Posts filed under 'Mass Executions'
May 21st, 2014
Last year on this date, to the impotent howls of human rights groups, five men were beheaded in Jizan, Saudi Arabia and then “crucified.” “In Saudi Arabia, the practice of ‘crucifixion’ refers to the court-ordered public display of the body after execution,” Amnesty UK noted, “along with the separated head if beheaded. It takes place in a public square to allegedly act as a deterrent.”
Here’s how these five deterred. If you look closely you’ll see the “along with the separated heads” bobbing near each decapitated corpse in little white bags … and if you’re still not convinced, click for a ghastly higher-quality close-up view.
Jizan is a city being developed as a deep water shipping depot by Saudi Aramco in Saudi Arabia’s extreme southwest corner near Yemen; this was the ethnicity of the executed men as well. According to the Saudi Interior Ministry, brothers Khaled, Adel and Qassem Saraa as well as Saif Ali al-Sahari and Khaled Showie al-Sahari comprised a gang who carried out robberies in various different cities. They beat and strangled to death at least one man.
As an inducement to more legitimate folk to stay on the straight and narrow, the quintuple gibbet evidently graced the environs of Jizan’s university. Study hard, lads.
A sixth and unconnected Saudi was also beheaded on the same date in the nearby city of Abha.
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Entry Filed under: 21st Century,Beheaded,Capital Punishment,Common Criminals,Crime,Death Penalty,Execution,Gibbeted,History,Mass Executions,Murder,Public Executions,Saudi Arabia,Theft
Tags: 2010s, 2013, jizan, may 21
May 17th, 2014
On this date in 1866, five Maori men hanged for the murder of a German proselytizer.
Hesse-born Carl Sylvius Völkner* arrived in New Zealand as a Lutheran missionary in 1849; by 1861, he was directing an Anglican-run mission at OpotikiOpotiki, the center of Maori Te Whakatohea territory.
Unfortunately for Volkner, his mission to win souls overlapped with the British mission to win land.
This same early 1860s period saw a sharpening of the European-Maori conflict on the North Island where Volkner kept his mission — the bloodshed in turn fostering the militant Pai Marire or Hau Hau faith in place of the settlers’. Though the Te Whakatohea weren’t directly involved in this war, they had felt its effects: refugees, food shortages, disease outbreaks.
Volkner, who was seen by Maori as a pro-government character and a British spy,** and warned that under the fraught circumstances he might be wise to extend his most recent trip to Auckland indefinitely and wait for things to simmer down.
He did not heed that warning.
On March 2, 1865, the day after Volkner’s return to Opotiki, a group of Pai Marire hanged the missionary to a willow tree outside his Church of St. Stephen, then butchered the dead body.
The Pai Marire leader Kereopa Te Rau then preached from the church’s pulpit with Volkner’s severed head at his side, in the course of which he tore the eyeballs from his grisly prop and, calling one “the Queen” and the other “Parliament”, theatrically devoured them. (Kereopa Te Rau is nicknamed “Kai whatu”, “the eyeball eater”.)
Old eyeball eater would eventually hang for this display as well, but he avoided capture until the 1870s — so this narrative takes its leave of him here.
The slaughter of the European evangelist at the very steps of the protomartyr’s church in turn fired the fury of white New Zealand.
The most immediate response was the government’s landing 500 soldiers in Opotiki in September 1865. From there they raided throughout Te Whakatohea territory (confiscating some 240,000 hectares that would feed white settlers’ surging demand for real estate) and put crops to the torch until the tribe surrendered up some 20 chiefs for punishment of the Volkner affair.
Five of those eventually hanged for their participation: Heremita Kahupaea, Hakaraia Te Rahui, Horomona Propiti and Mikaere Kirimangu … and a man named Mokomoko who was then and remains now the most controversial execution of the bunch.
Mokomoko’s guilt was sharply disputed by eyewitnesses who gave conflicting accounts of whether he was even present at the church on March 2. It was Mokomoko’s rope that strangled Carl Volkner, but the man himself insisted that he was not present. (The three witnesses who placed him on the scene said he carried the rope, suggesting participation far exceeding a bystander.)
Maori tradition preserved Mokomoko as an emblem of wrongful persecution, along with his song Tangohia mai te taura i taku kaki kia waiata au i taku waiata (Take the rope from my neck that I may sing my song):
Violent shaking will not rouse me from my sleep
They treat me like a common thief
It is true that I embrace eternal sleep
For that is the lot of a man condemned to die.
Shielded from the harsh light
With narrow eyes I reflect on the retribution taken at Hamukete
Remember how I was taken on board ship (chained)
The memory of it burns me with shame.
Bring me justice from distant lands to break my shackles
Where the sun sets is a government in Europe
It is for them to say that I must hang
Then shut me in my coffin box.
Under pressure from Mokomoko’s descendants, latter-day New Zealand has made a number of gestures of apology for Mokomoko’s hanging over the past 20-odd years, culminating in a posthumous pardon.
* A copse of rocks sprouting out of New Zealand’s Bay of Plenty is named for our man — the Volkner Rocks, also known as Te Paepae o Aotea.
** He sent reports to the government about subversive activity.
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Entry Filed under: 19th Century,Capital Punishment,Death Penalty,Disfavored Minorities,Execution,Hanged,History,Martyrs,Mass Executions,Murder,New Zealand,Occupation and Colonialism,Posthumous Exonerations,Racial and Ethnic Minorities,Wrongful Executions
Tags: 1860s, 1866, carl volkner, first peoples, maori, maori wars, may 17, mokomoko, opotiki
May 16th, 2014
In 1857, the centennial of the British East India Company’s mastery of the India, the subcontinent’s sepoy troops rebelled against the Company Raj.
There had been rumblings of disaffection for months before, signals that read portentous in retrospect but passed by the oblivious occupation army. That March, aggrieved at having been issued new ammunition cartridges rumored to have been prepared with pig and cow fat in offense to both Muslim and Hindu soldiery,* Mangal Pandey wrote himself into India’s nationalist lore by mutinying at Barrackpore.
Pandey’s own revolt fizzled, and saw him hanged.
But he’s remembered as the precursor of the much wider rebellion that ensued.
On Sunday, May 10th — the British garrison’s guard was down for religious services — sepoys at Meerut mutinied, too. Just the day before they had seen 85 of their own brothers in arms provocatively marched in chains after refusing the controversial cartridges.
Now, they fell upon their commanding officers, and on their families and British civilians in an wave of pent fury. Brits misforunate enough to be caught in it spent the dark hours that night as prey.
“Never was dawn more welcome to us than on the 11th of May,” one Englishwoman who survived the harrowing night wrote. “The daylight showed how complete the work of destruction had been. All was turned into ruin and desolation, and our once bright happy home was now a blackened pile.”
Meerut is just 60 kilometers or so from Delhi, and the mutineers soon made for that city — where the last Mughal Emperor, 81-year-old Bahadur Shah II, known as Zafar, “reigned” as Prince of Delhi. In reality, he was a pensioned ward of the East India Company … but symbolically, he was the heir to a once-mighty empire.
The rebels fell on Delhi, slaughtering Englishmen and women who had not been quick enough to escape the city, and looting opportunistically. Zafar tsk-tsked the disorder but he and most of his princes joined the revolt. Why not? The Company had already made known that the imperial title would disappear with Zafar’s death; here was the one last chance to restore the Mughal dignity.
This ride on the tiger would prove instead to be the final destruction of Zafar’s house.
On May the 16th, the sepoys, who were far from deferential to the emperor they proposed to raise up, demanded 52 European prisoners that Zafar’s courtiers were holding — holding instead of murdering, a restraint the sepoys angrily suspected was calculated as a potential future sop to the returning British. By putting those prisoners all to sudden death, they relieved the emperor of any avenue for compromise, binding him inescapably to the insurrection.
From William Dalrymple’s The Last Mughal:
The sepoys then called for the prisoners, who were being kept and fed by Zafar in a room beside the Palace kitchens, not far from the Lahore Gate. They bound them and took them to a peepul tree near the shallow tank in front of the Palace drum house, the Naqqar Khana, and began to taunt them that they were about to be slaughtered.
According to Jiwan Lal, “the King and his courtiers stood like dumb puppets” at first, horrified by what the sepoys were contemplating. “Then the King ordered the sepoys to separate into parties, Mahommedans and Hindus, and he appealed to each to consult their religious advisers to see if there was any authority for the slaughter of helpless men and women and children.” “Their murder can never be allowed,” said Zafar, adding that the Queen was also wholly opposed to any massacre. Sa’id Mubarak Shah recorded that
the king wept and besought the mutineers not to take the lives of helpless women and children, saying to them “take care — for if you commit such a deed the vengeance and angel of God will fall on us all. Why slay the innocent?” But the Mutineers refused to listen and replied “we’ll kill them, and in your palace, so that whatever the result you and we shall be considered one in this business, and you will be thought equally guilty by the English.”
… the King continued to argue with the sepoys and refused to give his consent to the murder, but was eventually silenced …
When Zahir saw that the sepoys were preparing to go ahead with the slaughter, he begged the hakim to make a last effort to stop the massacre: “I told him that I had seen the prisoners being taken out,” he recorded later,
and I was afraid that they were about to kill them, and that he must do something quickly to stop them. To this I got a reply, “What can I do?” I told him this is the time to prove our loyalty, and that if he wanted to save the King then he had to try and persuade the rebels to stop this crime and save the prisoners, otherwise the English would come and level Delhi and turn it into an empty wasteland in revenge for this spilling of innocent blood. Ahsanullah Khan replied, “You are still a child. You do not realize that in public life a man must use his reason rather than give way to his emotions. If we try to dissuade the rebels now they will kill us before they kill the English, and then they will kill the King.”
It was anyway too late. By the time Ahsanullah had finished speaking, the sepoys and the Palace mob had got to work.
They made the prisoners sit down, and one of them fired his carbine at them. After this two of the King’s personal armed retainers killed all the Europeans, men, women and children, with their swords. There were about 200 Mussalmans standing at the tank, uttering the coarsest abuse at the prisoners. The sword of one of the king’s retainers broke. After the slaughter, the bodies were taken on two carts, and thrown into the river. This occurrence caused a great excitement amongst the Hindus throughout the city, who said that these Purbeas who had committed this heinous and atrocious cruelty could never be victorious against the English.
For Zafar the massacre was a turning point. The sepoys were quite correct that the British would never forgive the mass killing of innocents, and Zafar’s failure to prevent it proved as fatal for him and his dynasty as it was for them.
Three weeks later, the British besieged Delhi. When the city succumbed that September, it lay at the mercy of a foe which had been incited to spectacularly furious revenge. Vengeful fantasies of razing Delhi to the ground and slaughtering its denizens en masse were openly mooted; if the actual reprisal never attained that scale, it was still wildly indiscriminate. Dalrymple once again:
Everywhere the British convinced themselves that the atrocities committed by the sepoys against their women and children absolved them of any need to treat the rebels as human beings: “Since they had butchered our defenceless women and children,” wrote Colonel A. R. D. Mackenzie, “we would have been more than human, we would have been less than men, if we had not exterminated them as men kill snakes wherever they meet them.” It soon became exceptional among the British to regard anyone on the opposite side of the battle lines as even belonging to the same species: “I [simply] cannot consider these sepoys human beings,” wrote Captain J. M. Wade, “and it is only common practice to destroy them as reptiles.” George Wagentrieber helped fan such flames from his new Delhi Gazette Extra printing press in Lahore: “Our army is exasperated almost to madness by what they have seen of the brutality of the insurgents,” he expostulated in one editorial.
Moreover, as far as many of the British troops were concerned, their fury and thirst for revenge were not so much a desire as a right enshrined in the Bible. One British soldier, “Quaker” Wallace, was in the habit of bayoneting his sepoy adversaries while chanting the 116th Psalm. As General Neill put it, “The Word of God gives no authority to the modern tenderness for human life.” Padre Rotton was in full agreement. The rebels did not realise, he wrote, that the Uprising was in fact
a battle of principles, a conflict between truth and error; and that because they had elected in favour of darkness, and eschewed the light, therefore they could not possibly succeed. Moreover, they had imbrued their hands in the innocent blood of helpless women and children, and that very blood was [now] appealing to heaven for vengeance. The appeal was unquestionably heard. The Lord could not do otherwise than be avenged on such a nation as this.
1857 marks the textbook end date for the Mughal Empire.
For his support of the rebellion, and his failure to avert the May 16 massacre of prisoners, Zafar was deposed and sent to exile in Burma, where he wrote his own epitaph in Urdu verse:
I asked for a long life, I received four days
Two passed in desire, two in waiting.
The days of life are over, evening has fallen
I shall sleep, legs outstretched, in my tomb
How unfortunate is Zafar! For his burial
Not even two yards of land were to be had, in the land of his beloved.
Many of Zafar’s sons and grandsons were killed (at least 29 by execution, according to Dalrymple) as the revolt was crushed.
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Entry Filed under: 19th Century,Borderline "Executions",Children,Disfavored Minorities,England,Execution,History,India,Mass Executions,No Formal Charge,Occupation and Colonialism,Power,Put to the Sword,Racial and Ethnic Minorities,Shot,Summary Executions,Wartime Executions,Women
May 5th, 2014
On this date in 1624, Coimbra University theologian Antonio Homem was burned at the stake in a Lisbon auto de fe.
Homem came from a “neo-Christian” family, Jews who had been forced to convert to Christianity. Considering the compulsion, one could fairly question the piety of such “Christians”; in a great moment in damned-if-you-do, damned-if-you-don’t, the Spanish Inquisition fired up to probe the potential un-Christian activity of neo-Christians.
Neighboring Portugal was just a beat behind Spain in all this; Spain expelled its Jews — the ones who weren’t willing to convert — in 1492, and Portugal did so in 1497. The Portuguese Inquisition began in 1536 and, like Spain’s, took conversos as a primary focus.*
Homem’s family’s response was to be more Catholic than the Pope and have Antonio trained for the clergy; he became canon of the Cathedral of Coimbra and a doctor at the University of Coimbra.
Homem was in his fifties when it became known among his colleagues that he was of New Christian stock, and this circumstance soon attracted unwanted attention — and eventually, his denunciation for allegedly leading a secret Judaic cell. Homem, it is said, “often took the part of priest”; The Other Within: The Marranos, Split Identity and Emerging Modernity describes a Kippur ceremony from the Inquisition records.
The public, all fasting and dressed in white, used the Christian Bible (the Vulgate) to recite Latin Psalms that expressed a Jewish-Marrano sentiment (Psalms such as “When Israel came out of Egypt,” “On the rivers of Babylon,” and “From the Abyss I called you, O God”). In those ancient Jewish poems the Marranos expressed their own, specific sense of exile and yearning for redemption. A few “priests of the Law of Moses,” replicating a Catholic ceremony, dressed Homem in a long elegant garment and put “a sort of miter” on his head, decorated with golden plaque. There was an altar there, and incense, and painted images of Moses and of a Marrano martyr or saint “who had been … burned as a Jew.”
The inner life of the converso is a great riddle from our distance of time and context. It is immediately tempting to perceive religious martyrs here, people who were forced underground but still kept what they could of the faith of their fathers at risk of life and limb.
Such a reading paradoxically allies us with their persecutors, for it is by the Inquisition’s hand that we have the evidence — and this is a source whose evidence we greet very skeptically when it, for instance, charges conversos with murdering Christian children. Inquisitors all around Europe were after all involved in these very years in scaring up secret witches’ covens to incinerate, and it was not unknown for the deadly judicial apparatus to be borrowed here and there from restraining the minions of Hell in order to service business opportunities, political aspirations, or private grudges of the personal or professional variety. Try asking a present-day academic how easy they’d sleep knowing their colleagues on the tenure committee also had a few buddies in the Holy Inquisition.
Antonio Jose Saraiva’s The Marrano Factory: The Portuguese Inquisition and Its New Christians 1536-1765** contends that most “Judaizing” Christians were just plain Christians — caught up like accused witches and warlocks could be in some specious neighborhood rumor that became a self-fulfilling accusation. “Inevitably,” says Saraiva, “a family quarrel or a commercial intrigue would lead to several series of denunciations, followed by arrests. Arrests led to trials which spiraled into new rounds of arrests and trials.” Saraiva argues that Homem’s recently-exposed Jewish heritage probably just made him a ready target when a commercial dispute of some sort led the Inquisition’s Coimbra tribunal to seize “scores of merchants engaged in the triangular commerce between Brazil, Oporto and Amsterdam.”
Whether Homem really did head a covert cult with 100-plus adherents reading Old Testament verses from the Latin Bible — or whether this was what an inquisitor goaded by Homem’s enemies supposed a secret Jew might do — he was left to rot in prison several years† after his 1619 condemnation while the Inquisition investigated dozens of his alleged adherents. These included other cathedral canons, professors and students at the university, nuns from four nearby convents, and other persons of some stature. (Homem, to his credit, refused to accuse anyone else.)
Homem was eventually among eight burned (Portuguese link) at an auto this date at the Ribeira de Lisboa, and his house was torn down to be replaced with a pillar inscribed “Praeceptor infelix”. Prior to their destruction they were favored with the preachings of Friar Antonio de Sousa who railed against the insidious Semitic threat to homeland security.
For our sins of the last years people of quality have been cross-breeding with these perverse Jews to whom I am referring. They became corrupted by their contact with them and have become Jews like they are. Just a few years ago only low-class, trashy Jews were paraded at the autos-da-fe. See what now appears for sentencing in the autos-da-fe and in this very one at which I am preaching: ecclesiastical personnel, friars, nuns, holders of master’s degrees, licentiates, doctors and professors with family connections to the nobility, people only half of New Christian origin, or a quarter, or an eighth, all confessing and convicted of Judaism. (Translated excerpt via Saraiva)
Readers with Portuguese proficiency can find more on this case in this 1999 book exploring the Inquisition’s Coimbra archives, or in Antonio Homem e a inquisição.
* For the setting of this post, the 1620s, Spain and Portugal are under the personal union of a common monarch, Philip IV.
** We’ve mentioned it before.
† One of the great (and eventually fatal) inefficiencies of the auto-de-fe system was its tendency to leave its future exhibits to languish for years in prisons before the prescribed spectacle could be properly arranged.
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Entry Filed under: 17th Century,Auto de Fe,Burned,Capital Punishment,Death Penalty,Disfavored Minorities,Execution,God,Heresy,History,Intellectuals,Jews,Martyrs,Mass Executions,Portugal,Public Executions,Religious Figures
Tags: 1620s, 1624, antonio homem, coimbra, conversos, inquisition, lisbon, may 5, portuguese inquisition
April 11th, 2014
On this date, the conservative Mexican Gen. Leonardo Marquez earned himself the nickname “Tiger of Tacubaya” for the mass execution of liberal prisoners after a battle in Mexico’s Reform War.
The “reform” warred-over is actually the label for a whole era of liberal modernization with all the usual stuff to enrage a conservative old guard: land reform, a liberal constitution, and a rollback in the prerogatives of the clergy and the military.
It was rather sucessful.
The liberals successfully deposed General Santa Anna* and set about implementing this stuff. You, clever reader, have already surmised from the existence of a “Reform War” that they did not do so without resistance.
In the late 1850s, Mexico actually sported two rival presidents — Benito Juarez, under the liberals’ 1857 constitution, and Gen. Miguel Miramon, under a rebellious military junta that rejected this constitution.
One of the conservatives’ top commanders was Leonardo Marquez, our Tiger of Tacubaya: so called because at that ancient village, today engulfed in the sprawl of Mexico City, Marquez defeated a liberal army in a bloody fight.
Beginning that very night, Marquez had all his prisoners executed,** not excepting the wounded, foreign nationals, medical personnel, and even civilians sympathetic to the losing side. U.S. President James Buchanan denounced this affair to Congress in 1859 as evidence of the “wretched state” of Mexico that, he said, demanded American intervention.†
To cap the climax, after the battle of Tacubaya, in April, 1859, General Marquez ordered three citizens of the United States, two of them physicians, to be seized in the hospital at that place, taken out and shot, without crime, and without trial. This was done, notwithstanding our unfortunate countrymen were at the moment engaged in the holy cause of affording relief to the soldiers of both parties who had been wounded in the battle, without making any distinction between them.
Congress demurred on warmongering, but this act of wanton cruelty towards the so-called Martires de Tacubaya helped to turn Mexicans against the conservatives. The liberals had won the Reform War by the first days of 1861 — just in time to brace for that year’s ill-fated French intervention.
* Of Alamo fame, for yanquis; Santa Anna’s loss of Texas to the United States did no favors for his political position back home.
** One notable victim: writer Juan Díaz Covarrubias.
Marquez said he was ordered to carry out the summary executions by Miramon, but Marquez also had a reputation for ruthlessness apart from the incident at hand. Miramon got his a few years later when he was shot by the victorious constitutionalists alongside Emperor Maximilian, a later French-backed interloper not yet on the scene in 1859.
† Buchanan also cited the hanging of Ormond Chase in this same speech.
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Entry Filed under: 19th Century,Doctors,Execution,History,Innocent Bystanders,Mass Executions,Mexico,No Formal Charge,Shot,Soldiers,Summary Executions,Wartime Executions,Wrongful Executions
April 9th, 2014
On this date in 1812, the great Cuban revolutionary leader “Black” Jose Aponte was executed with eight comrades.
Like South Carolina’s Denmark Vesey, Aponte led a slave revolt but was not actually a slave himself. Instead, he was a free black woodworker, and a respected captain in Cuba’s black militia.
Aponte led a bold island-wide conspiracy of slaves and free blacks who aimed at liberating themselves by revolution.
A few hours’ sail off Cuba’s eastern coast lay Haiti, whose slaves had done just that only a few years before to the greater hope or terror — depending on which end of the lash one had — of slave societies all around the region.*
So it was with Aponte.
There is some debate over the degree to which Aponte personally can be said to have led or coordinated the various planned (and in some cases, actual) rebellions around Cuba. He was certainly a leader of such a plot in the capital city and viewed by Spanish authorities as a figure of significance across the island, and so the whole movement has become known as the Aponte Conspiracy or Aponte Rebellions.
By any name they were an impressive undertaking, and the widespread collaboration of free black militiamen must have chilled the blood of plantation owners who banked on these forces to maintain order in Cuba. Five of those hanged with Aponte were, like him, freemen.
Sadly lost to history is a book of of Aponte’s drawings which are known only by the descriptions of interrogators who were alarmed by its depictions of, among other things, black armies defeating white ones** … and maps of the military fortifications around Havana.
This book and the movement it supported were betrayed to the Spanish with the familiar consequences. Aponte and his comrades hanged outside Havana’s Catillo San Salvador de la Punta on the morning of April 9, 1812. Then their heads were posthumously hewed off for public display around the city.
* Hilario Herrera, a principal organizer of the conspiracy in Oriente, was himself a veteran of the revolution on Saint-Domingue.
** Some of the subversive drawings depicted Aponte’s grandfather, Captain Joaquin Aponte, fighting the 1762 English invasion of Havana.
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Entry Filed under: 19th Century,Capital Punishment,Cuba,Death Penalty,Execution,Hanged,History,Mass Executions,Occupation and Colonialism,Public Executions,Revolutionaries,Soldiers,Spain
Tags: 1810s, 1812, april 9, havana, jose aponte, slave revolt
April 5th, 2014
The American occupation of the Philippines from 1899 spawned a widespread indigenous resistance whose “hatred of our people is as bitter as it is groundless,” one American general puzzled.
Not all Americans saw it that way. William Jennings Bryan‘s populist magazine The Commoner slagged the U.S. Army for its liberal use of “the methods best calculated to give them new reasons for hating us.”
Cartoon on the cover of Life magazine’s May 22, 1902 issue (click for larger image) shows colonial European powers chortling, ‘Those pious Yankees can’t throw stones at us any more’ as they watch Americans apply the water cure to a Filipino captive. Torture by water cure was widespread during the Philippines-American War.
“The native is tied down flat on the ground and his mouth forced open with sticks or a string,” one soldier described it (pdf source; it’s on page 23). “Water is poured down his throat through a bamboo tube, which is nearly always handy. The native must drink the stuff, and it is poured down him until he can hold no more. As much as a gallon can be forced into a man that way. Then the water is pumped out of him by stamping on his stomach or rolling him over. When he comes to the native is always ready to talk.”
Apart from guerrillas in the field, Filipino insurgents opposed the occupiers’ superior firepower with the nasty asymmetrical tactics of assassination and terrorism, and that’s what brings us to today’s post.
Filipino terrorists known as Ducots, Mandoducots, or Sandathan on August 28, 1900 murdered a wealthy Los Banos landowner named Honorato Quisumbing who served as a town “presidente” under the American occupation.
A U.S. military court found that nine prisoners at the bar (in combination with “other natives whose names are unknown”) made “an assault upon the said Honorato Quisumbing with clubs, knives, bolos, and daggers, and did then and there wilfully, feloniously, and with malice aforethought kill and murder the said Honorato Quisumbing by striking, cutting, and stabbing the said Honorato Quisumbing with the said clubs, knives, bolos, and daggers.”
The decedent was a Visayan doing business as a merchant at Santa Cruz and Los Banos … formerly loyal to the Spanish Government and transferred his loyalty, active assistance, and cordial good will to the succeeding Government of the United States … Because of his friendshipfor, and willingness to aid, the forces of the United States, he was made a marked man, and the order went forth from the insurgent chiefs that he should be secured, dead or alive; and, as the sequel shows, a money reward was offered for his life.
General Arthur MacArthur — father of World War II General Douglas MacArthur — commuted four of the sentences to prison terms, and approved the remaining five executions for April 5, 1901.
Honorato Quisumbing’s widow was compensated by American authorities to the tune of $1,500. One of the victim’s seven sons, Eduardo, grew up to become his country’s leading botanist.
Further north on Luzon that same date, the pueblo of Mexico witnessed the hanging of insurgent captain Isabello del Rosario, also by authority of the American military government.
He’d been convicted of various depredations as what his prosecutors called “a notorious outlaw,” the most shocking of which was buring alive a man who had been reported to have made suspicious inquiries as to the whereabouts of the guerrillas. (He was also convicted of rape, extortion, and the most egregious war crime, fighting out of uniform.)
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Entry Filed under: 20th Century,Assassins,Capital Punishment,Death Penalty,Execution,Hanged,History,Mass Executions,Murder,Occupation and Colonialism,Philippines,Power,Revolutionaries,Separatists,Terrorists,Torture,U.S. Military,USA,Wartime Executions
March 14th, 2014
On this date in 1908, the octogenarian Haitian president Pierre Nord Alexis had a number of political opponents arrested and, that very night, summarily executed.
Nord Alexis, a career officer risen to the post of Minister of War in a provisional 1902 government* when the previous president Tiresias Simon Sam* resigned to avert a constitutional crisis.
That was a strange affair: a misreading of the constitution had Sam set to rule until 1903, until someone caught the mistake. Sam’s diligently on-time resignation proved not the Rule of Law victory he might have hoped when the resulting power vacuum brought civil war.
The contest for power boiled down to Nord Alexis on one side, and the scholar and diplomat Joseph Auguste Antenor Firmin on the other.**
As one can see, Nord Alexis won it — but the conflict flared again in 1908, with the exiled Fermin making an attempt to return to Haiti. Nord Alexis’s response was ruthless and, for now, effective. (Nord Alexis was ousted later in 1908, however.)
Prominent among the victims of the crackdown this date was the novelist and poet Massillon Coicou (English Wikipedia entry | the more detailed French).
Coicou had been in the diplomatic service in France with Firmin, where the two forged a close affinity, and Coicou became a toast of literary circles.
Coicou and his two brothers Horace and Pierre-Louis, staunch Firminists all, were shot together with a several others at the walls of the Port-au-Prince cemetery on the night of March 14-15. (The exact number of others seems a little hard to come by; there are different counts from around 10-15 ranging up to 27+ total people executed in this incident, although the larger count may encompass executions other than those at the cemetery.)
For Francophones, several of Coicou’s poems can be perused via links at the bottom of this biographical page.
* Sam’s cousin Jean Vilbrun Guillaume Sam held that same office for a brief and bloody interval in 1915.
** Firmin is noted for his 1885 book De l’égalité des races humaines, which mounted a strong defense for the fundamental equality of the races, and also predicted a black U.S. president.
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Entry Filed under: 20th Century,Activists,Artists,Capital Punishment,Death Penalty,Execution,Haiti,History,Intellectuals,Mass Executions,No Formal Charge,Politicians,Power,Shot,Summary Executions
Tags: 1900s, 1908, antenor firmin, civil war, literature, march 14, massillon coicou, pierre nord alexis, poet, port-au-prince
March 8th, 2014
You recall the time when the Jesus Indians of the Delawares lived near the Americans, and had confidence in their promises of friendship, and thought they were secure, yet the Americans murdered all the men, women, and children, even as they prayed to Jesus?
-Tecumseh, to William Henry Harrison in 1810
This date in 1782 marks one of the more appalling single atrocities in the United States’s long destruction of indigenous Native Americans — the Gnadenhutten Massacre.
This incident during the American Revolution took place in the Ohio River basin, a vast and fertile flashpoint whose part in not only the revolution but the antecedent French and Indian War perhaps entitles it to claim the midwifery of the coming American empire.
After victory in the French and Indian War, the British closed the area west of the Appalachian mountains to European settlement. This proclamation:
Made good a wartime pact Britain had made to secure the support of the Iroquois, Lenape (Delaware) and Shawnee tribes; and
Trailed facts on the ground the moment it was issued.
European settlements and land claims already existed in the supposed Indian Reserve, and land-hungry settlers did not let the supposed frontier deter them from advancing new ones. Confrontations between these arriving claimants and the native inhabitants not infrequently came to atrocious resolutions.
By 1768, a new treaty pushed the line further west, effectively ceding to the colonists everything south of the Ohio River — present-day Kentucky and West Virginia.*
Map of the disputed area: the frontier moved from the yellow line along the Applachians to the orange line along the Ohio.
Ohio Country, the remaining territory in dark green shading north of the Ohio River, lay at the time of the American Revolution between the British garrison at Fort Detroit and colonial outposts along the nascent United States’s western marches, such as Fort Pitt (Pittsburgh).
The Lenape Indians in Ohio Country had a difficult calculation to make as to which side (if any) and how to support during the British-American fighting. The question split the Lenape internally.
In this cauldron, a strange morsel: Lenape who were Moravian** Christian converts had established a little missionary village. “Gnadenhutten” literally means “huts of grace”.
As one might imagine, Gnadenhutten and its sister settlements of pacifistic, Christian Lenape stood in a terribly ambiguous position in the brutal irregular war going on around them. Their fellow Lenape distrusted them because they were Christians; their fellow Christians, because they were Lenape.
Suspected by the British of being friendly enough with the American colonists to pass intelligence to their eventual murderers, these converts were in 1781 forced out of Gnadenhutten by British-allied Lenape to a new settlement aptly named “Captive Town”.
Starving there in the ensuing winter, the Moravians dispatched nearly 100 of their number back to Gnadenhutten to retrieve food abandoned at that settlement.
The Moravians were still at their village when a raiding party of Pennsylvanians descended on the town. Under no authority but the militiamen’s own festering grievances from the ongoing dirty war, the Pennsylvanians rounded up the Delaware and heartlessly declared their deaths.
Here were Indians who would pay for the violence Indians had done. And they were the best kind: the kind who didn’t fight back.
After spending a night praying and preparing for the end, the Moravian Lenape were systematically butchered on the morning of March 8† with mallet blows and scalpings.
Depending on your source, there were either 90 or 96 scalps to take that morning – women, men, and children in nearly equal proportions. At least one young boy survived the death squad and reported the massacre. Nor were all the militia themselves at peace with their deed.
one Nathan Rollins & brother had had a father & uncle killed took the lead in murdering the Indians, & Williamson was opposed to it; & Nathan Rollins had tomahawked nineteen of the poor Moravians, & after it was over he sat down & cried, & said it was no satisfaction for the loss of his father & uncle after all. — So related Holmes Jr. who was there — who was out on both Moravian campaigns, & Crawford’s. (Source)
Ah, Crawford’s campaign.
Later in 1782, another expedition of frontiersmen under Col. William Crawford set out “to destroy with fire and sword” a different Lenape settlement in Ohio. Instead, the Lenape met and routed the expedition, taking Crawford prisoner. He and the other captives from that misadventure would be burned to death, in part to avenge Gnadenhutten.
This, and whatever like tit for tat could be exacted in the field, was all the justice the Lenape could ever hope to have for the hecatomb of Gnadenhutten. American authorities declined to prosecute or sanction any members of the militia.
“Here triumphed in death ninety Christian Indians March 8, 1782″: inscription at the base of a memorial obelisk in Gnadenhutten. (cc) image from Mike Drabik.
* This might have been a nice solution, except that said treaty was made by the Iroquois — and only the Iroquois. For the Shawnee who actually lived and hunted in this cessation, this was two outside powers bartering their land. They didn’t mean to give it up on the say-so of the Iroquois. Another nasty frontier war followed, and even when that was won by Virginian militia, dissatisfied Shawnee continued targeting settlements in Kentucky; it’s partly for this reason that the Declaration of Independence slates King George III with having “endeavoured to bring on the inhabitants of our frontiers, the merciless Indian Savages whose known rule of warfare, is an undistinguished destruction of all ages, sexes and conditions.”
For more on the long and tragic Shawnee struggle in this period, see “‘We Have Always Been the Frontier’: The American Revolution in Shawnee Country” by Colin G. Calloway in American Indian Quarterly, Vol. 16, No. 1 (Winter 1992).
** The Moravian Church‘s name harkens to its Czech origins. It’s a successor to the reform tradition of Jan Hus.
† There are a few cites out there for the day before or the day after March 8.
Also on this date
Entry Filed under: 18th Century,Bludgeoned,Borderline "Executions",Children,Disfavored Minorities,Execution,History,Innocent Bystanders,Martyrs,Mass Executions,No Formal Charge,Occupation and Colonialism,Ohio,Put to the Sword,Racial and Ethnic Minorities,Religious Figures,Summary Executions,USA,Wartime Executions,Women,Wrongful Executions
Tags: 1780s, 1782, american revolution, christianity, delaware indians, delawares, gnadenhutten, gnadenhutten massacre, indian wars, lenape, march 8, moravian church
March 5th, 2014
On this date in 1687, the Austrian empire made the first of its many Protestant martyrs in Eperjes — the Hungarian name for the city now in Slovakia, where it is known as Prešov.
In the wake of the unsuccessful Zrinski-Frankopan Hungarian conspiracy against Hapsburg absolutism, the arch-Catholic Holy Roman Emperor Leopold did some cracking down.
Leopold suspended the Hungarian constitution and rounded up Protestant pastors, who “were not executed, but the choice of those convicted was between recantation and serving as galley slaves.” (Source)
Rough handling pushed the most aggrieved Hungarians into outright revolt in the 1670s, eventually led by the nobleman Imre Thököly.*
Thokoly enjoyed fantastic success, carving by force of arms a Principality of Upper Hungary roughly corresponding to present-day Slovakia. Squeezed as he was between the great powers of the Holy Roman Empire and the Ottoman Turks, Thokoly allied himself with Sultan Mehmed IV and aided the Turks’ 1683 siege of Vienna.
That meant that his followers would share the downfall of that enterprise.
After the siege was thrown off, Thokoly’s rebellion was gradually quashed, culminating in a 1685 battle at Presov — one of Thokoly’s major bastions. (Hungarian link)
Thereafter, Thokoly himself would be a ward of the Ottomans, alternately a prisoner or a vassal captain in the field. (He would briefly establish himself as Prince of Transylvania with Ottoman backing in 1690.)
Pope John Paul II and Evangelical bishop Jan Midriak prayed together
at a monument to the Presov martyrs in 1995.(cc) image
from Jozef Kotulic.
For Presov and those misfortunate enough to be caught there, matters were worse.
The Hapsburg military governor of the former rebel territory, Antonio Caraffa, set up a star chamber to deliver some harsh justice.
From February 1687, Presov Protestants trying to raise money to re-establish war-damaged schools were accused of conspiring to rise again and subjected to a series of torture-driven show trials.
The first four of these, Sigmund Zimmermann, Caspar Rauscher, Andreas Keczer and Franz Baranyay, were beheaded and quartered on March 5, 1687. All told, some two dozen would die over the course of 1687 in this hunt, most of them on the scaffold — the Martyrs of Eperjes. (German link.)
Also on this date
Entry Filed under: 17th Century,Austria,Beheaded,Capital Punishment,Cycle of Violence,Czechoslovakia,Death Penalty,Disfavored Minorities,Execution,Habsburg Realm,History,Hungary,Martyrs,Mass Executions,Nobility,Occupation and Colonialism,Power,Public Executions,Religious Figures,Separatists,Torture,Treason,Wrongful Executions
Tags: 1680s, 1687, eperjes, march 5, nationalism, presov