[Upon entering the conquered Taku Forts] a distressing scene of carnage disclosed itself; frightful mutilations and groups of dead and dying meeting the eye in every direction.
I walked round the ramparts on the west side. They were thickly strewed with dead — in the north-west angle thirteen were lying in one group round a gun. Signor Beato was here in great excitement, characterising the group as “beautiful,” and begging that it might not be interfered with until perpetuated by his photographic apparatus, which was done a few minutes afterwards. -David Field Rennie
In 1863, Beato moved to Yokohama, Japan and spent the next several years capturing historically invaluable images of Japan at the close of the Edo period.
In this capacity, Beato captured the execution of a young servant by the eye-catching means of Japan’s distinctive spread-eagled crucifixion. The caption on the image reads, the servant Sokichi, crucified at the age of 25* for killing Nikisasuro, son of his master Nuiske in the village of Kiso. Exact year unknown.
To my knowledge, there is no further documentation available about this execution that would, er, affix it to a specific date or even a specific year. But we don’t exactly have a multitude of photographed executions by crucifixion, so we’re not going to be picky about it.
While we’re on the subject, we also have from Beato on the same trip an image called “the executioner” — topical for this blog even though it looks completely staged. This photograph makes use of hand-coloring, for which Beato often engaged Japan’s artisan illustrators. (The crucifixion image is reproduced in monochrome, but it, too, was artificially colored.)
Some Felice Beato photography books
* Various ages of 22 to 25 are given in various locations for the executed servant.
Athens put all of Melos’s adult men to death, selling its women and children into slavery.
This ghastly event is covered by Thucydides‘ History. Thucydides’ account of the diplomatic negotiation between the mighty Athenians and the hopelessly outmuscled Melians is the subject of the Melian dialogue — a timeless classic of philosophy and statecraft.
The Athenians’ coldly realistic position — and their ultimate disposition of their conquest — is summed up in the wonderful epigraph, “the strong do what they will, and the weak suffer what they must.” (And numerous variations of this translation.)
As the reigning naval power, Athens (at war with a league led by its rival, the land power Sparta) had decided that an independent and neutral Melos would no longer be in the offing. The Melian dialogue pits Athens’ ultimatum to Melos to submit and save itself, against the Melians’ vain attempt to assert the justice of their cause; likewise, it is the dialogue of an imperial order against a holdover independent city-state from a fading era.
Athenians: Well, then, we Athenians will use no flue words; we will not go out of our way to prove at length that we have a right to rule, because we overthrew the Persians; or that we attack you now because we are suffering any injury at your hands. We should not convince you if we did; nor must you expect to convince us by arguing that, although a colony of the Lacedaemonians, you have taken no part in their expeditions, or that you have never done us any wrong. But you and we should say what we really think, and aim only at what is possible, for we both alike know that into the discussion of human affairs the question of justice only enters where the pressure of necessity is equal, and that the powerful exact what they can, and the weak grant what they must.
Melians: Well, then, since you set aside justice and invite us to speak of expediency, in our judgment it is certainly expedient that you should respect a principle which is for the common good; and that to every man when in peril a reasonable claim should be accounted a claim of right, and any plea which he is disposed to urge, even if failing of the point a little, should help his cause. Your interest in this principle is quite as great as ours, inasmuch as you, if you fall, will incur the heaviest vengeance, and will be the most terrible example to mankind.
Athenians: The fall of our empire, if it should fall, is not an event to which we look forward with dismay; for ruling states such as Lacedaemon are not cruel to their vanquished enemies. And we are fighting not so much against the Lacedaemonians, as against our own subjects who may some day rise up and overcome their former masters. But this is a danger which you may leave to us. And we will now endeavour to show that we have come in the interests of our empire, and that in what we are about to say we are only seeking the preservation of your city. For we want to make you ours with the least trouble to ourselves, and it is for the interests of us both that you should not be destroyed.
Athenians: It may be your interest to be our masters, but how can it be ours to be your slaves?
Athenians: To you the gain will be that by submission you will avert the worst; and we shall be all the richer for your preservation.
Melians: But must we be your enemies? Will you not receive us as friends if we are neutral and remain at peace with you?
Athenians: No, your enmity is not half so mischievous to us as your friendship; for the one is in the eyes of our subjects an argument of our power, the other of our weakness.
Over and over the Melian envoy is dismayed by his visitors’ indifference to the moral high ground. Frustrated of any concession, he resolves his embattled city to embark upon the remote hope of resistance in preference to voluntary servitude — leading the Athenians to part with this chilly sentiment:
You told us that the safety of your city would be your first care, but we remark that, in this long discussion, not a word has been uttered by you which would give a reasonable man expectation of deliverance. Your strongest grounds are hopes deferred, and what power you have is not to be compared with that which is already arrayed against you. Unless after we have withdrawn you mean to come, as even now you may, to a wiser conclusion, you are showing a great want of sense. For surely you cannot dream of flying to that false sense of honour which has been the ruin of so many when danger and dishonour were staring them in the face. Many men with their eyes still open to the consequences have found the word honour too much for them, and have suffered a mere name to lure them on, until it has drawn down upon them real and irretrievable calamities; through their own folly they have incurred a worse dishonour than fortune would have inflicted upon them. If you are wise you will not run this risk; you ought to see that there can be no disgrace in yielding to a great city which invites you to become her ally on reasonable terms, keeping your own land, and merely paying tribute; and that you will certainly gain no honour if, having to choose between two alternatives, safety and war, you obstinately prefer the worse. To maintain our rights against equals, to be politic with superiors, and to be moderate towards inferiors is the path of safety. Reflect once more when we have withdrawn, and say to yourselves over and over again that you are deliberating about your one and only country, which may be saved or may be destroyed by a single decision,
Athens wasn’t kidding.
Finding no traction with the Melian delegation, the greater power immediately besieged Melos. Thucydides recounts the Melians’ subsequent fate:
So the summer ended.
In the following winter the Lacedaemonians had intended to make an expedition into the Argive territory, but finding that the sacrifices which they offered at the frontier were unfavourable they returned home … About the same time the Melians took another part of the Athenian wall; for the fortifications were insufficiently guarded. Whereupon the Athenians sent fresh troops, under the command of Philocrates the son of Demeas. The place was now closely invested, and there was treachery among the citizens themselves. So the Melians were induced to surrender at discretion. The Athenians thereupon put to death all who were of military age, and made slaves of the women and children. They then colonised the island, sending thither 500 settlers of their own.
On top of everything else, the Athenian sack put an end to the production of Melian reliefs. (The island still had the glory of the Venus de Milo to look forward to, however.)
If there was a consolation for the scattered remains of the ruined Melian polis, it was that Athens’ cruel imperial hubris led it just months later to launch a catastrophic invasion of Sicily.
That defeat helped turn the Peloponnesian War decisively against Athens. Just eleven years after overrunning Melos, haughty Athens itself surrendered to a Spartan siege.
Thucydides, an exiled former Athenian general, deploys the classical dialogue form to great effect; his own perspective on the various arguments advanced in the Melian debate is difficult to discern with confidence. Clearly, however, it’s a topic of great interest to Thucydides, as his account dwells repeatedly on the conundrums touching justice and international relations: he’s one of the first intellectuals to explore what’s now thought of as the “realist” view of foreign policy. Compare the Melian Dialogue, for instance, to the Athenian demos‘s Mytilenian Debate; or, to the Plataean speech making a Melos-like appeal to the powerful Spartans.* And in one early passage, private Athenians appeal to Sparta and Corinth not to commence on war against the hegemony of Athens with words similar to those later used at Melos: “It has always been a rule that the weak should be subject to the strong; and besides, we consider that we are worthy of our power. Up till the present moment you, too, used to think that we were; but now, after calculating your own interest, you are beginning to talk in terms of right and wrong. Considerations of this kind have never yet turned people aside from the opportunities of aggrandizement offered by superior strength.”
At any rate, Thucydides’ proud city-empire would never recover from the inglorious fall inflicted by this war. The result was a fourth-century power vacuum which the Macedonia of Philip II and Alexander the Great eventually rose to fill.
* Thucydides also reports the Athenians hoisted by their own realpolitik when, in the Sicilian invasion, they attempt to appeal to Camarina for support. That city spurns the appeal, fearing subjugation should expansionist Athens prevail, and the revenge of their overwhelmingly powerful neighbor Syracuse otherwise.
January 21 is the feast date and traditional martyrdom date (in the year 304) of Agnes of Rome, a 13-year-old put to death in the Diocletian persecutions who has the distinction of being among the seven women mentioned by name in the Catholic Canon of the Mass.
Agnes means “chaste” in Greek,* and this was precisely the problem.
As prosperous as she was pulchritudinous, she was pious even moreso and spurned the many suitors for her hand and bed. Eventually one or the other of them peevishly reported her as a Christian.
Upon arrest, the abstinent youth was allegedly subjected to an official program of sexual assault, including displaying her naked in public and forcing her into a brothel. It’s said that divine intervention prevented her violation in these ordeals. (The flowing locks in the Ribera portrait of her at right are part of that myth, supposed to have sprouted long enough to save her from her public shaming.)
Considering that her defining characteristic is her virginity, Agnes has quite the lurid legend — and that does not exclude her very martyrdom. Per the erotically-charged poetic account of the 4th-5th century Christian poet Prudentius,** Agnes rejoiced sensually in the executioner sent to to render her to her heavenly bridal-bed:
I rejoice that there comes a man like this,
A savage, cruel, and wild warrior,
Rather than a languid, soft,
Womanish youth fragrant with perfume,
Come to destroy my life with the death of my honor.
This lover, this one at last, I confess, pleases me.
I shall rush to his eager steps
And not demur from his hot ardor.
I shall welcome the entire length of
His blade into my bosom, drawing the sword-blow
To the depths of my breast.
Agnes, whose purported relics are interred in the Roman church Sant’Agnese in Agone, is the patron saint of an entire pantheon of feminine sexual incipience: chastity, virgins, young women, and betrothed couples.‡
Little surprise, then, that the legend arose in Christendom that a maid could invoke the vision of her future husband by performing certain suggestive rituals — like lying supine and naked on her bed — on the eve of St. Agnes (that is, the night of January 20).
It’s upon this occasion that Keats pins his narrative poem The Eve of St. Agnes§ (full text here or here), in which a young woman performing these rites is in her dreamlike state deflowered by the desired suitor her family forbids — and then the two slip away by night “o’er the southern moors.”
Beyond a mortal man impassion’d far
At these voluptuous accents, he arose,
Ethereal, flush’d, and like a throbbing star
Seen mid the sapphire heaven’s deep repose;
Into her dream he melted, as the rose
Blendeth its odour with the violet,–
Solution sweet: meantime the frost-wind blows
Like Love’s alarum pattering the sharp sleet
Against the window-panes; St. Agnes’ moon hath set.
January 1, 404 is the date of the last known gladiatorial combat in Rome, and therefore also the traditional martyrdom date of St. Telemachus — who gave his life to end the games.
Rome’s infamous bloodsport dated to the foggy natal days of the Republic, perhaps beginning as funerary rituals borrowed from the Etruscans or Campanians. Its efflorescence into ubiquitous public entertainment diversified for special occasions by stupefyingly wasteful grotesques like naval battles in a flooded stadium or exotic animal fights marks — moralistically if not materially — the empire’s decadence and decline. Fitting indeed that Rome’s most impressive lower-class rebellion originated with a gladiator, Spartacus.
The spectacle was as popular as it was dangerous. For trainers and recruiters, it was also enormously lucrative, yet it was simultaneously distasteful in its own time and gladiators (for their brief lives) were a stigmatized caste.
No public crime scandalized Rome’s Senatorial class historians like an emperor who showed genuine relish for the games. Cassius Dio had to personally sit in the stands and applaud the notorious tyrant Commodus who styled himself Hercules and fought personally on the blood-drunk sands of the Colosseum; he revenges himself in his history expanding sneeringly on his former sovereign’s degrading exploits — Commodus “took great pride in the fact that he was left-handed. His antagonist would be some athlete or perchance a gladiator armed with a wand; sometimes it was a man that he himself had challenged, sometimes one chosen by the people, for in this as well as in other matters he put himself on an equal footing with the other gladiators, except for the fact that they enter the lists for a very small sum, whereas Commodus received a million sesterces from the gladiatorial fund each day.” Commodus “of course won” his fights against opponents who had no choice but to yield to the emperor; the bouts were “like child’s play.”
Gladiatorial games’ long-term decline might have set in motion because they were so godawful expensive and a Rome gradually less vast and omnipotent just didn’t have the resources to burn on a new Super Bowl every time some frontier general marched into town to proclaim himself emperor for the next six months.
But Christians especially lodged early and vociferous critiques of the games and curtailing — and finally eliminating — gladiatorial combat is a signal contribution to humanity by the early faith. Tertullian composed a letter On Spectacles is dedicated to proving to Christians with a weakness for low pleasures that men slaying one another for sport are idolatry and murder.
Christianity’s growing strength in the empire would eventually position it to put a stop to the evil show. The upstart faith’s first regnant champion, Constantine, laid down the first imperial ban on gladiator fights (“Those who were condemned to become gladiators for their crimes are to work from now on in the mines. Thus they pay for their crimes without having to pour their blood.”). As was his want, Constantine was less than constant about following his own directive, intermittent directives by emperors over the decades to come testify to the ancient sport’s deep-rooted popularity but also to the steady pressure that ascendant Christianity continued to apply against it.
Its fade was gradual, but the closest thing we have to a specific end point is January 1, 404, games sponsored by the teenage Western Roman emperor Honorius to celebrate Stilicho‘s parrying the latest Gothic thrust.
Into this carnage, it is said, strode a Greek monk, Telemachus who publicly objected to the unfolding spectacle. For his trouble he was killed by mob action or official order. The story has evolved over time but Honorius proceeded to ban the ungodly exhibition. It never again resumed (at least in the West), leaving the field clear in future centuries for Rome’s other degenerate sport, charioteering.
In these games of Honorius, the inhuman combats of gladiators polluted for the last time the amphitheatre of Rome. The first Christian emperor may claim the honour of the first edict which condemned the art and amusement of shedding human blood; but this benevolent law expressed the wishes of the prince, without reforming an inveterate abuse which degraded a civilised nation below the condition of savage cannibals. Several hundred, perhaps several thousand, victims were annually slaughtered in the great cities of the empire; and the month of December, more peculiarly devoted to the combats of gladiators, still exhibited to the eyes of the Roman people a grateful spectacle of blood and cruelty. Amidst the general joy of the victory of Pollentia, a Christian poet exhorted the emperor to extirpate, by his authority, the horrid custom which had so long resisted the voice of humanity and religion. The pathetic representations of Prudentius were less effectual than the generous boldness of Telemachus, an Asiatic monk, whose death was more useful to mankind than his life. The Romans were provoked by the interruption of their pleasures; and the rash monk, who had descended into the arena, to separate the gladiators, was overwhelmed under a shower of stones. But the madness of the people soon subsided: they respected the memory of Telemachus, who had deserved the honours of martyrdom; and they submitted, without a murmur, to the laws of Honorius, which abolished for ever the human sacrifices of the amphitheatre. The citizens, who adhered to the manners of their ancestors, might perhaps insinuate that the last remains of a martial spirit were preserved in this school of fortitude, which accustomed the Romans to the sight of blood, and to the contempt of death: a vain and cruel prejudice, so nobly confuted by the valour of ancient Greece and of modern Europe! (Gibbon)
On the morning of December 14, 1759, William Davis succumbed to a self-inflicted wound rather than face St. Croix’s harsh justice for an alleged slave rising plot.
They strung up his remains just the same.
St. Croix, today part of the U.S. Virgin Islands, was at the time a Danish colony.* As with other Caribbean islands, its economy catered to the lucrative new European taste for sugar — powered by human bondage.
“The establishment of the sugar industry created the demand for labor in the West Indian islands,” Eric Williams wrote. “It was a choice, from the sugar planter’s point of view, of Negro labor or no labor at all. Sugar meant slavery.”
It was, in fact, sugar which raised these insignificant tropical islands from the status of pirates’ nests to the dignity of the most precious colonies known to the Western World up to the nineteenth century …
Tremendous wealth was produced from an unstable economy based on a single crop, which combined the vices of feudalism and capitalism with the virtues of neither. Liverpool in England, Nantes in France, Rhode Island in America, prospered on the slave trade. London and Bristol, Bordeaux and Marseilles, Cadiz and Seville, Lisbon and New England, all waxed fat on the profits of the trade in the tropical produce raised by the Negro slave. … Sugar was king; without his Negro slave his kingdom would have been a desert.
For those in King Sugar’s castle this desert stuff was no mere metaphor, but life and limb itself. They trafficked fantastical wealth from the shores of tiny islets where they took their sleep surrounded by a vastly more numerous** servile population. Just let the serfs of such a manor commence a jacquerie …
White planters’ vulnerability to a potential slave revolt, dramatically underscored by a 1733 revolt on neighboring St. John, bred great paranoia about imagined plots: a casual word here or there could be heard as a seditious murmuring, and then a politically motivated judicial machinery of torture, hearsay, and panicked accusations set into motion. It can be maddeningly difficult from the distance of centuries to weigh the truth value of a supposed slave plot strangled in the crib. Intrepid resistance? Or phantom from the planters’ nightmares?
Either way the slaves wound up just as dead.
We have the story of this revolt’s suppression from one of the judges, Engelbert Hasselberg, and this naturally constrains our view. Hasselberg wrote up his report, complete with an index of all the slaves punished, for eyes in Copenhagen. He’s certain that there really was an intended rising, even as he acknowledges a want of firm evidence: “many of the conspirators have refused to confess anything at all, although there has been sufficient evidence against them, insofar as it may be called evidence at all, where rogues have plotted and been the sole witnesses.” That is, a few people’s highly questionable accusations/confessions† sustained the entire affair.
But the story must have had the judges’ hearts in their throats.
Each [Negro] was if possible to slay his master or foreman; next, those whose masters’ plantations lay in the Christianstaed district, were to gather on Colleman’s plantation … and those Negroes who belonged to the West-End, were to assemble at the West-End fort, and first take possession of Fort Friderichswaern and of all the ammunition there to be found. Thereupon all those who had procured weapons were to march to Christianstaed, setting the plantation[s] on fire on the way, and killing or burning all whites who collected to put out the fires, and finally to storm [Fort] Christianstvaern.
Hasselberg’s report begins, oddly enough, by meditating that “the greater part of the slaves on colonies as recently developed as St. Croix are free-born, and have therefore just as good claim to their freedom as we have to ours. One or other fateful occurrence has brought them out of that natural equality which at birth they enjoyed with us, and made those persons our slaves who by a contrary event might have become our masters. What wonder then that such persons seek their freedom when they are provoked by the unreasonable conduct of unwise masters, and when they believe that the enterprise is not impossible.”
For Hasselberg this freely acknowledged natural inclination is not so much a systemic critique as a management challenge, and he expands on the talents required by the slaveowner to extract surplus-labor without “expos[ing] himself to resentment”, while not neglecting to request that Denmark increase its subsidy to St. Croix.
The enterprise was exposed by a few stray remarks from a quarrelsome slave.
It was in the month of December, 1759, that 2 white men, Matthias and Benjamin Bear, were molding bullets on Sr. Soren Bagge’s plantation. A Negro slave by the name of Cudjo, working at that time on Bagge’s plantation, asked Benjamin Bear to give him some of the bullets as a present, but as he was unable to give a proper account of what he was going to do with them, Bear gave him none. But Matthias, who did not think so far ahead, gave Cudjo a dozen bullets while Bear had stepped aside. Bear learned about it, and in the afternoon of the same day, he said to Cudjo, in the presence of a white man, Peter Hyde, and of a number of other Negroes, that he had heard that Matthias had given him some bullets, but he, Cudjo, had better look out, or his head might some day be found lying at his feet. To this, Cudjo replied, addressing himself to the 2 white men, Benjamin Bear and Peter Hyde, “You look out that some of your heads won’t lie at your feet pretty soon.” Peter Hyde then asked, “Whom will you then kill?” and Cudjo replied, “You shall be the first that I shall kill.”
The day before this conversation took place between Bear, Hyde and Cudjo, the Cudjo aforementioned had said concerning Mr. Bagge’s plantation house, “Maybe that house will be mine in a short time,” to which one of Bagge’s Negroes, namely Will, replied, “God damn you, you can’t keep a secret.” The same day Cudjo had asked B. Bear how long it would be until Christmas, and when Bear asked Cudjo why he wanted to know this, he answered, “I am asking about it, as I hope by that time to be a little Petit Maitre.”
Bear and Hyde reported the conversation and under questioning on December 11, Cudjo and his blood brother started revealing details of a slave rebellion in the offing — scheduled to capitalize on whites’ distracting Christmas celebrations. William Davis, a free black, was its supposed instigator.
Davis was under interrogation the very next day. The particular suspicion he was under would have instantly impressed him as placing him in the gravest peril; when induced with a plea bargain-type offer to merely suffer banishment, he “made a frank confession” and “exposed the whole dessein, and gave the names of quite a number of Negroes, some of whom have been found guilty and others acquitted.”
Hasselberg’s categorical assertion that Davis’s plea-induced statement was a “frank confession” doesn’t square comfortably either with Davis’s subsequent attempt to repudiate the “confession” or with the acknowledged denials and acquittals of most of the people he named. Perhaps this speaks well of St. Croix’s judicial restraint, but what might actually have been afoot for Christmas 1759, and how many people it might have involved, is heavily conjectural.
Not least because Davis — in remorse for naming names, perhaps, or else not trusting his captors’ assurance of humane treatment — took any subsequent remarks to an early grave.
[H]e managed to cut his throat in the morning of December 13, while in the fort. The wound was not considered dangerous by the surgeon, and he was immediately bound. He made various confessions after that time, but on the following night, he tore the bandage from his neck, cursed and scolded those who approached him, and swore that if they cut him up piece by piece, and roasted on the fire, he would nevertheless confess nothing. On the following morning, December 14, he died, and he was made an example of.
Hasselberg is not completely explicit here that the posthumous punishment occurred on that same day Davis succumbed, but he does not mince words when it comes to the example itself.
His dead body was dragged through the streets by a horse, by one leg; thereafter hanged on a ballows by a leg, and finally taken down and burned at the stake.†
By Hasselberg’s accounting, Davis was just the first of 14 people hanged, burned, broken on the wheel, or “set up in a gibbet or iron cage” to die of thirst and exposure.§
* St. Croix’s most famous denizen for posterity at this hour was a very small child named Alexander Hamilton.
** Of the British territory Nevis, one late 18th century chronicler remarked, “the present number of whites is stated not to exceed six hundred, while the negroes amount to about ten thousand; a disproportion which necessarily converts all such white men as are not exempted by age and decrepitude into a well regulated militia.” According to Hasselberg, the ratio on St. Croix was 1,690 whites to 11,807 blacks.
† The first slave to provide a corroborating account, one Qvamina, received his freedom and 50 rigsdalers in a conspicuous ceremony performed in front of other slaves.
‡ All translations are via Waldemar Westergaard in “Account of the Negro Rebellion on St. Croix, Danish West Indies, 1759″ in The Journal of Negro History, January 1926.
§ William Davis was the first; the full roster of additional executions in Hasselberg’s report:
2. Franch (or French), free negro, convicted by witnesses, but confessed nothing himself.
He was broken on the wheel with an iron crowbar, laid alive on the wheel, where he survived 12 hours. The head was then set on a stake, and the hand fastened on the gallows.
3. Prince Qvakoe, belonging to his Majesty, convicted by witnesses, and has confessed being implicated.
Was executed in the same way as Franch and lived 2 hours.
4. Cudjo, belonging to Doran, is convicted by witnesses, and has himself confessed.
Was burned alive on a pyre, lived in the fire 4½ minutes.
5. Gomas, belonging to John Bradshou, is convicted and has confessed.
6. George, belonging to James Hughes, has confessed and is convicted.
Both these negroes (5 and 6) were first pinched with hot tongs, then hanged by the legs in a gallows, and a dog likewise, by the neck, between them. Gomas lived ½ an hour and was strangled; George lived 3 hours and was strangled.
7. London, belonging to Thomas Lacke, is convicted and has himself confessed.
He was first pinched with glowing tongs, then hanged up by the legs, lived 12 hours and was strangled.
8. Sam Hector, belonging to Pieter Heyliger, Senior, is convicted by witnesses, but has confessed nothing himself.
He was set up in a gibbet or iron cage and lived 42 hours.
9. Michel, belonging to Hugh O’Donnell, is convicted by witnesses, but confessed nothing.
Got the same punishment as Sam Hector, lived 91 hours.
10. Will, belonging to Soren Bagge, is convicted by witnesses, but made no confession.
Was burned alive, lived in the fire 14 minutes.
11. George, belonging to John Cookly, confessed and was convicted by witnesses.
He was pinched with glowing tongs and hanged by the neck.
12. [Name not given], belonging to Manan Rogers, is convicted by witnesses, and made a partial confession.
Was set up in a gibbet from January 18, at 3:30 p.m. to Jan. 27, 8:30 a.m.
13. Sylvester, belonging to James Conningham, has confessed and been convicted by witnesses.
He was burned alive, and lived in the fire 4½ minutes.
14. Jupiter, belonging to W. Burnet, has confessed and been convicted by witnesses.
He was burned alive, and lived in the fire for 1½ minutes.
At some unspecified day in November 1284, in Edward I’s England, Alice Bowe or Alice at the Bowe (not the garden designer of the same name) was burned at the stake for murder, and seven of the men who took part in her same crime were hanged.
Alice and sixteen others had lynched a guy who’d attacked their friend.
Alfred Marks’s 1908 book Tyburn Tree: Its History and Annals, available for free here, tells the story:
In the year 1284, the 13th of Edward I., Laurence Ducket, goldsmith, having grievously wounded one Ralph Crepin in Westcheape, fled into Bow church, to the which, in the night time, entered certain evil persons, friends unto the said Ralph, and slew the said Laurence, lying in the steeple, and then hanged him up, placing him so by the window as if he had hanged himself, and so was it found by inquisition: for the which fact Laurence Ducket, being drawn by the feet, was buried in a ditch without the City: but shortly after, by relation of a boy, who lay with the said Laurence at the time of his death, and had hid himself there for fear, the truth of the matter was disclosed.
Wherefore a certain woman, Alice atte Bowe, the mistress of Crepin, a clerk, the chief causer of the said mischief, and with her sixteen men, were imprisoned, and later, Alice was burnt, and seven were drawn and hanged, to wit, Reginald de Lanfar, Robert Pinnot, Paul de Stybbenheth, Thomas Corouner, John de Tholosane, Thomas Russel, and Robert Scott. Ralph Crepin, Jordan Godchep, Gilbert le Clerk and Geoffrey le Clerk were attainted of the felony and remained prisoners in the Tower.
The church was placed under an interdict by the archbishop: the doors and windows stopped up with thorns. But the body of Laurence was taken from the place where it lay, and given burial by the clergy in the churchyard. After a while, the bishop of Rochester, by command of the archbishop, removed the interdict.
So successful was the progress of his arms that Emperor Tiberius II Constantine married his daughter to Maurice and set him up as the official heir, a sage expedient considering that Roman commanders had once been known to take the succession into their own hands.
In fact, that’s exactly what happened to Maurice.
As a reward for his many victories in the field, Maurice got to take charge of a badly stumbling state: war both east and west (Maurice made peace with the Persians and brought the Slavs and Avars to heel in the Balkans), the intractable intra-Christian Monophysite controversy (Maurice extended a politic religious toleration), the bankruptcy of his state (Maurice cleaned up the reckless prodigality of his predecessors). For twenty years Maurice managed as well as anyone a very messy situation that in clumsier hands might easily have consumed the state entirely.
In the end this might be his legacy, for good and ill: a manager, not a visionary. Byzantium maybe doesn’t even survive without Maurice, but he was not fated to be familiar to posterity’s every schoolchild like Octavian Augustus — merely to lose his job to office politics.
Maurice, says Charles William Previte-Orton, “was a better judge of policy than of men.” And while the emperor “saw the dire need of economy,” he “forgot that the army did not” and so fatally disregarded “the ferment among the overtried soldiery.”
Maurice had already irritated his Dacian legions by refusing to pay an Avar ransom for their captured brethren — that fiscal rectitude thing, always a dangerous virtue to exercise in proximity to armed men. Now, he provocatively dialed back their pay and then tried to keep them beyond the frontier in Avar territory rather than retiring to home winter quarters.
The legions mutinied, thrusting a mere centurion named Phocas (or Phokas) to their fore. As Maurice commanded neither love nor fear in his home precincts, Constantinople itself yielded readily to the rebels while the enervated erstwhile emperor crossed the Bosphorus and there resigned to his fate not only himself but the several sons he had been designating to succeed him on thrones East and West. Gibbon:
Phocas made his public entry in a chariot drawn by four white horses: the revolt of the troops was rewarded by a lavish donative; and the new sovereign, after visiting the palace, beheld from his throne the games of the hippodrome. … The ministers of death were despatched to Chalcedon: they dragged the emperor from his sanctuary; and the five sons of Maurice were successively murdered before the eyes of their agonizing parent. At each stroke, which he felt in his heart, he found strength to rehearse a pious ejaculation: “Thou art just, O Lord! and thy judgments are righteous.” And such, in the last moments, was his rigid attachment to truth and justice, that he revealed to the soldiers the pious falsehood of a nurse who presented her own child in the place of a royal infant. The tragic scene was finally closed by the execution of the emperor himself, in the twentieth year of his reign, and the sixty-third of his age. The bodies of the father and his five sons were cast into the sea; their heads were exposed at Constantinople to the insults or pity of the multitude; and it was not till some signs of putrefaction had appeared, that Phocas connived at the private burial of these venerable remains. In that grave, the faults and errors of Maurice were kindly interred. His fate alone was remembered; and at the end of twenty years, in the recital of the history of Theophylact, the mournful tale was interrupted by the tears of the audience.
Maurice’s widow Constantina and his daughters were suffered to live, but only for a few years more: they too were eventually put to death for plotting. It was the perfect way to kick off a calamitous century for the Byzantines.
October 28 marked the start on the Roman calendar of the Isia, a dayslong festival in honor of the Egyptian goddess Isis, who enjoyed a wide following in the Roman Empire. (There’s a temple of Isis in the ruins of Pompeii.)
In recognition of the Isia, we’re unearthing an extremely dubious but suitably execution-related slander of the Isis cult by the Roman-Jewish historian Flavius Josephus — who writes that at some unspecified date around 19 AD, during the reign of Emperor Tiberius in Rome, a freewoman named Ide and some priests from the cult of Isis were crucified for their role in a wacky conspiracy.
It is known from several ancient historians that followers of both Isis and Yahweh were banished from Rome at about this time, but the specific immediate causes are unclear. Both were “foreign” (and still more, eastern) religions, so might have come in for a bit of expedient demagoguery; the emperor Augustus, only five years dead at that point, had been down on Isis-worship in general thanks in part to his rival Cleopatra, who associated herself with the goddess.
Suetonius says that Tiberius “abolished foreign cults, especially the Egyptian and the Jewish rites, compelling all who were addicted to such superstitions to burn their religious vestments and all their paraphernalia.” Cassius Dio attributes the Jews’ punishment to their successful proselytizing; such a pattern also intermittently worried future emperors with respect to Isis, and could be consistent with the Senate’s decree that those who renounced their cult(s) could stay.
There’s a different backstory for each community’s expulsion, according to Josephus — very much at pains to distinguish cases we today, and Josephus’s contemporaries, might naturally take to be connected. Both stories have a novelistic feel of collective punishment for particular crimes, but it’s noticeable that while the Jews’ fate is mildly attributed to a couple of individual criminals (already outcast by the Jews) defrauding a Roman convert who wanted to donate to the temple in Jerusalem, the Egyptian rite gets fabulously shown up as systematically corrupt and a menace to the honor of good Roman matrons.** Josephus is mining here an existing Roman stereotype of Isis-worship as a libertine cult, but he wrote Antiquities in about 93-94 CE, a time when Isis had waxed in the favor of the emperor Domitian as well as his predecessor Vespasian.
Per Josephus, Paulina, wife of Saturninus, was a wealthy married woman “of a beautiful countenance” and “great modesty,” and a devoted follower of Isis. Decius Mundus, a prominent Roman aristocrat, fell in love — or more like in lust — with her, and tried to seduce her. She rejected him. He offered her presents; she refused them. Finally he offered the staggering sum of 200,000 Attic drachmae for, as Josephus tactfully puts it, “one night’s lodging.” Paulina was outraged by his suggestion.
Despondent, Decius Mundus went home and declared his intent to starve himself to death. A freed slave in his household, a woman named Ide who was “skillful in all sorts of mischief,” couldn’t stand to watch him waste away like this and took pity on him. She could get Paulina to sleep with him, she promised, and she’d do it for the bargain rate of 50,000 drachmae, 75% off.
Knowing that Paulina could not be bought at any price, and also knowing of her devotion to the cult of Isis, Ide resorted to trickery: she went to two corrupt Isis priests and promised to split the 50,000 drachmae with them if they would help deceive the lady. They agreed, rejoicing at the prospect of being 25,000 drachmae richer.
The elder of the two priests went to Paulina with a stunning revelation: the jackal-headed Egyptian god Anubis had noticed her piety and fallen in love with her, and desired to spend a jackal-headed night with her.
Paulina, who in another era would probably have bought the Brooklyn Bridge and some oceanfront property in Arizona, was delighted by the news. She passed the message on to her husband, asking for permission to “sup and lie” with the God, and Saturninus, “full satisfied with the chastity of his wife,” agreed to share her.
So she want to the temple and had dinner with Anubis (who remained invisible and silent during the meal), then the priest escorted her to the bedroom, put out the lights and shut her in.
Whereupon Decius Mundus emerged from his hiding place and made sweet love to Paulina all night long in the dark, slipping away at dawn.
Whether he wore the jackal’s mask has not been recorded.
Paulina went home in a cloud of post-coital bliss, enraptured by her encounter with the god. She told her husband all about it, and all her friends, who weren’t sure whether to believe her. None of them challenged her, though, such was her reputation as a modest and religious woman.
Decius Mundus let her spread the story around for three days, then came to her and told her the truth, and laughed in her face. She may have rejected him while he was Mundus, he added maliciously, but she had sure liked him when she’d thought he was Anubis!
Furious and humiliated, Paulina tore her own clothes in hysterics when she realized what she’d done. She demanded Saturninus go complain to Tiberius about how she’d been treated, and her embarrassed husband complied.
Tiberius was notone of Rome’s nicer emperors, but he took ample action to avenge Paulina’s dishonor: he razed the temple of Isis to the ground, threw her statue into the river, and suppressed the cult. Lastly, Tiberius ordered that Ide and the Isis priests involved in the conspiracy be crucified.
But Decius Mundus? He got off lightly, merely being banished from Rome. Tiberius decided there were mitigating circumstances, namely that “what crime he had committed was done out of the passion of love.”
* Josephus himself was a rebel Galilean commander in this war; he was captured by the Roman general Vespasian when Josephus weaseled out of a group suicide pact as the Siege of Yodfat ended in a bloody rout. Taken as prisoner to his opposite number, Josephus boldly hailed Vespasian as future emperor. Vespasian did indeed achieve the purple, and pensioned Josephus as a house historian (and Roman citizen) under his own protection.
** See Horst Moehring, “The Persecution of the Jews and the Adherents of the Isis Cult at Rome A.D. 19,” Novum Testamentum, Dec. 1959.
This day is called the feast of Crispian.
He that outlives this day and comes safe home,
Will stand o’ tiptoe when the day is named
And rouse him at the name of Crispian.
He that shall see this day, and live old age,
Will yearly on the vigil feast his neighbors
And say, “Tomorrow is Saint Crispian.”
Then will he strip his sleeve and show his scars,
And say, “These wounds I had on Crispin’s day.”
…And Crispin Crispian shall ne’er go by,
From this day to the ending of the world,
But we in it shall be remembered-
We few, we happy few, we band of brothers.
Though the band of brothers is much better-known than Crispin and Crispinian themselves, Shakespeare’s immortal verse alludes to a pair of questionable third-century martyrs whose feast date this is.
They were supposedly Christian missionaries proselytizing in Gaul, or possibly Britain,* and there made to suffer for the faith under Diocletian‘s persecutions: Crispin Crispian’s version of the period’s characteristic “execution survived” story has them being pitched into the drink with millstones, but failing to drown. As usual, the Romans had more methods in reserve than God had escapes.
Somewhat derogated latterly since their historicity is so shaky, C+C are the patrons of leather workers and related professions including tanners, saddlers and cobblers.
Theirs not to make reply,
Theirs not to reason why,
Theirs but to do and die.
Into the valley of Death
Rode the six hundred.
Cannon to right of them,
Cannon to left of them,
Cannon in front of them
Volley’d and thunder’d;
Storm’d at with shot and shell,
Boldly they rode and well,
Into the jaws of Death,
Into the mouth of hell
Rode the six hundred.
Sometime in early October 1943, fifteen-year-old Yitskhok Rudashevski and his entire family were rousted out of their hiding place in the Vilna Ghetto, taken to nearby Ponary, shot to death and buried in a mass grave.
The Rudashevski family were among the last remnants of a once-vibrant Jewish community in the city once known as “the Jerusalem of the north” for its culture and scholarship. People came there from as far away as the United States to study in its highly regarded yeshivas.
After the start of World War II, Vilna was annexed by the Soviet Union. It became a sanctuary to Jews fleeing from the Nazis, who occupied western Poland.
All of that changed on June 22, 1941, when Operation Barbarossa began. On the day Germany invaded the USSR, there were approximately 80,000 Jews living in Vilna, many of them refugees from the Nazi terror. By the time the Red Army arrived and kicked the Nazis out three years later, Vilna’s Jewish population had been reduced –through starvation, disease, deportation and executions — to zero.
Yitskhok (also spelled Yitzhak, Yitzak, etc., or anglicized to Isaac), was thirteen years old at the time his city was occupied by the Germans.
An only child, he was the son of a typesetter and a seamstress. Talented in writing, history and languages, he was also a faithful Communist and a member of the Pioneers, the Communist youth organization.
From June 1941 to April 1943 he kept a diary in Yiddish. Yitskhok had a sense of the significance of his account; at one point he wrote, “I consider that everything must be recorded and noted down, even the most gory, because everything will be taken into account.”
He not only wrote about his own life and his family and friends, but about the wider community events and the devastation the Germans wrought on his people. The historian Allan Gerald Levine called him “an astute and passionate observer of the times,” and compared him to Anne Frank.
Nor was the diary Yitskhok’s only writing project.
When one of his teachers, a beloved figure in the ghetto, died, he wrote a eulogy for the man and read it out before a large audience. He was a member of a literary group and was also attached to the ghetto’s history project, for which he interviewed ghetto residents about their lives:
I got a taste of the historian’s task. I sit at the table and ask questions and record the greatest sufferings with cold objectivity. I write, I probe into details, and I do not realize at all that I am probing into wounds … And this horror, this tragedy is formulated by me … coldly and dryly. I become absorbed in thought, and the words stare out of the paper crimson with blood.
The Vilna Ghetto, whose population initially numbered 40,000, had a rich cultural life, just like prewar Jewish Vilna had. There were theaters, cabarets, the symphony, art exhibits, a library, public lectures, and underground schools for both children and adults.
Vilna Jews saw art, music, literature and the pursuit of knowledge as a form of resistance. As Jacob Gens, head of the “ghetto’s Judenrat, put it, cultural activity gave a person “the opportunity to free himself from the ghetto for a few hours … We are passing through dark and difficult days. Our bodies are in the ghetto, but our spirit has not been enslaved.”
Reality intruded, however, and in the final analysis the Vilna Jews were doomed to extinction.
Yitskhok’s final diary entry was dated April 7, 1943, two days after five thousand Vilna Jews had been rounded up and shot at Ponary. He was understandably in a very grim mood. His prophetic last line was, “We may be fated for the worst.”
On September 23, 1943, the Nazis began the final liquidation of the Vilna Ghetto, which had by then been reduced to about 10,000 people. After a selection, those who could work were sent off to labor camps in Estonia and Latvia, where almost all of them died due to the brutal conditions there.
Children, the elderly, and the sick were shot at Ponary or sent to the extermination camp Sobibor and gassed.
Yitskhok, his parents and his uncle’s family chose to go into hiding rather than take their chances at the selection. In hiding he sank into apathy and said very little. After about two weeks in the hideout, they were discovered and taken to their deaths.
The only surviving member of Yitskhok’s family was his teenage cousin, Sarah “Sore” Voloshin. Somewhere on the route to Ponary she was able to escape. She joined a partisan group in the forest and survived until the Red Army liberated the area in the summer of 1944. After the war was over, she returned to the family’s hiding place and found Yitskhok’s diary. As of 2010, Sore Voloshin was still alive in Israel.
And the diary she retrieved had become one of the major sources on day-to-day life in the Vilna Ghetto.
Yitskhok Rudashevski suffered and died in just the same way as hundreds of thousands of others, but unlike them he did not remain anonymous: he is one of the ghetto’s most famous inhabitants. His writings have been published in their original Yiddish and in Hebrew, German and English translations. Extracts of his diary can be found in several anthologies, and it’s available in its entirety under the title The Diary of the Vilna Ghetto.