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    Public Executions: From Ancient Rome to the Present Day
    Public Executions: From Ancient Rome to the Present Day
    Public Executions: From Ancient Rome to the Present Day
    Ebook300 pages4 hours

    Public Executions: From Ancient Rome to the Present Day

    By Nigel Cawthorne

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    'The sentence of this court is that you be taken from this place to whence you came, and from there to a place of lawful execution, there to be hanged by the neck till you be dead, and may the Lord have mercy on your soul'
    -Extract from judicial death sentence, England c.16th-20th century

    Societies throughout history have adopted many and varied methods of meting out the ultimate sanction of capital punishment to their more unruly members.

    Although a number of countries across the globe still execute their own citizens, on occasion in public, the modern world in general views execution with distaste, and public execution doubly so. Public Executions documents the phenomenon of state-sanctioned killing from the ancient world to modern times, and in doing so, shows that although we regard the ancient practices with horror, they would have been equally bemused by our modern scruples, and would have regarded execution behind closed doors as little short of murder.

    Public Executions is a gruesomely enthralling account of public executions down through the ages and from around the world.

    LanguageEnglish
    PublisherArcturus Publishing
    Release dateSep 28, 2006
    ISBN9781848585126
    Public Executions: From Ancient Rome to the Present Day
    Author

    Nigel Cawthorne

    Nigel Cawthorne has a degree from University College, London. He has written, contributed to, and edited more than sixty books including, Fighting Them on the Beaches: D-Day, 6 June 1944; Turning the Tide: Decisive Battles of the Second World War; The Sex Lives of the Presidents, and The Encyclopedia of World Terrorism. His work has appeared in over one hundred and fifty newspapers and magazines on both sides of the Atlantic.

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      Book preview

      Public Executions - Nigel Cawthorne

      Introduction

      In Britain and the United States, public execution was outlawed in 1868 and in 1936 respectively. However, it is still practised in many countries around the world. These include Iran, Saudi Arabia, China and, some would argue, the United States, where large numbers of witnesses are invited to view the demise of condemned criminals. Most civilized countries, however, view public execution with distaste.

      This is, however, a very modern view. In earlier times, an execution behind closed doors was regarded as little more than murder. It robbed the victim of the opportunity to make his final speech from the scaffold and certainly deprived the State of the chance to parade its power before those who fell under its jurisdiction, be they criminals, enemies, or political opponents. Above all, the public missed out on what was considered a great spectacle – Christians thrown to the lions in Rome’s Colosseum, multiple hangings at Tyburn, guillotined aristocrats at the Place de la Concorde, heretics burned alive at the auto-da-fé or the still-pulsating hearts ripped from the chests of war prisoners by Aztec priests at the summit of their temple pyramids.

      The theatre of public execution offered further political gains. When Charles I was beheaded, the block was only ten inches high rather than the conventional two feet. This meant he could not kneel for his execution but was forced to lie face down, a position considered by his executioners to be more humiliating.

      Beheading was one of the most common methods used in public execution, and it did at least have the virtue – from the victim’s point of view – of being quick. There was also death by beating, boiling, breaking on a wheel, burning, crucifixion, drowning, hanging, keel-hauling, necklacing (officially sanctioned in Haiti), starvation in a cage, stoning, strangulation or a thousand cuts; by being buried alive, devoured by animals, exposed on a gibbet, fried on a gridiron, garrotted, guillotined, hammered to death, hanged, drawn and quartered, impaled on a stake, rent asunder between two trees, roasted alive, sat on the ‘Spanish donkey’, sawn in half, sealed up in a barrel, sewn inside an animal’s stomach, shot at with arrows, stung to death by insects, tied to a mill wheel or a sack filled with animals, tied over the muzzle of a cannon and blown apart, thrown from a height, torn apart between two boats; by having gunpowder ignited through bodily orifices, your heart torn out or your throat slit.

      Public executions not only despatched the victims but also brutalized executioners and spectators alike. The Romans, who purposefully pitted inadequate criminals or defenceless Christians against mighty gladiators, saw an advantage in this. They believed public execution taught onlookers to confront death.

      Painting by Alfredo Dagli Orti of the execution of the French king Louis XVI, 1793

      No such noble excuse could be made for the huge crowds that gathered along Oxford Road (London’s Oxford Street) to see condemned prisoners being taken from Newgate Prison to Tyburn. Popular offenders were showered with flowers and unpopular ones pelted with rotten vegetables or stones. Around the gallows at Tyburn were wooden stands where spectators paid two shillings – 10p – for a good view. The largest and most desirable stand was Old Mother Proctor’s Pews, named after their owner. The whole affair had a carnival feel about it with crowds singing and chanting, and street vendors selling gingerbread, gin, and oranges. There was certainly nothing noble about dying in these places.

      CHAPTER 1

      The Roman Way of Death

      In ancient Rome, death was dictated by social class. At one end, the patricians and the equestrians were allowed to poison themselves in private. At the other, slaves were publicly crucified. Although this form of public execution is now associated with the death of Jesus Christ, it was a common form of capital punishment when the Roman Empire was at its height. Crucifixion was not invented by the Romans – there are mentions of it in earlier Greek literature – although they seem to have perfected the practice. Herodotus, the father of ancient history, who lived in the fifth century BC, recorded that the Persian King Darius I ordered the crucifixion of 3,000 Babylonians in about 519 BC.

      Crucifixion

      When Alexander the Great attacked the Persian Empire in the fourth century BC, he crucified 2,000 men from the Phoenician city of Tyre (modern-day Sur in southern Lebanon) along the beach after the city refused him worship in their temple and forced him into a costly siege. The Romans learned about crucifixion from the Greeks, although they noted that many of the ‘barbarian’ races (Indians, Assyrians, Scythians, and Celts) also used it. The Carthaginians employed crucifixion until Carthage was destroyed by the Romans in 146 BC.

      Some Romans regarded crucifixion as uncivilized. In the first century BC, the statesman Cicero called it ‘the most cruel and disgusting penalty’ and considered it the worst of deaths. The Jewish historian Joseph Ben Matthias (aka Flavius Josephus), who witnessed numerous crucifixions during the Jewish revolt in AD 66–70, called it ‘the most wretched of deaths’.

      The first-century Roman philosopher Lucius Annaeus Seneca asked: ‘Can anyone be found who would prefer wasting away in pain dying limb-by-limb, or letting out his life drop-by-drop, rather than expiring once [and] for all? Can any man be found willing to be fastened to the accursed tree, long sickly, already deformed, swelling with ugly wounds on shoulders and chest, and drawing the breath of life amid long, drawn-out agony? He would have many excuses for dying even before mounting the cross.’

      The respected third-century Roman jurist Julius Paulus also considered crucifixion to be the worst of all capital punishments. When listing various methods, he put it ahead of death by burning, beheading, or being eaten by wild beasts. It was obviously not viewed as a normal death sentence : in Roman eyes, crucifixion was humiliating, disgraceful, and obscene.

      In most circumstances, the law spared Roman citizens from the degradation of crucifixion but it was widely used against rebellious foreigners, enemies, thieves, criminals, and slaves. Slaves were indeed crucified so routinely that it became known as the servile supplicium or ‘slaves’ punishment’. When Spartacus’ slave rebellion was crushed in 71 BC, the victorious Roman general Crassus crucified 6,000 slaves along the Appian Way, the main road leading into Rome from the south. As the Roman general and later emperor Titus was putting down the Jewish revolt and beginning the siege of Jerusalem in AD 70, he was at one point also crucifying over 500 Jews a day. Josephus, in his History of the Jewish Wars, claimed that so many Jews were crucified outside the city walls ‘there was not enough room for the crosses and not enough crosses for the bodies’. By the time the siege was over, there were no trees left within twelve miles of the city limits.

      It is believed that the first crucified victims were simply nailed to a tree. Several different methods were later developed but the Romans standardized the procedure: their guiding principle was to inflict the maximum pain and indignity on the person being punished.

      Stations of the Cross. Crucifixion victims were forced to carry the cross-piece of the cross to their executions

      Firstly, the prisoner would be stripped and his hands tied to a post as two soldiers proceeded to administer a public flogging. A short whip with leather thongs of different lengths known as a flagrum or flagellum was used. Fixed to the ends of these thongs were sharp shards of sheep bone or small iron balls, which cut into the flesh. The victim’s back, buttocks, and legs would be scourged and the beating would only cease when he passed out. There would be much shedding of blood and some individuals would not even survive the flogging. If they did, considerable blood loss ensured that they died more swiftly on the cross. The flagellation of Jesus must have been particularly brutal, since he died only six hours after being crucified.

      The condemned person was made to carry his cross as part of a public procession to the place of crucifixion outside the city walls. It was usually sited on high ground, so that the spectacle could be seen by the maximum number of people, and it would be near a road, to serve as a warning to passers-by. To further emphasize the point, the bodies of victims were often left to rot until only the skeletons remained. Rome’s place of crucifixion was on the Campus Esquilinus, and Jerusalem had Golgotha.

      The victim would not have been forced to carry the whole cross himself because it could weigh over 300 pounds. The stipes (vertical posts) were a permanent installation at Campus Esquilinus, Golgotha, and their equivalents so only the patibulum (cross-piece) would actually be carried by the prisoner. It would have weighed between 75 and 125 pounds. Carrying it would have been agony as the rough wood of the patibulum was placed across the shoulders where the flesh had been lacerated by flogging.

      The procession to the crucifixion site was flanked by military guards and headed by a centurion. A sign or titulus outlining the person’s crimes was slung around his neck or carried by a soldier. This sign would later be nailed to the top of the cross. The titulus on Jesus’ cross simply declared that he was ‘the King of the Jews’.

      On the Cross

      When prisoners reached their place of execution, they had to be given a drink of wine mixed with myrrh known as galla. This mild narcotic would help deaden the pain. The naked individual would be made to lie down on his back with his arms outstretched along the cross-piece. His hands would either be tied or nailed to the wood. The Romans preferred nailing even though this meant that the victim expired more quickly. Seven-inch iron nails were hammered through the palms or, more commonly, the wrists as this provided better support for the weight of the body. The cross-piece was winched into position and tied or nailed to the upright while iron nails were driven through the insteps or soles to secure the feet. If the victim was being crucified on a site without permanent uprights, the cross would be assembled flat on the ground and the victim nailed to it. The whole structure would then be hoisted vertically and the base of the upright dropped into a socket in the ground and fixed into position with wedges.

      As there was the genuine risk that a victim’s hands or wrists could pull away from the nails, allowing the body to slump forward, a block of wood or plank was fixed to the upright to take some of the weight. This piece of wood was either a sedile (which the victim straddled) or a suppedanem (which he stood on).

      Some individuals were crucified on tall crosses although shorter crosses – no more than seven feet high – were more common. Despite the depiction of tall crosses in classical art, it seems that Jesus was crucified on the shorter version. According to the Bible, a Roman soldier impaled a sponge soaked in wine on the end of a hyssop plant stalk – typically eighteen inches long – to give to Jesus to drink. Had it been a tall cross, the stalk would not have reached his mouth.

      The crucifixion of Christ: the cross is raised into position under the orders of a Roman officer

      The pain was excruciating. The scourging and hammering of nails through the flesh was bad enough, but once the cross had been erected, the victim would suffer the agony of his body weight pulling on the nails. The position of the arms lifted up his chest, which would have made proper breathing impossible unless he raised his body by turning in his elbows and pushed up with his feet. As well as causing searing pain to both hands and feet, the movement would have rubbed the man’s scourged back up the rough shaft of the wooden cross. Every breath was agony and the shortage of oxygen in the bloodstream produced painful muscular cramps. As if these torments were not enough, victims were also beaten with hooked instruments or had honey rubbed on their faces to attract insects. They eventually died of exhaustion and asphyxiation.

      Christ on the Cross. The Roman statesman Cicero called crucifixion ‘the most cruel and disgusting penalty; the worst of deaths’

      There were other ways in which crucified people were despatched. Sometimes a sharp weapon was forced up the rectum or a lance was used to pierce the side, as in the case of Jesus. The head was often scalped and the genitals removed. Red-hot pokers were thrust down the victim’s throat or into his eyes. The body could be dowsed with oil and faggots piled around the foot of the cross and set alight, turning victim and cross into a blazing torch.

      The two thieves crucified with Jesus – traditionally known as Dismas and Gestas – had their legs broken to speed up their dying. This gesture was not made out of compassion: the Roman authorities simply did not want the bodies hanging there on the next day, which was a holiday. Jesus, too, would have had his legs broken but he was already dead.

      Normally death did not come so quickly. A healthy person could survive on the cross for one or two days. The naked man would be jeered at and ridiculed. Insects would infest his mouth, eyes, and open wounds. With his hands nailed to the cross, he would have been unable to stop them. Left to the elements, unable to eat or drink, in constant pain, and brutally aware he was going to die, there can be no doubt that, as the ancients tell us, crucifixion was the worst of deaths.

      Some people miraculously survived. There was one account of a man who claimed to have been cut down and rescued by friends. He recalled the lines of jeering people that lined the route as he carried the patibulum to the place of crucifixion. He was stripped and left ‘with not even covering for my private parts, which were much ogled by coarse women, I thought, and peered at by men’. The six mallet blows that nailed his palms to the cross-piece left him sweating and trembling. A single nail pinned both of his feet and he could hear the bone splintering. Distracted by the pain in his arms, he still felt ‘a thousand fires shoot up my legs, invade my thighs and loins, and penetrate deep into my stomach’.

      The agony grew more intense as the cross was raised. He felt the nails tearing through the flesh of his hands and feet, and longed for a rope around his waist to relieve the heaviness of his body. Weakening, he sagged forward, which increased the pain and made him wish that a spear might be thrust in his side to pierce his heart and end his misery.

      He did not know how long he hung there but felt all his blood draining from his body. The drip, drip, drip of it seemed to ring in his ears. Suddenly he remembered the world turning upside down as the cross was taken down. There was renewed pain in his hands and feet as the nails were removed but he managed to stumble into a nearby wood where friends found him three days later. This account, however, must be taken with a pinch of salt: the victim was a devout Christian and it is something of a coincidence that Jesus himself was resurrected after just three days.

      Dismas, the repentant thief at Jesus’ side, became the patron saint of the condemned. A piece of the cross upon which he died is said to be preserved in the Church of Santa Croce in Rome. The cross upon which Jesus was crucified – the ‘True Cross’ – was supposed to have been found by Saint Helena, Emperor Constantine’s mother, on her trip to the Holy Land in 326. It was later thought to have been destroyed by Saladdin but fragments still circulated around Europe. Put together, however, these pieces would have made up far more than just one cross! One piece was brought to Scotland from Hungary by Saint Margaret, wife of Malcolm III, and housed in the Abbey at Dunfermline. Known as the Black Rood, it was later seized by the English who took it to Durham, where it was later lost.

      Variations of Crucifixion

      Although the Romans had crucifixion down to a fine art, there were variations. In his Dialogues Seneca states, ‘I see crosses there, not just of one kind but made in many different ways: some have their victims with heads down to the ground; some impale their private parts; others stretch out their arms on the gibbet’.

      The Romans devised the crux immissa with two cross-pieces set at right angles. Four victims could be crucified together, with weights tied to their feet. A variation of this was the crux commissa which had three arms. There was another device that resembled soccer goal posts, where two offenders could be nailed up by one arm and one leg each, and there was the crux decussata or St Andrew’s Cross, on which the victim was spread-eagled and mutilated. According to Seneca, when people were crucified upside down it was more merciful, because the victim soon lost consciousness.

      Although crucifixion was banned in 345 by Constantine, Rome’s first Christian emperor, the practice continued in the more barbaric provinces. In France, the assassin Bertholde, who killed Charles the Good, was crucified in 1127 on the orders of Louis the Fat. There are records from the thirteenth century of a religious fervour in England, where men declared themselves to be Christ and were duly crucified. In nineteenth-century Japan, victims were tied to crosses and slowly impaled with narrow spears. If a substantial bribe was paid beforehand, the executioner would push the first one through the heart for a speedy demise.

      The Roman Arena

      In ancient Rome, there were plenty of other ways to meet a public death. In one case, 4,500 prisoners were tied to stakes in groups of thirty at the Forum. The tendon at the back of the neck was cut and they were dragged out of the city while

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