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1693: Francis Winter, at the Whitefriars sanctuary

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On this date in 1693, Francis Winter was executed for the murder of a London sheriff.

Winter’s hanging takes us back to the last days (in England) of a queer old institution: sanctuary. Dating to centuries before the Norman conquest, this privilege of holy places to confer legal immunity upon fugitives was well into its dotage. In principle and sometimes in practice, a fellow could once upon a time frustrate the pursuit of the law by reaching such a sanctuary. However, most legally recognized sanctuaries had been eliminated with the Reformation.

Among the last of their breed was a dubious district between Fleet Street and the Thames, known as Whitefriars after the Carmelite monastery that had also germinated its zone of sanctuary. Though the Carmelites had been expelled in the 16th century and the right of sanctuary for criminals abolished in general during the 1620s, still Whitefriars held onto this association through the 17th century, gradually accumulating civil refugees such as debtors and an accompanying red light district bustling with taverns, brothels, thieves, and other accoutrements of the urban underbelly.*

This interesting place would come to be nicknamed “Alsatia”, tribute to the continental frontierlands between France and Germany which was controlled at the time by neither and thus perceived as lawless, and its reputation earned a literary profile to match: playwright Thomas Shadwell had a 1688 hit with his cant-heavy** portrayal of Whitefriars rogues (with evocative names like Cheatley, Shamwell, and Scrapeall) in The Squire of Alsatia.


Whitefriars retained its shady reputation long after the end of sanctuary: In William Hogarth‘s 1747 Industry and Idleness prints, the gallows-bound “Idle ‘Prentice” is seized by the authorities at a dive in the district’s Hanging Sword Alley. (Meanwhile, a murdered body is dumped into the cellar in the background.)

By this late date, “sanctuary” was a fading custom and was for that reason defended all the more vigorously by its claimants — all of whom shared a desperate interest in the crown’s maintaining a hands-off policy in “Alsatia”.

“The libertines, the rogues, and the rascals, who frequented its purlieus and committed abuses and outrages on peaceable citizens, made it a notorious place of criminal resort,” one history observes. “Bailiffs and officers of the law were afraid to enter its precincts to serve warrants or make executions.”

Our man Francis Winter was one of these fugitives bold enough to strike fear into the officers of the law.

In 1691, the Temple attempted to seal a gate connecting to Whitefriars. The Alsatians resisted this impediment to their movement, and when sheriffs showed up to control the situation the resistance turned into an outright riot. A lawman named John Chandlor was fatally shot in the fray.

This near-insurrection was far too much disturbance for a state whose tolerance for an open thieves’ district was very near its end. After some months evading arrest, Francis Winter would hang on May 17, 1693 for leading the angry mob. (He may or may not have personally pulled the trigger that killed Chandlor; given the chaotic situation, even contemporaries weren’t sure about it.)

Winter was a Cornish former ship’s captain who had commanded a vessel in England’s war against the Dutch a generation earlier; according to the Newgate Ordinary, Winter had then “behaved himself with a great deal of Candor and Courage.” Financial ruin later in life had driven him to Whitefriars where evidently he still retained the knack for leadership. Despite his offense against the public peace, Winter earned the Ordinary’s regard for accepting his sentence with pious equanimity.

Perhaps in respect for this frame of mind — or more probably, the better to orchestrate the demonstrative spectacle of an execution at the very gates of Whitefriars — Winter was reprieved from a May 8 mass hanging at Tyburn by Queen Mary II. (King William III was away, warring on France.) Then, upon the 17th,

he was put into a Coach at Newgate Stairs, and from thence Conveyed down Old Baily, and over Fleet-Bridge, to the Fryars Gate, in the way to which place, there were several Thousands of Spectators, who thronged to see him, when the Cart was settled under the Gibbet, and he put into it, (which was Erected there on purpose) he stood up, and spake as follows: I have no Publick Declaration to make here, my Thoughts being wholly taken up in the Concerns of my Eternal Welfare, for that is the Work that I am come here to do: Therefore I desire that I may not be interrupted. Then the Minister Prayed with him, and for him, and Recommended him to the Mercy of God, Etc.

The right of sanctuary was fully abolished in 1697.

* One notable denizen was the writer Daniel Defoe, who sought relief from his debts in Whitefriars in 1692.

** Including such charmers as “ready, cole and rhino for money; putt for one who is easily cheated; clear for very drunk; meggs for guineas; smelts for half-guineas; tatts and the doctors for false dice.” (Jonathon Green, The Vulgar Tongue: Green’s History of Slang) One can read the play here.

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1693: Five at Tyburn

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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.

Advirtisement

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.

Part of the Themed Set: The Ordinary of Newgate.

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1693: Elizabeth Emerson

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(Thanks for the guest post to Robert Wilhelm of the Murder By Gaslight historic crime blog, and author of the book Murder And Mayhem in Essex County. Executed Today readers are sure to enjoy Wilhelm’s detailed investigations into long-lost historic crime. -ed.)

The Emersons of Haverhill, Massachusetts, were the kind of family that just could not stay out of trouble. Death was a common feature in the Emerson household; only nine of their fifteen children survived infancy. Michael Emerson’s first child, Hannah, would marry Thomas Duston and, become famous for escaping Indian captivity by murdering and scalping ten of her captors.

The sixth child was a daughter named Elizabeth, born in 1664. Twelve years later, Michael was brought to court “for cruel and excessive beating of his daughter with a flail swingle and for kicking her, and was fined and bound to good behavior.” Corporal punishment was not considered wrong in and of itself, but Michael’s beating of Elizabeth was criminally excessive. There is no way to know why Elizabeth was being punished, but the impression is, that she was a rambunctious, strong-willed child living in a violent household.

Another of Elizabeth’s sisters, Mary Emerson, was married in 1683 to Hugh Mathews of Newbury. Though there is no record of premature offspring, Hugh and Mary were both brought to court and found guilty of fornication before marriage. They were sentenced to be “fined or severely whipped.”

Perhaps with her sister as an example, Elizabeth also engaged in premarital sex. In 1686, Elizabeth Emerson gave birth to an illegitimate daughter she named Dorothy. It is not clear whether Elizabeth was ever punished for this, but court records indicate that Michael Emerson accused a neighbor, Timothy Swan, of being the father. Timothy’s father, Robert Swan, vehemently denied that Timothy was the father because he “… had charged him not to go into that wicked house and his son had obeyed and furthermore his son could not abide the jade.” He further threatened to “carry the case to Boston” if Timothy was formally accused. Michael did not pursue the charges and little Dorothy remained fatherless.

Five years later, with Elizabeth and her daughter still living at her parents’ house, Elizabeth became pregnant again. She somehow managed to keep this a secret from her parents, but the neighbors were suspicious. Sometime during the night of May 7, 1691, Elizabeth, who slept at the foot of the bed where her mother and father slept, gave birth to twins without waking her parents. The twins were either stillborn or murdered by their mother. She hid the bodies in a trunk for three days then sewed them into a sack and buried them in the backyard.

The following Sunday, while her parents were at church, the neighbors who had suspected Elizabeth’s pregnancy, came to the house with a warrant from the magistrates of Haverhill. While the women examined Elizabeth, the men went to the backyard and found the bodies buried in a shallow grave. Elizabeth was arrested for murdering her bastard infants.

Elizabeth maintained that she had kept the pregnancy and birth a secret out of fear. Her mother had been suspicious, but whenever asked about it, Elizabeth denied she was pregnant. Michael claimed he had no idea that Elizabeth was pregnant but this time put the blame on Samuel Ladd, age 42, a married man, nine years older than Elizabeth. Elizabeth also named Samuel Ladd as the father, saying that the “begetting” had taken place at an inn house. She also stated that Ladd was the only man with whom she had ever slept, implying that Dorothy was Ladd’s daughter as well.

Although Samuel Ladd had been previously found guilty of a misdemeanor and fined for an earlier episode involving sexual advances on a younger woman, Ladd was never questioned in Elizabeth Emerson’s case. Elizabeth was already the mother of a bastard child, and Samuel Ladd was the son of an early settler — her story was not believed.

Elizabeth Emerson was sentenced to hang and remanded to the custody of the Boston prison on May 13, 1691. An accompanying letter explained the facts and said that she had been examined for “whore-dom.” By English law, concealment of the death of a bastard child had been punishable by execution. Though this law had been repealed in England, it was still on the books in Massachusetts. It did not matter whether Elizabeth Emerson had murdered her babies or merely concealed their death — she would be hanged.

The hanging was scheduled for 1693. Elizabeth was imprisoned during the height of the Salem witch trials, and though he played an active role in the trials, Reverend Cotton Mather found time to take an interest in her case. Mather worked on her soul and before her execution Elizabeth confessed that “when they were born, I was not unsensible, that at least one of them was alive; but such a Wretch was I, as to use a Murderous Carriage towards them, in the place where I lay, on purpose to dispatch them out of the World.” But Mather believed she had more to confess and held little hope for her salvation.

Elizabeth Emerson was hanged in Boston on June 8, 1693, along with a black indentured servant named Grace. Before the execution Cotton Mather preached a sermon during which he read the following declaration written by Elizabeth:

I am a Miserable Sinner; and I have Justly Provoked the Holy God to leave me unto that Folly of my own Heart, for which I am now Condemned to Dy … I believe, the chief thing that hath, brought me, into my present Condition, is my Disobedience to my Parents: I despised all their Godly Counsils and Reproofs; and I was always an Haughty and Stubborn Spirit. So that now I am become a dreadful Instance of the Curs of God belonging to Disobedient Children.

Get Murder and Mayhem in Essex County here.

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1693: Anne Palles, the last witch executed in Denmark

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On this date in 1693, fortified with a half-pot of wine provided at public expense, 74-year-old Anne Palles was beheaded and then burned as a sorceress — the last “witch” put to death in Danish history.

Palles got caught up in the usual way: an aged farmer’s wife misfortunate enough to be attached to a couple of incriminating coincidences. Nine-tenths of Denmark’s 1,000 or fewer executed witches were women, two-thirds of them over 50 years old. (Danish-language source.)

Palles was accused (Danish) by a “wise woman” who was herself trying to beat a rap for attempted murder with black magic.

Once that happened, it all started to make sense (more Danish): the sudden death of a woman her husband had once danced with; the poor production of cows passing a place where Palles had pissed.

Clap her in prison and twist her arm a little, and she’ll cop to having “given herself to the Devil, life and soul”, and rolled with an infernal familiar (a black cat: how trite) by the name of “Puus”.

Though you wouldn’t call a thousand executions a drop in the bucket, Denmark never really experienced the witches’ holocaust that occurred in some other European locales. A 1576 law* providing an automatic judicial appeal for sorcery condemnations is often credited for this happy-ish circumstance; in this case, Palles recanted her confession on appeal as torture-induced, and a divided high court in Copenhagen only confirmed the death sentence by an 11-6 vote. (Antonin Scalia writing for the majority.) Even her burning-alive sentence was moderated by the crown to beheading, followed by posthumous burning.

Everyone being a little uncomfortable with the case didn’t ultimately do Anne Palles much good. Another woman, Anne Kruse, had died in prison with her, and was posthumously burned at the stake; the woman who’d made the initial accusations was flogged … and Anne Palles had her head struck from her body and her remains burned to ashes as a witch.

But an era had passed with the cooling of those embers.

Just three years later, an outbreak of witch accusations — the “possessions of Thisted” — rocked northern Jutland. This case boomeranged on its accusers (we’ve seen that elsewhere in Scandinavia), and largely put a stop to witchcraft prosecutions … though the superstition that generated them would persist for quite some time longer.

After 1650 — and thus long before the official day of reckoning for witch-belief during ‘the possession of Thisted’ in 1696-98 — a marked drop in the numbers of witch-trials took place … and the Jutland High Court judges grew more and more sceptical. One of them, the Professor of Mathematics, Villum Lange [Danish bio], wrote to Peder Schumacher (the later Griffenfeldt) in 1670: ‘During the past few days we have had a crowd of women brought before us, accused of sorcery. We have condemned a number of them to the stake; but because they are so foolish and simple-minded we have recommended to the court that the case should first be brought before His Majesty for appeal … One of them confessed to us herself that she had talked with the devil; but whether it was melancholia or some other form of fantasy, or was the honest truth, God alone knows. To me she appeared to be a person in her second childhood.’ No wonder that rumours soon began to circulte that this High Court judge ‘was siding with the sorceresses and saying that no sorceresses existed.’ Towards the close of the century the common people were complaining that the Jutland High Court judges never condemned anyone to the stake any more, and tht was the reason for there being so many sorceresses in Jutland.

But it was only among the educated upper clases [sic] that attitudes were changing. Among ordinary folk the need for witch-trials continued to be felt far into the future, and when the authorities would no longer agree to her this type of case, people several times took the law into their own hands. In 1722 some pesants at Gronning on Salling lynched a witch by burning, and in 1800 the last murder of a witch occurred at Brigsted in the neighbourhood of Vejle.

Gustav Henningsen, “Witchcraft in Denmark”, Folklore, Vol. 93, No. 2 (1982), pp. 131-137

* The first of its kind in Europe. Two other legal ordinances from earlier in the 16th century restricted the use of torture to gain confessions and barred courts from crediting the accusations of other convicted witches, and they also helped constrain outbreaks of widespread persecutions. (Anne Palles’s case looks to have skated pretty close to the line on both of those counts.)

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