The Atlantic · সাধারণ

How Botched Executions Were Handled in Centuries Past

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The botched execution of Christa Pike, who survived two injections of what was intended to be a lethal dose of pentobarbital on September 30, is—horrifically—not unique: As my colleague Elizabeth Bruenig wrote, it wasn’t even the first botched execution in Tennessee this year. The fact that officials tried twice to kill her is somewhat more unusual, but not without precedent.

Consider the case of Margaret Dickson, a Scottish woman of the early 1700s. Estranged from her husband, Dickson took up work as a domestic in the town of Kelso, where she conceived a child out of wedlock but hid the pregnancy for fear of being shunned. She testified that she’d disposed of the baby after it was stillborn, but the body was found, and she was arrested. Under Scottish law at the time, concealment of a pregnancy was considered evidence of intent to commit infanticide. Dickson was convicted and sentenced to hang in Edinburgh in 1724.

Following what was then the practice, Dickson’s execution was public. She was hanged; her body was placed in a coffin and carted away for burial (by some accounts following a tussle with body snatchers who hoped to procure the corpse for dissection by medical students). Along the way, the burial party stopped for a beer, at which point noise was heard from inside the coffin. The lid was pried off, and Dickson was found alive, though confused. Dickson’s survival became an object of fascination and Dickson herself a sort of folk hero, the historian Mikki Brock, the author of a forthcoming book about Dickson, told me. Authorities in Edinburgh initially sought to rehang her, but they were never able to marshal enough support to do so. Dickson, who came to be nicknamed “Half-Hangit Maggie” (that is, half-hanged), lived into the 1750s.

Or take Joseph Samuel, a criminal who was sent from England to a penal colony in Australia. Once there, he was implicated in the murder of a police officer investigating a robbery. Samuel was convicted and sentenced to hang in September 1803, also publicly. It didn’t go well. On the first try, the rope around Samuel’s neck snapped. On the second, the noose unraveled. By then, the crowd was growing restive; a hasty third attempt also ended with a broken rope. Observers at the scene concluded that the mishaps were a sign from God that Samuel should not be killed, and the governor apparently concurred, commuting Samuel’s sentence to life imprisonment. (Three years later, Samuel disappeared at sea during an escape attempt with other convicts and was presumed drowned; perhaps God’s view was not as clear as it seemed at the gallows.)

A third celebrated case was that of John “Babbacombe” Lee, who was convicted of the 1884 murder of his employer and sentenced to die. (By that point, executions in Britain had moved out of the public and into prison yards.) Just like Samuel, Lee was spared by malfunctioning equipment: A trapdoor under the gallows, meant to release the condemned and snap his neck, had been tested, yet it failed three times to open. Lee’s sentence was commuted to life by the British home secretary, Sir William Harcourt, who said, “It would shock the feelings of anyone if a man had twice to pay the pangs of imminent death.” Lee was eventually paroled in 1907. Now infamous as “the man they couldn’t hang,” he wrote an autobiography and was the subject of a 1912 silent film, but he then faded from the historical record. He appears to have died in the 1940s, perhaps in Milwaukee.

When I first heard the stories of Half-Hangit Maggie and Babbacombe Lee as a child, I knew they were historical, but they seemed to belong more to the realm of myth or fairy tale. Hangings, mysterious mechanical failures, assertions of divine intervention—all of these seemed like things out of fiction. It was easy to chuckle at quaint details, such as the apocryphal tale that Dickson was required to remarry her husband because she’d been declared dead. And though I’d read about the beheadings of Charles I and Louis XVI, the specter of public execution felt distant enough from modern civilization to be faintly unreal.

Now all of these things seem much less remote. Until President Trump reversed course yesterday, the Defense Department planned to livestream the execution of Nidal Hasan, who massacred comrades at Fort Hood in 2009. Pike’s fate is up in the air after her twice-failed execution. Pike, who was convicted of a brutal murder in 1995, has returned from a hospital to prison. The state official who oversaw capital punishment has resigned, and the governor has temporarily paused all executions in Tennessee. Her lawyers have requested that her sentence be commuted to life in prison.

The doctor and ethicist Lydia Dugdale writes in The Dispatch that U.S. history offers a grim precedent. In 1946, a 16-year-old boy confessed to killing his employer and was sentenced to die via electrocution. A first attempt failed, and his lawyers sought to block a second. The Supreme Court ruled against them, and he was killed that year. But Dugdale argues that this precedent should not apply here. “From Pike’s markedly swollen and chemically burned arms, to her profound cognitive impairment (the severity of which remains unknown), the state has already inflicted a cruel and unusual punishment on Christa,” she writes. Setting aside the law, “as a matter of sheer ethics, if the state has vowed not to punish prisoners cruelly but has inadvertently done so, the state ought not attempt the same method of execution again.” (In this year’s other botched Tennessee case, Tony Carruthers’s failed execution left him partially paralyzed. He received a one-year reprieve, and advocates have called for his sentence to be commuted.)

The historical cases of the men and women they couldn’t hang feel much closer to the present day than they once did. And although some of the visceral details still sound like the stuff of myth, the pragmatic and humane outcomes of these situations stand out more against the backdrop of the recent news. Support for the death penalty has dropped since the 1990s, barely topping 50 percent today. Views are closely correlated with religion—white Protestants are far more likely to back it than any other group, according to polling from the Public Religion Research Institute. For religious supporters of capital punishment, the idea that a failed execution is a sign from above might not be so far-fetched. Among the nonreligious, many people may flatter themselves to believe that contemporary society possesses greater reason and logic than our forebears. Just as we try to understand our ancestors by how they handled cases such as those of Dickson, Samuel, and Lee, future generations will judge our society by its actions.

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Big Tech Oligarchs Have a Terrible Plan for Humanity

By Bernie Sanders

Should human beings remain in control of planet Earth? Or should we be replaced as the dominant species? As absurd as these questions may sound, and as obvious as the answers may seem, the Big Tech oligarchs funding the artificial-intelligence revolution have responded in ways that should alarm all of us.

In Silicon Valley, some of the wealthiest people on Earth believe that they have the power to create a superior species. Sam Altman, the head of OpenAI, wrote in 2017 that AI would allow humans to become “the first species ever to design our own descendants.” What this means for humans, however, remains unclear. According to Altman, we will either jump-start digital intelligence “and then fade into an evolutionary tree branch, or we can figure out what a successful merge looks like.” In other words, humans have a choice: face extinction or merge with machines. “I believe the merge has already started,” Altman added, and is “probably our best-case scenario.”

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