Tag Archives: 1890s

1894: Auguste Vaillant, bomb-throwing anarchist

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“For too long a time, our voice is responded to with prison, the rope or the fusillade, but don’t delude yourselves: the explosion of my bomb is not only the cry of Vaillant in rebellion, but is the cry of an entire class that calls for its rights and will soon join its acts to its words.”

–Auguste Vaillant

On this date in 1894, bomb-throwing anarchist — literally — Auguste Vaillant was beheaded in France.

The preceding December, the young Vaillant (French Wikipedia link) went from impoverished obscurity to national bogeyman by hurling a bomb into the Chamber of Deputies — reprisal for the 1892 execution of the anarchist Ravachol.

This bomb’s symbolic effect greatly exceeded its injury to life and limb: Vaillant said he had not been intending to kill, and in fact he did not. (Vaillant himself was among the wounded. His nose was blown off.)

But his political affiliations brought a suppression of anarchists and their press, and, of course, this day’s operation of the guillotine.*

“Mort à la société bourgeoise! Vive l’anarchie!”

Vaillant’s dying sentiment was taken up by Emile Henry, who bombed a Paris cafe the next week, and Sante Geronimo Caserio, an Italian immigrant who assassinated French President Marie Francois Sadi Carnot four months later.

* “Between the time of Vaillant’s arrival at the guillotine and the closing of the baskets containing his remains,” says the New York Times’ account, “scarcely more than twenty seconds elapsed.”

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1895: Charles Stokes, in the heart of darkness

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On January 15, 1895, a Belgian colonial official in the Congo Free State hanged Charles Stokes for trading illicitly.

A British subject who’d abandoned his humdrum Liverpool desk job to become an missionary in Africa, Stokes eventually became a merchant in the mysterious continent noted for his favorable relationships with the locals. (He had two African wives.)

In 1895, operating out of German East Africa,* his caravan was detained trading into the Congo Free State — King Leopold’s hellish personal reserve — with “Arab” slavers who colonial authorities considered rebels. That “rebel Arab slavers” bit formed the charge against him, but trading outside the royal monopoly was probably at least as egregious in Belgian eyes.

An 1895 Review of Public Events at Home and Abroad sums up the scenario.

It was alleged that [Stokes] had large quantities of arms, ammunition, and ivory, and that he had bought the ivory at a low price from Kibonge, the assassin of Emin Pasha. Captain Lothaire, an official, an official of the Congo State, with a strong force, was then advancing from Stanley Falls to attack this Arab chief Kibonge, in revolt against the Congo State.** On Lothaire’s arrival at Kilunga, Kibonge was already a prisoner in the hands of his own native subordinates, who refused to join him in fighting the State. Stokes applied to Lothaire for protection of his ivory and goods, which he desired to carry towards the East Coast. Lothaire claimed that letters were found among Kibonge’s effects which went to prove that Stokes had sold large quantities of arms and ammunition to this chief, to be used in war against the Congo State. Mr. Stokes was arrested by Captain Lothaire’s orders, brought before a court-martial composed of two non-commissioned officers and Lothaire, and sentenced to be hanged. The execution took place the following morning.

Though not surprising that the summary hanging of a European would provoke an international incident, one would hardly call it equitable given the unnumbered, unmourned multitudes of Africans whose lives were wrung dry and discarded for Belgium’s treasury. Still, the “Stokes Affair” made the headlines in both England and Germany, and for activist types struggling to gain any kind of traction for their tales of colonial horrors, it was something to work with.

Leopold paid off both countries. The trial of Lohaire for naughtily conducting the execution ended in an acquittal. Belgium set up a blue-ribbon commission of missionaries solemnly vowing to investigate abuses, which was never heard from again.

(Look for Charles Stokes’ appearance in this tale of the Belgian Congo’s woe, beginning at about 1:01:25.)

If the Stokes incident didn’t catch fire itself, it became a stick in the accumulating dry tinder that Sir Roger Casement set a spark to in the early 20th century.

And maybe a bit more than that, too.

The horror! The horror!

Stokes’s singular story is often thought to inform (pdf) Joseph Conrad’s great literary critique of colonialism, Heart of Darkness.

The Stokes hanging would be only one data point among many for those who had ears to listen to the horrors emerging from the Congo, to be sure. Still, Molly Mahood and Ian Watt have included Stokes — the gone-native ivory trader — as one of several possible inspirations for the novel and especially the Kurtz character. Lothaire himself probably offered fodder for the petty, tyrannous impunity of colonial officers who the narrator encounters on his way to meet Kurtz.

I gathered in snatches that this was some man supposed to be in Kurtz’s district, and of whom the manager did not approve. ‘We will not be free from unfair competition till one of these fellows is hanged for an example,’ he said. ‘Certainly,’ grunted the other; ‘get him hanged! Why not? Anything — anything can be done in this country.’

* Present-day Rwanda, Burundi and Tanzania.

** Lothaire had spent the early part of the decade wresting Belgian commercial dominance in the eastern Congo from the incumbent Arabo-Swahili elites. (The link is French.) “Arabs” in the context of the Belgian Free State meant these Moslem bantus, not (by and large) ethnic Arabs as we would think of them today.

Neither were “Arab slavers” a distinct enemy class for the Free State; those prepared to play ball with white authorities raided native settlements to obtain slaves for rubber plantations and other Belgian-authorized ventures.

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1898: Theodore Durrant, the Demon of the Belfry

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The annals of crime will attest that malefaction, like any other history, repeats itself — as tragedy and then as farce and then simply with numbingly grisly monotony.

Which brings us to San Francisco, for another forgotten crime of the century — a theater of the time actually produced a play called Criminal of the Century — that sent the Nancy Graces of the Gilded Age aswoon.

Theodore Durrant‘s basic profile — normal-seeming medical student and Sunday school superintendent with a secret pervy side — might not seem so remarkable with a century’s worth of serial killer profiles in the books, but ponder what programming hours Court TV would fill with mutilated, violated female parishioners found stuffed in the cupboard and belfry at any of the nation’s Emanuel Baptist Churches.

That Durrant was the last person seen with either of them anchored what the Associated Press would call (only a week after the bodies were discovered) a “chain of circumstantial evidence that has been welded link by link … so strong that it seems hardly possible that it can be rent asunder.”

Why,

information poured in … proving that the prisoner was a degenerate of the most depraved class. For obvious reasons, names cannot be given of young ladies to whom he made the most disgusting propositions, and the wonder of it is that he was not killed, or at least exposed before. But in most instances the nature of his insults were such that the young ladies offended feared to inform their relatives, lest they would take the law in their own hands. One young lady told her mother that some time previous to these murders, Durrant had inveigled her into this same library and excusing himself for a moment, returned stark naked and she ran screaming from the church.

The particulars were nationwide news copy from the outset in 1895 to hanging in 1898, and the city had a difficulty scraping together a jury qualified to give the man a fair trial (deliberation time: five minutes).

Durrant, for his part, protested his innocence to the gallows. Few believed him, but he did pick up a married groupie the press nicknamed “Sweet Pea Girl” for the flowers she kept bringing him.*

The more things change …

Even the legal route to hanging was (by 19th century standards) characteristically-for-California tortuous. The “fight for delay,” reported the Los Angeles Times (Jan. 8, 1898), was “vigorously maintained for almost twenty months, not even ceasing with the execution of the death sentence.”

Durrant came within two days of execution twice in 1897; the full narrative of legal maneuvers will be amply suggested by the Times‘ account of those made in the last week alone.

On December 31, an appeal for a writ of supersedeas was made to the State Supreme Court, but was refused. The Federal courts were then vainly appealed to for a writ of habeas corpus. On January 3 a petition was presented to Gov. Budd, praying for executive interference in the case. The petition stated that Durrant was a vital witness in the slander suit brought by his mother against [trial juror Horace] Smyth.**

On January 5 Durrant’s attorneys made another application to the United States court for a writ of habeas corpus. This was denied; also permission to appeal to the United States Supreme Court. On January 6, Attorney Boardman arrived in Washington, and endeavored to persuade Justice Brewer of the Supreme Court to grant permission to an appeal. Justice Brewer declined, and Boardman announced that he would appear before the entire court on Friday and demand to be heard.

In San Francisco on January 6, Attorneys Dickinson and Deuprey asked the United States Circuit Court for leave to file a bill of exceptions. … On the same afternoon, Gov. Budd formally announced that he would not interfere.

Durrant’s beloved sister would change her name to Maud Allan and emerge as a popular dancer in Europe in the early years of the 20th century. Renowned for her sensual portrayal of Salome, Maud strikes an immediate reminder of another character from these grim pages … and like Mata Hari, Durrant’s sister was accused (non-fatally, in Maud’s case) of consorting with German operatives during World War I.

* A paroled murderess also had Durrant’s back.

** According to the story, Smyth publicly called Durrant a “moral monster” and suggested that the condemned had had relations with his mother and sister.

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1892: Sylvester Henry Bell

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The state of Vermont has long since dispensed with the death penalty; it hasn’t had a death penalty law on the books since 1964, and its last execution was a decade before that. (Source)

But back when the traps were dropping on Green Mountain State scaffolds, no consideration of sentiment (or holiday pay) barred hanging a man on New Year’s Day, as occurred in 1892.

You could call Sylvester Bell a ladykiller.

According to family genealogists familiar with the case, the Canadian-born farmer used two of his wife’s relatives as character witnesses in his naturalization proceedings … and eight months later, shot said wife, the mother of his five children. Not only did Sylvester win acquittal for this non-fatal attack, Marcia Farnsworth Bell actually had to fight to get a divorce on the grounds of “intolerable severity”.

Marcia and her unmarried children moved to Randolph, Vt., where the kids opened a major department store.

Nothing daunted, a then-54-year-old Sylvester remarried the decades-younger Emma Lock (or Locke) in 1887.


‘Til death do us part: Sylvester and Emma’s marriage certificate.

We may imagine an ensuing union not altogether free of discord,* as we rejoin the public record of their lives with the Jan. 2, 1890 Burlington Clipper.

It appears that Mrs. Bell had left her husband and applied for a divorce. Thursday she, in company with Deputy Sheriff Hall, went to the house to remove her things. Bell met them very pleasantly and permitted her to pick up her goods. As she was about ready to leave she went up stairs and he followed her. Soon afterward a pistol shot was heard and Officer Hall rushed up, and Bell met him at the door of the room into which Mrs. Bell had gone and handed him the pistol, saying, “Take this. I have done the deed.” The ball entered the head of the unfortunate woman, just back of the ear, and she lived about thirty minutes, unconscious.

Bell was put under arrest and for a time the excitement, and sympathy was so strong for the murdered woman that it looked as if Bell would be lynched, but the law will now be allowed to take its course.

The article understatedly observed, “Bell’s reputation with his wives is bad.”

The course of the law will not hold much suspense for readers of this blog.

The novelty of the eventual New Year’s execution attracted the New York Times which (botching the hanged man’s name and the date of his crime) reported the scene from the scaffold, where “Stephen” Bell bought himself an extra 34 minutes in this vale of tears with the verbosity of his last statement.

WINDSOR, Vt., Jan. 1. — Stephen H. Bell was hanged here this afternoon for the murder of his wife, in the town of Fairfax, Dec. 26, 1880. At 1:40 the door of the west wing of the prison was closed and at 1:44 the prisoner was taken from his cell, where he was holding an earnest conversation with Chaplain Wassall.

The prisoner was somewhat pale from long confinement. He boldly ascended the steps and, although assisted, appeared to be nerved up for the occasion. Chaplain Wassall offered a fervent prayer, during which Bell bowed and covered his face with his hand. Sheriff Lovell, as soon as the Chaplain had finished, stepped forward and said: “Stephen H. Bell, have you anything to say why the penalty of the law should not be executed on you?”

Bell, rather pale and tremulous, stood erect, and after addressing the Sheriff and officers in charge, asking for all the time he wanted in which to speak, began a talk which lasted thirty-four minutes. It was a rambling statement, in which he declared his innocence. When he had finished, Bell stepped back to his chair.

Sheriff Lovell took him by the arm, and the condemned man stood up bravely. When Deputies How and Randall had pinioned his wrists, arms, and legs Bell stepped on the drop and said: “Gentlemen, I am a dying man; good-bye.” Instantly the Sheriff touched the spring and the drop fell. In fourteen minutes he was pronounced dead. The body was buried in Windsor Cemetery.

Interestingly, Bell was the only person executed in his state during a 22-year period from 1883 to 1905. That span is bookended in Vermont’s death penalty annals by the first woman hanged in Vermont and the last woman hanged in Vermont.

Bell’s descendants continue to seek information on Sylvester; anyone who may know more can get in contact via this author.

* Another report of the murder describes Emma fleeing to live with her parents on account of Sylvester’s repeatedly menacing her with a butcher knife and a gun, until the “overseer of the poor, after a time succeeded in getting them together again, he giving up his pistol and agreeing to behave himself.” Clearly, it was a different time for domestic violence victims.

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1896: Dr. Jose Rizal, father of the independent Philippines

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December 30 is Rizal Day (Araw ng Kabayanihan ni Dr. Jose Rizal in Tagalog) in the Philippines, for the execution that date in 1896 of the great martyr of Philippine independence.

Also available free at gutenberg.org (the HTML version is very well-illustrated).

At Jose Rizal’s birth in 1861, it had been 340 years since Magellan had reached (and died at) the Philippines under the Spanish flag.

In Rizal’s century of romantic nationalism, independence movements stirred abroad in the Spanish Empire … too weak yet in the Philippines and elsewhere during the mid-1800s, but unmistakably prefiguring those national destinies that this day’s victim would come to embody.

Oddly, Jose Rizal was not even the most “revolutionary” of his farming family’s 11 children. That distinction went to older brother Paciano, who was under an official cloud before Jose hit adolescence for his relationship with the Gomburza priests, and would later serve as a brigadier general in the revolutionary army of Emilio Aguinaldo.

Jose was less strident — and more brilliant.

Though reputedly an adept fencer and crack shot with a pistol, the renaissance man’s gifts ran more to the life of the mind.

At the Universidad Central de Madrid, the University of Paris, and the University of Heidelberg, Jose Rizal studied ophthalmology and anthropology, and pursued the variegated artistic interests of his youth.

His two novels published from Europe, Noli Me Tangere and El Filibusterismo*, both criticized colonial authorities and their Vatican adjutants and struck nationalist chords that put him on the Spanish government’s watch list.

“I die without seeing the dawn brighten over my native land! You, who have it to see, welcome it — and forget not those who have fallen during the night!” -From Noli Me Tangere

Rizal also penned essays and editorials in a less symbolic vein, like this one skewering the stereotype of the lazy native by turning the mirror upon colonial agents who were waiting to prey on the fruit of native labor:

How is it strange, then, that discouragement may have been infused into the spirit of the inhabitants of the Philippines, when … they did not know whether they would see sprout the seed they were planting, whether their field was going to be their grave or their crop would go to feed their executioner? What is there strange in it, when we see the pious but impotent friars of that time trying to free their poor parishioners from the tyranny of the encomenderos by advising them to stop work in the mines, to abandon their commerce, to break up their looms, pointing out to them heaven for their whole hope, preparing them for death as their only consolation?

Man works for an object. Remove the object and you reduce him to inaction The most active man in the world will fold his arms from the instant he understands that it is madness to bestir himself, that this work will be the cause of his trouble, that for him it will be the cause of vexations at home and of the pirate’s greed abroad. It seems that these thoughts have never entered the minds of those who cry out against the indolence of the Filipinos.

(This essay and both novels are available in the original Spanish and in English at gutenberg.org, along with various translations of Rizal’s various fiction and non-fiction work.)

Fire-eating stuff in the eyes of the Spanish crown, but Rizal wasn’t the bomb-throwing type himself.

As the Philippine Revolution that would break the Spanish yoke on the islands took shape in the summer of 1896, Rizal applied to go to Spanish Cuba to treat victims of the yellow fever, and even explicitly disavowed the revolution.

Countrymen: I have given proofs, as well as the best of you, of desiring liberty for our country, and I continue to desire it. But I place as a premise the education of the people, so that by means of instruction and work they may have a personality of their own and that they may make themselves worthy of that same liberty. In my writings I have recommended the study of the civic virtues, without which there can be no redemption. I have also written (and my words have been repeated) that reforms, to be fruitful, must come from _above_, that those which spring from _below_ are uncertain and insecure movements. Imbued with these ideas, I cannot do less than condemn, and I do condemn, this absurd, savage rebellion, planned behind my back, which dishonors the Filipinos and discredits those who can speak for us. I abominate all criminal actions and refuse any kind of participation in them, pitying with all my heart the dupes who have allowed themselves to be deceived. Go back, then, to your homes, and may God forgive those who have acted in bad faith.

This stance on the revolution — the fact that he thought and wrote but never struck a blow — has engendered some controversy over the rightfulness of Rizal’s place in the national pantheon, as has his anti-clericalism and a disputed Vatican claim that Rizal retracted his criticisms of the Church before his death. One Spanish contemporary called Rizal “the Tagalog Hamlet.”

But mostly he is seen as the Spanish government at the time saw him, and as many revolutionaries did as well: as the lodestar of the Philippines’ national aspirations.

Rizal was arrested en route to his humanitarian assignment in Cuba and returned to Manila to face trial for sedition, rebellion and conspiracy, by which point, of course, the verdict was quite preordained. He was shot in the back by a firing squad, uttering the Christ-like last words “consummatum est” — “it is finished.”

Rizal’s execution, and the events preceding it, are depicted in this long excerpt of a 1998 film:


Jose Rizal’s execution.


Near the spot Rizal was actually executed, his martyrdom depicted in statuary.

There are any number of Jose Rizal tribute sites online. JoseRizal.ph and JoseRizal.info are two good places to delve deeper.

* A filibuster is a private military expedition, and more typically associated with Anglo American campaigns against the Spanish-speaking lands to the south, like those of William Walker.

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1894: Chief Two Sticks, Ghost Dancer

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On this date in 1894, Sioux Chief Cha Nopa Uhah (“Two Sticks”) was hanged in Deadwood, S.D., for instigating the murder of white ranchers on the Pine Ridge Reservation.

The story begins little more than two years after one of the most tragic and emblematic events in the white conquest of North America — Wounded Knee:

By early 1893, the “Ghost Dance” religious movement that had animated the Lakota people had not disappeared … nor had the futile dream of armed resistance to white domination.

A band under Chief Two Sticks, a leader described as resistant to settled white civilization and inclined towards retaining the traditional nomadic life, raided a white cattle ranch. The raid was not deadly, but its consequences were.

Indian police dispatched to arrest the raiders were killed in a shootout, after which the raiders again attacked the ranch — looking this time for men, not cattle. Four white cowboys were killed.

A number of additional Indians died when tribal authorities deployed in force to stop Two Sticks’ followers, perhaps narrowly averting much worse — as it’s a given that federal authorities would not have countenanced Two Sticks’ continued liberty.

The chief himself was severely wounded in the process, and only after a lengthy recovery was he well enough to stand trial in the white men’s courts in Deadwood.

His last words, according to an impressive HistoryNet retelling of Chief Two Sticks’ tale with a great deal of detail about his last hours (including an attempted suicide, so that he could die by Indian hands), denied responsibility for the violence.

My heart is not bad. I did not kill the cowboys; the Indian boys [meaning White Faced Horse, Fights With, Two Two and First Eagle] killed them. I have killed many Indians, but never killed a white man; I never pulled a gun on a white man. The great father* and the men under him should talk to me and I would show them I am innocent. The white men are going to kill me for something I haven’t done. I am a great chief myself. I have always been a friend of the white man. The white men will find out sometime that I am innocent and then they will be sorry they killed me. The great father will be sorry, too, and he will be ashamed. My people will be ashamed, too. My heart is straight and I like everybody. God made all hearts the same. My heart is the same as the white man’s. If I had not been innocent I would not have come up here so good when they wanted me. They know I am innocent or they would not let me go around here. My heart knows I am not guilty and I am happy. I am not afraid to die. I was taught that if I raised my hands to God and told a lie that God would kill me that day. I never told a lie in my life.

The killing and execution are related (from the white settlers’ point of view) in The Black Hills trails : a history of the struggles of the pioneers in the winning of the Black Hills by Jesse Brown and A.M. Willard.

* Earlier that day, Two Sticks had received word that President (and former hangman) Grover Cleveland had denied him clemency.

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1892: Jens Nielsen, the last in Denmark

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On this date in 1892, serial arsonist Jens Nielsen was beheaded with an axe in the courtyard of Horsens prison — the last civil execution ever conducted in Denmark.

According to this Danish biography, Nielsen had incurred a long prison sentence for burning several farms in July 1883.

(He’d just returned from a fruitless stint in the New World, torching a warehouse in England on the return voyage.)

Apprehended immediately and sentenced to a long prison term, Jens confronted an age-old dilemma which was evidently noticeably acute among melancholy Danes: effecting state-assisted suicide on the scaffold.

These cases must have once been fairly frequent because Denmark, by an ordinance of December 18, 1767, deliberately abandoned the death penalty in cases where “melancholy and other dismal persons [committed murder] for the exclusive purpose of losing their lives.” The background for the provision was, in the words of Orste, “the thinking that was then current among the unenlightened that by murdering another person and thereby being sentenced to death, one might still attain salvation, whereas if one were to take one’s own life, one would be plunged into eternal damnation.”

The ordinance was ineffective in one case, at least, that of Jens Nielsen, who was born in 1862 and spent a most unhappy and unfortunate childhood. In 1884 he was sentenced to 16 years of hard labor for theft and arson. The following year he tried to kill a prison guard. He was tried, sentenced to death and received a commutation to life. He was then placed in solitary confinement. A year later he tried again to kill a guard, “realizing that he could not stand solitary confinement, did not have the nerve to commit suicide and wanted to force his execution.” He was again tried, sentenced to death and the sentence commuted. In 1892, having remained in solitary confinement all that time, he tried again to kill a guard. This time he got his wish, was sentenced to death and executed. (Source.)

He even managed to crack wise, “Thank you!” to the mayor who wished him God’s help on the way to the scaffold — envoy of the powers both temporal and ethereal that would finally loose his shackles.

Denmark’s death penalty law lingered into the 1930’s, but even the occasional death sentences were no longer carried out. Apart from a brief revival after World War II to punish war crimes committed during the Nazi occupation, nobody has been put to death in Denmark in — as of today — 116 years.

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1898: Joseph Vacher

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On this date in 1898, “the French Ripper” Joseph Vacher was guillotined for a three-year homicidal spree through the French countryside.

Less renowned to posterity than the unidentified British contemporary to whom his nickname alluded, Vacher was thoroughly infamous in his day. The New York Times‘ report of his beheading noted that “[t]he crimes of Joseph Vacher have surpassed in number and atrocity those of the Whitechapel murderer.”

After release as “completely cured” from a mental hospital to whose hapless mercies a failed murder-suicide — both murder and suicide failed — involving his unrequited love had left him, Vacher drifted through rural France from 1894 until his arrest in 1897 killing randomly, frequently, and savagely.

He left at least 11 victims, and possibly several dozen, often atrociously mutilating the bodies. The seeming sang-froid of his murders — one story has him coolly misdirecting a police officer in a frantic chase for the killer of a body he has left behind minutes before — and their horrific nature and extent threw his case into the eye of a public already fearful of “drifters”.

If it is likely that the murders themselves demanded their author’s execution regardless, Vacher’s claim that madness — “simulated insanity”, the Times called it — drove the killings and negated his culpability remained a challenging medical and judicial issue. As Susan A. Ashley writes in The Human Tradition in Modern France:

The … judicial proceedings centered on his mental competence. Could he be held responsible for his actions? He claimed that he acted on impulse, that he was driven to kill and maim by fits of uncontrollable rage. The court-appointed experts, however, concluded that he had carefully planned and carried out the killings, and the jury agreed.

…

Medical experts and legal authorities seriously disagreed over Vacher’s mental state and over the limits of his legal responsibility. They examined his past and his behavior after his arrest and drew very different conclusions about his sanity.

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