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The Batavia leprosy asylum in the age of slavery

which he frequently left Batavia without permission, and ran his own rum-​smuggling racket, delivering alcohol to the inmates of the asylum in defiance of Catholic supervision. Reprimands were of no avail. In October 1849, Heinink caught Andreia in the act of smuggling and took more drastic action by sinking the slave’s boat in the river. That same evening the priest became ill after supper, and by the next day he was dead. What shocked the Catholics most profoundly was that Heinink had died without receiving last sacraments. An investigation was started, but it was

in Leprosy and colonialism
Negotiating the legal definition of madness

lunacy. So mentally incapable was Stedman, according to witnesses for the Rodds, that she frequently performed ‘the offices of nature’ 40 without realising it. Furthermore, a local minister refused to give her the sacrament during Easter in 1745 because she appeared mad to him. Finally, the Rodds accused the Lewis household of keeping Stedman in confinement in the last year of her life, not allowing Mary Rodd to speak to her aunt. The commission of lunacy, they claimed, along with the obstructionist behaviour of the Lewis household, proved Stedman's insanity and made

in Madness on trial

and playing cards in company, or when he and his family members had received particular providences that indicated divine favour on the household. Coe regularly resolved to amend his wayward behaviour and he was particularly concerned about those activities that caused him to omit family prayers or his ‘owne private devotions’, which he believed were detrimental to his relationship with God. Coe’s faith also meant that he held the Lord’s Supper in great reverence and he hoped that receiving the sacrament would fortify him 192 Spiritual health and bodily health

in Conserving health in early modern culture

in 1741, was noted for her ‘Christian like’ behaviour and for the fact that she ‘distributed much of her substance to the poor’.112 Her charitable nature reassured Harries that she ‘ended [this] life and went to another’.113 Those who were not always resolute in their faith, however, were playing a dangerous game. In July 1742 died Mary Richard who, according to Harries, ‘was very wavering and inconstant in her profession [of faith], sometimes in and sometimes out’.114 Harries wrote pointedly that she had called for the sacrament on her deathbed, implying that her

in Physick and the family

women in his village.16 In 1720, Thomas Wright of Didsbury in Shropshire was similarly accused, but this time of overtly refusing to visit the sick. In testimonies from the friends and family of one Hannah Earnshaw, repeated pleas that Wright should ‘visit and pray by the said Hannah’ were met with outright refusal ‘upwards of six times’, Wright arguing that he was unqualified to administer the sacrament to her despite their repeated pleas.17 This was seen as particularly heinous by the villagers since it denied Hannah the opportunity to receive her religious rites

in Physick and the family

received into the church and admitted to sacraments both in Scutari and Koulali. She considered the number of conversions the Sisters’ greatest achievement in the East. She claimed that at least fifty soldiers converted to Catholicism at Koulali alone. Not one conversion came to the knowledge of any Protestant authority, she thought, because the soldiers did not even tell the nuns so as not to get them into trouble. 41 Bridgeman thoroughly disapproved of Moore because she supported Nightingale. Bolster ascribed the icy relations between the two

in Beyond Nightingale