2. guilt– being responsible for a crime, in Syllavan’s case always led to some degree of punishment, usually imprisonment, even if he was eventually acquitted. however, syllavan’s guilt led to other “torturous” punishments as well. “I received twenty lashes at the public whipping post.” and “i was branded in both cheeks with the letter R and cropt in both my ears.” these are significant because they are the first two accounts of “torturous” punishment used in any of these texts. in the 1700’s it seems that most offenses were at first punished with imprisonment which would hopefully result in the transformation of the soul. however, in syllavan’s case, the body, once again, became the target for punishment.

3. mercy– this forebearance was shown toward syllavan many times for his counterfeiting currency. the relationship between power and mercy becomes evident in this passage. the court having more power than syllavan granted him mercy by acquitting his crimes. at the same time, syllavan is left begging for God’s mercy-god being the supreme power-when the court no longer would.

Bravery- Any sort of refusal on the gallows seems to be witnessed as a form of bravery—like William Fly’s refusal to pray and beg for mercy, Owen’s refusal to name his accomplices or give any information about the money he made seems somewhat brave as well.  When asked for more information about the counterfeited money, he says that people must find that out for themselves, and so, “died obstinate” (149).  His only words about the money or his accomplices is a request that they burn any incriminating evidence so that they don’t end up being hanged—not that they save their souls and change their evil ways.

Mercy-  For all his bravery and humor, Owen Sullivan gives himself away when he cries for mercy from God minutes before he dies, just as William Fly couldn’t hide his shaking knees.  We must wonder, of course, if either of these things really happened or it is merely the author inserting his own religious commentary, proving that even the most “brave” prisoners are fearful of death and the afterlife.  Owen cries out for God to have mercy on his soul, and then says the Lord’s prayer before dying, an odd ending to an account so devoid of any religious undertone.    

Mercy- Before her death, Esther is continually asking God for mercy, something that the justice system has already denied her.  She is so caught up with the idea that her belief in God will be her salvation that even though she admits that “my sins have deserved Hell”, she seems to expect a divine pardon, as “whosoever believeth on thee shall never dye” (107).  This obviously religious speech (and text in general), makes almost no reference to Esther’s guilt or innocence or to the fairness of her sentence or her trial: the religious aspect of punishment and redemption seems to become important only when hope of earthy redemption and mercy have failed.

Deserve- Esther repeats that she deserves both to die and to go to hell, although she dies asking God for mercy, something the public admires her for.  The question of what Esther “deserves” is another interesting difference between the two concepts of relationships between God and the judicial system: either the justice system is doing God’s work, what God would sentence criminals for if he could, or the justice system simply gives people what they “deserve”, not, as God would, something merciful, good, or kind.  This separation of goodness and justice, demonstrated by Esther’s appeal to God, is an interesting aspect of the vilification of the penal system.