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Hanging people for petty crimes as well as grave, the Bloody Penal Code was at its most active between 1770 and 1830. Some 7,000 men and women were executed on public scaffolds, watched by crowds of thousands.
This acclaimed study is the first to explore what a wide range of people felt about these ceremonies. Gatrell draws on letters, diaries, ballads, broadsides, and images, as well as on poignant appeals for mercy which, until now, have been largely neglected by historians. Panoramic in range, scholarly in method, and compelling in style and in argument, this is one of those rare histories which both shift our sense of the past and speak powerfully to the present.
- Sales Rank: #346091 in Books
- Published on: 1996-11-28
- Original language: English
- Number of items: 1
- Dimensions: 6.13" h x 1.35" w x 9.19" l, 2.12 pounds
- Binding: Paperback
- 656 pages
From Library Journal
"The law to take its course...launched into eternity." Dry words to describe the anguish of public death by hanging, the preferred punishment in England from 1770 to 1868. One could hang for forgery, rape, murder, or lesser crimes; bodies might be gibbeted, quartered, or mauled by crowds believing in the healing qualities of freshly executed corpses. Grisly as this sounds, Gatrell (history, Cambridge Univ.), prompted by the chance discovery of hundreds of mercy petitions (still bound in their original ribbons and untouched for centuries), deals in a matter-of-fact, sometimes plodding way with the darker forces behind the spectacle. Crowds, barristers, judges, king, counselors, literary lights, and felons are all examined against a backdrop of a very bloody England (public executions, banned by an Act of Parliament in 1868, simply moved indoors). An excellent secondary source; recommended for academic and larger public library history collections.
Nancy L. Whitfield, Meriden P.L., Ct.
Copyright 1994 Reed Business Information, Inc.
Review
"This is a powerful, committed, and well-written book."--Financial Times
"Gatrell's sensitive and elaborate reconstructions of ciminal cases, appeals to mercy, and executions are the strength of this important and provocative study."--Times Literary Supplement
From the Back Cover
Hanging people for small crimes as well as grave, the Bloody Penal Code was at its most active between 1770 and 1830. Some 7,000 men and women were executed on public scaffolds then, watched by crowds of thousands. Hanging was confined to murderers thereafter, but these were still killed in public until 1868. Clearly the gallows loomed over much of social life in this period. But how did those who watched, read about, or ordered these strangulations feel about the terror and suffering inflicted in the law's name? What kind of justice was delivered, and how did it change? This book is the first to explore what a wide range of people felt about these ceremonies (rather than what a few famous men thought and wrote about them). A history of mentalities, emotions, and attitudes rather than of policies and ideas, it analyses responses to the scaffold at all social levels: among the crowds which gathered to watch executions; among 'polite' commentators from Boswell and Byron on to Fry, Thackeray, and Dickens; and among the judges, home secretary, and monarch who decided who should hang and who should be reprieved. Drawing on letters, diaries, ballads, broadsides, and images, as well as on poignant appeals for mercy which historians until now have barely explored, the book surveys changing attitudes to death and suffering, 'sensibility' and 'sympathy', and demonstrates that the long retreat from public hanging owed less to the growth of a humane sensibility than to the development of new methods of punishment and law enforcement, and to polite classes' deepening squeamishness and fear of the scaffold crowd. This gripping study is essential reading for anyone interested in the processes whichhave 'civilized' our social life. Challenging many conventional understandings of the period, V. A. C. Gatrell sets new agendas for all students of eighteenth- and nineteenth-century culture and society, while reflecting uncompromisingly on the origins and limits of our modern attitudes to other people's misfortunes. Panoramic in range, scholarly in method, and compelling in argument, this is one of those rare histories which both shift our sense of the past and speak powerfully to the present.
Most helpful customer reviews
1 of 1 people found the following review helpful.
If The Tyburn Tree Could Talk
By Akice69
In the year 1840, a servant named Francois Courvoisier was hanged before 30,000 spectators for killing his aristocratic master. Not a small group of people came out to witness his last moments of life as we know it - and over the course of about a century, this gruesone scene was repeatedly showcased in the streets of London and elsewhere. And the question that continues to perplex the modern-day mind is 'Why did people turn out in droves to watch a spectacle like this?' It isn't an easy question to answer, not even after delving into VAC Gatrell's fascinating body of work (not quite finished yet, but material like this has to be digested slowly). The research is well-presented, the facts are stated clearly and the project is well thought out and explained. But even with all this, it is still difficult to come up with an answer as to why people wanted to (and did) watch this type of real-life horror show, over and over again. It's tempting to compare it to asking why some of us today like watching horror movies, or racecar shows, or going to death-metal concerts. But today's edgy stuff is really only forms of entertainment, whereas the subject of this book involved the witnessing of real death. So this kind of comparison doesn't work.
Part of what drew the big crowds, I think, was the sheer barbarism of the act itself. Say what we will about 'the goodness of mankind' - but at any given time there is always a certain amount of badness right alongside it. Also, those who were sentenced to hang quickly became infamous, their stories brought to life by street ballads and broadsides (which were collected by those who could afford them). Going out (some people traveled miles and miles on foot) to witness a live execution must have generated excitement, or at least some curiosity, among the commonfolk. And it wasn't just the poor, the illiterate or the down-and-out who attended these dark processions - noblemen, tradesmen and artisans were among those who showed up too. Crowd estimates at times were alleged to have reached jaw-dropping numbers (as many as 100,000 were said to have attended one hanging, though Gatrell stresses this figure is exaggerated). They showed up for one reason: to watch condemned criminals pay with their lives for violating the law. And it baffles the mind, because surely only the first few rows could have seen what was going on and yet the crowds continually showed up anyway.
One thing I will say that I am fairly certain of: the English who lived during this time were not overly liberal, or compassionate. Of course, for certain convicted felons (depending on the circumstances of the case) there were feelings of pity, or sadness for their deaths - but even so, these feelings were never expressed openly. I don't think it would be right to say that everyone who attended a live execution had no heart, or conscience; but maybe in part because of the naturally repressive, reserved tendencies of the British in general it's not hard to see why readers of this book may think that. Charles Dickens, the well-known author of 'A Christmas Carol', attended the execution of Francois Couvoisier. Does this make him a heartless, unfeeling individual? I would say that it doesn't - although I was somewhat surprised to find he went to public hangings in the first place.
It's difficult to read a historical text and not project our own views onto the material being examined. In reading a work like this it's easy to find fault with the culture of the period, because most of us here now tend to think we wouldn't have been among the tens of thousands of people who who attended these events (and on a regular basis). Easy to say - but we can't know that for certain, because we were not there and we're looking at it from where we are now. Part of what makes books like this interesting is that we get to look into things that occured long before life as we know it ever existed. A work like this is a reminder that cultures are organic - sometimes they thrive and grow but other times they do just the opposite. I commend Gattrell's efforts at attempting to explain and demystify this difficult subject; because even with all the advances we have made in areas like science and technology, I do hope that good history books (like this one) will keep their rightful place on the bookshelves of curious readers... both today and in times still to come.
One last thought: In this book is a photograph of condemned criminal Francois Courvoisier. He died in 1840, a few years before the camera was invented but a plaster mask of his face had been molded and preserved shortly after his death. Looking at this particular illustration gave me pause; because the guy's been dead some 174 years and yet he looks like a real person (I've never seen someone who lived that far back in time look as real as he does). It's eerie because I'm pretty sure that when his time came for the noose, he wasn't thinking that a true-to-life image of his face would appear in a book printed some 150 years after he died (most likely he had other things on his mind). And this then led me to a question: Are we going to look as foreign and alien to people looking back at us some 150 years from now? Will our culture, our way of looking at and doing things make sense to these future generations of folks who choose to study our time of living? Or will we too appear to be just as obscure and hard to understand as these long-gone people of history appear to us now? This might sound funny, but someday, long after we're gone, people may be asking 'Facebook? Twitter? What were those?' and need to open a history book to find out. The idea sounds funny to us, because we are among the living and we can't imagine life without these things. We can't foresee the inevitable changes that will take place between now and the year 2114. When we study history,we have to remember that those who lived in times before ours felt the same way about their world. They too could not possibly have foreseen the major changes (look at 1900-2000, as an example) that would occur in far distant times in the future. They lived life according to how they understood it - just like we're doing right now. And that is why I feel we should make every effort, when looking at subjects from the past, to keep as unbiased a mind as we can.
11 of 16 people found the following review helpful.
Leaves all others on the subject in its wake
By A Customer
Forget the rest this book leaves all others on the subject for dead. Having read more than 20 books on hanging through the ages this one tells it as it was, warts and all. Clearly the author is a true master and has done the research necassry to produce such a fine work and historical review.
0 of 1 people found the following review helpful.
Very Informative
By Variety IS the Spice of Life
The mindset of the times within which this book is written both amazes and disgusts.
It very well rounds out the various classes of society, and the likelihood of having access to any form of fair and impartial judgment.
From a 21st Century perspective it shows the roots of why being judged by a "jury of your peers" is one of the most frightening things to face. It becomes clear that the process, not necessarily the truth, is all one can expect. Scary reading.
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