Category: Social History Page 1 of 25

Before visiting the exhibition, I thought I would do a bit of research and found some really interesting information on the National Justice Museum website.

The system known as the Bloody Code was established in Britain in 1723 and imposed the death penalty for over 200 offences – many of which were surprisingly trivial. 

Introduced under The Waltham Black Act, it was brought in as an emergency measure to deal with deer-stealing, and other activities in the royal forests, by men who disguised themselves by blacking their faces.  It was sweeping in its scope, making more than fifty distinct offences capital for seven different group of offenders. Under the Bloody Code, the technical minimum age at which a child could be executed was seven years old provided the court found evidence of “malice” and criminal intent. Those aged seven to fourteen could face trial and capital punishment like adults if the prosecution proved they understood the difference between right and wrong.

The death sentence was also given out for a broad range of other rustic crimes such as damaging orchards, gardens, or cattle, with penalties attached to conspiring to commit any of these crimes or rescuing anyone imprisoned for these crimes. Between 1750 and 1815 a series of Acts/Statutes were added to the number of offences punishable by death, bringing the number to more than 200.

Examining a Sheep Stealer (not in the exhibition) …

As well as sheep stealing, some of the other offences attracting the death penalty were as follows: Murder/Arson/ Forgery/Cutting down trees/Stealing horses/Destroying turnpike roads/Stealing from a rabbit warren/Pickpocketing goods worth a shilling (about £30 today)/Being out at night with a blackened face/Being an unmarried mother concealing a stillborn child/Stealing from a shipwreck/Wrecking a fishpond.

There is no apparent definitive list of all 225 offences.  But as each singular offence was added with its own statute, it was no wonder the number of capital offences grew to over 200.

However, it’s also worth noting that juries were often unwilling to find people guilty, so that offenders could escape the noose. Evidence suggests that fewer people were actually hanged under the Bloody Code than before it.

After much campaigning, social reformer Sir Samuel Romilly succeeded in repealing the death penalty for some minor crimes, and as the century progressed transportation became a more popular mode of punishment.

This exhibition explores the history of legalised killing and abolition movements by pairing historical publications from City archives with contemporary artistic responses.

Key highlights include 25 protest prints from California’s Center for the Study of Political Graphics, as well as historical broadsides and volumes sourced from various City libraries and archives.

Single sheets of cheap paper printed on one side only, broadsides were a common means of communication for close to three hundred years, up through the early 1800s. They were first used to post notices of royal proclamations and later expanded into notices of events, advertisements, ballad sheets, and political commentaries. Illustrations made from woodcuts were common, as pictures added interest.

Executions, ‘final words’ and ‘confessions’ were a common and very popular subject and there are some really good examples in this exhibition …

This is a tragic story …

Trial and execution broadsheets often included ‘copies of affecting verses’ or ‘last lamentations’, purported to be written by the criminals themselves, which linked the sentimental poet and the violent murderer. They were usually claimed to be ‘written from the depths of the condemned cell’ and discovered by the guards on the floor of the empty cell shortly before the execution. This publisher’s trick led one Victorian commentator to proclaim, “Every man who is hanged leaves a poem”.

John Any Bell’s sentence has the added horror of the body being handed over for dissection. This was intended to discourage the use by surgeons of ‘resurrection men’ who disinterred bodies from graves and sold them for medical practice.

In the 19th century, the public viewed anatomical dissection with immense horror, seeing it not as a scientific endeavour, but as a gruesome violation of the human soul and a terrifying legal punishment. The primary source of dread was rooted in deep religious convictions regarding the afterlife. These popular beliefs concerned the ‘Resurrection of the Flesh’, in which the whole body was resurrected on Judgement Day, so a person needed to be buried intact.

Fanny Amlett was a grazier’s daughter who was ‘basely seduced by a NAVAL OFFICER who deserted her when she became pregnant’. The scoundrel is shown in the woodcut. ‘Without human assistance, in a lonely place, she brought forth a lovely child. In a fit of despair, and scarce knowing what she did, drowned her new-born -babe for which she was brought to trial and EXECUTED’ …

Starting in the early eighteenth century, more laws were passed concerning forgery than any other crime. Given the growing commercial economy’s reliance on paper credit, both in the form of government currency and in notes of credit offered by private parties, forgery posed a “peculiarly subversive threat” with the potential to topple the entire economic system.

In 1797, a shortage of gold bullion pushed the Bank of England to begin issuing paper notes in smaller denominations of one and two pounds, without being backed up by gold reserves. With the wide circulation of these bills came a rise in forgeries, and forgery prosecutions. From 1805 to 1818, convicted forgers or counterfeiters represented almost one in three people executed in London and Middlesex, and one in five across England and Wales.

After the death penalty was handed down to this gentleman the report tells us ‘Some of the Jury wept’ …

More about the exhibition …

Some of the CSPG prints on display.

Reject Barbarism, Maria van Venrooy, 2022. Newark, Delaware …

Death Code, Mario Fuentes, 2022, Ecuador …

How long will we let them kill us, Josh MacPhee, 1997, Chicago …

A hard-hitting and thought provoking exhibition. It’s open until 28 October and is well worth a visit.

In other news.

I popped over to Kensington for a bit of a change of scenery and saw a couple of interesting sights as I strolled down Kensington Church Street.

I noticed at pavement level this little work of art that might have been created using a stencil. It shows two dogs called Eli and Pluto …

It turns out that they are the famous pet whippets of the renowned British realist painter Lucian Freud, who lived and worked at 138 Kensington Church Street and on whose wall they are painted. From the late 1970s until his death in 2011, this Georgian townhouse served as Freud’s home and art studio. His house is the one on the left …

An etching by Freud of Pluto, aged twelve, (2000) …

And Eli, 2002 …

Eli, 2002, oil on canvas …

Freud admired whippets for their ‘lack of arrogance, ready eagerness, and animal pragmatism’. Was he responsible for the little memorial outside his house? No one seems to know.

Across the road is the Churchill Arms pub, famous for its massive floral exterior that reportedly costs around £25,000 a year to maintain …

The building is covered by roughly 100 flower tubs, 42 hanging baskets, and 48 window boxes. In winter, the flowers are swapped for a massive Christmas display featuring around 90 trees and thousands of lights …

Photograph: Sarah Lee/The Guardian

If you would like to follow me on Instagram here is the link …

https://www.instagram.com/london_city_gent