Posts filed under 'Gruesome Methods'

1588: Two Nuremberg highwaymen

Add comment January 2nd, 2018 Headsman

Nuremberg executioner Franz Schmidt on this date in 1588 broke on the wheel two of the countless violent thieves that haunted the byways of early modernity. As the meticulous Nachrichter did for all his clientele, Schmidt noted the occasion in his diary:

January 2nd. George Hörnlein of Bruck, Jobst Knau of Bamberg, a potter, both of them murderers and robbers. Two years ago Hörnlein and a companion attacked a carrier on the Remareuth, stabbed him four times so that he died, and took 32 florins. Six weeks ago he and Knau were consorting with a whore. She bore a male child in the house, where Knau baptised it, then cut off its hand while alive. Then a companion, called Schwarz, tossed the child in the air, so that it fell upon the table, and said: “Hark how the devil whines!” then cut its throat and buried it in the little garden belonging to the house.

A week later the above-mentioned Hörnlein and Knau, when the whore of the aforesaid Schwarz bore a child, wrung its neck; then Hörnlein, cutting off its right hand, buried it in the yard of the house. Six weeks ago Hörnlein and Knau with a companion, a certain Weisskopf, attacked a man between Herzog and Frauen Aurach. Knau shot him dead, took 13 florins, dragged the body into the wood and covered it with brushwood.

[A long list of murders and highway robberies follows here. Schmidt adds:]

To conclude it would require another half sheet to write down all the people they attacked … The two murderers were led out on a tumbril. Both their arms were twice nipped with red-hot tongs, and their right arms and legs broken; lastly they were executed on the wheel.

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Entry Filed under: 16th Century,Abortion and Infanticide,Broken on the Wheel,Capital Punishment,Common Criminals,Crime,Death Penalty,Execution,Germany,Gruesome Methods,Murder,Outlaws,Public Executions,Theft

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2009: One stoned and one shot by Islamic militants in Somalia

Add comment December 13th, 2017 Headsman

From Associated Press reports:

MOGADISHU, Somalia — Witnesses say Islamist militants have executed two men accused by the fighters of murder and adultery.

Witnesses in the town of Afgoye southwest of the capital say the Hizbul Islam militants on Sunday stoned to death the man accused of adultery and shot the man accused of murder. They say the militants summoned the town’s residents to watch the executions.

Islamic courts run by radical clerics have ordered executions, floggings and amputations in recent months. In some areas militants have also banned movies, musical telephone ringtones, dancing at weddings and playing or watching soccer.

Somalia has been ravaged by violence since warlords overthrew dictator Mohamed Siad Barre in 1991, then turned on each other.

On this day..

Entry Filed under: 21st Century,Capital Punishment,Common Criminals,Crime,Death Penalty,Execution,Gruesome Methods,Murder,Public Executions,Sex,Shot,Somalia,Stoned,Wartime Executions

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1591: Edmund Geninges

Add comment December 10th, 2017 Headsman

Catholic priest Edmund Geninges (also Gennings, or Jennings) was executed on this date in 1592, along with the layman Swithburne Welles, whose home played host to Geninges’s final Mass. At least, that’s according to The life and death of Mr. Edmund Geninges priest, crowned with martyrdome at London, the 10. day of November, in the yeare M.D.XCI., by .

Despite the title, the text within that volume correctly places events on “fryday the 10 day of December” — per the Julian calendar still in use in England at that time. The book was even by the priest’s brother, John Gennings: m must have just been a typeset-o on the frontispiece.

As merchants of the grim we excerpt the portion of that tract focusing on Geninges’ death. A fuller summary of the hagiography can be enjoyed on Early Modern Whale.

When the happy houre of his passion was come being 8 of the clocke on fryday the 10 day of December, M. Plasden, M. White, and the rest were carryed to Tyborne, & there executed. Mistresse Welles to her great grief was reprived, and died in prison. M. Edmund Geninges, and M. Swythune Welles, as is aforesayd, were condemned to be executed in Grayes Inne fieldes on the North side of Holborne, over agaynst his owne dore: When they were brought thither, after a few speaches of a Minister or two that were there present, M. Geninges was taken of the sledd, whereon he lay. In the meane time he cryed out with holy S. Andrew: O bona Crux diu desiderata, & iam concupiscenti animo preparata, securus & gaudens venio ad te; ita & tu exultans suspicias me discipulum eius qui pependit in te! O good gibbet long desired, and now prepared for my hart much desiring thee, being secure and ioyfull I come unto thee, so thou also with ioy, I beseech thee receyue me the disciple of him that suffered on the Crosse.

Being put upon the ladder naked to his shirte, many questions were asked him by some standers by, wherto he answered still directly. At length M. Topliffe being present cryed out with a loud voyce, Geninges, Geninges, confesse thy fault, thy Popish treason, and the Queene by submission (no doubt) will grant thee pardon. To which he mildly answered, I knowe not M. Topliffe in what I have offended my deare annoynted Princesse, for if I had offended her, or any other in any thing, I would willingly aske her, and all the world forgivenesse. If she bee offended with me without a cause, for professing my fayth and religion, because I am a Priest, or because I will not turne Minister agaynst my conscience, I shalbe I trust excused and innocent before God: Obedire (sayth S. Peter) oportet Deo magis quam hominibus, I must obey God rather than men, and must not in this case acknowledge a fault where none is. If to returne into England Priest, or to say Masse be Popish treason, I heere confesse I am a traytour; but I thinke not so. And therefore I acknowledge my selfe guilty of these thinges, not with repentance or sorrow of hart, but with an open protestation of inward ioy, that I have done so good deedes, which if they were to do agayne, I would by the permission and assistance of Almighty God accomplish the same, although with the hazard of a thousand lives.

Which wordes M. Topliffe hearing, being much troubled therwith, scarce giving him leave to say a Pater noster, bad the Hangman turne the ladder, which in an instant being done, presently he caused him to be cut downe, the Blessed martyr in the sight of all the beholders, being yet able to stand on his feete, & casting his eyes towardes heaven, his senses were very little astonished, in so much that the Hangman was forced to trippe up his heeles from under him to make him fall on the blocke. And being dismembred, through very payne, in the hearing of many, with a lowde voyce he uttered these wordes, Oh it smartes, which M. Welles hearing, replyed thus: Alas sweete soule thy payne is great indeed, but almost past, pray for me now most holy Saynt, that mine may come. He being ripped up, & his bowelles cast into the fire, if credit may be given to hundreds of People standing by, and to the Hangman himselfe, the blessed Martyr uttered (his hart being in the executioners hand) these words, Sancte Gregori ora pro me, which the Hangman hearing, with open mouth swore this damnable oath, Gods woundes, See his hart is in my hand, and yet Gregory in his mouth, o egregious Papist! Thus the afflicted Martyr even to the last of his torments cryed for the ayde & succour of Saynts, and especially of S. Gregory his devoted patron, and our countries Apostle that by his intercession he might passe the sharpnes of that torment.

And thus with barbarons [sic] cruelty our thirce [sic] happy Martyr finished the course of his mortall life, and purchased no doubt a crowne of immortality in the glorious Court of heaven. Wherfore now he triumpheth with all unspeakeable ioy, and [b]eatitude amongst the number of those blessed martyrs who have in this world suffered all torments of persecution, and have withstood Princes and Potentates, lawes and lawmakers, for the honour and glory of theyr Lord and Saviour, and therfore have found true the confortable saying of holy David, Qui seminant in lachrymis, in exultatione metent: They who sow in teares, shall reape in ioy. Now so much the more is our Saynt glorifyed, by how much the more he was tormented, according to that saying of S. Cyprian: Quo longior vestra pugna hic, corona sublimior, presens tamen confessio quanto in passione fortior, tanto clarior & maior in honore. By how much your combat is the longer, by so much your crowne shall be the higher, so that by how much stronger the present confession is in suffering, so much more glorious and greater it shall be in honour.

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Entry Filed under: 16th Century,Capital Punishment,Death Penalty,Disfavored Minorities,Drawn and Quartered,England,Execution,God,Gruesome Methods,History,Martyrs,Public Executions,Religious Figures,Treason

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1586: John Lowe, John Adams, and Robert Dibdale, English Catholics

Add comment October 8th, 2017 Richard Stanton

(Thanks to Richard Stanton for his guest post, originally published in A menology of England and Wales, or, Brief memorials of the ancient British and English saints arranged according to the calendar, together with the martyrs of the 16th and 17th centuries. Writing in the 19th century, Stanton calls these English martyrs “Venerable” but as of this writing they are “Blessed” — having been advanced further along the path to sainthood in 1987. -ed.)

The Venerable John Lowe was born in London, and for some time was a Protestant minister. On his conversion he went to the College at Douay, and from thence to Rome, where he was ordained priest. In due time he returned to England and laboured on the Mission, till he was arrested and condemned and executed for high treason, on account of his priestly character and the exercise of its functions.

The Venerable John Adams was a native of Dorsetshire, and went to Rheims for his theological studies. He returned to England as a priest in 1581, and after some time was seized and banished, with a number of others, in the year 1585. After a few months’ stay at the College, he contrived to return to his labours on the Mission, but was once more apprehended and condemned to death, barely for being a priest. Few particulars are known relative to this Martyr, but it is recorded in one of the catalogues that his constancy was proof against all the artifices and promises, used to divert him from his generous resolution to sacrifice his life for the Faith.

The Venerable Richard, or, as he is called in some catalogues, Robert Dibdale, was born in Worcestershire. He became a student, and in due time a priest, of the English College at Rheims. In the year 1584 he was sent on the Mission, which he diligently served for some time. He was however arrested by the persecutors, tried and condemned for high treason, on account of his priestly character and functions. This Martyr, like a number of other missioners of that time, was remarkable for the gift he possessed of exorcising evil spirits. A fellow-missioner has left an account of several wonderful instances of this kind, of which he was himself witness, and others are recorded by Yepez, Bishop of Tarrasona, in his account of the English persecution. These wonderful occurrences were said to be the cause of numerous conversions to the faith.

The three Martyrs, Lowe, Adams, and Dibdale, all suffered at Tyburn on the same day, the 8th October, and on the mere charge of their priesthood, which by the recent statute was declared to be high treason.

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Entry Filed under: 16th Century,Capital Punishment,Death Penalty,Disfavored Minorities,Drawn and Quartered,England,Execution,God,Gruesome Methods,Guest Writers,History,Martyrs,Other Voices,Public Executions,Religious Figures,Torture,Treason

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1815: St. Peter the Aleut, the martyr of San Francisco

Add comment September 24th, 2017 Headsman

September 24 is the feast date in the Orthodox Christian tradition of Peter the Aleut.

As one might infer from his sobriquet, Peter the Aleut* — Chukagnak, to call him by the name of his birth — was a North American indigene whose canonization story features cultural collision all the way down.

Originally from Kodiak Island, Peter’s soul was won for Christ via the Russian Empire’s eastward expansion across the Bering Strait to Alaska.

Come the early 19th century the Russian-American Company that was Moscow’s chartered vehicle in the colonization game had pressed south seeking more favorable climes** with a fort in northern California supplying a network of outposts that stretched far south as Bodega Bay,† near the present-day San Francisco area.

Russia’s southerly excursions would collide with Spanish exploration pressing north: in their intersection lies the context for Peter the Aleut’s martyrdom.

The story in a nutshell is that a party of Alaskan natives in California under Russian colors was caught out hunting seals or otters by Spanish soldiers who took them captive. Peter and another Alaskan native convert called Ivan Kiglay were eventually left imprisoned together in a Spanish mission and ordered to convert to Catholicism on pain of death. When they refused, Peter was indeed slain — horribly tortured to death by having his extremities cut away while living, before finally being disemboweled.

Ivan Kiglay is the eyewitness source of this information, spared from sharing Peter’s chalice for unclear reasons. The blog OrthodoxHistory.org has done yeoman coverage of this controversial event or “event” and its overview post “Is the St. Peter the Aleut Story True?” is well worth exploring.‡ In 2011, the same site posted a rare English translation of the original Russian-language Ivan Kiglay deposition, excerpted (lightly tidied) below:

Missioners and the leader of the named above mission (whose name he does not remember) made a request to all the Kodiak dwellers to convert to the Catholic religion, to which they replied that they have already converted to a Christian religion on Kodiak, and they do not want to convert to any other religion. In a short time, Tarasov and other Kodiak dwellers [i.e., all the other Alaskans] were transferred to Saint Barbara. Though he (Kiglay Ivan) and wounded Chukagnak, were left in the mentioned mission, were kept with Indian criminals in the prison for several days, without food and water.

[One night] the chief of the mission brought the order to convert but they did not comply, despite the critical situation that they faced. On the sunrise of the next day a religious clerk came to the prison, accompanied by betrayed Indians, and called them out of the prison; Indians surrounded them, and by order started to cut (chop) Chukagnak’s fingers by articulations, from both hands and [after that] arms, and in the end cut his stomach (abdomen), by that time, he was already dead. That should have happened also to Kiglay, but at that time to the priest was brought a paper (he does not know from where and from whom). After reading that, [the priest] ordered to bury the body of the dead Chukagnak from Kasguiatskovo in the same place, and he [Kiglay] was sent back to prison.

Ivan Kiglay himself only delivered this information in 1819, four years after the alleged events, because he had ultimately to escape from a period of Spanish enslavement. In 1820 the Russian-American Company official Symeon Ivanovich Yanovsky forwarded the same report to a monastery in the motherland along with his endorsement of Ivan’s credibility (“He is not the type who could think up things”).

Unless you’re cocking an eyebrow at the convenient and mysterious last-second reprieve, there’s no particular reason to doubt the sincerity of the original deposition or of Yanovsky as interlocutor. However, there’s also no apparent corroboration of the incident known from Catholic records and the forced conversion backed by such an outlandish murder seems at odds with Spanish behavior on this particular frontier. A much later sentimental embroidery by Yanovsky from 1865 blurs the Peter story into outright hagiography. The documentary trail is so thin and questionable that everything about Peter the Aleut down to his actual existence has been hotly debated since.

Russia’s probes of California came to naught, of course — and Spain’s too for that matter, considering the Mexican War of Independence already in progress in this decade. All this land, and Alaska too, were marked for a different empire rising on the far side of the continent … and Russia’s Alaskan evangels would not in the end extend the Third Rome into the New World, but instead form the germ of the Orthodox Church in America. Today, St. Peter the Aleut is honored by Orthodox communities throughout the United States as the “martyr of San Francisco” (although this proximity for the martyrdom is also uncertain).


Shrine to Peter the Aleut in Kodiak, Alaska. (cc) image by Jesuit anthropologist Raymond Bucko, SJ.

* The descriptor “Aleut” was applied indiscriminately here, but by now it has the blessing of tradition. A more discriminating ethnography would reckon Peter and his Kodiak origins not an Aleut (from the Aleutian Islands) but an Alutiiq.

** Apart from the events narrated in this post, the Russian-American Company also dropped a fortress on Hawaii and even attempted an ill-considered takeover.

† Arriving there long before Alfred Hitchcock.

Our grim site does not pretend an opinion on whether and how religions ought to enshrine their saints … but for those curious about how St. Peter’s questionable historicity plays vis-a-vis his canonization, OrthodoxHistory.org has you covered.

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Entry Filed under: 19th Century,Alaska,Borderline "Executions",California,Disfavored Minorities,Dismembered,Execution,God,Gruesome Methods,History,Martyrs,Occupation and Colonialism,Racial and Ethnic Minorities,Religious Figures,Russia,Spain,Torture,USA

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1306: Simon Fraser, William Wallace comrade in arms

Add comment September 8th, 2017 Headsman

On this date in 1306, Scottish patriot Simon Fraser was drawn and quartered in London.

This Norman-descended lord was one of the side-switching nobles during the wars of William Wallace, but after completing the full circuit from Wallace to Edward I and back again, he unexpectedly decided to lash himself to St. Andrew‘s cross for good.

Perhaps he could tell where the wind was blowing, and not just for his historical reputation: Fraser’s former ally, “Red” Comyn, went down the other fork in the road, submitting himself to an irresistible English invasion the better to devote his energies to his longshot horse in the confusing Scottish regnal derby.

Comyn’s reward was to be personally daggered to death at the altar of Greyfriars Church by Robert the Bruce.


The murder of John Comyn.

But no amount of royal sacrilege could arrest the popular fad for cutting a deal, and as celebrated in this History of the Frasers,

Every man of influence in the Kingdom, except Sir Simon Fraser, Sir William Wallace, and the band of patriots who comprised the garrison of Stirling, followed the example of Cumming [Comyn] … The patriots were proclaimed outlaws and their estates forfeited, and they ultimately sacrificed their noble lives in the undying service of their country. The redoubted Sir William Wallace continued most deservedly to be the idol of his countrymen for the glorious part which he took in establishing the independence of his fatherland, but “if to him be due the glory of being the first to awaken Scotland from her ignominious slumber, his efforts were nobly seconded by Sir Simon Fraser, who alone of the aristocracy was disposed to view with envy the merit which called his hero to command.”

Fraser outlived Wallace by a year, persisting in the field “bold as Caesar” which supposedly led a couple of Scottish knights imprisoned in the Tower to cockily wager their heads that the English would never corral him.*

Fraser suffered the torment of being hanged and cut down still alive for beheading, the spectacle of a double death (with the disemboweling part mercifully saved for posthumous application). His head was set on a spike on London Bridge beside Wallace’s, and his mangled trunk hung in chains under guard lest any soul sensitive to Scotch nationalism or mephitis should undertake to cut it down.

For all that he’s not even the most famous Simon Fraser to be executed by the English.

* Edward collected his prize; you can read all about it as an aside in this ballad on the execution of Fraser.

Sire Herbert of Morham, feyr knyht ant bold,
For the love of Frysel ys lyf wes ysold.
A wajour he made, so hit wes ytold,
Ys heued of to smhyte yef me him brohte in hold,
Wat so bytyde.
Sory wes he thenne,
Tho he myhte him kenne
Thourh the toun ryde.

Thenne seide ys scwyer a word anon-ryht:
“Sire, we beth dede; ne helpeth hit no wyht!”
(Thomas de Boys the scwyer wes to nome.)
“Nou Ychot oure wajour turneth ous to grome,
So Y bate!”
Y do ou to wyte,
Here heued was ofsmyte
Byfore the Tour gate.

Sir Herbert of Morham, a fair and bold knight,
For the love of Fraser his life was sold.
A wager he made, as it was told,
To have his head cut off if they captured Fraser,
Whatever betide.
Sorry was he then,
When he might see him
Ride through the town.

Then his squire spoke a word immediately:
“Sir, we’re dead; there’s no creature to help us!”
(Thomas de Bois was the squire’s name.)
“Now I know that our wager brings us to harm,
So my courage ends!”
I give you to know,
Their heads were cut off
Before the Tower gate.

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Entry Filed under: 14th Century,Capital Punishment,Death Penalty,Drawn and Quartered,England,Execution,Gruesome Methods,History,Nobility,Occupation and Colonialism,Power,Public Executions,Scotland,Soldiers,Treason,Wartime Executions

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1653: Sakura Sogoro, righteous peasant

Add comment September 3rd, 2017 Headsman

Perhaps on this date in 1653 — it is, at any rate, the date saluted by a festival that honors him — the peasant Sakura Sogoro was crucified for protesting the oppressive taxation of his local lord.

Sogoro — familiarly known as Sogo-sama — was a village head man who dared to take his complaints about his daimyo‘s heavy hand right to the shogun himself. As punishment for this effrontery, the daimyo had the peasant executed (which punishment the sacrificial Sogoro anticipated in making his appeal) along with his wife and sons (which was an outrage).

As classically described, Sogoro from the cross damns the cruelty of the punishment and promises to revenge himself as a ghost, destroying the daimyo‘s house within three years. A century or so after his death, a shrine was erected to his memory which attracted pilgrims throughout the realm and made Sakura Sogoro “the patron saint of protest” (Anne Walthall, whom we shall hear more from later.) The tale has earned popular staging in Japanese culture from the kabuki stage to television.


The great 19th century kabuki actor Ichikawa Kodanji as the avenging specter of “Asakura Togo”, the Kabuki character based on Sakura Sogoro. Image from this gorgeous collection.

As one might infer from the sketchy account here, the story’s historicity is shaky despite its popularity down the centuries in Japan. According to one an academic paper by Walthall,*

The archetype of the peasant martyr, a man who deliberately sacrificed himself on behalf of his community.”

More has been written about Sakura Sogoro than about any other peasant hero, but the evidence of his existence is extremely circumstantial. Written accounts of him remain fragmentary until the 1770s …

The first mention of the Sogoro legend appears in Sakura fudoki (a record of provincial lore on Sakura), compiled by a Sakura domain bureaucrat, Isobe Shogen. He recounts how an old man had told him that Sogoro’s vengeful spirit caused the downfall of a seventeenth-century lord. This emphasis on revenge after death is common to many Japanese folktales. Its constant recurrence as a theme in Japanese history reflects a widely held belief in the power of strong emotions to wreak havoc after a person has died. At this point Sogoro was hardly a martyr for the peasants — they remembered not his own deeds, if any, but what had happened to the lord.

By the middle of the eighteenth century, the story gains more detail. After the death of the just lord, Hotta Masamori, his retainers take control of domanial administration, treat the peasants unjustly, and increase the land tax. To save the people, Sogoro makes a direct appeal to the shogun … becom[ing] an exemplar of righteous action, a man who placed community welfare above individual self-interest …

In narratives from the late eighteenth and early nineteenth centuries, the plot becomes still more elaborate. Sogoro is described as a man of scholarship, deeply religious, respectful of his superiors, mindful of his subordinates, esteemed by his neighbors. “He was intelligent, tactful, and did not look like he was peasant born. Everyone said he must be the descendant of a warrior” … As the savior of his village, he represented the peasants’ aspirations; as an angry spirit, he reflected their resentment of those in authority.

The most modern version of the legend omits all reference to revenge by angry spirits. Now the story depicts the courage of Sogoro and his supporters among the peasants and his heartrending renunciation of his family when he resolves to sacrifice himself for the community. He still puts his appeal directly in the hands of the shogun, even though modern historians have long argued that a meeting with the shogun was impossible for a peasant. In contrast to the “good king,” (the shogun Ietsuna) the villain, Hotta Masanobu, executes not merely Sogoro, but his four children. Even the cruelty of this command has become further elaborated. To evade the bakufu prohibition on the execution of women, officials pretend that Sogoro’s three daughters are actually sons and cut off their heads. In short, today people know only a lachrymose tale of tyranny and heroism.

English speakers can grab a couple renderings of this story in the public domain:

* Walthall, “Narratives of Peasant Uprisings in Japan,” The Journal of Asian Studies, May 1983.

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Entry Filed under: 17th Century,Arts and Literature,Capital Punishment,Children,Crucifixion,Death Penalty,Execution,Famous,Gruesome Methods,History,Japan,Martyrs,Mass Executions,Myths,Popular Culture,Power,Public Executions,Uncertain Dates,Women

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Feast Day of Pope Pontian and Antipope Hippolytus

1 comment August 13th, 2017 Headsman

August 13 is the shared feast date* of third century saint and antipope — two adjectives rarely held in common — Hippolytus of Rome, and the official pope to whom he reconciled in the end, Pontian.

His legend, including his feast date, has been muddled with another ancient martyr of the same name, and even with the mythological son of Theseus — from which also derives the etymologically apt fancy that St. Hippolytus met his end by the straining of horses.**


The central panel (click for the full image) of the St. Hippolyte Triptych, from the Sint-Salvator Cathedral in Bruges, Belgium. (via the blog of Canadian Archbishop Terrence Prendergast) Attributed to Dieric Bouts and Hugo van der Goes, this image was commissioned by a courtier of Charles the Bold, Hippolyte de Berthoz — who also underwrote other depictions of his namesake’s martyrdom.

But Hippolytus the theologian and cleric was no fable.

Zealous after the correct doctrine in an age of heretical pitfalls like modalism and alogianism, Hippolytus clashed with Pope Zephyrinus and his successor Callixtus over their leniency — not only for heterodoxy but also for sinful conduct like adultery.

This timeless horn-locking between purists and pragmatists led Hippolytus to take his flock out of the Roman communion in opposition to Callixtus, and apparently to maintain himself as antipope for the best part of a generation — the very first recorded antipope, in fact.

Ironically it was the schismatic’s perspicacious quill that would bear to posterity much of our understanding of Christianity in the early third century. Apostolic Tradition, whose attribution to Hippolytus is contested, is a rare source on the early liturgy; Refutation of All Heresies helpfully catalogues dozens of beliefs disfavored of its author among pagan and Christian sects. He wrote a chronicle of the world since its creation, a compendium of ecclesiastical law, and numerous Biblical commentaries.

While world-shaping controversies gripped the sacerdotal space, the temporal world spiraled toward Rome’s Third Century Crisis, a periodization commonly dated to the rise of the cruel barracks-emperor Maximinus in the very year of our rival pontiffs’ martyrdoms, 235.

Maximinus’s years in the purple were short and sanguinary, harbinger of many like decades to come. “Italy and the whole empire were infested with innumerable spies and informers,” Gibbon wrote.

On the slightest accusation, the first of the Roman nobles, who had governed provinces, commanded armies, and been adorned with the consular and triumphal ornaments, were chained on the public carriages, and hurried away to the emperor’s presence. Confiscation, exile, or simple death, were esteemed uncommon instances of his lenity. Some of the unfortunate sufferers he ordered to be sewed up in the hides of slaughtered animals, others to be exposed to wild beasts, others again to be beaten to death with clubs.

Both Pontian and Hippolytus were arrested at Maximinus’s order, which was scarcely an act of pagan reverence on the latter’s part since he was also noted for stripping the traditional temples of valuables that could be melted into currency.

Banished to Sardinia for rough handling that was tantamount to a death sentence, the two men reconciled before attaining the crown of martyrdom.

Numerous cities in France (and one in Quebec) are named for St. Hippolytus.

* It’s the feast date in the Roman church. The Orthodox world honors Hippolytus on January 30.

** He’s the patron saint of horses, too.

† A reading of On Christ and the Antichrist is available free from Librivox.

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Entry Filed under: Ancient,Arts and Literature,Borderline "Executions",By Animals,Capital Punishment,Death Penalty,Dismembered,Execution,God,Gruesome Methods,History,Intellectuals,Italy,Martyrs,Religious Figures,Roman Empire,Uncertain Dates

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A day in the executions of Franz Schmidt

Add comment August 4th, 2017 Headsman

The free imperial city of Nuremberg has been a regular feature on this site thanks to the detailed journal of executions kept by its legendary executioner Franz Schmidt.

We have profiled many of the more remarkable cases individually. Today, we’ll pause for a few of central Europe’s lesser criminals whose deaths at Schmidt’s hand on various August Fourths were more representative of the everyday malefactors who paid the last penalty on early modern scaffolds. All block text records Schmidt’s own words.


August 4, 1586: Hans Weber and Lienhardt Hagen

Hans Weber, of the New Town, a potter and thief, whom I whipped out of Neunkirchen ten years ago; Lienhardt Hagen, of Teusslen, a bath-keeper, alias der Kaltbader, a thief and robber, who with his companion helped to attack people by night, tortured them, burnt them with fire, poured hot grease on them and wounded them grievously; also tortured pregnant women, so that one died at Schwertzenbach; stole all manner of things everywhere. The potter was hanged, the bath-keeper executed on the wheel. The bath-keeper had broken into the church at Lohndorff and stolen the chalice, also helped once to steal 500 florins. (a list of many other small sums follows.)


August 4, 1607: Margaret Marranti

Margaret Marranti, a country girl from the knackers’ sheds, who was in service with the innkeeper there, had intercourse with a carrier whom she did not know, and became pregnant. Took service with the farmer at Dorrenhof at Candlemas, concealing her pregnancy. When she was haymaking in the meadows, was seized with pains and contortions, and when the farmer’s wife said she would send for the midwife, the girl made an excuse, and remaining behind at night, gave birth to a child near a shed by the river Pegnitz. She immediately threw the child into the water and drowned it, though it stirred and struggled. Beheaded with the sword here on this account.


August 4, 1613: Matthew Werdtfritzn

Matthew Werdtfritzn of Furth, a Landzknecht, alias ‘Eightfingers,’ a robber. With the help of a companion he attacked the carrier from Regensburg in the Neuenwald, wounded him and his son mortally, and took about 800 florins’ worth of money and goods. Took 84 florins from the baker woman of Lauff, and wounded her lad in the same way, so that he was thought likely to die. Took 40 florins from a carter and 18 florins from the fisherman of Fach; in all twelve highway roberies. For these crimes he was executed on the wheel as a robber.

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Entry Filed under: 16th Century,17th Century,Abortion and Infanticide,Beheaded,Broken on the Wheel,Capital Punishment,Common Criminals,Crime,Death Penalty,Execution,Germany,Gruesome Methods,Hanged,History,Murder,Public Executions,Soldiers,Theft,Women

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1242: William de Marisco, pirate knight

Add comment July 25th, 2017 Headsman

On this date in 1242, the knight, outlaw, and pirate William de Marisco was drawn by a horse to Coventry and put to the pains of disemboweling and quartering — albeit only after he had already been hanged to death.


Illustration of William de Marisco’s execution by the amazing 13th century chronicler Matthew Paris.

He’d eventually be damned as a kingslayer but Marisco’s doom began with the 1235 murder of a messenger of King Henry III named Henry Clement, slain at the very gates of Westminster “to our no small dishonour and scandal of the realm.” Suspicion settled on the Mariscos, who might have been motivated by Clement’s boasting of having helped recently lay in his grave the Earl of Pembroke, a magnate and great rival to the king.*

Marisco, whose architectural legacy for us is Coonagh Castle, County Limerick in Ireland, fled the scene of the crime and took refuge on Lundy Island, a gorgeous and remote fingerbone in the westerly Bristol Channel that had once been granted to the Knights Templar.**


Lundy’s west coast.
(cc) image by P_Dean.

There, as our chronicler-illustrator Matthew Paris describes, he made his way thereafter by piracy.

Whilst these occurrences were taking place, William Marsh [“de Marisco” means “of the Marshes” -ed.], son of Geoffrey Marsh, took up his quarters on an island near Bristol, called Lundy, a place impregnable by the nature of its situation, where he lived like a pirate with a number of proscribed and wicked men, indulging in plunder and rapine, and, attended by his companions, traversed the places on the neighbouring coast, despoiling the inhabitants of their property, especially wine and other provisions. By sudden incursions lie frequently carried off vast booty from the country lying near the island, and in many ways injured the kingdom of England both by land and sea, and caused great loss to the native and foreign merchants.

William de Marisco would manage seven years on the lam, seizing victuals and booty and ransomable hostages as he could from his island fastness. He’d been dispossessed of his lands in Ireland and nursed against King Henry the personal grudge of an aggrieved nobleman.

Such injuries were known to heal over time, and amid the tangle of authority and kinship among medieval Europe’s bluebloods, today’s rebel might become tomorrow’s hand of the king. But in 1238, William cut the roads behind him and made himself permanently anathema by allegedly sending an assassin after Henry III. Matthew Paris, again, with a story that will easily bear the interpretation that Marisco’s name was put into a deranged regicide’s mouth by his torturers:

on the day after the Nativity of St. Mary, a certain learned esquire, as it is said, came to the king’s court at Woodstock, pretending that he was insane, and said to the king, “Resign to me the kingdom, which you have unjustly usurped, and so long detained from me;” he also added, that he bore the sign of royalty on his shoulder. The king’s attendants wanted to beat him and drive him away from the royal presence, but the king prevented those who were rushing on him from violence, saying, “Let the insane man rave as becomes him, for such people’s words have not the influence of truth.” In the middle of the night, however, this same man entered the king’s bedchamber window, carrying an open knife, and approached the king’s couch, but was confused at not finding him there, and immediately began to look for him in the several chambers of his residence. The king was, by God’s providence, then sleeping with the queen. But one of the queen’s maids, named Margaret Biseth, was by chance awake, and was singing psalms by the light of a candle (for she was a holy maid, and one devoted to God), and when she saw this madman searching all the private places, to kill the king, and frequently asking in a terrible voice where the king was, she was greatly alarmed, and began to utter repeated cries. At her dreadful cry the king’s attendants awoke, and leaped from their beds with all speed, and running to the spot, broke open the door, which this robber had firmly secured with a bolt, and seized the robber, and, notwithstanding his resistance, bound him fast and secured him. He, after some time, confessed that he had been sent there to kill the king, after the manner of the assassins, by William Marsh, son of Greoffrey Marsh, and he stated that others had conspired to commit the same crime.

Paris has evident contempt for William, but he does note that “William boldly denied all these charges, yet he did not obtain any credit, nor was he listened to; he therefore, however unadvisedly, betook himself to out-of-the-way places, and became a fugitive and an outlaw.” It is not clear to this author that outlawry is “unadvisable” vis-a-vis standing to the judgment of a king who is certain you have attempted his life; nevertheless, it is usually little better than the temporary expedient for the doomed.

On the feast of St. James, by the king’s order, the said William, with sixteen of his accomplices taken with him, was tried and condemned, and, by the king’s order, was sentenced to an ignominious death. He was, therefore, first dragged from Westminster to the Tower of London, and from thence to that instrument of punishment called a gibbet† suspended on which he breathed forth his miserable life. After he had grown stiff in death, his body was let down and disembowelled; his entrails were immediately burnt on the spot, and his wretched body divided into four parts, which were sent to the four principal cities of the kingdom, that the sight of them might strike terror into all beholders.

His sixteen accomplices were all dragged through London at the horse’s tail, and hung on gibbets. The said William, after his condemnation, when about to imdergo the sentence pronounced upon him, invoking the divine judgment to witness, boldly declared that he was entirely free and guiltless of the crime of treason imputed to him, and likewise of the murder of the aforesaid clerk Clement; he also asserted that he had betaken himself to the aforesaid island for no other reason than to avoid the king’s anger, which he had always above all things wished to pacify by submitting to any kind of trial, or by any other humiliation; but that, after he had taken refuge as a fugitive in the said island, he was obliged to prolong his miserable life by seizing on provisions wherever he could find them. He then poured out his soul in confession before God, to J. de St. Giles, one of the brethren of the Preacher order, and confessed his sins with contrition, not excusing himself and giving vent to evil words, but rather accusing himself. This discreet preacher and confessor then administered gentle comfort to him, and dismissed him in peace, persuading him that he underwent the death to which he was doomed by way of repentance. And thus, as before mentioned, horrible to relate, he endured not one, but several dreadful deaths.

Readers of Latin can peruse the transcript of the trial, which has surprisingly survived the ravages of century, in this 1895 English Historical Review article.

* Pembroke’s brother and heir was also suspected initially, but was able to clear himself; however, he was later made to take a vow no longer to protect William de Marisco, suggesting that Pembroke was at least in simpatico with the hit. Both William and Geoffrey de Marisco had been fined previously for adhering to the Pembroke side in a fight with the king.

** The Templars at best barely possessed Lundy and the Mariscos who claimed it opposed those banker-knights’ stake, successfully.

† Paris’s unfamiliar marking of the term “gibbet” is interesting here; according to dictionary.com it was during the 13th century that this word for gallows entered Middle English from French.

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Entry Filed under: 13th Century,Arts and Literature,Assassins,Capital Punishment,Crime,Death Penalty,Drawn and Quartered,England,Execution,Gibbeted,Gruesome Methods,Hanged,History,Murder,Nobility,Notable for their Victims,Pirates,Public Executions,Treason

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