In the reign of King Charles I a strolling musician, a poor piper, named John Bartendale, was brought, in 1634, before the Assizes, and was convicted of felony.
He received sentence, and on March 27th was hung on the gallows, outside Micklegate Bar, York. There were no houses there at that time — it was open country. After he had remained swinging for three-quarters of an hour, and was to all appearance dead, he was cut down, and buried near the place of execution. The officers of justice had accomplished their work carelessly in both particulars, as it afterwards transpired, for he had been neither properly hung nor properly buried.
Earth has a peculiarly invigorating and restorative effect, as has been recently discovered; and patients suffering from debility are by some medical men now-a-days placed in earth baths with the most salutary effects. In the case of gangrened wounds a little earth has been found efficacious in promoting healthy action of the skin. John Bartendale was now to experience the advantages of an earth-bath.
That same day, in the afternoon, a gentleman, one of the Vavasours of Hazlewood, was riding by, when he observed the earth moving in a certain place. He ordered his servant to alight; he himself descended from his horse; and together they threw off the mould, and discovered the unfortunate piper alive. He opened his eyes, sat up, and asked where he was, and how he came there. Mr. Vavasour and his servant helped him out of his grave, and seated him on the side. The man was sent for water and other restoratives, and before long the news had spread about down Micklegate that the poor piper was come to life again. A swarm of wondering and sympathising people poured out to congratulate John the Piper on his resurrection, and to offer their assistance. A conveyance was obtained, and as soon as Bartendale was in a sufficient condition to be moved he was placed in it covered with Mr. Vavasour’s cloak, — for he had been stripped by the executioner before he was laid in the earth — and was removed again to York Castle.
It was rather hard that the poor fellow, after he had obtained his release, should have been returned to his prison; but there was no help for it. The resurrection of the piper was no secret; otherwise Mr. Vavasour would doubtless have removed him privately to a place of security till he was recovered, and then have sent him into another part of the country.
At the following Assizes, Bartendale was brought up again. It was a nice point of law whether the man could be sentenced to execution again after the Sheriff had signed his affidavit that the man had been hung till he was dead. Mr. Vavasour was naturally reluctant to supply the one link in the chain of evidence which established the identity of the prisoner with the piper who had been hung and buried for felony; he made earnest intercession that the poor fellow might be reprieved, popular sympathy was on his side, the judge was disposed to mercy, and Bartendale was accorded a full and free pardon; the judge remarking that the case was one in which the Almighty seemed to have interfered in mercy to frustrate the ends of human justice, and that therefore he was not disposed to reverse the decree of Providence according to the piper a prolongation of his days on earth.
Drunken Barnaby in his “Book of Travels” alludes to Bartendale, when he stops at York:
Here a piper apprehended,
Was found guilty and suspended;
Being led to t’fatal gallows,
Boys did cry, “Where is thy bellows?
Ever must thou cease thy tuning,”
Answered he, “For all your cunning,
You may fail in your prediction.”
Which did happen without fiction;
For cut down, and quick interred,
Earth rejected what was buried;
Half alive or dead he rises,
Got a pardon next Assizes,
And in York continued blowing —
Yet a sense of goodness showing.
After his wonderful deliverance the poor fellow turned hostler, and lived very honestly afterwards.
When asked to describe his sensations on being hung, he said that when he was turned off, flashes of fire seemed to dart before his eyes, and were succeeded by darkness and a state of insensibility.
When Francis Osborne mused “mingle not your interest with a great one’s,” in Advice to a Son, the counsel was suggested by surveying the life of Henry Cuffe, a retainer of the disgraced Earl of Essex who, “tho’ of excellent Parts,” hanged at Tyburn on this date in 1601 on account of his late master’s rebellion. (With him hanged Essex’s stewart, Gilly Merrick.)
A child of the gentry, Cuffe’s academic brilliance landed him a (still-extant) professorship at Oxford. The vain Lord Essex, who prided himself a patron of scholarship, hired him into his retinue in the mid-1590s. Cuffe would prove to be a loyal companion. Too loyal.
He accompanied Essex on the latter’s great foreign adventures, the triumphant raid on Cadiz and the disastrous expedition to Ireland, and was entrusted as the earl’s messenger to Queen Elizabeth when the latter project began to founder. Essex was one of the great men of state and it was through him that Cuffe came in sight of those zeniths of power only dreamt by Oxford dons. But he could only scale them if Essex kept his own footing, too.
Six years or so into their association, Cuffe was all-in on restoring his patron’s favor (and with it, his own) once Essex returned from the Ireland debacle to find himself on the outs. The treason trial against Cuffe would slate him as one of the chief spirits agitating the earl, imprisoned then in Essex House, to break out with his foolhardy rebellion or coup in February 1601.
“Ere long you shall see a change: my lord is like to come in favour again, and be restored to his greatness,” recalled one Essex rebel of Cuffe’s recruitment pitch to him. Once their seizure of power got underway, “We having the face of the state, all will follow and take with us.” It was alleged that Cuffe inveigled Essex against more cautious counselors, arguing that the lord’s charisma was sure to carry the day could he but secure some personal face time with the queen — and that Cuffe stood in line to become the next Speaker of the Parliament, should the wager pay off.
Cuffe’s best argument in defense was that he, bookish lad, had never left Essex House at all on the fatal day when other conspirators attempted to march through London, and what treason was that?
“I must confess, as a servant that longed for the honour of his master, I have often wished to see his recalling to the court, and restored to her majesty’s former favour” Cuffe allowed — “but beyond the limits of these desires, my thoughts never carried me, nor aspired to other greatness than to see him again in place of a servant and worthy subject, as before he had been.”
The volume of accusations otherwise from within Essex’s inner circle overwhelmed this defense — most especially so the accusation of the very lord with whom Cuffe had so carelessly mingled his own fortunes. For, four days before Essex lost his own head, that doomed magnate had summoned his prosecutors to the Tower and bid them bring Cuffe to his chamber.
This request being granted him, and Cuffe brought before him, he [Essex] there directly and vehemently charged him; and among other speeches used these words:
Henry Cuffe, call to God for mercy, and to the queen, and deserve it by declaring truth. For I, that must now prepare for another world, have resolved to deal clearly with God and the world: and must needs say this to you; You have been one of the chiefest instigators of me to all these my disloyal courses into which I have fallen.
This is a very fine parting kick in the teeth for a devoted lickspittle. Maybe Osborne’s advice should have been to mingle not your interest with an asshole’s.
On this date in 1689, the Maratha prince Sambhaji was put to a grisly death by Mughal Emperor Aurangzeb.*
Sambhaji was the firstborn son of the man whose daring had created the Hindu Maratha state — and whose death in 1680 seemed to the neighboring Muslim Mughals the right invitation to destroy this nascent rival.
The Mughals were right to worry, for in the 18th century the Maratha polity would grow into an empire dominating the Indian subcontinent, and drive the Mughals into a long decline.
But in the 1680s, it was the Maratha on the back foot as Aurangzeb invaded their haunts on the Deccan Plateau, steadily albeit very slowly reducing Maratha fortresses over the course of the decade (and the next decade).
This war defined Sambhaji’s reign, and ended it too, when he was at last captured with his favorite aide Kavi Kalash in Sangmeshwar. Mockingly dressed up as buffoons, they were paraded through Mughal territory to the emperor, who would present them a demand for Islamic conversion as the price of their lives.
But the doomed wretches knew that, after all, their heads would fall upon the scaffold, or that, if by abject submission and baseness, they escaped death, they would be kept in confinement deprived of all the pleasures of life, and every day of life would be a new death. So both Sambha and Kabkalas indulged in abusive language, and uttered the most offensive remarks in the hearing of the Emperor’s servants … [Aurangzeb] gave orders that the tongues of both should be cut out, so that they might no longer speak disrepsectfully. After that, their eyes were to be torn out. Then, with ten or eleven other persons, they were put to be put to death with a variety of tortures, and lastly he ordered that the skins of the heads of Sambha and Kabkalas should be stuffed with straw, and exposed in all the cities and towns of the Dakhin, with beat of drum and sound of trumpet. Such is the retribution for rebellious, violent, oppressive evil-doers. (Source — British, it must be said)
Sambhaji has not been highly rated for his indifferent internal governance of Maratha, but the clarifying allure of war and the gruesomely patriotic manner of his death earned him hero’s laurels still honored by Hindu nationalists down to the present day; the village of Tulapur where he was put to death honors Sambhaji with several monuments.
For a contemporary — like, say, Aurangzeb — Sambhaji’s death followed closely by the capture of his family when the Maratha capital succumbed to Mughal siege must have appeared to presage the destruction of his state. Things didn’t work out that way: Sambhaji’s younger brother Rajaram and especially Rajaram’s impressive queen Tarabai kept the Mughals bogged down on the Deccan, bleeding money** and time as they struggled to complete the conquest — until by Aurangzeb’s own despondent death in 1707, it was the Maratha on the advance, and the Mughal Empire on the brink of its own collapse.
** “The expense in gold and rupees can hardly be accurately estimated. Aurangzeb’s encampment was like a moving capital — a city of tents 30 miles in circumference, with some 250 bazaars, with a ½ million camp followers, 50,000 camels and 30,000 elephants, all of whom had to be fed, stripped the Deccan of any and all of its surplus grain and wealth.” -Stanley Wolpert
A True Account of the Behaviour, Confession, and Last Dying Speeches Of the Criminals that were Executed at Tyburn, On Wednesday the 8th, of March, 1693.
On the Lord’s-Day, in the Forenoon the Ordinary preacht on the 16th. Verse of the 24th. Chapter of the Acts of the Apostles, viz. And herein, I exercise my self, to keep always a Conscience void of offence toward God and Men. From which Words, The Doctrinal Observation was, that it is the Duty and Priviledge of every True Christian, to get aud retain the Integrity of Conscience. For the Explicating of this Four General Heads were inquired into, and Stated.
First, What is Conscience? It is a Mans Judgment of his Souls Estate and Actions, as these are subjected to the Judgment of God in his Revealed Will. The Lord hath placed Conscience in all Men to approve of what is Right with Complacency, and to disallow what is Evil with Grief, Shame, and Abhorrence. It is a Spy and Register in the Bosom of Ungodly Men, that they cannot Sin, in quiet. Conscience makes a Judgment and Determination. How we have observed the Rule of God’s Sacred Law, or swered from it, accordingly, it Acquits and Comforts; or, Condems and Terrifies.
Secondly, What is essentially necessary to constitute your Conscience Morally Good and Comfortable. First, It must be cleansed and sanctified by Renewing Grace, that it may be conformable in all Things to the Law of God. Secondly, Because its exactest Obedience is defective, therefore it must be spingled with the Propiatory Merits of Christ’s Bloodshed. Thirdly, From the Virtue of Christ’s death, there must be exprest, the lively Fruits of an Holy Conversation, with a constant Reliance on Christ’s Intercession to preserve the Integrity of Conscience, under the Violence of all Temptation to Sin, and to support its Comfort, under the deepest Tryals of Affliction.
Thirdly, What Influence doth the Practical believe of the Judgment Day.
What doth the Exercise which preserves a Good Conscience include? It signifies, to be train’d up, under the Discipline of Christianity, so as to be confirm’d in an Holy Conversation against all Contempt and Opposition. So dare be openly Good and Strict in the Practice of all Christian Virtues, when the present Age is most degenerate. It is to make True Religiion our Recreation, and to promote its Aymiableness, in the Uniformity of our Obedience. Righteousness toward Men, Severe[d] from Piety toward God, is veiled Ath[e]ism; and Holy Exercises toward Him, with the neglect of Relative Duties toward men is demure and glittering Hypocrisie. Therefore the Charitable Testimony of others, cannot comfort the Conscience, under its presumptive Groundles Hopes, concerning its Renewed State. This is Infallibly known to God, altho’ Conscience may make a false Report, by Self-flattery, and the Sinners deep Security. Therefore, let us Summon our Hearts, to a strict Account, what preparative Dispositions are formed in us, which may present us before Christ’s Tribunal, with Approbation. But such, who carry their unpardoned Guilt and unrenewed Nature, to the Judgment Seat of Christ, shall have Convulsive pangs of desperation in their Conscience, and shall be rejected by Christ, with the Greatest Abhorrency. After several Rules and Directions, how to get and preserve a Good Conscience, The Conclusion was thus directed to the Condemned Criminals. How may St. Paul‘s Example in the Text, reflect a sad Aspect on your Consciences. These you have defiled, by prostituting them to the Infamous Lusts of your Fleshly Minds. Have you not striven to rase out the Dictates and Sentiments of common Equity? when your Convictions have been troublesome, you have flattered Conscience, with Carnal Reasonings. How have you deafed it to Divine Instructions. By Wordly Diversions, and have drowned the Cries thereof in sensual Pleasures, and thereby, brought the sly Artifices of Sining, unto a destructive Maturity. You have sinned in despight of all Admonitions, and the Examples of Publick Justice. Notwithstanding, when your Consciences shall be arm’d with God’s Commission, they will be active to Condemn you, though cast at present, into a Lethargy of Stupidity. You cannot deny, that you have been great Sinners, yet, there is pardoning Mercy to be obained, by that Satisfaction Christ’s death hath made to God’s offended Justice. This applied by Faith unfeigned, purifies the Heart in Obedience to all Divine Commands. This Renewed Frame, by sprinkling the Merits of Christ’s Bloodshed on the Conscience, turns his Tribunal of Strict Justice, into a Throne of Grace and Mercy. So shall we (at last) be presented to God the Father, not only void of Offence, but in a perfect State of Holiness to all Eternity.
I proceed to give an Account of the Behaviour and Confessions of the Condemned Criminals.
I. Mr. Best, Condemned for High-Treason, in Clipping, Filing, and Diminishing the Current Coyn of England. He is Aged 50 Years. Was Educated at School in Hertfordshire. His Father sent him to in Cambridge, where, he continued his Studies, till he took the Degree of Bachelor in Physick. Afterwards, he practised in that Science, and might have lived comfortably upon it. But by Degrees, he neglected to follow his Profession; and was drawn into Bad Company, of which he now Repents. He denied not, that he had been a great Sinner. I enquired into the Particulars of his Evil Conversation, it being a necessary Duty, to unburthen the Conscience of a Load of Sin, by a free discovery, of it, that so, Serenity of Mind, may be obtained. Besides, there is great difference betwixt Person lying on a sick Bed whose Sins are more secreet, and who may recover to a longer Space of Repentance. Such, are not so strictly obliged, to confess their particular Enormities. But for those, who by Notorious Crimes have given Publick Scandal to the Christian Religion, and brought themselves under the Sentence of Death; such ought to make Publick Acknowledgment of their Excesses in Sinning, that their Repentance may be as Exemplary, as their Conversation hath been Vicious upon this, Mr. Best, was better convinced of his Duty. And freely confest, that he had been Guilty of most Sins, Murther only excepted. Saying withal, that he doubted not the Truth of his Repentance, and that God was reconciled to him, in Christ. I replied, that the Heart of Man is very deceitful in Judging its Spiritual State Godward, especially when Persons have contracted a Custom in Sinning, and thereby hardned their Hearts, to persist therein. To this he replied, that Naturally Man’s Heart is inclined to Self-flattery, but he hoped, the Spirit of God had so sanctified this distress, that his Heart was thoroughly broken for and from the Love of all Sin, chiefly, as an offence against God, who might have justly cut him off, by an untimely death, for his younger Excesses in Sinning. But, said he, I would not be Reclamed, by a more gentle Rod; therefore God now compells me, by greater Severity, to turn to him, and Blessed is the Man, whom the Reproachful stroke of Death, makes (tho’ late) a Partaker of God’s Holiness. I replied, that I was glad, he was convinced of his sinful State, and in some Preparation, to apply the Promises of Salvation. But, it is safest, to be poor in Spirit, and thereby, to Magnifie the All-sufficiency of God’s Grace. He replied, that he endeavoured to be Self abas’d in as much, as the Omniscient, Heart-searching God, would not be Mockt, and could not be deceived with semblant Flourishes in Soul-Concernments.
II. James Steward, Condemned for Breaking the House of Elizabeth Thorne. He is Aged 24 Years, or thereabout. His Father placed him forth, to the Employment of a Chyrugeon. He said, that his Father was of the Roman Religion, and bred him up, in it, so that he knew not well how to quit it. I replied, that we are not obliged to live and d[i]e, in the Religion of our Parents, not grounded on the Purity of God’s Word. And endeavoured to convince him of the Hazard and Danger, in Adhearing to False Principles in Religion, in as much, as these have Influence on an Immortal Conversation. He replied, that he had so much Knowledge, as not to believe the gross Errors of the Romish Church. He also said, that be could not have wanted this Severe. Yet, Just Dealing of God with him in as much, that now he is thoroughly awakend from his Security, and Hopes, that God will turn this distress, into a means of his Conversion; and then, he shall not be troubled for his Reproachful Death. I Stated to him, the Nature and Effects of True Saving Faith and Godly Sorrow for Sin: To which he was attentive and seemed to comply with my Advice, that he might be prepared for Death. He said, that if he had followed his Wives Good Counsel to have been content with an Honest Employment, he had not fallen into this Shameful and Untimely End.
III. Elizabeth Wann, Condemned for Robbing Frances Coguer of a Gold-Chain, Value 8 l. being stopt, the Neck-Lace was found in her Mouth. She is Aged 16 Years. Had Good Education, but was Disobedient to her Mother. Whereupon she left her Family, and entered her self a Servant in London with a Mistress, who employ’d her, most what in Needle-work; but she soon left that Service. Then she grew idle and kept bad Company. She confest, that not Poverty, but only her wicked Heart, inclined her to commit the Crime she did not observe the Sabboth days of later time, and when she did pray, (which was seldom) she performed that Holy Part of Worship, very carelesly. She denied not that she had been a Great Sinner, but being Reprieved, as with Child she promised, that she would not absent her self from the Publick Worship of God, but would endeavour, to beg of Him, firrm Resolutions of Amendment.
IV. David Shammel, Condemn’d for Felony. He is Aged 33 Years. He said, that he was bred up, to Husbandry, and continued that Employment for some length of time, but leaving it, and betaking himself to an Idle Life, he became Poor, and so adventur’d to commit this Felony. He was willing to make an Acknowledgment of his Evil Life. and in particular accused himself of Sabboth-breaking, neglecting to pray that God would keep him, from the wicked incliantions of his own Heart, and the Mischiefs of bad Company. He wept, yet complained of the Hardness of his Heart. Saying, he prayed earnestly, that God would make it thoroughly Contrite, that upon the Change of it, and being made Holy, he might be in a fit Frame to die.
V. John Noble, Condemn’d for Felony and Burglary in Breaking the House of William Cook together with others, not yet taken. He is Aged 53 Years. He said, that he had used the Employment of a Seaman for 38 Years. That he had been Master of a Ship, some time since, but of late, he serves King William in the Fleet. That he had escaped many Perils at Sea. That in great Distresses, he made several Vows to God, that is he would preserve him, his Life should be Reformed. But he forgot the sparing Mercies of the Lord, and return to his former Evil Course of Life, which is now, a greater Trouble to his Mind. He said, that God was Righteous in bringing him to Shame and Punishment: But he prays, that this may work upon his Heart, to make him thorouhgly sensible of all his Sins, that the Lord may Pardon them and in Mercy, save his Soul, when he shall undergo the Pains of Death. I hope he was Penitent.
VI. Philip Mackqueere, Condemned for Robbing John Lacey Esq; in the High-way. He is Aged 28 Years. Was born in Ireland of Protestant Parents. They educated him with Religious Instruction, but he now grieves, that it made not that Impression on him, which they expected. For, he was not obedient to them, as he ought. Upon that, he left them to Travel into Spain and Portugal, after that, into the West-Indies when he returned into England.
He entr’d into Sea-service, under King Charles the II. He said, that he was entertain’d in a large Ship of War last Summer, and was Engaged in a Sea-Fight: But he left that Employment, and thereupon, joyning with bad Company, fell into many Excesses in Sinning. He said, it Repents him, that he did not take Warning by former escaping the Sentence of Death. But since his last Confinement, he hath endeavour’d to get his Heart made sensible of all his sins, which now lie as an heavy Burden on him. He was attantive to the Exhortations given him, to prepare for Death. He promised that he would endeavour to the utmost, by God’s Assistance, to improve his Time, for the getting his Heart into a more penitent Frame, that he may make his Peace with God, and be fit for his Appearance at Christ’s Judgment Seat
On Wednesday the 8th. of March these Five Prisoners were convey’d to Tyburn, viz.
Josiah Best (who was drawne in a Sledge) Phillip Mackguire, James Steward, David Shammell, and John Noble. Mr. Best Confest that he had been Educated at the University of Cambridge, and there took the Degree of Batchelour in Physick; though now he had unworthily declined his profession; which was a great trouble to him, he desires the Ordinary to come to him in the Sledge, which he did, where he told him that he had great hopes of Salvation through the Merits of Christ, and that he was very willing to Dye, though he had sometimes some doubts and jealousies upon him as to his Eternal welfare: Yet now he was Composed, and so did continue to the last, in an humble Frame, after a Devot manner; Joyning in Prayer, and Pray’d to Almighty God in a very sensible manner with Contrition; acknowledgeing that God was Jnst and Righteouss.
David Shammell, was very Ignorant as to to the concerns of his Soul, but was willing to hearken to Instructions; desiring all he Spectators to take warning by his untimely end, and particularly to beware of Whoredom, evil Company, and breach of the Sabbath.
James Steward, and Phillip Mackguire, Declared that they Dyed in the Roman Catholick Religion, (tho’) when they were in Newgate, they always came to the Chappel. Steward at last spake to this effect; Gentlemen, I am but a young Man, and by my sins, I have brought my Body to be Exposed before you, but I hope God will have Mercy upon my soul: I desire that all young Persons would take Example by me, that they may not be Disobedient to their Parents; I run from mine, and would not be ruled by them, they Indulged me and gave me Money, which spoiled me, I had good Education, and might have lived honestly, but Pride and Lastness hath brought me to this shameful End, and now God is just; I spake this that all Parents may take heed, and breed their Children well; and in the fear of God, and that all men may be warned by my fatal End.
Mackguire said but little, only desired all Men to take timely Warning by him; acknowledging that God had justly brought him to such severe Punishment.
John Noble, behaved himself a little unseemly, being very unsensible, of his latter End; would not be perswaded to hear good Counsel, he seemed to be disturbed in his Brain.
This is all the Account I can give of this Sessions.
Samuel Smith, Ordinary.
Dated the 8th. March, 1693.
There is lately Published a Book Entituled, Conversation in Heaven: Being Devotions consisting of Meditations and Prayers on several considerable Subjects in Practical Divinity; Written for the raising the Decay’d Spirit of Piety; very proper to be Read in the time of Lent: By Lawrence Smith, LL. D. Fellow of St. John’s College in Oxford. Price Two Shillings.
Printed for Tho. Speed, at the Three Crowns near the Royal Exchange in Cornhill.
Whereas a Picture was lost some time since being the Representation of Flushing, one of the Provinces, or a Town in Holland, with a Sea incompassing it; a Packet-boat under Sail, a large Ship under Sail: and a little above the Ship it was torn about eight Inches, and but corsely swen up. At the Bottom, near the Frame, there is a yellow Streak, whereon was inscribed Ulisingen: It had a gilt Frame, and fit for a large Chimney-Piece Whoever gives Notice of it to Edward Paige, Surgeon, in Goat-Court upon Ludgate-Hill, shall be rewarded, and if bought their Money returned, and gratified for their Trouble.
LONDON, Printed for L. Curtis, at Sir Edmundbury-Godfrey’s-Head, near Fleet-Bridge, 1693.
The Behaviour of the Condemned Criminals in Newgate
viz. William Rawson, Charles Buckler, Ralph Harrison, and Henry List, As Also The Last Dying Words OF Thomas Fallowfield for Murdering of Mary Smith alias Hunt, who was Executed at LEICESTER-FEILD, Joseph Coates for Felony, Cap. George Baker, George Saunders, and William Mullins, for Robbing on the High-way, was Executed at TYBURN. On Wednesday the 4th. day of March, 1684.
IT is sad to Consider, (that notwithstanding the frequent Examples of publick Justice on Capital Offenders, for the warning of all others, to Avoid the same Crimes, yet) that in the short Intervale of time from the former sessions, there should be such a Confluence of persons now Condemned. It is probable, that they did presumptuously hope for a General pardon at this sessions, tho they did Gracelesly antidate an Act of Royal Grace and Mercy to Incourage themselves in their Impieties.
This may convince obdurate Sinners of that Secret Atheism which Reigns in their Hearts, by Crying up false peace and safety to themselves, whereby they are frequently made Exemplary in a publick and shameful Death. 34. of Job 26. 27. Ver. He strickes them, as wicked men in the open sight of others, because they turned back from him and would not consider any of his ways.
Thus ye Hypocrite in Heart, such who are heartily in their Hypocrites, and thereby Confirm’d in Athism heap up wrath, so that they Dye in youth, and their Life is among the Unclean 36. of Job 13, 14th
After the Sentence of Death past on the aforesaid Criminals on Friday the 27th. Instant February, they were Visited on Saturday, to bring them to a Conviction; of their Sinful and Deplorable Convictions; and in order to their more serious preparation, for those Prayers and Exhortations, which were to Follow on the next Lords Day.
From which Text, the Ordinary offered to their Consideration, that self Judgment and self Condemnation, in the Impartial Acknowledgement of the Equity of the Divine Law-giver in his process of Judgment, tho most Severe, as the Righteous Demerit and result of the least. Sin, is the only ready and sure way to escape that Divine Wrath, which is Impendent over the Heads of Sinners.
In the Progress of that discourse, especially at the practical Improvement of it, to the present Condemned, they seemed to be much awaked from their Security in a Sinful state, to preserve Increase any signs of Contrition, the Ordinary Visited them again on Munday, and after Payer, for them, Exhorted them to search their own Hearts, that they might discover for what special secret Sins, God had been provoked to withdraw his preventing Grace, so as to leave them to commit those Hinous Crimes, in which, they have wilfully insnared themselves.
On Monday and Tuesday, the ordinary after Prayers, Inquired into their former manner and course of Life, and how they now stand affected under the Sentence of Death, and prospect of that Eternity into which they are Launching: whither they Repent of their Sine and the Excesses of their Youth and a Debauched Life, be as bitter and Loathsome as at any time before they were Delightful.
Of which Conferences with them apart, which are most affective of them, the Ordinary now proceeds to give a True and Impartial Account, taken from their own Mouths in Wrighting.
William Rawson, he was Born in Cumberland, is 27 Years of Age; he was Educated at School by his Parents, in order to have been sent to the University, as being of Good Natural Parts, and was hopeful in the Improvement of them: But his Parents not being afterward of Estate Sufficient, to perfect their Intention of forming him for an University, himself also growing Remiss in his Learning, he came to London, where he stayed for some time with a Gentleman of Good Repute: but not answering his Expectation, he went back into his own Country: where continuing for some good space of time; he lived in Idleness; yet presumed at last to Marry, tho he knew not how to provide for the necessary support of that Condition: so becoming very Poor, he faith he sought for Imployment in London; but about a Month past, he was so unhappy as to grow acquainted with Bad Company, who Tempted him to many Miscarriages; particularly to associate himself with them in Robbing on the Highway. He confess’d himself guilty of the Crime he stands Condemned for, yet being g’d to make Acknowledgement how long he had used Highway Robbing, and who Tempted him first into such a Dissolute course of Life, he made no other reply, but that they were fled beyond Reach and would not name any particular Person, tho he ought to have broke the Combination by a Discovery.
He said he had been many ways Sinful, but he hoped by Repentence through christ’s Merits, the Lord would Pardon him, and receive him to his Mercy.
George Saunders, he was Born in Ireland, of Protestant Parents, in Limbrick; by them he was sent to School, to sit him for future Imployment; but there he behaved himself like a very Unlucky Lad; afterward he was put an Apprentice to a Weaver, in whose Service he remained for some time, but leaving it off, he Waited on a Gentleman: whom deserting he eutred himself into the Kings Service, and was a Soldier in Tangier for the Space of four Year: after that, he Lifted himself in the Queens Regiment, but meeting with ill Company, he was enticed out of that Imployment; and said it is not past three weeks or a Month since he left that Service. He Acknowledged that he had been given to Intemporance, and had often taken God’s Name in Vain, yet he Prayed to God sometimes to keep him from Evil Courses. It repented him that he left the former Imployment of a Soldier, saying that was the occasion though Idleness of exposing him to be Tempted to Rob on the Highway. He also particularly confess’d the Crime he stands Condemned for. He much Lamented his illspent Life, and gave the ordinary very Hopeful signs of the Truth of his Contrition, earnestly desiring him to pray for him, and promised to be very Compliant with his Directions, in order to Eternal Life.
William Mullins, was Born in London, of Godly and Religious Parents; he was well instructed and Educated by them and thereupon Acknowledged his Sins to have been the Greater and more Aggravated because be had Sinned against much Light and Knowledge: for he said Where much is Given, there also is much Required. He Confess’d furthermore that he had been a great Neglecter of God’s Worship and Service on the Lord’s Day; a frequenter of and associate of ill Company; and for that he had omitted a due Attendance on those two great means of Grace and Salvation, Prayer and Preaching, he judg’d it was for that God had left him to himself, and suffered him to become Guilty of so great a Sin as that he was Condemned for. And being urg’d to a more Particular Confession of his Crimes, he said they had been so sundry and so many, that he could not enumerate them: but as for the particular sinful Fact for which he was now to Dye, he owned he was guilty of it; yet withal added that ’twas the first Felony he was ever engaged in. He Reproved one of his fellow Condemned Criminals for the lightness of his Spirit, in smiling when press’d to a free Ingenuous confession of his Offences, and said, I am afraid he has little sense of his Sins; ’tis hope of a Reprieve which makes him less Serious, but persons do ill who give him those Hopes, for it may make him backward in the works of his Conversation: and were he fit to Dye, he were the siter to Live, He said he acknowledged the Justice of a Righteous God, in bring in him to this his deserved Capital Punishment, and that he little mattered Temporal Death, so that he had Comfortable Expectations, that would prove, unto him an entrance into Eternal Life: and added moreover that he was now equally desirous of Inward Sanctification and Holiness, as of endless Glory and Happiness.
In short, he shewed great outward signs of a True and Internal change of Heart, and Godly sincere Sorrow for his manifold Transgressions; hoping for the forgivenes and remission of the guilt of is them, in and through the alone Merits and satisfaction of his Crucified Saviour.
Joseph Coates, was Born in York-shire, he is now 31 Years of Age; he was educated at York, and Tadcastle, as himself called it, where he went to School: afterward he lived in the Service of Squire Thyn for the space of six years; after that, he went with the Lord Orory into Ireland, and stayed with him only half a Year: after that he served the late Earl of Essex, as his Footman, in Ireland: afterward he came into England and Served, Col. Fitz Patrick, but left his Imployment Under him. Two Years last past he Was an Horse-Course; after he laid down that way of Livelyhoods he intended to go into Staffordshire for Imployment, but altering his purpose, he fell into bad Company, upon neglecting the Service of God, soon after he grew very Wicked, was given to Excessive Drinking and Swearing; at last he was acquainted with three Men, who Tempted him into the Burglary, for which he stands Condemned, but expressed not their Names to the Ordinary. Being asked what hopes he had of a future Happy State, he replied that he had been a great Sinner, but now his Heart was through God’s Mercy made to Relent, more for his Wicked Practices than for the fear of Death, and he hoped if he might be spared, that he should become a new Man: of which he gave at present very probable Signs.
Ralph Harrison, he was Born in Shoreditch Parish, being now about 20 Years of Age. He was placed an Apprentice to a Broad-Weaver, with whom he tarried two Years, and then Run away from his Master: he said that for two Years past he had been enticed into Bad Company, who brought him into the acquaintance of Lewd Woman, which was the cause of his breaking the Sabbath; and by that means gave himself over to all manner of Exceess; as Drunkenness, Swearing, &c. But if he might escape for this time, he would go to Sea to avoid such evil Courses.
Henry List, was Born in Stepney Parish, being now 19 or 20 Years of Age, he said that he was not educated upto Knowledge, and therefore could not so fully express himself in Religious Matters, he served a Weaver for some time, who gave him the residue of it, in which he was Bound to him: that his own Father being Dead, his Mother and Father in Law, gave him all the good Counsel they could, but he would not be ruled by them; for which, he said, God had justly brought upon him this Punnishment; which if he should Escape, he would amend those Evil course of Life: he farther said that he was not acquainted with Harrison till after the Burglary committed by him.
The next Person whom the Ordinary Visited as well in his Chamber, as exhorted and Prayed with him among the other Criminals, was Cap. George Baker, who did not make so large a Confession as the forementioned Criminals: yet this he acknowledged that he was Born of creditable Parents, who were of a plentiful Estate, and brought him up not to any Employment, only he lived a Life of Ease as a Gentleman, which was his Misery, especially his Parents declining afterward in their Estate: so being reduced to Straits for a Livelyhood he served formerly as a Voluntier beyond Sea, and so signalized his Valour, that meeting with six French, who Confronted him riding toward Nancy, he Killed one of them, and put the rest to Flight. The Ordinary asked him how long he had beset Travelors in England; he did not state the set time, but said, he had used that course of Livelyhood for some time, yet he never Murthered any Person: the Ordinary replied that he was more oblieged to thank God for his preventing him in such an horrid Act, than to impute it to any thing else. There was some Discourse used with him to convince him of the Heinous Crime of Robbery; tho it were occasioned out of Poverty even therein; a Person Assaulting another must first offer Violence to his own Conscience, and the Laws of humane Society: but it is an Aggravation to Rob out of Wantonness of Spirit, to furnish with Materials to indulge themselves in Luxury, and to follow the chase of Robbing as a Trade or accustomary Delight. He said he repented of his evil Life, but he had confess’d his particular Sins to God, and, hoped, had made his Peace with him, through the satisfaction of Chirst’s Death: yet he said that he feared not Death, for he was assured of Eternal Life. The Ordinary replied the Hearts of Men are apt to Deceive themselves, and therefore the surest way would be to mistrust his own Heart in such Assurances, in as much as he could never enough repent him of his Sins.
The next Person that confess’d to the Ordinary, was Tho. Fallowfield, who Murthered a Young Maid: see the ground of his Malice in his Trial. The Ordinary would have taken him apart to have made him sensible, but the Crime is very Soul hardning; and so it proved with him; for he refused to give any account of his former course of Life; and tho Exhorted to Repent, shewed little or no signs thereof; so he must be left to the Tribunal of God, to pass his deteminate Judgment upon him.
About 9 or 10 of the Clock in the Morning Thomas Fallowfeild, was put into the Cart at Newgate, he seemed very Penitent all the way he went to Leicesterfeilds, where the Ordianry [sic] Prayed with him and Sung a Psalm, after which he was Executed, the rest of the Prisoners where put into the Cart about 10 or 11 of the Clock, they all seemed very Penitent all the way they went; when they came to Tyburn Mr. Ordinary Prayed with them and Sung a Psalm, after which, they Exhorted the standers by to take warning by their Dismal Ends of the Effects of Sin; which had brought them to that Place. And they all Prayed earnestly to God that he would forgive them their Sins, and desired the People to Pray for them, after which they were all Executed.
Dated the 4th. day of March, 1685. Samuel Smith, Ordinary.
LONDON, Printed by George Croom, at the Sign of the Blue-Ball in Thames-Street, over against Baynard’s-Castle. 1684.
Ottoman politician Tabaniyassi (“Flat-Footed”) Mehmed Pasha was executed by drowning on this date in 1637, having fallen foul of the tyrannous Sultan Murat IV.
It hadn’t been long since Mehmed Pasha (English Wikipedia entry | Turkish) was the one inflicting the sultan’s chastisements instead of receiving them; he was appointed Grand Vizier in 1632 to crush a Janissary revolt* in Egypt, and did so with brutal aplomb.
His career thereafter saw him carry Turkish arms to Persia and Armenia, and bully client princes in the Porte’s European sphere. Murat eventually grew suspicious that his aide might be conspiring against him and had him imprisoned at the capital’s imposing Yedikule Fortress.
* The sultan had reason to fear these mercurial praetorians; he had the throne thanks to that same clique’s 1622 murder of a predecessor.
A Rogue of a Soldier, who deserted from Johnny Gibson’s Regiment and turned Burglar. Executed 27th of January, 1697
GEORGE SEAGER, aged twenty-six years at the time of his death, was born at Portsmouth, in Hampshire, where, his father and mother dying, his sister took care of him for a while; but she, not being able to support herself, left it to the parish to keep him, the overseers whereof placed him out to spin packthread. After two years he left that employment and went to a silk-throwster for a year and a half, when, running away from his master, he took to bad courses, being addicted to gaming, swearing, drunkenness and theft; but a gang of the Ruby man-of-war pressing him, he went on board that ship to sea, where, robbing the seamen’s chests, he was often whipped at the capstan, put in the bilboes, and once keel-hauled. Keel-hauling a man is tying a rope round his middle, to which two other ropes are so fastened that, carrying him to the end of the main-yardarm on the starboard-side of the ship, he is flung from thence into the water and hauled under the ship by a man standing on the main-yardarm on the larboard-side, where a gun is fired over the criminal’s head as he is drawn up.
However, as no punishment would deter him from pilfering, the captain of the ship, rather than be plagued with him, put him ashore at Plymouth, from whence he begged his way to Portsmouth, where he enlisted himself into Johnny Gibson’s Regiment, to whom he was a continual plague. The first time he mounted the guard, being put sentry on the ramparts and ordered by the corporal not to let the grand rounds pass without challenging, he said he would take care of them, imagining that if he challenged them he must fight them too. So the grand rounds going about at twelve at night, with Johnny Gibson at the head of them, Seager, who had got a whole hatful of stones by him, because he chose to fight at a distance, cries out: “Who comes there?” Being told they were the grand rounds — “Oh, d —-n ye!” quoth George, “the grand rounds, are ye? Have at you then; for I have waited for you this hour and above.” So pelting them with stones as fast as he could fling, the grand rounds could not pass any farther till they called out to the captain of Lamport Guard, who sent the corporal to relieve him, in order to his being examined; but Johnny Gibson finding him to be a raw soldier, who had never been on duty before, he escaped any punishment inflicted on offenders by martial law.
After this George also ran the gauntlet several times for robbing the soldiers’ barracks of victuals, linen or anything else that he could find; but no punishment deterring him from his pilfering tricks, he was in a draft sent over to Flanders, where, going one day into a great church in Brussels, he espied a Capuchin friar confessing a young woman in a very private place; and as soon as the good old Father had given absolution to his penitentiary, he made up to him, under pretence of confessing his sins, for, as it happened, the friar was an Englishman. But, instead of confessing his manifold crimes, his intention was to commit more; for, pulling a pistol out of his pocket and clapping it to his breast, quoth he: “Reverend Father, I perceived the young gentlewoman, whom you just now confessed, gave you something; but, let it be more or less, unless you surrender it to me, who have most need of it, I will shoot you through the heart, although I were sure to be hanged this very moment for it.”
The friar, being much surprised at these dangerous words, and deeming life sweet, gave him what he had got from his female penitentiary, which was two louis d’or; then binding him hand and foot, in a corner adjacent to his confession box, he went away; and that same day, deserting his regiment, he made the best of his way to England, where he committed several most notorious burglaries in the cities of London and Westminster, and the outparts thereof. But at last being apprehended, and sent to Newgate, for breaking open the house of the Lord Cutts and taking from thence plate and fine linen valued at two hundred and forty pounds, he was hanged at Tyburn, on Wednesday, the 27th day of January, in the year 1697.
By every indication apart from this brush with the scaffold he was a respected man who prospered about as well as his situation permitted. Manuel received (partial) freedom in 1644 along with nine other slaves, prominently including several others charged in this same fracas. These freedmen and their families would thereafter form the nucleus of create Manhattan’s first black community by settling (post-manumission) neighboring farming plots north of Fresh Water Pond.*
We can continue to track Manuel, fleetingly, through colonial records as late as 1674 — by which time his place was no longer New Amsterdam at all, but New York.
Anno 1641. In the Name of God
On Thursday, being the 17th of January, Cornelio vander Hoykens, fiscal, plaintiff, vs. little Antonio Paulo d’Angola, Gracia d’Angola, Jan of Fort Orange, Manuel of Gerrit de Reus, Anthony the Portuguese, Manuel Minuit, Simon Conge and big Manuel, all Negroes, defendants, charged with homicide of Jan Premero, also a Negro. The plaintiff charges the defendants with manslaughter committed in killing Jan Premero and demands that Justice be administered in the case, as this is directly contrary to the laws of God and man, since they have committed a crime of lese majesty against God, their prince and their masters by robbing the same of their subject and servant.
The defendants appeared in court and without torture or shackles voluntarily declared and confessed that they jointly committed the murder, whereupon we examined the defendants, asking them who was the leader in perpetrating this deed and who gave Jan Premero the death blow. The defendants said that they did not know, except that they committed the deed together.
The aforesaid case having been duly considered, it is after mature deliberation resolved, inasmuch as the actual murderer can not be discovered, the defendants acknowledging only that they jointly committed the murder and that one is as guilty as another, to have them draw lots as to who shall be punished by hanging until death do ensue, praying Almighty God, creator of heaven and earth, to designate the culprit by lot.
The defendants having drawn lots in court, the lot, by the providence of God, fell upon Manuel of Gerrit de Reus, who shall be kept in prison until the next court day, when sentence shall be pronounced and he be executed.
On the 24th of January, being Thursday The governor and council, residing in New Netherland in the name of the High and Mighty Lords the States General of the United Netherlands, his highness of Orange and the honorable directors of the Chartered West India Company, having seen the criminal proceedings of Cornelio vander Hoykens, fiscal, against little Antonio, Paulo d’Angola, Gracia d’Angola, Jan of Fort Orange, Manuel of Gerrit de Reus, Antony the Portuguese, Manuel Minuit, Simon Conge and big Manuel, all Negroes and slaves of the aforesaid Company, in which criminal proceedings by the fiscal the said Negroes are charged with the murder of Jan Premero, also a slave, committed on the 6th of January 1641, which said defendants on Monday last, being the 21st of this month, without torture or irons, jointly acknowledged in court at Fort Amsterdam that they had committed the ugly deed against the slain Premero in the woods near their houses; therefore, wishing to provide herein and to do justice, as we do hereby, in accordance with the Holy Scriptures and secular ordinances, we have, after due deliberation and consideration of the matter, condemned the delinquents to draw lots which of them shall be hanged until death ensue. And after we had called upon God to designate the culprit by lot, finally, through the providence of God, the lot fell upon Manuel of Gerrit de Reus, who therefore is thereby debarred from any exceptions, pleas and defenses which in the aforesaid matter he might in any wise set up, inasmuch as the ugly murderous deed is committed against the highest majesty of God and His supreme rulers, whom he has deliberately robbed of their servant, whose blood calls for vengence before God; all of which can in no wise be tolerated or suffered in countries where it is customary to maintain justice and should be punished as an example to others; therefore, we have condemned, as we do hereby condemn, the aforesaid Manuel of Gerrlt de Reus (inasmuch as he drew the lot) to be punished by hanging until death follows, as an example to all such malefactors.
Thus done and sentenced in our council and put into execution on the 24th of January of this year of our Lord and Savior Jesus Christ anno 1641.
On the 24th of January 1641 Manuel of Gerrit de Reus having been condemned to be executed with the rope so that death would follow, standing on the ladder, was pushed off by the executioner, being a Negro, having around his neck two good ropes, both of which broke, whereupon the inhabitants and bystanders called for mercy and very earnestly solicited the same.
We, therefore, having taken into consideration the request of the community, as also that the said Manuel had partly undergone his sentence, have graciously granted him his life and pardoned him and all the other Negroes, on promise of good behavior and willing service. Thus done the day and year above written, in Fort Amsterdam in New Netherland.
* Also (and better) known as Collect Pond. Although the body of water itself has long since gone the way of urban infill, we touched on its interesting proximity to Gotham’s criminal history in a footnote to this post.
Lima, Peru on this date in 1639 celebrated a huge auto de fe featuring 72 prisoners. Of these, 12 were executed at the stake, one of whom had the consolation of being already dead by his own hand. (He was punished in effigy.)
Their crime, per the Inquisition, was Judaizing — but we might better consider it today in the vein of terrorism, an idee fixe crawling from a swamp of public insecurities both real and projected: race, religion, geopolitics, and crass opportunism all vying for precedence under the Inquisitor’s cowl.
This post will speak of “Jews” but it’s important to remember that the Spanish empire at this point officially had no Jews: it had forced its Jewish population into exile or conversion. That latter set, Jews who had converted to Christianity under that very Catholic realm’s pressure, thereafter became suspected down the generations of sustaining their Hebraic rites in secret, sapping the Church from within while looking for the odd opportunity to sacrifice a Christian child.
It is uncertain in the end in what proportions these forced converts and their descendants did maintain Jewish devotions versus absorbing themselves into Christianity. But by whatever opinion, these are our “Jews”, conflating as the word often does both faith and race; the terms “New Christians” or “conversos” or “crypto-Jews” are also widely used in the literature and all refer to the same universe of suspected and former (at least somewhere up the family tree) Jews who presented themselves publicly as Christians.
No matter the loyalty of individual converso, the suspicion each was born under placed them in an obvious practical difficulty, and it was compounded in the 17th century as Jewry, that eternal bugbear, also came to stand in for a host of other worries dogging the Spanish state.
To begin with, many Jews had in their day fled from Spanish conversion to Portugal, but had recently become re-absorbed when the Spanish crown added Portugal as an unwilling bride to its imperial conquests in 1580. So, the Portuguese, and the tensions thereto, became equated with the Jew in the Spanish imagination.*
In the New World, the already onion-layered specter of the secret Jew further aligned with the menaces of an unknown frontier, where unfamiliar opportunities abounded and dangers too.**
Spain’s rival on the Caribbean coast was its very own disobedient former possession, the Netherlands, and the latter offered Jews a liberal grant toleration. Spanish conversos’ loyalty to their own crown, already doubted on principle, was doubly suspect for the proximity of rival settlements with unconcealed synagogues — no mere paranoid fantasy, as Jews on Spanish soil were prominent among the collaborators who aided Dutch incursions in the 17th century.
Jews also came to be credited more generally with a scary affinity for the subject populations of conquered Indians and imported African slaves — their pagan magicks, their unusual tongues, and their frightful potential for revolt. And of course, there was all that odious money-handling.
“For the past six to eight years, a great number of Portuguese [read: Jews] have entered the kingdom of Peru and there were a great number already there,” Don Leon de Alcayaga wrote of Lima in 1636. “They came to rule over all commerce, which from the brocade to the sackcloth, and from the diamond to the cony, all run through their hands. The Castilian without a Portuguese partner could expect no success in trade.”
Commerce is cutthroat, and the evident power of Jews among the colonies’ emerging mercantile elites — and not just in Lima, but in Cartagena, Buenos Aires, and elsewhere — seems to have co-evolved with appeals from New World Castilians for the Inquisition’s scrutiny of this potentially disloyal element. Strictly out of piety and patriotism, you understand.
The arrival from Cartagena of Inquisitor Juan de Manozca, who had prosecuted crypto-Jews in that city as well as native “witches”, set the scene for one of the Spanish colonies’ bloodiest purges.
In 1635, a great wave of arrests seized upwards of 100 of these “Portuguese” for La Complidad Grande, a supposed grand conspiracy among the heretics whose contours are little described in the documentation that survives for us. Was the “conspiracy” essentially Judaism itself? Or did Inquisitors perceive a more daring and tangible plot?
“Apropos of the famous auto de fe of the Portuguese, Pelliza y Tovar, the famous chronicler of Aragon, says that on the day the Spanish authorities took possession of the letters and correspondence of the resident Portuguese they found keys and letters in code and they discovered that the synagogues of America were in intimate relations with the Jews of Holland.”† Manozca apparently communicated to the mother country that the Hebrews were stockpiling munitions.
They were bound ultimately for the auto this day — years afterwards — via the Inquisition’s cumbersome judicial machinery. The two most famous of them mark the entire futile spectrum of choices available to the New Christian whom the Old Christian was sufficiently motivated to destroy:
Francisco Maldonado da Silva, a Jewish physician who had been imprisoned since 1627 for returning to Judaism, and been completely unapologetic about it, even evangelizing other prisoners held near him. “This is the doing of the Lord God of Israel, so that I may now look upon Him face to face,” he said at the stake.
Manuel Bautista Perez, a powerful merchant reputed to be the wealthiest man in Lima — his fortune built on mining, shipping, and the slave trade.‡ Perez hailed from a New Christian family but unlike da Silva he insisted on his fidelity to the Church and refused to admit any heresy. Indeed, he had always been conspicuous in his devotions, and (his words) “never let it be known, either to persons from his household or outside it, that he was a New Christian … because he always tried to be taken for an Old Christian.”
This purge devastated not only New Spain’s Jewish populace but her economy too; with many of the wealthiest magnates clapped in irons from 1635 and their assets suddenly demobilized, other operators be they ever so devout immediately faced an epidemic of financial reversals and bankruptcies.
* Even though a Portuguese Inquisition also existed, predating the 1580 union of the two realms.
** See Irene Silverblatt, “New Christians and New World Fears in Seventeenth-Century Peru,” Comparative Studies in Society and History, July 2000, who notes that
The colony’s take on the Jewish menace, then, elaborated a familiar but divergent set of charges: New Christians had usurped trade and merchandising to the detriment of Castilians; New Christians, with international ties, were not loyal to the Spanish empire; New Christians — merchants and traitors — aligned themselves with potentially subversive groups within the Colony (namely, indios and negros) …
† The comment is that of Peruvian historian Ricardo Palma, quoted by Seymour Liebman in “The Great Conspiracy in Peru,” The Americas, October 1971.
In 1642, he joined other Dominican friars on a mission out of Fu’an in the south of China. Spain and Portugal had made steady inroads* for Christianity in the peninsular locale of Macau over the preceding decades but de Capillas’s was a mission to make converts in the mainland. There, things could, and did, get trickier.
Their mission coincided with the collapse of the guardedly friendly Ming dynasty. Seen from the long-run perspective — you know, the one in which we’re all dead — this dynastic transition would widen the field for missionary work under new regimes that would be largely amenable to Christian preaching until the 18th century. But in the short term, it was de Capillas who was dead, because the remnants of the defeated Ming and their dead-end emperor fell back into their area as the rump Southern Ming dynasty — and the province became a war zone.
Christians were not alone among the populations caught perilously between the rival sovereigns, where wrong-footing one’s allegiance was liable to be worth your life. In the mid-1640s, Christians and Ming got on favorable terms: not so much an alliance as an affiliation.
military leader of the Qing camp captured a loyalist soldier, he extorted the names of the Fuan citizens who were collaborating with [the Ming commander] Liu. Among the best known were [Chinese convert Christians] Miao Shixiang, Guo Bangyong, and Chen Wanzhong. Other Christians also sided with Liu. This leak provoked retaliation against relatives and friends of the loyalists still inside the besieged town. Among the victims was the Dominican Capillas. He was taken from prison, accused of being one of the leaders of the Christians and connected to the [Ming] loyalists, and executed in mid-January 1648.
This association did not go well for any of those involved; Liu did not survive the year, forced to commit suicide under a later Qing invasion, circumstances that also saw Miao Shixiang and Guo Bangyong themselves put to summary death.