"Well, then, boys, we must a.s.sist our dear student; his hands, poor thing, are frost bitten and do not obey."
The voice of the officer changes; it becomes sweet and smooth. He looks at the student with pleasure.
"Take off his dear little trousers!" he orders his soldiers. The latter unb.u.t.ton and tear down his trousers. The student does not resist. Then he is thrown on the ground.
"Give him beans, boys!"
Two powerfully-built soldiers step forward, holding whips in their hands.
The flogging begins. It lasts a long time, accompanied by loud laughter, jokes and noise. The student is silent all the time and lies with his face buried in the snow. He is constantly being asked whether he feels allright, and is kicked with the boots on his head.
"Halt!" cries the officer at last, when the whole body of the student has been covered with blood. The excited soldiers do not leave off at once, but continue for some time. At last they stop.
"Please, sir, won"t you allow us, too, to have a little game?" smilingly ask a couple of artillery soldiers, saluting the officer.
"Well, have a go at him," says the officer kindly.
The second shift gets to work, and turning up their sleeves, takes over the b.l.o.o.d.y whips and resumes the flogging of the student, who still, as before, is lying in the snow without uttering a word. Only his body still thrills instinctively as the soldiers get more and more excited and the blows become more and more frequent.
"Sir, we, too, want some of the lark," impatiently interfered some of the dragoons, and having received the permission of the officer, subst.i.tuted themselves for the artillery men and with new force and zeal began to flog the student, who still lay strictly as before, only his body scarcely moving.
"Well, here you are, you got your higher education--all the three faculties!" somebody joked as the flogging at last stopped and the student lay motionless in the snow.
But he was not flogged to death. He was taken to the other side of the river and there shot.
_II.--Lieutenant Schmidt, of the Sevastopol Mutiny, after being captured._
(From a letter received by Prof. Miliukov from a lady correspondent who saw Schmidt in the Fortress and had the tale from his own lips.)
....He only remembers how the officers of the "Rostislavl" posted him naked, with a broken leg, between two sentries in their mess-room and approached him in turns, shaking their fists in his face and abusing him in the vilest terms. Schmidt"s son, who, for some unaccountable reason, had been kept in fortress for two months, said to me: "I cannot tell you how they abused my father, the terms are unp.r.o.nounceable." Schmidt himself spoke to me sobbingly of the painful treatment meted out to him by the officers.... For twenty-four hours the two of them, father and son, were kept stark naked and without food, under a fierce electric light, on the open deck. They lay together, pressing against each other so as to warm themselves, and everyone who pa.s.sed looked at them, and those who wanted, abused them. When Schmidt, being wounded, asked for a drop of water, the senior officer shouted at him: "Silence, or I"ll stop your gullet with my fist."
[Ill.u.s.tration]
PATERNALISTIC GOVERNMENT.
By THEODORE SCHROEDER.
HISTORY serves no purpose to those who cannot, or do not avail themselves of it as a means of learning helpful lessons, for present use. From a few sources not readily accessible to the ma.s.ses, I have copied a partial summary of paternalistic legislation which even the most devout devotees to ma.s.s or ruling cla.s.s wisdom would now decline to defend.
It is helpful, perhaps, to look back to the persistent fallacious a.s.sumption that men can be made frugal and useful members of society by laws and edicts. Every thoughtful student feels sure that future generations will look upon our present efforts to regulate the self-regarding activities of humans with the same cynical leer as that which now flits over our faces as we read the following:--
The earliest sumptuary law was pa.s.sed 215 B. C., enacted that no woman should own more than half an ounce of gold or wear a dress of different colors, or ride in a carriage in the city or in any town or within a mile of it, unless on occasion of public sacrifices. This law was repealed in twenty years. In 181 B. C. a law was pa.s.sed limiting the number of guests at entertainments. In 161 B. C. it was provided that at certain festivals named the expense of entertainments should not exceed 100 a.s.ses, and on ten other days of each month should not exceed 10 a.s.ses. Later on it was allowed that 200 a.s.ses, valued at about $300, be spent upon marriage days.
A statute under Julian extended the privileges of extravagance on certain occasions to the equivalent of $10, and $50 upon marriage feasts. Under Tiberius, $100 was made the limit of expense for entertainments. Julius Caesar proposed another law by which actual magistrates, or magistrates elect, should not dine abroad except at certain prescribed places.
Sumptuary laws, that is to say, laws which profess to regulate minutely what people shall eat and drink, what guests they shall entertain, what clothes they shall wear, what armor they shall possess, what limit shall be put to their property, what expense they shall incur at their funerals, were considered by the Early and Middle Ages as absolutely necessary for the proper government of mankind.
Tiberius issued an edict against people kissing each other when they met and against tavern keepers selling pastry. Lycurgus even prohibited finely decorated ceilings and doors. In England the statutes of laborers, reciting the pestilence and scarcity of servants, made it compulsory on every person who had no merchandise, craft or land on which to live, to serve at fixed wages, otherwise to be committed to gaol till he found sureties. At a latter day, all men between twelve and sixty not employed were compelled to hire themselves as servants in husbandry; and unmarried women between twelve and forty were also liable to be hired, otherwise to be imprisoned. All this, of course, was to compel people of modest wealth to remain among the laboring cla.s.s purely for their own good. (?) But they were quite impartial in enforcing benefits, since the Star Chamber also a.s.sumed to fine persons for not accepting knighthood.
Compulsion was also used at the time of the Reformation, to uphold the Protestant faith and keep people in the right way. Refusing to confess or receive the sacrament was first made subject to fine or imprisonment, and a second offense was a felony punishable by death, and involved forfeiture of land and goods. Those who, having no lawful excuse, failed to attend the parish church, in the time of Elizabeth, were fined twelve pence--at that time a considerable sum. This penalty was afterwards altered to twenty pounds a month, but those were exempted who did not obstinately refuse. The penalty on all above sixteen who neglected to go for a month was abjuration of the realm; and to return to the realm thereafter was felony. And two-thirds of the rent of the offender"s lands might also be seized till he conformed.
An ordinance of Edward III., in 1336, prohibited any man having more than two courses at any meal. Each mess was to have only two sorts of victuals, and it was prescribed how far one could mix sauce with his pottage, except on feast days, when three courses, at most, were allowable.
The Licinian law limited the quant.i.ty of meat to be used. The Orcian law limited the expense of a private entertainment and the number of guests.
And for like reasons, the censors degraded a senator because ten pounds weight of silver plate was found in his house. Julius Caesar was almost as good a reformer as our modern Puritans. He restrained certain cla.s.ses from using litters, embroidered robes and jewels; limited the extent of feasts; enabled bailiffs to break into the houses of rich citizens and s.n.a.t.c.h the forbidden meats from off the tables. And we are told that the markets swarmed with informers, who profited by proving the guilt of all who bought and sold there. So in Carthage a law was pa.s.sed to restrain the exorbitant expenses of marriage feasts, it having been found that the great Hanno took occasion of his daughter"s marriage to feast and corrupt the Senate and the populace, and gained them over to his designs.
The Vhennic Court established by Charlemagne in Westphalia put every Saxon to death who broke his fast during Lent. James II. of Arragon, in 1234, ordained that his subjects should not have more than two dishes, and each dressed in one way only, unless it was game of his own killing.
The Statute of Diet of 1363 enjoined that servants of lords should have once a day flesh or fish, and remnants of milk, b.u.t.ter and cheese; and above all, ploughmen were to eat moderately. And the proclamations of Edward IV. and Henry VIII. used to restrain excess in eating and drinking. All previous statutes as to abstaining from meat and fasting were repealed in the time of Edward VI. by new enactments, and in order that fishermen might live, all persons were bound under penalty to eat fish on Fridays or Sat.u.r.days, or in Lent, the old and the sick excepted.
The penalty in Queen Elizabeth"s time was no less than three pounds or three months" imprisonment, but at the same time added that whoever preached or taught that eating of fish was necessary for the saving of the soul of man, or was the service of G.o.d, was to be punished as a spreader of false news. And care was taken to announce that the eating of fish was enforced not out of superst.i.tion, but solely out of respect to the increase of fishermen and mariners. The exemption of the sick from these penalties was abolished by James I., and justices were authorized to enter victualing houses and search and forfeit the meat found there. All these preposterous enactments were swept away in the reign of Victoria.
Of all the petty subjects threatening the cognizance of the law, none seems to have given more trouble to the ancient and mediaeval legislatures than that of dress. * * * Yet views of morality, of repressing luxury and vice, of benefiting manufacturers, of keeping all degrees of mankind in their proper places, have induced the legislature to interfere, where interference, in order to be thorough, would require to be as endless as it would be objectless.
Solon prohibited women from going out of the town with more than three dresses. Zaleucus is said to have invented an ingenious method of circuitously putting down what he thought bad habits, namely, by prohibiting things with an exception, so that the exception should, in the guise of an exemption, really carry out the sting and operate as a deterrent. Thus he forbade a woman to have more than one maid, unless she was drunk; he forbade her to wear jewels or embroidered robes, or go abroad at night, except she was a prost.i.tute; he forbade all but panders to wear gold rings or fine cloth. And it was said that he succeeded admirably in his legislation. The Spartans had such a contempt for cowards that those who fled in battle were compelled to wear a low dress of patches and shape, and, moreover, to wear a long beard half shaved, so that any one meeting them might give them a stroke. The Oppian law of Rome restricted women in their dress and extravagance, and the Roman knights had the privilege of wearing a gold ring. The ancient Babylonians held it to be indecent to wear a walking stick without an apple, a rose, or an eagle engraved on the top of it. The first Inca of Peru is said to have made himself popular by allowing his people to wear ear-rings--a distinction formerly confined to the royal family. By the code of China, the dress of the people was subject to minute regulation, and any transgression was punished by fifty blows of the bamboo. And he who omitted to go into mourning on the death of a relation, or laid it aside too soon, was similarly punished. Don Edward of Portugal, in 1434, pa.s.sed a law to suppress luxury in dress and diet, and with his n.o.bles set an example. In Florence a like law was pa.s.sed in 1471. And in Venice, laws regulating nearly all the expenses of families, in table, clothes, gaming and traveling. A law of the Muscovites obliged the people to crop their beards and shorten their clothes. In Zurich a law prohibited all except strangers to use carriages, and in Basle no citizen or inhabitant was allowed to have a servant behind his carriage.
About 1292, Philip the Fair, of France, by edict, ordered how many suits of clothes, and at what price, and how many dishes at table should be allowed, and that no woman should keep a cur.
The Irish laws regulated the dress, and even its colors, according to the rank and station of the wearer. And the Brehon laws forbade men to wear brooches so long as to project and be dangerous to those pa.s.sing near. In Scotland, a statute enacted that women should not come to Kirk or market with their faces covered, and that they should dress according to their estate. In the City of London, in the thirteenth century, women were not allowed to wear, in the highway or the market, a hood furred with other than lamb-skin or rabbit-skin. In the Middle Ages, it was not infrequent to compel prost.i.tutes to wear a particular dress, so that they might not be mistaken for other women. And this was the law in the City of London, as appears from records of 1351 and 1382.
The views and objects of English legislators as to the general subject of dress, however preposterous in our eyes, were grave and serious enough. They were so confident of their ground that it was recited that "wearing inordinate and excessive apparel was a displeasure to G.o.d, was an impoverishing of the realm and enriching other strange realms and countries, to the final destruction of the husbandry of the realm, and leading to robberies."
The Statute of Diet and Apparel in 1363, and the later statutes, minutely fixed the proper dress for all cla.s.ses according to their estate, and the price they were to pay; handicraftsmen were not to wear clothes above forty shillings, and their families were not to wear silk or velvet. And so with gentlemen and esquires, merchants, knights and clergy, according to graduations. Ploughmen were to wear a blanket and a linen girdle. No female belonging to the family of a servant in husbandry was to wear a girdle garnished with silver. Every person beneath a lord was to wear a jacket reaching to his knees, and none but a lord was to wear pikes to his shoes exceeding two inches. (1463.) n.o.body but a member of the royal family was to wear cloth of gold or purple silk, and none under a knight to wear velvet, damask or satin, or foreign wool, or fur of sable. It is true, notwithstanding all these restrictions, that a license of the king enabled the licensee to wear anything. For one whose income was under twenty pounds, to wear silk in his night-cap was to incur three months" imprisonment or a fine of ten pounds a day. And all above the age of six, except ladies and gentlemen, were bound to wear on the Sabbath day a cap of knitted wool. These statutes of apparel were not repealed till the reign of James I.
Sometimes, though rarely, a legislature has gone the length of suddenly compelling an entire change of dress among a people, for reasons at the time thought urgent.
In China a law was pa.s.sed to compel the Tartars to wear Chinese clothes, and to compel the Chinese to cut their hair, with a view to unite the two races. And it was said there were many who preferred martyrdom to obedience.
So late as 1746, a statute was pa.s.sed to punish with six months"
imprisonment, and on a second offense with seven years" transportation, the Scottish Highlanders, men or boys, who wore their national costume or a tartan plaid, it being conceived to be closely a.s.sociated with a rebellious disposition. After thirty-six years the statute was repealed.
While the act was in force it was evaded by people carrying their clothes in a bag over their shoulders. The prohibition was hateful to all, as impeding their agility in scaling the craggy steeps of their native fastnesses. In 1748 the punishment a.s.signed by the act of 1746 was changed into compulsory service in the army.
Plato says it is one of the unwritten laws of nature that a man shall not go naked into the market-place or wear woman"s clothes. The Mosaic law forbade men to wear women"s clothes, which was thought to be a mode of discountenancing the a.s.syrian rites of Venus. The early Christians, following a pa.s.sage of St. Paul (1 Cor. xi.), treated the practice of men and women wearing each other"s clothes as confounding the order of nature, and as liable to heavy censure of anathema.
There was formerly rigorous punishment of persons poaching game with blackened faces. Those who hunted in forests with faces disguised were declared to be felons. And as disguises led to crime, and mummers often were pretenders, all who a.s.sumed disguise or visors as mummers, and attempted to enter houses or committed a.s.saults in highways, were liable to be arrested and committed to prison for three months, without bail.
The Mosaic law prohibited the practice of using alhenna, or putting an indelible color on the skin, as was done on occasions of mourning, or in resemblance of the dead, or in honor of some idol. And two fashions of wearing the beard and hair were prohibited, as has been supposed, on account of idolatrous a.s.sociation. Even Bacon said he wondered there was no penal law against painting the face.
(_To be Continued._)
LIBERTY IN COMMON LIFE.
By BOLTON HALL.