Before 1850, all legal executions in the South were performed before crowds that could number in the thousands; the last legal public execution was in 1936. This study focuses on the shift from public executions to ones behind barriers, situating that change within our understandings of lynching and competing visions of justice and religion. Intended to shame and intimidate, public executions after the Civil War had quite a different effect on southern Black communities. Crowds typically consisting of as many Black people as white behaved like congregations before a macabre pulpit, led in prayer and song by a Black minister on the scaffold. Black criminals often proclaimed their innocence and almost always their salvation. This turned the proceedings into public, mixed-race, and mixed-gender celebrations of Black religious authority and devotion. In response, southern states rewrote their laws to eliminate these crowds and this Black authority, ultimately turning to electrocutions in the bowels of state penitentiaries. As a wave of lynchings crested around the turn of the twentieth century, states transformed the ways that the South's white-dominated governments controlled legal capital punishment, making executions into private affairs witnessed only by white people.

This book is open access under a CC BY 4.0 license This book explores the magical and medical history of executions from the eighteenth to the early twentieth century by looking at the afterlife potency of criminal corpses, the healing activities of the executioner, and the magic of the gallows site. The use of corpses in medicine and magic has been recorded back into antiquity. The lacerated bodies of Roman gladiators were used as a source of curative blood, for instance. In early modern Europe, a great trade opened up in ancient Egyptian mummies and the fat of executed criminals, plundered as medicinal cure-alls. However, this is the first book to consider the demand for the blood of the executed, the desire for human fat, the resort to the hanged man’s hand, and the trade in hanging rope in the modern era. It ends by look at the spiritual afterlife of dead criminals.

On August 14, 1936, Rainey Bethea was hanged in Owensboro, Kentucky, before a crowd of 20,000. The public outrage which followed resulted in the complete abolition of public executions in the United States. This site provides the complete text of the book, The Last Public Execution in America.

This book provides a comprehensive overview of capital punishment in the Australian colonies for the very first time. The author illuminates all aspects of the penalty, from shortcomings in execution technique, to the behaviour of the dying criminal, and the antics of the scaffold crowd. Mercy rates, execution numbers, and capital crimes are explored alongside the transition from public to private executions and the push to abolish the death penalty completely. Notions of culture and communication freely pollinate within a conceptual framework of penal change that explains the many transformations the death penalty underwent. A vast array of sources are assembled into one compelling argument that shows how the ‘lesson’ of the gallows was to be safeguarded, refined, and improved at all costs. This concise and engaging work will be a lasting resource for students, scholars, and general readers who want an in-depth understanding of a long feared punishment. Dr. Steven Anderson is a Visiting Research Fellow in the History Department at The University of Adelaide, Australia. His academic research explores the role of capital punishment in the Australian colonies by situating developments in these jurisdictions within global contexts and conceptual debates.

Comparative Capital Punishment offers a set of in-depth, critical and comparative contributions addressing death practices around the world. Despite the dramatic decline of the death penalty in the last half of the twentieth century, capital punishment remains in force in a substantial number of countries around the globe. This research handbook explores both the forces behind the stunning recent rejection of the death penalty, as well as the changing shape of capital practices where it is retained. The expert contributors address the social, political, economic, and cultural influences on both retention and abolition of the death penalty and consider the distinctive possibilities and pathways to worldwide abolition.

A history of public executions in France from the medieval spectacle of suffering to the invention of the Revolutionary guillotine, up to the last public execution in 1939. Paul Friedland explores why spectacles of public execution were staged, as well as why thousands of spectators came to watch them.

'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.