W.

Walpole (Sir Robert), his Excise Scheme, preferable, upon the whole to the schemes that took place in the times of the Roman Emperors, [124].

Whipcord, the great expence made about it by Government, [344].
At what time it began to be used, ibid.

Wife, Roman Wives not much better than modern ones, [64].
Instance of conjugal love of one whose husband offered himself to be disciplined in her stead, [232].
Inflict castigations upon their husbands, [339], [340].

Witasky, the Buffoon to Peter I. is a good hand at flagellating and cudgelling, [266].

Wurtzbourg, a Sovereign Bishoprick in Germany; a flagellation is an indispensable step to procure the installation to that See, [256].

CONTENTS.

The Introduction,[1]
Chap. I. The substance of the account given by the Abbé Boileau of his design in writing his Book: he seems upon the whole to have been of opinion that voluntary flagellations were no very antient practice,[17]
Chap. II. No persons, under the old Law, inflicted flagellations on themselves, with their own hands, or received the same from other persons,[27]
Chap. III. Voluntary flagellations were unknown to the first Christians,[39]
Chap. IV. The use of flagellations was known among the antient Heathens,[51]
Chap. V. The subject continued,[71]
Chap. VI. Flagellations of a religious and voluntary kind were practised among the antient Heathens,[79]
Chap. VII. Containing the most ingenious arguments of the Abbé Boileau. The practise of scourging one’s-self was unknown to the first Fathers of the Church; and also to the first Anchorites or Hermits,[102]
Chap. VIII. A few more of the Abbé Boileau’s arguments are introduced. Self-flagellations did not make a part of the duties prescribed in the first Monasteries. The only positive instances of flagellations suffered by Saints, or the Candidates for that title in the days we speak of, are those which the Devil has inflicted upon them,[118]
Chap. IX. Corrections of a flagellatory kind, inflicted by force, were however, though in very early times, the common method of correcting offences of a religious nature; and the power of inflicting them was possessed alike by Bishops, and the Heads of Monasteries,[131]
Chap. X. Strictness of certain Superiors of Convents, in exerting their power of flagellation. The same is abused by several of them,[147]
Chap. XI. Disciplines of the same wholesome kind have been prescribed for Novices and such persons as are intended to embrace the ecclesiastical Life,[158]
Chap. XII. The same discretionary powers of flagellation have been established in the Convents of Nuns, and lodged in the hands of the Abbesses, or Prioresses,[167]
Chap. XIII. The subject of voluntary flagellations among Christians, is at last introduced. That method of self-mortification appears to have been practised in very early times; but it does not seem to have been universally admitted before the years 1044 and 1056; which was the time Cardinal Damian wrote,[192]
Chap. XIV. The practice of self-flagellation meets with some opposition; but this is soon over-ruled by the fondness of the Public,[211]
Chap. XV. Another difficulty. Which is the best plight to be in, for receiving a discipline?[223]
Chap. XVI. Confessors at length assume a kind of flagellatory power over their Penitents. The abuses that arise from it,[227]
Chap. XVII. The Church at large also claims a power of publicly inflicting the discipline of flagellation. Instances of Kings and Princes who have submitted to it,[249]
Chap. XVIII. The glory of flagellations completed: they are made use of for curing Heresy,[258]
Chap. XIX. The subject of the merit of flagellations continued. Holy persons, though without any public authority, have used them occasionally to give weight to their admonitions,[260]
Chap. XX. The fondness of people for flagellations, gives rise to a number of incredible stories on that subject,[299]
Chap. XXI. A remarkable instance of a flagellation performed in honour of the Virgin Mary,[310]
Chap. XXII. Another story of a female Saint appeased by a flagellation,[317]
Chap. XXIII. Formation of the public procession of Flagellants. Different success they meet with in different Countries,[345]
Chap. XXIV. The last Chapter, in which the Abbé Boileau is personally introduced: he is of opinion that the lower discipline is contrary to decency, and the upper discipline is liable to bring defluxions on the eyes,[400]