1555: Hugh Latimer and Nicholas Ridley, Oxford martyrs

1 comment October 16th, 2016 Headsman

The Anglican Church memorializes the feast of the Oxford Martyrs on October 16 — which also happens to be the date in 1555 that the first and second of those Reformation prelates went to the stake in that city.

The Oxford Martyrs are three in all, a proper trilogy;* the last in chronology if not in precedence was the Anglican Archbishop Thomas Cranmer, who sanctified King Henry’s putting aside his first wife, and was burned at the pleasure of that scorned Catholic’s daughter in 1556. By that time he outlived by seven months the men whose execution we mark here, Hugh Latimer and Nicholas Ridley.


Detail view (click for the full image) of a woodcut illustration of Latimer’s and Ridley’s martyrdom in John Foxe’s 1563 Book of Martyrs.

Given a different set of breaks and perhaps a Y chromosome in the royal offspring, Latimer might easily have been martyred a generation prior under a King Henry who stuck to his papist “defender of the faith” credentials. Latimer was a rising reformer in the late 1520s whose subversive preaching had already got him slapped down by Cardinal Wolsey.

Wolsey’s fall and Henry’s departure from the Roman communion arrived just in time to ramp Latimer from prospective heresiarch to the master pulpit rhetorician of a new order. (He’s particularly remembered for some metaphorical sermons about playing cards.) In 1535, Latimer became Bishop of Worcester in which capacity he did not disdain the office of exhorting Catholic martyrs themselves on the foot of the pyre. Even in Henry’s last years, when militant Protestants could be put to death as readily as recusant Catholics, Latimer courted principled danger by refusing to sign on to Henry’s “six articles” asserting Catholic doctrines like transubstantiation and clerical celibacy. Latimer resigned his bishopric and went to the Tower of London rather than endorse them.

Nicholas Ridley at this period was a reformist priest in Cranmer’s more cautious orbit, who advanced him rank by rank — and with no dungeon interim — to the Bishop of London and Westminster.** Ridley had the honor of being a primary antagonist to the radical John Hooper in the “vestments controversy”, Ridley defending the status quo of clergy bedizened with suspiciously Romish priestly attire despite the poverty of Christ.

Ridley basically won this dispute in the short term, but had scant leisure to celebrate before the sickly young king’s death set the realm up for a contested succession. Under his gilded robes Bishop Ridley spent the brief ascendancy of Lady Jane Grey thundering against the bastard rival who intended to — and very soon did — supplant her.

Tried together in your basic case of victor’s justice, Ridley and Latimer were burned with Cranmer brought out as a witness in an attempt to intimidate him. Cranmer’s vacillating recantations before his own execution do him little credit, but considering how the Ridley died it would require a hard heart not to empathize. Protestant martyrologist John Foxe made purple prose or a very black scene:

Then they brought a faggot, kindled with fire, and laid the same down at Dr. Ridley’s feet. To whom Master Latimer spake in this manner “Be of good comfort, Master Ridley, and play the man. We shall this day light such a candle, by God’s grace, in England, as I trust shall never be put out.”

And so the fire being given unto them, when Dr. Ridley saw the fire flaming up towards him. he cried with a wonderful loud voice, In manus teas, Domine, commendo spiritum meum: Domine recipe spiritum meum. And after, repeated this latter part often in English, “Lord, Lord, receive my spirit;” Master Latimer crying as vehemently on the other side, “O Father of heaven, receive my soul!” who received the flame as it were embracing of it. After that he had stroked his face with his hands, and as it were bathed them a little in the fire, he soon died (as it appeareth) with very little pain or none. And thus much concerning the end of this old and blessed servant of God, Master Latimer, for whose laborious travails, fruitful life, and constant death, the whole realm hath cause to give great thanks to Almighty God.

But Master Ridley, by reason of the evil making of the fire unto him, because the wooden faggots were laid about the gorse, and over-high built, the fire burned first beneath, being kept down by the wood; which when he felt, he desired them for Christ’s sake to let the fire come unto him. Which when his brother-in-law heard, but not well understood, intending to rid him out of his pain, (for the which cause he gave attendance,) as one in such sorrow not well advised what he did, heaped faggots upon him, so that he clean covered him, which made the fire more vehement beneath, that it burned clean all his nether parts, before it once touched the upper; and that made him leap up and down under the faggots, and often desire them to let the fire come unto him, saying, “I cannot burn.” Which indeed appeared well; for, after his legs were consumed by reason of his struggling through the pain, (whereof he had no release, but only his contentation in God,) he showed that side toward us clean, shirt and all untouched with flame. Yet in all this torment he forgot not to call unto God still, having in his mouth, “Lord, have mercy upon me,” intermingling his cry, “Let the fire come unto me, I cannot burn.” In which pangs he laboured till one of the standers-by with his bill pulled off the faggots above, and where he saw the fire flame up, he wrested himself unto that side. And when the flame touched the gunpowder, he was seen to stir no more, but burned on the other side, falling down at Master Latimer’s feet; which, some said, happened by reason that the chain loosed; others said, that he fell over the chain by reason of the poise of his body, and the weakness of the nether limbs.

* There’s a just-so story backed by little to no concrete evidence that the three Oxford Martyrs are metaphorically represented as the three blind mice (pursued by a female antagonist!) in the nursery rhyme.

** Barstool trivia: Ridley is the only person who has ever held this title.

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1568: Leonor de Cisneros, chastised wife

Add comment September 26th, 2016 Headsman

On this date in 1568, Leonor de Cisneros was burned as a heretic in Valladolid — nine years late, by her reckoning.

Leonor de Cisneros (English Wikipedia entry | a token Spanish Wikipedia entry | the much more detailed German) and her much older husband Antonio Herrezuelo* were among the first converts to the Lutheran circle in Valladolid funded by Don Carlos de Seso. The Inquisition got its hands on these wrongthinkers in the late 1550s and the result was an auto de fe on October 8, 1559 at which King Philip personally witnessed the Christlike suffering of Don Carlos and 12 of his adherents.

However, while 13 died, dozens of others succumbed to the Inquisition’s pressure to recant, and live. Leonor de Cisneros was one of them.

The monstrous spectacle of the auto de fe featured an elaborate symbolic language encoded for the spectators in the ritual sanbenitos in which the accused were made to parade, such as the example pictured at right.** Different patterns denoted which heretics were bound for the stake, and which had reconciled to a wary Church … and it is said that when Antonio, en route to his pyre draped in illustrations of hellfire to represent his fatal obduracy, beheld his wife in the colors of a penitent, he savagely reproached her cowardice.

Obviously shaken, Leonor returned to her prison with a prayer in her soul and a flea in her ear. Soon enough she had relapsed into her heresy, and this time no punishment or exhortation could move her — knowing as she well did that in her stubbornness she solicited her martyrdom.

* Leonor was born in the mid-1530s, so would have married and converted to Protestantism around the age of 18. Antonio was born about 1513.

** Source: this public-domain volume on the notorious Inquisitor Torquemada.

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1553: Giovanni Mollio, Italian reformer

Add comment September 5th, 2016 Headsman

Franciscan reformer and theologian Giovanni Mollio was burned in Rome as a heretic on September 4 or 5* in 1553.

We have a tricky job to get a fix on Protestants in Italy during the 16th century, but it’s still peculiar that Mollio enjoys a lengthy entry on the German Wikipedia page and none whatsoever on its Italian sister.

A professor most recently at Bologna, Mollio appears to have taken interest in reforming ideas from his earliest appointments in the 1520s at Brescia and Milan — which makes the fact that he survived so long in the environs of Catholicism’s Caput Mundi a remarkable circumstance in itself. He spurned friends’ entreaties to flee into exile in the 1530s and instead obeyed a summons to Rome to justify the dangerous doctrines he espoused, like justification by good works and not venerating holy images.

“I am ready and willing to suffer not only torment and torture, but also for my Lord Jesus Christ’s sake to be burnt alive,” he declared on that occasion. Fortunately for Mollio, Pope Paul III was at this point only beginning to feel out the Vatican’s response to Luther and Calvin, and the Counter-Reformation had not yet begun in earnest; Mollio was gave an erudite defense to much curial chin-stroking, was admonished on some points, and booted from the Bolognese faculty. He retired to Naples where he joined the circles of heretical elites orbiting Juan de Valdes, whose number would in time contribute several martyrs.

Valdes was more a humanist interested in reforming the Church than a schismatic looking to break for it but the space for such distinctions was rapidly narrowing. Valdes died (no martyrdom) in 1541, and tolerance for his friends’ subversive salons did not long outlive him.

By 1543 Mollio really did go on the run. But he never made it out of Italy, which would probably have been the necessary condition for dying in bed at an advanced age.

Florence clapped him in its castle dungeon for four years until influential friends finally got him released to the custody of a Ravenna abbot; once that sanctuary lapsed he was detained by the papal legate for a time, although again released and watchfully permitted to continue teaching and preaching.

This outsized toleration came to an abrupt end with the death of Pope Paul III in 1549. Paul’s successor Julius III meant to be the hammer of the heretics, and soon had Mollio brought in chains to Rome. He could not be moved to recant during many months’ imprisonment.

On September 5, 1553, Mollio, a Perugian named Giovanni Teodori (also known as Tisserano), and a number of others accused of heresy faced public trial by the Inquisition in the Church of Santa Maria sopra Minerva. Only Mollio and Teodori refused to recant.

Permitted to defend himself, Mollio scalded the cardinals seated to judge him — and in Italian, so that everyone present would understand it.

As for you, cardinals and bishops, if I were satisfied that you justly obtained that power which you assume to yourselves, and that you had risen to your eminence by virtuous deeds, and not by blind ambition and the arts of profligacy, I would not say a word to you.

But since I see and know on the best grounds, that you have set moderation, and honesty, and honour, and virtue at defiance, I am constrained to treat you without ceremony, and to declare that your power is not from God but the devil.

If it were apostolical, as you would make the poor world believe, then your doctrine and life would resemble those of the apostles. When I perceive the filth and falsehood and profaneness with which it is overspread, what can I think or say of your church, but that it is a receptacle of thieves and a den of robbers?

What is your doctrine but a dream, — a lie forged by hypocrites?

Your very countenances prolaim that your belly is your god. Your great object is to seize and amass wealth by every species of injustice and cruelty. You thirst without ceasing for the blood of the saints.

Can you be the successors of the holy apostles, and vicars of Jesus Christ — you who despise Christ and his word, who act a if you did not believe that there is a God in heaven, who persecute to the death his faithful ministers, make his commandments of no effect, and tyrannize over the consciences of his saints?

Wherefore I appeal from your sentence, and summon you, O cruel tyrants and murderers, to answer before the judgment seat of Christ at the last day, where your pompous titles and gorgeous trappings will not dazzle, nor your guards and torturing apparatus terrify us. And in testimony of this, take back that which you have given me!

And so saying, Mollio flung across the flagstones the penitential candle that he had been made to bear with the rest of the accused.

The furious judges ordered Mollio and Teodori too put to immediate death, and they were promptly dragged from the church to the Campo de’ Fiori and consumed at the stake.

* There are dueling citations for September 4 and September 5 to be found. With hindsight, I lean uncertainly toward September 4 based on the dating of the last will drawn up with him by the Brotherhood of Saint-Jean-Décollé, the spiritual confraternity charged with consoling him in the short space between sentence and execution. I’m comforted in this attribution by this date being given in a credible Italian dictionary and even a recent exhibition dedicated to this specific execution — where you’d think the curators would be on-point on the matter.

The September 5 date, which I now suspect might be mistaken, appears to derive from a short pamphlet containing an eyewitness account titled Historia de Montalcino Romae interfecto propter fidei confessionem, nonis Sept. anno 1553 (“nonis Septembris” meaning “5th of September”). This report started circulating “substantially outside of Italy” in 1554 and built up our guy’s fame outside his homelands. Although this too is a strong primary source, it’s a bit further removed than the brothers attending the man at the hour of his death, and could plausibly have been a date misremembered after the fact.

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1558: Three reformers at Norwich

Add comment May 19th, 2016 Headsman

From the 16th century tome of Protestant martyrology, Foxe’s Book of Martyrs — with evocative original Early Modern English from the 1570 edition.

The Martyrdome of William Seaman, Thomas Carman, and Thomas Hudson, put to death by the persecuting papistes at Norwich in the county of Norfolke.

Immediatly after William Nicole, succeded in that honorable and glorious vocation of Martyrdome three constant godly me[n] at Norwich in Norfolke, who were cruelly and tyrannically put to death for thee true testimony of Iesus Christ, the 19. of May an. 1558. Whose names be these.

William Seaman.
Thomas Carman.
Thomas Hudson.

The sayd William Seaman was an husbandman, of the age of xxvj. yeares, dwelling in Mendlesham in the county of Suffolke, who was sought for sundry tymes by the commaundement of Syr Iohn Tirrell Knight, and at last hee hym selfe in the night searched hys house and other places for hym: notwithstanding, hee somewhat mist of his purpose, God be thanked. Then he gaue charge to his seruantes, Robert Baulding, and Iames Clarke with others, to seeke for hym. Who hauing no officer, went in the euening to hys house, where he beyng at home, they tooke hym and caryed hym to their master Syr Iohn Tirrell. This Baulding beyng Seamans nigh neighbour, and whom the sayd Seaman greatly trusted as a speciall frend, notwithstandyng to do his Master a pleasure, now became enemy to his chief frend, and was one of the busiest in the takyng of him. Now as they were goyng to cary him to their Master Syr Iohn Tyrrel in the night, it is credibly reported that there fell a light betwene them out of the element and parted them. This Bauldyng beyng in company with the rest whe[n] the light fell, albeit he was then in hys best age, yet after that tyme neuer enioyed good day, but pined away euen vnto the death.

Well, for all that straunge sight (as I sayd) they caried hym to their master. Who when he came, asked hym why he would not go to masse, and receaue the sacrament, and so to worship it? Vnto which William Seaman aunswered, denying it to be a sacrament, but sayde it was an Idoll, and therefore would not receaue it. After which wordes spoken, Syr Iohn Tirrell shortly sent hym to Norwich to Hopton then Byshop, and there, after conference and examination had with him, the Byshop red hys bloudy sentence of condemnation against hym, and afterward deliuered hym to the secular power, who kept hym vnto the day of Martyrdome.

Thys sayd William Seaman left behind him when he dyed, a wife and three children very yonge: and with the sayd younge children, hys wife was persecuted out of the sayd towne also of Mendlesham, because that she would not go to heare Masse, and all her corne & goods seased and taken away by master Christopher Coles officers, he beyng Lord of the sayd towne.

Thomas Carman (who, as is said, pledged Richard Crashfield at hys burning, and thereupon was apprehended) beyng in prison in Norwich, was about one tyme with the rest examined & brought before the sayd Byshop, who aunswered no lesse in hys masters cause then the other, and therefore had the like reward that the other had, which was the Byshops bloudy blessing of condemnation, and deliuered also to the secular power, who kept him with the other vntill the day of slaughter, which hasted on and was not long after.

Thomas Hudson was of Ailesham in Norfolke, by his occupatio[n] a Glouer, a very honest poore ma[n], hauing a wyfe and three children, and laboured alwayes truely and diligently in his vocation, being of thirty yeares of age, and bearing so good a will to the Gospell, that he in the dayes of king Edward thee sixt, two yeares before Queene Maryes raigne, learned to read Englishe of Anthony and Thomas Norgate of the same Towne, wherein he greatly profited about the tyme of alteration of religion. For when Queene Mary came to raigne, and had chaunged the seruice in the church, putting in for wheate, draffe and darnyll, and for good preaching, blasphemous crying out agaynst truth and godlines, he then auoyding all their beggerly Ceremonies of superstition, absented him selfe from his house, and went into Suffolke a long tyme, and there remayned, traueling from one place to an other, as occasion was offered. At the last, he returned backe agayne to Norfolke, to his house at Ailesham, to comfort his wife & hys childre[n], being heauy & troubled with his absence.

Now when he came home, and perceaued his continuaunce there would be daungerous, he and his wife deuised to make hym a place among hys fagots to hyde himselfe in, where he remained all the day (in stede of hys chamber) reading and praying continually, for the space of halfe a yeare, and hys wife like an honest woman being carefull for hym, vsed her self faythfully and diligently towardes him.

In the meane tyme came the Vicar of the towne, named Berry (who was one of the Byshops Commissaryes, a very euill man) and inquired of thys sayd Thomas Hudsons wife for her husband. Vnto whom she aunswered, as not knowing were he was. Then the sayd Berry rated her, & threatned to burne her, for that she would not bewray her husband where he was.

After that, when Hudson vnderstoode it, he waxed euery day more zealous then other, and continually red and sang Psalmes, to the wonder of many, the people openly resorting to hym to heare his exhortations and vehement prayers.

At the last he walked abroad for certayne dayes openly in the Towne, crying out continually agaynst the Masse and all their trompery, and in the end, commyng home in his house, he sat him downe vppon hys knees, hauyng his booke by him, readyng and singyng Psalmes continually without ceassing. for. iij. dayes and iij. nightes together, refusing meate & other talke, to the great wonder of many.

The one Iohn Crouch his next neighbour, went to the Constables Robert Marsham and Robert Lawes in the night, to certifie them therof: for Berry comaunded openly to watch for hym: and þe Constables vnderstadyng the same, went cruelly to catch him in the breake of the day, the., xxij. of the moneth of Aprill. an. 1558.

Now when Hudson saw the come in, he sayd: Now mine houre is come. Welcome frendes welcome: you be they that shall lead me to lyfe in Christ, I thanke God therfore, and the Lord enhable me thereto for his mercies sake. For his desire was, and euer he prayed (if it were the Lordes wil) that he might suffer for the Gospell of Christ. Then they tooke hym, and lead hym to Berry the Commissary, which was Vicare of the Towne, and the sayd Berry asked hym first, where he kept his Church for iiij. yeares before. To the which the sayd Hudson aunswered thus: where soeuer he was, there was the Church.

Doest thou not beleue, saith Berry, in the Sacrame[n]t of the altar? What is it?

Hudson. It is wormes meate: my beliefe (saith he) is in Christ crucified.

Berry. Doest thou not beleue the Masse to put away sinnes?

Hudson. No, God forbid: it is a patched monstre, and a disguised Puppet, more longer a pecing then euer was Salomons temple.

At which wordes Berry stamped, fumed, and shewed him selfe as a mad man, and sayd: well thou villayne, thou: I will write to the byshop my good Lord, and trust vnto it, thou shalt be handled according to thy desertes. Oh syr, sayd Hudson: there is no Lorde but God, though there bee many Lordes and many Gods. With that, Berry thrust him backe with hys hand. And one Richard Cliffar standing by, sayd: I pray you syr, be good to the poore man. At which wordes Berry was more mad then before, and would haue had Cliffar bound in a recognisance of 40. poundes for his good abearing, both in worde and deede: which hys desire tooke no effecte. Then he asked the sayd Hudson whether he would recant or no. Vnto which wordes Hudson sayd: the Lord forbid: I had rather dye many deathes, then to doo so.

Then after long talke, the sayd Berry seing it booted not to perswade with him, tooke his pen and yncke, and wrote letters to the byshop therof, and sent thys Hudson to Norwich bound like a theefe to hym, which was viij. miles from thence, who with ioye and singing chere went thether, as mery as euer he was at any time before. In prison he was a moneth, where he did continually read and inuocate the name of God.


Original illustration via JohnFoxe.org, which notes that depictions of several triple burnings attest to the certainty that the printer had no block to illustrate three men in a fire.

These three christians and constant Martyrs, William Seaman, Thomas Carman, and Tho. Hudson, after they were (as ye haue heard) condemned, the xix. day of May. 1558. were caryed out of prison to þe place where they should suffer, which was without Bishops gate at Norwich, called Lollards pit.

And being all there, they made theyr humble prayers vnto the Lord. That being done, they rose and went to the stake, and standing all there with chaynes about them, immediately thys sayd Thomas Hudson commeth fourth from them vnder the chayne, to the great wonder of many: wherby diuers feared and greatly doubted of him. For some thought he would haue recanted: other iudged rather that hee went to aske a further day, and to desire conference: and some thought he came forth to aske some of hys parentes blessing: So some thought one thing and some an other: but hys two companions at the stake cryed out to hym to comforte hym what they could, exhorting hym in the bowels of Christ to be of good chere. &c. But thys sweete Hudson, felt more in his hart and conscience, then they could conceaue in hym. For (alas good soule) he was compassed (God knoweth) with great dolour and griefe of mind, not for his death, but for lacke of feeling of hys Christ, and therfore beyng very carefull he humbly fell downe vppon his knees, and prayed vehemently and earnestly vnto the Lord, who at the last, according to hys olde mercyes, sent hym comfort, and then rose he with great ioy, as a man new chaunged euen from death to life, and sayd:

Now I thanke God I am strong, and passe not what man can doo vnto me.

So going to the stake to his fellowes agayne, in the end they all suffered most ioyfully, constantly, and manfully the death together, and were consumed in fire, to the terror of the wicked, the comforte of Gods Children, & the magnifiing of the Lords name, who be praysed therfore for euer, Amen.

After thys, the fore named Commissary Berry, made great styrre about other which were suspected within the sayd towne of Aylesham, and caused two hundred to creepe to the Crosse at Penticost, besides other punishmentes which they susteyned.

On a time this Berry gaue a poore man of his parish of Marsham, a blow with the swingell of a flayle, for a word speaking, that presently theron he dyed, and the sayd Berry (as is sayd) held vp his hand at the barre therefore.

Then, after that in his parish of Aylesham also, an. 1557. there was one Alice Oxes came to his house, and going into the Hall, he meting her (being before moued) smote her with his fist, whereby she was fayne to be caryed home, and the next day was found dead in her chamber.

To write how many concubines & whores he had, none would beleue it, but such as knewe him in the countrey he dwelt in. He was rich and of great autoritie, a great swearer, altogether geuen to wemen, and persecuting of the Gospell, & compelling men to idolatry.

One Iohn Norgate a man learned, godly, and zealous, who would not go to theyr trash, but rather dye, being sore hunted by the sayd Berry, prayed hartely to God, and the Lord shortly after in a consumption deliuered hym. Notwithstanding, the rage of this wicked man waxed more fiercer and fiercer. He troubled sundry men, burnt all good bookes that he could get, and diuorsed many men and wemen for religion.

When he heard say that Queene Mary was dead, and the glory of theyr triumph quailed, the sonday after, being the xx. of Nouember, an. 1558. he made a great feast, and had one of his concubines there, with whom he was in his chamber after diner vntill Euensong. Then went he to church, where he had ministred baptisme, and in going from church homeward, after Euensong, betwene the churchyarde and hys house, being but a litle space (as it were a churchyard bredeth asunder) he fell downe sodeinly to the ground with a heauy grone, & neuer stirred after, neither shewed any one token of repentance. This hapned hys neyghbors being by, to the example of all other. The Lord graunt we may obserue his iudgementes.

And those that had his great riches, since his death haue so consumed with them, that they be poorer now then they were before they had his goodes, such iudgement hath the Lord executed to the eyes of all men.

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1554: A cat dressed as a prelate

Add comment April 8th, 2016 Headsman

Whatever might be said, from a state’s perspective, for the virtues of making a public spectacle of capital punishment, the scaffold could also double as a subversive rostrum.

Religious martyrs, vaunting outlaws, courageous dissidents — all these sometimes sought to speak their own dangerous voices through the sermon of their deaths. If most such displays are usually better remembered by rhetoricians than historians, it is still true that public executions carried the potential to whipsaw against the authorities conducting them. In these pages, we have seen the commoners who are supposed to be the spectacle’s audience force their way into proceedings by rescuing a woman at the block (murdering the executioner), tearing down the breaking-wheel and carrying away its prospective victim in triumph, rampaging through Edinburgh and lynching a brutal gendarme in the hanging party, and eerily refusing to attend a Italian execution in a show of silent menace.

And apart from high drama when the place of execution is put to its usual function, the site itself has underappreciated potential for popular expropriation.

That brings us to this date’s subject, courtesy of the Anne Boleyn Files: a grisly and caustic comment left on the gallows by some unknown Protestant in the first year of Queen Mary‘s Catholic reign. To situate this event in time and context, the Protestant rebellion of Thomas Wyatt had been crushed just two months before, leading to the precautionary beheading of potential Protestant rival Lady Jane Grey. Three days after the events here, on April 11, 1554, Wyatt himself went to the block.

The same 8. of April, being then Sunday, a cat with hir head shorn and the likenes of a vestment cast ouer hir, with hir fore feet tied togither, and a round peece of paper like a singing cake [communion wafer] betwirt them, was hanged on a gallowes in Cheape, neere to the crosse, in the parish of S. Mathew, which cat being taken downe, was caried to the Bish. of London, and he caused the same to be shewed at Pauls crosse, by the preacher D. Pendleton.

There’s no no record that the heretical “executioner” was ever outed, despite publication of a reward.

The xiij day of Aprell was a proclamasyon was made that what so mever he where that could bryng forth hym that dyd hang the catt on the galaus, he shuld have XX marke for y labur.

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1550: Four Anabaptist martyrs at Lier

Add comment January 31st, 2016 Headsman

The Martyrs Mirror hagiography of Reformation martyrs offers us these four stalwart subjects of the Habsburgs’ Low Countries patrimony:

On the last of January, 1550, there were offered up for the faith, at Lier, in Brabant, four pious Christians, named Govert, Gillis, Mariken and Anneken, who, as sheep for the slaughter, had been apprehended without violence. When they were brought before the council, and questioned concerning their faith, they made a frank and unfeigned confession of it. The bailiff then said, “You stand here to defend yourselves?”

Govert replied, “As regards my faith, I have freely confessed it, and shall turn to no other; though it cost my life, I will adhere to it.”

Forthwith the imperial edict* was read to them, and the bailiff asked them whether they understood its contents.

Govert said, “God has commanded us through Christ, as is recorded in the sixteenth chapter of Mark, that all who believe and are baptized shall be saved, and that those who do not believe shall be damned; but the emperor, in his blind judgment, has commanded that whoever is baptized upon his faith, shall be put to death without mercy. These two commands militate against each other; one of the two we must forsake; but everyone ought to know that we must keep the command of God; for though Satan teaches that we are heretics, yet we do not act contrary to the Word of God.”

When they were led to the tribunal, Govert said to the priests, “Take off your long robes, put on sack cloth, put ashes on your heads, and repent, like those of Nineveh.”

In the court the bailiff asked him whether he desired no favor.

He replied, “I will not ask for your favor; for what I cannot do without, the most high God will give me.”

The bailiff said also to Anneken, “Do you not desire a favor, before sentence is passed upon you?

She answered, “I shall ask favor of God, my refuge.”

Mariken, an old woman of seventy-five years, was asked whether she would confess her sins to the priest.

She replied, “I am sorry that I ever confessed my sins to the mortal ears of the priests.”

Seeing some brethren, Govert turned his face and joyfully comforted them, saying among other things, “I pray God, that you may be thus imprisoned for His glory, as I now am.”

The bailiff very fiercely said, “Be still, for your preaching is of no account here.”, “My lord bailiff,” said he,”I speak only five or six words, which God has given me to speak, does this give you so much pain?” And when the people murmured on this account, he said, “This has been witnessed from the time of righteous Abel, that the righteous have suffered reproach; hence be not astonished.” The two servants that stood by him said, “You must not speak; the bailiff will not have it; hence be still.”

Immediately God closed his mouth, which grieved many. Gillis was not questioned, and he said nothing at all; but they were led back to prison, where they rejoiced together, and sang: Saligh is den man, en goet geheeten; and also the forty-first psalm. The bailiff then came into prison, and asked Govert, whether he had considered the matter; to which be replied, “Unless you repent, the punishment of God shall come upon you.” The bailiff looked out of the window, and said, “Will God damn all this multitude of people?”

Govert replied, “I have spoken the Word of God to you; but I hope there are still people here who fear God?”

The bailiff then turned to Anneken, and asked her what she had to say to it.

She replied, “Lord bailiff, twice I have been greatly honored in this city, namely, when I was married, and when my husband became emperor; but I never had a joy that did not perish, as I now have.”

On his way to death, Govert delivered an excellent admonition, reproving the wicked railing, and said, “Be it known to you, that we do not die for theft, murder or heresy, but because we seek an inheritance with God, and live according to His Word.”

The executioner commanded him silence, but he said, “Leave God be with me for a little while; repent, for your life is short.”

A brother then said, “God will strengthen you.” “Oh, yes,” said he, “the power of His Spirit is not weakening in me.”

The monk attempted to speak to Mariken, but Govert said, “Get you hence, deceiver, to your own people; for we have no need of you.”

Entering the ring, Govert said to the gild-brothers, “How you stand here with sticks and staves? Thus stood the Jews when they brought Christ to death; if we had been afraid of this, we would have fled in time.”

They then knelt down together, and prayed; whereupon they kissed each other. Anneken immediately commenced to sing, “In thee, O Lord; do I put my trust.” The servants told her to be still; but Govert said, “No, sister, sing on,” and helped her sing. Enraged at this, the bailiff called to him a servant, and whispered something in his ear. The latter went to the assistant of the executioner, who, upon receiving the order, immediately put a gag on Govert; but the latter held his teeth so firmly closed, that the gag did not hinder him much, and he laughingly said, “I could easily sing with the gag on; but Paul says: “Sing in your heart to God.”

The executioner, in order to put her to shame, made Anneken stand in her bare chemise. A servant asked Gillis whether he did not see some of his people. Gillis said, “Do you know of nothing else to torment us with?” “What does he say?” asked Govert. “He inquires for our fellow brethren,” replied Gillis. Govert said, “Though I could count twenty, I would not mention a single one. You think that by killing us you can suppress the Word of God; but of those that hear and see this, hundreds shall yet come forth.” Standing at the stake, he said, “Amend your ways and repent; for after this there will be no more time for repentance.” A servant who had a bottle of wine, asked them whether they wished to drink. Govert said, “We have no desire for your insipid wine; for our Father shall give us new wine in His eternal kingdom.” When it was thought that the old woman had been strangled at the stake, she began to sing a hymn in honor of her Bridegroom, which when Anneken heard it, she, from ardent love, sang with her. When they all stood at their stakes, each with a strap around the neck, they smiled at and nodded to one another, thus affectionately saluting and comforting each other, and commending their souls into the hands of God, they fell asleep in the Lord, and were burned.

* A 1535 edict against Anabaptists, issued in the aftermath of the Muenster rebellion.

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1546: The Fourteen of Meaux

Add comment October 7th, 2015 Headsman

If the execution of the “Fourteen of Meaux” falls far short of the massacre of the Vaudois as regards the number of its victims, its strictly judicial character makes it more instructive as an example of the treatment of heretics.

In the year 1546 the Reformers of Meaux organised themselves into a Church after the pattern of that set up by the French refugees at Strassburg eight years before. They chose as their first pastor, a wool-carder, named Pierre Leclerc, a brother of the man who was burnt at Metz.

Their number increased under his ministry, and the matter soon came to the ear of the authorities. On September 8 a sudden descent was made on the congregation, and sixty persons were arrested and sent to Paris to be tried by the Parliament. Their greatest crime was that they had celebrated the Holy Communion.

On October 4 sentence was pronounced. Fourteen were sentenced to be tortured and burned, five to be flogged and banished; ten, all women, were set free, while the remainder were to undergo graduated forms of penance. The sentences were carried out at Meaux on October 7.*

Etienne Mangin, in whose house the services had always been held, and Leclerc, were carried to the stake on hurdles, the rest on tumbrils. They had all previously undergone what was known as “extraordinary” torture, and all had refused to reveal the names of other Reformers at Meaux. At the stake six yielded so far as to confess to a priest, thereby escaping the penalty of having their tongues cut out; the others who remained firm suffered this additional barbarity, which it was the custom to inflict on those who died impenitent. The congregation at Meaux was thus broken up, but the survivors carried the evangelical seeds to other towns in France.

The “Fourteen of Meaux” were not the only victims of the year 1546. Five others had already been burned at Paris, including the scholar and printer Etienne Dolet. Others were burned in the provinces. The next year, 1547, opened with fresh executions; and on January 14 the mutilation of a statue of the Virgin was expiated by a solemn procession at Paris.

Such was the policy which Francis I began definitely to adopt towards Protestantism after the affair of the placards, and which he put into active execution during the last seven years of his life. How far was it successful? As we have seen, it drove a large number of persons into exile; and these consisted chiefly of the better-born and better-educated among the Reformers.

It intimidated many into outward conformity with the Church. It prevented all public exercise of the Reformed religion, and all open propaganda. Religious meetings were held by night or in cellars; doctrines were spread by secret house-to-house teaching, or by treatises concealed amongst the wares of pretended pedlars.

On the other hand the frequent executions helped to spread the evil they were meant to repress. The firm courage with which the victims faced death did as much as the purity of their lives to convert others to their faith. Moreover, the influence of the exiles reacted on their old homes. From Geneva to the other Swiss centres of Protestantism missionaries came to evangelise France.

The Cambridge Modern History, vol. 2

* There are some sources that aver Oct. 6, and it appears that the primary documents are not explicit on the exact date of execution. This Proceedings of the Huguenot Society collects a great deal of information about the Fourteen of Meaux and settles on Thursday, Oct. 7 (see fn 54, page 101 and fn 64, page 103) — in part because the Parlement also demanded that the heretical house be razed, with Catholic services to be held there every Thursday.

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1561: 88 Calabrian Waldensians, like the slaughter of so many sheep

Add comment June 11th, 2015 Headsman

A horrible intra-Christian auto de fe in the Calabrian town Montalto marred this date in 1561.

The pre-Reformation Waldensian sect, dating back to the 12th century, managed to survive Catholic persecution in the hills and valleys of northwest Italy’s Piedmont — but not only there. Waldensians partook of the spiritual movements that emerged throughout Europe in this period challenging Church domination.

The Waldensians are named for Peter Waldo, a Lyons merchant who translated the Bible into the vernacular so that common people could better adhere to it; one of their first appellations, alluding to their creed of voluntary poverty, was “the Poor of Lyons”. Others professed like notions, and Rome viewed them as part of a common heresy — as Pope Lucius III decreed in anathematizing the whole lot in 1184:

In order to eradicate the wickedness of various heresies that have begun to manifest themselves in many countries throughout the whole world, the power of ecclesiastical discipline must be called into requisition. Therefore … [we] set ourselves against the heretics, who from various errors have received various names, and by apostolical authority, through this our constitution, have condemned all heresies by whatever name they may be called. First, the Catharists, and the Patarini, and those who falsely and fictitiously call themselves Humiliati or Poor Men of Lyons; as well as the Passaginians, Josephists, Arnoldists; all these we lay under an everlasting curse.

As heavily as these movements and their cousins, offshoots, imitators, and successors were pressed by the authorities in the subsequent years, they were never fully extirpated. The Waldensians, in the end, survived by keeping their heads down: in their defensible mountainous haven in the Piedmont, and in an offshoot community of Piedmont refugees that settled in Calabria, the rural toe of Italy’s boot where towns like Guardia Piemontese still reflect in their names the cross-regional influence.* For generations before Luther, these exiles made their way with security by obscurity, participating superficially as Catholics while privately maintaining their outlaw doctrine.

With the onset of the Protestant Reformation, these heretical enclaves could no longer be ignored and drew renewed persecution. Conversely (and this surely cemented the end of the look-the-other-way policy) reformers and Waldensians recognized common identity and common interests between the dissident communities; the Calabrian Waldenses sought and received missionaries from Calvinist Geneva.

Taking a very dim view of a hellbound heresiarch establising a toehold in its very own boot, Rome — and specifically the cardinal who would soon become the Counter-Reformation stalwart Pope Pius V — dispatched inquisitors backed by armed men to uproot these Poor of Lyons. As their targets were isolated from any store of aid or support, Rome’s agents had a wide latitude to treat them all with heedless brutality. After all, how many divisions did the Calabrian Waldensians have?

In June of 1561, after the heretics had defied an order to start attending mass daily, troops began invading the Waldensian villages. Guardia Piemontese, mentioned earlier, was assaled on June 5; one of the town’s entrances is still named Porta del Sangue, Gate of Blood, for the gore that was supposed to have flowed through it on this infamous day.

Waldensian prisoners from Guardia and elsewhere were hauled to nearby Montalto Uffugo to undergo the rough hospitality of the Inquisition. A Catholic servant to one of the lords tasked with effecting this persecution wrote with horror about watching the culmination of that Passion for 88 Waldensians on June 11.

Most illustrious sir, I have now to inform you of the dreadful justice which began to be executed on these Lutherans early this morning, being the 11th of June.

And, to tell you the truth, I can compare it to nothing but the slaughter of so many sheep. They were all shut up in one house as in a sheep-fold.

The executioner went, and bringing out one of them, covered his face with a napkin, or benda, as we call it, led him out to a field near the house, and causing him to kneel down, cut his throat with a knife. Then, taking off the bloody napkin, he went and brought out another, whom he put to death after the same manner.

In this way the whole number, amounting to eighty-eight men, were butchered. I leave you to figure to yourself the lamentable spectacle, for I can scarcely refrain from tears while I write; nor was there any person, after witnessing the execution of one, could stand to look on a second.

The meekness and patience with which they went to martyrdom and death are incredible.

Some of them at their death professed themselves of the same faith with us, but the greater part died in their cursed obstinacy. All the old met their death with cheerfulness, but the young exhibited symptoms of fear.

I still shudder while I think of the executioner with the bloody knife in his teeth, the dripping napkin in his hand, and his arms besmeared with gore, going to the house, and taking out one victim after another, just as a butcher does the sheep which he means to kill.

This was not the end of it. The Archbishop of Reggio reported deploying the hacked-up remains like Spartacus’s crucified followers, “hanged on the road from Murano to Cosenza, along 46 miles, to make a frightening spectacle to all who pass by.” (Source) Over the months to come, numerous others would go to the stake, or if “lucky” the galleys.

Whatever remnant survived was laid under heavy communal punishment: “that all should wear the yellow habitello with the red cross; that all should hear mass every day … that for twenty-five years there should be no intermarriage between [Waldensians]; that all communication with Piedmont and Geneva should cease.” One can still find in Guardia the inward-looking spioncini, peepholes, that Waldensians were forced to install on their doors for the more convenient monitoring of their behavior behind closed doors.

* The emigre Waldensians brought their tongue, Occitan, with them, and a linguistic enclave of Occitan still perseveres in Calabria. (The language primarily persists in the belt from Catalonia through southern France to northwest Italy, known as Occitania.)

Here’s a Guardia Piemontese Occitan speaker describing the slaughter of the Waldensians:

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1531: Sikke Freriks, Menno Simons inspiration

Add comment March 20th, 2015 Headsman

Dutch artisan Sikke Freriks, beheaded on this date in 1531 in Leeuwarden‘s market, was the first Anabaptist put to death in that Friesland city.

While a minor milestone in the crowded history of Reformation martyrdoms, Freriks had a noteworthy posthumous effect: word of his heresy — adherence to adult, rather than infant, baptism — came to the ears of a Catholic priest, who later wrote that a man’s dying for this illicit doctrine led him to investigate it further.

To his amazement, the priest found no scriptural support for the established church’s practice of baptizing infants before they developed the maturity and volition to embrace Christ from the will of their own hearts. Christians are “cheated” by the loss of that opportunity of freely giving oneself in baptism, he later wrote.

This man, Menno Simons, would follow his discomfiting scrutiny of holy writ all the way out of the priesthood and into that same forbidden sect. His preeminence in the Anabaptist movement after its disastrous Münster rebellion — and particularly his pacifistic orientation — eventually ennobled him as the founder as well as the namesake of the Mennonites, a term that in Menno Simons’s own lifetime became all but synonymous for Dutch Anabaptism.

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1526: Guillaume Jobert, Genevieve-blasphemer

Add comment February 17th, 2015 Headsman

Guillaume Jobert, one of the first Reformation martyrs in Paris, had his tongue bored through on this date in 1526,* then was burned at the stake at the Place Maubert.

Jobert, the young gentleman son of the avocat du roi of La Rochelle, incurred this ghastly punishment by making some impious cracks about the faith and in particular the devotions given St. Genevieve.

Genevieve was no one to be trifled with. She was supposed to have stopped Attila the Hun dead in his tracks with her prayerful intercession and saved Paris from the sack in 451, in remembrance of which feat she had become honored as the patron saint of Paris.

Genevieve’s cult really took off in the High Middle Ages, the period when a burgeoning Paris firmly established itself as the hub of all France. So powerful was the Parisian devotion to the saint (and the saint’s devotion to Paris) that her cult became a defining marker of the community — and when that community was ruptured by the Reformation, affinity for the cult came to mark the community’s boundaries. To the extent that Genevieve was identified with Paris, with France, with the sacraments, with the royal family — and she was identified with all these things — the Protestant skepticism of saints posing as divine intercessors with demigod-like spheres of influence positioned reformers in opposition to a good many things more than “merely” theology. There is a secular echo of this same critique from centuries later in Voltaire:

The girl that was born in the stubble fields of Nanterre,
Has become a saint that is implored by hollow and stupid people …
But a good citizen should be devout only to you.

As Moshe Sluhovsky notes in “The Politicizations of Sainte Genevieve”, a chapter of his Patroness of Paris: Rituals of Devotion in Early Modern France, the Protestant Reformation in particular

challenged the sacrality of Paris, the identity of France, and the cult of the saints. It was therefore necessary to reaffirm the city’s Catholicity by redefining it in opposition to heresy. Sainte Genevieve was used to delineate who should be included in the sacred social body and who should be excluded from it.

Overtly blaspheming Genevieve certainly put Joubert in the “exclusion” category.

While we have little specific detail about Joubert, some sense of the gravity of his offense might be gleaned from an event that ensued a decade after his tongue-boring execution, when the Affair of the Placards sparked a furious Catholic backlash against religious dissidents. One week later, six Protestants were burned at the stake following a monumental procession through the city meant to reaffirm France’s devotion to the Catholic faith.

For the occasion, St. Genevieve’s relics were removed from her sacred abbey and marched along with all that abbot’s canons and the king himself. These 1,000-year-old remains never appeared in these sorts of ceremonies “without grette and urgent causes,” an English Protestant observer remarked. Notably, accrding to Sluhovsky, the reliquary on this occasion crossed the Seine to the Right Bank for the first time ever.

* Date from this public-domain French journal.

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