,” etc., Josephus; Matthew, XVIII., 6.</p> + +<p>The Emperor Tiberius, after torturing the victims of his wrath, +cast them into the sea, where they were drowned. Sueton. Tiberii, +lxii; Lea, “Superstition and Force,” (3 ed.) p. 377.</p> + +<p>In France, death by drowning was inflicted upon the incontinent, +as late as the sixteenth century and it was revived again during the +revolution by the infamous Carrier, at Nantes, in the eighteenth +century.</p> + +<p>Ninety priests were loaded into the <i>gabare</i> and sunk in the river +Seine. Then a hundred and thirty-eight persons were similarly +drowned, but the <i>gabare</i> was soon done away with and men, women +and children were stripped naked and thrown into the river, in +broad daylight and not even under the cover of darkness. They +were tied together, feet and feet and hands and hands, and in their +hideous death struggles they churned the water, for the edification +of the cruel crowd, until the last poor struggler had sunk to his +final rest. (See article by W. H. Davenport Adams, “Pains and +Penalties,” in The Gentleman’s Magazine, Vol. 46, p. 362.)</p> + +</div> + +<div class="footnote"> + +<p><a id="Footnote_633" href="#FNanchor_633" class="label">[12]</a> Herbert’s Antiquities (1804), 154; Ex. vet. cod. M. S. pene’s +Rog. Twysden bar. p. 108.</p> + +</div> + +<div class="footnote"> + +<p><a id="Footnote_634" href="#FNanchor_634" class="label">[13]</a> Gentleman’s Magazine, Vol. 46, p. 501.</p> + +</div> + +<div class="footnote"> + +<p><a id="Footnote_635" href="#FNanchor_635" class="label">[14]</a> Archibald’s Stewart’s “Wigtoun Martyrs.”</p> + +</div> + +<div class="footnote"> + +<p><a id="Footnote_636" href="#FNanchor_636" class="label">[15]</a> Daniel, VI., 16.</p> + +</div> + +<div class="footnote"> + +<p><a id="Footnote_637" href="#FNanchor_637" class="label">[16]</a> Josephus, Ant. VIII., IX., 1.</p> + +</div> + +<div class="footnote"> + +<p><a id="Footnote_638" href="#FNanchor_638" class="label">[17]</a> 2 Samuel, IV., 12.</p> + +</div> + +<div class="footnote"> + +<p><a id="Footnote_639" href="#FNanchor_639" class="label">[18]</a> Rawlinson’s Anc. Mon. i, 477; Layard’s Ninevah and Babylon, +295 note.</p> + +</div> + +<div class="footnote"> + +<p><a id="Footnote_640" href="#FNanchor_640" class="label">[19]</a> Herodotus, iii, 159; Josephus, Ant. VI., XIV., 8.</p> + +</div> + +<div class="footnote"> + +<p><a id="Footnote_641" href="#FNanchor_641" class="label">[20]</a> Beccaria’s “Crimes and Punishments.”</p> + +</div> + +<div class="footnote"> + +<p><a id="Footnote_642" href="#FNanchor_642" class="label">[21]</a> 2 Chronicles, XXV., 12.</p> + +</div> + +<div class="footnote"> + +<p><a id="Footnote_643" href="#FNanchor_643" class="label">[22]</a> 1 Chronicles, XX., 3.</p> + +</div> + +<div class="footnote"> + +<p><a id="Footnote_644" href="#FNanchor_644" class="label">[23]</a> Exodus, XIX., 13.</p> + +</div> + +<div class="footnote"> + +<p><a id="Footnote_645" href="#FNanchor_645" class="label">[24]</a> Exodus, XXXII., 27.</p> + +</div> + +<div class="footnote"> + +<p><a id="Footnote_646" href="#FNanchor_646" class="label">[25]</a> 1 Samuel, XV., 33.</p> + +</div> + +<div class="footnote"> + +<p><a id="Footnote_647" href="#FNanchor_647" class="label">[26]</a> Hasting’s Dict. Bible, vol. I., p. 527.</p> + +</div> + +<div class="footnote"> + +<p><a id="Footnote_648" href="#FNanchor_648" class="label">[27]</a> 1 Kings, XX., 31.</p> + +</div> + +<div class="footnote"> + +<p><a id="Footnote_649" href="#FNanchor_649" class="label">[28]</a> Rawlinson’s Ancient Monarchies, iii, 246.</p> + +<p>Hanging was ordained by the Laws of Ina, in England, twelve +hundred years ago. (Herbert’s Antiquities, p. 153.) Until 1783 +Tyburn Tree, at the west end of Oxford Road (now street), was +the usual place for execution of felons by hanging, in England.</p> + +</div> + +<div class="footnote"> + +<p><a id="Footnote_650" href="#FNanchor_650" class="label">[29]</a> Josephus, Ant. XVII., X., 9.</p> + +</div> + +<div class="footnote"> + +<p><a id="Footnote_651" href="#FNanchor_651" class="label">[30]</a> <i>Idem.</i>, XX., V., 2.</p> + +</div> + +<div class="footnote"> + +<p><a id="Footnote_652" href="#FNanchor_652" class="label">[31]</a> John, XIX.</p> + +</div> + +<div class="footnote"> + +<p><a id="Footnote_653" href="#FNanchor_653" class="label">[32]</a> Matthew, XVI., 24; Mark, VIII., 14; Luke, IX., 23.</p> + +<p>All authorities agree that of all deaths crucifixion was the most +abhorrent, not only because of the pain resulting, but also because +of the shame of such a death. Cicero, in his Oration against Varres, +declared that it was impossible to find a fit word to describe such +an outrage as the crucifixion of a Roman citizen, yet the gentle +Galilean suffered this horrible death, with perfect resignation.</p> + +</div> + +<div class="footnote"> + +<p><a id="Footnote_654" href="#FNanchor_654" class="label">[33]</a> Cedrenus, Hist. Comp. p. 148, 259.</p> + +</div> + +<div class="footnote"> + +<p><a id="Footnote_655" href="#FNanchor_655" class="label">[34]</a> Dions, iii. 67: Zonaras, vii, 8.</p> + +</div> + +<div class="footnote"> + +<p><a id="Footnote_656" href="#FNanchor_656" class="label">[35]</a> Dions, ix, 40; Smith’s Dict. Gr. & Rom. Ant. By a beneficent +law, the poor lady’s paramour was simply scourged to death, for his +complicity in her awful crime.</p> + +</div> + +<div class="footnote"> + +<p><a id="Footnote_657" href="#FNanchor_657" class="label">[36]</a> Gentleman’s Magazine, Vol. 46, p. 366.</p> + +</div> + +<div class="footnote"> + +<p><a id="Footnote_658" href="#FNanchor_658" class="label">[37]</a> <i>Ante idem.</i></p> + +</div> + +<div class="footnote"> + +<p><a id="Footnote_659" href="#FNanchor_659" class="label">[38]</a> <i>Idem.</i>, p. 367.</p> + +</div> + +<div class="footnote"> + +<p><a id="Footnote_660" href="#FNanchor_660" class="label">[39]</a> Fleta, p. 54; II. Pollock and Maitland’s History English Law, +p. 556.</p> + +</div> + +<div class="footnote"> + +<p><a id="Footnote_661" href="#FNanchor_661" class="label">[40]</a> Rawlinson’s <i>Anc. Mon.</i>; Niebuhr, ii, 313.</p> + +</div> + +<div class="footnote"> + +<p><a id="Footnote_662" href="#FNanchor_662" class="label">[41]</a> Gentleman’s Magazine, Vol. 46, p. 368.</p> + +</div> + +<div class="footnote"> + +<p><a id="Footnote_663" href="#FNanchor_663" class="label">[42]</a> <i>Ante idem.</i></p> + +</div> + +<div class="footnote"> + +<p><a id="Footnote_664" href="#FNanchor_664" class="label">[43]</a> Gentleman’s Magazine, Vol. 46, p. 496.</p> + +</div> + +<div class="footnote"> + +<p><a id="Footnote_665" href="#FNanchor_665" class="label">[44]</a> <i>Ante idem.</i>, p. 368.</p> + +</div> + +<div class="footnote"> + +<p><a id="Footnote_666" href="#FNanchor_666" class="label">[45]</a> Green’s History of England.</p> + +</div> + +<div class="footnote"> + +<p><a id="Footnote_667" href="#FNanchor_667" class="label">[46]</a> Select Pl. Cr. pl. 191; Munim. Gildh. i, 101; II. Pollock and +Maitland’s History English Law, p. 511.</p> + +</div> + +<div class="footnote"> + +<p><a id="Footnote_668" href="#FNanchor_668" class="label">[47]</a> 22 Henry VIII. c. 9. This statute was passed in 1531.</p> + +</div> + +<div class="footnote"> + +<p><a id="Footnote_669" href="#FNanchor_669" class="label">[48]</a> IV. Reeve’s History English Law, p. 427.</p> + +</div> + +<div class="footnote"> + +<p><a id="Footnote_670" href="#FNanchor_670" class="label">[49]</a> The Winter’s Tale, Act III., Scene II.; White’s “Law in Shakespeare,” +p. 186, Sec. 146.</p> + +</div> + +<div class="footnote"> + +<p><a id="Footnote_671" href="#FNanchor_671" class="label">[50]</a> Gentleman’s Magazine, Vol. 46, p. 364.</p> + +<p>As late as the sixteenth century, in England, counterfeiters were +punished by being thrown into boiling water. Gentleman’s Magazine, +Vol. 46, p. 364.</p> + +</div> + +<div class="footnote"> + +<p><a id="Footnote_672" href="#FNanchor_672" class="label">[51]</a> Llorente, ii, 147, 237.</p> + +</div> + +<div class="footnote"> + +<p><a id="Footnote_673" href="#FNanchor_673" class="label">[52]</a> Lea’s “History of the Inquisition.”</p> + +</div> + +<div class="footnote"> + +<p><a id="Footnote_674" href="#FNanchor_674" class="label">[53]</a> Lea’s “Superstition and Force,” (3 ed.) p. 404.</p> + +</div> + +<div class="footnote"> + +<p><a id="Footnote_675" href="#FNanchor_675" class="label">[54]</a> Lea’s “Superstition and Force,” (3 ed.) p. 409.</p> + +</div> + +<div class="footnote"> + +<p><a id="Footnote_676" href="#FNanchor_676" class="label">[55]</a> <i>Ante idem.</i> 407, 409.</p> + +</div> + +<div class="footnote"> + +<p><a id="Footnote_677" href="#FNanchor_677" class="label">[56]</a> Llorente’s <i>Istoria de la Inquisition</i>; Lea’s “History of the Inquisition.”</p> + +</div> + +<div class="footnote"> + +<p><a id="Footnote_678" href="#FNanchor_678" class="label">[57]</a> <i>Ante idem.</i></p> + +</div> + +<div class="footnote"> + +<p><a id="Footnote_679" href="#FNanchor_679" class="label">[58]</a> Lea’s “Superstition and Force,” (3 ed.) 451.</p> + +</div> + +<div class="footnote"> + +<p><a id="Footnote_680" href="#FNanchor_680" class="label">[59]</a> Du Cange’s <i>Questionarius</i>.</p> + +</div> + +<div class="footnote"> + +<p><a id="Footnote_681" href="#FNanchor_681" class="label">[60]</a> L. Tanon, Registre Crimenel de la Justice de S. Martin-des-Champs, +Introd. p. 85.</p> + +</div> + +<div class="footnote"> + +<p><a id="Footnote_682" href="#FNanchor_682" class="label">[61]</a> <i>Ante idem.</i></p> + +<p>In applying the ordinary and extraordinary question, in France, +by means of the <i>estrapado</i>, an iron key was placed between the +palms of the accused’s hands, and they were tied behind his back +and, by means of a rope passed through a pulley, in the ceiling, +he was raised twelve inches above the floor with a weight of one +hundred and eighty pounds to his right foot. This was the “ordinary” +question. In applying the “extraordinary” interrogation, the same +process was used, but the accused was raised up to the ceiling, +with a two hundred and fifty pound weight tied to his foot, in a +running line, two or three times, with the result that he usually +swooned before the ceiling was reached the last time. (Gentleman’s +Magazine, Vol. 46, p. 504.)</p> + +</div> + +<div class="footnote"> + +<p><a id="Footnote_683" href="#FNanchor_683" class="label">[62]</a> Lea’s “Superstition and Force,” (3 ed.) 441, 442.</p> + +</div> + +<div class="footnote"> + +<p><a id="Footnote_684" href="#FNanchor_684" class="label">[63]</a> Registrae Criminel de Chatelet de Paris, 1, 36.</p> + +</div> + +<div class="footnote"> + +<p><a id="Footnote_685" href="#FNanchor_685" class="label">[64]</a> <i>Ante idem.</i>, p. 36.</p> + +</div> + +<div class="footnote"> + +<p><a id="Footnote_686" href="#FNanchor_686" class="label">[65]</a> Register Criminal du Chatelet de Paris, 201, 209.</p> + +</div> + +<div class="footnote"> + +<p><a id="Footnote_687" href="#FNanchor_687" class="label">[66]</a> <i>Idem.</i>, p. 322.</p> + +</div> + +<div class="footnote"> + +<p><a id="Footnote_688" href="#FNanchor_688" class="label">[67]</a> Lalanne, Recueil des anciennes Lois Francaisse, tome xx, pp. +284, etc.</p> + +</div> + +<div class="footnote"> + +<p><a id="Footnote_689" href="#FNanchor_689" class="label">[68]</a> <i>Ante idem.</i></p> + +</div> + +<div class="footnote"> + +<p><a id="Footnote_690" href="#FNanchor_690" class="label">[69]</a> Article by W. H. Davenport Adams, in Gentleman’s Magazine, +Vol. 46, p. 506, entitled “<i>Pains and Penalties</i>.”</p> + +</div> + +<div class="footnote"> + +<p><a id="Footnote_691" href="#FNanchor_691" class="label">[70]</a> History of Jean D’Auton; Holinshed’s History.</p> + +</div> + +<div class="footnote"> + +<p><a id="Footnote_692" href="#FNanchor_692" class="label">[71]</a> Holinshed; Gentleman’s Magazine, Vol. 46, p. 371.</p> + +</div> + +<div class="footnote"> + +<p><a id="Footnote_693" href="#FNanchor_693" class="label">[72]</a> <i>Ante idem.</i></p> + +</div> + +<div class="footnote"> + +<p><a id="Footnote_694" href="#FNanchor_694" class="label">[73]</a> The Gentleman’s Magazine, Vol. 46, p. 372.</p> + +</div> + +<div class="footnote"> + +<p><a id="Footnote_695" href="#FNanchor_695" class="label">[74]</a> <i>Ante idem.</i></p> + +</div> + +<div class="footnote"> + +<p><a id="Footnote_696" href="#FNanchor_696" class="label">[75]</a> The Gentleman’s Magazine, Vol. 46, p. 370.</p> + +</div> + +<div class="footnote"> + +<p><a id="Footnote_697" href="#FNanchor_697" class="label">[76]</a> Exodus, XXI., 24; 2 Kings, XXV., 7; Rawlinson’s Anc. Mon.</p> + +</div> + +<div class="footnote"> + +<p><a id="Footnote_698" href="#FNanchor_698" class="label">[77]</a> 2 Samuel, IV., 12; Rawlinson’s Anc. Mon. iii, 7.</p> + +</div> + +<div class="footnote"> + +<p><a id="Footnote_699" href="#FNanchor_699" class="label">[78]</a> Rawlinson’s Anc. Mon. iii, 194.</p> + +</div> + +<div class="footnote"> + +<p><a id="Footnote_700" href="#FNanchor_700" class="label">[79]</a> 2 Samuel, X., 4.</p> + +</div> + +<div class="footnote"> + +<p><a id="Footnote_701" href="#FNanchor_701" class="label">[80]</a> Rawlinson’s Anc. Mon. i, 478; iii, 246; Herodotus, IV., 64.</p> + +</div> + +<div class="footnote"> + +<p><a id="Footnote_702" href="#FNanchor_702" class="label">[81]</a> Samuel, VIII., 2; XII., 31; Stanley’s History Jew. Ch.</p> + +</div> + +<div class="footnote"> + +<p><a id="Footnote_703" href="#FNanchor_703" class="label">[82]</a> Leviticus, XIX., 20. 2 Corinthians, XI., 24; Josephus, Ant. IV., +VIII., 21.</p> + +</div> + +<div class="footnote"> + +<p><a id="Footnote_704" href="#FNanchor_704" class="label">[83]</a> Lea’s “Superstition and Force,” (3 ed.) 375.</p> + +</div> + +<div class="footnote"> + +<p><a id="Footnote_705" href="#FNanchor_705" class="label">[84]</a> Exodus, XXI., 24; Leviticus, XXIV. 20.</p> + +</div> + +<div class="footnote"> + +<p><a id="Footnote_706" href="#FNanchor_706" class="label">[85]</a> John’s “Babylonian Laws,” etc.; Rawlinson’s <i>Anc. Mon.</i></p> + +</div> + +<div class="footnote"> + +<p><a id="Footnote_707" href="#FNanchor_707" class="label">[86]</a> Esther, VII., 8.</p> + +</div> + +<div class="footnote"> + +<p><a id="Footnote_708" href="#FNanchor_708" class="label">[87]</a> Rawlinson’s <i>Anc. Mon.</i> Josephus, <i>Ant.</i></p> + +</div> + +<div class="footnote"> + +<p><a id="Footnote_709" href="#FNanchor_709" class="label">[88]</a> John’s “Babylonian Laws,” etc.</p> + +</div> + +<div class="footnote"> + +<p><a id="Footnote_710" href="#FNanchor_710" class="label">[89]</a> Herbert’s Antiquities, p. 153; Michelet.</p> + +</div> + +<div class="footnote"> + +<p><a id="Footnote_711" href="#FNanchor_711" class="label">[90]</a> Flor. Wigorn, Annals, <i>Ann.</i> 1098.</p> + +</div> + +<div class="footnote"> + +<p><a id="Footnote_712" href="#FNanchor_712" class="label">[91]</a> Fox’s Martyrology, lib. IV., fol. 229.</p> + +</div> + +<div class="footnote"> + +<p><a id="Footnote_713" href="#FNanchor_713" class="label">[92]</a> Herbert’s Antiquities (1804), p. 154.</p> + +</div> + +<div class="footnote"> + +<p><a id="Footnote_714" href="#FNanchor_714" class="label">[93]</a> Gentleman’s Magazine, Vol. 46, p. 495.</p> + +</div> + +<div class="footnote"> + +<p><a id="Footnote_715" href="#FNanchor_715" class="label">[94]</a> <i>Ante idem.</i></p> + +</div> + +<div class="footnote"> + +<p><a id="Footnote_716" href="#FNanchor_716" class="label">[95]</a> Gentleman’s Magazine, Vol. 46, 373.</p> + +</div> + +<div class="footnote"> + +<p><a id="Footnote_717" href="#FNanchor_717" class="label">[96]</a> Rawlinson’s <i>Anc. Mon.</i> ii, 194.</p> + +</div> + +<div class="footnote"> + +<p><a id="Footnote_718" href="#FNanchor_718" class="label">[97]</a> Hastings Dict. of Bible, i, p. 523.</p> + +</div> + +<div class="footnote"> + +<p><a id="Footnote_719" href="#FNanchor_719" class="label">[98]</a> Isaiah, XLIV., 5.</p> + +</div> + +<div class="footnote"> + +<p><a id="Footnote_720" href="#FNanchor_720" class="label">[99]</a> Leviticus, XIX., 28.</p> + +</div> + +<div class="footnote"> + +<p><a id="Footnote_721" href="#FNanchor_721" class="label">[100]</a> 21 Victoria, c. 9, sec. 35.</p> + +<p>Branding was used by the American Colonists and in New England +was a common punishment for Quakers, who were branded +with red hot iron, on the shoulder, with a letter “H” for Heretic. +(Alice Morse Earle’s “Curious Punishments of By-Gone Days,” pp. +138, 148.)</p> + +</div> + +<div class="footnote"> + +<p><a id="Footnote_722" href="#FNanchor_722" class="label">[101]</a> “In those days, also saw I Jews, that had married wives, of +Ashdol, of Ammon, and of Moah.... And I contended with +them, and cursed them, and smote certain of them, and <i>plucked +off their hair</i>, and made them swear, by God, saying Ye shall not +give your daughters unto their sons, nor take their daughters unto +your sons, or for yourselves.” Nehemiah, XIII., 23, 25.</p> + +</div> + +<div class="footnote"> + +<p><a id="Footnote_723" href="#FNanchor_723" class="label">[102]</a> Isaiah, L., 6.</p> + +</div> + +<div class="footnote"> + +<p><a id="Footnote_724" href="#FNanchor_724" class="label">[103]</a> 2 Mac. VII., 7.</p> + +</div> + +<div class="footnote"> + +<p><a id="Footnote_725" href="#FNanchor_725" class="label">[104]</a> Ancient Monarchies, i, 478; Layard’s Ninevah and Babylon.</p> + +</div> + +<div class="footnote"> + +<p><a id="Footnote_726" href="#FNanchor_726" class="label">[105]</a> Rawlinson’s Ancient Monarchies, iii, 246; Herodotus, iv, 64, v, 25.</p> + +</div> + +<div class="footnote"> + +<p><a id="Footnote_727" href="#FNanchor_727" class="label">[106]</a> John’s “Babylonian Laws,” etc.</p> + +</div> + +<div class="footnote"> + +<p><a id="Footnote_728" href="#FNanchor_728" class="label">[107]</a> Herodotus, <i>ante</i>.</p> + +</div> + +<div class="footnote"> + +<p><a id="Footnote_729" href="#FNanchor_729" class="label">[108]</a> Gibbon’s Rome.</p> + +</div> + +<div class="footnote"> + +<p><a id="Footnote_730" href="#FNanchor_730" class="label">[109]</a> Agathiu’s “Life of Justinian.”</p> + +</div> + +<div class="footnote"> + +<p><a id="Footnote_731" href="#FNanchor_731" class="label">[110]</a> Bertrandy’s “Un Eveque Supplicie.”</p> + +</div> + +<div class="footnote"> + +<p><a id="Footnote_732" href="#FNanchor_732" class="label">[111]</a> Martin’s “<i>Les Vies des Saints</i>.”</p> + +</div> + +<div class="footnote"> + +<p><a id="Footnote_733" href="#FNanchor_733" class="label">[112]</a> Segur’s Memoirs and Anecdotes.</p> + +</div> + +<div class="footnote"> + +<p><a id="Footnote_734" href="#FNanchor_734" class="label">[113]</a> Judges, VIII., 7.</p> + +</div> + +<div class="footnote"> + +<p><a id="Footnote_735" href="#FNanchor_735" class="label">[114]</a> Judges, VIII., 16.</p> + +</div> + +<div class="footnote"> + +<p><a id="Footnote_736" href="#FNanchor_736" class="label">[115]</a> 1 Kings, XII., 11.</p> + +</div> + +<div class="footnote"> + +<p><a id="Footnote_737" href="#FNanchor_737" class="label">[116]</a> 2 Samuel, VIII., 2.</p> + +</div> + +<div class="footnote"> + +<p><a id="Footnote_738" href="#FNanchor_738" class="label">[117]</a> 2 Samuel, XII., 31.</p> + +</div> + +<div class="footnote"> + +<p><a id="Footnote_739" href="#FNanchor_739" class="label">[118]</a> “Curious Punishments of By-Gone Days,” by Alice Morse Earle, +p. 5.</p> + +</div> + +<div class="footnote"> + +<p><a id="Footnote_740" href="#FNanchor_740" class="label">[119]</a> “Curious Punishments of By-Gone Days,” by Alice Morse Earle, +pp. 17, 20.</p> + +</div> + +<div class="footnote"> + +<p><a id="Footnote_741" href="#FNanchor_741" class="label">[120]</a> <i>Ante idem.</i>, p. 25.</p> + +</div> + +<div class="footnote"> + +<p><a id="Footnote_742" href="#FNanchor_742" class="label">[121]</a> <i>Ante idem.</i>, p. 28.</p> + +</div> + +<div class="footnote"> + +<p><a id="Footnote_743" href="#FNanchor_743" class="label">[122]</a> The Gentleman’s Magazine, Vol. 46, p. 373; Alice Morse Earle’s +“Curious Punishments of By-Gone Days,” pp. 29, 43.</p> + +</div> + +<div class="footnote"> + +<p><a id="Footnote_744" href="#FNanchor_744" class="label">[123]</a> The Gentleman’s Magazine, Vol. 46, p. 499.</p> + +</div> + +<div class="footnote"> + +<p><a id="Footnote_745" href="#FNanchor_745" class="label">[124]</a> Act III., Scene II. For many other references to this instrument +of torture, by Shakespeare, see note, to section 82, in White’s “Law in +Shakespeare,” pp. 116, 118.</p> + +</div> + +<div class="footnote"> + +<p><a id="Footnote_746" href="#FNanchor_746" class="label">[125]</a> Alice Morse Earle’s “Curious Punishments of By-Gone Days,” pp. +96, 105.</p> + +</div> + +</div> + +<hr class="chap x-ebookmaker-drop"> + +<div class="chapter"> + +<p><span class="pagenum"><a id="Page_307"></a>[307]</span></p> + +<h2 class="nobreak" id="CHAPTER_XI">CHAPTER XI.<br> +<span class="smcap">Wills, Quaint and Curious.</span></h2> + +</div> + +<p>A last will and testament is the instrument whereby +one disposes of his property, to take effect after his +death.<a id="FNanchor_747" href="#Footnote_747" class="fnanchor">[1]</a></p> + +<p>The right to dispose of one’s property, by will, consistent +with existing rules of law, is one of the results +of man’s social condition, based upon an instinctive +sentiment, akin to self love, which looks to the preservation +and alienation, according to the intent of the +owner, of the individual acquisitions, resulting from +personal endeavor.</p> + +<p>There is a vast amount of interesting information, +in connection with the history and forms of antique +wills, and testamentary dispositions of property, in +one form or another, are of extremely ancient origin.<a id="FNanchor_748" href="#Footnote_748" class="fnanchor">[2]</a></p> + +<p>Historians and law writers have told us that the will, +as we know it, is a Roman invention, but in this statement +the testimony of others is accepted as establishing +the fact, rather than the knowledge, or want of +knowledge of the fact asserted. Indeed, writers are +frequently given to accepting and repeating the statements +of others, without investigating the facts upon +which such statements are based, much as the court did, +that decided that a given windstorm was not a cyclone, +where the conclusion was based wholly upon the evidence +showing that the clouds lacked the funnel shape<span class="pagenum"><a id="Page_308"></a>[308]</span> +and circling motion, while the effect of the storm, evidenced +by the twisted trunks of giant trees, the houses +awry and other primary evidence of the fact asserted, +was wholly over-looked, in reaching the conclusion.<a id="FNanchor_749" href="#Footnote_749" class="fnanchor">[3]</a></p> + +<p>There is evidence that wills were used in Egypt +centuries before they were known in Europe;<a id="FNanchor_750" href="#Footnote_750" class="fnanchor">[4]</a> Solon +is said to have introduced them into Greece,<a id="FNanchor_751" href="#Footnote_751" class="fnanchor">[5]</a> and wills +were used in Rome, long before the date of the Twelve +Tables.<a id="FNanchor_752" href="#Footnote_752" class="fnanchor">[6]</a></p> + +<p>Abraham, in his lament of the want of a legitimate +heir, appointed the steward and servant born in his +house to take his estate, after his death and this was, +virtually, the appointment of an heir by will.<a id="FNanchor_753" href="#Footnote_753" class="fnanchor">[7]</a> And<span class="pagenum"><a id="Page_309"></a>[309]</span> +the Hebrew Patriarch, Jacob, before taking his departure +from his sons, with the knowledge of approaching +death, said unto Joseph:<a id="FNanchor_754" href="#Footnote_754" class="fnanchor">[8]</a></p> + +<div class="blockquote"> + +<p>“Behold, I die; but God shall be with you and bring +you again unto the land of your fathers. Moreover, I +have given to thee, one portion above thy brethren, +which I took out of the land of the Amorite with my +sword and with my bow. And Jacob called unto his +sons and said, gather yourselves together, that I may +tell you that which shall befall you in the last days.”</p> + +</div> + +<p>Of course this is but an oral bequest, but it has all +the elements of a death-bed disposition, made under the +apprehension of approaching death and it sets forth the +“portion” to Joseph, after mentioning the derivation +of the testator’s title, and the symbolic emblems +to the other sons are distributed, with all the solemnity +of a will, in fact.</p> + +<p>From these illustrations, it will be seen, that from +the beginning of the history of man, as we know him, +or at least in the patriarchial days of the ancient Hebrews, +the custom obtained of making testamentary dispositions +of property, and there is also evidence extant +that this custom was not confined alone to the ancient +Israelites.</p> + +<p>An Egyptian will, dating back to patriarchial times, +was recently unearthed at Kahun, by the English Egyptologist, +William Petrie.<a id="FNanchor_755" href="#Footnote_755" class="fnanchor">[9]</a> By this document, written +2548 B. C. one Sekrehen, a citizen of the time of Amenemhat +IV., settles upon his wife, Teta, all the property +given him by his brother, for life, with a condition +against the commission of waste, and one Siou, a lieutenant,<span class="pagenum"><a id="Page_310"></a>[310]</span> +is appointed guardian for the infant children. +Two scribes attest the execution of this will in solemn +form and thus we have the indisputable evidence, by +this document executed forty-six hundred years ago, +that the statement of modern historians that wills are +of Roman origin and were invented by the clergy of +mediaeval times,<a id="FNanchor_756" href="#Footnote_756" class="fnanchor">[10]</a> is in error.</p> + +<p>The written will of the Assyrian monarch, Sennacherib, +assassinated in the year 681, B. C., is preserved in +the royal library of Kenyunjik<a id="FNanchor_757" href="#Footnote_757" class="fnanchor">[11]</a> and in the form customarily +used in that period, he bequeathed to his +son, Esarhadden, his bracelets, coronets and other gifts +of gold, ivory and precious stones, deposited, for safekeeping, +“in the temple of Nebo.”</p> + +<p>The will of the philosopher, Plato, 348 B. C., who +left “no debts,” but devised his farms, with a provision +against alienation,<a id="FNanchor_758" href="#Footnote_758" class="fnanchor">[12]</a> to his son, Adimantes, together +with his vase, gold, cash, slaves, “also all my chattels, +as specified in an inventory, held and possessed by +Demetrius,” is a model of brevity and concise legal +form, such as the experienced lawyer of today would +have prepared for his client.</p> + +<p>The will of the great Aristotle, who, at sixty-eight +entered upon his final long sleep of death, in the year +322 B. C., after appointing Antipater his executor, with +other named friends to assist him in the management +and care of his estate, proceeds to dispose of his acquisitions, +in a most reasonable business-like manner, +from the provision for his daughter, in case of her<span class="pagenum"><a id="Page_311"></a>[311]</span> +marriage, including the disposition of his various +slaves, the finishing of his statues and the depositing +of the bones of his wife, Pythias, in his tomb, “even +as she desired,” to the final arrangements for the +offering of the four stone animals, for the preservation +of Nicanor, to Jupiter and Minerva, is just such +a sane, sensible testamentary provision as one would +expect from such an astute philosopher.<a id="FNanchor_759" href="#Footnote_759" class="fnanchor">[13]</a></p> + +<p>Virgil died ten years before Christ and his will left +his manuscript of the Aeneid to his friends and executors, +Tucca and Varus, and divided his property between +his half-brother, Proculus and Valerius, after +leaving a fourth to Augustus, a twelfth to Macaenas +and the rest to Varus.<a id="FNanchor_760" href="#Footnote_760" class="fnanchor">[14]</a></p> + +<p>But we cannot devote more space in this chapter to +the wills of the most gifted of men of this ancient +period, however interesting it would be to follow the +testamentary devises of the statesmen, poets and philosophers +of the period before Christ, but to trace the +origin and growth of English wills, with a few illustrations +of the quaint and curious, will sufficiently lengthen +the scope of the present subject-matter.</p> + +<p>Forms of testamentary disposition of personalty obtained +in Great Britain at a very early period,<a id="FNanchor_761" href="#Footnote_761" class="fnanchor">[15]</a> but +until the Statute of Wills, in 1540,<a id="FNanchor_762" href="#Footnote_762" class="fnanchor">[16]</a> there was no right +of disposition by will, in England, on the part of the +owner of real estate.<a id="FNanchor_763" href="#Footnote_763" class="fnanchor">[17]</a></p> + +<p><span class="pagenum"><a id="Page_312"></a>[312]</span></p> + +<p>The Anglo-Saxon will is not a product of the Roman +will at all, but is purely a creature of the manners and +customs of the English people themselves.<a id="FNanchor_764" href="#Footnote_764" class="fnanchor">[18]</a> In the +early Anglo-Saxon law wills were unknown, but owed +their origin to the privilege accorded the crowned heads +and great ones to make testamentary disposition and +death-bed gifts of their property.<a id="FNanchor_765" href="#Footnote_765" class="fnanchor">[19]</a> In Cnut’s day it +was not unusual for a man to make a post obit gift +of his land or goods, and after the Norman conquest +this custom continued and one could dispose of his land, +after his death, by a charter, effective upon his own +death, or that of his wife,<a id="FNanchor_766" href="#Footnote_766" class="fnanchor">[20]</a> but the testamentary devise, +as we know it, was not a common instrument in +this day.</p> + +<p>After the middle of the thirteenth century the king’s +court condemned the post obit gift of land, by charter, +but allowed it only in certain boroughs where the custom +obtained; primogeniture was held to destroy the +existing law of succession; the church asserted the right +to execute the last will and testament of every person +and the horror of intestacy increased, as the church +assumed the right to administer the goods of the deceased, +for the good of his soul.<a id="FNanchor_767" href="#Footnote_767" class="fnanchor">[21]</a></p> + +<p>We read, in the old books, that a great man, Eude, +died in Normandy, during the reign of Henry I., and +made a certain division or devise of his property, leaving<span class="pagenum"><a id="Page_313"></a>[313]</span> +his manor to the abbey he had built at Colchester, +with a hundred pounds and a gold ring, together with +a cup and horse and mule; but before the King would +confirm the devise of the manor, he compelled the surrender +of the cup, horse and mule to the Crown.<a id="FNanchor_768" href="#Footnote_768" class="fnanchor">[22]</a></p> + +<p>And the post obit gift to Walden Abbey attempted +by William de Mandeville, Earl of Essex, during the +reign of Henry II. was also set aside by Geoffrey Fitz +Peter, one of Glanville’s successors as Chief Justiciar,<a id="FNanchor_769" href="#Footnote_769" class="fnanchor">[23]</a> +under Henry II., and his successor.</p> + +<p>Of course the church-men frequently procured confirmations +from the heirs of these post obit gifts of +land to the church, by the threat of a dying father and +the disapprobation of the church, if the gift was not +confirmed, but in the law these gifts were not recognized, +for, as Glanville puts it, in this period it was +an axiom of the law that “God alone and not man can +make an heir.”<a id="FNanchor_770" href="#Footnote_770" class="fnanchor">[24]</a></p> + +<p>Glanville speaks of the probate of wills, as if that +mode of authenticating these documents had been long +in use, when he wrote, but just when this custom was +crystalized into law, in England, it is difficult to determine.<a id="FNanchor_771" href="#Footnote_771" class="fnanchor">[25]</a> +In the reign of Henry III. the ecclesiastical +courts assumed jurisdiction in the probate of wills and +soon thereafter attempted quite generally to enforce +the execution of them in payment of legacies, for +since the reign of Henry I., the estate of one dying +intestate, was subject to division by those succeeding<span class="pagenum"><a id="Page_314"></a>[314]</span> +thereto, <i>pro anima ejus</i>.<a id="FNanchor_772" href="#Footnote_772" class="fnanchor">[26]</a> The church seemed best +suited to make this division, for the benefit of the intestate’s +soul and this finally gave rise to the grant of +letters by the ordinary to the next of kin, from which +the custom of issuing letters of administration no doubt +arose, in after-times.<a id="FNanchor_773" href="#Footnote_773" class="fnanchor">[27]</a></p> + +<p>The church continued to execute the powers concerning +wills and the estates of decedents—and this is no +doubt the reason why Glanville and Bracton do not +treat at length of wills, further than to mention the +custom, in certain boroughs, of devising land by will<a id="FNanchor_774" href="#Footnote_774" class="fnanchor">[28]</a>—until +the people complained of oppression by the +bishops and ordinaries in the exaction of fines for probating +wills, when the statute of 31 Edward III., was +enacted, giving the justices of the king’s court jurisdiction +to enquire into such exactions and oppressions, +either at the instance of the king, or that of the injured +person.<a id="FNanchor_775" href="#Footnote_775" class="fnanchor">[29]</a></p> + +<p>Having thus assumed the jurisdiction over the estates +of deceased persons, by this statute, which was +the entering wedge to oust the jurisdiction of the ecclesiastical +courts, in the gradual processes of time, the +courts learned in the law, instead of those concerned +only about spiritual affairs, assumed larger control +and jurisdiction over the estates of decedents. While +the church retained control over the estates of decedents, +the bishop exercised practically the same authority +that the probate judge exercises under our law, in +the granting of letters of administration, the listing<span class="pagenum"><a id="Page_315"></a>[315]</span> +and inventorying of the property and the accounting +by the trustee to the ordinary, granting the letters of +administration.<a id="FNanchor_776" href="#Footnote_776" class="fnanchor">[30]</a></p> + +<p>From the delegation of the trust to some personal +friend to carry out the will of the decedent, the clergy, +in compelling fidelity in the performance of the trust, +no doubt developed that particular kind of a trustee +known to our law of today as an executor or administrator +and with the appearance of this legal personality, +the devise may be said to first legally assume +the dignity analogous to our present testamentary devise.<a id="FNanchor_777" href="#Footnote_777" class="fnanchor">[31]</a></p> + +<p>One of the earliest wills, with executors, that the +older books refer to, is that of King Henry II.,<a id="FNanchor_778" href="#Footnote_778" class="fnanchor">[32]</a> made at +Waltham, in the year 1182 in the presence of ten witnesses, +among whom we note the name of Ranulf Glanville, +his justiciar, the author of the first English law +book. The English bishops and Glanville were to make +division among the religious houses of five thousand +marks; Norman bishops were to make division of certain +sums among Norman elemosinary institutions; +his sons were charged with the distribution of a fund +to be expended in providing marriages for poor free +women; God’s curse was invoked upon all those who +violate his laws and the Pope was said to have confirmed +the devise, no doubt because all the legacies were +for pious purposes. The will, however, had executors,<a id="FNanchor_779" href="#Footnote_779" class="fnanchor">[33]</a> +for one set of the trustees looked after the English +behests; another set after the Norman legacies; others,<span class="pagenum"><a id="Page_316"></a>[316]</span> +still, those left to institutions in Maine and Anjou, and +all of these several executors, save only Glanville, were +from among the clergy, and this evidences the high +regard in which this monarch held his learned justiciar.</p> + +<p>But few of the thirteenth century wills have come +down to us, although we have an ampler supply in the +fourteenth century. In the thirteenth century, the will +was usually made in Latin and wills written in the +English language first began to appear generally in +the second half of the fourteen century.<a id="FNanchor_780" href="#Footnote_780" class="fnanchor">[34]</a></p> + +<p>In the year 1268, or the 53 year of Henry III., William +de Beauchamp executed a will<a id="FNanchor_781" href="#Footnote_781" class="fnanchor">[35]</a> that looks very like +the modern documents, except that it only provided for +specific legacies and behests of personalty other +than to the church. It provided that his horse, fully +harnessed, with all military caparisons, should precede +the hearse bearing his corpse; provided for masses for +his soul; gave a house to the church for his own soul +and that of his wife; a behest to his son, Walter, to +defray his expenses in a pilgrimage to the holy-land; +to his daughter, Joane, a canopy and a book of Lancelot; +a silver cup to his daughter Isabel, rings for his +friends, with small legacies to others and a house for +the church, are the principal features of this ancient +will. The testator finally closed this interesting old +will, in the following form:</p> + +<div class="blockquote"> + +<p>“And I appoint my eldest son, William, Earl of +Warwick, Sir Roger Mortimer, Sir Bartholomew de +Sudley, and the Abbots of Evesham and of Great +Malverne, my executors.”</p> + +</div> + +<p><span class="pagenum"><a id="Page_317"></a>[317]</span></p> + +<p>So here we have, in modern form, the recognition of +the custom to appoint executors, by testamentary devise, +just as today.</p> + +<p>Primogeniture, under the feudal law of the middle +ages, in England, created the necessity for wills of real +estate, for although all children of the Germanic races +took equally and this was true, at Rome, under the +feudal law all the children were practically disinherited +in favor of the eldest son; some method of devising the +estate to the eldest son was essential, on the part of +the testator of real estate, so the Clergy adopted the +Roman will as the instrument for accomplishing the +purpose and thus it is sometimes called “an accidental +fruit of feudalism.”<a id="FNanchor_782" href="#Footnote_782" class="fnanchor">[36]</a></p> + +<p>The liberty taken by the Church with the estates of +deceased persons was a matter of such scandal and +oppression, during the reigns of Henry III. and Edward +II., that Parliament on several occasions imposed +rules for the government of the bishops in the administration +of the estates of intestates. Executors were +required, during the reign of Henry III., to make a +true inventory of the property of the deceased, and +exhibit it to credible persons, acquainted with the +property of the deceased,<a id="FNanchor_783" href="#Footnote_783" class="fnanchor">[37]</a> and this is no doubt, the +foundation for this provision of our modern law, requiring +inventories, in such cases.</p> + +<p>During the reign of Edward IV. the <i>testamentum</i> and +<i>ultima voluntas</i> came to be regarded in much the same +legal aspect, although the former was the more solemn<span class="pagenum"><a id="Page_318"></a>[318]</span> +act and the execution of the testament was always in +accordance with the forms prescribed in the older +law books and if these preliminaries were omitted it +was but a mere <i>ultima voluntas</i>.<a id="FNanchor_784" href="#Footnote_784" class="fnanchor">[38]</a></p> + +<p>In the reign of Edward VI. the reformers of that +period objected to the promiscuous use of wills by all +classes, so an act was passed preventing the execution +of wills by wives, <i>servi</i>, by minors under fourteen, by +heretics, criminals, condemned to death, exile, or chains; +those who did not dismiss their concubines before they +were in extremis, people with two wives or husbands, +libelers, prostitutes or procuresses and usurers. The +indulgence was granted to those keeping concubines, +however, and to those with two wives or husbands—perhaps +because of the leniency with which such crimes +were looked upon at this period—of disposing of their +goods <i>in pias causas</i>, or for the relief of the poor, afflicted, +for young women, the support of students and +the reparation of highways.<a id="FNanchor_785" href="#Footnote_785" class="fnanchor">[39]</a></p> + +<p>Under the old law, the division of the decedent’s +property, whether by will or otherwise, was one-third +to his wife, a third to his children and the other third, +the owner himself could dispose of. If no will was left, +the wife and children took their one-third each and the +rest was divided by the administrator. If no children +survived, the widow took half and the owner could dispose +of the other half, or, if the owner died intestate, +the administrator disposed of the remaining half and +the same was true, if there were no children, but a +widow survived.<a id="FNanchor_786" href="#Footnote_786" class="fnanchor">[40]</a></p> + +<p><span class="pagenum"><a id="Page_319"></a>[319]</span></p> + +<p>The modern statutes of descents and distributions, in +the United States, are no doubt founded upon the customs, +which had taken the fixed form of law, at this +early period of English history.</p> + +<p>In the written English wills that have come down to +us, from the middle ages, we find the dispositions of +property governed, largely, by the customs and laws +of the period when the will was written and the forms +and dispositions of property devised by these instruments +is as varied as the imaginations and whims of the +testators.</p> + +<p>The will of Guy de Beauchamp, Earl of Warwick, +dated at Warwick Castle, Monday, next after the feast +of St. James, the Apostle, 1315, provided for the interment +of his body in the Abbey of Bordsley, without +funeral pomp. To Alice, his wife, he left a portion of +his plate, a crystal cup and half his bedding, with all +the books in his chapel; to his daughters, he left the +other half of his bedding, rings and jewels; to his son, +Thomas, he left his best coat of mail, helmet and suit +of harness, and to his son, John, he left his second best +coat of mail, helmet and harness, and the remainder +of his armour, bows, and other warlike implements were +to remain in Warwick castle, for his heir.<a id="FNanchor_787" href="#Footnote_787" class="fnanchor">[41]</a></p> + +<p>Noticeable among the wills of the fourteenth century +is the specific provision for the place and manner of the +interment of the body of the deceased. The testators +of this period of the world’s history, prompted by their +superstition, wrote their wills as if they thought that +the angel of the Lord, on the resurrection day, would<span class="pagenum"><a id="Page_320"></a>[320]</span> +scan their wills, to find the place of their interment. +They talked “of graves, of worms, and epitaphs,” just +as the Great Bard makes the weak King Richard speak, +who had naught to bequeath, save his deposed body +“to the ground.”<a id="FNanchor_788" href="#Footnote_788" class="fnanchor">[42]</a></p> + +<p>We find that old John of Gaunt, Duke of Lancaster, +in 1399, directs, in his will,<a id="FNanchor_789" href="#Footnote_789" class="fnanchor">[43]</a></p> + +<div class="blockquote"> + +<p>“If I die out of London, I desire that the night my +body arrives there it be carried direct to the Friars +Carmelites, in Fleet Street, and the next day be taken +straight to St. Paul’s, and that it be not buried for +forty days, during which I charge my executors that +there be no embalming of my corpse.”</p> + +</div> + +<p>Sir Walter Manney, on St. Andrew’s day, in 1371, +in London, provided for his interment, “at God’s +pleasure,” in the midst of the Quire of the Carthusians, +near Smithfield, in the suburbs of London, without any +great pomp. He directed twenty masses be said for +his soul and that every poor person attending his +funeral, be given a penny to say a prayer for his soul +and the remission of his sins. He left ten pounds to +his sister, the nun, Mary; left a provision for each of +his two bastard daughters and to his dear wife, the +plate which he bought of Robert Francis, also a girdle +of gold, a garter of gold and all of his beds and girdles, +except his folding bed, which he left to his daughter of +Pembroke. He willed that a tomb of alabaster with +his own image thereon, as a knight and his arms thereon +should be constructed, like unto that of Sir John +Beauchamp, at Paul’s London, and that prayers should +be said for his soul and also for that of Alice de Henalt,<span class="pagenum"><a id="Page_321"></a>[321]</span> +the Countess Marshal and Sir Guy Bryan, Knt., was +appointed executor of his will.<a id="FNanchor_790" href="#Footnote_790" class="fnanchor">[44]</a></p> + +<p>Queen Katherine of Aragon, wife of Henry VIII., +who died in 1536, after providing for the burial of +her body in the Convent of Observant Friars, supplicated +the King in her last will,<a id="FNanchor_791" href="#Footnote_791" class="fnanchor">[45]</a> to return the property +that she had brought to him from Spain, out of which +she stipulated for the payment of the annual wages +due her physician, her druggist, her laundress, goldsmith +and tailor; she left the collar of gold she had +brought from Spain to her daughter and provided for +masses for her soul and legacies to different priests +and lady friends.</p> + +<p>Harris, in his recent book on “Ancient, Curious and +Famous Wills,”<a id="FNanchor_792" href="#Footnote_792" class="fnanchor">[46]</a> reproduces, verbatim, many curious +and strange testaments, evidencing the weaknesses, +humors, whims and caprices, and sometimes, even the +vengeance of the various testators, whose wills he has +collected.</p> + +<p>William Pym, for instance, a gentleman of Somerset, +England, who crept to his long sleep of death on January +10’, 1608, after providing for different charitable +behests, thus speaks of his wife, in his will:<a id="FNanchor_793" href="#Footnote_793" class="fnanchor">[47]</a></p> + +<div class="blockquote"> + +<p>“I give to Agnes, which I did a long time take for +my wyfe—till she denyd me to be her husband, all +though wee were marryd with my friends’ consent, her +father, mother, and uncle at it; and now she sweareth +she will neither love mee nor evyr bee perswaded to, +by preechers, nor by any other, which hath happened +within these few years. And Toby Andrewes, the beginner,<span class="pagenum"><a id="Page_322"></a>[322]</span> +which I did see with mine own eyes when he +did more than was fitting and this, by means of others, +their abettors. I have lived a miserable life this six or +seven years, and now I leve the revenge to God—and +ten pounds to buy her a gret horse, for I could not, +this menny years, please her, with one gret enough.”</p> + +</div> + +<p>Dispositions of property for the use and benefit of +horses and other domestic animals are not uncommon, +in the list of quaint and curious wills to be met with by +the student of ancient testaments.</p> + +<p>Harris cites the curious will of a childless peasant, +who died near Toulouse, in 1781, by the terms of which +he left his house and land and other property to his +riding horse, in these words:</p> + +<div class="blockquote"> + +<p>“I declare that I appoint my russet cob my universal +heir, and I desire that he may belong to my nephew, +George.”</p> + +</div> + +<p>Upon the will being brought before the court for +construction, it was held that the intent of the testator +would be given effect and the horse and the bequests +he had bestowed upon it, would go to the nephew named +in the will.<a id="FNanchor_794" href="#Footnote_794" class="fnanchor">[48]</a></p> + +<p>Madame Dupuis, who died in 1677,<a id="FNanchor_795" href="#Footnote_795" class="fnanchor">[49]</a> left a legacy +of a fixed amount to her executor, with a detailed menu +for her cats, which her sister and niece were to visit +three times a week to see that at least thirty sous a +week were expended for their living and care.</p> + +<p>As an illustration of the generosity and magnanimity +of certain Jews, the will of the wealthy Israelite, +Pinedo, who died at Amsterdam, in the eighteenth<span class="pagenum"><a id="Page_323"></a>[323]</span> +century, is not without interest. He left to the city of +his adoption, five tons of gold; to every Christian +church in Amsterdam and at the Hague, the sum of +10,000 florins each; to each Christian orphanage in +these two towns, 10,000 crowns; to the poor of Amsterdam, +forty shiploads of peat; to his synagogue two +and a half tons of gold; he lent to the government, at +three per cent, ten tons of gold, on condition that the +interest should be paid to the Jews domiciled at Jerusalem; +he then left certain legacies to his wife and +nephew and other members of his family and to every +unmarried person of either sex, attending his funeral, +100 florins; to every Christian priest at Amsterdam and +the Hague, 100 crowns and to every sacristan, fifty +crowns.<a id="FNanchor_796" href="#Footnote_796" class="fnanchor">[50]</a></p> + +<p>Space will not permit the long list of charitable and +philanthropic devises that could be collated from ancient +and mediaeval times, which many of the testators +of today would do well to emulate.</p> + +<p>John Wardell, of London, by his will dated August +29’, 1656, devised his tenement, called the “White +Bear,” in trust, to light the travelers passing to and +fro along the watersides.<a id="FNanchor_797" href="#Footnote_797" class="fnanchor">[51]</a></p> + +<p>Charles Jones, of Lincoln’s Inn, by will dated January +17’, 1640, established a charitable trust for the +maintenance of a house to be used as a hospital, near +Pullhelly, for twelve poor men.<a id="FNanchor_798" href="#Footnote_798" class="fnanchor">[52]</a></p> + +<p>George Butler, of Coleshill, Warwickshire, by his +testament dated September 2’, 1591, gave his house<span class="pagenum"><a id="Page_324"></a>[324]</span> +in trust for the lodgment of “any poor travelers” who +should desire lodgment, not to exceed one night.<a id="FNanchor_799" href="#Footnote_799" class="fnanchor">[53]</a></p> + +<p>And Valentine Goodman, of Hallaton, England, by +his will in 1684, left eight hundred pounds to be invested +and the interest spent for the benefit of the +“most indigent, poorest, aged, decrepit, miserable +paupers.”<a id="FNanchor_800" href="#Footnote_800" class="fnanchor">[54]</a></p> + +<p>Among the freakish wills collected by Harris, may be +mentioned that of the nobleman of the house Du Chatelet, +who died in 1280,<a id="FNanchor_801" href="#Footnote_801" class="fnanchor">[55]</a> and directed that one of the +pillars of the church at Neufchateau should be hollowed +out and his body stood upright therein, so that the +vulgar might not walk upon his corpse.</p> + +<p>The strange request of the great English jurist, +Jeremy Bentham,<a id="FNanchor_802" href="#Footnote_802" class="fnanchor">[56]</a> that his corpse might be embalmed +and placed in his favorite chair at the banquet table +of his friends, on all occasions of state, was carefully +carried out by his friend, Dr. Southwood Smith. By +some scientific process the body of the philosopher and +law writer was preserved, by a French artist and in +his usual suit of clothes, with his broad-brimmed sombrero +and his favorite walking-stick, in his old armed-chair, +the lifeless body of this gifted man graced the +meetings of his friends, until it was removed by Dr. +Smith to University College.</p> + +<p>The will of the great Bard of Avon, has been discussed +so frequently that its terms are known to many, +but as the last writing of the Poet, like everything connected +with his life, it is always of interest to posterity.</p> + +<p><span class="pagenum"><a id="Page_325"></a>[325]</span></p> + +<p>The first paragraph of his will, along with the many +other prayers and Bible references which he places in +the mouths of his characters in the plays,<a id="FNanchor_803" href="#Footnote_803" class="fnanchor">[57]</a> evidences +the Poet’s firm belief in Jesus Christ and the “life everlasting.”</p> + +<p>In the entailment of his real estate to the bodily +heirs male of his daughters, this will evidences the +most careful legal preparation and the conclusion is +not unreasonable that the same discrimination which +characterizes this disposition of his real estate and +other property, recognized the futility of any attempted +disposal of his literary productions, which lacked the +attribute of property, in law, in England, until 1709.<a id="FNanchor_804" href="#Footnote_804" class="fnanchor">[58]</a></p> + +<p>His legacies to his sister and his nieces and nephews +is characteristic of his deep affection for his own +family; his benevolence is established by his bequests +to the “poor of Stratford”; his good-fellowship and +love for his friends by the many legacies for rings for +his different friends; his indifference toward his wife, +by the fact that he only left her his “second best bed, +with the furniture,” while all his landed acquisitions, +with his gold and silver plate and other property were +distributed among his sisters, daughters, nieces and +nephews and his trust and confidence in his daughter, +Susanna Hall, and her husband, John Hall, is finally +established by the fact that he made them his executors +and trustees.<a id="FNanchor_805" href="#Footnote_805" class="fnanchor">[59]</a></p> + +<p>The wills of the statesmen and patriots of the past<span class="pagenum"><a id="Page_326"></a>[326]</span> +century, in our own country are equally interesting +with those of our brothers of yesterday across the sea.</p> + +<p>After leaving his land in Nova Scotia, with his books +and the debts owing to him by his son, William Franklin, +former Governor of the Jerseys, the great statesman, +philosopher and patriot, Benjamin Franklin, referred +to his son’s part in attempting to deprive him of +his property, during the war, as an excuse for not leaving +him more of his estate. He left his dwelling house +and three new houses, printing office, silver plate and +household goods, to his daughter, Sarah Bache, and her +husband, in entirety with remainder to their heirs, “as +tenants in common and not as joint tenants.”<a id="FNanchor_806" href="#Footnote_806" class="fnanchor">[60]</a> The +picture of the king of France, set with four hundred +and eight diamonds, he left to his daughter, with the +admonition not to use the diamonds to make ornaments +for herself, so as not to thereby “introduce the expensive, +vain and useless pastime of wearing jewels in +this country.” He desired his philosophical instruments +in Philadelphia, to go to his ingenious friend, +Francis Hopkinson, and by a codicil, he left his “fine +crab-tree walking-stick” to his friend and “the friend +of mankind, General Washington. If it were a sceptre, +he has merited it and would become it. It was a present +to me from that excellent woman, Madame de Forbach, +the Dowager Duchess of Deux Ponts, connected +with some verses, which go with it.” He left a bond to +his son-in-law, on the condition that he manumit and +set free his negro man. This great patriot and friend +of mankind, like General Washington, in his last testament, +therefore, registered his opposition to human<span class="pagenum"><a id="Page_327"></a>[327]</span> +slavery, an institution that was to be finally abolished +a half century later in the United States, through the +efforts of the great “Emancipator.”</p> + +<p>The will of the great Chief Justice John Marshall, +is declared by him to be “entirely in my own handwriting”; +he left his estate equally to his only daughter +and his five sons and accompanying the will is a splendid +eulogy to his deceased wife, whom he characterized +as the “most affectionate of mothers.”<a id="FNanchor_807" href="#Footnote_807" class="fnanchor">[61]</a></p> + +<p>The will of Captain Miles Standish, Longfellow’s +hero, was made March 7’, 1656. He desired his just +debts to “bee paied”; that his body should be “buried +in Decent manor ... as near as conveniently +may bee to my two daughters, Lora Standish, my +daughter, and Mary Standish, my daughter-in-law.” +His dear and loving wife, Barbara Standish, was left +a third of his estate; forty pounds were left to each of +four sons and to his son Josias, upon his marriage, he +left “one young horse, five sheep and two heifers,” +with his forty pound legacy, if his estate “will bear it +att p’sent.” His friends, Mr. Timothy Hatherly and +Capt. James Cudworth, were appointed “supervisors” +of his will, for he knew that they would “be pleased to +Doe the office of Christian love to bee healpfull to my +poor wife and Children by their Christian Counsell and +advice.”<a id="FNanchor_808" href="#Footnote_808" class="fnanchor">[62]</a></p> + +<p>The “Father of our Country,” General George +Washington, left the bulk of his estate to his wife, +Martha Washington, for life,<a id="FNanchor_809" href="#Footnote_809" class="fnanchor">[63]</a> with the “liquors and<span class="pagenum"><a id="Page_328"></a>[328]</span> +groceries” on hand at his death, to dispose of as she +saw fit. Upon her death he willed that all slaves owned +by him, in his own right, should have their freedom and +that the old and infirm and sick ones should be protected +and maintained by his heirs so long as they lived +and the younger ones educated and maintained the +same as other poor children.</p> + +<p>He left the fifty shares in the Potomac Company, +given him for his services in the Revolutionary War, to +endow a University within the limits of the District of +Columbia; some of his lands were distributed among +the sons of his deceased brothers; his military and +state papers were left to his nephew, Bushrod Washington; +he recommitted the “box of oak that sheltered +the great Sir William Wallace,” to the Earl of Beuban; +to his brother, Charles, he left the gold headed cane +left him by Dr. Franklin and among the “mementos +of esteem and regard,” to his many friends, are a pair +of pistols to General De La Fayette. He desired that +in case of any dispute over his will that the disputants +select each an arbitrator, the two thus selected to +agree upon a third and the finding of any two as to +his intentions, he desired to be “as binding upon the +parties as if it had been given in the Supreme Court of +the United States.”</p> + +<p>Like Washington, and many other of the patriots of +the past century, William Penn prepared his own will, +in 1718, so as to cause no little concern to his friend, +James Logan, as to the different constructions that +could be placed upon it.</p> + +<p>The Government of the Province of “Pennsylvania +and territories thereto belonging,” he devised in trust<span class="pagenum"><a id="Page_329"></a>[329]</span> +to the Earls of Oxford, Mortimer and Powelett, “and +their heirs, upon trust, to dispose thereof to the Queen” +or to any other person to the best advantage to carry +out the object of the devise.</p> + +<p>He further devised to his wife, Hannah Penn; to +her father, Thomas Callowhill; to his sister, Margaret +Lowther; to his friends “Gilbert Heathcote Physitian, +Samuel Waldenfield, John Field, Henry Gouldney, all +living in England” and to his friends, Samuel Carpenter, +Richard Hill, Isaac Norris, Samuel Preston and +James Logan, “liveing in or near Pensilvania and their +heires” all his lands, tenements and hereditaments, +with “other profitts scituate, lyeing and being in Pensilvania +and the territores thereunto belonging,” in trust, +first for the payment of his debts, second, to convey +10,000 acres each to the three children of his son, William, +a like quantity to his daughter, Aubrey, and the +rest to be divided among the children of his present +wife, “in such proporcon and for such estates as my +said wife shall think fit.” His wife was made executrix +and all his personal estate was left to her.</p> + +<p>Penn was a man of far more than the ordinary +ability and wisdom in the customary affairs of life, but +as his friend, James Logan, foresaw, from the contents +of this will, which left such a large and varied estate +to so many people to convey, with so little instructions +regarding his intentions, it is not strange that litigation +covering a period of nine years should have resulted +from such a testament.<a id="FNanchor_810" href="#Footnote_810" class="fnanchor">[64]</a></p> + +<p><span class="pagenum"><a id="Page_330"></a>[330]</span></p> + +<p>The searcher for the curious in testaments, will find +wills in poetry as well as in prose, collated in Harris’ +Ancient Wills.</p> + +<p>William Jackett, of the parish of St. Mary, Islington, +died in 1789 and his will in the following form was +admitted to probate:</p> + +<div class="poetry-container"> +<div class="poetry"> + <div class="stanza"> + <div class="verse indent0">“I give and bequeath,</div> + <div class="verse indent0">When I’m laid underneath,</div> + <div class="verse indent0">To my two loving sisters most dear,</div> + <div class="verse indent0">The whole of my store,</div> + <div class="verse indent0">Were it twice as much more,</div> + <div class="verse indent0">Which God’s goodness has given me here.</div> + </div> + <div class="stanza"> + <div class="verse indent0">And that none may prevent</div> + <div class="verse indent0">This my will and intent,</div> + <div class="verse indent0">Or occasion the least of law-racket,</div> + <div class="verse indent0">With a solemn appeal</div> + <div class="verse indent0">I confirm, sign and seal</div> + <div class="verse indent0">This, the true act and deed of Will Jackett.”<a id="FNanchor_811" href="#Footnote_811" class="fnanchor">[65]</a></div> + </div> +</div> +</div> + +<p><span class="pagenum"><a id="Page_331"></a>[331]</span></p> + +<p>William Hicklington, who dubbed himself, the Poet +of Pocklington, penned his will in rhyme, in 1770, as +follows:</p> + +<div class="poetry-container"> +<div class="poetry"> + <div class="stanza"> + <div class="verse indent0">“Do give and bequeath,</div> + <div class="verse indent0">As free as I breathe,</div> + <div class="verse indent0">To thee, Mary Jarum,</div> + <div class="verse indent0">The Queen of my Harum,</div> + <div class="verse indent0">My cash and my cattle,</div> + <div class="verse indent0">With every chattel,</div> + <div class="verse indent0">To have and to hold,</div> + <div class="verse indent0">Come heat or come cold,</div> + <div class="verse indent0"><i>Sans</i> hindrance or strife,</div> + <div class="verse indent0">Though thou art not my wife,</div> + <div class="verse indent0">As witness my hand,</div> + <div class="verse indent0">Just here as I stand,</div> + <div class="verse indent0">The twelfth of July,</div> + <div class="verse indent0">In the year seventy.”<a id="FNanchor_812" href="#Footnote_812" class="fnanchor">[66]</a></div> + </div> +</div> +</div> + +<p>Apropos this will, is the rhymed testament of the +sacriligious Irishman, who, as the old books record, in +this quatrain disposed of his earthly effects:</p> + +<div class="poetry-container"> +<div class="poetry"> + <div class="stanza"> + <div class="verse indent0">“In the name of God, Amen:</div> + <div class="verse indent0">My featherbed to my wife Jen;</div> + <div class="verse indent0">Also my carpenter’s saw and hammer;</div> + <div class="verse indent0">Until she marries; then, God damn her.”<a id="FNanchor_813" href="#Footnote_813" class="fnanchor">[67]</a></div> + </div> +</div> +</div> + +<p>This, however, suggests the “Will in literature,” +and in turning over the pages of the work above referred +to, the “Lesser Testament,” of the plaintive +poet, Francois Villon, who died in 1484, is not without +interest.</p> + +<p>His gloves and silken hood are bequeathed to a friend +in the following verse;</p> + +<div class="poetry-container"> +<div class="poetry"> + <div class="stanza"> + <div class="verse indent0">“Item, my gloves and silken hood</div> + <div class="verse indent0">My friend Jacques Cardon, I declare,</div> + <div class="verse indent0">Shall have in fair free gift for good;</div> + <div class="verse indent0">Also the acorns willows bear</div> + <div class="verse indent0">And every day a capon fair</div> + <div class="verse indent0">Or goose; likewise a tenfold vat</div> + <div class="verse indent0">Of chalk-white wine, besides a pair</div> + <div class="verse indent0">Of Lawsuits, lest he wax too fat.”</div> + </div> +</div> +</div> + +<p><span class="pagenum"><a id="Page_332"></a>[332]</span></p> + +<p>He desired his friends to record of him in his epitaph:</p> + +<div class="poetry-container"> +<div class="poetry"> + <div class="stanza"> + <div class="verse indent0">“Acre or furrow had he none.</div> + <div class="verse indent0">’Tis known his all he gave away;</div> + <div class="verse indent0">Bread, tables, tressels, all are gone,</div> + <div class="verse indent0">Gallants, of him this Roundel say.”<a id="FNanchor_814" href="#Footnote_814" class="fnanchor">[68]</a></div> + </div> +</div> +</div> + +<p>Among the wills in fiction and poetry, collated by Mr. +Harris, in his recent work,<a id="FNanchor_815" href="#Footnote_815" class="fnanchor">[69]</a> are those of Olivia, in +Twelfth Night; that of Don Quixote; the wills of +Dickens, George Eliot, Dumas and other English +writers. But it is not the object of this chapter to deal +with wills in fiction, since testaments are founded in +certainties, as real as life and death themselves. We +have always made our wills in pursuance of a natural +inclination, associated with the idea of property and +intimately connected with the ties that bind us here +on earth. As Hazlitt said, a century ago:</p> + +<div class="blockquote"> + +<p>“We consign our possessions to our next of kin, as +mechanically as we lean our heads on the pillow and go<span class="pagenum"><a id="Page_333"></a>[333]</span> +out of the world in the same state of stupid amazement +that we came into it.”</p> + +</div> + +<p>And as certain as we are to die, so certainly do we +owe it to ourselves and to those who are the objects +of our bounty, to provide for the proper disposition +of our acquisitions, even as the men and women of +antiquity did, before they pressed the pillow for the +last time.</p> + +<p>The hands that wrote the wills referred to in the +foregoing pages have been stilled with the silence of +the centuries, e’en as the fingers that wove the figures +in your antique rug; the voice that expressed the +dying intent of the testator, like the nightingale that +sang among the trees—ah, “whither hath it gone again, +who knows” can be heard again no more. Like scattered +threads from the warp and woof of the lives from which +these skeins are taken, each age-scented document +marks the close of a human life and the fact that other +lives have fallen, like the leaves from trees, but emphasizes +the pathos of our lives, since humanity, as one +man, with a universal agony still strives and strains +“to gain the goal where agonies shall cease to be.” +Streams have been wept into the vast ocean of time +since the first will and testament was made by dying +man.</p> + +<div class="blockquote"> + +<p>“A myriad races came and went; this Sphinx hath +seen them come and go.”</p> + +</div> + +<p>True, a human life, is but “a drop in ocean’s boundless +tide,” but as truly said by Burton:<a id="FNanchor_816" href="#Footnote_816" class="fnanchor">[70]</a></p> + +<div class="poetry-container"> +<div class="poetry"> + <div class="stanza"> + <div class="verse indent0">“Our deaths are twain; the Deaths we see</div> + <div class="verse indent6">Drop like the leaves in windy Fall;</div> + <div class="verse indent0">But ours, our own, are ruined worlds, a globe</div> + <div class="verse indent6">Collapst, last end of all.</div><span class="pagenum"><a id="Page_334"></a>[334]</span> + </div> + <div class="stanza"> + <div class="verse indent0">We live our lives with rogues and fools,</div> + <div class="verse indent6">Dead and alive, alive and dead,</div> + <div class="verse indent0">We die ’twixt one who feels the pulse and</div> + <div class="verse indent6">One who frets and clouds the head.</div> + </div> + <div class="stanza"> + <div class="verse indent0">Hardly we learn to wield the blade, before</div> + <div class="verse indent6">The wrist grows stiff and old;</div> + <div class="verse indent0">Hardly we learn to ply the pen, ere Thought</div> + <div class="verse indent6">And Fancy faint with cold.</div> + </div> + <div class="stanza"> + <div class="verse indent0">And still the weaver plies his loom, whose</div> + <div class="verse indent6">Warp and woof is wretched Man</div> + <div class="verse indent0">Weaving th’ unpattern’d dark design, so dark</div> + <div class="verse indent6">We doubt it owns a plan.</div> + </div> + <div class="stanza"> + <div class="verse indent0">But ah, what vaileth man to mourn; shall</div> + <div class="verse indent6">Tears bring forth what smiles ne’er brought;</div> + <div class="verse indent0">Shall brooding breed a thought of joy? Ah</div> + <div class="verse indent6">Hush the sigh, forget the thought.</div> + </div> + <div class="stanza"> + <div class="verse indent0">Silence thine immemorial quest, contain</div> + <div class="verse indent6">Thy nature’s vain complaint</div> + <div class="verse indent0">None heeds, none cares for thee or thine;</div> + <div class="verse indent6">Like thee how many came and went.</div> + </div> + <div class="stanza"> + <div class="center">...</div> + </div> + <div class="stanza"> + <div class="verse indent0">Wend now thy way, with brow serene, fear</div> + <div class="verse indent6">Not thy humble tale to tell:—”</div> + <div class="verse indent0">’Tis wisdom’s part to make thy will;</div> + <div class="verse indent6">The testament is not death’s knell.</div> + </div> +</div> +</div> + +<div class="footnotes"> + +<h3>FOOTNOTES:</h3> + +<div class="footnote"> + +<p><a id="Footnote_747" href="#FNanchor_747" class="label">[1]</a> 1 Redfield, on Wills, Ch. II., p. 4; 2 Bl. Comm. 499.</p> + +</div> + +<div class="footnote"> + +<p><a id="Footnote_748" href="#FNanchor_748" class="label">[2]</a> Redfield, on Wills, Ch. I., p. 1; Harris, Ancient Wills. Introd. XII.</p> + +</div> + +<div class="footnote"> + +<p><a id="Footnote_749" href="#FNanchor_749" class="label">[3]</a> Judge John F. Philips advised the writer that an opinion was +prepared by a member of the federal court and submitted to him +for his concurrence when he was on the bench, in a case similar to +that referred to in the text, but it was changed when the attention +of the writer was called to the existing facts, which the opinion +failed to note. It is to be regretted that historians and law writers +cannot so amend their works.</p> + +</div> + +<div class="footnote"> + +<p><a id="Footnote_750" href="#FNanchor_750" class="label">[4]</a> Harris, Ancient Wills, p. 12.</p> + +</div> + +<div class="footnote"> + +<p><a id="Footnote_751" href="#FNanchor_751" class="label">[5]</a> Plutarch’s Life of Solon; IV. Kent’s Comm. 503.</p> + +</div> + +<div class="footnote"> + +<p><a id="Footnote_752" href="#FNanchor_752" class="label">[6]</a> Chitty’s note, to 2 B. Comm. 491.</p> + +<p>The reason for recognizing, in law, a right of disposition of +property by will, is the same as the law governing the descent +and distribution, in case of intestacy. If there were no such provision, +on the vacancy of the property, on the death of the last +owner, an unseemly scramble would result, which would be both +undesirable and contrary to a sound public policy. “Title,” or +authority to make a will, is thus based upon the social instinct and +both wills and intestacy statutes are in furtherance of this purpose. +The owner, in case of a testamentary devise and the State, in case +of intestacy, as a mediary, accomplish practically the same purpose, +in the division of property, the prevention of a vacancy and the +failure of the social instinct, which furnishes the foundation for +society and order. (See interesting Essay by Professor Bigelow, in +III. Essays in Anglo-American Legal History, pp. 776, 778.)</p> + +</div> + +<div class="footnote"> + +<p><a id="Footnote_753" href="#FNanchor_753" class="label">[7]</a> Genesis, Ch. XV.</p> + +</div> + +<div class="footnote"> + +<p><a id="Footnote_754" href="#FNanchor_754" class="label">[8]</a> Genesis, 48 and 49 Chapters.</p> + +</div> + +<div class="footnote"> + +<p><a id="Footnote_755" href="#FNanchor_755" class="label">[9]</a> Harris, Ancient Wills, p. 12.</p> + +</div> + +<div class="footnote"> + +<p><a id="Footnote_756" href="#FNanchor_756" class="label">[10]</a> I. Reeve’s History English Law, 313; II. Pollock and Maitland’s +History English Law, p. 314.</p> + +</div> + +<div class="footnote"> + +<p><a id="Footnote_757" href="#FNanchor_757" class="label">[11]</a> Harris, Ancient Wills, p. 13.</p> + +</div> + +<div class="footnote"> + +<p><a id="Footnote_758" href="#FNanchor_758" class="label">[12]</a> Harris, Ancient Wills, p. 14.</p> + +</div> + +<div class="footnote"> + +<p><a id="Footnote_759" href="#FNanchor_759" class="label">[13]</a> Harris, Ancient Wills, pp. 15, 16.</p> + +</div> + +<div class="footnote"> + +<p><a id="Footnote_760" href="#FNanchor_760" class="label">[14]</a> Harris, Ancient Wills, p. 16.</p> + +</div> + +<div class="footnote"> + +<p><a id="Footnote_761" href="#FNanchor_761" class="label">[15]</a> 2 Bl. Comm. 491.</p> + +</div> + +<div class="footnote"> + +<p><a id="Footnote_762" href="#FNanchor_762" class="label">[16]</a> 32 & 34 Henry VIII.</p> + +</div> + +<div class="footnote"> + +<p><a id="Footnote_763" href="#FNanchor_763" class="label">[17]</a> I. Redfield, on Wills, sec. 4, p. 2; II. Pollock and Maitland’s +History English Law, p. 315; IV. Reeve’s History English Law, +510, 511.</p> + +</div> + +<div class="footnote"> + +<p><a id="Footnote_764" href="#FNanchor_764" class="label">[18]</a> II. Pollock and Maitland’s History English Law, pp. 316, 317.</p> + +</div> + +<div class="footnote"> + +<p><a id="Footnote_765" href="#FNanchor_765" class="label">[19]</a> II. Pollock and Maitland’s History English Law, p. 322.</p> + +</div> + +<div class="footnote"> + +<p><a id="Footnote_766" href="#FNanchor_766" class="label">[20]</a> <i>Ante idem.</i>, p. 323.</p> + +</div> + +<div class="footnote"> + +<p><a id="Footnote_767" href="#FNanchor_767" class="label">[21]</a> II. Pollock and Maitland’s History English Law, pp. 325, 326.</p> + +<p>The statute of wills ordained that all persons having manors, +lands, tenements or hereditaments could give and dispose of them, as +well by last will, or testament in writing, as by any act executed +in their lifetime. (IV. Reeve’s History English Law, p. 374.)</p> + +</div> + +<div class="footnote"> + +<p><a id="Footnote_768" href="#FNanchor_768" class="label">[22]</a> II. Pollock and Maitland’s History English Law, p. 326.</p> + +</div> + +<div class="footnote"> + +<p><a id="Footnote_769" href="#FNanchor_769" class="label">[23]</a> II. Pollock and Maitland’s History English Law, p. 327.</p> + +</div> + +<div class="footnote"> + +<p><a id="Footnote_770" href="#FNanchor_770" class="label">[24]</a> <i>Ante idem.</i>; Beame’s Glanville, p. 118.</p> + +</div> + +<div class="footnote"> + +<p><a id="Footnote_771" href="#FNanchor_771" class="label">[25]</a> I. Reeve’s History English Law, p. 313.</p> + +</div> + +<div class="footnote"> + +<p><a id="Footnote_772" href="#FNanchor_772" class="label">[26]</a> I. Reeve’s History English Law, p. 313.</p> + +</div> + +<div class="footnote"> + +<p><a id="Footnote_773" href="#FNanchor_773" class="label">[27]</a> I. Reeve’s History English Law, p. 314.</p> + +</div> + +<div class="footnote"> + +<p><a id="Footnote_774" href="#FNanchor_774" class="label">[28]</a> III. Reeve’s History English Law, 215.</p> + +</div> + +<div class="footnote"> + +<p><a id="Footnote_775" href="#FNanchor_775" class="label">[29]</a> III. Reeve’s History English Law, 125.</p> + +</div> + +<div class="footnote"> + +<p><a id="Footnote_776" href="#FNanchor_776" class="label">[30]</a> IV. Reeve’s History English Law, 123, 124.</p> + +</div> + +<div class="footnote"> + +<p><a id="Footnote_777" href="#FNanchor_777" class="label">[31]</a> II. Pollock and Maitland’s History English Law, p. 335.</p> + +</div> + +<div class="footnote"> + +<p><a id="Footnote_778" href="#FNanchor_778" class="label">[32]</a> Nicholas’ “Testamenta Vetusta.”</p> + +</div> + +<div class="footnote"> + +<p><a id="Footnote_779" href="#FNanchor_779" class="label">[33]</a> II. Pollock and Maitland’s History English Law, pp. 334, 335.</p> + +</div> + +<div class="footnote"> + +<p><a id="Footnote_780" href="#FNanchor_780" class="label">[34]</a> II. Pollock and Maitland’s History English Law, p. 337.</p> + +</div> + +<div class="footnote"> + +<p><a id="Footnote_781" href="#FNanchor_781" class="label">[35]</a> Harris, Ancient Wills, p. 22.</p> + +</div> + +<div class="footnote"> + +<p><a id="Footnote_782" href="#FNanchor_782" class="label">[36]</a> Maine, Ancient Law, ch. 7, p. 217; III. Essays in Anglo-American +Legal History, pp. 780, 781.</p> + +</div> + +<div class="footnote"> + +<p><a id="Footnote_783" href="#FNanchor_783" class="label">[37]</a> IV. Reeve’s History English Law, p. 115.</p> + +</div> + +<div class="footnote"> + +<p><a id="Footnote_784" href="#FNanchor_784" class="label">[38]</a> IV. Reeve’s History English Law, 117.</p> + +</div> + +<div class="footnote"> + +<p><a id="Footnote_785" href="#FNanchor_785" class="label">[39]</a> V. Reeve’s History English Law, pp. 81, 82.</p> + +</div> + +<div class="footnote"> + +<p><a id="Footnote_786" href="#FNanchor_786" class="label">[40]</a> V. Reeve’s History English Law, p. 82.</p> + +</div> + +<div class="footnote"> + +<p><a id="Footnote_787" href="#FNanchor_787" class="label">[41]</a> Harris, Ancient Wills, p. 25.</p> + +</div> + +<div class="footnote"> + +<p><a id="Footnote_788" href="#FNanchor_788" class="label">[42]</a> King Richard II., Act II., Scene I.</p> + +</div> + +<div class="footnote"> + +<p><a id="Footnote_789" href="#FNanchor_789" class="label">[43]</a> Harris, Ancient Wills, p. 25.</p> + +</div> + +<div class="footnote"> + +<p><a id="Footnote_790" href="#FNanchor_790" class="label">[44]</a> Harris, Ancient Wills, p. 29.</p> + +</div> + +<div class="footnote"> + +<p><a id="Footnote_791" href="#FNanchor_791" class="label">[45]</a> Harris, Ancient Wills, p. 39.</p> + +</div> + +<div class="footnote"> + +<p><a id="Footnote_792" href="#FNanchor_792" class="label">[46]</a> Published by Little, Brown & Co., 1911.</p> + +</div> + +<div class="footnote"> + +<p><a id="Footnote_793" href="#FNanchor_793" class="label">[47]</a> Harris, Ancient Wills, p. 87.</p> + +</div> + +<div class="footnote"> + +<p><a id="Footnote_794" href="#FNanchor_794" class="label">[48]</a> Harris, Ancient Wills, p. 94.</p> + +</div> + +<div class="footnote"> + +<p><a id="Footnote_795" href="#FNanchor_795" class="label">[49]</a> <i>Ante idem.</i>, 101.</p> + +</div> + +<div class="footnote"> + +<p><a id="Footnote_796" href="#FNanchor_796" class="label">[50]</a> Schutt’s Memorabilia Judaica, lib. iv, cap. 18.</p> + +</div> + +<div class="footnote"> + +<p><a id="Footnote_797" href="#FNanchor_797" class="label">[51]</a> Harris, Ancient Wills, p. 105.</p> + +</div> + +<div class="footnote"> + +<p><a id="Footnote_798" href="#FNanchor_798" class="label">[52]</a> <i>Ante idem.</i>, p. 105.</p> + +</div> + +<div class="footnote"> + +<p><a id="Footnote_799" href="#FNanchor_799" class="label">[53]</a> <i>Ante idem.</i>, p. 107.</p> + +</div> + +<div class="footnote"> + +<p><a id="Footnote_800" href="#FNanchor_800" class="label">[54]</a> <i>Ante idem.</i>, p. 111.</p> + +</div> + +<div class="footnote"> + +<p><a id="Footnote_801" href="#FNanchor_801" class="label">[55]</a> <i>Ante idem.</i> p. 123.</p> + +</div> + +<div class="footnote"> + +<p><a id="Footnote_802" href="#FNanchor_802" class="label">[56]</a> <i>Ante idem.</i> p. 139.</p> + +</div> + +<div class="footnote"> + +<p><a id="Footnote_803" href="#FNanchor_803" class="label">[57]</a> For collection of the many beautiful prayers in the plays, see +the interesting book by Mary A. Wadsworth, “Shakespeare and +Prayer,” by The Welch Publishing Co., Chicago.</p> + +</div> + +<div class="footnote"> + +<p><a id="Footnote_804" href="#FNanchor_804" class="label">[58]</a> White’s “Law in Shakespeare,” p. 5.</p> + +</div> + +<div class="footnote"> + +<p><a id="Footnote_805" href="#FNanchor_805" class="label">[59]</a> Harris, Ancient Wills, pp. 305, 309.</p> + +</div> + +<div class="footnote"> + +<p><a id="Footnote_806" href="#FNanchor_806" class="label">[60]</a> Harris, Ancient Wills, p. 369.</p> + +</div> + +<div class="footnote"> + +<p><a id="Footnote_807" href="#FNanchor_807" class="label">[61]</a> Harris, Ancient Wills, p. 407.</p> + +</div> + +<div class="footnote"> + +<p><a id="Footnote_808" href="#FNanchor_808" class="label">[62]</a> Harris, Ancient Wills, p. 427.</p> + +</div> + +<div class="footnote"> + +<p><a id="Footnote_809" href="#FNanchor_809" class="label">[63]</a> Harris, Ancient Wills, p. 439.</p> + +</div> + +<div class="footnote"> + +<p><a id="Footnote_810" href="#FNanchor_810" class="label">[64]</a> Dixon’s “Life of Penn”; Stoughton’s “William Penn”; Harris, +Ancient Wills, p. 291.</p> + +<p>The will of Penn, and other of the earlier patriots of the United +States who drew their own wills, in such manner as to cause +protracted litigation, suggests the old poem, tuned to the toast of +a century ago, “The lawyer’s best friend—the man who makes his +own will,” inscribed to “The jolly testator who makes his own will.”</p> + +<div class="poetry-container"> +<div class="poetry"> + <div class="stanza"> + <div class="verse indent0">“He premises his wish and his purpose to save</div> + <div class="verse indent0">All dispute among friends when he’s laid in his grave;</div> + <div class="verse indent0">Then he straightway proceeds more disputes to create</div> + <div class="verse indent0">Than a long summer’s day would give time to relate.</div> + <div class="verse indent0">He writes and erases, he blunders and blots,</div> + <div class="verse indent0">He produces such puzzles and Gordian knots,</div> + <div class="verse indent0">That a lawyer, intending to frame the thing ill,</div> + <div class="verse indent0">Couldn’t match the testator who makes his own will.</div> + <div class="center">...</div> + <div class="verse indent0">You had better pay toll when you take to the road,</div> + <div class="verse indent0">Than attempt by a by-way to reach your abode;</div> + <div class="verse indent0">You had better employ a conveyancer’s hand,</div> + <div class="verse indent0">Than encounter the risk that your will shouldn’t stand.</div> + <div class="verse indent0">From the broad beaten track, when the traveler strays,</div> + <div class="verse indent0">He may land in a bog, or be lost in a maze;</div> + <div class="verse indent0">And the law, when defied, will avenge itself still,</div> + <div class="verse indent0">On the man and the woman who make their own will.”</div> + </div> +</div> +</div> + +<p>For reproduction of this quaint poem in full, see, Harris, Ancient +Wills, p. 209.</p> + +</div> + +<div class="footnote"> + +<p><a id="Footnote_811" href="#FNanchor_811" class="label">[65]</a> Harris, Ancient Wills, p. 67.</p> + +</div> + +<div class="footnote"> + +<p><a id="Footnote_812" href="#FNanchor_812" class="label">[66]</a> Harris, Ancient Wills, p. 67.</p> + +</div> + +<div class="footnote"> + +<p><a id="Footnote_813" href="#FNanchor_813" class="label">[67]</a> <i>Ante idem.</i> 68.</p> + +</div> + +<div class="footnote"> + +<p><a id="Footnote_814" href="#FNanchor_814" class="label">[68]</a> Harris, Ancient Wills, p. 64.</p> + +</div> + +<div class="footnote"> + +<p><a id="Footnote_815" href="#FNanchor_815" class="label">[69]</a> Harris, Ancient Wills, pp. 49, 62.</p> + +<p>This bequest of Francois Villon, may have suggested to Mr. Williston +Fish of Chicago, the “Insane Man’s Will,” published in +Harper’s Weekly, in 1898, wherein he makes an imaginary will +that has become a classic in English literature, among the bequests +being “all good little words of praise and encouragement,” to good +fathers and mothers, in trust for their children; to children, subject +to the rights of lovers, he devises, the flowers, the banks of +brooks, the blossoms of the woods, the golden sands and waters of +the brooks, the white clouds floating high over the giant trees and +the Milky Way, to wonder at, at night; to lovers, he devises the +imaginary world, with the stars in the sky, the red roses by the +wall, the sweet strains of music and all else by which they may +figure to each other the lastingness and beauty of their love. To +those no longer children or lovers, he bequeaths the pleasures of +sweet memories, the poems of Burns and Shakespeare and other +poets, and to those with snowy crowns he leaves the happiness of +old age, with the love and gratitude of their children, until they +fall asleep.</p> + +</div> + +<div class="footnote"> + +<p><a id="Footnote_816" href="#FNanchor_816" class="label">[70]</a> “The Kasidah.”</p> + +</div> + +</div> + +<hr class="chap x-ebookmaker-drop"> + +<div class="chapter"> + +<p><span class="pagenum"><a id="Page_335"></a>[335]</span></p> + +<h2 class="nobreak" id="INDEX">INDEX.</h2> + +<p class="center"><i>References are to Pages</i></p> + +</div> + +<ul> + +<li class="ifrst">A</li> + +<li class="indx">Abjuration, in case of sanctuary, <a href="#Page_250">250</a>.</li> + +<li class="indx">Adonijah, sanctuary claimed by, <a href="#Page_245">245</a>, <a href="#Page_246">246</a>.</li> + +<li class="indx">Adulteress, lost dower, in England, <a href="#Page_26">26</a>.</li> + +<li class="indx">Agrippina, her marriage to Claudius, <a href="#Page_18">18</a>.</li> + +<li class="indx">Alcibiades, recall of, <a href="#Page_83">83</a>.</li> + +<li class="indx">Alexander III., decree concerning consent marriages, <a href="#Page_22">22</a>.</li> + +<li class="indx">Alfred, administration of justice under, <a href="#Page_89">89</a>, <a href="#Page_90">90</a>.</li> + +<li class="indx">Alfred, jury trials under, <a href="#Page_151">151</a>.</li> + +<li class="indx">Alfred, sanctuary under, <a href="#Page_251">251</a>.</li> + +<li class="indx">Alfred, wager of law, under, <a href="#Page_197">197</a>.</li> + +<li class="indx">Amber witch, <a href="#Page_71">71</a>.</li> + +<li class="indx" id="Ancient_punishments">Ancient punishments (see <a href="#Punishment">punishment</a>), <a href="#Page_273">273</a>, <a href="#Page_306">306</a>.</li> + +<li class="indx">Anglo-Saxon courts, <a href="#Page_90">90</a>.</li> + +<li class="indx">Anglo-Saxon law against witchcraft, <a href="#Page_49">49</a>.</li> + +<li class="indx">Anglo-Saxon wills, <a href="#Page_312">312</a>.</li> + +<li class="indx">Anglo-Saxons, judicial recall under, <a href="#Page_88">88</a>, <a href="#Page_90">90</a>.</li> + +<li class="indx">Anglo-Saxons, recognized sale-marriages, <a href="#Page_20">20</a>.</li> + +<li class="indx">Animals, wills to, <a href="#Page_322">322</a>.</li> + +<li class="indx">Appellee, meaning of, in trial by battle, <a href="#Page_115">115</a>.</li> + +<li class="indx">Approver, in trials for felony charges, <a href="#Page_117">117</a>.</li> + +<li class="indx">Aristeides, recall of, <a href="#Page_83">83</a>.</li> + +<li class="indx">Aristotle, on judicial recall, <a href="#Page_82">82</a>, <a href="#Page_86">86</a>.</li> + +<li class="indx">Aristotle, will of, <a href="#Page_310">310</a>.</li> + +<li class="indx">Arrowsmith, case of, Anthony, <a href="#Page_183">183</a>.</li> + +<li class="indx">Arthur, king, and Flollo, trial by battle between, <a href="#Page_127">127</a>.</li> + +<li class="indx">Ashford, trial by battle with Thornton, <a href="#Page_133">133</a>.</li> + +<li class="indx">Assize, a substitute for battle, under Henry II., <a href="#Page_119">119</a>.</li> + +<li class="indx">Assyrian marriages, <a href="#Page_13">13</a>.</li> + +<li class="indx">Astrology in mediaeval times, <a href="#Page_49">49</a>.</li> + +<li class="indx">Athelstan, laws of, governing ordeals, <a href="#Page_149">149</a>.</li> + +<li class="indx">Athelstan, sanctuary, under, <a href="#Page_252">252</a>.</li> + +<li class="indx">Athenian judges, recall of, <a href="#Page_83">83</a>.</li> + +<li class="indx">Athens, recall in, <a href="#Page_81">81</a>.</li> + +<li class="indx">Attainder, standing mute to avoid, <a href="#Page_173">173</a>.</li> + +<li class="indx">Aunts and nephews, marriages between, <a href="#Page_18">18</a>.</li> + +<li class="indx">Authorities upon witchcraft, <a href="#Page_70">70</a>.</li> + +<li class="ifrst">B</li> + +<li class="indx">Babylon, effect of recall in, <a href="#Page_103">103</a>, <a href="#Page_104">104</a>.</li> + +<li class="indx">Babylon marriages, <a href="#Page_13">13</a>.</li> + +<li class="indx">Babylon, trials in ancient, <a href="#Page_79">79</a>.</li> + +<li class="indx">Babylon, wager of law, in ancient, <a href="#Page_197">197</a>.</li> + +<li class="indx">Babylonian judges <a href="#Footnote_159">(note), 74</a>.</li> + +<li class="indx">Balance, ordeal by, <a href="#Page_143">143</a>.</li> + +<li class="indx">Banishment, in ancient Greece, <a href="#Page_82">82</a>.</li> + +<li class="indx">Banns, custom of, <a href="#Page_21">21</a>.</li> + +<li class="indx">Banns, legal advantages of, <a href="#Page_22">22</a>.</li> + +<li class="indx">Barabas, release of, by Pilate, <a href="#Page_102">102</a>.</li> + +<li class="indx" id="Battle">Battle, trial by, <a href="#Page_109">109</a>, <a href="#Page_140">140</a>.</li> + +<li class="indx">Battle, origin of trial by, <a href="#Page_109">109</a>.</li> + +<li class="indx">Battle, traced to ancient periods, <a href="#Page_109">109</a>.</li> + +<li class="indx">Battle, regulated by Burgundians, 501 A. D., <a href="#Page_111">111</a>.</li> + +<li class="indx">Battle, regulated by Otho, in 983 A. D., <a href="#Page_112">112</a>.</li> + +<li class="indx">Battle, adjudged legal method of trial by Ld. Ellenborough, <a href="#Page_133">133</a>.</li> + +<li class="indx">Battle, intended to prevent perjury, when established, <a href="#Page_112">112</a>.</li> + +<li class="indx">Battle, London exempted from, by charter, <a href="#Page_119">119</a>.</li> + +<li class="indx"><span class="pagenum"><a id="Page_336"></a>[336]</span>Battle by use of “Approvers”, <a href="#Page_117">117</a>.</li> + +<li class="indx">Battle, under military form, <a href="#Page_125">125</a>, <a href="#Page_126">126</a>.</li> + +<li class="indx">Battle, in case William of Eu, <a href="#Page_126">126</a>.</li> + +<li class="indx">Battle, in finance, <a href="#Page_118">118</a>.</li> + +<li class="indx">Battle, in trials on debt, <a href="#Page_119">119</a>.</li> + +<li class="indx">Battle, under writ of right, in full, <a href="#Page_120">120</a>, <a href="#Page_122">122</a>.</li> + +<li class="indx">Battle, trial before Henry III., <a href="#Page_129">129</a>.</li> + +<li class="indx">Battle, trial before Henry VI., <a href="#Page_131">131</a>.</li> + +<li class="indx">Battle, discouraged by Edward III., <a href="#Page_118">118</a>.</li> + +<li class="indx">Battle, trial by, before Henry VII., <a href="#Page_132">132</a>.</li> + +<li class="indx">Battle, under felony charge, <a href="#Page_116">116</a>.</li> + +<li class="indx">Battle, superceded by assize, under Henry II., <a href="#Page_119">119</a>.</li> + +<li class="indx">Battle, under charge of treason, <a href="#Page_116">116</a>.</li> + +<li class="indx">Battle between Hereford and Norfolk, <a href="#Page_130">130</a>.</li> + +<li class="indx">Battle, introduced into England by Normans, <a href="#Page_114">114</a>.</li> + +<li class="indx">Battle, between King Arthur and Flollo, <a href="#Page_127">127</a>.</li> + +<li class="indx">Battle for treason, under Priscot, C. J., in reign of Henry VI., <a href="#Page_118">118</a>.</li> + +<li class="indx">Battle, effect of chivalry upon, <a href="#Page_113">113</a>.</li> + +<li class="indx">Battle under writ of right, <a href="#Page_116">116</a>.</li> + +<li class="indx">Battle, trial before Edward III., <a href="#Page_129">129</a>.</li> + +<li class="indx">Battle between Essex and Montford, <a href="#Page_128">128</a>.</li> + +<li class="indx">Battle, under Queen Elizabeth, <a href="#Page_132">132</a>.</li> + +<li class="indx">Battle between men and women, in Germany, <a href="#Page_127">127</a>.</li> + +<li class="indx">Battle, abolished by St. Louis, in France, in 1260, <a href="#Page_134">134</a>.</li> + +<li class="indx">Battle, abolished by 59’ George III., <a href="#Page_134">134</a>.</li> + +<li class="indx">Battle, used by Chaucer, <a href="#Page_135">135</a>.</li> + +<li class="indx">Battle, Shakespeare’s references to, <a href="#Page_136">136</a>, <a href="#Page_137">137</a>.</li> + +<li class="indx">Battle, reference of Scott, to, <a href="#Page_137">137</a>, <a href="#Page_138">138</a>.</li> + +<li class="indx">Battle, referred to, by Thackeray, <a href="#Page_139">139</a>.</li> + +<li class="indx">Beccaria, his views on punishment, <a href="#Page_274">274</a>.</li> + +<li class="indx">Beheading, punishment by, <a href="#Page_276">276</a>.</li> + +<li class="indx">Bekker’s work on witchcraft, <a href="#Page_69">69</a>.</li> + +<li class="indx" id="Benefit_of_clergy">Benefit of clergy, <a href="#Page_233">233</a>, <a href="#Page_243">243</a>.</li> + +<li class="indx">Benefit of clergy, definition of, <a href="#Page_224">224</a>.</li> + +<li class="indx">Benefit of clergy, Biblical foundation for, <a href="#Page_228">228</a>.</li> + +<li class="indx">Benefit of clergy, condition contributing to, <a href="#Page_225">225</a>.</li> + +<li class="indx">Benefit of clergy, none, in desertion, <a href="#Page_234">234</a>.</li> + +<li class="indx">Benefit of clergy, did not extend to treason, <a href="#Page_228">228</a>.</li> + +<li class="indx">Benefit of clergy, nuns entitled to, <a href="#Page_228">228</a>, <a href="#Page_229">229</a>.</li> + +<li class="indx">Benefit of clergy, “clergyable” and “unclergyable crimes,” <a href="#Page_233">233</a>.</li> + +<li class="indx">Benefit of clergy, burning in hand, in, <a href="#Page_231">231</a>.</li> + +<li class="indx">Benefit of clergy, practice in reading, in, <a href="#Page_230">230</a>.</li> + +<li class="indx">Benefit of clergy, in Bracton’s time, <a href="#Page_229">229</a>.</li> + +<li class="indx">Benefit of clergy, case of Ben Jonson, <a href="#Page_238">238</a>, <a href="#Page_239">239</a>.</li> + +<li class="indx">Benefit of clergy, under Henry II., <a href="#Page_226">226</a>.</li> + +<li class="indx">Benefit of clergy, under Edward III., <a href="#Page_229">229</a>.</li> + +<li class="indx">Benefit of clergy, under Edward IV., <a href="#Page_230">230</a>.</li> + +<li class="indx">Benefit of clergy, under Henry VI., <a href="#Page_231">231</a>.</li> + +<li class="indx">Benefit of clergy, under Henry VII., <a href="#Page_231">231</a>.</li> + +<li class="indx">Benefit of clergy, under Henry VIII., <a href="#Page_234">234</a>, <a href="#Page_235">235</a>.</li> + +<li class="indx">Benefit of clergy, abolished, in England, in 1825, <a href="#Page_236">236</a>.</li> + +<li class="indx">Benefit of clergy, claimed in United States, <a href="#Page_239">239</a>, <a href="#Page_241">241</a>.</li> + +<li class="indx">Benefit of clergy, abolished in U. S. in 1790, <a href="#Page_236">236</a>.</li> + +<li class="indx">Bentham, Jeremy, will of, <a href="#Page_324">324</a>.</li> + +<li class="indx">Berkeley, marriage of Lord Thomas, <a href="#Page_28">28</a>.</li> + +<li class="indx">Betrothals, in Anglo-Saxon days, <a href="#Page_36">36</a>.</li> + +<li class="indx"><span class="pagenum"><a id="Page_337"></a>[337]</span>Betrothal-rings, <a href="#Page_34">34</a>.</li> + +<li class="indx">Biblical theory of marriage, <a href="#Page_14">14</a>.</li> + +<li class="indx">Bier, ordeal of, <a href="#Page_143">143</a>, <a href="#Page_145">145</a>.</li> + +<li class="indx">Bilboes, punishment, by, <a href="#Page_303">303</a>.</li> + +<li class="indx">Blinding, punishment, by, <a href="#Page_295">295</a>.</li> + +<li class="indx">Boaz, his espousal of Ruth, <a href="#Page_36">36</a>.</li> + +<li class="indx">Boiling in oil, punishment by, <a href="#Page_285">285</a>.</li> + +<li class="indx">Bracton, does not refer to ordeals, <a href="#Page_157">157</a>.</li> + +<li class="indx">Bracton, benefit of clergy, in time of, <a href="#Page_229">229</a>.</li> + +<li class="indx">Bracton, description of law wager, by, <a href="#Page_201">201</a>, <a href="#Page_202">202</a>.</li> + +<li class="indx">Bracton, standing mute, during time, of, <a href="#Page_179">179</a>.</li> + +<li class="indx">Branding, punishment, by, <a href="#Page_297">297</a>.</li> + +<li class="indx">Brank, punishment, by, <a href="#Page_305">305</a>.</li> + +<li class="indx">Brazil, marriages of infants in, <a href="#Page_29">29</a>.</li> + +<li class="indx">Burgundian code, on trial by battle, <a href="#Page_111">111</a>.</li> + +<li class="indx">Burning in hand, in benefit of clergy, <a href="#Page_231">231</a>.</li> + +<li class="indx">Burning, punishment by, <a href="#Page_276">276</a>.</li> + +<li class="indx">Burnworth, case of, in 1726, <a href="#Page_186">186</a>.</li> + +<li class="indx">Burr, Aaron, trial of, <a href="#Page_100">100</a>.</li> + +<li class="indx">Burn’s idea of the devil, <a href="#Page_69">69</a>.</li> + +<li class="indx">Burying alive, punishment by, <a href="#Page_282">282</a>.</li> + +<li class="ifrst">C</li> + +<li class="indx">Caesar, Augustus used the recall, <a href="#Page_88">88</a>.</li> + +<li class="indx">Caesar’s reference to marriage-settlements among Gauls, <a href="#Page_32">32</a>.</li> + +<li class="indx">Calverly, case of Walter, in 1605, <a href="#Page_184">184</a>.</li> + +<li class="indx">Cambyses, recall of Sisamnes <a href="#Footnote_166">(note), 78</a>.</li> + +<li class="indx">Canute, ordeals under, <a href="#Page_152">152</a>.</li> + +<li class="indx">Capture, marriage by, <a href="#Page_13">13</a>.</li> + +<li class="indx">Cardunville, William’s case, <a href="#Page_22">22</a>.</li> + +<li class="indx">Cathay, marriages in <a href="#Footnote_6">(note), 13</a>.</li> + +<li class="indx">Catholic marriage forms, <a href="#Page_34">34</a>.</li> + +<li class="indx">Cato, loaning of wife by, <a href="#Page_27">27</a>.</li> + +<li class="indx">Ceylon, polyandry in, <a href="#Page_16">16</a>.</li> + +<li class="indx">Chancery, jurisdiction of, <a href="#Page_90">90</a>.</li> + +<li class="indx">Charitable wills, <a href="#Page_323">323</a>.</li> + +<li class="indx">Charlemagne, law of, against witchcraft, <a href="#Page_50">50</a>.</li> + +<li class="indx">Charlemagne, edict, of, on trials by ordeal, <a href="#Page_147">147</a>, <a href="#Page_148">148</a>.</li> + +<li class="indx">Charles le-Gros, accusation and trial of his wife, <a href="#Page_159">159</a>.</li> + +<li class="indx">Chatelet, of Paris, punishments, at, <a href="#Page_289">289</a>, <a href="#Page_292">292</a>.</li> + +<li class="indx">Child marriages, <a href="#Page_29">29</a>.</li> + +<li class="indx">Child of concubine, property right of, <a href="#Page_18">18</a>.</li> + +<li class="indx">Chinese marriage customs, <a href="#Page_12">12</a>.</li> + +<li class="indx">Chivalry, influence of, on battle, <a href="#Page_112">112</a>, <a href="#Page_113">113</a>.</li> + +<li class="indx">Church and witchcraft, in early times, <a href="#Page_49">49</a>.</li> + +<li class="indx">Churchmen, trials of, by wager of law, <a href="#Page_210">210</a>.</li> + +<li class="indx">Church’s influence on trials by ordeal, <a href="#Page_168">168</a>, <a href="#Page_169">169</a>.</li> + +<li class="indx">Cimon, recall of, <a href="#Page_83">83</a>.</li> + +<li class="indx">Circassians, capture-marriages among <a href="#Footnote_6">(note), 13</a>.</li> + +<li class="indx">Clarendon, assize of, <a href="#Page_154">154</a>.</li> + +<li class="indx">Clarendon, assize of, and law wager, <a href="#Page_209">209</a>.</li> + +<li class="indx">Claudius, law allowing marriage to niece, <a href="#Page_18">18</a>.</li> + +<li class="indx">Cleisthenes, on judicial recall, <a href="#Page_82">82</a>.</li> + +<li class="indx">Clergy, benefit of (see <a href="#Benefit_of_clergy">benefit of clergy</a>), <a href="#Page_223">223</a>, <a href="#Page_243">243</a>.</li> + +<li class="indx">Clergy, neck-verse used in, <a href="#Page_229">229</a>.</li> + +<li class="indx">Clitherow, Margaret, case of, <a href="#Page_180">180</a>, <a href="#Page_183">183</a>.</li> + +<li class="indx">Clovis’ marriage to Clotilde, <a href="#Page_32">32</a>.</li> + +<li class="indx">Cnut, proceedings in “false judgment” under, <a href="#Page_106">106</a>.</li> + +<li class="indx">Cnut, wills, under, <a href="#Page_312">312</a>.</li> + +<li class="indx">Cnut’s law against witchcraft, <a href="#Page_49">49</a>.</li> + +<li class="indx">Cnut’s law against certain sale-marriages, <a href="#Page_20">20</a>.</li> + +<li class="indx">Code of Hammurabi, on recall of judges, <a href="#Page_78">78</a>.</li> + +<li class="indx"><i>Coemptio in manum</i>, definition of, <a href="#Page_16">16</a>.</li> + +<li class="indx">Coke, on Slade’s case of law wager, <a href="#Page_213">213</a>.</li> + +<li class="indx">Coke, on wager of law, <a href="#Page_200">200</a>.</li> + +<li class="indx">Colynbourgh, Alice, trial of, by law wager, in 1435, <a href="#Page_211">211</a>.</li> + +<li class="indx"><span class="pagenum"><a id="Page_338"></a>[338]</span>Combat, trial by (see <a href="#Battle">Battle, trial by</a>), <a href="#Page_109">109</a>.</li> + +<li class="indx">Common pleas courts, in old England, <a href="#Page_90">90</a>.</li> + +<li class="indx">Compurgators, character of, in wager or law, <a href="#Page_198">198</a>.</li> + +<li class="indx">Compurgators, as witnesses, <a href="#Page_158">158</a>.</li> + +<li class="indx">Compurgation by fire ordeal, <a href="#Page_142">142</a>, <a href="#Page_143">143</a>.</li> + +<li class="indx">Concubinage, definition of, <a href="#Page_18">18</a>.</li> + +<li class="indx">Concubine, property right of progeny of, <a href="#Page_18">18</a>.</li> + +<li class="indx"><i>Concubinatus</i>, under Roman law, <a href="#Page_18">18</a>.</li> + +<li class="indx"><i>Confarreatio</i>, definition of, <a href="#Page_16">16</a>.</li> + +<li class="indx"><i>Confarreatio</i>, obsolete, by end of Roman Republic <a href="#Footnote_21">(note), 17</a>.</li> + +<li class="indx">Congress, abolished benefit of clergy, in 1790, <a href="#Page_236">236</a>.</li> + +<li class="indx">Constantine, law of, against witchcraft, <a href="#Page_48">48</a>.</li> + +<li class="indx">Constantine, sanctuary, under, <a href="#Page_248">248</a>.</li> + +<li class="indx">Corey, Giles, trial for witchcraft, <a href="#Page_66">66</a>.</li> + +<li class="indx">Corey, Giles, case of pressing to death, in 1692, <a href="#Page_187">187</a>, <a href="#Page_189">189</a>.</li> + +<li class="indx">Corey, Martha’s trial for witchcraft, <a href="#Page_65">65</a>.</li> + +<li class="indx">Corsned, ordeal, by, <a href="#Page_143">143</a>, <a href="#Page_144">144</a>.</li> + +<li class="indx">County Court, of Anglo-Saxons, <a href="#Page_90">90</a>.</li> + +<li class="indx">Courts, in ancient England, <a href="#Page_90">90</a>.</li> + +<li class="indx">Crimes, unclergyable, <a href="#Page_233">233</a>.</li> + +<li class="indx">Criminal cases, wager of law, in, during 14th century, <a href="#Page_204">204</a>.</li> + +<li class="indx">Crucifixion, punishment by, <a href="#Page_280">280</a>.</li> + +<li class="indx">Cross, ordeal by, <a href="#Page_143">143</a>, <a href="#Page_144">144</a>, <a href="#Page_148">148</a>.</li> + +<li class="indx">Cumanus, cruelty of, in witch persecutions, <a href="#Page_54">54</a>.</li> + +<li class="indx"><i>Curia regis</i>, in early England, <a href="#Page_90">90</a>.</li> + +<li class="indx">Custom, of throwing rice, <a href="#Page_34">34</a>.</li> + +<li class="indx">Custom, of throwing shoes, <a href="#Page_34">34</a>.</li> + +<li class="indx">Custom, of throwing stockings, <a href="#Page_34">34</a>.</li> + +<li class="indx">Custom, of throwing bouquets, <a href="#Page_34">34</a>.</li> + +<li class="indx">Customs, of marriage, <a href="#Page_12">12</a>, <a href="#Page_44">44</a>.</li> + +<li class="ifrst">D</li> + +<li class="indx">David and Goliath, trial by, <a href="#Page_109">109</a>.</li> + +<li class="indx">David’s Psalms, authorizing benefit of clergy, <a href="#Page_228">228</a>.</li> + +<li class="indx">Debt, wager of law, in <a href="#Footnote_478">(note), 207</a>.</li> + +<li class="indx">Debt, battle in trials for, <a href="#Page_119">119</a>.</li> + +<li class="indx">Definition of benefit of clergy, <a href="#Page_224">224</a>.</li> + +<li class="indx">Definition of <i>Confarreatio</i>, <a href="#Page_16">16</a>.</li> + +<li class="indx">Definition of trial by ordeal, <a href="#Page_141">141</a>.</li> + +<li class="indx">Definition of wager of law, <a href="#Page_196">196</a>.</li> + +<li class="indx">Descent from concubine, <a href="#Page_18">18</a>.</li> + +<li class="indx">Detinue, wager of law, in <a href="#Footnote_478">(note), 207</a>.</li> + +<li class="indx">Dinah’s proposed marriage to Shechem, <a href="#Page_14">14</a>.</li> + +<li class="indx">Diocletian, prohibition of polygamy by, <a href="#Page_16">16</a>.</li> + +<li class="indx">Divorcement, under Hammurabi, <a href="#Page_31">31</a>.</li> + +<li class="indx"><i>Donatio propter nuptias</i>, of Roman law, <a href="#Page_31">31</a>.</li> + +<li class="indx">Dower, at church door, <a href="#Page_32">32</a>.</li> + +<li class="indx">Dower, under Anglo-Saxons, <a href="#Page_32">32</a>.</li> + +<li class="indx">Dower, under reign of Edward I., <a href="#Page_26">26</a>.</li> + +<li class="indx">Dower, Shakespeare’s reference to law of <a href="#Footnote_73">(note), 33</a>.</li> + +<li class="indx">Dowry, under Hammurabi’s code, <a href="#Page_31">31</a>.</li> + +<li class="indx">Dowry, origin of, <a href="#Page_31">31</a>.</li> + +<li class="indx">Drawing and quartering, punishment by, <a href="#Page_283">283</a>.</li> + +<li class="indx">Drowning, punishment by, <a href="#Page_277">277</a>.</li> + +<li class="indx">Ducking, punishment by, <a href="#Page_303">303</a>.</li> + +<li class="indx">Durant, John, case of, in 1734, <a href="#Page_187">187</a>.</li> + +<li class="indx">“Dusty-foot courts”, <a href="#Page_90">90</a>.</li> + +<li class="ifrst">E</li> + +<li class="indx">Ears, cutting off, punishment, by, <a href="#Page_296">296</a>.</li> + +<li class="indx">“Earthenware-scourge”, recall known as, in Athens, <a href="#Page_83">83</a>.</li> + +<li class="indx">Edda, Elder, song of, <a href="#Page_165">165</a>.</li> + +<li class="indx">Edward, the Confessor, sanctuary, under, <a href="#Page_254">254</a>.</li> + +<li class="indx">Edward, the Confessor, ordeals, under, <a href="#Page_152">152</a>.</li> + +<li class="indx">Edward, the Confessor, accusation against his mother, <a href="#Page_159">159</a>, <a href="#Page_160">160</a>.</li> + +<li class="indx">Edward, the Elder, ordeals, under, <a href="#Page_152">152</a>.</li> + +<li class="indx">Edward I., his marriage to Marguerite, in 1299, <a href="#Page_32">32</a>.</li> + +<li class="indx"><span class="pagenum"><a id="Page_339"></a>[339]</span>Edward I., sanctuary, under, <a href="#Page_256">256</a>.</li> + +<li class="indx">Edward I., timidity of judges, under, <a href="#Page_93">93</a>.</li> + +<li class="indx">Edward I., standing mute, under, <a href="#Page_175">175</a>.</li> + +<li class="indx">Edward I., statute on dower, <a href="#Page_26">26</a>.</li> + +<li class="indx">Edward II., punishment by drowning, under, <a href="#Page_278">278</a>.</li> + +<li class="indx">Edward III., benefit of clergy, under, <a href="#Page_229">229</a>.</li> + +<li class="indx">Edward III., <i>peine forte et dure</i>, under, <a href="#Page_180">180</a>.</li> + +<li class="indx">Edward III., battle, discouraged by, <a href="#Page_118">118</a>.</li> + +<li class="indx">Edward III., marriages of infants, under, <a href="#Page_28">28</a>.</li> + +<li class="indx">Edward III., wager of law, under, <a href="#Page_202">202</a>.</li> + +<li class="indx">Edward III., trial by battle before, <a href="#Page_129">129</a>.</li> + +<li class="indx">Edward IV., benefit of clergy, under, <a href="#Page_230">230</a>.</li> + +<li class="indx">Edward IV., wills, under, <a href="#Page_317">317</a>.</li> + +<li class="indx">Edward VI., wills, under, <a href="#Page_318">318</a>.</li> + +<li class="indx">Egypt, wills, in ancient, <a href="#Page_309">309</a>.</li> + +<li class="indx">Elizabeth, abolished law wager, in ecclesiastic courts, <a href="#Page_208">208</a>.</li> + +<li class="indx">Elizabeth, statute of, on benefit of clergy, <a href="#Page_231">231</a>.</li> + +<li class="indx">Elizabeth, trial, by battle, under, <a href="#Page_132">132</a>.</li> + +<li class="indx">Elizabeth, statute of, against witchcraft, <a href="#Page_57">57</a>.</li> + +<li class="indx">Elizabeth, Queen, sanctuary claimed by, <a href="#Page_260">260</a>, <a href="#Page_261">261</a>.</li> + +<li class="indx">Ellenborough, on trial by battle, in 1817, <a href="#Page_133">133</a>.</li> + +<li class="indx">Ellsworth, Oliver, framed judiciary bill, in U. S., <a href="#Page_96">96</a>.</li> + +<li class="indx">Emma, Queen, trial of, by ordeal, <a href="#Page_159">159</a>, <a href="#Page_160">160</a>.</li> + +<li class="indx">England, administration in ancient, of justice, <a href="#Page_89">89</a>, <a href="#Page_90">90</a>.</li> + +<li class="indx">England, witchcraft in, <a href="#Page_70">70</a>.</li> + +<li class="indx">Essex, trial by battle with Montford, <a href="#Page_128">128</a>.</li> + +<li class="indx">Eucharist, ordeal by, <a href="#Page_143">143</a>, <a href="#Page_144">144</a>.</li> + +<li class="ifrst">F</li> + +<li class="indx">“Fair Maid of Perth”, ordeal of bier, in <a href="#Footnote_374">(note), 166</a>.</li> + +<li class="indx">False-judgment, in Anglo-Saxon days, <a href="#Page_92">92</a>.</li> + +<li class="indx">Fejee-Islanders, marriages by <a href="#Footnote_6">(note), 13</a>.</li> + +<li class="indx">Felony, attainder in, <a href="#Page_173">173</a>.</li> + +<li class="indx">Felony, trial by battle for, <a href="#Page_116">116</a>.</li> + +<li class="indx">Felton, case of John, in 1628 <a href="#Footnote_407">(note), 185</a>.</li> + +<li class="indx">Fiction, wills, in, <a href="#Page_332">332</a>.</li> + +<li class="indx">Fisher’s, trial by battle, <a href="#Page_131">131</a>.</li> + +<li class="indx">Flaying, punishment, by, <a href="#Page_300">300</a>.</li> + +<li class="indx">Flollo and King Arthur, battle between, <a href="#Page_127">127</a>.</li> + +<li class="indx">Fou-hi, Emperor, established marriage, in China, <a href="#Page_12">12</a>.</li> + +<li class="indx">Fourteenth century wills, <a href="#Page_319">319</a>.</li> + +<li class="indx">Franklin, will of Benjamin, <a href="#Page_326">326</a>.</li> + +<li class="indx">Freakish wills, <a href="#Page_324">324</a>.</li> + +<li class="indx">France, witchcraft in, <a href="#Page_70">70</a>.</li> + +<li class="ifrst">G</li> + +<li class="indx">Gallows-marriages, <a href="#Page_41">41</a>, <a href="#Page_43">43</a>.</li> + +<li class="indx">Galzu, the judge, <a href="#Page_74">74</a>.</li> + +<li class="indx">Garnier, case of, on witchcraft persecution, <a href="#Page_55">55</a>.</li> + +<li class="indx">Gauls, marriage among, <a href="#Page_32">32</a>.</li> + +<li class="indx">Gaunt, John of, and Catherine Swinford, <a href="#Page_19">19</a>.</li> + +<li class="indx">Gaunt, John, will of, <a href="#Page_320">320</a>.</li> + +<li class="indx">Gemot court, of Anglo-Saxons, <a href="#Page_90">90</a>.</li> + +<li class="indx">Genesis, law of marriage traced to, <a href="#Page_14">14</a>.</li> + +<li class="indx">George II., law of, regarding marriage, <a href="#Page_24">24</a>.</li> + +<li class="indx">George III., abolished <i>peine forte et dure</i>, in 1772, <a href="#Page_189">189</a>.</li> + +<li class="indx">George III., judges under, <a href="#Page_95">95</a>.</li> + +<li class="indx">George III., abolished trial by battle, in England, <a href="#Page_134">134</a>.</li> + +<li class="indx">Germans, trial by battle among, at early day, <a href="#Page_109">109</a>, <a href="#Page_110">110</a>.</li> + +<li class="indx">Glanville, law of marriage stated by, <a href="#Page_21">21</a>.</li> + +<li class="indx">Glanville, on trial by battle, under writ of right, <a href="#Page_120">120</a>, <a href="#Page_122">122</a>.</li> + +<li class="indx">Glanville, ordeals, in time of, <a href="#Page_155">155</a>.</li> + +<li class="indx">Glanville, wills, during time of, <a href="#Page_313">313</a>.</li> + +<li class="indx">Glanville, wager of law, during time of, <a href="#Page_200">200</a>.</li> + +<li class="indx"><span class="pagenum"><a id="Page_340"></a>[340]</span>Glazier’s company case, <a href="#Page_214">214</a>.</li> + +<li class="indx">Godwin, Duke, trial of, by ordeal, <a href="#Page_160">160</a>, <a href="#Page_161">161</a>.</li> + +<li class="indx">Goliath, trial with David, <a href="#Page_109">109</a>.</li> + +<li class="indx">Goths, trial by battle among, <a href="#Page_111">111</a>.</li> + +<li class="indx">“Great Law”, wager by, in 14th century, <a href="#Page_204">204</a>.</li> + +<li class="indx">Greece, recall in, <a href="#Page_81">81</a>.</li> + +<li class="indx">Greece, effect of recall in, <a href="#Page_103">103</a>, <a href="#Page_104">104</a>.</li> + +<li class="indx">Greece, sanctuary in, <a href="#Page_247">247</a>.</li> + +<li class="indx">Gregory of Tours, case of law wager, <a href="#Page_209">209</a>.</li> + +<li class="indx">Guillotine, punishment by, <a href="#Page_293">293</a>.</li> + +<li class="indx">Gundibald, law of, regulating trial by battle, <a href="#Page_111">111</a>.</li> + +<li class="ifrst">H</li> + +<li class="indx">Hair, plucking off, punishment by, <a href="#Page_299">299</a>.</li> + +<li class="indx">Hale, Sir Mathew’s, trial of witches, <a href="#Page_60">60</a>.</li> + +<li class="indx">Hammurabi’s prerogatives, in decision of causes, <a href="#Page_79">79</a>.</li> + +<li class="indx">Hammurabi, made infallibility the test of the judge, <a href="#Page_106">106</a>.</li> + +<li class="indx">Hammurabi’s law against witchcraft, <a href="#Page_45">45</a>.</li> + +<li class="indx">Hammurabi, code of, regarding marriage dowry, <a href="#Page_31">31</a>.</li> + +<li class="indx">Hammurabi’s code, on judicial recall, <a href="#Page_77">77</a>, <a href="#Page_80">80</a>.</li> + +<li class="indx">Hand, marriages by, in Rome, <a href="#Page_17">17</a>.</li> + +<li class="indx">Hanging, punishment by, <a href="#Page_279">279</a>.</li> + +<li class="indx">Hawes, Nathaniel, case of, in 1721, <a href="#Page_186">186</a>.</li> + +<li class="indx">Hebrews, practiced polygamy, <a href="#Page_15">15</a>.</li> + +<li class="indx">Henry II., benefit of clergy, under, <a href="#Page_226">226</a>.</li> + +<li class="indx">Henry II., justices itinerant, under, <a href="#Page_91">91</a>.</li> + +<li class="indx">Henry II., will of, <a href="#Page_315">315</a>.</li> + +<li class="indx">Henry III., abolished ordeals, <a href="#Page_157">157</a>.</li> + +<li class="indx">Henry III., <i>peine forte et dure</i>, under reign of, <a href="#Page_178">178</a>.</li> + +<li class="indx">Henry III., trial by battle before, <a href="#Page_129">129</a>.</li> + +<li class="indx">Henry IV., sanctuary, in reign of, <a href="#Page_259">259</a>.</li> + +<li class="indx">Henry IV., <i>peine forte et dure</i>, under, <a href="#Page_180">180</a>.</li> + +<li class="indx">Henry VI., law wager, under, <a href="#Page_212">212</a>.</li> + +<li class="indx">Henry VI., wager of law, under, <a href="#Page_206">206</a>, <a href="#Page_207">207</a>.</li> + +<li class="indx">Henry VI., <i>peine forte et dure</i>, under, <a href="#Page_180">180</a>.</li> + +<li class="indx">Henry VI., trial by battle, before, <a href="#Page_131">131</a>.</li> + +<li class="indx">Henry VII., benefit of clergy, under, <a href="#Page_231">231</a>.</li> + +<li class="indx">Henry VII., trial by battle, before, <a href="#Page_132">132</a>.</li> + +<li class="indx">Henry VII., sanctuary, under, <a href="#Page_262">262</a>.</li> + +<li class="indx">Henry VII., sanctuary, under, <a href="#Page_257">257</a>.</li> + +<li class="indx">Henry VII., <i>peine forte et dure</i>, under <a href="#Footnote_402">(note), 180</a>.</li> + +<li class="indx">Henry VIII., benefit of clergy, under, <a href="#Page_234">234</a>, <a href="#Page_235">235</a>.</li> + +<li class="indx">Henry VIII., sanctuary curtailed by, <a href="#Page_267">267</a>.</li> + +<li class="indx">Henry VIII., law wager, under, in 1527 <a href="#Footnote_499">(note), 213</a>.</li> + +<li class="indx">Hereford, battle with Norfolk, <a href="#Page_130">130</a>.</li> + +<li class="indx">Hexham, sanctuary, at, <a href="#Page_253">253</a>.</li> + +<li class="indx">Hincmar, views of, on ordeals, <a href="#Page_162">162</a>.</li> + +<li class="indx">Holt, chief justice, cases by, on law wager, <a href="#Page_214">214</a>, <a href="#Page_216">216</a>.</li> + +<li class="indx">Holt, lord chief justice’s trial of witches, <a href="#Page_61">61</a>.</li> + +<li class="indx">Hopkins, Matthew, his cruelty against witches, <a href="#Page_59">59</a>.</li> + +<li class="indx">Horsey, Doctor’s case, <a href="#Page_236">236</a>.</li> + +<li class="indx">Hundred court, of Anglo-Saxons, <a href="#Page_90">90</a>.</li> + +<li class="indx">Hungarians, marriages of infants, among, <a href="#Page_29">29</a>.</li> + +<li class="indx">Huntingdon witch trials, <a href="#Page_61">61</a>.</li> + +<li class="indx">Hutchinson’s work on witchcraft, <a href="#Page_69">69</a>.</li> + +<li class="indx">Hyperbolus, recall of, in Athens, <a href="#Page_86">86</a>.</li> + +<li class="ifrst">I</li> + +<li class="indx">Ina, sanctuary, under, <a href="#Page_251">251</a>.</li> + +<li class="indx">Independence of judges, established by William III., <a href="#Page_94">94</a>.</li> + +<li class="indx"><span class="pagenum"><a id="Page_341"></a>[341]</span>Independence of judges, under Constitution of U. S., <a href="#Page_97">97</a>.</li> + +<li class="indx">Independence of judges, wisdom of, demonstrated, <a href="#Page_106">106</a>.</li> + +<li class="indx">India, polyandry in, <a href="#Page_16">16</a>.</li> + +<li class="indx">Ine, laws of, governing ordeals, <a href="#Page_149">149</a>.</li> + +<li class="indx">Infallibility, the test of judicial action in Hammurabi’s time, <a href="#Page_106">106</a>.</li> + +<li class="indx">Infant marriages, <a href="#Page_28">28</a>.</li> + +<li class="indx">Infant marriages, in Brazil, <a href="#Page_29">29</a>.</li> + +<li class="indx">Innocent III., marriage under, <a href="#Page_21">21</a>.</li> + +<li class="indx">Inquisition, punishment by, <a href="#Page_286">286</a>, <a href="#Page_288">288</a>.</li> + +<li class="indx">Iron, ordeal by hot, <a href="#Page_143">143</a>.</li> + +<li class="indx">Isaac and Rebekah, <a href="#Page_33">33</a>.</li> + +<li class="indx">Israelites, taking a wife, by <a href="#Footnote_6">(note), 13</a>.</li> + +<li class="indx">Israelites, wager of law, under ancient, <a href="#Page_197">197</a>.</li> + +<li class="indx">Itinerant justices, <a href="#Page_91">91</a>.</li> + +<li class="ifrst">J</li> + +<li class="indx">Jacob’s will, <a href="#Page_309">309</a>.</li> + +<li class="indx">James I., repealed right to sanctuary, <a href="#Page_268">268</a>.</li> + +<li class="indx">James of Scotland, his belief in witchcraft, <a href="#Page_57">57</a>.</li> + +<li class="indx">Jealousies, law of, <a href="#Page_141">141</a>, <a href="#Page_142">142</a>.</li> + +<li class="indx">Joan of Arc, persecution of, <a href="#Page_52">52</a>.</li> + +<li class="indx">Jonson, clergy, claimed by Ben, <a href="#Page_238">238</a>, <a href="#Page_239">239</a>.</li> + +<li class="indx">Judge, definition of, <a href="#Page_74">74</a>.</li> + +<li class="indx">Judges, in patriarchial days, <a href="#Page_75">75</a>, <a href="#Page_76">76</a>.</li> + +<li class="indx">Judges, servants of king, in old England, <a href="#Page_91">91</a>.</li> + +<li class="indx">Judges, liability of, in England, <a href="#Page_95">95</a>.</li> + +<li class="indx">Judicial recall, <a href="#Page_74">74</a>, <a href="#Page_108">108</a>.</li> + +<li class="indx">Judicial tenure in American colonies, <a href="#Page_98">98</a>.</li> + +<li class="indx">Judgment in <i>peine forte et dure</i>, <a href="#Page_172">172</a>, <a href="#Page_173">173</a>.</li> + +<li class="indx">Jury trials under King Alfred, <a href="#Page_151">151</a>.</li> + +<li class="indx">Jury trials used instead of battle, under Edward III., <a href="#Page_118">118</a>.</li> + +<li class="indx">Justice, King, the fountain of, in England, <a href="#Page_90">90</a>.</li> + +<li class="indx">Justice, sale of, in ancient England, <a href="#Page_90">90</a>.</li> + +<li class="indx">Justices, itinerant, in England, <a href="#Page_91">91</a>.</li> + +<li class="indx">Justinian’s definition of marriage, <a href="#Page_12">12</a>.</li> + +<li class="ifrst">K</li> + +<li class="indx">Katherine, of Aragon, will of, <a href="#Page_321">321</a>.</li> + +<li class="indx">Kent, Chancellor, on common-law marriages, <a href="#Page_23">23</a>.</li> + +<li class="indx">Kentucky, clergy claimed, in, <a href="#Page_241">241</a>.</li> + +<li class="indx">King, the fountain of justice, in England, <a href="#Page_90">90</a>.</li> + +<li class="indx">King Alfred’s courts, <a href="#Page_89">89</a>, <a href="#Page_90">90</a>.</li> + +<li class="indx">King’s bench, court of, in England, <a href="#Page_90">90</a>.</li> + +<li class="indx">Knighthood, effect upon trial by battle, <a href="#Page_113">113</a>, <a href="#Page_114">114</a>.</li> + +<li class="ifrst">L</li> + +<li class="indx">Lamech, established polygamy, <a href="#Page_15">15</a>.</li> + +<li class="indx">Law, wager of (See <a href="#Wager_of_law">wager of law</a>), <a href="#Page_196">196</a>, <a href="#Page_220">220</a>.</li> + +<li class="indx">Law suits under Hammurabi, <a href="#Page_80">80</a>.</li> + +<li class="indx">Legitimacy, of mantle-children, <a href="#Page_18">18</a>, <a href="#Page_19">19</a>.</li> + +<li class="indx">Leo, Emperor, law against concubinage, <a href="#Page_18">18</a>.</li> + +<li class="indx">Littleton, on benefit of clergy, <a href="#Page_230">230</a>.</li> + +<li class="indx">Littleton, law of dower, by, <a href="#Page_32">32</a>.</li> + +<li class="indx">London, charter of, exempting trials by battle, <a href="#Page_119">119</a>.</li> + +<li class="indx">Longfellow, presents case of Giles Cory, <a href="#Page_187">187</a>, <a href="#Page_189">189</a>.</li> + +<li class="indx">Louis le Debonnaire, abolished ordeal of the cross, <a href="#Page_148">148</a>.</li> + +<li class="indx">Luther, marriage ceremony, by <a href="#Footnote_87">(note), 36</a>.</li> + +<li class="indx">Law, of marriage, <a href="#Page_12">12</a>, <a href="#Page_44">44</a>.</li> + +<li class="ifrst">M</li> + +<li class="indx">Maiden-rent, <a href="#Page_30">30</a>.</li> + +<li class="indx">Majestas, under Roman Republic, <a href="#Page_88">88</a>.</li> + +<li class="indx">Mantle-children, law of, <a href="#Page_18">18</a>, <a href="#Page_19">19</a>.</li> + +<li class="indx"><span class="pagenum"><a id="Page_342"></a>[342]</span>Marriage, laws and customs of, <a href="#Page_12">12</a>, <a href="#Page_44">44</a>.</li> + +<li class="indx">Marriage, definition of, <a href="#Page_12">12</a>.</li> + +<li class="indx">Marriage, three forms of, <a href="#Page_15">15</a>.</li> + +<li class="indx">Marriage, Biblical theory concerning, <a href="#Page_14">14</a>.</li> + +<li class="indx">Marriage, under Mosaic law, <a href="#Page_14">14</a>.</li> + +<li class="indx">Marriage, <i>per verba de praesenti</i>, at common law, <a href="#Page_23">23</a>.</li> + +<li class="indx">Marriage, <i>in facie ecclesiae</i>, <a href="#Page_23">23</a>.</li> + +<li class="indx">Marriage, by sale, <a href="#Page_13">13</a>.</li> + +<li class="indx">Marriage, by rape, <a href="#Page_13">13</a>.</li> + +<li class="indx">Marriage, by capture, <a href="#Page_13">13</a></li> + +<li class="indx">Marriage, Morganatic <a href="#Footnote_17">(note), 17</a>.</li> + +<li class="indx">Marriage, putative, <a href="#Page_26">26</a>.</li> + +<li class="indx">Marriage, retroactive, <a href="#Page_26">26</a>.</li> + +<li class="indx">Marriage, required to be celebrated by clergy, in 1753, <a href="#Page_24">24</a>.</li> + +<li class="indx">Marriage, a civil contract, under English law of 1836, <a href="#Page_24">24</a>.</li> + +<li class="indx">Marriage, within Levitical degree prohibited, <a href="#Page_17">17</a>.</li> + +<li class="indx">Marriage, between uncles and nieces, <a href="#Page_18">18</a>.</li> + +<li class="indx">Marriage, between aunts and nephews, <a href="#Page_18">18</a>.</li> + +<li class="indx">Marriage banns, <a href="#Page_21">21</a>.</li> + +<li class="indx">Marriage dowry, origin of, <a href="#Page_31">31</a>.</li> + +<li class="indx">Marriage, not a religious ordinance, <a href="#Page_20">20</a>.</li> + +<li class="indx">Marriage, religious ceremony required in 1563, <a href="#Page_20">20</a>.</li> + +<li class="indx">Marriage, legitimates, mantle-children, <a href="#Page_18">18</a>, <a href="#Page_19">19</a>.</li> + +<li class="indx">Marriage-ring, origin of, <a href="#Page_33">33</a>.</li> + +<li class="indx">Marriage, forms of, by Roman law, <a href="#Page_16">16</a>.</li> + +<li class="indx">Marriage, under Twelve Tables, of Romans <a href="#Footnote_38">(note), 21</a>.</li> + +<li class="indx">Marriage, exalted by Roman law, <a href="#Page_16">16</a>.</li> + +<li class="indx">Marriage, by hand, in ancient Rome, <a href="#Page_17">17</a>.</li> + +<li class="indx">Marriage, a partnership, by Roman law, <a href="#Page_16">16</a>.</li> + +<li class="indx">Marriage, among Gauls, Caesar’s reference to, <a href="#Page_32">32</a>.</li> + +<li class="indx">Marriage, in Pericles’ time, <a href="#Page_27">27</a>.</li> + +<li class="indx">Marriage, appertained to spiritual forum, in 12th century, <a href="#Page_21">21</a>.</li> + +<li class="indx">Marriage, in Glanville’s time, <a href="#Page_21">21</a>.</li> + +<li class="indx">Marriage, by infants, <a href="#Page_28">28</a>.</li> + +<li class="indx">Marriage, in United States, <a href="#Page_23">23</a>.</li> + +<li class="indx">Marriage, form of, in Persia, <a href="#Page_34">34</a>.</li> + +<li class="indx">Marriage, among Hungarians, <a href="#Page_29">29</a>.</li> + +<li class="indx">Marriage, at gallows, <a href="#Page_41">41</a>.</li> + +<li class="indx">Marriage, in a “shift”, <a href="#Page_37">37</a>, <a href="#Page_42">42</a>.</li> + +<li class="indx">Marriage, between Shechem and Dinah, proposal of, <a href="#Page_14">14</a>.</li> + +<li class="indx">Marriage, between Claudius and Agrippina, <a href="#Page_18">18</a>.</li> + +<li class="indx">Marriage of Richard de Anesty, in 1143, <a href="#Page_21">21</a>.</li> + +<li class="indx">Marriage between John of Gaunt and Catherine Swinford, <a href="#Page_19">19</a>.</li> + +<li class="indx">Marriage between Duke Richard and Gunnora, <a href="#Page_19">19</a>.</li> + +<li class="indx">Marriage laws, in England, in 7th century, <a href="#Page_21">21</a>.</li> + +<li class="indx">Marshal, trial for treason must be before, <a href="#Page_118">118</a>.</li> + +<li class="indx">Marshall, Chief Justice, on independence of courts, <a href="#Page_101">101</a>.</li> + +<li class="indx">Marshall, Chief Justice, probable recall of, <a href="#Page_100">100</a>.</li> + +<li class="indx">Marshall, will of Chief Justice, <a href="#Page_327">327</a>.</li> + +<li class="indx">Mary, Queen, law against witches, in Scotland, <a href="#Page_56">56</a>.</li> + +<li class="indx">Mary, Queen, sanctuary, under, <a href="#Page_259">259</a>.</li> + +<li class="indx">Massachusetts, clergy claimed in, <a href="#Page_239">239</a>.</li> + +<li class="indx">Massola, punishment by, <a href="#Page_293">293</a>, <a href="#Page_294">294</a>.</li> + +<li class="indx">Meinhold’s “Amber Witch”, <a href="#Page_71">71</a>.</li> + +<li class="indx">Menu, institutes of, on marriage <a href="#Footnote_6">(note), 13</a>.</li> + +<li class="indx">“Middle Law”, wager by, in 14th century, <a href="#Page_204">204</a>.</li> + +<li class="indx">Millis case, <a href="#Page_24">24</a>, <a href="#Page_25">25</a>.</li> + +<li class="indx">Milton’s idea of the devil, <a href="#Page_69">69</a>.</li> + +<li class="indx">Minnesota, clergy claimed in, <a href="#Page_241">241</a>.</li> + +<li class="indx">Minority alone protected by the courts, <a href="#Page_103">103</a>.</li> + +<li class="indx">“Minstrelsy of Scottish Border”, ordeal of bier, in, <a href="#Page_166">166</a>.</li> + +<li class="indx">Mischief of recall in Athens, <a href="#Page_86">86</a>.</li> + +<li class="indx">Molay, persecution of, under charge of witchcraft, <a href="#Page_52">52</a>.</li> + +<li class="indx">Monogamy, definition of, <a href="#Page_15">15</a>.</li> + +<li class="indx">Monogamy, best suited to civilization, <a href="#Page_15">15</a>.</li> + +<li class="indx"><span class="pagenum"><a id="Page_343"></a>[343]</span>Monogamy, in ancient Greece and Rome <a href="#Footnote_17">(note), 16</a>.</li> + +<li class="indx">Morganatic marriages, <a href="#Page_17">17</a>.</li> + +<li class="indx">Mosaic code, sanctuary traced to, <a href="#Page_244">244</a>.</li> + +<li class="indx">Mosaic code, wager of law, under, <a href="#Page_196">196</a>.</li> + +<li class="indx">Mosaic conception of judicial functions, <a href="#Page_75">75</a>, <a href="#Page_76">76</a>.</li> + +<li class="indx">Mosaic law, against witchcraft, <a href="#Page_46">46</a>.</li> + +<li class="indx">Mosaic law, requiring marriage to brother’s widow, <a href="#Page_35">35</a>.</li> + +<li class="indx">Moses, law of marriage, <a href="#Page_14">14</a>.</li> + +<li class="indx">Moses, advice to judges, <a href="#Page_75">75</a>, <a href="#Page_76">76</a>.</li> + +<li class="indx">Moses, warning, of, in rendering judgment, <a href="#Page_101">101</a>.</li> + +<li class="ifrst">N</li> + +<li class="indx">Narada, institutes of, <a href="#Page_145">145</a>.</li> + +<li class="indx">Nazarene, delivery of, to multitude, <a href="#Page_122">122</a>.</li> + +<li class="indx">Neck-verse, in benefit of clergy, <a href="#Page_229">229</a>.</li> + +<li class="indx">Necromancy in mediaeval times, <a href="#Page_49">49</a>.</li> + +<li class="indx">Neilson, trial by battle by, <a href="#Page_129">129</a>.</li> + +<li class="indx">“New England Tragedies”, case of Giles Cory, in, <a href="#Page_187">187</a>, <a href="#Page_189">189</a>.</li> + +<li class="indx">New Zealand, marriages, in <a href="#Footnote_6">(note), 13</a>.</li> + +<li class="indx"><i>Nil debit</i>, wager or law, in cases of, <a href="#Page_197">197</a>.</li> + +<li class="indx">Norfolk, battle with Hereford, <a href="#Page_130">130</a>.</li> + +<li class="indx">Normans, introduced battle, into England, <a href="#Page_114">114</a>.</li> + +<li class="indx">Northampton, assize of, <a href="#Page_154">154</a>.</li> + +<li class="indx">North Carolina, clergy claimed in, <a href="#Page_240">240</a>.</li> + +<li class="indx">Nuns, entitled to clergy, <a href="#Page_228">228</a>.</li> + +<li class="indx">Nurse, Rebecca’s trial for witchcraft, <a href="#Page_67">67</a>.</li> + +<li class="ifrst">O</li> + +<li class="indx">Oath-helpers, in wager of law, <a href="#Page_205">205</a>, <a href="#Page_207">207</a>.</li> + +<li class="indx">Oil, ordeal by, <a href="#Page_143">143</a>.</li> + +<li class="indx">Ordeal, trial by, <a href="#Page_141">141</a>, <a href="#Page_170">170</a>.</li> + +<li class="indx">Ordeal, definition of, <a href="#Page_141">141</a>.</li> + +<li class="indx">Ordeal, antiquity of, <a href="#Page_141">141</a>.</li> + +<li class="indx">Ordeal of the bier, <a href="#Page_143">143</a>.</li> + +<li class="indx">Ordeal, by the corsned, <a href="#Page_143">143</a>.</li> + +<li class="indx">Ordeal, by red hot iron, <a href="#Page_143">143</a>.</li> + +<li class="indx">Ordeal, by the Eucharist, <a href="#Page_143">143</a>.</li> + +<li class="indx">Ordeal, by fire, <a href="#Page_142">142</a>, <a href="#Page_143">143</a>.</li> + +<li class="indx">Ordeal, by the cross, <a href="#Page_143">143</a>.</li> + +<li class="indx">Ordeal, of the bier, as presented in Richard III., <a href="#Page_166">166</a>.</li> + +<li class="indx">Ordeal, by balance, <a href="#Page_143">143</a>.</li> + +<li class="indx">Ordeal, by poison, <a href="#Page_143">143</a>.</li> + +<li class="indx">Ordeal, by water, <a href="#Page_143">143</a>.</li> + +<li class="indx">Ordeal, by hot oil, <a href="#Page_143">143</a>.</li> + +<li class="indx">Ordeal, influence of Church on trials by, <a href="#Page_168">168</a>, <a href="#Page_169">169</a>.</li> + +<li class="indx">Ordeal, under Ine, <a href="#Page_149">149</a>.</li> + +<li class="indx">Ordeal, trials, under Richard I., <a href="#Page_163">163</a>.</li> + +<li class="indx">Ordeal, trials, reported by Palgrave, <a href="#Page_163">163</a>, <a href="#Page_164">164</a>.</li> + +<li class="indx">Ordeal, of bier, as presented in “Minstrelsy of Scottish Border”, <a href="#Page_166">166</a>.</li> + +<li class="indx">Ordeal, of bier, in “Fair Maid of Perth” <a href="#Footnote_374">(note), 166</a>.</li> + +<li class="indx">Ordeal, to establish paternity of children, <a href="#Page_159">159</a>.</li> + +<li class="indx">Ordeal, under Athelstan, <a href="#Page_149">149</a>.</li> + +<li class="indx">Ordeal, under Canute, <a href="#Page_152">152</a>.</li> + +<li class="indx">Ordeal, under Edward the Elder, <a href="#Page_152">152</a>.</li> + +<li class="indx">Ordeal, under Edward the Confessor, <a href="#Page_152">152</a>.</li> + +<li class="indx">Ordeal, under William Rufus, <a href="#Page_156">156</a>.</li> + +<li class="indx">Ordeal, under Charlemagne, <a href="#Page_147">147</a>, <a href="#Page_148">148</a>.</li> + +<li class="indx">Ordeal, under William the Conqueror, <a href="#Page_153">153</a>.</li> + +<li class="indx">Ordeal, under Henry II., <a href="#Page_154">154</a>, <a href="#Page_155">155</a>.</li> + +<li class="indx">Ordeal, in time of Glanville, <a href="#Page_155">155</a>.</li> + +<li class="indx">Ordeal, abolished by Henry III., <a href="#Page_157">157</a>.</li> + +<li class="indx">Ostracism, in ancient Greece, <a href="#Page_81">81</a>.</li> + +<li class="indx">Otho, established trial by battle, in 983 A. D., <a href="#Page_112">112</a>.</li> + +<li class="ifrst">P</li> + +<li class="indx">Partnership, marriage, a, by Roman law, <a href="#Page_16">16</a>.</li> + +<li class="indx">Palgrave’s record of ordeal trials, <a href="#Page_163">163</a>, <a href="#Page_164">164</a>.</li> + +<li class="indx">Parson’s, Chief Justice, on marriages at common law, <a href="#Page_23">23</a>.</li> + +<li class="indx">Paynel, William and Margaret’s case, in 1302, <a href="#Page_26">26</a>.</li> + +<li class="indx" id="Peine"><span class="pagenum"><a id="Page_344"></a>[344]</span><i>Peine forte et dure</i>, <a href="#Page_172">172</a>, <a href="#Page_195">195</a>.</li> + +<li class="indx"><i>Peine forte et dure</i>, definition of, <a href="#Page_172">172</a>.</li> + +<li class="indx"><i>Peine forte et dure</i>, proceeding in, <a href="#Page_174">174</a>.</li> + +<li class="indx"><i>Peine forte et dure</i>, judgment in, <a href="#Page_172">172</a>, <a href="#Page_173">173</a>.</li> + +<li class="indx"><i>Peine forte et dure</i>, applied in 1215 <a href="#Footnote_388">(note), 174</a>.</li> + +<li class="indx"><i>Peine forte et dure</i>, case of, in 1219, <a href="#Page_178">178</a>.</li> + +<li class="indx"><i>Peine forte et dure</i>, statute of Westminster on, <a href="#Page_178">178</a>.</li> + +<li class="indx"><i>Peine forte et dure</i>, under Edward I., <a href="#Page_175">175</a>, <a href="#Page_176">176</a>.</li> + +<li class="indx"><i>Peine forte et dure</i>, under Henry III., <a href="#Page_178">178</a>.</li> + +<li class="indx"><i>Peine forte et dure</i>, under Edward III., <a href="#Page_179">179</a>, <a href="#Page_180">180</a>.</li> + +<li class="indx"><i>Peine forte et dure</i> during Bracton’s time, <a href="#Page_179">179</a>.</li> + +<li class="indx"><i>Peine forte et dure</i>, under Henry IV., <a href="#Page_180">180</a>.</li> + +<li class="indx"><i>Peine forte et dure</i>, under Henry VII. <a href="#Footnote_402">(note), 180</a>.</li> + +<li class="indx"><i>Peine forte et dure</i>, cases of, in 1221, <a href="#Page_179">179</a>.</li> + +<li class="indx"><i>Peine forte et dure</i>, from 15th to 18th century, <a href="#Page_177">177</a>.</li> + +<li class="indx"><i>Peine forte et dure</i>, from 16th to 17th century, <a href="#Page_184">184</a>.</li> + +<li class="indx"><i>Peine forte et dure</i>, abolished in 1772, <a href="#Page_189">189</a>.</li> + +<li class="indx"><i>Peine forte et dure</i>, in United States, <a href="#Page_187">187</a>, <a href="#Page_190">190</a>.</li> + +<li class="indx"><i>Peine forte et dure</i>, abolished by act of Congress, in U. S., in 1825, <a href="#Page_191">191</a>.</li> + +<li class="indx"><i>Peine forte et dure</i>, case of Giles Cory, in 1692, <a href="#Page_187">187</a>, <a href="#Page_189">189</a>.</li> + +<li class="indx"><i>Peine forte et dure</i>, case of Walter Calverly, <a href="#Page_184">184</a>.</li> + +<li class="indx"><i>Peine forte et dure</i>, case of Margaret Clitherow, <a href="#Page_180">180</a>, <a href="#Page_183">183</a>.</li> + +<li class="indx"><i>Peine forte et dure</i>, case of John Durant, in 1734, <a href="#Page_187">187</a>.</li> + +<li class="indx"><i>Peine forte et dure</i>, case of John Felton, in 1628 <a href="#Footnote_407">(note), 185</a>.</li> + +<li class="indx"><i>Peine forte et dure</i>, case of Anthony Arrowsmith, <a href="#Page_183">183</a>.</li> + +<li class="indx"><i>Peine forte et dure</i>, case of Burnworth, in 1726, <a href="#Page_186">186</a>.</li> + +<li class="indx"><i>Peine forte et dure</i>, case of Phillips, in 1720, <a href="#Page_186">186</a>.</li> + +<li class="indx"><i>Peine forte et dure</i>, case of Nathaniel Hawes, in 1721, <a href="#Page_186">186</a>.</li> + +<li class="indx"><i>Peine forte et dure</i>, illustrations of, from Shakespeare, <a href="#Page_192">192</a>, <a href="#Page_193">193</a>.</li> + +<li class="indx"><i>Peine forte et dure</i>, case of Sir Richard Weston, in 1615, <a href="#Page_184">184</a>, <a href="#Page_185">185</a>.</li> + +<li class="indx"><i>Peine forte et dure</i>, case of Major Strangeways, in 1657, <a href="#Page_185">185</a>.</li> + +<li class="indx"><i>Peine forte et dure</i>, case of Juliana Quick, <a href="#Page_180">180</a>.</li> + +<li class="indx"><i>Peine forte et dure</i>, case of Cecelia Rygeway, <a href="#Page_180">180</a>.</li> + +<li class="indx"><i>Peine forte et dure</i>, in 1827, <a href="#Page_190">190</a>.</li> + +<li class="indx"><i>Peine forte et dure</i>, conclusions regarding, <a href="#Page_193">193</a>, <a href="#Page_195">195</a>.</li> + +<li class="indx">Penn, William’s trial of witches, <a href="#Page_62">62</a>.</li> + +<li class="indx">Penn, will of William, <a href="#Page_328">328</a>.</li> + +<li class="indx">Pericles, marriage under, <a href="#Page_27">27</a>.</li> + +<li class="indx">Perjury, battle established to prevent, <a href="#Page_112">112</a>.</li> + +<li class="indx">Persia, form of marriages in, <a href="#Page_34">34</a>, <a href="#Page_35">35</a>.</li> + +<li class="indx">Petalism, law of repealed, 452 B. C., <a href="#Page_87">87</a>.</li> + +<li class="indx">Petalism, in Syracuse, <a href="#Page_86">86</a>.</li> + +<li class="indx">Phillips, of Newgate, case of, in 1720, <a href="#Page_186">186</a>.</li> + +<li class="indx"><i>Piepoudre</i> courts, under Anglo-Saxons, <a href="#Page_90">90</a>.</li> + +<li class="indx">Plato, will of, <a href="#Page_310">310</a>.</li> + +<li class="indx">Poetic wills, <a href="#Page_330">330</a>, <a href="#Page_333">333</a>.</li> + +<li class="indx">Poison, ordeal by, <a href="#Page_143">143</a>, <a href="#Page_146">146</a>.</li> + +<li class="indx">Pelagius I., Pope, case of law wager, in 6th century, <a href="#Page_209">209</a>.</li> + +<li class="indx">Poland, capture-marriages in <a href="#Footnote_6">(note), 13</a>.</li> + +<li class="indx">Political methods, trial of judges by, in Greece, <a href="#Page_105">105</a>.</li> + +<li class="indx">Polygamy, definition of, <a href="#Page_15">15</a>.</li> + +<li class="indx">Polygamy, established by Lamech, among Hebrews, <a href="#Page_15">15</a>.</li> + +<li class="indx">Polygamy, among Hebrews, <a href="#Page_15">15</a>.</li> + +<li class="indx">Polygamy, prohibited by Diocletian, <a href="#Page_16">16</a>.</li> + +<li class="indx">Polygamy, in Persia, <a href="#Page_15">15</a>.</li> + +<li class="indx">Polygamy, in Turkey, <a href="#Page_15">15</a>.</li> + +<li class="indx">Polygamy, in Rome, <a href="#Page_15">15</a>.</li> + +<li class="indx">Polyandry, definition of, <a href="#Page_15">15</a>.</li> + +<li class="indx">Polyandry, origin of, <a href="#Page_16">16</a>.</li> + +<li class="indx">Polyandry, practiced in India, Thibet and Ceylon, <a href="#Page_16">16</a>.</li> + +<li class="indx"><span class="pagenum"><a id="Page_345"></a>[345]</span>Preators, recalled in Rome, <a href="#Page_87">87</a>.</li> + +<li class="indx">Precipitation, punishment by, <a href="#Page_279">279</a>.</li> + +<li class="indx">Pressing to death (See <a href="#Peine"><i>peine forte et dure</i></a>), <a href="#Page_172">172</a>, <a href="#Page_195">195</a>.</li> + +<li class="indx">Primogeniture, effect of, on law of wills, <a href="#Page_317">317</a>.</li> + +<li class="indx">Priscot, C. J., on trial by battle for treason, <a href="#Page_118">118</a>.</li> + +<li class="indx">Privilege of sanctuary (See <a href="#Sanctuary">sanctuary</a>), <a href="#Page_244">244</a>, <a href="#Page_272">272</a>.</li> + +<li class="indx">Procedure of recall, in Athens, <a href="#Page_82">82</a>.</li> + +<li class="indx">Property rights of wife, by Roman law, <a href="#Page_16">16</a>.</li> + +<li class="indx">Property, protected by courts, alone, <a href="#Page_103">103</a>.</li> + +<li class="indx" id="Punishment">Punishment, as viewed by Beccaria, <a href="#Page_274">274</a>.</li> + +<li class="indx">Punishment, definition of, <a href="#Page_273">273</a>.</li> + +<li class="indx">Punishment, by Chatelet, of Paris, <a href="#Page_289">289</a>, <a href="#Page_292">292</a></li> + +<li class="indx">Punishment, by beheading, <a href="#Page_276">276</a>.</li> + +<li class="indx">Punishment, by Bilboes, <a href="#Page_303">303</a>.</li> + +<li class="indx">Punishment, by blinding, <a href="#Page_295">295</a>.</li> + +<li class="indx">Punishment, by boiling in oil, <a href="#Page_285">285</a>.</li> + +<li class="indx">Punishment, by branding, with hot iron, <a href="#Page_297">297</a>.</li> + +<li class="indx">Punishment, by crank, <a href="#Page_305">305</a>.</li> + +<li class="indx">Punishment, by burning to death, <a href="#Page_276">276</a>.</li> + +<li class="indx">Punishment, by burying alive, <a href="#Page_282">282</a>.</li> + +<li class="indx">Punishment, by crucifixion, <a href="#Page_280">280</a>.</li> + +<li class="indx">Punishment, by cutting off ears, <a href="#Page_296">296</a>.</li> + +<li class="indx">Punishment, by drawing and quartering, <a href="#Page_283">283</a>, <a href="#Page_284">284</a>.</li> + +<li class="indx">Punishment, by drowning, <a href="#Page_277">277</a>.</li> + +<li class="indx">Punishment, by ducking, <a href="#Page_303">303</a>.</li> + +<li class="indx">Punishment, by exposure to wild beasts, <a href="#Page_279">279</a>.</li> + +<li class="indx">Punishment, by flaying, <a href="#Page_300">300</a>.</li> + +<li class="indx">Punishment, by guillotine, <a href="#Page_293">293</a>.</li> + +<li class="indx">Punishment, by hanging, <a href="#Page_279">279</a>.</li> + +<li class="indx">Punishment, by inquisition, <a href="#Page_286">286</a>, <a href="#Page_288">288</a>.</li> + +<li class="indx">Punishment, by Massola, <a href="#Page_293">293</a>, <a href="#Page_294">294</a>.</li> + +<li class="indx">Punishment, by plucking off the hair, <a href="#Page_299">299</a>.</li> + +<li class="indx">Punishment, by precipitation, <a href="#Page_279">279</a>.</li> + +<li class="indx">Punishment, by rack, <a href="#Page_304">304</a>.</li> + +<li class="indx">Punishment, by sawing asunder, <a href="#Page_279">279</a>.</li> + +<li class="indx">Punishment, by scourging with thorns, <a href="#Page_302">302</a>.</li> + +<li class="indx">Punishment, by stocks, <a href="#Page_304">304</a>.</li> + +<li class="indx">Punishment, by strangling, <a href="#Page_279">279</a>.</li> + +<li class="indx">Punishment, by stoning to death, <a href="#Page_279">279</a>.</li> + +<li class="indx">Punishment, by wheel, <a href="#Page_301">301</a>.</li> + +<li class="indx">Punishments (See <a href="#Ancient_punishments">ancient punishments</a>), <a href="#Page_273">273</a>, <a href="#Page_306">306</a>.</li> + +<li class="indx">Purchase of justice, in England, <a href="#Page_91">91</a>.</li> + +<li class="indx">Putative marriages, <a href="#Page_26">26</a>.</li> + +<li class="ifrst">Q</li> + +<li class="indx" id="Quaint">Quaint and curious wills (See <a href="#Wills">wills, quaint and curious</a>), <a href="#Page_307">307</a>, <a href="#Page_334">334</a>.</li> + +<li class="indx">Quick, Juliana, case of, <a href="#Page_180">180</a>.</li> + +<li class="ifrst">R</li> + +<li class="indx">Rack, punishment, by, <a href="#Page_304">304</a>.</li> + +<li class="indx">Rape-marriages, <a href="#Page_13">13</a>.</li> + +<li class="indx">Recall of judges, <a href="#Page_74">74</a>, <a href="#Page_108">108</a>.</li> + +<li class="indx">Recall of judges, meaning, of, <a href="#Page_74">74</a>.</li> + +<li class="indx">Recall, among Medes and Persians <a href="#Footnote_166">(note), 78</a>.</li> + +<li class="indx">Recall, effect of, in Babylon and Greece, <a href="#Page_103">103</a>, <a href="#Page_104">104</a>.</li> + +<li class="indx">Recall, established by Cleisthenes, in Greece, <a href="#Page_82">82</a>.</li> + +<li class="indx">Recall, in ancient Greece, <a href="#Page_81">81</a>.</li> + +<li class="indx">Recall, in Athens, explained by Aristotle, <a href="#Page_82">82</a>.</li> + +<li class="indx">Recall, discarded in Athens, <a href="#Page_86">86</a>.</li> + +<li class="indx">Recall, in ancient Rome, <a href="#Page_87">87</a>.</li> + +<li class="indx">Recall, by Augustus Caesar, <a href="#Page_88">88</a>.</li> + +<li class="indx">Recall, by King, in England, <a href="#Page_94">94</a>.</li> + +<li class="indx">Recall, by “false-judgment” trials, in England, <a href="#Page_93">93</a>.</li> + +<li class="indx">Recall, in case of Rebecca Nurse, <a href="#Page_102">102</a>.</li> + +<li class="indx">Re-hearings, none, under Hammurabi’s code, <a href="#Page_78">78</a>.</li> + +<li class="indx">Retroactive marriages, <a href="#Page_26">26</a>.</li> + +<li class="indx">Rice, an emblem of fruitfulness, <a href="#Page_35">35</a>.</li> + +<li class="indx">Rice-throwing, <a href="#Page_34">34</a>.</li> + +<li class="indx">Richarda, Empress, trial of, by ordeal, <a href="#Page_159">159</a>.</li> + +<li class="indx"><span class="pagenum"><a id="Page_346"></a>[346]</span>Richard de Anesty’s marriage, in 1143, <a href="#Page_21">21</a>.</li> + +<li class="indx">Richard, Duke of, and Gunnora, <a href="#Page_19">19</a>.</li> + +<li class="indx">Richard I., ordeal trials under, <a href="#Page_163">163</a>.</li> + +<li class="indx">Richard III., ordeal of bier, as presented in, <a href="#Page_166">166</a>.</li> + +<li class="indx">Right, writ of, procedure in battle under, <a href="#Page_116">116</a>.</li> + +<li class="indx">Ring, in marriages, origin of, <a href="#Page_33">33</a>.</li> + +<li class="indx">Roland, song of, <a href="#Page_135">135</a>.</li> + +<li class="indx">Roman forms of marriage, <a href="#Page_16">16</a>.</li> + +<li class="indx">Roman marriage laws basis of our own, <a href="#Page_16">16</a>.</li> + +<li class="indx">Roman marriage exalted, <a href="#Page_16">16</a>.</li> + +<li class="indx">Roman marriage a partnership relation, <a href="#Page_16">16</a>.</li> + +<li class="indx">Romans, wager of law, under, <a href="#Page_197">197</a>.</li> + +<li class="indx">Rome, recall of judges in ancient, <a href="#Page_87">87</a>.</li> + +<li class="indx">Rome, sanctuary in, <a href="#Page_247">247</a>.</li> + +<li class="indx">Ruth and Boaz, espousal of, <a href="#Page_36">36</a>.</li> + +<li class="ifrst">S</li> + +<li class="indx">Sabines, rape of the <a href="#Footnote_6">(note), 13</a>.</li> + +<li class="indx">Saint Louis, abolished trial by battle, in France, in 1260, <a href="#Page_134">134</a>.</li> + +<li class="indx">Sale-marriages, <a href="#Page_13">13</a>.</li> + +<li class="indx">Sale-marriages, in Cnut’s time, <a href="#Page_20">20</a>.</li> + +<li class="indx">Sale-marriages, recognized by church, <a href="#Page_20">20</a>.</li> + +<li class="indx">Salem witch trials, <a href="#Page_62">62</a>, <a href="#Page_68">68</a>.</li> + +<li class="indx">Sale, of justice in old England, <a href="#Page_90">90</a>.</li> + +<li class="indx">Samuel, Mother, persecution of, <a href="#Page_56">56</a>.</li> + +<li class="indx" id="Sanctuary">Sanctuary, privilege of, <a href="#Page_244">244</a>, <a href="#Page_272">272</a>.</li> + +<li class="indx">Sanctuary, definition of, <a href="#Page_244">244</a>.</li> + +<li class="indx">Sanctuary, how claimed, <a href="#Page_258">258</a>, <a href="#Page_259">259</a>.</li> + +<li class="indx">Sanctuary, under Mosaic code, <a href="#Page_244">244</a>.</li> + +<li class="indx">Sanctuary, in Greece and Rome, <a href="#Page_247">247</a>.</li> + +<li class="indx">Sanctuary, under Alfred, <a href="#Page_251">251</a>.</li> + +<li class="indx">Sanctuary, under Constantine, <a href="#Page_248">248</a>.</li> + +<li class="indx">Sanctuary, under Anglo-Saxons, <a href="#Page_249">249</a>.</li> + +<li class="indx">Sanctuary, under Athelstan, <a href="#Page_252">252</a>.</li> + +<li class="indx">Sanctuary, under Ina, <a href="#Page_251">251</a>.</li> + +<li class="indx">Sanctuary, under Edward the Confessor, <a href="#Page_254">254</a>.</li> + +<li class="indx">Sanctuary, under William the Conqueror, <a href="#Page_252">252</a>.</li> + +<li class="indx">Sanctuary, abjuration of realm, in, <a href="#Page_250">250</a>.</li> + +<li class="indx">Sanctuary, under Edward I., <a href="#Page_256">256</a>.</li> + +<li class="indx">Sanctuary, in reign of Henry IV., <a href="#Page_259">259</a>.</li> + +<li class="indx">Sanctuary, under Henry VII., <a href="#Page_257">257</a>, <a href="#Page_262">262</a>.</li> + +<li class="indx">Sanctuary, curtailed by Henry VIII., <a href="#Page_267">267</a>.</li> + +<li class="indx">Sanctuary, repealed by James I., <a href="#Page_268">268</a>.</li> + +<li class="indx">Sanctuary, in Scotland, <a href="#Page_265">265</a>.</li> + +<li class="indx">Sanctuary, under Queen Mary, <a href="#Page_259">259</a>.</li> + +<li class="indx">Sanctuary, claimed by Queen Elizabeth, <a href="#Page_260">260</a>.</li> + +<li class="indx">Sanctuary, at Hexham, <a href="#Page_253">253</a>.</li> + +<li class="indx">Sanctuary, in literature, <a href="#Page_269">269</a>, <a href="#Page_270">270</a>.</li> + +<li class="indx">Sawing asunder, punishment by, <a href="#Page_279">279</a>.</li> + +<li class="indx">Saxons, sanctuary under, <a href="#Page_249">249</a>.</li> + +<li class="indx">Saxons, wager of law, under, <a href="#Page_197">197</a>.</li> + +<li class="indx">Scipio, trial by battle before, <a href="#Page_126">126</a>.</li> + +<li class="indx">Scotland, persecutions for witchcraft in, <a href="#Page_57">57</a>.</li> + +<li class="indx">Scotland, sanctuary, in, <a href="#Page_265">265</a>.</li> + +<li class="indx">Scott, Sir Walter’s references to trial by battle, <a href="#Page_137">137</a>, <a href="#Page_138">138</a>.</li> + +<li class="indx">Scott’s “Minstrelsy of Scottish Border”, <a href="#Page_166">166</a>.</li> + +<li class="indx">Scourge, recall known as, in Athens, <a href="#Page_83">83</a>.</li> + +<li class="indx">Scourging, with thorns, punishment, by, <a href="#Page_302">302</a>.</li> + +<li class="indx">Selden, gives origin of marriage-ring, <a href="#Page_33">33</a>.</li> + +<li class="indx">Selden, on trial by battle, <a href="#Page_111">111</a>.</li> + +<li class="indx">Selden, procedure of trial by battle by, <a href="#Page_122">122</a>, <a href="#Page_124">124</a>.</li> + +<li class="indx">Sennacherib, will of, <a href="#Page_310">310</a>.</li> + +<li class="indx">Shakespeare’s reference to trial by battle, <a href="#Page_136">136</a>, <a href="#Page_137">137</a>.</li> + +<li class="indx">Shakespeare’s reference to maiden-rent <a href="#Footnote_62">(note), 30</a>.</li> + +<li class="indx">Shakespeare, mention of the gemmal ring, by <a href="#Footnote_81">(note), 35</a>.</li> + +<li class="indx"><span class="pagenum"><a id="Page_347"></a>[347]</span>Shakespeare, illustrations of <i>peine forte et dure</i>, by, <a href="#Page_192">192</a>, <a href="#Page_193">193</a>.</li> + +<li class="indx">Shakespeare’s reference to sanctuary, <a href="#Page_269">269</a>.</li> + +<li class="indx">Shakespeare’s will, <a href="#Page_324">324</a>.</li> + +<li class="indx">Shechem’s negotiation for Dinah, <a href="#Page_31">31</a>.</li> + +<li class="indx">Shells, used for votes on Athenian recall, <a href="#Page_82">82</a>.</li> + +<li class="indx">Shoe, custom of throwing, <a href="#Page_35">35</a>.</li> + +<li class="indx">Sisamnes, recall of <a href="#Footnote_166">(note), 78</a>.</li> + +<li class="indx">Smock-marriages, <a href="#Page_37">37</a>, <a href="#Page_42">42</a>.</li> + +<li class="indx">Solomon, polygamy of, <a href="#Page_15">15</a>.</li> + +<li class="indx">Sorcery, law of, <a href="#Page_45">45</a>, <a href="#Page_70">70</a>.</li> + +<li class="indx">Spartans, marriages by capture, among <a href="#Footnote_6">(note), 13</a>.</li> + +<li class="indx">Stafford, Humphrey, sanctuary claimed by, <a href="#Page_262">262</a>.</li> + +<li class="indx">St. Cunigundi, trial of, by ordeal, <a href="#Page_159">159</a>.</li> + +<li class="indx">Standing mute (See <a href="#Peine"><i>peine forte et dure</i></a>), <a href="#Page_172">172</a>, <a href="#Page_195">195</a>.</li> + +<li class="indx">Standing mute, plea of not guilty, for, in 1827, <a href="#Page_190">190</a>.</li> + +<li class="indx">Stedinger, persecutions of, <a href="#Page_51">51</a>.</li> + +<li class="indx">Stocking-throwing, <a href="#Page_34">34</a>, <a href="#Page_37">37</a>.</li> + +<li class="indx">Stocks, punishment, by, <a href="#Page_304">304</a>.</li> + +<li class="indx">Stone’s case of clergy, <a href="#Page_232">232</a>.</li> + +<li class="indx">Stoning to death, punishment by, <a href="#Page_279">279</a>.</li> + +<li class="indx">Strangeways, case of Major, in 1657, <a href="#Page_185">185</a>.</li> + +<li class="indx">Strangling, punishment by, <a href="#Page_279">279</a>.</li> + +<li class="indx">Surgeons, under Hammurabi, <a href="#Page_81">81</a>.</li> + +<li class="indx">Sweden, trial by battle in, <a href="#Page_111">111</a>.</li> + +<li class="indx">Syracuse, the recall in, <a href="#Page_86">86</a>.</li> + +<li class="ifrst">T</li> + +<li class="indx">Tartars, marriages by <a href="#Footnote_6">(note), 13</a>.</li> + +<li class="indx">Templars, persecutions of, <a href="#Page_52">52</a>.</li> + +<li class="indx">Testimony, value of, in time Henry II., <a href="#Page_154">154</a>.</li> + +<li class="indx">Teutberga, trial of, by ordeal, <a href="#Page_161">161</a>, <a href="#Page_162">162</a>.</li> + +<li class="indx">Themistocles, recall of, <a href="#Page_83">83</a>.</li> + +<li class="indx">Testament (See <a href="#Wills">wills, quaint and curious</a>), <a href="#Page_307">307</a>, <a href="#Page_334">334</a>.</li> + +<li class="indx">Thackeray’s references to trial by battle, <a href="#Page_139">139</a>.</li> + +<li class="indx">Theodosius, law against marriages by, <a href="#Page_17">17</a>.</li> + +<li class="indx">Thibet, polyandry in, <a href="#Page_16">16</a>.</li> + +<li class="indx">“Third Law”, wager by, in 14th century, <a href="#Page_204">204</a>.</li> + +<li class="indx">Thomas A’Becket, and benefit of clergy, <a href="#Page_226">226</a>.</li> + +<li class="indx">Treason, battle could be stopped during trial of, <a href="#Page_116">116</a>.</li> + +<li class="indx">Treason, benefit of clergy did not extend to, <a href="#Page_228">228</a>.</li> + +<li class="indx">Trent, Council of, requiring religious ceremony, <a href="#Page_20">20</a>.</li> + +<li class="indx">Trials in ancient Babylon, <a href="#Page_79">79</a>.</li> + +<li class="indx">Trial by battle, <a href="#Page_109">109</a>, <a href="#Page_140">140</a>.</li> + +<li class="indx">Trial by ordeal, <a href="#Page_141">141</a>, <a href="#Page_170">170</a>.</li> + +<li class="indx">Trial of witches, <a href="#Page_60">60</a>, <a href="#Page_70">70</a>.</li> + +<li class="indx">Tudor, Owen, claimed sanctuary, <a href="#Page_260">260</a>.</li> + +<li class="ifrst">U</li> + +<li class="indx">Unclergyable crimes, <a href="#Page_233">233</a>.</li> + +<li class="indx">Uncles and nieces, marriages between, <a href="#Page_18">18</a>.</li> + +<li class="indx">United States, clergy claimed in, <a href="#Page_239">239</a>, <a href="#Page_241">241</a>.</li> + +<li class="indx">United States, clergy abolished in, in 1790, <a href="#Page_236">236</a>.</li> + +<li class="indx">United States, cases of <i>peine forte et dure</i>, in, <a href="#Page_187">187</a>, <a href="#Page_190">190</a>.</li> + +<li class="indx">United States, abolished <i>peine forte et dure</i>, by act of Congress, in 1825, <a href="#Page_191">191</a>.</li> + +<li class="indx">United States, punishment by ducking, in, <a href="#Page_303">303</a>, <a href="#Page_304">304</a>.</li> + +<li class="indx">United States, law wager in, <a href="#Page_219">219</a>.</li> + +<li class="indx">Upton, trial by battle of, <a href="#Page_130">130</a>.</li> + +<li class="indx"><i>Usus</i>, marriage by, under Roman law, <a href="#Page_16">16</a>.</li> + +<li class="ifrst">V</li> + +<li class="indx">Varus, Quintilius’ observations on trial by battle, <a href="#Page_110">110</a>.</li> + +<li class="indx">Virgil, will of, <a href="#Page_311">311</a>.</li> + +<li class="indx">Vladimir, his espousal of the daughter of Raguald, <a href="#Page_36">36</a>.</li> + +<li class="indx">Votes, in Athenian recall, <a href="#Page_82">82</a>.</li> + +<li class="ifrst">W</li> + +<li class="indx" id="Wager_of_law">Wager of law, <a href="#Page_196">196</a>, <a href="#Page_220">220</a>.</li> + +<li class="indx">Wager of law, definition of, <a href="#Page_196">196</a>.</li> + +<li class="indx">Wager of law, origin of, <a href="#Page_199">199</a>.</li> + +<li class="indx">Wager of law, procedure in, <a href="#Page_197">197</a>, <a href="#Page_198">198</a>.</li> + +<li class="indx">Wager of law, in ancient Babylon, <a href="#Page_197">197</a>.</li> + +<li class="indx"><span class="pagenum"><a id="Page_348"></a>[348]</span>Wager of law, under Mosaic code, <a href="#Page_196">196</a>.</li> + +<li class="indx">Wager of law, under Alfred, <a href="#Page_197">197</a>.</li> + +<li class="indx">Wager of law, under Wihtraed, <a href="#Page_200">200</a>.</li> + +<li class="indx">Wager of law, description of, by Bracton, <a href="#Page_201">201</a>, <a href="#Page_202">202</a>.</li> + +<li class="indx">Wager of law, compurgators in, <a href="#Page_198">198</a>.</li> + +<li class="indx">Wager of law, by oath-helpers, <a href="#Page_205">205</a>, <a href="#Page_207">207</a>.</li> + +<li class="indx">Wager of law, observations of Coke, on, <a href="#Page_200">200</a>.</li> + +<li class="indx">Wager of law, in cases of <i>Nil debit</i>, <a href="#Page_197">197</a>.</li> + +<li class="indx">Wager of law, kinds of, in criminal cases, <a href="#Page_204">204</a>.</li> + +<li class="indx">Wager of law, in debt and detinue <a href="#Footnote_478">(note), 207</a>.</li> + +<li class="indx">Wager of law, trial of churchmen by, <a href="#Page_210">210</a>.</li> + +<li class="indx">Wager of law, case of Pope Pelagius I., in 6th century, <a href="#Page_209">209</a>.</li> + +<li class="indx">Wager of law, under Saxons, <a href="#Page_197">197</a>.</li> + +<li class="indx">Wager of law, under Glanville, <a href="#Page_200">200</a>.</li> + +<li class="indx">Wager of law, irrational nature of procedure in, <a href="#Page_208">208</a>.</li> + +<li class="indx">Wager of law, and assize of Clarendon, in 1166, <a href="#Page_209">209</a>.</li> + +<li class="indx">Wager of law, under Edward III., <a href="#Page_202">202</a>.</li> + +<li class="indx">Wager of law, under Henry VI., <a href="#Page_206">206</a>, <a href="#Page_207">207</a>, <a href="#Page_212">212</a>.</li> + +<li class="indx">Wager of law, under Henry VIII., in 1527 <a href="#Footnote_499">(note), 213</a>.</li> + +<li class="indx">Wager of law, statute of Elizabeth on, <a href="#Page_208">208</a>.</li> + +<li class="indx">Wager of law, abolished in England, in 1833, <a href="#Page_208">208</a>.</li> + +<li class="indx">Wager of law, in United States, <a href="#Page_219">219</a>.</li> + +<li class="indx">Wager of law, case of Gregory of Tours, <a href="#Page_209">209</a>.</li> + +<li class="indx">Wager of law, trial of Alice Colynbourgh, by, in 1435, <a href="#Page_211">211</a>.</li> + +<li class="indx">Wager of law, Slade’s case, <a href="#Page_213">213</a>.</li> + +<li class="indx">Wager of law, case of Robert Welby, in 1492, <a href="#Page_213">213</a>.</li> + +<li class="indx">Wager of law, miscellaneous cases of, <a href="#Page_203">203</a>, <a href="#Page_204">204</a>.</li> + +<li class="indx">“Waking” witches, <a href="#Page_59">59</a>.</li> + +<li class="indx">Waldenses, persecution of the, <a href="#Page_53">53</a>.</li> + +<li class="indx">Warbois, witches of, <a href="#Page_56">56</a>.</li> + +<li class="indx">Washington, will of General, <a href="#Page_327">327</a>.</li> + +<li class="indx">Water, ordeal by, <a href="#Page_143">143</a>, <a href="#Page_144">144</a>, <a href="#Page_149">149</a>.</li> + +<li class="indx">Webster, Daniel, plea of law wager by, <a href="#Page_219">219</a>, <a href="#Page_220">220</a>.</li> + +<li class="indx">Welby, case of Robert, in law wager, in 1492, <a href="#Page_213">213</a>.</li> + +<li class="indx">Wenham, Jane’s’ trial for witchcraft, <a href="#Page_61">61</a>.</li> + +<li class="indx">Westminster, statute of, on <i>peine forte et dure</i>, <a href="#Page_178">178</a>.</li> + +<li class="indx">Weston, Sir Richard, case of, in 1615, <a href="#Page_184">184</a>.</li> + +<li class="indx">Wheel, punishment, by, <a href="#Page_301">301</a>.</li> + +<li class="indx">Wild beasts, punishment by exposure to, <a href="#Page_279">279</a>.</li> + +<li class="indx">Will, definition of, <a href="#Page_307">307</a>.</li> + +<li class="indx">William Rufus, ordeals under, <a href="#Page_156">156</a>.</li> + +<li class="indx">William the Conqueror, ordeals, under, <a href="#Page_153">153</a>.</li> + +<li class="indx">William the Conqueror, sanctuary, under, <a href="#Page_252">252</a>.</li> + +<li class="indx">William III., judges under, <a href="#Page_94">94</a>.</li> + +<li class="indx">William IV., abolished wager of law, in 1833, <a href="#Page_208">208</a>.</li> + +<li class="indx">Will, of Jacob, <a href="#Page_309">309</a>.</li> + +<li class="indx">Will, of Sennacherib, <a href="#Page_310">310</a>.</li> + +<li class="indx">Will, of Aristotle, <a href="#Page_310">310</a>.</li> + +<li class="indx">Will, of Plato, <a href="#Page_310">310</a>.</li> + +<li class="indx">Will, of Virgil, <a href="#Page_311">311</a>.</li> + +<li class="indx">Will, of Henry II., <a href="#Page_315">315</a>.</li> + +<li class="indx">Will, of John of Gaunt, <a href="#Page_320">320</a>.</li> + +<li class="indx">Will, of Katherine of Aragon, <a href="#Page_321">321</a>.</li> + +<li class="indx">Will, of Shakespeare, <a href="#Page_324">324</a>.</li> + +<li class="indx">Will, of Jeremy Bentham, <a href="#Page_324">324</a>.</li> + +<li class="indx">Will, of William Penn, <a href="#Page_328">328</a>.</li> + +<li class="indx">Will, of Benjamin Franklin, <a href="#Page_326">326</a>.</li> + +<li class="indx">Will, of Chief Justice Marshall, <a href="#Page_327">327</a>.</li> + +<li class="indx">Will, of General Washington, <a href="#Page_327">327</a>.</li> + +<li class="indx" id="Wills">Wills, quaint and curious (See <a href="#Quaint">quaint and curious wills</a>), <a href="#Page_307">307</a>, <a href="#Page_334">334</a>.</li> + +<li class="indx">Wills, in ancient Egypt, <a href="#Page_309">309</a>.</li> + +<li class="indx">Wills, under Cnut, <a href="#Page_312">312</a>.</li> + +<li class="indx">Wills, in Anglo-Saxon, days, <a href="#Page_312">312</a>.</li> + +<li class="indx">Wills, during Glanville’s time, <a href="#Page_313">313</a>.</li> + +<li class="indx">Wills, under Edward IV., <a href="#Page_317">317</a>.</li> + +<li class="indx"><span class="pagenum"><a id="Page_349"></a>[349]</span>Wills, under Edward VI., <a href="#Page_318">318</a>.</li> + +<li class="indx">Wills, effect of primogeniture on, <a href="#Page_317">317</a>.</li> + +<li class="indx">Wills, effect of church’s influence, on, <a href="#Page_314">314</a>.</li> + +<li class="indx">Wills, of 14th century, <a href="#Page_319">319</a>.</li> + +<li class="indx">Wills, with charitable objects, <a href="#Page_323">323</a>.</li> + +<li class="indx">Wills, to animals, <a href="#Page_322">322</a>.</li> + +<li class="indx">Wills, poetic, <a href="#Page_330">330</a>, <a href="#Page_333">333</a>.</li> + +<li class="indx">Wills, in fiction, <a href="#Page_332">332</a>.</li> + +<li class="indx">Wisdom of independent judiciary, <a href="#Page_106">106</a>.</li> + +<li class="indx">Witch, definition of, <a href="#Page_45">45</a>.</li> + +<li class="indx">Witchcraft, law of, <a href="#Page_45">45</a>, <a href="#Page_70">70</a>.</li> + +<li class="indx">Witchcraft, under Mosaic law, <a href="#Page_46">46</a>.</li> + +<li class="indx">Witchcraft, under Constantine, <a href="#Page_48">48</a>.</li> + +<li class="indx">Witchcraft, law of Charlemagne against, <a href="#Page_50">50</a>.</li> + +<li class="indx">Witchcraft, prohibited by Anglo-Saxon laws, <a href="#Page_49">49</a>.</li> + +<li class="indx">Witchcraft, persecution of the Stedinger under law of, <a href="#Page_51">51</a>.</li> + +<li class="indx">Witchcraft, in England, <a href="#Page_70">70</a>.</li> + +<li class="indx">Witchcraft, laws against in England, <a href="#Page_57">57</a>, <a href="#Page_58">58</a>.</li> + +<li class="indx">Witchcraft, in France, <a href="#Page_70">70</a>.</li> + +<li class="indx">Witchcraft, in Scotland, <a href="#Page_57">57</a>.</li> + +<li class="indx">Witchcraft, in Scotland, under Queen Mary, <a href="#Page_56">56</a>.</li> + +<li class="indx">Witchcraft, persecutions of the Templars, <a href="#Page_52">52</a>.</li> + +<li class="indx">Witchcraft, authorities upon, <a href="#Page_70">70</a>.</li> + +<li class="indx">“Witch of Walkerne”, <a href="#Page_61">61</a>.</li> + +<li class="indx">“Witch-finder General”, <a href="#Page_59">59</a>.</li> + +<li class="indx">Witches, trial of by Hammurabi’s code, <a href="#Page_46">46</a>.</li> + +<li class="indx">Witches, trial of by Mosaic law, <a href="#Page_46">46</a>.</li> + +<li class="indx">Witches, trial of by law of Twelve Tables, <a href="#Page_47">47</a>.</li> + +<li class="indx">Witches, punishment of, <a href="#Page_59">59</a>.</li> + +<li class="indx">Witches, of Warbois, <a href="#Page_56">56</a>.</li> + +<li class="indx">Witch-mania in Europe, <a href="#Page_54">54</a>, <a href="#Page_59">59</a>.</li> + +<li class="indx">Witch-trials, at Salem, <a href="#Page_62">62</a>, <a href="#Page_68">68</a>.</li> + +<li class="indx">Witnesses, compurgation by, <a href="#Page_158">158</a>.</li> + +<li class="indx">Writ of right, procedure in battle under, <a href="#Page_116">116</a>.</li> + +<li class="indx">Writ of right, procedure under, in full, <a href="#Page_120">120</a>, <a href="#Page_122">122</a>.</li> + +</ul> + +<div style='text-align:center'>*** END OF THE PROJECT GUTENBERG EBOOK 75835 ***</div> +</body> +</html> + diff --git 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