1525: Klaus Kniphoff, pirate

Add comment October 30th, 2020 Headsman

Pirate Claus/Klaus Kniphoff was beheaded at Hamburg on this date in 1525.

He was the stepson of the former mayor of Malmö, a Hanseatic port on the southern reach of what is now Sweden, but which at the time answered to Danish sovereignty.

This was the very city where the 1524 treaty was inked settling the Swedish War of Liberation [from Denmark], and it was during this conflict that Kniphoff had taken from the Danish king Christian II a letter of marque authorizing him to prey on the merchant vessels of the Hanseatic League cities aiding Sweden’s rebellion. His prolific piracy career outlasted the end of the war.

The Hanseatic League, merchant-cities for whom open sea lanes were paramount, were always bound to take a dim view of his privateering and they had good legal grounds since there was never a declared war between Denmark and the Hanse. Danish speakers can enjoy a detailed biography here (pdf).

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1526: Bianca Maria Gaspardone, the Insatiate Countess

Add comment October 20th, 2020 Headsman

On this date in 1526, Bianca Maria Gaspardone was beheaded at Milan’s Castello di Porta Giova, the present-day Castello Sforzesco.

She was only about 26 years old, but onto her second* dynastic marriage — this to Renato di Challant.

As the story was later recorded in Matteo Bandello‘s Novelle,** the young woman had wealth and options, and with her husband off fighting in Milan’s war against France, she indulged a series of boudoir intrigues — critically for our purposes, one Ardizzino Valperga, Count of Masino.

Per Bandello, the Lady of Challant grew annoyed by him and tried to dispose of him by provoking a quarrel between he and another of her lovers, the Count of Gaiazzo — but the two men compared notes and simply arrived at a mutual contempt for her.

The count made the sign of the cross, and all full of wonder said: Fie, shameless slut that she is. If it weren’t a dishonor for a knight to imbrue his hands in the blood of a woman, I would gouge out her tongue through the back of her neck; but first I would like her to confess how many times she begged me with her arms on the cross, that I have you killed! And so they repeated in public and private the crimes of this dishonest woman until they were on every person’s lips. She, hearing what these gentlemen said about her, even if she pretended no concern for it, was angry with indignation and thought of nothing else but to be highly avenged.

It was in those days in Milan there was one Don Pietro di Cardona, a Sicilian, who governed the company of his legitimate brother Don Artale. This Don Pietro was a young man of twenty-two, dark-faced but proportionate in body and melancholy appearance, who one day seeing Mrs. Bianca Maria fell wildly in love with her. She judging him to be a pigeon of first feather and instrument capable of doing what she so longed for, lured him to better ensnare and dazzle him. He, who had never before loved a woman of account, considering her to be one of the first in Milan, pined miserably for her sake. In the end she made it one night to go and sleep with him, and took such loving pleasure together that he believed himself to be the happiest lover in the world, and not long after asked the young man to kill the Count of Gaiazzo and Signor Ardizzino.

Don Pietro obligingly ambushed Signor Ardizzino and did him to death. Arrested thereafter, he was equally obliging in giving up his paramour as the moving spirit, and she foolishly admitted as much by trying to bribe her way out of trouble.

Don Pietro was permitted to flee from prison. But the unfortunate young woman, having confirmed her lover’s confession with her own mouth, was condemned to have her head cut off. She, having heard this sentence, and not knowing that Don Pietro had run away, could not be prepared to die. At the end, being led onto the ravelin of the castle facing the square and seeing the block, she began to cry in despair and beg for the grace that, if they wanted her to die happy, they would let her see her Don Pietro; but she sang to the deaf. So the poor woman was beheaded. And whoever longs to see her face portrayed in life, should go to the Chiesa del Monastero Maggiore, and there he will see her painted.


Bandello’s closing remark about her painting has commonly been understood to claim her as the model for this fresco of Saint Catherine of Alexandria by Leonardo da Vinci follower Bernardino Luini (1530). More recent research has cast doubt on that notion: scholars now prefer to reckon her image as that of a kneeling patron (along with her first husband) in a different image.

This tale made its way from Bandello’s pen into subsequent literature, notably a Jacobean English sex-romp tragedy called The Insatiate Countess, and a 19th century Italian play, La Signora di Challant; the whole thing appears overall to have unrealized potential for digital-age revival as sultry costume drama for prestige television.

* First hubby Ermes Visconti was beheaded in 1519.

** Bandello’s Novelle stories, which mix history and folklore, also include a version of the pre-Shakespeare Italian Romeo and Juliet drama.

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1523: Jan van Essen and Hendrik Vos, the first Lutheran martyrs

Add comment July 1st, 2020 Headsman


Christian reformer Martin Luther composed his hymn “Ein neues Lied wir heben an” (literally “A new song we raise” but commonly titled in English “Flung to the Heedless Winds”) in response to a major milestone for his movement: the first evangelicals executed for the faith, namely defrocked Augustinian monks Jan van Essen and Hendrik Vos (or Voes), who were burned on July 1, 1523 in Brussels. “How welcome must that fire have been which hurried them from this sinful life to eternal life yonder,” Luther wrote in a missive to the Low Countries. But it wasn’t that welcome: their entire Antwerp monastery had been suppressed as a heretical nest with all its denizens save these two fleeing the stake, many by way of recantation. Nevertheless, Jan and Hendrik would not be the last of the former Antwerp Augustinians to achieve the martyr’s crown and Luther’s tribute.

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1527: Hans Hergot, immovable type

Add comment May 20th, 2020 Headsman

Nuremberg printer Hans Hergot was beheaded in Leipzig on this date in 1527.*

He’d previously published work of revolutionary Thomas Müntzer and he proved his simpatico with that fellow’s millenarian vision by publishing his own tract, Von der newen Wandlung Eynes Christlichen (The New Transformation of Christian Living). It was for this utopian sedition that Hergot lost his life, and no wonder.

The vision is of an egalitarian, agrarian society organized on a parochial basis in which goods are held in common for the use of all, habitation is after the Carthusian pattern, farming and crafts operate harmoniously, and every invidious ground and sign of social distinction has disappeared …

The enemies of Hergot’s revelation on whom he pronounces God’s imminent wrath are the ruling nobility and the Lutheran “scripture wizards” who theologically collude with them, the unjust acquitting the unjust …

It is precisely the eclecticism of Hergot’s prophetic voice that underlies its importance. For it suggests how a far-flung outburst of enthusiasm for divine or evangelical law, as opposed to corrupt and compromised human ordinances, was a connecting thread among myriad reforming orientations int he early sixteenth century — humanist, Lutheran, mystical, and apocalyptic — all of which intersected with the German Peasants’ War and the development of Anabaptism and other strands of Christian social radicalism.

From Irenaeus to Grotius: A Sourcebook in Christian Political Thought

There’s a “Hans Hergot Tower” in the Saxon town of Uelzen.

* Overshadowed, on the Reformation martyrology, by Anabaptist Michael Sattler, who burned at Rottenburg on the same date.

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1524: The rulers of the K’iche’ kingdom

Add comment March 7th, 2020 Headsman

This Tyrant at his first entrance here acted and commanded prodigious Slaughters to be perpetrated: Notwithstanding which, the Chief Lord in his Chair or Sedan attended by many Nobles of the City of Ultlatana, the Emporium of the whole Kingdom, together with Trumpets, Drums and great Exultation, went out to meet him, and brought with them all sorts of Food in great abundance, with such things as he stood in most need of. That Night the Spaniards spent without the City, for they did not judge themselves secure in such a well-fortified place. The next day he commanded the said Lord with many of his Peers to come before him, from whom they imperiously challenged a certain quantity of Gold; to whom the Indians return’d this modest Answer, that they could not satisfie his Demands, and indeed this Region yielded no Golden Mines; but they all, by his command, without any other Crime laid to their Charge, or any Legal Form of Proceeding were burnt alive. The rest of the Nobles belonging to other Provinces, when they found their Chief Lords, who had the Supreme Power were expos’d to the Merciless Element of Fire kindled by a more merciless Enemy; for this Reason only, because they bestow’d not what they could not upon them, viz. Gold, they fled to the Mountains, (their usual Refuge) for shelter, commanding their Subjects to obey the Spaniards, as Lords …

Bartolome de las Casas, A Brief Account of the Destruction of the Indies (under the heading “Of the Kingdom and Province of GUATIMALA”)

On this date in 1524 the conquistador Pedro de Alvarado cinched the destruction of the indigenous K’iche’ (or Quiche*) kingdom of present-day Guatemala by burning its hostage chiefs before its demoralized capital city.

Alvarado was already a seasoned hand of the ongoing Spanish usurpation of the New World — a veteran of Cortes’s conquests in Mexico. With that realm brought to heel, Alvarado was tasked with leading a Spanish invasion of (mostly Mayan) Mesoamerican kingdoms.

In the first weeks of 1524, Alvarado pressed across the Samala River into the K’iche’ kingdom to devastating effect. “The Spaniards, O wonderful! went to the Towns and Villages, and destroy’d with their Lances these poor Men, their Wives and Children, intent upon their Labour, and as they thought themselves, secure and free from danger. Another large Village they made desolate in the space of two hours, sparing neither Age, nor Sex, putting all to the Sword, without Mercy,” de las Casas laments.

In a decisive February 20 battle, Alvarado’s forces felled the half-legendary native hero Tecun Uman — a mortal blow to the empire in the memory of the Annals of the Cakchiquels, a document from later in the 16th century, which bluntly records that “the Quiches were destroyed by the Spaniards … all the Quiches who had gone out to meet the Spaniards were exterminated.”

Indians now fleeing before him, the conquistador marched onward towards the capital city of Q’umarkaj (various other transliterations are available, such as Gumarkaaj and Cumarcaaj; it’s also known from Nahuatl as Utatlan, giving us de las Casas’s reference at the head of this post). To assist blunt force, he had recourse to strategem — as Alvarado himself recorded in his account of Guatemala. Declining an invitation of hospitality from the authorities there for fear of being trapped in a hostile city, he instead convinced those guys to pay him a diplomatic visit to his camp outside the city … then seized them as hostages, who were executed speedily when their capture did not quell all resistance.

by the cunning with which I approached them, and through presents which I gave them, the better to carry out my plan, I took them captive and held them prisoners in my camp. But, nevertheless, their people did not cease fighting against me in the neighborhood and killed and wounded many Indians who had gone out to gather grass. And one Spaniard who was gathering grass, a gunshot from camp, was slain by a stone rolled down the hill …

And seeing that by fire and sword I might bring these people to the service of His Majesty, I determined to burn the chiefs who, at the time that I wanted to burn them, told me, as it will appear in their confessions, that they were the ones who had ordered the war against me … And as I knew them to have such a bad disposition towards the service of His Majesty, and to insure the good and peace of this land, I burnt them, and sent to burn the town and to destroy it, for it is a very strong and dangerous place.

The equivalent account from the Annals of the Cakchiquels is mournfully terse — paragraph 147, here quoted by Victoria Reifler Bricker in The Indian Christ, the Indian King: The Historical Substrate of Maya Myth and Ritual.

Then [the Spaniards] went forth to the city of Gumarcaah, where they were received by the kings, the Ahpop and the Ahpop Qamahay,** and the Quiches paid them tribute. Soon the kings were tortured by Tunatiuh [Alvarado].

On the day 4 Qat [March 7, 1524] the kings Ahpop and Ahpop Qamahay were burned by Tunatiuh. The heart of Tunatiuh was without compassion for the people during the war.

As Alvarado pledged to make it, this former empire’s former capital is today an utter ruin.


The Baile de la Conquista commemorates the Spanish conquest, personified in Alvarado’s confrontation with Tecun Uman.

* No etymological relationship of these “Quiche” to the egg-and-cream brunch staple. The K’iche’ people remain a major ethnic minority comprising about 11% of the present-day Guatemalan population with a widely-spoken language; Nobel laureate indigenous activist Rigoberta Menchu belongs to this group.

** From a footnote to this version of the Popol Vuh — “The Book of the People”, another important K’iche’ text — come these explanations of the ranks in question:

Ahpop is the Maya word which has passed without variation to the languages of the interior of Guatemala; its literal meaning is “the mat.” The mat, pop, was the symbol of royalty, and the chief or lord is represented as seated upon it on the most ancient monuments of the Maya Old Empire which had its origin in the Peten, Guatemala. The Ahpop was the Quiche king and chief of the House of Cavec; the Ahpop Camha, also of the House of Cavec, was the second reigning prince; the Ahau Galel was the chief or king of the House of Nihaib, and the Ahtzic Vinac Ahau the chief of the House of Ahau Quiche

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1522: Didrik Slagheck

1 comment January 24th, 2020 Headsman

Danish scheming archbishop Didrik Slagheck was burned in Copenhagen on this date in 1522 — sacrificed to his sovereign’s convenience.

Slagheck rolled into Stockholm in 1517 in the train of the papal legate who had been vainly dispatched to calm tempers during the run-up to what became the Swedish War of Liberation.

That’s liberation from Denmark, the effective overlord via the Kalmar Union joining those two countries and Norway besides. In 1520, with ecclesiastical mediation a bust and Sweden restive, the Danish king Christian II invaded. Slagheck made his villainous historical reputation by opportunistically hitching on with the vengeful king, the same king who would execute him in the end.

Things went great for Slagheck at first: he helped queue up the enemies list for the victorious Christian’s demonstrative mass beheading, the Stockholm Massacre. And he got his 30 pieces of krona right away in the form of an archbishopric which had come open along with its former owner’s neck on the occasion of said massacre. Thereafter he commanded troops in the field during the rebellion of Gustav Vasa. By 1521 he’d been kicked upstairs,

promoted to the position of archbishop of Lund, then a Danish see, entering the cathedral at his installation on November 25th with great pageantry and to the sound of martial music. During the same autumn, however, a papal legation in Copenhagen had been investigating what had taken place in Stockholm after the coronation, and five days after his installation as archbishop Slagheck was summoned to give an account of the advice he had given and the manner in which he had acted. Christian II decided to abandon him in an attempt to clear his own reputation, and Slagheck was executed and burnt in Copenhagen on January 24th 1522. (Source)

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1521: The rebel Ribbings

Add comment December 23rd, 2019 Headsman

On this date in 1521, the Swedish rebel brothers Lindorm and Peder Ribbing were beheaded in Jönköping.

This event fell during the brief reign of the Danish king Christian II over Sweden, notably distinguished by the previous year’s Stockholm Bloodbath. Christian held Sweden only by force of arms and his continual bloody exertions to put down resistance have blackened his name in Swedish annals as “Christian the Tyrant”.

While the Ribbings were merely minor rebels in a country teeming with umbrage, their executions contributed a particularly atrocious (albeit perhaps folklorish) episode to that tyrannous reputation.

Not only the brothers themselves but their children also were put to death … and the story has it that after Lindorm Ribbing’s eldest son lost his head, his five-year-old brother pitiably implored the headsman, “My good man. Please do not stain my shirt as you did my brother’s or my mother will spank me.” Moved to tears, the executioner then discarded his sword and exclaimed, “Never! Sooner shall my own shirt be stained then I would stain yours.” Both he and the little boy then got the chop from a less sentimental swordsman.

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1525: Jan de Bakker

Add comment September 15th, 2019 Headsman

Heretical prelate Jan de Bakker went to The Stake at The Hague on this date in 1525.


Stained glass dedicated to Jan de Bakker at Sint-Jacobskerk in The Hague. (cc) image from Roel Wijnants.

A young ordained priest, Bakker (English Wikipedia entry | Dutch), Bakker got interested in early Sacramentarianism and learned at the foot of that Reformation-proximate scholar Erasmus.

His preaching veering outside the bounds of orthodoxy he was imprisoned briefly and soon set aside his holy orders for the baking trade, itinerant evangelizing, and marriage.

After the Inquisition had a go at menacing him into compliance, Bakker had the honor of submitting his living flesh to the flame under the eyes of the Hapsburg governor, Margaret of Austria. “O death, where is thy victory?” were his last words, quoting Corinthians. “O death, where is they sting?” Not so sanguine as he about the pains of the stake, his illicit wife preferred strategic repudiation to scriptural owns.

As he’s remembered as the Protestant protomartyr in the northern Netherlands he’s had a purchase on subsequent generations’ remembrance, and there are some streets and schools named for him.

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1525: Jacques de La Palice, “lapalissade”

Add comment February 24th, 2019 Headsman

On this date in 1525, a French marshal was executed during a crucial battle of the France-vs-Habsburg Italian War, beginning a long posthuous journey to a wordplay gag.


The Battle of Pavia, by Ruprecht Heller (1529).

The Battle of Pavia is best remembered for the fate — not lethal, but much more damaging to statecraft — of King Francis I of France, who was captured on the field by the Holy Roman Emperor Charles V.* Francis spent two years in comfortable but discomfiting imperial custody until he agreed to the humiliating Treaty of Madrid ceding vast tracts of French territory (notably Burgundy) to Charles.**

For all that, Francis kept his head and eventually resumed his station. Jacques de La Palice (English Wikipedia entry | the much longer French) did not exit the Battle of Pavia nearly so well.

The lord of La Palice (or Lapalisse), grandson to a comrade of Joan of Arc, our man had spent a lifetime bearing French arms; he’d been personally knighted by King Charles VIII for his prowess at age 15 in his very first engagement.

The great bulk of his time ever since had been spent on various campaigns in Italy, where France remained more or less continuously at war against the Holy Roman Empire until 1559.

Fighting up and down the peninsula, La Palice earned the impressive rank of Grand Master of France, and it had nothing to do with his chess acumen. He’d actually retired to the pleasures of domesticity after being captured in 1513 at the Battle of the Spurs — so named for the panicked spurring a fleeing French cavalry gave to their horses — only to be recalled to his post in 1515.

Late in 1524 he was among the host accompanying King Francis’s march to recover France’s on-again, off-again transalpine beachhead of Milan. This objective the French achieved with scant resistance, but the expedition turned disastrous in a further advance to Pavia. There, 9,000 imperial troops were dug in to defend; unable to take the city by storm the French put it to siege, fatally overextending themselves.

Come the following February, the Habsburgs had cut Pavia off from Milan and the French encampment was weakened by defecting mercenaries. On the morning of February 24, the imperial forces mounted an attack on the French that turned into a comprehensive slaughter. La Palice was captured early on by the Habsburgs’ landsknecht mercenaries and executed by them at some point later on during the fight. Although his fate was a bit more premeditated, he was only one of many blue-blooded commanders who lost their lives on the field that dark day for France† — suspending French ambitions in Italy, if only for a few years.

The knight’s alleged feats are celebrated in a ballad known as “La chanson de la Palisse” (“The Song of La Palice”). Rather, there are dozens of versions of that ditty, dating from the 16th to the 18th century, of unknown original authorship but agglomerated by the French poet Bernard de la Monnoye into a humorous caper in the 18th century.

This poem presumably (though not certainly) began as a genuine praise song for the dead marshal, opening with this garment-rending stanza:

Hélas, La Palice est mort,
Il est mort devant Pavie ; 
Hélas, s’il n’était pas mort, 
Il ferait encore envie.

Alas, La Palice is dead, 
He died before Pavia; 
Alas, if he were not dead, 
He would still be envied.

Somewhere along the way fulsome became winsome — perhaps via deliberate spoof or maybe the well-known phenomenon of old-timey letter s written to look like f, transforming the verse into a comical tautology:

s’il n’etait pas mort, / Il ferait encore envie (“if he was not dead he would still be envied”)

s’il n’etait pas mort, / Il serait encore en vie (“if he was not dead he would still be alive”)

It’s thanks to this amusing misreading that the French tongue today enjoys the term lapalissade, meaning a laughably obvious truism — and in Monnoye’s composition the entirety of the lyrics consist of such jests; e.g.

Monsieur d’la Palisse is dead,
He died before Pavia,
A quarter of an hour before his death,
He was still alive.

He was, by a sad fate, 
wounded with a cruel hand.
It is believed, since he is dead,
that the wound was mortal.

Regretted by his soldiers,
he died worthy of envy;
And the day of his death
was the last day of his life.

He died on Friday,
the last day of his age;
If he had died on Saturday,
he would have lived more.

(That’s just an excerpt; the much longer full French verse is available at the song’s French Wikipedia page.)

* Ample unverifiable folklore attaches an event so memorable as the capture of a king; a site such as this is bound to note the one that reports that Francis might have been killed on the spot by rampaging foes but for the timely intercession of a young Spanish soldier named Pedro de Valdivia … who would go on to become the conquistador of Chile, and eventually an execution victim himself.

** Francis renounced the treaty as soon as he was released, on the accurate grounds that it was made under duress. In this betrayal of honor, he did his kingdom much the better turn than his distant predecessor John II had done when, captured by the English during the Hundred Years’ War, he dutifully set about extracting from his subjects the ruinous ransom and even returned voluntarily to English custody when he could not fulfill the terms of his parole.

† Another corpse at the Battle of Pavia was Richard de la Pole, Plantagenet pretender to the English throne ever since his brother had been executed back in 1513.

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1525: Jäcklein Rohrbach, for the Weinsberg Blood Easter

Add comment May 21st, 2018 Headsman

On the 21st or perhaps the 20th of May in 1525, the peasant rebel Jakob Rohrbach — more commonly known as Jäcklein (“Little Jack”) Rohrbach — was chained to a stake and burned alive as the nobility celebrated its victory in the German Peasants’ War.

Rohrbach was by history’s acclamation the most bloody-minded of the peasant revolutionaries — for Jakob perhaps had learned the lesson of the Jacquerie that rebels against the lords must vanquish or perish. (Jakob Rohrbach was literate.)

When the peasantry rose to shake Germany, Rohrbach was elected a leader in the environs of Weinsberg, in Baden-Wuerttemberg. It was here that Rohrbach’s band would author the rebellion’s most spectacular outrage, the Weinsberg Massacre, or Weinsberg Blood Easter — for on April 16, Easter Day, they overwhelmed the city and put its garrison to slaughter, collectively executing Count Ludwig von Helfenstein by forcing him to run a gantlet while peasants screamed their grievances at him.

“You thrust my brother into a dungeon,” one cried, “because he did not bare his head as you passed by.” “You harnessed us like oxen to the yoke,” shouted others; “you caused the hands of my father to be cut off because he killed a hare on his own field … Your horses, dogs, and huntsmen have trodden down my crops … You have wrung the last penny out of us.” (Will Durant)

As word of the blood rage went abroad, it not only horrified the respectable (Martin Luther turned his considerable vituperation upon the insurrection after hearing about it*) but split the rebellion itself between moderate and radical factions. We lack access to the peasant councils of war, but perhaps that was even intentional on Rohrbach’s part, to force the revolution towards its most extreme ends, much as French Jacobins would decapitate the king to cut off any hope of their moderate brethren making an accommodation.

If so, it failed in that objective. It would be the fragmented German polities that by dint of the danger made common cause and defeated the rebellion. For a special villain like Rohrbach, special treatment was reserved, yet his was only most exemplary among innumerable long-forgotten cruelties meted out. The lords returned stroke for stroke ten times over for every injury that Rohrbach and his kind had dealt them.

The total number of the peasants and their allies who fell either in fighting or at the hands of the executioners is estimated by Anselm in his Berner Chronik at a hundred and thirty thousand. It was certainly not less than a hundred thousand. For months after, the executioner was active in many of the affected districts. Spalatin says: “Of hanging and beheading there is no end”. Another writer has it: “It was all so that even a stone had been moved to pity, for the chastisement and vengeance of the conquering lords was great”. The executions within the jurisdiction of the Swabian League alone are stated at ten thousand. Truchses’s provost boasted of having hanged or beheaded twelve hundred with his own hand. More than fifty thousand fugitives were recorded. These, according to a Swabian League order, were all outlawed in such wise that any one who found them might slay them without fear of consequences.

The sentences and executions were conducted with true mediaeval levity. It is narrated in a contemporary chronicle that in one village in the Henneberg territory all the inhabitants had fled on the approach of the count and his men-at-arms save two tilers. The two were being led to execution when one appeared to weep bitterly, and his reply to interrogatories was that he bewailed the dwellings of the aristocracy thereabouts, for henceforth there would be no one to supply them with durable tiles. Thereupon his companion burst out laughing, because, said he, it had just occurred to him that he would not know where to place his hat after his head had been taken off. These mildly humorous remarks obtained for both of them a free pardon.

… Many places were annihilated for having taken part with the peasants, even when they had been compelled by force to do so. Fields in these districts were everywhere laid waste or left uncultivated. Enormous sums were exacted as indemnity. In many of the villages peasants previously well-to-do were ruined. There seemed no limit to the bleeding of the “common man,” under the pretence of compensation for damage done by the insurrection.

The condition of the families of the dead and of the fugitives was appalling. Numbers perished from starvation. The wives and children of the insurgents were in some cases forcibly driven from their homesteads and even from their native territory. In one of the pamphlets published in 1525 anent the events of that year, we read: “Houses are burned; fields and vineyards lie fallow; clothes and household goods are robbed or burned; cattle and sheep are taken away; the same as to horses and trappings. The prince, the gentleman, or the nobleman will have his rent and due. Eternal God, whither shall the widows and poor children go forth to seek it?”

Ernest Belfrt Bax, The Peasants’ War in Germany

* Weinsberg is also famous for a different siege centuries previous, which ended in an altogether more humane fashion.

** Luther wrote a Blood Easter of his own in Against the Robbing and Murdering Hordes of Peasants.

they are starting a rebellion, and violently robbing and plundering monasteries and castles which are not theirs, by which they have a second time deserved death in body and soul, if only as highwaymen and murderers. Besides, any man against whom it can be proved that he is a maker of sedition is outside the law of God and Empire, so that the first who can slay him is doing right and well. For if a man is an open rebel every man is his judge and executioner, just as when a fire starts, the first to put it out is the best man. For rebellion is not simple murder, but is like a great fire, which attacks and lays waste a whole land. Thus rebellion brings with it a land full of murder and bloodshed, makes widows and orphans, and turns everything upside down, like the greatest disaster. Therefore let everyone who can, smite, slay and stab, secretly or openly, remembering that nothing can be more poisonous, hurtful or devilish than a rebel. It is just as when one must kill a mad dog; if you do not strike him, he will strike you, and a whole land with you

a prince and lord must remember in this case that he is God’s minister and the servant of his wrath (Romans XIII), to whom the sword is committed for use upon such fellows, and that he sins as greatly against God, if he does not punish and protect and does not fulfil the duties of his office, as does one to whom the sword has not been committed when he commits a murder. If he can punish and does not — even though the punishment consist in the taking of life and the shedding of blood — then he is guilty of all the murder and all the evil which these fellows commit, because, by willful neglect of the divine command, he permits them to practice their wickedness, though he can prevent it, and is in duty bound to do so. Here, then, there is no time for sleeping; no place for patience or mercy. It is the time of the sword, not the day of grace.

hey may die without worry and go to the scaffold with a good conscience, who are found exercising their office of the sword. They may leave to the devil the kingdom of the world, and take in exchange the everlasting kingdom. Strange times, these, when a prince can win heaven with bloodshed, better than other men with prayer!

On this day..

Entry Filed under: 16th Century,Burned,Capital Punishment,Death Penalty,Execution,Germany,History,Holy Roman Empire,Power,Public Executions,Revolutionaries,Treason,Wartime Executions

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