Monthly Archives: January 2008

1963: Ralph Hudson, the last man executed in New Jersey

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On this date in 1963, Ralph Hudson was electrocuted in New Jersey for stabbing to death his estranged wife.

It was to be the last execution in New Jersey.

No prisoner has been put to death in the Garden State these past 45 years. And last month, New Jersey became the first state to abolish the death penalty legislatively since Iowa and West Virginia did so in 1965.

Whether the move will be a sign of things to come remains to be seen.

In 2005 — the death penalty’s future has been debated in New Jersey for some time — the former governor’s stepson remembered the toll this day’s event exacted from its participants.

In 1963, the year in which New Jersey last employed the death penalty, I was an adolescent. My late stepfather, Governor Richard J. Hughes, found himself in the position of Chief Executive with the power to end or continue the life of a fellow human being. Years later he told me how tortuous it was to be thrust into that role.

…

The last execution in New Jersey, of Ralph Hudson in 1963 for the murder of his wife Myrtle, was carried out during my father’s administration. The painful decision to allow Hudson’s execution to go forward profoundly impacted him.

Time has shed light on the impact of the Hudson execution that cold January day in 1963. Hudson’s attorney never accepted another death penalty case. Seeing his client go to the execution chamber had exacted too great an emotional toll. Many years later Hudson’s executioner, Dow P. Hover, borrowed from New York, was discovered dead in his Plymouth, the engine running and the window open – in a closed garage.

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1793: Louis XVI

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On this date in 1793, citizen Louis Capet — King Louis XVI, before the French Revolution — heard a morning mass, then took a closed carriage with his confessor two hours through the city to the Place de la Révolution, where the guillotine struck off his head.

Among the august company of executed monarchs, none command more historical portent in the West than Louis XVI. He overawes the confines of a blog post, less due to any merit of his own — for its conspicuous want during his kingship had seen him to this day’s straits — than for his baggage of symbolism.


Louis XVI’s head displayed to the crowd. In the right background stands a pedestal that, until the Revolution, upheld an equestrian statue of the beheaded man’s father grandfather, Louis XV.

The French Revolution rates, arguably, as little less than the forge of modernity: this day’s stroke, the Revolution’s signature event, could be said with melodrama but not injustice to have separated the era we still inhabit from that of the ancien regime as surely as it separated a head from its shoulders.

How did it come to happen? Let us turn our focus a few days back, when the question of the king’s fate was put to the newly formed National Convention.

Among the least of the Bourbon legacies is a legend holding it was by a single vote the king was condemned, an object lesson in the reputed power of the ballot.

It would be a great story … if it were true.

But it’s false on two different and equally important planes: first, the plain allegation that Louis really died by a one-vote difference; and second, the upshot that the individual votes were therefore historically decisive.

To begin with the mathematics: 721 delegates cast votes on the former king’s fate, making 361 the simple majority. It happened that exactly 361 voted for the death penalty without reservation, and this is the source of the claim that a one-vote margin decided the matter.

But there were other votes than aye or nay: every member voted one by one, many with short speeches into the bargain — a roll call lasting nearly a full 24 hours. Twenty-six more had voted for death but suggested a further appeal to the people. That curlicue, which had already been rejected, did not alter their ballot, so the vote is more properly reported 387-334, and often is. (Still others voted for death subject to various conditions; Adolphe Thiers gives a full ledger of the votes.)

More important than the tally was the overall context. There is something touching about the idea that a king was killed by some orderly parliamentary channel as readily as a school bond might be.

In fact, the freshly-constituted National Convention, spinning ad hoc rules for the treatment of its royal prisoner all along, was an arena for savage power struggles likewise contested at arms throughout the country. Louis’ death was the blow struck by the Convention’s radical Mountain — Robespierre* and Marat‘s base — against the divided opposition of the Gironde.

And the Mountain had the upper hand. It forced a public vote, and mobilized its mobs and militias in Paris. Just four months removed from an orgy of slaughter in the Paris prisons, these cutthroats prowled the byways outside and inside the Convention, noticeably armed, marking the delegates who resisted their will.

Louis Madelin:

One of the regicides, La Revelliere, says, “I must acknowledge that it involved more courage, at that particular moment, to absolve than to condemn.” The Clubs, the Sections, the Commune, were all in full cry. Barere had decided that the members’ names were to be called out as they voted at the rostrum, thus the spectators in the galleries would be able to mark the “pure and the impure.” Buzot, Gensonne, and Kersaint all made complaints to the Chamber of the manoeuvres practised by the Commune. The “assassins of September” were swarming in the Tuileries. A delegate from the department of the Loire-Inferieure, Sotin, writes on the 8th [of January] that the Assembly is “about to vote at the dagger’s point.”

As occurs in history more often than one might care to admit, the dagger’s point struck its target: the situation compelled a vote for death even from some delegates who had vowed they would stand with the king, and the taint of regicide irrevocably committed many to a path more radical than they might have chosen in the course of ordinary logrolling — or too defenselessness in the path of the Convention’s subsequent purges. As one wrote in a personal letter, “The roads are broken up behind us: we must go forward now whether we will or not, and at this moment we may truly choose to live in freedom or die!”

Regardless, it was not the balance of ballots but the balance of force in Paris as 1793 began that sealed the king’s demise: if not under the blade, it might have come about at pikestaffs. The votes cast by candlelight and the monumental blow of the guillotine this day merely ratified that underlying reality.

* Robespierre made a striking case for executing Louis rooted in his — Robespierre’s — opposition to the death penalty.

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Feast Day of St. Sebastian

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(Thanks to Jeffrey Fisher [jeffreyfisher at me.com] for the guest post.)

Sebastian In Art






Martyrdom — dying for the sake of one’s religious beliefs — has been one of the defining aspects of Christian self-understanding since at least about 100 CE, when the Book of Revelation was composed. Only a few systematic persecutions of Christians can be even minimally documented, but the idea that Christians suffer and even die for their faith — at the hands of the Jewish establishment, or the Roman authorities, or, today, secular humanists — is absolutely central to Christian identity for many Christians.

One of these ancient periods of persecution for which there is some historical evidence is in the late third and early fourth centuries, around the time of the Emperor Diocletian. On this day in 287, according to tradition, Diocletian martyred Saint Sebastian, at the time an officer in the Praetorian Guard.

The story goes that Sebastian’s Christianity was unknown to the Emperor until Sebastian balked at his job of executing Christians who refused to offer a libation to the emperor (a god, according to the emperor cult of the time). Indeed, Sebastian went so far as to encourage two Christians martyrs in their faith, and to convert several others. Upon hearing of all this, Diocletian ordered Sebastian tied to a tree and shot to death with a firing squad of the ancient sort: bows and arrows.

This, then, is how Sebastian is best known and most commonly represented: as a beautiful youth tied to a tree or a pillar and pierced with arrows.

Like the martyr Saint Catherine, however, whose iconic imagery is also a form of execution* survived by the saint, Sebastian was riddled with arrows and left for dead but did not die. He was rescued by St. Irene, who nursed him back to health. He lived until he heckled the Emperor sometime later, at which point Diocletian had him beaten and, making certain he was dead, threw him into a privy.

The truth is that we know next to nothing of the historical Sebastian. The Catholic Encyclopedia has a very short article that says mainly that. But this has not diminished his importance or cultural prominence, and he has quite the account in the Golden Legend.

Sebastian walks in a solid tradition of military martyrs, including St. George and St. Martin of Tours, and is like George a patron saint of soldiers. Interestingly, while George was also martyred, George is typically represented in strength, slaying a dragon, while Sebastian is represented (again, like Catherine) at an ostensibly powerless moment that is simultaneously his nadir as a human and his pinnacle as a saint.

The image has fascinated artists (and writers) for millennia, including most especially Renaissance Italian artists and early modern artists from all over Europe. Botticelli painted Sebastian twice, but perhaps the single most famous painting is that of Andrea Mantegna, who painted the saint three times. The fame of these paintings may be due in part to the way in which they typify the conception of the saint and his representation as a complex icon of fantastic vulnerability and strength, suffering and fortitude, and with striking homoerotic potential (perhaps having to do with the complex relationship between pain and pleasure), which is more fully realized in, for example, Botticelli’s earlier work or in Guido Reni’s painting.

More recently, St. Sebastian has a cameo in the video for REM’s “Losing My Religion,” which seems to be very much about the hazards of being young and gay in a heteronormative culture.

There is no more or less reason to think that Sebastian himself was gay than to think that he was in the Praetorian Guard, from Gallia Narbonensis, or even, really, that he was martyred. But he has been an important icon in what we might call gay culture since at least the Italian Renaissance, and it’s not clear that it matters whether he was gay any more than it matters whether or not he even existed.

* The breaking wheel, which is said to have shattered at her touch.

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532: Hypatius and Pompeius, for Byzantine sports riots

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On this date in 532, the Byzantine Emperor Justinian I had two nephews of a former emperor executed for participating, however unwillingly, in the Nika riots.

Early in Justinian‘s reign, chariot-racing factions comprised mobs unruly enough to put any modern football hooligan into traction. Riots were a periodic feature of the sport.

The historian Procopius, who is our guide to this day’s events, describes a type the modern reader will recognize:

The Empress Theodora‘s cool head famously saved the day — and the empire — when her husband was ready to bolt. “May I never be separated from this purple, and may I not live that day on which those who meet me shall not address me as mistress. If, now, it is your wish to save yourself, O Emperor, there is no difficulty … as for myself, I approve a certain ancient saying that royalty is a good burial-shroud.”

They care neither for things divine nor human in comparison with conquering in these struggles; and it matters not whether a sacrilege is committed by anyone at all against God, or whether the laws and the constitution are violated by friend or by foe; nay even when they are perhaps ill supplied with the necessities of life, and when their fatherland is in the most pressing need and suffering unjustly, they pay no heed if only it is likely to go well with their “faction” …

When the clubs were pitted against each other, the civic disturbance rated a mere annoyance. But early in 532, they came into an unexpected alliance — around, it should be said in this venue, hangings meted out to their respective partisans — and outright revolt erupted at a race on January 13. Instead of chanting their respective factional slogans, a common cry of Nika! — “Victory!” — heralded a week of mayhem that nearly ended the great Byzantine prince’s era when it had hardly begun.

This day’s victims were nephews of a former Byzantine emperor, and their lot in the affair was an unlucky one. The suspicious Justinian cast them out of the palace quite against their will, for they feared exactly what in fact came to pass: the mob proclaimed Hypatius emperor and thrust him involuntarily — he had to be physically pried from the desperate resistance of his wife — into treason.

It was an old vintage in the Roman tradition, as Edward Gibbon reflected in reviewing the perverse structural logic of civil war during an earlier era of the western empire:

[I]f we examine with candour the conduct of these usurpers, it will appear that they were much oftener driven into rebellion by their fears than urged to it by their ambition … If the dangerous favour of the army had imprudently declared them deserving of the purple, they were marked for sure destruction; and even prudence would counsel them to secure a short enjoyment of the empire, and rather to try the fortune of war than to expect the hand of an executioner.

For a few hours, the throne stood in danger. Justinian mulled flight; his remarkable wife held him steady — and on January 18, their generals trapped the rioters in the Hippodrome and slaughtered some 30,000 of them.

Back to Procopius:

[T]he populace, who were standing in a mass and not in order, at the sight of armoured soldiers who had a great reputation for bravery and experience in war, and seeing that they struck out with their swords unsparingly, beat a hasty retreat … the partisans of Hypatius were assailed with might and main and destroyed.

Hypatius and his brother were taken alive but disposed of on this day, by which time their deaths were but a drop in a bloodbath.

[T]he emperor commanded the two prisoners to be kept in severe confinement. Then, while Pompeius was weeping and uttering pitiable words (for the man was wholly inexperienced in such misfortunes), Hypatius reproached him at length and said that those who were about to die unjustly should not lament. For in the beginning they had been forced by the people against their will, and afterwards they had come to the hippodrome with no thought of harming the emperor. And the soldiers killed both of them on the following day and threw their bodies into the sea. The emperor confiscated all their property for the public treasury, and also that of all the other members of the senate who had sided with them. Later, however, he restored to the children of Hypatius and Pompeius and to all others the titles which they had formerly held, and as much of their property as he had not happened to bestow upon his friends. This was the end of the insurrection in Byzantium.

Bad luck for Hypatius and Pompeius proved a blessing for posterity (and Turkey’s contemporary tourist trade): riot-devastated space near the Hippodrome was appropriated by Justinian to build the magnificent Hagia Sophia basilica.

This gripping affair is narrated in greater depth in an installment of Lars Brownworth’s 12 Byzantine Rulers podcast series:

[audio:http://www.12byzantinerulers.com/audio/07-Justinian-Part_1.mp3]

… and in gripping detail by the History of Byzantium podcast.

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1985: Mahmoud Mohamed Taha, progressive Islamic theologian

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On this date in 1985 progressive Islamic theologian Mahmoud Mohamed Taha was publicly hanged at a prison in Khartoum North, Sudan.

Seventy-five years old at his death, Taha spent his youth in the nationalist movement against British control of Sudan where he emerged as the standard-bearer of the liberal/secular Republican Party.

After Sudan won independence in 1956, both Taha and his party maintained — in the face of official hostility that waxed and waned with the changing regimes — nonviolent support for political openness, national unity between Muslims and non-Muslims, and a theology pointing to reform within Islam. Specifically, Taha embraced a women’s movement and opposed the imposition of sharia, at least in the absence of a radical modernization of the Islamic religious law.

The introduction of sharia in 1983 brought matters to a head, and not only with Taha: civil war broke out — the conflict between the Muslim north and the Christian and animist south only recently and imperfectly abated.

Taha and four other Republicans were tried for their intransigence in a two-hour trial under a seemingly muddled mixture of secular and religious law.

Among the hundreds of attendees of Taha’s hanging this day were his four “co-conspirators.” They were themselves under sentence of death to be carried out January 20th, unless they should recant. All four recanted. Hundreds of other Republicans were held around the country on lesser charges until they did likewise.

The next year, with a new government in place, the Sudanese Supreme Court declared the proceedings against the Republicans to have been in error.

Little of Taha’s work has been translated, but his Second Message of Islam is available in English and presents a conception of the faith so unfamiliar in the west that one reviewer mitigates his praise with the regret that “it is nonsensical to talk of reforming Islam, a religion which is doctrinally irreformable.”

Taha’s thought also has a scholarly evaluation in Quest for Divinity: A Critical Examination of the Thought of Mahmud Muhammad Taha. More information by and about Taha and the Republicans is here.

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1977: Gary Gilmore

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On this date in 1977, Gary Gilmore uttered the last words “Let’s do it” and was shot by a five-person firing squad in Utah as the curtain raised on a “modern” death penalty era in the United States.

Famous for volunteering for death — he had nothing but disdain for his outside advocates and angrily prevented his own lawyers pursuing last-minute appeals — Gilmore rocketed through the justice system at a pace now unthinkable.

Mere days after courts blessed the resumption of executions in 1976, the career criminal — just paroled from a decade mostly behind bars in Oregon — murdered two people in the Provo, Utah, area. He was convicted in a three-day trial in October 1976 … and dead little more than three months later.

Owing to his milestone status and the unfamiliar public persona he cut insisting on his own death, Gilmore left a trail of cultural artifacts far surpassing his personal stature as small-time crook.

He was lampooned in an early episode of Saturday Night Live. His public desire to donate his eyes (the wish was granted) inspired a top-20 punk hit:

Norman Mailer wrote a book about Gilmore (The Executioner’s Song) and adapted it into an award-winning television movie. Gary’s brother Mikal published his own memoir (Shot in the Heart), later made into an HBO movie.

In a weirder vein, Gilmore is the touchstone for the surrealistic film Cremaster 2, in which magician Harry Houdini — who might have been Gilmore’s grandfather — is portrayed by Norman Mailer.

Gary Gilmore’s was the first execution of any kind in the United States since June 2, 1967. According to the Espy file, it was also the first firing squad execution since James Rodgers was shot in Utah March 30, 1960; only one of the other 1,098 men and women put to death since Gilmore — John Taylor in 1996, also in Utah — faced a firing squad. (Update: After this post was published, another Utah condemned man also opted for a firing squad execution: Ronnie Lee Gardner, shot in 2010.)

Both Gilmore and Taylor chose to be shot in preference to hanging. The firing squad is all but extinct in the U.S., though it still remains on the books in some form in Idaho, Oklahoma and (for prisoners convicted before 2004) Utah.

Part of the Themed Set: The Spectacle of Private Execution in America.

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1936: Albert Fish

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On this date in 1936, serial killer Albert Fish was electrocuted in New York’s Sing Sing Prison for a cannibalistic murder.

The deeply troubled Fish — “deranged, but sane”, the doctors thought him — was condemned for murdering and eating a 10-year-old girl.

He was free and clear of the crime until, seven years later, he sent the child’s parents a grotesque taunting letter* that ultimately led police back to its author.

From posting that note to riding the lightning was a bare 14 months, but Fish found time to confess to additional murders (and deny others — the doubtful relationship of any Fish statement to reality makes it difficult to pin down his criminal career exactly).

The newspapers called him “The Werewolf of Wysteria” and “The Brooklyn Vampire”; if as a serial killer he was far from the most prolific, the thoroughgoing strangeness of his mind has made him, at least to some, enduringly fascinating** — as this documentary trailer suggests:

A 2007 feature film, The Grey Man, is also based on Fish’s exploits.

* The mother was illiterate, and her son had to read aloud to her Fish’s descriptions of cannibalism.

** Others find him less than interesting

Part of the Themed Set: The Spectacle of Private Execution in America.

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1943: Sue Logue, George Logue and Clarence Bagwell

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On this date in 1943, as the New York Times laconically led the story, “[t]wo men and a woman died in the electric chair … bringing to eight the number of deaths in ‘The Logue Case,’ which started over a dead calf.”

This culmination to an operatic South Carolina feud has a book all its own, and that scarcely seems equal to the events.

The dead calf in question* belonged to the Logue family, and (your headsman wouldn’t make this up) had been kicked to death by a mule of the neighboring Timmermans. Perhaps mistaking themselves for a cartoon parody, the two leading families of rural Edgefield County, S.C., used the incident to escalate a long-simmering feud.

Killing higher up the food chain soon followed.

The Timmerman patriarch wasted the Logue patriarch — Sue Logue’s husband and George Logue’s brother — but claimed self-defense and was acquitted. (Body Count: 1)

So Sue and George hired (via nephew Joe Frank Logue) a down-on-his-luck plasterer to even the score. Clarence Bagwell said he’d kill everyone in the county for $500, but he earned his fee just by gunning down old man Timmerman. (Body Count: 2)

The investigation brought the law to the Logue doorstep, and the requisite gun battle ensued. A sharecropper on the farm was killed. So was the sheriff — he was Sue Logue’s cousin — and the sheriff’s deputy. (Body Count: 5)

“[T]he only circuit court judge in South Carolina history to have made love to a condemned murderess as she was being transferred … to Death Row.” (Source)

The officers’ death necessitated the appearance of the man who now became the senior law enforcement official in the county: Strom Thurmond, still a local judge and a few years away from his vault into national prominence as a segregationist presidential candidate and 46-year South Carolina Senator.

Thurmond waded through the posse and talked the trio into surrendering. His warning that they were liable to be lynched must have been compelling in any circumstance, but the old goat was a uniquely qualified ambassador: he’d been having an affair with Sue Logue.

Small wonder the trial venue was moved. “[N]o section of the county could be found that did not include a relative of theirs.” (Source)

And small good it did the Logues, who died with their hireling in the early morning hours this day. (Body Count: 8)

For such an outlandish case, it earned only muted national coverage — a pittance reckoned against the feeding frenzy latterly occasioned by such relatively meager gruel as Scott Peterson. World War II stole its thunder, although local interest was intense.

Yet it lives on for the involvement of Thurmond in a second guise that rates as quite possibly the juiciest slice of death row gossip in American history. According to Ol’ Strom: An Unauthorized Biography of Strom Thurmond:

Randall Johnson, a black man who supervised “colored help” at the State House and often served as driver and messenger, drove Sue from the women’s penitentiary to the death house at the main penitentiary in Columbia.** In the back seat with her, he said many years later, was Thurmond, then an Army officer on active duty. They were “a-huggin’ and a-kissin’ the whole day,” said Johnson, whom Thurmond later as governor considered a trusted driver… In whispered “graveyard talk” — the kind of stories not to be told outsiders — the word around SLED (State Law Enforcement Division) was that Joe Frank said his aunt Sue was the only person seduced on the way to the electric chair.

* A “prize calf,” to be fair.

** On Christmas Day, according to Dorn.

Part of the Themed Set: The Spectacle of Private Execution in America.

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Themed Set: The Spectacle of Private Execution in America

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The elimination of public executions in America might have aimed at public decorum, but it certainly did not remove executions from the domain of spectacle.

Inevitably, death attracts attention.

Over hedge rows — outside prison walls — in pulpits, legislatures, and the rising din of the mass media — the spectacle took new forms.

The next three dates all capture American executions after the end of public hangings … and the new ways this now-secret punishment announced itself in the communities carrying it out.

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2005: Nguyen Van Van

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On this date in 2005, Nguyen Van Van, the onetime coach of Vietnam’s national taekwondo team, was shot for murder in Ho Chi Minh City.

The wire story does not appear to be available in a current archive but was secondhandedly cited here and here. Here’s how it ran:

Martial arts master executed

From correspondents in Hanoi
January 14, 2005

A FORMER coach of the Vietnamese national tae kwon do team was executed by firing squad in Vietnam for murder, a court official said today. Nguyen Van Van was put to death today at Long Binh execution ground in the southern Ho Chi Minh City, an official from the city People’s Court said.

A municipal appeal court handed down in June 2004 the death sentence to Van, who was only sentenced to life imprisonment at his first trial in March of the same year, for murdering a man in an ambush on December 19, 1996.

The incident took place at a cafe after one of Van’s sons got involved in a brawl with a customer. Accompanied by family members, Van stormed into the cafe where he injured the cafe owner and stabbed to death his brother-in-law, Le Hong Quan.

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