On this date in 1606, the English Jesuit Henry Garnet was hanged, drawn and quartered in the churchyard of Old St. Paul’s Cathedral.
Garnet, “the prime scholar of Winchester College” as a gifted young student, left England to enter the Society of Jesus and study under Robert Bellarmine, a theologian so Catholic that he would later bring the hammer down on Galileo’s heliocentrism.
After eleven years in letters on the continent, the Society called Garnet to return to England in 1586 as the lead missionary to his native realm’s Catholic minority. It was a lonely burden for Garnet, especially after his opposite number Robert Southwell was arrested in 1592. (Southwell, too, went to the scaffold.) But Garnet carried it off as well as anyone. He remained free for nearly twenty years — creating an underground press and numerous illegal cells.
“Under his care the Jesuits in the English mission increased from one to forty, and that not a single letter of complaint, it is said, was sent to headquarters against him,” lauds the Catholic Encyclopedia.
Theologically, Garnet was noted for his defense of the doctrine of equivocation — that is (in the hostile reading of its Protestant interlocutors) of finding hair-splitting rationales for lying. It was an intellectual exercise of many centuries’ vintage, but for England’s beleaguered Catholics it was as urgent as life and death. Most specifically, this doctrine reckoned an oath insufficient to compel a truthful response to official inquiries as to the whereabouts and activities of fellow-Catholics who’d be liable with discovery to attain martyrdom. The liberal definition of “truth” to include an outright lie with a “secret meaning reserved in [one’s] mind” was obviously ripe for the scorn of persecutors for whom it was little but treason neatly clothed.
Knock, knock! Who’s there, in th’ other devil’s name?
Faith, here’s an equivocator that could swear in both
the scales against either scale, who committed
treason enough for God’s sake, yet could not
equivocate to heaven. O, come in, equivocator.
Much of Garnet’s last weeks in custody ahead of his execution were spent in harrowing the doctrine of equivocation; indeed, this is even the very last exchange he had with doctors of the English church sent to accompany him.
One of those standing near him then asked him, “Whether he still held the same opinion as he had formerly expressed about equivocation, and whether he thought it lawful to equivocate at the point of death?” He refused to give an opinion at that time; and the Dean of St. Paul’s sharply inveighing against equivocation, and saying that seditious doctrine of that kind was the parent of all such impious treasons and designs as those for which he suffered, Garnet said, “that how equivocation was lawful, and when, he had shewn his mind elsewhere, and that he should, at any rate, use no equivocation now.”
There were nevertheless equivocations that Garnet would never countenance. His A Treatise of Christian Renunciation, compiling quotes from Church fathers detailing the things a good Catholic must be prepared to renounce for his faith, excoriated those who attended Anglican chuches. Their pretense, he said, was nothing but their own comfort.
Certaine private persons, who have wholly addicted them selves to make them Gods either of their belly and ease, or of the wicked mammon, setting God behind all things which may delight them … refuse also to beleeve that the do amisse …
Judas with a kisse dost thou betray me? amongst hereticks dost thou professe me? no other place to professe chastity, but in the bedd of a harlott?
Harried as they were, England’s Catholics greeted with anticipation the 1603 accession of King James: raised Protestant, but the son of the Catholic Mary, Queen of Scots. Garnet shared Catholics’ hope that James would ease off harassment of the Old Faith; he even authorized the betrayal of fellow-Catholics’ regicidal Bye Plot as a show of loyalty and to pre-empt a possible backlash. “Quiete et pacifice,” he begged.
But toleration was still not quickly forthcoming, and soon Catholics had reverted to “a stage of desperation.” James was only in his thirties: would the trials be neverending?
Garnet continued endeavouring to keep Catholics calm and give the new sovereign the political space necessary to relax persecution. But many of his flock soon tired of quiete et pacifice.
Here Garnet again gets into hot water with theological doctrine. Garnet caught indirect wind of Guy Fawkes’ terrorist plot — but he heard it kind-of-sort-of under the seal of the confessional: another priest who himself had heard the design under confession told it to Garnet in a more ambiguous circumstance.
Garnet’s excuses here might strike the reader as far too fine; certainly that is how his prosecutors viewed it. The circumstances of the plot’s revelation certainly appeared to give the priest enough leave to find a way to reveal it, especially since he knew about it for many months before that almost-fateful Fifth of November. Garnet seems to have wanted the resolution — or loathed to plant another Judas-kiss. Maybe he thought his exhortations could stop it without anyone winding up drawn on a hurdle. Maybe, after 19 furtive years knowing every morning that his next sleep might be in a dungeon, his heart of hearts wanted to see it to go ahead.
When the attempt to explosively decapitate the English state was discovered Garnet was hunted to ground; his last days of “liberty” were spent stuffed in a coffin-sized priest hole at Hindlip Hall before the “customs of nature which must of necessity be done” finally forced him to out into the sight of his captors.
His fate looks like a foregone conclusion in retrospect, but Garnet did fight it — for two months before his condemnation, and five more weeks after from trial until his execution during which he maneuvered to exculpate himself. (See Investigating Gunpowder Treason for an Since English law of course did not recognize the seal of the confessional, the most charitable reading of Garnet’s own admissions start at misprision of treason. It is but a single step from there to the scaffold if one supposes his long silence shrouded any sort of approval of or aid to the plotters.
Garnet received the mercy of being hanged to death before he was cut down for the public butchery part of his sentence.
As a Shia religious party, Al-Dawa stood starkly at odds with the Sunni-based and secular Ba’ath dictatorship — and Sadr faced state harassment throughout the 1970s. Following the 1979 Iranian Revolution, whose leadership explicitly took inspiration from Sadr, Baghdad eliminated Sadr fearing he might lead a similar uprising in Iraq’s Shia south. (Sadr’s sister Amina al-Sadr — known as Bint al-Huda — was also arrested and executed around the same time.)
And Saddam Hussein may have been quite right to fear this. The name Sadr, of course, will be familiar to any observer of contemporary Iraq — for Muhammad Baqir al-Sadr’s son-in-law Muqtada al-Sadr today holds sway in the south and in Baghdad’s Shia stronghold, Sadr City.
* Iraq’s president from 2006 to 2014, Nouri al-Maliki, represented the Dawa Party. He was known to show off to guests the ring that Muhammad Baqir al-Sadr attained his martyrdom.
A peasant revolutionary from the European frontiers of tsarism, Kalinouski is a present-day independence hero for Poland, Belarus, and Lithuania. (His name is variously rendered Konstanty Kalinowski, Kastus Kalinouski, and Konstantinas Kalinauskas for those respective homelands.)
Dissatisfaction with membership in this adoptive empire progressed differently among different demographics of the old Commonwealth, but it really blossomed in the wreckage of the 1850s Crimean War. Chastened after being drubbed by an industrial power, Russia finally emancipated her serfs — but the emancipation proved to bear as much confiscation as liberation, to the chagrin of the emancipatees.
In Poland, Belarus, and Lithuania, peasant anger at the raw deal dovetailed nicely with stirring national sentiment. Kalinouski, a young barrister, launched the flagship (clandestine) publication for that audience, Muzyckaja Prauda (Peasant’s Truth). It was one of the first periodicals published in Belarusian, and it was not calculated to reconcile his countrymen to Moscow.
Six years have passed since the peasants’ freedom began to be talked about. They have talked, discussed, and written a great deal, but they have done nothing. And this manifesto which the tsar, together with the Senate and the landlords, has written for us, is so stupid that the devil only knows what it resembles-there is no truth in it, there is no benefit whatsoever in it for us.
-From the first issue of Peasant’s Truth
Kalinouski’s literary adventures mirrored a prominent role among the leadership of the January Uprising to throw off the Romanov yoke.
But it proved to be the case that, although scrapping with Great Britain might be one thing, the Russian army was more than a match for her internal foes. It crushed the January Uprising.
In prison awaiting execution, Kalinouski bequeathed one last literary vindication, his Letters from Beneath the Gallows.
Friends, my brothers!
From under the Russian gallows I am writing to you for the last time. It is sad to leave my native land and you, my dear people. My breast sighs and my heart is sore, but it is not a sad lot to perish for your truth. Hear my last words in sincerity, my people, for it is as if they were written from this world only for your good … as day and night do not reign together, so also true learning does not go together with Russian slavery. As long as this lies over us, we shall have nothing. There will be no truth, no riches, no learning. They will only drive us like cattle not to our well-being, but to our perdition.
… go and fight with the whole people for your human and national rights, for your faith, for your native land. For I say to you from beneath the gallows, my people, you will only then live happily, when no Russian remains over you! (Source)
A plaque in Vilnius marks the spot of Kastus Kalinouski’s execution on 22 March 1864 (10 March by the Julian calendar).
Igo Sym tickles the ivories in Zona i nie zona (Wife and No Wife) … his last role.
On this date in 1941, the Germans occupying Poland took revenge for the loss of an artist.
Handsome Austrian-born silver screen luminary Igo Sym, whose silent film credits included roles opposite Marlene Dietrich and Lillian Harvey, had become a prominent fixture of the Warsaw stage when the Germans overran Poland in 1939.
This attracted the hostility of the Polish underground, which secretly condemned him to death — and executed that sentence on the morning of March 7, 1941, with a knock at Sym’s apartment door and a sudden 9 mm pistol.
In punishment for this gesture of national defiance, all of Warsaw was clapped under a harsh curfew and dozens of hostages seized as surety for the public’s promptly rendering the actor’s murderers for punishment. But the assassins were not so delivered: in revenge, the Germans executed 21 hostages at the nearby village of Palmiry.* Two University of Warsaw professors were among those hostages, biologist Stefan Kopec and historian Kazimierz Zakrzewski.
* Palmiry had the sorrow to host numerous similar mass-executions during the German occupation of Warsaw. Over 2,000 bodies have been recovered from the site.
Polish hostages (not necessarily those of March 11, 1941) being readied for execution at Palmiry. This photo (and others) via the Polish Wikipedia page on war crimes in Palmiry.
On this date in 1691, Russian Orthodox priest Sylvester Medvedev was beheaded on Red Square.
Medvedev was a protege of the great progressive clergyman, poet, and educator Symeon of Polotsk, one of the intellectual champions of the reforming faction of Orthodoxy’s Great Schism.
The Schism in question was the widespread disaffection of the faithful (now known as “Old Believers”) for changes dictated from on high whose effect was to centralize the Russian Orthodox church and to alter its services.
The Patriarch of Moscow had underaken to revise the liturgy, the prayer-books, and the church services in Russian Orthodoxy in order to bring them in line (so he said) with their proper Greek antecedents. It provoked a furious reaction by Russian traditionalists. Perhaps the most vividly symbolic flashpoint of the Schism was the simple-seeming distinction between making the sign of the cross with three fingers (as the Patriarch demanded), or with two. It was all down to what Nikon said was a mistranslation of the original Greek when the rite had first been established hundreds of years before.
That reform and others were enforced, and opposed, violently: floggings, executions, and desecrations of now-outlaw icons were met by Old Believers willing to mutilate their own hands, or kill themselves, or go to the stake rather than bend. Some 20,000 people are said to have self-immolated in resistance.
“Come, Orthodox People,” thundered Protopope and soon-to-be Old Believer martyr Avvakum Petrov. “Suffer tortures for the two-finger sign of the cross … Although I have not much understanding I am not a learned man yet I know that the Church which we have received from our Holy Fathers is pure and sacred. As it came to me, so shall I uphold my faith until the end.”
Boyarina Feodosia Morozova concurred with Avvakum Petrov (who was her confessor): in this famous painting of her by Vasily Surikov, she makes a defiant two-fingered blessing to onlookers as she the authorities drag her away.
Peter, of course, was not yet “the Great”: he was just a vulnerable kid with a potential legitimacy problem. As one consequence, his mother, Natalyz Naryshkina, was able to dictate the appointment of a very conservative patriarch when that post opened in 1690.
That man, Adrian, would be the last Moscow patriarch until the Bolshevik Revolution in large measure due to his conflicts with the grown Peter over the latter’s blasphemously western orientation.
Adrian was no Old Believer but he bitterly opposed Peter’s attempts to get Russians to dress like Europeans and shave off their beards. And given the ferocity of religious feeling when the stakes are a matter of a single finger, it will go without saying that an inveterate liberalizer like Sylvester Medvedev would have no purchase with the patriarch.
This is indeed a strange interim in Russian history; Russian’s great westernizing and secularizing autocrat has reached the throne but with him ascends, just for a moment, the staunchest conservatives ecclesiastics.
What was Medvedev up to that got the new patriarch in a twist? If you liked the three-finger thing, you’ll love this: Medvedev maintained that the transubstantiation/metousiosis of ceremonial bread and wine into the body and blood of Christ was accomplished during liturgy by the Words of Institution (“Take, eat, this is my body …”), which was also the Catholic perspective — in contrast to the orthodox Orthodox position that this was achieved by the Epiclesis invoking the Holy Spirit.
His real crime might well have been to align himself politically with the lately deposed Sophia, for Medvedev inherited his mentor’s place as court poet and education paladin when Symeon of Polotsk died in 1680. Sycophantish verse like this, written in Medvedev’s unuccessful attempt to gain leadership of an academy to promulgate western learning, can’t have done him any favors in the end:
You have been given the name of wisdom,
For Sophia was named wisdom by God.
It befits you to begin the sciences,
To pursue them, most wise one!
Supreme Court justice Anacleto Diaz and his two sons were among 300 Filipinos machine-gunned by the Japanese on this date in 1945 during the Battle of Manila.
The distinguished 66-year-old jurist had served in his youth in the forces of independence fighter Antonio Luna. Diaz was captured by the Americans, and honed his English so well as a POW that he later built a career as a legal scholar in the American-governed archipelago. He was appointed to the Philippines Supreme Court by U.S. President Franklin Delano Roosevelt.
Diaz and his comrades were far from the only civilians to suffer during the bloody monthlong Battle of Manila: Japanese troops conducted intermittent atrocities both wholesale and retail, collectively known as the Manila Massacre. Japan’s commanding general, Tomoyuki Yamashita, was hanged as a war criminal in 1946 due to the Manila Massacre in a highly controversial case — since the Manila Massacre’s atrocities couldn’t be attributed directly to Yamashita’s own orders. But the U.S. war crimes tribunal found, and the U.S. Supreme Court agreed, that the subordinate troops’ actions redounded to the account of their superiors who “fail[ed] to discharge his duty as a commander to control the acts of members of his command by permitting them to commit war crimes.”
This is one of the foundational cases for that opportunistically observed precedent known as “command responsibility” (indeed, this is the “Yamashita Standard”).
As one might guess by the late date and the juridical aftermath, this Battle of Manila ended in an American victory reconquering a now-devastated Philippines capital, and driving the Japanese from the Philippines — making good Gen. Douglas MacArthur‘s famous promise to return there.
On this date in 1937, the Georgian poet Titsian Tabidze was executed in Stalin’s purges.
“Titsiani”, who co-founded the “Blue Horns” symbolist circle in 1916, is the addressee of fellow dissident litterateur Boris Pasternak’s Letters to a Georgian Friend.
“There is as much soul in his poetry as there was in him, a reserved and complicated soul, wholly attracted to the good and capable of clairvoyance and self-sacrifice,” Pasternak would remember of his comrade. “The memory of Tabidze puts me in mind of the country; landscapes rise in my imagination, the waves of the sea and a vast flowering plain; clouds drifting in a row and, behind them in the distance, mountains rising to the same level.”
I want a hero: an uncommon want,
When every year and month sends forth a new one,
Till, after cloying the gazettes with cant,
The age discovers he is not the true one
Barnave, Brissot, Condorcet, Mirabeau,
Petion, Clootz, Danton, Marat, La Fayette
Were French, and famous people, as we know;
And there were others, scarce forgotten yet,
Joubert, Hoche Marceau, Lannes, Desaix, Moreau,
With many of the military set,
Exceedingly remarkable at times,
But not at all adapted to my rhymes.
Avant-garde ideas like political power redistributed to reflect “the new distribution of wealth” were just the sort of revolution that a wealthy lawyer could get behind.
Duly elected at the ripe old age of 27 to France’s watershed (and last) Estates-General of 1789, Barnave was a very early member of the Jacobin Club. You know, before it was cool.
Barnave’s genteel vision of the Revolution transferring the estates of the ancien regime into the mercantile hands of his friends in the bourgeoisie fell spectacularly to pieces in 1791.
That April, Mirabeau died. He was Barnave’s great debating rival in the Jacobin Club, but both men actually represented the same fundamental persuasion: constitutional monarchy. Needless to say, this Revolution was not built to halt at that particular milepost.
Within mere weeks, almost as if the players had been awaiting the literal death of Mirabeau’s moderation, events hurtled past Barnave’s sensibilities. The desperate royal family made its ill-chosen flight to Varennes in June, and the well-regarded Barnave was one of the Constituent Assembly delegates sent to escort Louis XVI back to a Paris now boiling with republican sentiment. Did not the sovereign’s literally attempting to desert from his patrimony entail an abandonment of his station?
In perhaps the pinnacle of Barnave’s rich career in political oratory, he delivered to the National Assembly on July 15 a thundering no to that proposition, challenging his fellow delegates to choose “between attachment to the Constitution and resentment against a man.”
I ask to-day of him among you who may have conceived every kind of prepossession and the deepest and most violent resentment against the executive power — I ask him to tell us whether his anger with that power is greater than his attachment to the law of his country.
Those who would thus sacrifice the Constitution to their resentment against one man seem to me far too liable to sacrifice liberty in their enthusiasm for another; and since they love a republic, now is the time to say to them: How can you wish for a republic in a nation where you hope that the action, easily pardoned after all, of an individual who has much to plead in his justification, that the action of an individual, who though certain qualities of his are now condemned, long possessed the people’s affection — when, I say, you hoped that the deed he has done might change our Government, how was it that you were not afraid that this same variableness of the people, if once they were moved by enthusiasm for a great man, by gratitude for great deeds — because the French nation, you know it, can love much better than it can hate — would overthrow your absurd republic in one day? (Source)
Barnave, to his grief, was entirely clear on what he desired in July of 1791: “all change is fatal now; all prolongation of the Revolution is disastrous now; the real question to my thinking is this, and the national interest is bound up with it; are we going to end the Revolution, or are we going to begin it again?”
His speech carried the motion on July 15th: Louis remained king. Still, the Revolution did not exit into past tense on Barnave’s say-so, and certainly not on so insubstantial a basis as “a resolve to be peaceful, a common resolve, a drawing together.”
He had the applause of the Assembly, which printed his speech for national distribution. But tempestuous debates broke out in Jacobin clubs and other radical circles, and amid intemperate accusations of treasonable conduct by the all-change-is-fatal-now crowd there were oaths sworn never to recognize the kingship of Louis XVI.
On July 17, a huge crowd led by Georges Danton filled the Champs de Mars to petition Louis’s removal. And in response to the Jacobin Club’s announced intention to support this demonstration — which turned into a galvanizing massacre when the Marquis de Lafayette had his national guardsmen fire on the protesters — Barnave with his friends and political allies Adrien Duport and Alexandre Lameth dramatically abandoned the Jacobins and split off the rival Feuillants.
In their day, this so-called “triumvirate” had been the Jacbins’ left wing. By now, they were the the revolution’s conservatives: the monarchists against the republicans, and the guys who liked the Revolution’s existing changes just fine.
“If the Revolution takes one more step, it cannot do so without danger,” Barnave intoned in that July 15 address of his. (Source) “If it is in the direction of liberty, the first act to follow could be the destruction of royalty; if it is in the direction of equality, the first act to follow could be the violation of property … is there still to be destroyed an aristocracy other than that of property?”**
Not everyone found those one-more-steps quite so terrible to contemplate as did the the silver-tongued Grenoble barrister.
Political cartoon of the Janus-faced Barnave — the man of the people in 1789, turned the man of the royal court in 1791.
If we have the luxury from posterity to smile at the notion of the Revolution’s peacably halting itself in 1791, the Feuillants had cause in their moment to think they could pull the trick.
Their move at first dramatically weakened the Jacobins, as the ranks of moderates flocked to Barnave’s prestige and eloquence. The Paris Jacobin Club lost three-quarters of its membership almost overnight, and most of its Assembly deputies. Public sentiment, at least so well as its contemporaries could discern, veered towards Barnave as well, and he was able to finalize the long-awaited Constitution of September 1791 preserving a number of important executive powers for the king’s own person.
The period of governance under that constitution opened with an address by the king that Barnave had written for him; its first few months are the “Feuillant Ministry”. Barnave was the beleaguered royal family’s chief advisor in this period.
But the Feuillant Ministry was crumbling almost from its inception. Its supporting club was founded on abhorrence for the popular politics whose force was still being uncovered in the Revolution; Barnave wanted nothing so much as the end of such societies altogether. So while the monarchists had secretaries exchanging delegated backslaps at private confabs, the reduced Jacobins — now the most passionate rump, helpfully purged of their milquetoast liberals — redoubled themselves under the sway of men like Marat and Robespierre. Barnave’s apparent alignment with the now-constitutional monarch gave legs to the “royalist” charge that was more and more laid at his feet, and Jacobin Clubs soon began receiving as prodigals former members who had found their dalliances with the Feuillants unsatisfactory.
Barnave and his faction came under relentless siege by pamphleteers, journalists, and radical democrats. One wonders if, in the end, Barnave took some cold comfort in having seen an implacable antagonist like Brissot precede him to the guillotine when his own Girondin faction, formerly the fire-eaters, tipped over the Revolution’s starboard bulwarks.
The hounded Barnave retired to Grenoble in January 1792 by which time the constitution he had so diligently promulgated had already virtually ceased to function, and he himself lost influence with both the king and the Assembly. In the months to follow the war tocsin undid his fellow-constitutionalists remaining in Paris. Consigned to the sidelines, their faction was arrested as royalists after the August 10, 1792 overthrow of the Bourbons.
Barnave’s papers were inventoried for hints of treasonable correspondence with the fallen king and queen, but as the curtain had not yet raised on the Terror — and Barnave had not been deported to the prisons of the capital in time for the September Massacres — he had an uncommonly lengthy period of political imprisonment. Barnave exercised this time composing his De la Révolution et de la Constitution (later published as Introduction à la révolution française), an economic history arguing that the rise of industry and manufacturing had transferred the leading role from France’s aristocrats to her bourgeoisie.
With the onset of the Terror, he was shipped to Paris to face treason charges owing to correspondence with Marie Antoinette, where his famous oratory took its last public turn for an audience that had stopped up its ears.
Finally, citizens, I recall this to you; I might have left France in all safety. Perhaps those who still love me will have reason to lament that I did not do what was so easy for me; but, whatever happens, I shall not have to reproach myself with having challenged the judges of my country, with having cast doubts on their integrity, their justice. I shall be sacrificed perhaps, but I had rather owe my ruin to human error than have pronounced my own condemnation. I shall carry to the scaffold the same calmness which you have seen me show in the debate, and to the last moment I shall pray for the welfare of my country. (Source)
He was beheaded with four other people at the Place de la Revolution on the morning of the very next day.
* It later emerged that Mirabeau was being paid by the royalist party.
** One of the steps towards equality so troubling to Barnave had been a push among Jacobin radicals to resolve upon the emancipation of black slaves in the colonies. Fretting the loss of, e.g., the lucrative sugar revenues of Saint-Domingue (Haiti), Barnave staunchly opposed this; he was one of the leading lights of the pro-slavery Massiac Club. (French link)
On this date in 1936, the Spanish Republicans shot Don José Antonio Primo de Rivera y Sáenz de Heredia, 1st Duke of Primo de Rivera, 3rd Marquis of Estella, Grandee of Spain.
The son of Spain’s 1920s dictator, Primo de Rivera founded in 1933 the Falange, Spain’s native fascist movement.
At the October 29 founding convention that year at Madrid’s Theatre of Comedy, Primo de Rivera scathingly pilloried the wan democratic rituals that coming years’ conflict would sweep aside. “The most ruinous system of wasted energy,” he jeered at liberal democracy, where men with leadership waste their talents in hollow electoral hustling and parliamentary rigmarole while the nonsensical ephemeral whims of a formless plurality pass for the vision he attributed to the time before Rousseau ruined everything. “What alone mattered to the liberal state was that a certain number of gentlemen be sitting at the polling station, that the voting start at eight o’clock and end at four, that the ballot boxes not get smashed — when being smashed is the noblest aspiration of all ballot boxes.” (The full speech is available in Spanish here.)
Primo de Rivera espoused for Falangismo the same impulses — of unity, of destiny, of national rebirth, of the triumphant collective — that animated Europe’s similar extreme right stirrings in those years. Only 35 years before, Spain had lost her empire
In a poetic sweep we will raise this fervent devotion to Spain; we will make sacrifices, we will renounce the easy life and we will triumph, a triumph that — you know this well — we shall not obtain in the upcoming elections. In these elections vote the lesser evil. But your Spain will not be born out of them, nor does our frame for action reside there. That is a murky atmosphere, spent, like a tavern’s after a night of dissipation. Our station is not there. I am a candidate, yes, but I take part in these elections without faith or respect. And I say this now, when so doing may cost me every vote. I couldn’t care less. We are not going to squabble with the establishment over the unsavory left-overs of a soiled banquet. Our station is outside though we may provisionally pass by the other one. Our place is out in the clear air, beneath a moonlit sky, cradling a rifle, and the stars overhead. Let the others party on. We stand outside vigilant; earnest and self-confident we divine the sunrise in the joy of our hearts.
Unlike the Naziism in Germany or Fascism in Italy, Falangism never grew into a force capable of conquering state power itself. Just thirty-three months after Primo de Rivera’s founding address, the Spanish Civil War erupted. The Falangists’ alliance with Francisco Franco — after the war, they would be combined with the Carlists into the only legal political association* in Francoist Spain — spelled great gains for their membership rolls but it was still the General who called the shots.**
Primo de Rivera’s share in this alliance was a voluptuous cult of personality as Spain’s preeminent right-wing martyr, fine posthumous work if you can get it mitigated only by the necessity of undergoing the martyrdom. The fascist prophet was already in prison at the time Franco struck the first blow of the war: he’d been arrested in Madrid on weapons charges. From his cell he carried on a brazen correspondence with Nationalists conniving to subvert the hated Spanish Republic, and when his activities were discovered and prosecuted that autumn in light of Franco’s July revolt they could scarcely have been better framed to incur the utmost measure of judicial wrath.
In consequence of his martyrdom, November 20 remains down to the present a hallowed day for the far right in Spain.
“Cara al Sol” (“Facing the Sun”) is the Falangist anthem; the lyrics are generally credited to Primo de Rivera.
* The Falange Española Tradicionalista y de las Juntas de Ofensiva Nacional-Sindicalista, or “Spanish Traditionalist Phalanx of the Assemblies of National-Syndicalist Offensive” (FET y de las JONS) — or less exhaustingly, the Movimiento Nacional (National Movement).
** Primo de Rivera and Franco didn’t like each other much personally, either.
On this date in 1591, the summary execution of Barnabe Brisson and two other French doctors of law signaled the beginning of the end of France’s Wars of Religion.
After the untimely death of Henri II in a freak jousting accident, his widow Catherine de’ Medici employed three frustrating decades shuttling the late monarch’s uninspiring offspring onto the throne only to see each in his turn die young and without issue. We are by these late years on to the last of Henri II’s sons — Henri III of France.
Actually, Henri wasn’t the last: just the last left alive. He had a younger brother, Francis, Duke of Anjou, who dropped dead in 1584 of malaria and left Henri III as the only Valois male. The heir presumptive after Henri III was his Calvinist brother-in-law Henri of Navarre. Spoiler alert: by the end of this post, Henri of Navarre is going to get there as King Henri IV.
Our present-day presumption of live-and-let-live spirituality was bequeathed from the Enlightenment only after it had been hard-won by centuries previous. In France of the 1500s, the most extreme (but by no means marginal) Catholic party saw the very existence of a Huguenot faction — and the fact that more moderate Catholic politiques were prepared to tolerate and treat with them — as an existential threat to the kingdom. Catholicism in the literal universal sense was intrinsic to France itself: if she should cease to be so, what would become of her? A 1589 pamphlet extolled what
an admirable thing [it is] to view the ardor and the devotion of everyone in France, the air resounding with prayer and processions of our youth who are purified by our prayers and by the common voice which is spread throughout this kingdom; we demonstrate that the benedictions and maledictions of a people have great effects.
With such great effects at stake, the pious ought not abide any fooling around with Providence. “If your brother, your friend, and your wife all of whom you hold dear wish to strip you of your faith,” wrote Louis D’Orleans in 1588, “kill them, cut their throats and sacrifice them to God.”*
This was a faction for whom Henri of Navarre’s prospective succession was absolutely intolerable, which makes it somewhat ironic that they themselves soon turned prospect into reality.
King Henri III was a Catholic himself, of course, and this irreconcilable Catholic League was part of what you might call his base. But though initially allied, the League’s attempts to dominate the young king led Henri III to execute a daring breakout: on December 23, 1588, he summoned the Duke of Guise to confer with him at the Chateau de Blois and there had his bodyguards murder Guise on the spot.
Just two Henries now …** (Executed Today’s court painter Paul Delaroche interprets that same scene here.)
The resulting fury of the Catholic League was so great that the king soon fled Paris and made common cause with Henri of Navarre. Now the civil war was the two Henris together — and the Catholic League opposing them. We come here to our date’s principal character, Barnabe Brisson (English Wikipedia entry | French), a distinguished jurist† in the Parlement of France. While most of this chamber followed the king out of Paris, Brisson chose to remain. “The Sixteen,”‡ the council of Catholic militants who now ruled Paris with the support of a populist militia, elevated Brisson to President of the Parlement.
In 1589 the Henris besieged staunchly Catholic Paris in an attempt to bring the civil war to a close. In a classic Pyrrhic victory, the League defeated this attempt by having a priest assassinate King Henri.
… and now we’re down to the last Henri.
While this action did break the siege, and avenge the murder of Guise, it made Henri of Navarre into King Henri IV. (Told you we’d get there.) The Catholic League’s attempt to recognize the new king’s uncle, a Cardinal, as the successor went nowhere at all, and at any rate this man himself died in 1590.
This succession greatly deepened the internal tension among Paris Catholics between the uncompromising men of the Sixteen and the moderate politiques, and the latter party’s interest in finding with the legitimate king a settlement that looked increasingly inevitable. After all, were these armed commoners really going to rule Paris indefinitely?
An armed march of the Holy League in Paris in 1590. (Anonymous painting)
The situation provoked the ultras among Paris’s ruling Sixteen to more desperate measures in a vain effort to maintain control. Their faction’s own post-Guise leader among the high nobility, the Duke of Mayenne, had refused inducements to seize the crown himself or to seat a sovereign provided by the League’s Hapsburg allies. He too was visibly sliding towards an accommodation with the heretic king. (He would reach one in 1596.) In much the same camp was an establishment figure like Brisson whose staying behind in Paris during the confused situation of 1588-1589 was scarcely intended to declare that his allegiance to creed surpassed all care for order. The man was a lawyer, after all.
During Mayenne’s absence from the capital in the autumn of 1591, the Sixteen mounted a radical internal coup and attempted to purge the city’s moderates. Brisson was arrested walking to work on the morning of the 15th and subjected along with two other jurists to a sham snap trial. All three were hung by lunchtime, and per a proposal floated among the council that afternoon were the next morning fitted with denunciatory placards and displayed on gibbets at the Place de Greve.
Barnabé Brisson, a chief traitor and heretic
Claude Larcher, an instigator of treacherous politiques
Jean Tardiff, an enemy of God and of Catholic princes
Their shocking exhibition was intended to incite a “St. Barthelemy des politiques” — a St. Bartholomew’s Day-esque pogrom against the politique moderates.
But the Sixteen had badly misjudged the mood of the city. The crowd beheld the mangled corpses silently, full of horror or pity — emblematic of the turning-point France was nearing in its interminable confessional strife. Despite the Catholic League’s strength in Paris, most Parisians were losing their appetite for bloodshed. The Duke of Mayenne was back in the capital by the end of the month and underscored the coming arrangements by seizing four of the Sixteen for summary execution themselves.
Two years later, Henri IV at last took Paris in hand by making a nominal conversion to Catholicism with the legendary (alleged) remark, “Paris is worth a Mass.”§
* “Du Contemnement de la mort. Discours accomode a la miserable condition de ce temps” (blockquoted section) and Replique pour le Catholique Anglois, contre le Catolique associe des Huguenots (D’Orleans quote). Both via Dalia Leonardo in “Cut off This Rotten Member”: The Rhetoric of Heresy, Sin, and Disease in the Ideology of the French Catholic League,” The Catholic Historical Review, April 2002.
** Also of interest: this 1908 silent film of the assassination of the Duc de Guise, scored by Saint-Saens.
‡ The Sixteen were delegates of Paris’s quarters, assembled by the Duke of Mayenne. For detail on the composition and internal history of The Sixteen, see J.H.M. Salmon, “The Paris Sixteen, 1584-94: The Social Analysis of a Revolutionary Movement,” The Journal of Modern History, December 1972.