2007: Duan Yihe, mistress-murderer

On this date in 2007, former senior Chinese lawmaker Duan Yihe was executed in Jinan along with the policeman nephew who had helped him spectacularly assassinate Duan’s mistress just two months before.

Taking up with a teenager 30 years his junior must have been an appealing perk of the job when Duan Yihe was a rising official in the early 1990’s.

Fast forward 14 years, and he’s in for several cars, a couple of apartments, and tired of the now 31-year-old Liu Haiping, who’s blackmailing him for more. Much less appealing.

Solution?

Why, detonate a remote-controlled explosive in her car.

“The blast was so powerful that her Honda sedan was ripped apart, her lower body was destroyed and her torso landed 30 metres away,” reported The Times.

The case helped crystallize growing official concern with the corrupting potential of senior officials’ ubiquitous mistresses. The day before the car-bombing, the Chinese Supreme Court issued a ruling extending anti-graft laws to mistresses.

The method of execution (either gunshot or — more likely — lethal injection) was not publicized.

On this day..

1977: Princess Misha’al bint Fahd al Saud and her lover

On this date in 1977, a 19-year-old royal adulteress and her paramour were executed in a Jeddah parking lot by the order of the girl’s powerful grandfather.

Princess Misha’al‘s fate has been obscured by secrecy and the Rashomon-like interpretations imposed upon it by observers.

In its outline (and the first stock interpretation we’re imposing) it’s that timeless human tragedy, the love story, in which headstrong royal daughter and suffocating traditional family square off over the seditious power of the feminine libido.

The princess, in a youthful arranged marriage by most accounts, took up with a Saudi boy while both were studying abroad in cosmopolitan Beirut, and dangerously attempted to maintain the affair back in the royal kingdom to the point of a quixotic (and obviously foiled) escape attempt. Whether under color of a judicial proceeding — the story says Misha’al refused to walk away by simply renouncing her lover and defiantly brought down the death sentence by confessing adultery — or simply on his own authority, the girl’s staunchly conservative* grandfather exercised his right as tribal patriarch to inflict an honor killing for the disgrace they had brought on the family.

The execution in Jeddah — she by gunshot,** he by a very clumsy beheading — that is supposed to have occurred on this date was public, but quiet; news of it got abroad only slowly and incompletely. Small wonder that, once it did, the blended motifs of Romeo and Juliet, harem titillation and oil politics made dynamite material for high-, middle- or lowbrow exploitation.

In 1980, the affair became the subject of one of the most notorious television programs ever aired, the docudrama Death of a Princess. This film’s airing in Britain in 1980 led Riyadh to expel the British ambassador, and cost £200 million of lost revenue for the UK from canceled orders and product boycotts by the Saudis.†

It was aired on in the United States on PBS in 1980 to similar controversy, as oil companies rushed to distance themselves from it.

Rebroadcast in 2005, Death of a Princess is available online for your judgment (as is this partial script): is this a muckraking expose of a shameful crime? orientalist heavy petting? “a sensitive and thoughtful exploration of the Arab dilemma,” as per its own advance publicity? and what did the official apologies (and in only a few countries, censorship) say about the political weight of the petroleum industry?

These, meanwhile, are the western reactions, already removed from events by a further layer of mediation, a forest of axes seeking grinding. If the writer who composed this piece is to be believed, the executed girl has posthumously achieved a sort of universal symbolic gravity in the Arab world, standing for the plight of any hopeless cause of justice dashed against authoritarian power.

* For the House of Saud, it must be recalled, the personal was political in the problematic confrontation between tradition and modernity athwart the desert kingdom’s sea of oil.

** “Princess Misha’al” was executed fully veiled, which permits the rumor that the slain woman was actually a surrogate and the onetime royal favorite lives on incognito somewhere.

† According to the July 4, 1980 London Times.

Part of the Themed Set: The Feminine Mystique.

Editor’s note: References to “Princess Misha” corrected; thanks to hannah for the clarification.

On this day..

1896: Charles Thomas Wooldridge, of The Ballad of Reading Gaol

On this date in 1896, Royal Horse Guard trooper Charles Thomas Wooldridge was hanged by the neck until dead at Reading Gaol, for the crime of murdering his wife.

Celebrated playwright and wit Oscar Wilde had been clapped in that same prison the previous November after his sensational conviction for “gross indecency” — that is, homosexuality.

Wilde’s immortal poetic rendering of the “Hell” of prison, “The Ballad of Reading Gaol”, is written to Wooldridge’s memory, and about his hanging. Its dedication frontispiece reads:

In memoriam
C.T.W.
Sometime Trooper of the Royal Horse Guards.
Obiit H.M. Prison, Reading, Berkshire,
July 7th, 1896.

Having no words to improve on Wilde’s, we offer his “Ballad” in its entirety for the savoring (the audio file is a reading of the text). Find it on Gutenberg or Google Books.

[audio:http://ia311533.us.archive.org/3/items/ballad_of_reading_gaol_jg_librivox/ballad_of_reading_gaol_wilde.mp3]

I.

He did not wear his scarlet coat,
For blood and wine are red,
And blood and wine were on his hands
When they found him with the dead,
The poor dead woman whom he loved,
And murdered in her bed.

He walked amongst the Trial Men
In a suit of shabby grey;
A cricket cap was on his head,
And his step seemed light and gay;
But I never saw a man who looked
So wistfully at the day.

I never saw a man who looked
With such a wistful eye
Upon that little tent of blue
Which prisoners call the sky,
And at every drifting cloud that went
With sails of silver by.

I walked, with other souls in pain,
Within another ring,
And was wondering if the man had done
A great or little thing,
When a voice behind me whispered low,
“That fellows got to swing.”

Dear Christ! the very prison walls
Suddenly seemed to reel,
And the sky above my head became
Like a casque of scorching steel;
And, though I was a soul in pain,
My pain I could not feel.

I only knew what hunted thought
Quickened his step, and why
He looked upon the garish day
With such a wistful eye;
The man had killed the thing he loved
And so he had to die.

Yet each man kills the thing he loves
By each let this be heard,
Some do it with a bitter look,
Some with a flattering word,
The coward does it with a kiss,
The brave man with a sword!

Some kill their love when they are young,
And some when they are old;
Some strangle with the hands of Lust,
Some with the hands of Gold:
The kindest use a knife, because
The dead so soon grow cold.

Some love too little, some too long,
Some sell, and others buy;
Some do the deed with many tears,
And some without a sigh:
For each man kills the thing he loves,
Yet each man does not die.

He does not die a death of shame
On a day of dark disgrace,
Nor have a noose about his neck,
Nor a cloth upon his face,
Nor drop feet foremost through the floor
Into an empty place

He does not sit with silent men
Who watch him night and day;
Who watch him when he tries to weep,
And when he tries to pray;
Who watch him lest himself should rob
The prison of its prey.

He does not wake at dawn to see
Dread figures throng his room,
The shivering Chaplain robed in white,
The Sheriff stern with gloom,
And the Governor all in shiny black,
With the yellow face of Doom.

He does not rise in piteous haste
To put on convict-clothes,
While some coarse-mouthed Doctor gloats, and notes
Each new and nerve-twitched pose,
Fingering a watch whose little ticks
Are like horrible hammer-blows.

He does not know that sickening thirst
That sands one’s throat, before
The hangman with his gardener’s gloves
Slips through the padded door,
And binds one with three leathern thongs,
That the throat may thirst no more.

He does not bend his head to hear
The Burial Office read,
Nor, while the terror of his soul
Tells him he is not dead,
Cross his own coffin, as he moves
Into the hideous shed.

He does not stare upon the air
Through a little roof of glass;
He does not pray with lips of clay
For his agony to pass;
Nor feel upon his shuddering cheek
The kiss of Caiaphas.

II.

Six weeks our guardsman walked the yard,
In a suit of shabby grey:
His cricket cap was on his head,
And his step seemed light and gay,
But I never saw a man who looked
So wistfully at the day.

I never saw a man who looked
With such a wistful eye
Upon that little tent of blue
Which prisoners call the sky,
And at every wandering cloud that trailed
Its raveled fleeces by.

He did not wring his hands, as do
Those witless men who dare
To try to rear the changeling Hope
In the cave of black Despair:
He only looked upon the sun,
And drank the morning air.

He did not wring his hands nor weep,
Nor did he peek or pine,
But he drank the air as though it held
Some healthful anodyne;
With open mouth he drank the sun
As though it had been wine!

And I and all the souls in pain,
Who tramped the other ring,
Forgot if we ourselves had done
A great or little thing,
And watched with gaze of dull amaze
The man who had to swing.

And strange it was to see him pass
With a step so light and gay,
And strange it was to see him look
So wistfully at the day,
And strange it was to think that he
Had such a debt to pay.

For oak and elm have pleasant leaves
That in the spring-time shoot:
But grim to see is the gallows-tree,
With its adder-bitten root,
And, green or dry, a man must die
Before it bears its fruit!

The loftiest place is that seat of grace
For which all worldlings try:
But who would stand in hempen band
Upon a scaffold high,
And through a murderer’s collar take
His last look at the sky?

It is sweet to dance to violins
When Love and Life are fair:
To dance to flutes, to dance to lutes
Is delicate and rare:
But it is not sweet with nimble feet
To dance upon the air!

So with curious eyes and sick surmise
We watched him day by day,
And wondered if each one of us
Would end the self-same way,
For none can tell to what red Hell
His sightless soul may stray.

At last the dead man walked no more
Amongst the Trial Men,
And I knew that he was standing up
In the black dock’s dreadful pen,
And that never would I see his face
In God’s sweet world again.

Like two doomed ships that pass in storm
We had crossed each other’s way:
But we made no sign, we said no word,
We had no word to say;
For we did not meet in the holy night,
But in the shameful day.

A prison wall was round us both,
Two outcast men were we:
The world had thrust us from its heart,
And God from out His care:
And the iron gin that waits for Sin
Had caught us in its snare.

In Debtors’ Yard the stones are hard,
And the dripping wall is high,
So it was there he took the air
Beneath the leaden sky,
And by each side a Warder walked,
For fear the man might die.

Or else he sat with those who watched
His anguish night and day;
Who watched him when he rose to weep,
And when he crouched to pray;
Who watched him lest himself should rob
Their scaffold of its prey.

The Governor was strong upon
The Regulations Act:
The Doctor said that Death was but
A scientific fact:
And twice a day the Chaplain called
And left a little tract.

And twice a day he smoked his pipe,
And drank his quart of beer:
His soul was resolute, and held
No hiding-place for fear;
He often said that he was glad
The hangman’s hands were near.

But why he said so strange a thing
No Warder dared to ask:
For he to whom a watcher’s doom
Is given as his task,
Must set a lock upon his lips,
And make his face a mask.

Or else he might be moved, and try
To comfort or console:
And what should Human Pity do
Pent up in Murderers’ Hole?
What word of grace in such a place
Could help a brother’s soul?

With slouch and swing around the ring
We trod the Fool’s Parade!
We did not care: we knew we were
The Devil’s Own Brigade:
And shaven head and feet of lead
Make a merry masquerade.

We tore the tarry rope to shreds
With blunt and bleeding nails;
We rubbed the doors, and scrubbed the floors,
And cleaned the shining rails:
And, rank by rank, we soaped the plank,
And clattered with the pails.

We sewed the sacks, we broke the stones,
We turned the dusty drill:
We banged the tins, and bawled the hymns,
And sweated on the mill:
But in the heart of every man
Terror was lying still.

So still it lay that every day
Crawled like a weed-clogged wave:
And we forgot the bitter lot
That waits for fool and knave,
Till once, as we tramped in from work,
We passed an open grave.

With yawning mouth the yellow hole
Gaped for a living thing;
The very mud cried out for blood
To the thirsty asphalte ring:
And we knew that ere one dawn grew fair
Some prisoner had to swing.

Right in we went, with soul intent
On Death and Dread and Doom:
The hangman, with his little bag,
Went shuffling through the gloom
And each man trembled as he crept
Into his numbered tomb.

That night the empty corridors
Were full of forms of Fear,
And up and down the iron town
Stole feet we could not hear,
And through the bars that hide the stars
White faces seemed to peer.

He lay as one who lies and dreams
In a pleasant meadow-land,
The watcher watched him as he slept,
And could not understand
How one could sleep so sweet a sleep
With a hangman close at hand?

But there is no sleep when men must weep
Who never yet have wept:
So we–the fool, the fraud, the knave–
That endless vigil kept,
And through each brain on hands of pain
Another’s terror crept.

Alas! it is a fearful thing
To feel another’s guilt!
For, right within, the sword of Sin
Pierced to its poisoned hilt,
And as molten lead were the tears we shed
For the blood we had not spilt.

The Warders with their shoes of felt
Crept by each padlocked door,
And peeped and saw, with eyes of awe,
Grey figures on the floor,
And wondered why men knelt to pray
Who never prayed before.

All through the night we knelt and prayed,
Mad mourners of a corpse!
The troubled plumes of midnight were
The plumes upon a hearse:
And bitter wine upon a sponge
Was the savior of Remorse.

The cock crew, the red cock crew,
But never came the day:
And crooked shape of Terror crouched,
In the corners where we lay:
And each evil sprite that walks by night
Before us seemed to play.

They glided past, they glided fast,
Like travelers through a mist:
They mocked the moon in a rigadoon
Of delicate turn and twist,
And with formal pace and loathsome grace
The phantoms kept their tryst.

With mop and mow, we saw them go,
Slim shadows hand in hand:
About, about, in ghostly rout
They trod a saraband:
And the damned grotesques made arabesques,
Like the wind upon the sand!

With the pirouettes of marionettes,
They tripped on pointed tread:
But with flutes of Fear they filled the ear,
As their grisly masque they led,
And loud they sang, and loud they sang,
For they sang to wake the dead.

“Oho!” they cried, “The world is wide,
But fettered limbs go lame!
And once, or twice, to throw the dice
Is a gentlemanly game,
But he does not win who plays with Sin
In the secret House of Shame.”
No things of air these antics were
That frolicked with such glee:
To men whose lives were held in gyves,
And whose feet might not go free,
Ah! wounds of Christ! they were living things,
Most terrible to see.
Around, around, they waltzed and wound;
Some wheeled in smirking pairs:
With the mincing step of demirep
Some sidled up the stairs:
And with subtle sneer, and fawning leer,
Each helped us at our prayers.

The morning wind began to moan,
But still the night went on:
Through its giant loom the web of gloom
Crept till each thread was spun:
And, as we prayed, we grew afraid
Of the Justice of the Sun.

The moaning wind went wandering round
The weeping prison-wall:
Till like a wheel of turning-steel
We felt the minutes crawl:
O moaning wind! what had we done
To have such a seneschal?

At last I saw the shadowed bars
Like a lattice wrought in lead,
Move right across the whitewashed wall
That faced my three-plank bed,
And I knew that somewhere in the world
God’s dreadful dawn was red.

At six o’clock we cleaned our cells,
At seven all was still,
But the sough and swing of a mighty wing
The prison seemed to fill,
For the Lord of Death with icy breath
Had entered in to kill.

He did not pass in purple pomp,
Nor ride a moon-white steed.
Three yards of cord and a sliding board
Are all the gallows’ need:
So with rope of shame the Herald came
To do the secret deed.

We were as men who through a fen
Of filthy darkness grope:
We did not dare to breathe a prayer,
Or give our anguish scope:
Something was dead in each of us,
And what was dead was Hope.

For Man’s grim Justice goes its way,
And will not swerve aside:
It slays the weak, it slays the strong,
It has a deadly stride:
With iron heel it slays the strong,
The monstrous parricide!

We waited for the stroke of eight:
Each tongue was thick with thirst:
For the stroke of eight is the stroke of Fate
That makes a man accursed,
And Fate will use a running noose
For the best man and the worst.

We had no other thing to do,
Save to wait for the sign to come:
So, like things of stone in a valley lone,
Quiet we sat and dumb:
But each man’s heart beat thick and quick
Like a madman on a drum!

With sudden shock the prison-clock
Smote on the shivering air,
And from all the gaol rose up a wail
Of impotent despair,
Like the sound that frightened marshes hear
From a leper in his lair.

And as one sees most fearful things
In the crystal of a dream,
We saw the greasy hempen rope
Hooked to the blackened beam,
And heard the prayer the hangman’s snare
Strangled into a scream.

And all the woe that moved him so
That he gave that bitter cry,
And the wild regrets, and the bloody sweats,
None knew so well as I:
For he who live more lives than one
More deaths than one must die.

IV.

There is no chapel on the day
On which they hang a man:
The Chaplain’s heart is far too sick,
Or his face is far to wan,
Or there is that written in his eyes
Which none should look upon.

So they kept us close till nigh on noon,
And then they rang the bell,
And the Warders with their jingling keys
Opened each listening cell,
And down the iron stair we tramped,
Each from his separate Hell.

Out into God’s sweet air we went,
But not in wonted way,
For this man’s face was white with fear,
And that man’s face was grey,
And I never saw sad men who looked
So wistfully at the day.

I never saw sad men who looked
With such a wistful eye
Upon that little tent of blue
We prisoners called the sky,
And at every careless cloud that passed
In happy freedom by.

But their were those amongst us all
Who walked with downcast head,
And knew that, had each go his due,
They should have died instead:
He had but killed a thing that lived
Whilst they had killed the dead.

For he who sins a second time
Wakes a dead soul to pain,
And draws it from its spotted shroud,
And makes it bleed again,
And makes it bleed great gouts of blood
And makes it bleed in vain!

Like ape or clown, in monstrous garb
With crooked arrows starred,
Silently we went round and round
The slippery asphalte yard;
Silently we went round and round,
And no man spoke a word.

Silently we went round and round,
And through each hollow mind
The memory of dreadful things
Rushed like a dreadful wind,
An Horror stalked before each man,
And terror crept behind.

The Warders strutted up and down,
And kept their herd of brutes,
Their uniforms were spick and span,
And they wore their Sunday suits,
But we knew the work they had been at
By the quicklime on their boots.

For where a grave had opened wide,
There was no grave at all:
Only a stretch of mud and sand
By the hideous prison-wall,
And a little heap of burning lime,
That the man should have his pall.

For he has a pall, this wretched man,
Such as few men can claim:
Deep down below a prison-yard,
Naked for greater shame,
He lies, with fetters on each foot,
Wrapt in a sheet of flame!

And all the while the burning lime
Eats flesh and bone away,
It eats the brittle bone by night,
And the soft flesh by the day,
It eats the flesh and bones by turns,
But it eats the heart alway.

For three long years they will not sow
Or root or seedling there:
For three long years the unblessed spot
Will sterile be and bare,
And look upon the wondering sky
With unreproachful stare.

They think a murderer’s heart would taint
Each simple seed they sow.
It is not true! God’s kindly earth
Is kindlier than men know,
And the red rose would but blow more red,
The white rose whiter blow.

Out of his mouth a red, red rose!
Out of his heart a white!
For who can say by what strange way,
Christ brings his will to light,
Since the barren staff the pilgrim bore
Bloomed in the great Pope’s sight?

But neither milk-white rose nor red
May bloom in prison air;
The shard, the pebble, and the flint,
Are what they give us there:
For flowers have been known to heal
A common man’s despair.

So never will wine-red rose or white,
Petal by petal, fall
On that stretch of mud and sand that lies
By the hideous prison-wall,
To tell the men who tramp the yard
That God’s Son died for all.

Yet though the hideous prison-wall
Still hems him round and round,
And a spirit man not walk by night
That is with fetters bound,
And a spirit may not weep that lies
In such unholy ground,

He is at peace–this wretched man–
At peace, or will be soon:
There is no thing to make him mad,
Nor does Terror walk at noon,
For the lampless Earth in which he lies
Has neither Sun nor Moon.

They hanged him as a beast is hanged:
They did not even toll
A requiem that might have brought
Rest to his startled soul,
But hurriedly they took him out,
And hid him in a hole.

They stripped him of his canvas clothes,
And gave him to the flies;
They mocked the swollen purple throat
And the stark and staring eyes:
And with laughter loud they heaped the shroud
In which their convict lies.

The Chaplain would not kneel to pray
By his dishonored grave:
Nor mark it with that blessed Cross
That Christ for sinners gave,
Because the man was one of those
Whom Christ came down to save.

Yet all is well; he has but passed
To Life’s appointed bourne:
And alien tears will fill for him
Pity’s long-broken urn,
For his mourner will be outcast men,
And outcasts always mourn.

V.

I know not whether Laws be right,
Or whether Laws be wrong;
All that we know who lie in goal
Is that the wall is strong;
And that each day is like a year,
A year whose days are long.

But this I know, that every Law
That men have made for Man,
Since first Man took his brother’s life,
And the sad world began,
But straws the wheat and saves the chaff
With a most evil fan.

This too I know–and wise it were
If each could know the same–
That every prison that men build
Is built with bricks of shame,
And bound with bars lest Christ should see
How men their brothers maim.

With bars they blur the gracious moon,
And blind the goodly sun:
And they do well to hide their Hell,
For in it things are done
That Son of God nor son of Man
Ever should look upon!

The vilest deeds like poison weeds
Bloom well in prison-air:
It is only what is good in Man
That wastes and withers there:
Pale Anguish keeps the heavy gate,
And the Warder is Despair

For they starve the little frightened child
Till it weeps both night and day:
And they scourge the weak, and flog the fool,
And gibe the old and grey,
And some grow mad, and all grow bad,
And none a word may say.

Each narrow cell in which we dwell
Is foul and dark latrine,
And the fetid breath of living Death
Chokes up each grated screen,
And all, but Lust, is turned to dust
In Humanity’s machine.

The brackish water that we drink
Creeps with a loathsome slime,
And the bitter bread they weigh in scales
Is full of chalk and lime,
And Sleep will not lie down, but walks
Wild-eyed and cries to Time.

But though lean Hunger and green Thirst
Like asp with adder fight,
We have little care of prison fare,
For what chills and kills outright
Is that every stone one lifts by day
Becomes one’s heart by night.

With midnight always in one’s heart,
And twilight in one’s cell,
We turn the crank, or tear the rope,
Each in his separate Hell,
And the silence is more awful far
Than the sound of a brazen bell.

And never a human voice comes near
To speak a gentle word:
And the eye that watches through the door
Is pitiless and hard:
And by all forgot, we rot and rot,
With soul and body marred.

And thus we rust Life’s iron chain
Degraded and alone:
And some men curse, and some men weep,
And some men make no moan:
But God’s eternal Laws are kind
And break the heart of stone.

And every human heart that breaks,
In prison-cell or yard,
Is as that broken box that gave
Its treasure to the Lord,
And filled the unclean leper’s house
With the scent of costliest nard.

Ah! happy day they whose hearts can break
And peace of pardon win!
How else may man make straight his plan
And cleanse his soul from Sin?
How else but through a broken heart
May Lord Christ enter in?

And he of the swollen purple throat.
And the stark and staring eyes,
Waits for the holy hands that took
The Thief to Paradise;
And a broken and a contrite heart
The Lord will not despise.

The man in red who reads the Law
Gave him three weeks of life,
Three little weeks in which to heal
His soul of his soul’s strife,
And cleanse from every blot of blood
The hand that held the knife.

And with tears of blood he cleansed the hand,
The hand that held the steel:
For only blood can wipe out blood,
And only tears can heal:
And the crimson stain that was of Cain
Became Christ’s snow-white seal.

VI.

In Reading gaol by Reading town
There is a pit of shame,
And in it lies a wretched man
Eaten by teeth of flame,
In burning winding-sheet he lies,
And his grave has got no name.

And there, till Christ call forth the dead,
In silence let him lie:
No need to waste the foolish tear,
Or heave the windy sigh:
The man had killed the thing he loved,
And so he had to die.

And all men kill the thing they love,
By all let this be heard,
Some do it with a bitter look,
Some with a flattering word,
The coward does it with a kiss,
The brave man with a sword!

“Each man kills the thing he loves” … words that must have originated in a fathomless depth in the soul of our renowned poet, who signed the poem only with his cell number and died penniless in 1900.

Part of the Themed Set: The Ballad.

On this day..

1840: Francois Benjamin Courvoisier, for the murder of Lord Russell

On this date in 1840, a valet was hanged at Newgate Prison for the murder of his aristocratic employer, Lord William Russell.

This celebrity murder of a former Member of Parliament, septuagenarian patriarch of one of England’s august noble houses, by a member of his household activated all the crime-panic circuits still familiar a couple centuries later.

That of class, of course: the perpetual frisson of animosity between the respectable and those they held in economic servitude, bursting bloodily onto the front pages.

That of foreignness, since Courvoisier was Swiss.

And that ever-popular fear of youth amok, when the 23-year-old claimed inspiration from William Harrison Ainsworth‘s then-popular potboiler about the beloved underclass robber Jack Sheppard.*

Speedy Trial

The valet was quickly on trial for his life; the total time elapsed from Russell’s death to Courvoisier’s own was two months to the day.

But a less hasty schedule might have permitted better investigation, as Courvoisier was well on his way to acquittal with his lawyer’s deft rebuttal of the crown’s entirely circumstantial case.

When police discovered the decisively damning evidence of Russell’s stolen effects midway through the trial, the Swiss man made himself an milepost in the evolution of professional ethics at the bar. Summoning his lawyers, Courvoisier informed them that he was indeed guilty but that he had no intention of pleading guilty to a hanging crime and expected his defense to continue.

Attorney Charles Phillips reluctantly complied, implicating fellow-servant Sarah Mancer as the potentially guilty party. When it became publicly known after the trial that Phillips had become aware of his client’s guilt, he was publicly vilified for the vigor of his representation, e.g., contesting “with violent language the witnesses for the prosecution, whose evidence he [knew to be] true,” and a lively debate among legal types on professional propriety in such an instance ensued.**

Read All About It

None of this availed Benjamin Courvoisier aught. His celebrity was brief, but intense — he even signed an autograph for the sheriff, dating it “the day of my execution,” as he was being pinioned for hanging. Broadsides like these below (links to selections from Harvard Library’s extensive publication of execution broadsides) sold a reported 1.65 million copies. (Source)

Broadside 1

Broadside 2

Broadside 3

Broadside 4

Among the published broadsides are several popular ballads relating to the case — one written to lament the murder, before the apprehension of a suspect; others for the condemned’s execution. One certainly wouldn’t call these great literature, but they’re representative examples of broadside balladry, nearly de rigueuer for scandal-mongering Victorian crime coverage and therefore very relevant for these pages.

COURVOISIER’S LAMENT
(Written by Himself.)

You Christians all of every nation,
A warning take by my sad fate–
For the dreadful crimes that I’ve committed,
I, alas! repent too late.
Only think what I must suffer,
And the death which I must undergo–
I cannot rest by day or night,
My heart’s so full of grief and woe.

My parents they were poor — but honest —
And brought me up in virtuous ways;
And never, ’till this sad occurrence,
Did I embitter their fond days.
But now, alas! quite broken-hearted,
My friends and family must be,
To think that I soon must quit
This world for a long Eternity.

My Master was a Nobleman–
Lord William Russell was his name;
Beloved he was by all who knew him,
And well he did deserve the same.
Oh! how could I so basely murder
One that was so good and kind?
I hope the Lord above will pardon
Me, that I may mercy find.

Alas! my days they are all numbered.
When I must give up my last breath;
For the horrid crimes that I’ve committed,
Die an ignominious death.
Oh! while I’ve life, let me entreat you
All, take warning by my fate!
Shew the ways of evil-doers,
Or you’ll repent when ’tis too late.

Attend unto my true confession–
A lesson it may be to you;
Give not your mind too much to pleasure,
Act upright — be just and true.
Let not the sight of gold e’er tempt you
To act dishonest to your friend:
For that alone caused me to murder,
And brought me to this untimely end.

Let not the world blame those two Females
Who, fellow-servants were with me;
For of the murder and the robbery,
None whatever knew but me.
No other crimes have I committed,
Save one single robbery;
Tho’ it was said that Etiza Grimwood
Basely murdered was by me.

Charles Dickens attended this hanging, mining the scene for Barnaby Rudge.

William Thackeray came too — he was becoming publicly engaged as a man troubled by capital punishment, and it was the first execution he had witnessed. (Actually, he turned away at the decisive moment.) Thackeray published an article about the experience in Fraser’s magazine, reflecting doubt at the salutary value of public executions and empathy with the young man’s scrambled mental state as he was raced from condemnation to the gallows in a mere fortnight.

At first, his statements are false, contradictory, lying. He has not repented then. His last declaration seems to be honest, as far as the relation of the crime goes. But, read the rest of his statement — the account of his personal history, and the crimes which he committed in his young days; them “how the evil thought came to him to put his hand to the work.” It is evidently the writing of a mad, distracted man. The horrid gallows is perpetually before him; he is wild with dread and remorse. Clergymen are with him ceaselessly; religious tracts are forced into his hands: night and day they ply him with the heinousness of his crime, and exhortations to repentance. Read through that last paper of his. By heaven, it is pitiful to read it. See the Scripture phrases brought in now and anon; the peculiar terms of tract-phraseology (I do not wish to speak of these often meritorious publications with disrespect). One knows too well how such language is learned-imitated from the priest at the bedside, eagerly seized and appropriated, and confounded by the poor prisoner.”

* Courvoisier’s Jack Sheppard reference triggered thunderous indictments of this text in the popular press — “a publication calculated to familiarise the mind with cruelties,” howled the London Examiner “and to serve as the cut-throat’s manual” and caused the stage adaptation to be censored (pdf).

Though Ainsworth had decades of writing ahead of him, it’s been argued that his reputation never fully recovered from this case, and that’s why he’s not in the canon. What he lacks in posthumous celebration he garnered in contemporary buzz; Ainsworth’s “Newgate novels” valorizing highwaymen helped to feed an enduring popular craze for hanging broadsides and “penny dreadfuls” and to mainstream a (commercialized) version of thieves’ cant. See The Hanging Tree: Execution and the English People 1770-1868.

** See The Bar & The Old Bailey, 1750-1850. In a more unctuous vein, the bishop of London submitted a petition to the House of Lords demanding repeal of the right of defendants’ lawyers to make closing statements.

Part of the Themed Set: The Ballad.

On this day..

1772: Johann Friedrich Struensee, the doctor who ran Denmark

The 1700s were a time of radical reform, and as the Enlightenment reached the shores of Denmark, it suddenly became possible to be a professed atheist and not lose your head. That is, of course, as long as you didn’t also try to usurp the crown, undermine the aristocracy, and agitate the commoners while you were at it.

Such was the course that ended the rise of Johann Friedrich Struensee on this date in 1772. His friend and sometime cohort Enevold Brandt (Danish Wikipedia entry) was put on the block on the same day.

Struensee was born in 1738 in present day Germany and educated in Prussia, a doctor by trade and a budding Enlightenment political writer by practice. He seemed an unlikely character to involve himself in the court of King Christian VII of both Denmark and Norway, but Struensee was a vain and social man who managed to befriend the right people at the right time.

The first was Brandt. The second was Count Schack Karl Rantzau. A lawyer and Supreme Court justice, Brandt was a court favorite* and planted Struensee’s name as a capable doctor: young, kind, and competent, he would make a perfect personal physician for a king known for being a bit off: Christian was likely schizophrenic. Rantzau, meanwhile, was Count of the Holy Roman Empire, exiled from Copenhagen some 15 years before he met young Struensee, and eager to get back into politics.

In June 1768, Struensee took a post as the king’s traveling physician in England, and he immediately attached to Christian’s loneliness. The regent was interested in literature, philosophy, and music, and Struensee obliged him with patient regard for his charge, for which he was duly rewarded with access to a social life much more fulfilling than in Prussia. As a traveling physician, though, Struensee’s post had a finite span, and he lobbied hard to become a member of the Danish court.

With some help from others in the king’s court, Struensee managed to retain a permanent post, and his clamber up the nearest cliff to power began.

The young doctor, it seems, had a talent for playing two sides for personal gain. It started with the king, who had immense trust in Struensee and began to confide almost everything. Struensee was tactful with this information, adhering to an early form of patient-doctor privilege that endeared him to Christian. The other side was Queen Mathilde, Princess of Wales, by all accounts a beautiful woman who was not happy in Denmark and even less happy to be married to a mad and deteriorating king.

Mathilde initially disliked Struensee — or, at the very least, was indifferent to his actions. But near the end of 1769, the queen finally admitted Struensee into her chambers, and their relationship took off. He ably gamed Mathilde by convincing her that she was the kingdom’s future; Christian, meanwhile, remained ill, and Struensee remained a steady presence in his life. Come spring, Crown Prince Frederick VI also came under Struensee’s care, and as smallpox ravaged Copenhagen, the doctor pressed for inoculation. The king and queen assented, Frederick survived the epidemic, and Struensee garnered himself an official advisorship. It’s also suspected that, while Struensee and Mathilde watched over Frederick as he recovered from the inoculation,** their love affair began.

With a taste of power, Struensee pressed King Christian VII for cabinet changes — which he got — and was named Privy Councilor before 1770 was out. Now the principal advisor to the king, Struensee was able to advance his Enlightenment agenda, notably freedom of the press, the abolition of torture, limiting the death penalty, changing the rules of appointments, numbering the houses in Copenhagen, lighting the streets, and, perhaps in anticipation, removing penalties against those who produced illegitimate children. He was a bold visionary, but he also intoxicated by his growing power … and his programme obviously gored many an ox.

Struensee ascended still further early in 1771 when the king became practically unfit to rule. He was mentally faltering, and Struensee was all but running the show, and more.

In early July, the queen gave birth to a daughter who was widely assumed to be Struensee’s child. Days later, and just three years after being introduced to King Christian VII, Johann Friedrich Struensee effectively appointed himself Privy Cabinet Minister with dictatorial authority through one of King Christian’s edicts. Struensee’s orders would now have the force of law, and, as Christian’s proclamation noted, “They shall be immediately obeyed.”


Enevold Brandt (top), not to be confused with Brandt, the Big Lebowski lackey (bottom).

Struensee spent the next six months turning the European aristocracy inside-out and foisting an aggressive set of cabinet orders on the Danish people — over 1,000, by some counts. Having ridden on the coattails of a queen and king, he now pushed them aside. He moved the court to Schleswig-Holstein, in Prussia, and pleasingly enjoyed both the prerogatives of aristocracy and a middle class contempt for them.

Struensee was, to say the least, not a favorite abroad;† that he and his friends dominated the king and queen did not sit well with Danish commoners. Even Brandt was becoming disaffected, writing in a letter asking for either a larger salary or a resignation from the court:

No despot ever arrogated such power as yourself, or exercised it in such a way. The King’s pages and domestics tremble at the slightest occurrence: all are seized with terror. They talk, they eat, they drink, but they tremble as they do so. Fear has seized on all who surround the minister, even on the Queen…

But Brandt stayed on, and as 1771 drew to a close, Copenhagen became hostile territory for the royal family and their favorite doctor.

After the season’s first masquarade ball, on 16 January 1772, the Queen Dowager — Christian’s step-mother — Juliana Marie exposed Struensee’s affair and had Struensee, Brandt, the queen,‡ and many other Struensee accomplices arrested, ostensibly by order of the king.

Struensee was charged with lèse-majesté, a crime against the crown, for his affair with the queen; though he initially denied the charges — and though Mathilde did her best to shield him from harm — he was found guilty. Brandt was charged with the same crime for allegedly assaulting the king after being himself threatened with a flogging for impertinence (he even had a nip at Christian’s finger). Brandt’s punishment was the same. Each had his right hand chopped off, then was beheaded, drawn, and quatertered.

The queen, meanwhile, went into exile in France. Juliana Marie effectively ruled the kingdom through her son for over a decade, rolling back many of Struensee’s reforms and reverting power back to the aristocracy. This also turned out to be unpopular (the Danes and Norwegians are fickle people), and Mathilde’s son Frederick VI was able to regain power for his father in 1784, eventually moving to liberal reforms more in line with his erstwhile physician’s ideals.

Struensee’s epic rise and fall have spawned a variety of writings since his death. A memoir appeared just months after his execution which detailed his final months. He was also the subject of the Per Olov Enquist novel The Royal Physician’s Visit, which examines his life from multiple perspectives. Queen Mathilde’s life was put to ballet by Peter Maxwell Davies. And for a more contemporary cultural artifact, there’s the 2012 film A Royal Affair.

* Brandt was a court favorite, but after attempting to destroy the position of another minister, he was briefly expelled from Copenhagen, shortly after Struensee accepted his post.

** These inoculations predated “safe” inoculations by non-fatal, related disease strains such as cowpox. Frederick would have been made ill through the small pox strain Variola Minor, which had a mortality rate of about 1%. By contrast, Variola Major was fatal in about 30% of cases.

† While Struensee seems to have been book smart, his feel for international politics was limited, and his standing abroad would have unraveled had it ever raveled in the first place. He repeatedly upset the Russians, and Mathilde’s relatives were not pleased with him. Had he not been downed by public sentiment, it seems likely he would have fallen victim to one of his many royal detractors abroad.

‡ In a curious twist, Rantzau was the queen’s arrestor, and one of the principal conspirators in the dowager’s plot was a cabinet minister Struensee was responsible for ejecting very early in his career.

On this day..

1997: Hostage-takers in Lima

On this date in 1997, Peruvian paramilitaries stormed the Japanese ambassador’s residence held hostage for 126 days by leftist rebels.

Peace out.

All 14 of the Tupac Amaru Revolutionary Movement (MRTA) were slain in the raid,* along with two of the commandos and one hostage. Officially, there were no “executions” at all.

Unofficially?

It’s pretty well-documented that some — perhaps most — of the terrorists were taken alive, and thereafter summarily executed. (pdf of Defense Intelligence Agency cable hosted by the National Security Archive)

However untoward the outcome and however unimpressive the foe, the operation was a master stroke for then-President Alberto Fujimori. Peru’s neoliberal taskmaster had introduced the world to the auto-golpe, the “self-coup”, a Cromwellian maneuver of shuttering parliament in order to rule as dictator, and he thereafter made ruthless suppression of Peru’s ruinous internal conflict the calling card of his presidency.

The DIA cable linked above claims Fujimori himself ordered the commandos to take no prisoners. He did not scruple to show himself in the middle of the bloodbath.


Alberto Fujimori made sure to get himself snapped standing over the bodies of the guerrillas, including MRTA leader Nestor Cerpa Cartolini.

El Presidente banked the political capital from having restored civic order, but it wasn’t the only capital he was banking. Three and a half years later, with a corruption scandal darkening his door, Fujimori absconded to Japan, faxed in his resignation, and became a fugitive.

Even there, he continued to justify his authoritarian governance.

Many Peruvians have always agreed with Fujimori’s self-assessment, even many who regret his well-publicized disregard for human rights.

But human rights researcher Michael Baney calls this day’s executions “pointless.”

“The MRTA was a spent force by the time of the embassy takeover,” said Baney. “The takeover was an act of total desperation, which is evidenced by the fact that the leader of the movement, Nestor Cerpa Cartolini, personally participated in it.”

After spending the best part of a decade in exile, Fujimori returned to the headlines by boldly returning to the hemisphere — to Chile, specifically, which arrested him and extradited him on a Peruvian warrant.

Just days ago as of this writing, Fujimori was convicted in his own former courts of authorizing death squads,** and sentenced to 25 years in prison. (Here’s some legal analysis.)

In the court of public opinion, it’s a different matter.

Fujimori’s daughter Keiko, a Peruvian congresswoman, figures to be a leading contender for the presidency in 2011, and has said she would pardon her father if given the opportunity.

“A majority of Peruvians think that Fujimori was guilty of serious human rights violations, but a majority also believe that he was a good president,” Baney observed. “And Fujimori really does believe that he single-handedly saved his country from economic and political collapse, and that Peru needs him around.”

* “Operation Chavin de Huantar”, profiled in several Spanish-language documentary videos available online. (Such as this one.)

** Not specifically related to this day’s MRTA killings, although these could be prosecuted in the future.

On this day..

1355: Marino Faliero, Doge of Venice

On this date in 1355, Marino Faliero* was escorted to the spot where he had been crowned Doge of Venice scant months before. There, he was ceremoniously relieved of his robes of state … and then his head.


The Execution of Marino Faliero, by Eugene Delacroix (1827).

Some fog surrounds the day’s proceedings, product not only of time but of the Doge’s executioners’ damnatio memoriae upon their victim. What was written was circumspect; even Faliero‘s portrait in the great hall of the Doge’s Palace was veiled.

What is known — or at any rate, was admitted by the elderly first citizen — is that the ruler attempted a coup against the overweening power of Venice’s great families.

The putsch was supposed to occur on April 15, with the bell of St. Mark’s Cathedral tolling on a fabricated hue and cry. In the tumult, the Doge’s supporters meant to cut down the nobles who flexed the real political muscle in the maritime republic and consolidate ducal power.

Why?

The salacious version has the old goat in a tiff with a noble, who made fun of his May-December marriage —

Marino Faliero of the beautiful wife,
Others enjoy her while he maintains her

A tribunal of fellow-nobles let the rascal off with a slap on the wrist.

Power being what it is, and princes and nobilities being born for conflict with one another across the centuries in Europe, one may as well discern a straightforward political intent — heightened, perhaps, by the then-dire state of Venice’s naval contest with Genoa.

Downright Byronic under either scenario … and Byron wrote a play about Faliero. The doomed ruler gives throat to quite a magnificent curse upon his city, with all the foresight of Byron’s half-millennium of hindsight:

I perish, but not unavenged; far ages
Float up from the abyss of time to be,
And show these eyes, before they close, the doom
Of this proud city, and I leave my curse
On her and hers for ever! —

          — She shall be bought
And sold, and be an appanage to those
Who shall despise her! — She shall stoop to be
A province for an empire, petty town
In lieu of capital, with slaves for senates,
Beggars for nobles, panders for a people!

Amidst thy many murders, think of mine!
Thou den of drunkards with the blood of princes!
Gehenna of the waters! thou sea Sodom!
Thus I devote thee to the infernal gods!
Thee and thy serpent seed!
[Here the Doge turns, and addresses the executioner.]
          Slave, do thine office!
Strike as I struck the foe! Strike as I would
Have struck those tyrants! Strike deep as my curse!
Strike — and but once!

This sort of thing knocking about among litterateurs in the 19th century practically guarantees an opera.

* Or simply “Marin Falier”, in the Venetian dialect.

On this day..

1178 B.C.E.: Penelope’s suitors, by Odysseus

On this date in 1178 B.C.E., according to some enterprising astronomers, the Greek hero Odysseus returned home to Ithaca from a 20-year absence and slaughtered the suitors who had taken up lodgings in his palace.

The date was asserted in 2008 based on astronomical clues in the text of Homer’s Odyssey.

This sort of putative historical specificity extracted from what could as well be read as literary devices — e.g., an eclipse — for a literary episode might gratify an advocate of “the higher naivete”, but the reader is well entitled to doubt.

Similarly, and more specifically for this venue, is the problem of whether the summary justice exacted by a Bronze Age chieftain meets the definition of an “execution”. This dubious case is resolved here by the unique subject matter.

Crafty quasi- (or altogether) mythical hero Odysseus (aka Ulysses), having left a generation before for the decade-long Trojan War which he finally resolved with the famous Trojan Horse strategem, then spent the next decade wandering about the sea en route to his home island.

When he gets there, he finds that 108 ill-mannered suitors have moved in, dissipated his fortune in merrymaking, and have ceaselessly dogged his faithful wife (and presumed widow) Penelope to remarry one of them.*

Together with his now-grown son Telemachus, Odysseus punishes them terribly .

“Dogs, did you think that I should not come back from Troy? You have wasted my substance, have forced my women servants to lie with you, and have wooed my wife while I was still living. You have feared neither God nor man, and now you shall die.”

They turned pale with fear as he spoke, and every man looked round about to see whither he might fly for safety, but Eurymachus alone spoke.

“If you are Ulysses,” said he, “then what you have said is just. We have done much wrong on your lands and in your house. But Antinous who was the head and front of the offending lies low already. It was all his doing. It was not that he wanted to marry Penelope; he did not so much care about that; what he wanted was something quite different, and Jove has not vouchsafed it to him; he wanted to kill your son and to be chief man in Ithaca. Now, therefore, that he has met the death which was his due, spare the lives of your people. We will make everything good among ourselves, and pay you in full for all that we have eaten and drunk. Each one of us shall pay you a fine worth twenty oxen, and we will keep on giving you gold and bronze till your heart is softened. Until we have done this no one can complain of your being enraged against us.”

Ulysses again glared at him and said, “Though you should give me all that you have in the world both now and all that you ever shall have, I will not stay my hand till I have paid all of you in full. You must fight, or fly for your lives; and fly, not a man of you shall.”

The suitors fight back, and most of the resulting deaths occur in the fray. But it’s about as one-sided as the contest on any proper scaffold.

As eagle-beaked, crook-taloned vultures from the mountains swoop down on the smaller birds that cower in flocks upon the ground, and kill them, for they cannot either fight or fly, and lookers on enjoy the sport — even so did Ulysses and his men fall upon the suitors and smite them on every side. They made a horrible groaning as their brains were being battered in, and the ground seethed with their blood.

And if many of the doomed die with their boots on, there are at least a couple of specific instances that clearly have a summary-execution character.

Leiodes then caught the knees of Ulysses and said, “Ulysses I beseech you have mercy upon me and spare me. I never wronged any of the women in your house either in word or deed, and I tried to stop the others. I saw them, but they would not listen, and now they are paying for their folly. I was their sacrificing priest; if you kill me, I shall die without having done anything to deserve it, and shall have got no thanks for all the good that I did.”

Ulysses looked sternly at him and answered, “If you were their sacrificing priest, you must have prayed many a time that it might be long before I got home again, and that you might marry my wife and have children by her. Therefore you shall die.”

With these words he picked up the sword that Agelaus had dropped when he was being killed, and which was lying upon the ground. Then he struck Leiodes on the back of his neck, so that his head fell rolling in the dust while he was yet speaking.

The minstrel Phemius, whose services had been procured by force, has better luck pleading for clemency when Telemachus intervenes before Odysseus can give him the chop. But the explorer’s son has no use at all for twelve corrupt handmaids who have abetted the suitors’ predations. I like this version in the chilling verse form quoted by Dr. Samuel Haughton in an 1866 paper on hanging that weirdly goes on to produce the physics necessary to demonstrate the intuitively obvious point that this must have required the main rope to anchor to pillars between each suspended noose, rather than all twelve on a single line.

…leading forth
The women next, they shut them close between
The lofty wall and scullery, narrow, straight,
And dreadful, whence no prisoner might escape.
Then, prudent, thus Telemachus advised:
 The death of honour would I never grant
To criminals like these, who poured contempt
On mine and on my mother’s head, and lay
By night enfolded in the suitors’ arms.
 He said, and noosing a strong galley rope
To a huge column, led the cord around
The spacious dome, suspended so aloft,
That none with quivering feet might reach the floor.
As when a flight of doves entering the copse,
Or broad-winged thrushes, strike against the net
Within; ill rest, entangled, there they find;
So they, suspended by the neck, expired
All in one line together. Death abhorred!
With restless feet awhile they beat the air,
Then ceased.

On whatever date imagined, or strictly as fiction, this whole bloodbath fixes the climax of one of seminal works of the western literary canon.

The excerpts quoted here are from the Internet Classics Archive; multiple versions of both The Odyssey and The Iliad are available on Gutenberg.org … they’ve even done The Odyssey as a TV miniseries.

* This site claims that there’s at least one alternate tradition in which the famously virtuous Penelope — wasn’t.

On this day..

1877: John D. Lee, for the Mountain Meadows Massacre

On this date in 1877, Mormon leader John D. Lee was shot at the site of (and for the crime of instigating) the Mountain Meadows Massacre 20 years before.

As the only person ever prosecuted for this dreadful affair, which saw 120 California-bound settlers slaughtered by a Mormon militia, Lee “was allowed … to carry to his grave Mormondom’s guilt for this horrible and barbaric act.” (Jan Shipps)

On this anniversary of Lee’s death, Executed Today interviews author Judith Freeman, whose historical novel Red Water tells Lee’s story through the eyes of three of his 19 wives.

You grew up Mormon — what brought you to this story? I gather that it wasn’t exactly daily discourse in your youth.

I found a copy of Juanita Brooks‘ book The Mountain Meadows Massacre in a used bookstore in Port Townsend, Washington, read it and was captivated by this story.

Growing up in northern Utah, I’d only heard vague, shadowy references to the massacre. It was the dirty little secret buried in the Mormon past — except for those people in Southern Utah who lived with that story as part of every generation’s experience and shame. I felt I had to write a novel about it, in part to try and understand this question: How do you get basically good people, like those Mormon settlers, to commit such evil?

You paint a picture of John Lee through the eyes of three of his wives. What kind of man was he — and how representative of the Mormon hierarchy would that be?

I think Lee was first and foremost a brilliant pioneer and survivalist and also a big blowhard, the kind of guy who would talk your head off — affable and a bit boring when it came to promoting his own virtues and experiences. He was self-aggrandizing, he’d do anything to make a buck, he had problems with the truth. He was a suck-up to Brigham Young who became his substitute father and then betrayed him.

He wasn’t entirely trustworthy because he put his own interests before all else. He could also be incredibly generous and kind, helpful to others. He wanted people to like him though they often didn’t, and he had an ingratiating quality. He was an orphan, with an orphan’s life-long neediness. In many ways I think he was good to his wives and cared deeply about his family — all sixty something kids and 19 wives. He was an amazingly talented man, skilled at many trades and businesses.

Was he representative of the Mormon Hierarchy? I don’t know. In some ways yes but I sense he was more sycophantic than some, and had a more amusing character than others, but what they all had in common was an absolute deference to church authority. I think I might have enjoyed meeting John D. Lee, he might have been more lively and fun than Brigham Young who strikes me as a misogynist and a brittle, cold man.

What about the women — three very different characters. What’s the sense you got of life for these women as pioneers, living in a polygamous family? How did they relate to one another, and how did the massacre and the execution of John Lee change their situation?

The women were also amazingly inventive as pioneers, strong, tough, formidable women though how can you generalize about 19 different personalities? Some liked each other and some couldn’t stand each other and the good thing was that Lee was a small industry and many of his wives had their own farms so they weren’t required to live on top of each other. He understood the “kitchen thing” when it comes to women, and said he wanted every one of his wives to have her own stove. The Lee family/families were devastated by his execution. His families were left penniless and destroyed, treated very cruelly, the women dispersed and shunned, the children shamed, and this shame was carried for generations.

To what extent is polygamy in the back story of the Mountain Meadows Massacre? What, for that matter, was the massacre really “about” in your judgment?

Polygamy had a small role to play in the massacre. The practice of polygamy, outlawed by the United States, was a part of what disturbed Washington and caused the federal government to send troops to Utah, which scared the Mormon populace into committing violent acts. One must remember that they had been the victims of violence and massacre, and fear turned in their minds.

What the massacre was really about, in my judgment, was the struggle for power in Utah. Would Brigham Young and the Mormon hierarchy control the territory and be masters of their own destiny, or would the federal government impose control of the “fiefdom”? The massacre came out of the idea the Indians could be made to carry out an attack and then the government would be forced to realize that if the Mormons were not allowed to control the territory and “their” natives, terrible things could happen. But the whole thing got out of control and took on a terrible life of its own.

A large party of Mormons, painted and tricked out as Indians, overtook the train of emigrant wagons some three hundred miles south of Salt Lake City, and made an attack. But the emigrants threw up earthworks, made fortresses of their wagons and defended themselves gallantly and successfully for five days! Your Missouri or Arkansas gentleman is not much afraid of the sort of scurvy apologies for “Indians” which the southern part of Utah affords. He would stand up and fight five hundred of them.

At the end of the five days the Mormons tried military strategy. They retired to the upper end of the “Meadows,” resumed civilized apparel, washed off their paint, and then, heavily armed, drove down in wagons to the beleaguered emigrants, bearing a flag of truce! When the emigrants saw white men coming they threw down their guns and welcomed them with cheer after cheer! And, all unconscious of the poetry of it, no doubt, they lifted a little child aloft, dressed in white, in answer to the flag of truce!

The leaders of the timely white “deliverers” were President Haight and Bishop John D. Lee, of the Mormon Church. Mr. Cradlebaugh, who served a term as a Federal Judge in Utah and afterward was sent to Congress from Nevada, tells in a speech delivered in Congress how these leaders next proceeded:

They professed to be on good terms with the Indians, and represented them as being very mad. They also proposed to intercede and settle the matter with the Indians. After several hours parley they, having (apparently) visited the Indians, gave the ultimatum of the savages; which was, that the emigrants should march out of their camp, leaving everything behind them, even their guns. It was promised by the Mormon bishops that they would bring a force and guard the emigrants back to the settlements. The terms were agreed to, the emigrants being desirous of saving the lives of their families. The Mormons retired, and subsequently appeared with thirty or forty armed men. The emigrants were marched out, the women and children in front and the men behind, the Mormon guard being in the rear. When they had marched in this way about a mile, at a given signal the slaughter commenced. The men were almost all shot down at the first fire from the guard. Two only escaped, who fled to the desert, and were followed one hundred and fifty miles before they were overtaken and slaughtered. The women and children ran on, two or three hundred yards further, when they were overtaken and with the aid of the Indians they were slaughtered. Seventeen individuals only, of all the emigrant party, were spared, and they were little children, the eldest of them being only seven years old. Thus, on the 10th day of September, 1857, was consummated one of the most cruel, cowardly and bloody murders known in our history.

Mark Twain, Roughing It

John Lee: murderer, scapegoat, or both? How did he come to be prosecuted at all, and how to be the only one prosecuted?

John D. Lee was both murderer and scapegoat. He was bold and careless enough to hang around the area after the massacre, and to prosper from his various businesses and appear almost indifferent to what had happened — perhaps he thought he had the protection of the church authorities who continued to insist the Indians had committed this atrocity. A lot of others who’d participated in the massacre left the area, driven out by fear and shame. But Lee hung on.

John D. Lee, seated beside his coffin just before his execution.

How he was thrown to the wolves by the church authorities is a long story, as is the story of his two trials. He was the easiest person to scapegoat. He took the bullet for his church, and I think the authorities felt that they could put the affair behind them once he was dead, and they did for a very long time, until brave little Juanita Brooks wrote her book in the 1950s and was the first to tell the truth: the Mormons did it.

Does the Mormon church have some unfinished reckoning here? If so — why, after all these years?

Who cares what I think? But in my opinion, of course they do. They need to stop saying it was a “local” affair, carried out by some “local” renegade fanatics in southern Utah. The whole situation that led to the massacre was put into motion by people high up in the church, but I doubt very much they’ll ever go there and admit that. Too many lawyers, too much money, too impossible to admit culpability of prophets, seers, revelators.

Finally, I just want to say that after writing Red Water and thinking about this massacre for the five years it took to research and write the book, this is what I came to believe about how you get good people to do bad things.

You need to get three things going: First, you have to make people afraid and use that fear to manipulate them (think of 9/11). Second, you need get people to obey some greater force or consciousness other than their own — the Mormons had a principle of Perfect Obedience where you were required to subject yourself to the authority of the priesthood and church elders, but this idea could as well be inculcated in the concept of patriotism, or military duty. The point is, you subdue your own conscience in favor of deferment to an outside force. Third, you make people think their system is better than the other guy’s, that you’re doing God’s will, that your sense of right is greater than theirs. If you can make people think they are doing God’s will, you can get them to do anything. Get these three things going, and you can get good people to commit great evil.

On this day..

2006: Yuan Baojing, gangster capitalist

On this date in 2006, one of Beijing’s wealthiest plutocrats (along with two of his relatives) caught a lethal injection for the shady side of his business.

Yuan Baojing, “stock market whizzkid”, had risen from the nameless masses of China’s countryside to prosper in “Red” China’s authoritarian capitalism.

Though worth billions (or at least hundreds of millions), Yuan went down over the trivial sum of $9 million — the amount he reckoned a business associate had taken by fraud.

But then, it’s always impolite to count the corpses stuffed into the pillars of capital. The surprise here is that Yuan got caught: he’d hired a dirty cop to kill that business partner, but after the plot failed the cop started blackmailing the tycoon. Yuan responded by hiring his brother and cousin to pop the cop.

Yuan survived a scheduled execution the preceding October by transferring billions in assets to the Chinese government — understandably triggering some complaints about fair play.

Those billions bought him five months.*

On this date, he and his hirelings were given a public trial in Liaoyang, followed by an immediate lethal injection in one of China’s mobile execution vans.

* The mogul’s wife, Tibetan dancer Zhou Ma, was herself swindled during this period as she spread around cash trying to save her husband’s life.

On this day..