On this date in 1714, a slave and his mistress — “mistress” in both senses of the word — were put to death in the Dutch Cape Colony for murdering her husband.
A decade and a half’s passage finds her a young woman wed to one Franz or Frans Joost/Jooste/Joostens, to whom she bore two sons … and, evidently, a homicidal grudge.
Early in 1714, Maria and her lover, a slave named Titus Bengale, murdered Frans, in consequence of which crime,
[s]he [Maria] is sentenced to be half strangled, after that to be scorched,* and after that strangled unto death. Titus to be empaled and to remain so, until death. After that his head and right hand are to be cut off and fixed on a pole, beyond the limits of his late master’s property. Fortuin, an accomplice, is also to have his right hand cut off, and without receiving the coup de grace, is to be broken on the wheel. After that he is to be placed on a grating until death takes place. After that his head is to be cut off, and with his hand placed on a pole, together with the head and hand of Titus. After that the bodies are to be taken to the outside place of execution, and there left exposed to the air and the vultures.
She’s the only white woman to be executed in 18th century South Africa.
Our Precise of the Archives of the Cape of Good Hope** notices that Titus, despite enduring his grotesque execution for two full days before succumbing, remained terribly jocund amid his public torture. (Not unlike other slaves tortured to death in Dutch colonies):
September 3 — The slave Titus, above mentioned, died about midday, having lived in his misery about 48 hours; something horrible to think of, to say nothing of personally beholding the misery. It is said that 4 hours after his empalement he received a bottle of arrack from which he drank freely and heartily. When advised not to take too much, lest he should get drunk, he answered that it did not matter, as he sat fast enough, and that there was no fear of his falling. It is true that whilst sitting in that deplorable state, he often joked, and scoffingly said that he would never again believe a woman. A way of dying, lauded by the Romans, but damnable among the Christians.
This case is discussed in more detail by Nigel Penn in “The wife, the farmer and the farmer’s slaves: adultery and murder on a frontier farm in the early eighteenth century Cape,” Kronos, vol. 28 (2002) — here’s an excerpt — and by the same author in Rogues, Rebels and Runaways: Eighteenth-Century Cape Characters.
* Literally, blaker. “To ‘blaker’ someone,” notes Nigel Penn in “The wife, the farmer and the farmer’s slaves: adultery and murder on a frontier farm in the early eighteenth century Cape,” Kronos, vol. 28 (2002), “was to hold burning straw to their face and to blacken it … a reference to the earlier practice of burning at the stake victims found guilty of heresy, witchcraft and sodomy. Surely we may also see, in the case of the blackening of Maria Mouton, a reference to her crime of cohabiting with slaves.”
** After another slaveowner was murdered later in the year, the chronicle laments that “crime is rapidly assuming large dimensions, in spite of the means used to prevent or suppress it. A clear proof that this Colony mainly consists of evil disposed, head-strong slaves and the refuse of convicts.”