BURNING HUMAN BEINGS ALIVE
Not only has life been taken by mobs in the past twenty years, but the ordinary procedure of hanging and shooting have been improved upon during the past ten years. Fifteen human beings have been burned to death in the different parts of the country by mobs. Men, women and children have gone to see the sight, and all have approved the barbarous deeds done in the high light of the civilization and Christianity of this country.
In 1891 Ed Coy was burned to death in Texarkana, Ark. He was charged with assaulting a white woman, and after the mob had securely tied him to a tree, the men and boys amused themselves for some time sticking knives into Coy's body and slicing off pieces, of flesh. When they had amused themselves sufficiently, they poured coal oil over him and the women in the case set fire to him. It is said that fifteen thousand people stood by and saw him burned. This was on a Sunday night, and press reports told how the people looked on while the Negro burned to death.
Feb. 1, 1893, Henry Smith was burned to death in Paris, Texas. The entire county joined in that exhibition. The district attorney himself went for the prisoner and turned him over to the mob. He was placed upon a float and drawn by four white horses through the principal streets of the city. Men, women and children stood at their doors and waved their handkerchiefs and cheered the echoes. They knew that the man was to be burned to death because the newspaper had declared for three days previous that this would be so. Excursions were run by all the railroads, and the mayor of the town gave the children a holiday so that they might see the sight.
Henry Smith was charged with having assaulted and murdered a little white girl. He was an imbecile, and while he had killed the child, there was no proof that he had criminally assaulted her. He was tied to a stake on a platform which had been built ten feet high, so that everybody might see the sight. The father and brother and uncle of the little white girl that had been murdered was upon that platform about fifty minutes entertaining the crowd of ten thousand persons by burning the victim's flesh with red-hot irons. Their own newspapers told how they burned his eyes out and, ran the red-hot iron down his throat, cooking his tongue, and how the crowd cheered wild delight. At last, having declared themselves satisfied, coal oil was poured over him and he was burned to death, and the mob fought over the ashes for bones and pieces of his clothes.
July 7, 1893, in Bardwell, Ky., C.J. Miller was burned to ashes. Since his death this man has been found to be absolutely innocent of the murder of the two white girls with which he was charged. But the mob would wait for no justification. They insisted that, as they were not sure he was the right man, they would compromise the matter by hanging him instead of burning. Not to be outdone, they took the body down and made a huge bonfire out of it.
July 22, 1893, at Memphis, Tenn., the body of Lee Walker was dragged through the street and burned before the court house. Walker had frightened some girls in a wagon along a country road by asking them to let him ride in their wagon. They cried out; some men working in a field near by said it was at attempt of assault, and of course began to look for their prey. There was never any charge of rape; the women only declared that he attempted an assault. After he was apprehended and put in jail and perfectly helpless, the mob dragged him out, shot him, cut him, beat him with sticks, built a fire and burned the legs off, then took the trunk of the body down and dragged further up the street, and at last burned it before the court house.
Sept. 20, 1893, at Roanoke, Va., the body of a Negro who had quarreled with a white woman was burned in the presence of several thousand persons. These people also wreaked their vengeance upon this helpless victim of the mob's wrath by sticking knives into him, kicking him and beating him with stones and otherwise mutilating him before life was extinct.
June 11, 1898, at Knoxville, Ark., James Perry was shut up in a cabin because he had smallpox and burned to death. He had been quarantined in this cabin when it was declared that he had this disease and the doctor sent for. When the physician arrived he found only a few smoldering embers. Upon inquiry some railroad hands who were working nearby revealed the fact that they had fastened the door of the cabin and set fire to the cabin and burned man and hut together.
Feb. 22, 1898, at Lake City, S.C., Postmaster Baker and his infant child were burned to death by a mob that had set fire to his house. Mr. Baker's crime was that he had refused to give up the post office, to which he had been appointed by the National Government. The mob had tried to drive him away by persecution and intimidation. Finding that all else had failed, they went to his home in the dead of night and set fire to his house, and as the family rushed forth they were greeted by a volley of bullets. The father and his baby were shot through the open door and wounded so badly that they fell back in the fire and were burned to death. The remainder of the family, consisting of the wife and five children, escaped with their lives from the burning house, but all of them were shot, one of the number made a cripple for life.
Jan. 7, 1898, two Indians were tied to a tree at Maud Post Office, Indian Territory, and burned to death by a white mob. They were charged with murdering a white woman. There was no proof of their guilt except the unsupported word of the mob. Yet they were tied to a tree and slowly roasted to death. Their names were Lewis McGeesy and Hond Martin. Since that time these boys have been found to be absolutely innocent of the charge. Of course that discovery is too late to be of any benefit to them, but because they were Indians the Indian Commissioner demanded and received from the United States Government an indemnity of $13,000.
April 23, 1899, at Palmetto, Ga., Sam Hose was burned alive in the presence of a throng, on Sunday afternoon. He was charged with killing a man named Cranford, his employer, which he admitted he did because his employer was about to shoot him. To the fact of killing the employer was added the absolutely false charge that Hose assaulted the wife. Hose was arrested and no trial was given him. According to the code of reasoning of the mob, none was needed. A white man had been killed and a white woman was said to have been assaulted. That was enough. When Hose was found he had to die.
The Atlanta Constitution, in speaking of the murder of Cranford, said that the Negro who was suspected would be burned alive. Not only this, but it offered $500 reward for his capture. After he had been apprehended, it was publicly announced that he would be burned alive. Excursion trains were run and bulletins were put up in the small towns. The Governor of Georgia was in Atlanta while excursion trains were being made up to take visitors to the burning. Many fair ladies drove out in their carriages on Sunday afternoon to witness the torture and burning of a human being. Hose's ears were cut off, then his toes and fingers, and passed round to the crowd. His eyes were put out, his tongue torn out and flesh cut in strips by knives. Finally they poured coal oil on him and burned him to death. They dragged his half-consumed trunk out of the flames, cut it open, extracted his heart and liver, and sold slices for ten cents each for souvenirs, all of which was published most promptly in the daily papers of Georgia and boasted over by the people of that section.
Oct. 19, 1889, at Canton, Miss., Joseph Leflore was burned to death. A house had been entered and its occupants murdered during the absence of the husband and father. When the discovery was made, it was immediately supposed that the crime was the work of a Negro, and the motive that of assaulting white women.
Bloodhounds were procured and they made a round of the village and discovered only one colored man absent from his home. This was taken to be proof sufficient that he was the perpetrator of the deed. When he returned home he was apprehended, taken into the yard of the house that had been burned down, tied to a stake, and was slowly roasted to death.
Dec. 6, 1899, at Maysville, Ky., Wm. Coleman also was burned to death. He was slowly roasted, first one foot and then the other, and dragged out of the fire so that the torture might be prolonged. All of this without a shadow of proof or scintilla of evidence that the man had committed the crime.
Thus have the mobs of this country taken the lives of their victims within the past ten years. In every single instance except one these burnings were witnessed by from two thousand to fifteen thousand people, and no one person in all these crowds throughout the country had the courage to raise his voice and speak out against the awful barbarism of burning human beings to death.
Men and women of America, are you proud of this record which the Anglo-Saxon race has made for itself? Your silence seems to say that you are. Your silence encourages a continuance of this sort of horror. Only by earnest, active, united endeavor to arouse public sentiment can we hope to put a stop to these demonstrations of American barbarism.
LYNCHING RECORD
The following table of lynchings has been kept year by year by the Chicago Tribune, beginning with 1882, and shows the list of Negroes that have been lynched during that time:
Of these thousands of men and women who have been put to death without judge or jury, less than one-third of them have been even accused of criminal assault. The world at large has accepted unquestionably the statement that Negroes are lynched only for assaults upon white women. Of those who were lynched from 1882 to 1891, the first ten years of the tabulated lynching record, the charges are as follows:
Two hundred and sixty-nine were charged with rape; 253 with murder; 44 with robbery; 37 with incendiarism; 4 with burglary; 27 with race prejudice; 13 quarreled with white men; 10 with making threats; 7 with rioting; 5 with miscegenation; in 32 cases no reasons were given, the victims were lynched on general principles.
During the past five years the record is as follows:
Of the 171 persons lynched in 1895 only 34 were charged with this crime. In 1896, out of 131 persons who were lynched, only 34 were said to have assaulted women. Of the 156 in 1897, only 32. In 1898, out of 127 persons lynched, 24 were charged with the alleged "usual crime." In 1899, of the 107 lynchings, 16 were said to be for crimes against women. These figures, of course, speak for themselves, and to the unprejudiced, fair-minded person it is only necessary to read and study them in order to show that the charge that the Negro is a moral outlaw is a false one, made for the purpose of injuring the Negro's good name and to create public sentiment against him.
If public sentiment were alive, as it should be upon the subject, it would refuse to be longer hoodwinked, and the voice of conscience would refuse to be stilled by these false statements. If the laws of the country were obeyed and respected by the white men of the country who charge that the Negro has no respect for law, these things could not be, for every individual, no matter what the charge, would have a fair trial and an opportunity to prove his guilt or innocence before a tribunal of law.
That is all the Negro asks—that is all the friends of law and order need to ask, for once the law of the land is supreme, no individual who commits crime will escape punishment.
Individual Negroes commit crimes the same as do white men, but that the Negro race is peculiarly given to assault upon women, is a falsehood of the deepest dye. The tables given above show that the Negro who is saucy to white men is lynched as well as the Negro who is charged with assault upon women. Less than one-sixth of the lynchings last year, 1899, were charged with rape.
The Negro points to his record during the war in rebuttal of this false slander. When the white women and children of the South had no protector save only these Negroes, not one instance is known where the trust was betrayed. It is remarkably strange that the Negro had more respect for womanhood with the white men of the South hundreds of miles away, than they have today, when surrounded by those who take their lives with impunity and burn and torture, even worse than the "unspeakable Turk."
Again, the white women of the North came South years ago, threaded the forests, visited the cabins, taught the schools and associated only with the Negroes whom they came to teach, and had no protectors near at hand. They had no charge or complaint to make of the danger to themselves after association with this class of human beings. Not once has the country been shocked by such recitals from them as come from the women who are surrounded by their husbands, brothers, lovers and friends. If the Negro's nature is bestial, it certainly should have proved itself in one of these two instances. The Negro asks only justice and an impartial consideration of these facts.