Posts filed under 'Drawn and Quartered'

1595: Henry Walpole, martyred at York

Add comment April 7th, 2019 Headsman

Jesuit priest Henry Walpole died a traitor’s death outside York on this date in 1595.

The Cambridge-educated Walpole was a recusant Catholic of about 23 years and seemingly no more than moderate religious commitment when he witnessed the scaffold martyrdom of Edmund Campion.

After beholding such a sight — and, it is said, the spatter of the saint’s very blood upon his garments — a now-radicalized Walpole published a verse eulogy for Campion* and fled for the continent to take up holy orders. He spent a decade in studies and ministry in Italy, France, Spain, and the Low Countries.

But he never managed a spell as an underground priest on native soil, for when putting ashore in Yorkshire in December 1593 he was instantly betrayed and arrested, and passed the remainder of his days in various dungeons, and upon various racks. As a former lawyer, Walpole found a clever line of argument in his case, noting that the law required priests landing in England to surrender themselves to authorities within three days, and he had not violated it since he had been captured within hours.

The crown had an even better reply, in the form of the invitation to swear the Oath of Supremacy admitting Queen Elizabeth the head of the English church, the demand upon which so many priests founded their martyrdom. Walpole refused as he ought and, together with another priest named Alexander Rawlins, went to his death at the “York Tyburn” gallows in Knavesmire, his heart perhaps fortified by remembrance of the words with which he had once celebrated Campion.

Can dreary death, then, daunt our faith, or pain?
Is’t lingering life we fear to loose, or ease?
No, no, such death procureth life again.
‘Tis only God we tremble to displease,
Who kills but once, and ever since we die
Whose whole revenge torments eternally.

We cannot fear a mortal torment, we.
These martyrs’ blood hath moistened all our hearts:
Whose parted quarters when we chance to see
We learn to play the constant Christian parts.
His head doth speak, and heavenly precepts give
How we that look should frame ourselves to live.

His youth instructs us how to spend our days;
His flying bids us learn to banish sin;
His straight profession shows the narrow ways
Which they must walk that look to enter in;
His home return by danger and distress
Emboldeneth us our conscience to profess.

His hurdle draws us with him to the cross;
His speeches there provoke us for to die;
His death doth say, this life is but a loss;
His martyr’d blood from heaven to us doth cry;
His first and last and all conspire in this,
To shew the way that leadeth us to bliss.

Blessed be God, which lent him so much grace;
Thanked by Christ, which blest his martyr so;
Happy is he which seeth his Master’s face;
Cursed all they that thought to work him woe;
Bounden be we to give eternal praise
To Jesus’ name, which such a man did raise.

Although condemned to hanging, drawing, and quartering, both Rawlins and Walpole were graciously suffered to die at the end of the rope before the horrors of disemboweling and quartering were inflicted on their lifeless corpses.

* The publisher of this poem was fined £100 and sentenced to have his ears cropped … but he did not attempt to mitigate his pains by exposing the identity of the author.

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1595: Robert Southwell

Add comment February 21st, 2019 Headsman

February 2O, 1594-5, [Father Robert] Southwell, a Jesuit, that long time had lain prisoner in the Tower of London, was arraigned at the King’s-bench bar. He was condemned, and on the next morning drawn from Newgate to Tyburn, and there hanged, bowelled and quartered.

-Chronicle of John Stow

Youngest child in a gentry household of Catholic-leaning Norfolk, Robert Southwell was for holy orders and martyr’s laurels from the jump; in 1576 at the tender age of 15, he made for Douai and its English seminary, noted for training missionary priests who would return secretly to Elizabethan England to court torture and death for the Word. Within a decade he was a prefect at the English College in Rome and a fully armed and operational member of the Society of Jesus.

In 1586, Southwell sailed for his homeland with fellow Jesuit Henry Garnet, who would one day go to the gallows for Guy Fawkes’s Gunpowder Plot.

For Southwell, the pen was mightier than such detonations.

“St. Peter’s Complaint” (Excerpt)
by Robert Southwell

Ah! life, sweet drop, drown’d in a sea of sours,
A flying good, posting to doubtful end;
Still losing months and years to gain new hours,
Fain times to have and spare, yet forced to spend;
Thy growth, decrease; a moment all thou hast.
That gone ere known; the rest, to come, or past.

Ah! life, the maze of countless straying ways,
Open to erring steps and strew’d with baits.
To bind weak senses into endless strays,
Aloof from Virtue’s rough, unbeaten straits
A flower, a play, a blast, a shade, a dream,
A living death, a never-turning stream.

Quietly nestled in as the house confessor to Catholic noblewoman Anne Howard, Southwell scratched out page after page to fortify the hearts of the beleaguered Old Faith — standard stuff like martyrology testimony concerning his brother priests, overt manifestos like An humble supplication to Her Maiestie, and literary bestsellers admired by Protestant countrymen like Mary Magdalene’s Funeral Tears and his verse collection St. Peter’s Complaint, and Other Poems.*

This last appeared posthumously. After three years’ imprisonment — “I am decayed in memory with long and close imprisonment, and I have been tortured ten times,” the imminent martyr said of his handling by notorious Catholic-hunter Richard Topcliffe; “I had rather have endured ten executions” — Southwell was brought to the bar on February 20, 1595, to answer as a traitor and put to the traitor’s death the very next day.

Though less widely familiar now, his literary output was well-known and highly regarded long after he died, and perhaps influenced many other writers including Shakespeare. The Catholic Church elevated Southwell to sainthood in 1970.

* A couple of Southwell’s epistles are preserved in the 1741 volume Memoirs of Missionary Priests.

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1540: The Botolph Plotters of Calais, the last English Carthusian, and Thomas More’s son-in-law

Add comment August 4th, 2018 Headsman

The 4. of August, Thomas Empson sometime a monke of Westminster, which had beene prisoner in Newgate more than three yeares, was brought before the Justices of goale deliverie at Newgate, and for that he would not aske the king pardon for denying his supremacie, nor be sworne thereto, his monkes cowle was plucked from his backe, and his body repried till the king were informed of his obstinacie. The same 4. of August were brawen to Tiborne 6. persons, and one led betwixt twaine, to wit, Laurence Cooke, prior of Dancaster, William Horne a lay brother of the Charterhouse of London, Giles Horne gentleman, Clement Phillip gentleman of Caleis, and servant to the lord Lisle, Edmond Bromholme priest, chaplaine to the said lord Lisley, Darby Gening, Robert Bird, all hanged and quartered, and had beene attainted by parliament, for deniall of the kings supremacie.

John Stow, Annals of England to 1603 (see page 977 of this archive.org version)*

Tyburn hosted a mass execution on this date mingling several different offenders with a Catholic bent from Henrician England’s religion/politics bloodsport.

The most politically intriguing are Clement Phillip (or Philpott) and Edmund Brindholme, two members of the retinue of the Viscount Lisle. Lord Lisle governed Calais, Henry VIII’s vital French bridgehead.

Phillip and Brindholme were part of the “Botolph Plot”, so named for a fellow-servant called Gregory Botolf or Botolph.

Botolph was an energetic conspirator and/or trumped-up con man who represented to his mates that he was shuttling mash notes with the exiled Cardinal Reginald Pole, Henry VIII’s once-loved, now-despised nemesis noted for his noisy denunciations of the king’s break with Rome. Botolph’s declared objective was to “get the towne of Calais into the hands of the Pope and Cardynal Pole; this was the matter that I went to Rome for; and I have consulted with the Holy Father the Pope and with the Reverent Father Cardynall Pole.”

The implausibility of these fanciful pretensions — one chronicle calls this guy “Gregory Sweetlips” which gives you an idea of his credibility — stood in inverse relationship to the damage such a plot’s execution would inflict: Calais was a commercially and strategically important port that had been in English hands for nearly 200 years; for a dynasty perpetually nervous of its prestige, fumbling it away could have proven catastrophic.** So once a plan to betray it from the very governor’s household was exposed, the crown prosecuted it ferociously, although as best I can determine Botolph himself appears to have successfully escaped the royal vengeance.

Lord Lisle himself was also clapped in the Tower† for his servants’ misbehavior but no attainder was ever proceeded upon. In 1542, Henry cut him a break and released him; Lisle would already have been near or past the age of 70 by this point, which we mention as context in reporting that news of his intended release caused the poor ex-governor to keel over dead of a heart attack. “Henry VIII’s Mercy was as fatal as his Judgments,” one waggish historian would later remark.‡

Things might have gone less mercifully for Lisle had not his situation happened to overlap with the fall of Thomas Cromwell, which unfolded that same summer of 1540.

Cromwell was beheaded on July 28, significantly upstaging this August 4 coterie, and events in Calais might have played a part in that unhappy end. Politically weakened by his authorship of the failed Anne of Cleves marriage, Cromwell’s defeat is sometimes read in the light of excessive reformation zeal unleashed in Calais. (Like most theses about Tudor England, the Calais-reformers line has its detractors.) One possible way to read the Botolph Plot stuff is as one of Cromwell’s very last, desperate gambits: threatened by the conservative Duke of Norfolk, who had the whip hand during this brief interval thanks to his kinship to incoming queen Catherine Howard, Cromwell struck back against his persecutors “with the concentrated energy of a desperate gambler” (Source) … by going hard after the papist plot in Calais and implicating in the treason Howard’s ally, the aforementioned Lisle.


In William Horn(e) the crown completed the destruction of the Carthusian order, which had been violently suppressed several years previous — with 18 executions into the bargain. Eleven more Carthusians had avoided the scaffold only to be consigned to the dungeons where pestilence and neglect took their toll, until only Horn survived.

Nobody seems quite able to put a finger on why Horn was kept alive all that time: was he just hardier or “luckier” than the rest, or was he being intentionally saved as an accent upon an occasion such as this? With him went Friar Lawrence Cook, the last Carmelite executed in the king’s suppression of that order: he hailed from Yorkshire and had once countenanced that region’s subversive (in Henry’s eyes) Pilgrimage of Grace.

In a similar vein, we also find among this batch Giles Heron, a son-in-law of the first name in Catholic obstinacy, Sir/Saint Thomas More. Heron had kept his head about him and even sat on the Middlesex grand jury that recommended proceedings against Anne Boleyn, which is the sort of thing a Thomas More client wouldn’t mind doing at all.

Alas, he was in the judgment of a contemporary “wise in words, but foolish in deeds” during such dangerous times. Comfortably situated as a rentier landlord, Heron appears to have fallen into a ferocious tiff with a tenant who revenged an eviction by informing to Cromwell’s spies about Heron’s divergences from the new orthodoxy. The evidence of this tenant, one Lyons, eventually led Parliament to attaint Heron. The confiscated estates would be restored to Heron descendants under Queen Mary.

Darby Gynnyng — to use a more Gaelic rendering of his name — was a bit more forceful about his dissidence, for he came “late of Dublin,” where he “has maintained divers of the King’s enemies in Ireland, especially Fitz Garrard whom he succoured and accompanied.”

* A somewhat different roster for the same date is supplied by Wriothesley’s Chronicle (p. 121 of this archive.org version) which might be double-counting his “six persons more” to suggest so many as 13.

This yeare, the fowerth daie of Awgust, were drawen from the Tower of London to Tiburne, Giles Heron, gentleman, Clement Philpott, gentleman, late of Callis, and servant to the Lord Lile, Darbie Gynning, Edmonde Bryndholme, priest, William Horn, late a lay brother of the Charter Howse of London, and another, with six persons more, were there hanged drawn, and quartered, and one Charles Carow, gentleman, was that daie hanged for robbing of my Ladie Carowe, all which persons were attaynted by the whole Parliament for treason.

** The Tudors actually did lose Calais to French siege in 1558. These were the last months of the ailing Queen Mary’s rule; she’s reported to have wailed on her deathbed that “When I am dead and cut open, they will find Philip [her husband] and Calais inscribed on my heart.”

† Seized upon Lord Lisle’s arrest were seven years of correspondence comprising more than 3,000 distinct documents. This trove has survived to present times and become an invaluable resource for historians’ exploration of Tudor life. It’s known as the Lisle Papers; there are published collections and commentaries on them available by the late Muriel St. Clare Byrne.

‡ Still, this was a better fate than that enjoyed by the next Viscount Lisle, John Dudley, who briefly exercised de facto rulership of England only to have his head cut off after the fall of Lady Jane Grey.

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1758: Not Florence Hensey, Seven Years’ War spy

1 comment July 12th, 2018 Headsman

The French spy Florence Hensey was due to die at Tyburn on this date in 1758. As it happened, the only violence done there was to the spectators.

A well-traveled Irish Catholic, Hensey had a prosperous London medical practice when he made an offer to a former colleague in France to share intelligence on war preparations at the outset of the England-vs.-France Seven Years’ War (1756-1763).

Upon being accepted into the ranks of salaried moles, Hensey set his industry to forming acquaintances at establishments where parliamentarians and their clerks met and gossiped, transmitting the resulting nuggets to France by way of Germany in lemon juice ink concealed within letters bearing nothing but everyday pleasantries. Eventually clerks suspicious at the volume of such superficially trivial exchanges being imposed upon the international post got nosy and found out the real story.

Hensey’s treachery was obvious, ongoing, and in the midst of wartime. He should have died for it, but on that very morning he was spared that miserable fate. The Newgate calendar professes “much surprise at the extension of royal mercy” considering numerous other precedents to the contrary.

De la Motte, the particulars of whose case we shall hereafter give, was “hanged, drawn, and quartered,” for the same kind of offence which Hensey committed; and in still more recent times, numbers have suffered death for similar treason; and yet we have to observe, without finding any especial reason for it, that Doctor Hensey was pardoned. If granted from political motives, it must have been in fear of Spain; an unworthy impulse of the ministers of a far greater and more powerful nation.

Indeed, the Spanish connection appears to be the best explanation for Hensey’s unexpected reprieve: he had a brother in the retinue of a Spanish ambassador who was able to exercise his empire’s diplomatic channels in the doctor’s service. (Spain was on the sidelines at this moment, and Britain keen to keep her there; the Spanish finally joined the war on France’s side very late in the game, in 1762.)

This gambit, however, came as quite a nasty surprise to the ample and bloodthirsty crowd that had turned up at Tyburn.

The awful procession to Tyburn, intended to impress the multitude with sentiments of reverence for the laws of their country, produced a very contrary effect; and the eager and detestable curiosity of the populace, to witness executions, became a source of considerable emolument to certain miscreants, who were in the habit of erecting scaffolds for spectators; many of these scaffolds were substantial wooden buildings, and erected at every point from whence a glimpse of the execution could be obtained; the prices for seats varied according to the turpitude or quality of the criminal: — Dr. Hensey was to have been executed for High Treason in 1758, the prices of seats for that exhibition amounted to 2s. and 2s. 6d.; but, in the midst of general expectation, the Doctor was most provokingly reprieved.

As the mob descended from their stations with unwilling steps, it occurred to them, that, as they had been deprived of the intended entertainment, the proprietors of the seats ought to return the admission-money; which they demanded in terms vociferous, and with blows offensive, and in short, exercised their happy talent for rioting with unbounded success. On this occasion a vast number of these erections were destroyed.

Hensey spent a couple more years in Newgate, then was released into obscurity; presumably he left the realm to his brother’s custody.

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1681: Archbishop Oliver Plunkett, the last Catholic martyr in Great Britain

Add comment July 1st, 2018 Headsman

Archbishop Oliver Plunkett earned the last Catholic martyr’s crown in Britain on this date in 1681.*

Product of County Meath blood and Italian seminary, Plunkett had been back floating around Ireland as its chief prelate since 1670. In this decade, the English-imposed laws burdening Catholics had been relaxed; Plunkett was able to minister his flock, openly at first and after 1673 as a fugitive whom Irish authorities did not much wish to pursue.

Plunkett’s safety speedily expired with the emergence in England of the Popish Plot, a security panic catalyzed like its modern-day analogues by equal parts bad faith and malice.

The concoctions of an opportunistic fabulist caused the English populace to become convinced in 1678 that a vast and treasonable Catholic conspiracy menaced the land; in its day, it was a delusion held so widely and deeply as to cow into silence and compliance all skeptics, even King Charles himself. Charles’s Lord Lieutenant in Ireland, the Earl of Essex, cynically leaned into the hysteria by whipping fears of a Plunkett-hatched invasion of Ireland by the French, although he well knew that Plunkett was “of a … peaceable temper & … comforable to ye Government.”

Plunkett spent months in hiding, refusing to flee Ireland, until he was finally arrested in December 1679. After proceedings in Ireland collapsed, the prelate was moved to London for a more manageable show trial, the entire transcript of which can be perused here.

In it, the Lord Chief Justice Sir Francis Pemberton chastises Plunkett for soliciting time to collect his witnesses, and concludes with a denunciation of the enemy religion that would not look far out fo place in many a present-day comments section.

truly yours is Treason of the highest Nature, ’tis a Treason in truth against God and your King, and the Country where you lived. You have done as much as you could to dishonour God in this Case; for the Bottom of your Treason was, your setting up your false Religion, than which there is not any Thing more displeasing to God, or more pernicious to Mankind in the World. A Religion that is ten Times worse than all the Heathenish Superstitions; the most dishonourable and derogatory to God and his Glory, of all Religions or pretended Religions whatsoever, for it undertakes to dispense with God’s Laws, and to pardon the Breach of them. So that certainly a greater Crime there cannot be committed against God, than for a Man to endeavour the Propagation of that Religion; but you to effect this, have designed the Death of our lawful Prince and King: And then your design of Blood in the Kingdom where you lived, to set all together by the Ears, to destroy poor innocent People, to prostitute their Lives and Liberties, and all that is dear to them, to the Tyranny of Rome and France.

Now tormented that his opportunistic fear-mongering was actually going to lay the archbishop in his grave, Essex implored the Catholic-sympathetic King Charles to spare Plunkett. “Then, my lord, be his blood on your own conscience,” snapped Charles, politically constrained from a beneficence he would have dearly loved to grant. “You could have saved him but would not, I would save him and dare not.”

On the first of July, he was drawn to Tyburn (a stained glass depiction of it can be found in this post), where he was hanged and quartered. (The strange Anglo-Irish plotter Edward Fitzharris preceded Plunkett on the scaffold, as an undercard attraction.) “He won more credit and repute, as well for himself as for his country, by one hour of suffering, than he could have acquired perhaps by hundreds of years of life,” one observer wrote.

This might very well be so. Aside from being the last Catholic martyr in the Isles, Plunkett is among the most warmly remembered, as evidenced by his recent remit as the patron saint of peace and reconciliation in post-Troubles Ireland — not to mention the loving preservation of his relics at St. Peter’s cathedral in Drogheda.

Readers might enjoy this 68-minute lecture on Plunkett’s life and times.


St. Oliver Plunkett’s head preserved in a shrine at Drogheda, Ireland. Photo by DAVID ILIFF. License: CC-BY-SA 3.0

* July 1 by the Julian calendar still then employed in England; by the Gregorian calendar adopted in most Catholic countries at this point, the date was July 11 — and some Catholic primary sources use the latter date.

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1766: Nicholas Sheehy, Whiteboys priest

Add comment March 15th, 2018 Headsman

On this date in 1766, Irish priest Nicholas Sheehy was hanged, drawn, and quartered in Clonmel — a victim to the years-long campaign of enclosures by Ireland’s landlords, whom English agriculturist Arthur Young reported as “harpies who squeezed out the very vitals of the people and by process, extortion, and sequestration dragged from them the little which the landlord had left them.”

Sheehy was a sympathizer of the peasant “Whiteboys” resistance movement, so named for the snowy frocks these secret guerrillas donned when out on midnight raids to strike back against the owners where tenants’ livelihoods were at stake. Where landlords enclosed public grounds, Whiteboys knocked down the fences; where they displaced peasant farmer with commercial livestock, Whiteboys hamstrung the cattle.

“It could not be expected,” wrote Margaret Anne Cusack, “that the Irish priest would see the people exposed to all this misery — and what to them was far more painful, to all this temptation to commit deadly sin — without making some effort in their behalf.”

Father Sheehy, parish priest of Clogheen, was one of these, and a villain in the eyes of Protestant elites for his denunciations of enclosure and his comforts to its more muscular foes.

He had interfered in the vain hope of protecting his unfortunate parishioners from injustice; and, in return, he was himself made the victim of injustice. He was accused of encouraging a French invasion — a fear which was always present to the minds of the rulers, as they could not but know that the Irish had every reason to seek for foreign aid to free them from domestic wrongs. He was accused of encouraging the Whiteboys, because, while he denounced their crimes, he accused those who had driven them to these crimes as the real culprits. He was accused of treason, and a reward of £300 was offered for his apprehension. Conscious of his innocence, he gave himself up at once to justice, though he might easily have fled the country. He was tried in Dublin and acquitted. But his persecutors were not satisfied.

A charge of murder was got up against him; and although the body of the man [John Bridge, a former Whiteboy turned informer -ed.] could never be found, although it was sworn that he had left the country, although an alibi was proved for the priest, he was condemned and executed. A gentleman of property and position came forward at the trial to prove that Father Sheehy had slept in his house the very night on which he was accused of having committed the murder; but the moment he appeared in court, a clergyman who sat on the bench had him taken into custody, on pretence of having killed a corporal and a sergeant in a riot. The pretence answered the purpose …

At the place of execution, Father Sheehy most solemnly declared, on the word of a dying man, that he was not guilty either of murder or of treason; that he never had any intercourse, either directly or indirectly, with the French; and that he had never known of any such intercourse being practised by others.

Father Sheehy’s head wound up on a pike (it was said that the birds in reverence would not peck at it), and his name in the rich firmament of Irish martyr-patriots. He’s been occasionally proposed for canonization.

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1584: Five Catholic priests

Add comment February 12th, 2018 Headsman

John Hungerford Pollen collected and translated this document in Unpublished Documents Relating to the English Martyrs. It comprises the testimony of a friendly Catholic witness to the martyrdom of five priests at Tyburn on this date in 1584, as conveyed to another priest, the future martyr Robert Southwell. The historical moment for these martyrdoms was the weeks following the exposure of the Catholic Throckmorton Plot; most of the priests had been in prison many months, but appear to have their martyrdoms catalyzed by a seemingly perilous security situation.

The Martyrdome of Mr Haddock, Emerford, Fenn, Mutter, priests.

The 6 day of February Mr Heywood and five other priests were brought to the Kings-bench barre, indited of high treason for conspiring at Rhemes and Rome, as it was surmised against F. Campian. They all pleaded not guilty and so were conveyed to the Tower. F. Haywood was in Jesuit’s weed, so grave a man as ever I sett my eyes upon, he wore a coate of black very low and upon the same a cloke of black, downe almost to the grownde. He had in his hand a black staff and upon his head a velvet coyfe and there upon a broade seemly black felt.

The 9 [sic] of February the five priests were brought againe to the barre, and arrained upon the former endightment: they pleaded and protested innocency. Their old friend [Charles] Sledd [an informer noted, like George Eliot, for turning in Catholic priests -ed.] gave in evidence against them: The Jury found them out of hand Guilty, and the Judge gave sentence of death. Whereupon the priests soung Te Deum and such like godly verses.

Upon Wednesday being the last day of the Terme, these five priests were drawen from the Tower to Tyborne upon hurdles; the first that was brought into the cart under the gibbet was Mr Haddock, a man in complexion fayre, of countenance milde, and in professing of his faith passing stoute. One of the Sherifs called Spencer much incensed against them, together with certaine ministers bad Mr Haddock confesse the fact and ask the Queen forgivenesse. Whereupon Mr Haddock calling God to witnesse, protested upon his soule that he was not guilty of the treason, and therfore would not aske the Queen forgivenesse: and further sayd, ‘I take her for my lawfull Queen, I have seyd this morning these many paternosters for her, and I pray God she may raigne long Queene. If I had her in the wildernesse I would not for all the world putt a pinn towards her with intent to hurt her.’

Then seyd the Sherif Spenser, ‘There is since thy arrainment worse matter found against thee [by Munday the spye]’: Whereunto answered Mr Haddock, ‘You have found nothing since; and soe belyke I was wrongfully arrained.’

Then Antony Munday was brought in, who uttered these speeches, ‘Upon a time you and I, with another whose name I have forgotten, walking together at Rome, the other wished the harts [Munday actually said ‘heads’ -ed.] of 3 of the nobility being of her counsell. Whereupon you sayd, M. Haddock, To make up a masse, I would we had the hart [head] of the Queen.’

Then sayd Spenser and other of his officers, ‘Away with the villaine traytor.’

But Mr Haddock, moved with these foresaid talke and speeches sayd as followeth. ‘I am presently to give an account [of all that I have done during life before the tribunal of God]; and as before God I shal answer, I never spake nor intended any such thing. And Munday, if thou didst heare me speak any such thing, how chanced it thou camest not to the barre to give this in against me upon thy othe.’ ‘Why,’ sayd Munday, ‘I never heard of your arraingement.’

Then said Spencer, ‘Didst not thou call the Queen heretick?’ ‘I confesse,’ sayd Haddock, ‘I did.’ Whereupon Spencer together with the ministers and other of his officers used the aforesaid speeches of treason, traytor, and villaine.

Mr Haddock sayd secretly a hymne in latin and that within my hearing, for I stood under the gibbet. A minister being on the cart with him, requested him to pray in English that the people might pray with him. Where upon Mr Haddock put the minister away with his hand, saying, ‘Away, away, I wil have nothing to doe with thee.’ But he requested all Catholics to pray with him and for his country. Where upon sayd one of the standers-by, ‘Here be noe Catholicks’: ‘Yes,’ sayd another, ‘we be all Catholics.’ Then sayd Mr Haddock, ‘I meane Catholicks of the Catholick Roman Church, and I pray God that my bloud may encrease the Catholick faith in England’: whereunto sayd Spenser: ‘The Catholic faith, the devel’s faith. Away with the traytor Drive away the cartel’ And so Mr Haddock ended his life, as constantly as could be required.

When the cart was dryven away, this Spenser presently commanded the rope to be cut, but notwithstanding the officer strock at the rope sundry times before he fell downe; and the reporte of them that stood by the block was that at what time the tormenter was in pulling out of his bowells, Mr Haddock was in life. By his own confession he was 28 yeares of age.

After Mr Haddock was taken to the block Mr Hemerford was brought unto the cart; he was very milde, and sometime a scholler of St John’s College in Oxford. Spenser bad him confesse and aske forgivenesse as before: but he protested innocency as Mr Haddock had done; yet sayd, ‘Where in I have offended her, I ask her forgivenesse, but in this fact of treason alleaged against me, I never offended.’

Then sayd a minister, master of art of St John’s College of Oxford, ‘You and I ware of old acquaintance in Oxford, by which I request you to pray openly and in English, that the people may pray with you.’ Then said M Hemerford, ‘I understand latin well enough, and am not to be taught of you. I request only Catholicks to pray with me.’ Where upon answered the minister, ‘I acknowledge that in Oxford you were alwaies by farre my better. Yet many times it pleaseth God, that the learned should be taught by the simple.’ One Risse termed a Doctor of Divinity, asked Mr Hemerford whither he would hold with the Pope or the Queen, in case the Pope should send an army into England. Whereunto Mr Hemerford answered, That in case they were sent in respect of the Pope’s own person, then he would holde with the Queen; but if it were sent to suppresse heresy or to restore the land to the catholick faith, then he would holde with the Pope. His speech was short being not permitted to speak much, and in substance the rest of his speech, not here sett down verbatim, was to the same effect that Mr [Haddock’s] was. He was cutt downe half dead: when the tormentor did cutt off his membres, he did cry ‘Oh! A!’ I heard my self standing under the gibbet.

Mr Fenn was the third that suffred, being bidd to doe as before, answered as his fellows did & sayd. ‘I am condemned for that I with Ms Haddock at Rome did conspire, & at which time Mr Haddock was a student at Rome and I a prisoner in the Marshalsea, or at the lest I am sure that I was in England, but to my remembrance, I was a prisoner in the Marshalsea. Therefore good people judge you whether I am guilty of this fact or noe.’

A minister called Hene avouched a place of St Paul whereunto Mr Fenn said: ‘I am not to be taught my duty by you.’

The rest of his speeches were to the same effect his fellows were. Before the cart was driven away, he was stripped of all his apparell saving his shirt only and presently after the cart was driven away his shirt was pulled of his back, so that he hung stark naked, where at the people muttered greatly, and the other sherif, called Massam, sayd to the officers, ‘You play the knaves. They be men. Let them be used like men,’ and alwaies commanded that they should hang until they were dead. Notwithstanding the other sherif commanded that they should be cut downe presently, and soe was Mo Fenn, but his companions following him were permitted to hang longer.

Mr Nutter was the 4th man, sometime schollar of St John’s College in Cambridge, and Mr Munden was the fifth & last: they denyed the fact, acknowledged the Queen Majesty to be their Queene and prayed for her, as the former had done, and soe in most milde and constant manner ended their life. Many a one in my hearing sayd, ‘God be with their sweet soules.’

What I have putt downe I hard myself, and therefore I may boldly speake it. If you please, you may shew it to your friends, provyded alwaies you tell not my name.


Plaque honoring George Haddock/Haydock at St. Andrew’s & Blessed George Haydock’s Catholic Church, Cottam, Lancashire. (cc) image by Skodoway.

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1591: Edmund Geninges

Add comment December 10th, 2017 Headsman

Catholic priest Edmund Geninges (also Gennings, or Jennings) was executed on this date in 1592, along with the layman Swithburne Welles, whose home played host to Geninges’s final Mass. At least, that’s according to The life and death of Mr. Edmund Geninges priest, crowned with martyrdome at London, the 10. day of November, in the yeare M.D.XCI., by .

Despite the title, the text within that volume correctly places events on “fryday the 10 day of December” — per the Julian calendar still in use in England at that time. The book was even by the priest’s brother, John Gennings: m must have just been a typeset-o on the frontispiece.

As merchants of the grim we excerpt the portion of that tract focusing on Geninges’ death. A fuller summary of the hagiography can be enjoyed on Early Modern Whale.

When the happy houre of his passion was come being 8 of the clocke on fryday the 10 day of December, M. Plasden, M. White, and the rest were carryed to Tyborne, & there executed. Mistresse Welles to her great grief was reprived, and died in prison. M. Edmund Geninges, and M. Swythune Welles, as is aforesayd, were condemned to be executed in Grayes Inne fieldes on the North side of Holborne, over agaynst his owne dore: When they were brought thither, after a few speaches of a Minister or two that were there present, M. Geninges was taken of the sledd, whereon he lay. In the meane time he cryed out with holy S. Andrew: O bona Crux diu desiderata, & iam concupiscenti animo preparata, securus & gaudens venio ad te; ita & tu exultans suspicias me discipulum eius qui pependit in te! O good gibbet long desired, and now prepared for my hart much desiring thee, being secure and ioyfull I come unto thee, so thou also with ioy, I beseech thee receyue me the disciple of him that suffered on the Crosse.

Being put upon the ladder naked to his shirte, many questions were asked him by some standers by, wherto he answered still directly. At length M. Topliffe being present cryed out with a loud voyce, Geninges, Geninges, confesse thy fault, thy Popish treason, and the Queene by submission (no doubt) will grant thee pardon. To which he mildly answered, I knowe not M. Topliffe in what I have offended my deare annoynted Princesse, for if I had offended her, or any other in any thing, I would willingly aske her, and all the world forgivenesse. If she bee offended with me without a cause, for professing my fayth and religion, because I am a Priest, or because I will not turne Minister agaynst my conscience, I shalbe I trust excused and innocent before God: Obedire (sayth S. Peter) oportet Deo magis quam hominibus, I must obey God rather than men, and must not in this case acknowledge a fault where none is. If to returne into England Priest, or to say Masse be Popish treason, I heere confesse I am a traytour; but I thinke not so. And therefore I acknowledge my selfe guilty of these thinges, not with repentance or sorrow of hart, but with an open protestation of inward ioy, that I have done so good deedes, which if they were to do agayne, I would by the permission and assistance of Almighty God accomplish the same, although with the hazard of a thousand lives.

Which wordes M. Topliffe hearing, being much troubled therwith, scarce giving him leave to say a Pater noster, bad the Hangman turne the ladder, which in an instant being done, presently he caused him to be cut downe, the Blessed martyr in the sight of all the beholders, being yet able to stand on his feete, & casting his eyes towardes heaven, his senses were very little astonished, in so much that the Hangman was forced to trippe up his heeles from under him to make him fall on the blocke. And being dismembred, through very payne, in the hearing of many, with a lowde voyce he uttered these wordes, Oh it smartes, which M. Welles hearing, replyed thus: Alas sweete soule thy payne is great indeed, but almost past, pray for me now most holy Saynt, that mine may come. He being ripped up, & his bowelles cast into the fire, if credit may be given to hundreds of People standing by, and to the Hangman himselfe, the blessed Martyr uttered (his hart being in the executioners hand) these words, Sancte Gregori ora pro me, which the Hangman hearing, with open mouth swore this damnable oath, Gods woundes, See his hart is in my hand, and yet Gregory in his mouth, o egregious Papist! Thus the afflicted Martyr even to the last of his torments cryed for the ayde & succour of Saynts, and especially of S. Gregory his devoted patron, and our countries Apostle that by his intercession he might passe the sharpnes of that torment.

And thus with barbarons [sic] cruelty our thirce [sic] happy Martyr finished the course of his mortall life, and purchased no doubt a crowne of immortality in the glorious Court of heaven. Wherfore now he triumpheth with all unspeakeable ioy, and [b]eatitude amongst the number of those blessed martyrs who have in this world suffered all torments of persecution, and have withstood Princes and Potentates, lawes and lawmakers, for the honour and glory of theyr Lord and Saviour, and therfore have found true the confortable saying of holy David, Qui seminant in lachrymis, in exultatione metent: They who sow in teares, shall reape in ioy. Now so much the more is our Saynt glorifyed, by how much the more he was tormented, according to that saying of S. Cyprian: Quo longior vestra pugna hic, corona sublimior, presens tamen confessio quanto in passione fortior, tanto clarior & maior in honore. By how much your combat is the longer, by so much your crowne shall be the higher, so that by how much stronger the present confession is in suffering, so much more glorious and greater it shall be in honour.

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1586: John Lowe, John Adams, and Robert Dibdale, English Catholics

1 comment October 8th, 2017 Richard Stanton

(Thanks to Richard Stanton for his guest post, originally published in A menology of England and Wales, or, Brief memorials of the ancient British and English saints arranged according to the calendar, together with the martyrs of the 16th and 17th centuries. Writing in the 19th century, Stanton calls these English martyrs “Venerable” but at present they are “Blessed” — having been advanced further along the path to sainthood in 1987. -ed.)

The Venerable John Lowe was born in London, and for some time was a Protestant minister. On his conversion he went to the College at Douay, and from thence to Rome, where he was ordained priest. In due time he returned to England and laboured on the Mission, till he was arrested and condemned and executed for high treason, on account of his priestly character and the exercise of its functions.

The Venerable John Adams was a native of Dorsetshire, and went to Rheims for his theological studies. He returned to England as a priest in 1581, and after some time was seized and banished, with a number of others, in the year 1585. After a few months’ stay at the College, he contrived to return to his labours on the Mission, but was once more apprehended and condemned to death, barely for being a priest. Few particulars are known relative to this Martyr, but it is recorded in one of the catalogues that his constancy was proof against all the artifices and promises, used to divert him from his generous resolution to sacrifice his life for the Faith.

The Venerable Richard, or, as he is called in some catalogues, Robert Dibdale, was born in Worcestershire. He became a student, and in due time a priest, of the English College at Rheims. In the year 1584 he was sent on the Mission, which he diligently served for some time. He was however arrested by the persecutors, tried and condemned for high treason, on account of his priestly character and functions. This Martyr, like a number of other missioners of that time, was remarkable for the gift he possessed of exorcising evil spirits. A fellow-missioner has left an account of several wonderful instances of this kind, of which he was himself witness, and others are recorded by Yepez, Bishop of Tarrasona, in his account of the English persecution. These wonderful occurrences were said to be the cause of numerous conversions to the faith.

The three Martyrs, Lowe, Adams, and Dibdale, all suffered at Tyburn on the same day, the 8th October, and on the mere charge of their priesthood, which by the recent statute was declared to be high treason.

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1306: Simon Fraser, William Wallace comrade in arms

Add comment September 8th, 2017 Headsman

On this date in 1306, Scottish patriot Simon Fraser was drawn and quartered in London.

This Norman-descended lord was one of the side-switching nobles during the wars of William Wallace, but after completing the full circuit from Wallace to Edward I and back again, he unexpectedly decided to lash himself to St. Andrew‘s cross for good.

Perhaps he could tell where the wind was blowing, and not just for his historical reputation: Fraser’s former ally, “Red” Comyn, went down the other fork in the road, submitting himself to an irresistible English invasion the better to devote his energies to his longshot horse in the confusing Scottish regnal derby.

Comyn’s reward was to be personally daggered to death at the altar of Greyfriars Church by Robert the Bruce.


The murder of John Comyn.

But no amount of royal sacrilege could arrest the popular fad for cutting a deal, and as celebrated in this History of the Frasers,

Every man of influence in the Kingdom, except Sir Simon Fraser, Sir William Wallace, and the band of patriots who comprised the garrison of Stirling, followed the example of Cumming [Comyn] … The patriots were proclaimed outlaws and their estates forfeited, and they ultimately sacrificed their noble lives in the undying service of their country. The redoubted Sir William Wallace continued most deservedly to be the idol of his countrymen for the glorious part which he took in establishing the independence of his fatherland, but “if to him be due the glory of being the first to awaken Scotland from her ignominious slumber, his efforts were nobly seconded by Sir Simon Fraser, who alone of the aristocracy was disposed to view with envy the merit which called his hero to command.”

Fraser outlived Wallace by a year, persisting in the field “bold as Caesar” which supposedly led a couple of Scottish knights imprisoned in the Tower to cockily wager their heads that the English would never corral him.*

Fraser suffered the torment of being hanged and cut down still alive for beheading, the spectacle of a double death (with the disemboweling part mercifully saved for posthumous application). His head was set on a spike on London Bridge beside Wallace’s, and his mangled trunk hung in chains under guard lest any soul sensitive to Scotch nationalism or mephitis should undertake to cut it down.

For all that he’s not even the most famous Simon Fraser to be executed by the English.

* Edward collected his prize; you can read all about it as an aside in this ballad on the execution of Fraser.

Sire Herbert of Morham, feyr knyht ant bold,
For the love of Frysel ys lyf wes ysold.
A wajour he made, so hit wes ytold,
Ys heued of to smhyte yef me him brohte in hold,
Wat so bytyde.
Sory wes he thenne,
Tho he myhte him kenne
Thourh the toun ryde.

Thenne seide ys scwyer a word anon-ryht:
“Sire, we beth dede; ne helpeth hit no wyht!”
(Thomas de Boys the scwyer wes to nome.)
“Nou Ychot oure wajour turneth ous to grome,
So Y bate!”
Y do ou to wyte,
Here heued was ofsmyte
Byfore the Tour gate.

Sir Herbert of Morham, a fair and bold knight,
For the love of Fraser his life was sold.
A wager he made, as it was told,
To have his head cut off if they captured Fraser,
Whatever betide.
Sorry was he then,
When he might see him
Ride through the town.

Then his squire spoke a word immediately:
“Sir, we’re dead; there’s no creature to help us!”
(Thomas de Bois was the squire’s name.)
“Now I know that our wager brings us to harm,
So my courage ends!”
I give you to know,
Their heads were cut off
Before the Tower gate.

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