Mob Wife Quotes

A Great Rabbi stands, teaching in the marketplace. It happens that a husband finds proof that morning of his wife's adultery, and a mob carries her to the marketplace to stone her to death. There is a familiar version of this story, but a friend of mine - a Speaker for the Dead - has told me of two other Rabbis that faced the same situation. Those are the ones I'm going to tell you. The Rabbi walks forward and stands beside the woman. Out of respect for him the mob forbears and waits with the stones heavy in their hands. 'Is there any man here,' he says to them, 'who has not desired another man's wife, another woman's husband?' They murmur and say, 'We all know the desire, but Rabbi none of us has acted on it.' The Rabbi says, 'Then kneel down and give thanks that God has made you strong.' He takes the woman by the hand and leads her out of the market. Just before he lets her go, he whispers to her, 'Tell the Lord Magistrate who saved his mistress, then he'll know I am his loyal servant.' So the woman lives because the community is too corrupt to protect itself from disorder. Another Rabbi. Another city. He goes to her and stops the mob as in the other story and says, 'Which of you is without sin? Let him cast the first stone.' The people are abashed, and they forget their unity of purpose in the memory of their own individual sins. ‘Someday,’ they think, ‘I may be like this woman. And I’ll hope for forgiveness and another chance. I should treat her as I wish to be treated.’ As they opened their hands and let their stones fall to the ground, the Rabbi picks up one of the fallen stones, lifts it high over the woman’s head and throws it straight down with all his might it crushes her skull and dashes her brain among the cobblestones. ‘Nor am I without sins,’ he says to the people, ‘but if we allow only perfect people to enforce the law, the law will soon be dead – and our city with it.’ So the woman died because her community was too rigid to endure her deviance. The famous version of this story is noteworthy because it is so startlingly rare in our experience. Most communities lurch between decay and rigor mortis and when they veer too far they die. Only one Rabbi dared to expect of us such a perfect balance that we could preserve the law and still forgive the deviation. So of course, we killed him. -San Angelo Letters to an Incipient Heretic

You’ll lose your fucking hand if you touch my wife again,” I growled over his screams that had guards surging forward and guns being drawn.

A little while ago, I stood by the grave of the old Napoleon—a magnificent tomb of gilt and gold, fit almost for a dead deity—and gazed upon the sarcophagus of rare and nameless marble, where rest at last the ashes of that restless man. I leaned over the balustrade and thought about the career of the greatest soldier of the modern world. I saw him walking upon the banks of the Seine, contemplating suicide. I saw him at Toulon—I saw him putting down the mob in the streets of Paris—I saw him at the head of the army of Italy—I saw him crossing the bridge of Lodi with the tri-color in his hand—I saw him in Egypt in the shadows of the pyramids—I saw him conquer the Alps and mingle the eagles of France with the eagles of the crags. I saw him at Marengo—at Ulm and Austerlitz. I saw him in Russia, where the infantry of the snow and the cavalry of the wild blast scattered his legions like winter's withered leaves. I saw him at Leipsic in defeat and disaster—driven by a million bayonets back upon Paris—clutched like a wild beast—banished to Elba. I saw him escape and retake an empire by the force of his genius. I saw him upon the frightful field of Waterloo, where Chance and Fate combined to wreck the fortunes of their former king. And I saw him at St. Helena, with his hands crossed behind him, gazing out upon the sad and solemn sea. I thought of the orphans and widows he had made—of the tears that had been shed for his glory, and of the only woman who ever loved him, pushed from his heart by the cold hand of ambition. And I said I would rather have been a French peasant and worn wooden shoes. I would rather have lived in a hut with a vine growing over the door, and the grapes growing purple in the kisses of the autumn sun. I would rather have been that poor peasant with my loving wife by my side, knitting as the day died out of the sky—with my children upon my knees and their arms about me—I would rather have been that man and gone down to the tongueless silence of the dreamless dust, than to have been that imperial impersonation of force and murder, known as 'Napoleon the Great.

And how is evil achieved?" He asked. "How does one fall from grace and become in one instant as evil as the mob tribunal of the revolution or the most cruel of the Roman emperors? Does one merely have to miss mass on Sunday or bite down on the communion host? Or steal a loaf of bread...or sleep with a neighbor's wife.

The only person Aidan O'Donnelly was scared of, ironically enough, was his wife. And I fucking loved him for that.

Reno looked at Trina, who was slated to be the maid of honor, and that sparkle of excitement that had been in her eyes all week was gone. And he could just kick Shanks ass for putting his wife through this. And when Tommy found out. Geez.

(Lynched for Wife Beating) In nearly all communities wife beating is punishable with a fine, and in no community is it made a felony. Dave Jackson, of Abita, La., was a colored man who had beaten his wife. He had not killed her, nor seriously wounded her, but as Louisiana lynchers had not filled out their quota of crimes, his case was deemed of sufficient importance to apply the method of that barbarous people. He was in the custody of the officials, but the mob went to the jail and took him out in front of the prison and hanged him by the neck until he was dead. This was in Nov. 1893.

The pain of it was crippling him. He couldn’t breathe. Be a man! Be a Dardano. Alessandro felt the protective wall shoot up around his heart in one quick instant. Dardanos weren’t weak and stupid like he had been. Dardanos didn’t let their emotions blind them. Love was for fools. Love made men stupid. But oh, she would never make him stupid again. Oh, how Alessandro would make his darling wife pay.

Darling!” Alessandro exclaimed with a cold sneer as a police guard led him into a holding cell. “What are you doing here? Did you come to tell me that the crazy fog has lifted and you’re ready to resume your place by my side?” “Not in this lifetime. That nut house is not my home, and you really are crazy if you think I’m going anywhere with you.” Alessandro’s eyes flickered dangerously. “Careful, sweetheart. You are still my wife. Let’s not forget that, eh?” Bree shook her head. “You are unbelievable. Do you feel any remorse at all for what you did?” Alessandro clenched his jaw. “I believe I expressed my remorse quite thoroughly if you recall. I begged you to forgive me and I beg for nothing, Brianna. I laid myself bare and pleaded for you to understand but all you had for me were hateful words.” “Oh, was I supposed to believe that little performance?” Bree snapped, forcing herself to block out the image of his hands cupping her face, his tears mingling with her own. “It’s hard to know because I believed you when you looked me in the eye and told me you had nothing to do with what happened to Colin.

In the weeks leading up to the Detroit rebellion, three incidents exacerbated racial tensions. On June 12, a mob of more than eighty whites waged a miniriot and smoke-bombed the house of an interracial married couple—a black man and a white woman—who had moved into a suburban white neighborhood. On June 23, a black couple—Mr. Thomas, who worked at a local Ford plant, and Ms. Thomas, his pregnant wife—went to Rouge Park in a white neighborhood. A mob of more than fifteen whites harassed them, threatened to rape Mrs. Thomas, cut the wires on their car so they could not leave, and then shot Mr. Thomas three times, killing him and causing Ms. Thomas to miscarry. Six of the whites were arrested, but only one was charged, and he was eventually let off by a jury. In fact, at that time, no white had ever been found guilty of murdering a black person in Detroit.

Colin. Just the name made Alessandro’s gut burn. He knew the man wanted his wife, even if Brianna was too blind to see it. The moron had been cuckolded by the paragon of supposed virtue, his wife Carrie and now he had finally opened his eyes and seen what Alessandro had known all along. Brianna put every other woman in New York to shame. No woman could come near her beauty, her passion, her fire. Colin had tossed her aside for the angelic Carrie and now he was changing his mind. Oh no you don’t, you miserable fucker. “Her friend indeed,” Bernardo drawled, his Italian accent thick with unmistakable implication. “Dat’s da truth. He no make her cry all da time.” That was directed at Alessandro, with small dark accusatory eyes. “He nice.” Alessandro couldn’t look at those eyes without feeling a sickening pang of guilt. She’s mine! He wanted to scream. Mine! Mine! Mine! “Oh yes. Very nice. He was very nice when he held her at the cemetery and very nice when he was dancing with her at Adresca.” That made Alessandro’s head lift in surprise. “Oh yes, my boy. She’s been there, cleaning up the rubble and word is that she’s working on re-opening it. Her friend Colin has been quite helpful in that endeavour.” “I don’ like how you say dat,” Will said scowling. “Really young William, I only speak the truth,” Bernardo taunted. Alessandro’s mind was racing. NO! Not Colin. He could not let that imbecile take Brianna away from him. He’d have to be eliminated somehow. Alessandro began to plot all the different ways he could ensure that Colin Neally stayed away from his wife, permanently. They all involved grisly, violent methods. He could not be allowed to win Brianna.

Meanwhile, he continued to speak out on behalf of black citizens. In March 1846, a terrifying massacre took place in Seward’s hometown. A twenty-three-year-old black man named William Freeman, recently released from prison after serving five years for a crime it was later determined he did not commit, entered the home of John Van Nest, a wealthy farmer and friend of Seward’s. Armed with two knives, he killed Van Nest, his pregnant wife, their small child, and Mrs. Van Nest’s mother. When he was caught within hours, Freeman immediately confessed. He exhibited no remorse and laughed uncontrollably as he spoke. The sheriff hauled him away, barely reaching the jail ahead of an enraged mob intent upon lynching him. “I trust in the mercy of God that I shall never again be a witness to such an outburst of the spirit of vengeance as I saw while they were carrying the murderer past our door,” Frances Seward told her husband, who was in Albany at the time. “Fortunately, the law triumphed.” Frances recognized at once an “incomprehensible” aspect to the entire affair, and she was correct. Investigation revealed a history of insanity in Freeman’s family. Moreover, Freeman had suffered a series of floggings in jail that had left him deaf and deranged. When the trial opened, no lawyer was willing to take Freeman’s case. The citizens of Auburn had threatened violence against any member of the bar who dared to defend the cold-blooded murderer. When the court asked, “Will anyone defend this man?” a “death-like stillness pervaded the crowded room,” until Seward rose, his voice strong with emotion, and said, “May it please the court, I shall remain counsel for the prisoner until his death!

For years now I have heard the word “Wait!” It rings in the ear of every Negro with piercing familiarity. This “Wait” has almost always meant “Never.” We must come to see, with one of our distinguished jurists, that “justice too long delayed is justice denied.” We have waited for more than 340 years for our constitutional and God-given rights. The nations of Asia and Africa are moving with jet-like speed toward gaining political independence, but we still creep at horse-and-buggy pace toward gaining a cup of coffee at a lunch counter. Perhaps it is easy for those who have never felt the stinging darts of segregation to say, “Wait.” But when you have seen vicious mobs lynch your mothers and fathers at will and drown your sisters and brothers at whim; when you have seen hate-filled policemen curse, kick, and even kill your black brothers and sisters; when you see the vast majority of your twenty million Negro brothers smothering in an airtight cage of poverty in the midst of an affluent society; when you suddenly find your tongue twisted and your speech stammering as you seek to explain to your six-year-old daughter why she can’t go to the public amusement park that has just been advertised on television, and see tears welling up in her eyes when she is told that Funtown is closed to colored children, and see ominous clouds of inferiority beginning to form in her little mental sky, and see her beginning to distort her personality by developing an unconscious bitterness toward white people; when you have to concoct an answer for a five-year-old son who is asking: “Daddy, why do white people treat colored people so mean?”; when you take a cross-county drive and find it necessary to sleep night after night in the uncomfortable corners of your automobile because no motel will accept you; when you are humiliated day in and day out by nagging signs reading “white” and “colored”; when your first name becomes “nigger,” your middle names becomes “boy” (however old you are), and your last name becomes “John,” and your wife and mother are never given the respected title “Mrs.”; when you are harried by day and haunted by night by the fact that you are a Negro, living constantly at tiptoe stance, never quite knowing what to expect next, and are plagued with inner fears and outer resentments; when you are forever fighting a degenerating sense of “nobodiness”—then you will understand why we find it difficult to wait.

Riots, thievery, and homelessness set the rich against the poor. During a wildcat strike at Chicago’s Pullman factory, workers were ordered to accept a 20 percent wage cut. In response to the outcry that followed, William Howard Taft—later elected president and eventually named chief justice of the Supreme Court—wrote offhandedly to his wife: “It will be necessary for the military to kill some of the mob … enough to make an impression.”4 The press encouraged such callousness: the Chicago Tribune once urged homeowners pestered by tramps to spike handouts with “a little strychnine or arsenic” and poison men as if they were vermin.5

Hitler’s theory that a catchword give the unthinking mob not only the material fair an idea, but also furnished them with the pleasant illusion that they are thinking themselves

A great rabbi stands teaching in the marketplace. It happens that a husband finds proof that morning of his wife’s adultery, and a mob carries her to the marketplace to stone her to death. (There is a familiar version of this story, but a friend of mine, a speaker for the dead, has told me of two other rabbis that faced the same situation. Those are the ones I’m going to tell you.) The rabbi walks forward and stands beside the woman. Out of respect for him the mob forbears, and waits with the stones heavy in their hands. “Is there anyone here,” he says to them, “who has not desired another man’s wife, another woman’s husband?” They murmur and say, “We all know the desire. But, Rabbi, none of us has acted on it.” The rabbi says, “Then kneel down and give thanks that God made you strong.” He takes the woman by the hand and leads her out of the market. Just before he lets her go, he whispers to her, “Tell the lord magistrate who saved his mistress. Then he’ll know I am his loyal servant.” So the woman lives, because the community is too corrupt to protect itself from disorder. Another rabbi, another city. He goes to her and stops the mob, as in the other story, and says, “Which of you is without sin? Let him cast the first stone.” The people are abashed, and they forget their unity of purpose in the memory of their own individual sins. Someday, they think, I may be like this woman, and I’ll hope for forgiveness and another chance. I should treat her the way I wish to be treated. As they open their hands and let the stones fall to the ground, the rabbi picks up one of the fallen stones, lifts it high over the woman’s head, and throws it straight down with all his might. It crushes her skull and dashes her brains onto the cobblestones. “Nor am I without sin,” he says to the people. “But if we allow only perfect people to enforce the law, the law will soon be dead, and our city with it.” So the woman died because her community was too rigid to endure her deviance. The famous version of this story is noteworthy because it is so startlingly rare in our experience. Most communities lurch between decay and rigor mortis, and when they veer too far, they die. Only one rabbi dared to expect of us such a perfect balance that we could preserve the law and still forgive the deviation. So, of course, we killed him.

Consider Pakistan alone. In February 2012, a Muslim mob attacked a sixty-year-old Christian woman named Seema Bibi because, six months after converting to Islam, she reconverted back to Christianity. Angry Muslims “tortured Seema, shaved her head, garlanded her with shoes and paraded her through the village streets.” Afterwards, she received more threats of “dire consequences” from Islamic clerics, prompting her and her family to flee the region.35 Similarly, in July 2012, it was reported that a Christian couple, Imran James and Nazia Masih, have been on the run since they reconverted to Christianity, after embracing Islam back in 2006. Upon learning that the couple had returned to Christianity, neighboring Muslims attacked and persecuted them. One of the husband’s best friends abducted and tortured him and beat his wife. “[One] should have the freedom to choose the religion one wishes to follow,” lamented the husband.36

There is no ending to our story where I don’t sacrifice myself to protect you, Savannah. You are my wife. My vows weren’t goddamn throwaway—

In that spring of 1925, a posse of hooded Klansmen on horseback rode up to the house of Earl Little in Omaha, Nebraska. He was a Baptist preacher who led the local chapter of Marcus Garvey’s Universal Negro Improvement Association. The Nebraska Klan had swelled to an all-time high, 45,000 members, with a women’s brigade and a Ku Klux Kiddies as well. The marauders waved torches and smashed windows at the house. They demanded that the preacher come out and face the mob. His pregnant wife, Louise, with three small children at her side, said her husband was not home. Had he been in the house, he might have faced a lynching. The Klansmen told her that “good Christian white people” would not tolerate a troublemaker stirring things up among “the good negroes.” They smashed every window in the house before galloping off into the night. A few days later, the preacher’s wife gave birth to a son—the boy who would become Malcolm X.

Go pick up your wife before she divorces you."-Andrew

With a home out in the Springs he could leave his wife, their daughter Nancy (born 8 June 1940), son Frank Junior (10 January 1944) and Christina (10 June 1948) and take off for his Sunset Towers apartment in town and often the arms of actress Lana Turner or those of many other lovers. Marian Collier, who died in 2021, worked as a showgirl in Las Vegas before moving on to movies in Hollywood working with names like Marilyn Monroe. She was forthright about Sinatra’s need never to spend a night alone and told us: ‘For many years I rarely met another woman who hadn’t fucked Frank Sinatra. For most of us it wasn’t romantic, more of a tick on the to-do list. I certainly got on better with him after I slept with him but he could be a moody son of a bitch. Vindictive.’ And jealous. His antics brought attention and his friends didn’t like the spotlight; his future was cemented with the Mob; he’d laid his foundations.

According to his daughter Karin, Kunstler always justified his cases in political terms. Kunstler extended the political nature of representation far beyond blacks. It eventually included American Indians, Muslims, and even mobsters such as John Gotti. Michael Ratner believes that Kunstler was more “flexible” than most New Left lawyers in finding political significance in certain facts and in certain clients, a matter that caused some disagreement with his wife Margie. Nowhere was that flexibility more apparent than in Kunstler’s explanation of why his representation of mob figures had political significance:

Todd’s wife was one of those women with a forced smile perpetually cemented on her face. Even after being chased by a mob of homicidal maniacs and attempting to barricade doors with barstools she kept up appearances, practicing for the days when her husband would be running for public office. When she saw her son poking at their former mail carrier’s dead body a look of utter horror came across her face for the slightest instant. She caught herself and put that smile back on so quickly Will wondered if she might have pulled a few cheek muscles. “Trevor!” she hissed through clenched teeth. “Trevor, you get away from that this instant! You don’t know what kind of diseases that man had. Children shouldn’t play with dead things.” Will looked at Todd and smirked. “Cute kid. How many of those things do you think are out there?

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it seemed like a man should care that his wife had been chased by a mob.

[…] Under such auspices, in 1835, he went to Canaan Academy, at Canaan, New Hampshire, Rev. William Scales, principal; he was kindly received into the family of George Kimball, Esq. There he first met Miss Julia Williams, formerly a pupil of Miss Prudence Crandall, Canterbury, Connecticut, who was imprisoned for teaching colored girls; Miss Williams subsequently became his wife. Among the pupils at the Academy were his old schoolmates, Alexander Crummell and Thomas S. Sydney. They joyfully entered upon their studies, penetrated with the hopes of a race to whom the higher branches of human learning had hitherto been a sealed book. But the spirit of caste, which we have already spoken of, as being, in the rural districts, still stronger against the education of colored youth than in the cities, soon concentrated its malign influence upon this Academy. In August of the same year (1835) a mob assembled in Canaan, and with the aid of ninety-five yoke of oxen and two days’ hard labor, finally succeeded in removing the Academy from its site and afterwards they destroyed it by fire. The same mob surrounded the house of Mr Kimball and fired shot into the room occupied by Garnet: to add to the mean atrocity of the act, he was at that time, in consequence of increasing lameness, obliged to use a crutch in walking, and was confined to his room by a fever. But neither sickness, nor infirmity, nor the howling of the mob could subdue his fiery spirit; he spent most of the day in casting bullets in anticipation of the attack, and when the mob finally came he replied to their fire with a double-barrelled shot-gun, blazing from his window, and soon drove the cowards away. Henry Highland Garnet, A memorial discourse; delivered in the hall of the House of Representatives, Washington City, D.C. on Sabbath, February 12, 1865. With an introduction by James McCune Smith, M.D. (Philadelphia: Joseph M. Wilson, 1865), pp 29-30 [The quote is from Smith's biographical sketch of Garnet]

In 1965, the Cuban ambassador to the DPRK, a black man, was squiring his wife and some Cuban doctors around the city when locals surrounded their car, pounding it and shouting racial epithets.20 Police called to the scene had to beat the mob back with truncheons. “The level of training of the masses is extremely low,” a high-ranking official later told the shaken diplomat. “They cannot distinguish between friends and foes.”21 This was precisely the mindset that the regime sought to instil.

Champagne mixes with salt. Rain mixes with sea. Am I dead myself? How long have I been here and gone at once? I feel something inside my heart, something that reminds me of someone I used to know, long ago, in a city no one remembers but me. I feel old things running around this place, like we’re in the center of the smoke of a burning book of wonders, as though all the pages have gotten stuck together and now it’s a world of everything at once, a pitcher of water in my hands, a stand of trees somewhere in the middle of a desert, a bed of white linen sheets, above me the moon crescented, stars I don’t know, wine in a cup, smooth wet sand around me packed down, a cave, a tomb, a room, a rock rolling across the entrance, a stick made of old wood. And here, a country of claws, a mob of monsters. Look at them as we fly and look at us, all of us, the desperate desiring humans of this place, no longer. The story is shifting, things are changing. All is well and will be well.

They’re not exactly the most physically imposing people in the world (that’s what happens when you live on nothing but soy lattes and veggie burgers), but the sheer force of their numbers is shocking. They have allowed hate to spread at a rate we haven’t seen since the era of civil rights, when Democrats—the party that founded the KKK, in case you’ve forgotten—would organize lynch mobs and counterprotests all across the South, most of which ended in horrific violence. These people are irrational, hysterical, upset, and out looking for enemies. I should know. As of November 16, 2016, I became one of their top targets. Before the election, I was just a guy who appeared on television every once in a while, went to work, and went home at the end of the day and played with my kids. There were probably a few people who thought I was an asshole because I was blessed to have been born into a wealthy family. But no one was mailing suspicious powder to my home or screaming at me in a restaurant where I was celebrating my brother’s birthday. No one was threatening my life. After the election, I became the guy who receives the second highest number of death threats in the country (according to the Secret Service, second only to my father). And that’s a list that includes senators, former presidents, and ambassadors to several war-torn countries. Here’s what the exploding letter filled with powder that sent my then wife and a member of my Secret Service detail to the hospital said: “You are an awful person. This is why people hate you. You are getting what you deserve. So shut the f—k up.

Tobin was a tough guy and we became good friends. I was reading a book about a guy named Mack Bolin who was after the Mob for killing his wife.

Honey,” I said carefully, “you’re married to a Five Pointer. You’re an Irish Mob wife. You’re seriously giving me shade for killing that creep?

they were like an angry mob. ​He saw one mother snatch

Chained to two deputies, the prisoner was returned to Monroe for trial. The mob stopped the train just outside Monroe. They dragged all three to the site of the alleged rape, released the deputies, and lynched the prisoner. Just to make sure the legal system knew who was in charge, they then marched to the jail to lynch another black man, this one accused of a minor crime. The sheriff’s wife tried to talk them down and a farmer tried to stop them, but to no avail.

I’d been hired to kill an enforcer for the Russian mob. Suddenly, I wasn’t sure which was scarier— the possibility that I’d be caught by the police for a murder I didn’t commit, or the likelihood I’d be murdered by Andrei Borovkov once he learned what his wife had done.

You might be interested to know that the Palais du Pharo was built in 1858 by Napoléon III (not that Napoléon, but another) for his wife, Doña María Eugenia Ignacia Augustina de Palafox-Portocarrero de Guzmán y Kirkpatrick. The emperor and Doña María Eugenia Ignacia Augustina de Palafox-Portocarrero de Guzmán y Kirkpatrick did not live in the residence during the emperor’s life, and Doña María Eugenia Ignacia Augustina de Palafox-Portocarrero de Guzmán y Kirkpatrick ended up donating the property to the city of Marseille after Doña María Eugenia Ignacia Augustina de Palafox-Portocarrero de Guzmán y Kirkpatrick’s husband’s death. The city, undoubtedly, was very thankful to Doña María Eugenia Ignacia Augustina de Palafox-Portocarrero de Guzmán y Kirkpatrick, because the Palais was a fine neoclassical building with commanding views of the Old Port and the Mediterranean Sea. It is anyone’s guess why Doña María Eugenia Ignacia Augustina de Palafox-Portocarrero de Guzmán y Kirkpatrick chose not to live in such a fine residence, but we can assume that, being an empress, Doña María Eugenia Ignacia Augustina de Palafox-Portocarrero de Guzmán y Kirkpatrick had her pick of the litter when it came to extraordinary addresses. You might also be interested to know that Doña María Eugenia Ignacia Augustina de Palafox-Portocarrero de Guzmán y Kirkpatrick was commonly called Empress Eugénie, but it’s a bit late for that information, since that is likely the last time she’ll be mentioned in this book.

A great rabbi stands teaching in the marketplace. It happens that a husband finds proof that morning of his wife’s adultery, and a mob carries her to the marketplace to stone her to death. (There is a familiar version of this story, but a friend of mine, a speaker for the dead, has told me of two other rabbis that faced the same situation. Those are the ones I’m going to tell you.) The rabbi walks forward and stands beside the woman. Out of respect for him the mob forbears, and waits with the stones heavy in their hands. “Is there anyone here,” he says to them, “who has not desired another man’s wife, another woman’s husband?” They murmur and say, “We all know the desire. But, Rabbi, none of us has acted on it.” The rabbi says, “Then kneel down and give thanks that God made you strong.” He takes the woman by the hand and leads her out of the market. Just before he lets her go, he whispers to her, “Tell the lord magistrate who saved his mistress. Then he’ll know I am his loyal servant.” So the woman lives, because the community is too corrupt to protect itself from disorder. Another rabbi, another city. He goes to her and stops the mob, as in the other story, and says, “Which of you is without sin? Let him cast the first stone.” The people are abashed, and they forget their unity of purpose in the memory of their own individual sins. Someday, they think, I may be like this woman, and I’ll hope for forgiveness and another chance. I should treat her the way I wish to be treated. As they open their hands and let the stones fall to the ground, the rabbi picks up one of the fallen stones, lifts it high over the woman’s head, and throws it straight down with all his might. It crushes her skull and dashes her brains onto the cobblestones. “Nor am I without sin,” he says to the people. “But if we allow only perfect people to enforce the law, the law will soon be dead, and our city with it.” So the woman died because her community was too rigid to endure her deviance. The famous version of this story is noteworthy because it is so startlingly rare in our experience. Most communities lurch between decay and rigor mortis, and when they veer too far, they die. Only one rabbi dared to expect of us such a perfect balance that we could preserve the law and still forgive the deviation. So, of course, we killed him. —San Angelo, Letters to an Incipient Heretic,

As to the technique employed at Ahmedabad Girish Mathur gave the following description: “What happened in Ahmedabad was not a communal riot in the ordinary sense. Rachi, Rourkela, Calcutta were put to shame by Ahmedabad. There more people were burnt alive than died of stabbings or as a result of clashes, and they were burnt alive not because they were caught in the fire. The technique was to set fire to a group of houses belonging to the minorities and, as men and women and children rushed out they were caught hold of, their hands and feet were tied and then they were thrown into the fire. This could not have been the spontaneous action of an angry mob. And the largest number of cases of arson and this type of murder took place during the curfew hours, which can mean only one thing, that the curfew was ineffective.” Prime Minister Indira Gandhi’s shock with pain over what she saw and heard in Ahmedabad could be seen on her face as she stepped out of her plane at Palam on her return to Delhi. A dog feeding on a half-burnt corpse in the midst of the ruins of buildings razed to the ground; five thousand refugees confined without food or even drinking water in a small chawl stinking with human excreta, there being no lavatories nearby; scores of young and old men, women and children rushing towards her crying, some with folded hands–“Indraben, I have lost all my children, I have lost my parents, my wife was cut to pieces, they caught hold of my son and threw him into the burning house; now at least save us, for God’s sake, save us, may you live long.

He was walking over toward the West Side, aimlessly at first, and then at times with the longing to do something to save those mistaken men from themselves forming itself into a purpose. Was not that what she meant when she bewailed her woman's helplessness? She must have wished him to try if he, being a man, could not do something; or if she did not, still he would try, and if she heard of it she would recall what she had said and would be glad he had understood her so. Thinking of her pleasure in what he was going to do, he forgot almost what it was; but when he came to a street-car track he remembered it, and looked up and down to see if there were any turbulent gathering of men whom he might mingle with and help to keep from violence. He saw none anywhere; and then suddenly, as if at the same moment, for in his exalted mood all events had a dream-like simultaneity, he stood at the corner of an avenue, and in the middle of it, a little way off, was a street-car, and around the car a tumult of shouting, cursing, struggling men. The driver was lashing his horses forward, and a policeman was at their heads, with the conductor, pulling them; stones, clubs, brickbats hailed upon the car, the horses, the men trying to move them. The mob closed upon them in a body, and then a patrol-wagon whirled up from the other side, and a squad of policemen leaped out and began to club the rioters. Conrad could see how they struck them under the rims of their hats; the blows on their skulls sounded as if they had fallen on stone; the rioters ran in all directions. One of the officers rushed up toward the corner where Conrad stood, and then he saw at his side a tall, old man, with a long, white beard, who was calling out at the policemen: "Ah, yes! Glup the strikerss—gif it to them! Why don't you co and glup the bresidents that insoalt your lawss, and gick your Boart of Arpidration out-of-toors? Glup the strikerss—they cot no friendts! They cot no money to pribe you, to dreat you!" The officer lifted his club, and the old man threw his left arm up to shield his head. Conrad recognized Lindau, and now he saw the empty sleeve dangle in the air over the stump of his wrist. He heard a shot in that turmoil beside the car, and something seemed to strike him in the breast. He was going to say to the policeman: "Don't strike him! He's an old soldier! You see he has no hand!" but he could not speak, he could not move his tongue. The policeman stood there; he saw his face: it was not bad, not cruel; it was like the face of a statue, fixed, perdurable—a mere image of irresponsible and involuntary authority. Then Conrad fell forward, pierced through the heart by that shot fired from the car. March heard the shot as he scrambled out of his car, and at the same moment he saw Lindau drop under the club of the policeman, who left him where he fell and joined the rest of the squad in pursuing the rioters. The fighting round the car in the avenue ceased; the driver whipped his horses into a gallop, and the place was left empty. March would have liked to run; he thought how his wife had implored him to keep away from the rioting; but he could not have left Lindau lying there if he would. Something stronger than his will drew him to the spot, and there he saw Conrad, dead beside the old man.

When a mob in Valdosta, Georgia, in 1918 failed to find Sidney Johnson, accused of murdering his boss, Hampton Smith, they decided to lynch another black man, Haynes Turner, who was known to dislike Smith. Turner’s wife, Mary, who was eight months pregnant, protested vehemently and vowed to seek justice for her husband’s lynching. The sheriff, in turn, arrested her and then gave her up to the mob. In the presence of a crowd that included women and children, Mary Turner was “stripped, hung upside down by the ankles, soaked with gasoline, and roasted to death. In the midst of this torment, a white man opened her swollen belly with a hunting knife and her infant fell to the ground and was stomped to death.”[2]

Following the July 1919 race riot in Washington, DC, Johnson investigated and offered this assessment of how and why peace was restored. “The Negroes saved themselves and saved Washington by their determination not to run but to fight, fight in the defense of their lives and their homes. If the white mob had gone unchecked—and it was only the determined effort of black men that checked it—Washington would have been another and worse East St. Louis.” The violence in DC was sparked by a rumor that a white soldier’s wife had been raped by a Negro. The city was filled with military men back from World War I. It also had been filling for some time with blacks migrating out of the South in search of something better. On a hot Saturday in mid-July, hundreds of white veterans rampaged through DC’s black neighborhoods. The violence continued two more days, peaking on Monday after an editorial from the Washington Post urged “every available serviceman to gather at Pennsylvania and Seventh Avenue at 9:00 p.m. for a cleanup that will cause the events of the last two evenings to pale into insignificance.” White servicemen answered the call and stormed through black neighborhoods in the southwest and Foggy Bottom. But the going was tougher in northwest Washington, DC, where the forewarned community was barricaded in and well-armed. As the mob approached, Negroes answered with a barrage of gunfire. The mob scattered. In the aftermath, cars were found riddled with bullet holes. Dozens of people were seriously wounded and one black man died by gunshot. Black gunfire certainly helped staunch the mob.

A mob wife isn’t supposed to speak out of turn. They keep their mouths closed and their eyes shut to anything other than what we decide to tell them.