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Untold History: Edison and the botching of the electric chair

July 28, 2014
Wilson

Writer

Below is a rush transcript of this segment:

I want to tell you a story about a guy you never heard of before, William Kemmler. He lived in New York City, a pretty bad guy, a drunk, very abusive to his wife, his child, ugly. He was a vegetable cart salesman, and he would take his vegetables and stuff out, and he would get the food from the farmer's market, stack up his cart, push his push cart out and sell it all day, he'd come home, start drinking and beat his wife.

One day, he came home and I don't remember what the scrabble was about, but all the neighbors heard it, and he went downstairs and he went back to his cart -- trying to remember what he used. I think it was a tapper or 2-by-4, but he went back upstairs, in front of his child, he beat his wife to death. Blood splattered everywhere. He throws the weapon down, walks out in the hall. Everybody in the building had heard it. Everyone was standing out in the hall. As he came around, splattered in blood, he looked at the crowd in the hallway and he said well, they'll hang me for this. He went outside, police came, arrested him.

It was one of the more famous murders in New York City. New York City at the time was a very rough and gruesome place, especially in the Tenderloin District. This is 1890, when political corruption had gone awry, but there was something else that was going on.

Before this murder, for about five years, there was a dentist up in Buffalo, who had written Thomas Edison over and over again, and said there's got to be a more humane way of killing people than hanging. It's barbaric. How can we do it? You are the smartest man in the country.

Thomas Edison wrote back I have no stake on this. I don't know how to help you. The guy kept writing him over and over. Edison, you know, was perturbed by this guy. What does he have to do with me? But that

letter kept coming.

It was sitting on his desk one day, when everyone was up in arms about Kemmler. Edison was trying to stop Tesla's new radical idea of AC. DC was where Edison put all his money. That's a battery, but date, it was a

power plant. A power plant would have been about every two blocks, no more than a mile away, and this would have to be some sort of a coal-fired or diesel-fired generator. I think it was coal-fired at the time and they would have to keep the again rater running all the time to keep your electricity running in your house, and it was now battery-powered, but then, little teeny generators all over the country. That was Edison's idea.

Well, Tesla thought that was ridiculous. You can't have all these generators running every wrote, so he thought of alternating current, AC. That's where we get our plug, our outlets are AC outlets.

Well, Edison had all his money in DC. Edison had all the power, literally, the power in Wall Street and the power of the government. He needed to start some way to thwart Tesla. So what he had done, just google search a couple things today. Google search Topsy the Elephant.

This came after the turn of the century, but in the 1880 an '90s, Edison actually hired a really sick, almost Mengele-like doctor to go around in the towns, all around the country and electrocute with this new AC power, new AC current, electrocute horses and cows and sheep and dogs. It made people violently ill. The doctor would say, just want you to know, this is DC power. Look, I can hold onto it and it shocks you, but doesn't kill you, but let me show you what AC can do. It will kill you dead. You don't want this sitting in your home? How many of us will die because of Tesla and that greedy Westinghouse? Let me show you what happens to a dog.

He would fry a dog, kill a horse. Edison himself, after the turn of the century, just out of sheer spite, electrocuted an elephant. Topsy the Elephant, you can see it on Edison vision, Edison films. He was proud of it. Look it up. Google it.

The reason I bring this story up is because at the time, he couldn't convince the American people, so he decided he would embrace AC. He would embrace Tesla. And say that is really good for something. There's progress for you. We can use this to electrocute people. So because the world or the country was so enamored with the brutal killings that William Kemmler did, Edison used that as the case. He wrote the doctor in Buffalo, New York and said I know what to do. You need to Westinghouse Mr. Kemmler. Westinghouse has this new AC power. I have been saying how dangerous it is.

While Kemmler was in the prison for about two years, because this went on and on. They could have hung him, but they wanted a new humane way. So Edison went and he testified and said this is the way. The doctor that went around, the sick doctor that went around electrocuting horses and -- testified this is the way to do it. Do you have the volts right? You sure we can kill them quickly?

Well, while this was going on, Kemmler, now away from alcohol, now being preached to by the guards and by the warden, had happen change of heart.

He accepted his consequence, knew he had to die, wanted to die, but didn't look forward to it with glee, kill me now. He wanted to go meet Jesus. He knew the only way is if he asked true forgiveness, then accepted the consequences of his actions. At the end, he was actually preaching to the other cell mates, the other people on death row. When the warden eventually came in, the warden was crying, he didn't want to kill him. He knew he had to. Kemmler said don't worry about it. It's my actions that brought this on.

When they strapped him to the electric chair, Kemmler knew that it was a big deal and knew that if it didn't go well, it would hurt the warden. So as they strapped him in, they shaved his head, put a sponge on his head and strapped all this sponge with water, dripping down his face, they strapped his arms in, he said warden, because there were people from The New York Times, people from all over the press, witnesses there, they were all -- I need to talk to you for a second. The warden came over. He said I need to talk to you privately. The warden leaned right into him. He whispered, 'This is not going to go well for you if

I jerk too much. You don't have the straps on my arms tight enough. Please have someone tighten them.'

The warden could barely hold back the tears. He asked for a guard to tighten them back up again. Then they threw the switch. The generator was down below. All the lights dimmed and the juice ran through Kemmler's body. It reason through for I don't know how long, and they stopped. And he was pronounced dead. Then he moved. They listened to his heart. And the people in the room cried out, 'Dear God, he's still alive!'

They scrambled and they turned the juice on again, and they turned the juice on so long to kill him. Reports will say -- there were erroneous reports that he was actually set on fire. I believe he was actually set on fire. I believe that was the Edison machine that tried to lessen the effects, because the reports that I have read was that he was set on fire, that people were vomiting, that people couldn't get out fast enough, because of the stench of the burning flesh. Edison was never, ever questioned or held responsible in any way for that electrocution.

The reason I tell you this story today is because there is a --there's something that happened in Arizona. A man was given the death penalty. He was executed, and he lived. Now, there are some reports saying this was cruel and unusual punishment, because he was groaning, coughing, gasping for air. Others say that's not true. I don't know what the truth is. I don't know what the truth is.

But there's two things that have to be brought up: One, whether we agree with the death penalty or not is beside the point. We have the death penalty in certain states. If we are going to do the death penalty, it needs to be done correctly, swiftly, quickly. I don't know why we don't have a firing squad anymore. You have not 10, 12, 15 people, put a couple of bullets in, make sure they are marksmen, shoot them in the head. That's if you believe in the death penalty. If you don't, then let's make that case. But if you do, what's the fastest way to kill someone? We don't stone people, we don't do what Edison did. And Edison, the worst, I mean -- I hope Edison had a lot of time to think about it in the eternal courts of what he did somewhere for money. But we do the right thing.

So there's point number one. But a bigger point, because it is about us, is what's now happening on the message boards. What's happening on comment sections, what's happening online, what people are actually saying about this guy. And it's the same story we're hearing, no matter what it is, whether it's about Israel, whether it is about the border, or this execution. Yeah, well, look what happened. Look what's been going on for so long. For instance, Israel. Yeah, but this has been going on for a long time. You don't know how disenfranchised and humiliated they were. Whatever. I got it. With the border. Yeah, but this is destroying our country and we have been talking about this for a long time.

I got it. I got it. Justifiable anger. In this case, this guy's been waiting for 25 years. How long do we have to wait? What are all of them saying? What do all those have in common? They all have one thing in common. I want justice. I want justice. When the government loses a handle on justice, we lose a handle on our mercy, because we get angry.

Now, I don't think that the average person is what we're reading on the message boards, the comment sections. I don't think those people are, but I don't know anymore. I don't know anymore. I choose to believe that that is the vast minority, and I really, truly believe it. But I will tell you I don't want to believe the other. I don't want to live in that world where everyone is ugly and dark, because if that's really the way we are, then we are so far lost, the Constitution, everything else, we are going to become Nazi Germany. If that is really who we are, where we don't care and say well, I don't care. Torture him. Kill him, who cares. If that's who we are, kill all the Jews. Let those people on the border just starve. If that's who we are, we are already lost and too far gone, but I don't think we are.

This is why we have to talk about justice. Freedom is a concept, is a luxury, is a luxury for society that pays attention, but we are not even paying attention, so how can we possibly teach freedom when there's no justice? Because what everybody says about freedom, yeah, but what do you do about the bad guys. Well, you don't have an answer for that, because how do I make things -- how do they make things more free, when justice isn't being served under this system?

We have to look for the ways to be just and merciful. We have to boil it down, stop look at the big concepts for a while, and start -- or the small concepts and start looking at the fundamentals, just the fundamentals. And we have to be those people that begin to demand justice on all fronts. If there's an injustice anywhere, there's an injustice everywhere, so we must start to train ourselves to care about the other person's injustice, even though it is not ours, because quite honestly, it is easy to fight for our injustice. It is really hard and I think it's the only when that gives us credibility, when we fight against the injustice against someone else we don't agree with. And that's where we need to be on the front line.

This is a battle, this is a revolution, but it is a revolution of the mind and the heart first.

The Crisis of Meaning: Searching for truth and purpose

Mario Tama / Staff | Getty Images

Anxiety, anger, and chronic dissatisfaction signal a country searching for meaning. Without truth and purpose, politics becomes a dangerous substitute for identity.

We have built a world overflowing with noise, convenience, and endless choice, yet something essential has slipped out of reach. You can sense it in the restless mood of the country, the anxiety among young people who cannot explain why they feel empty, in the angry confusion that dominates our politics.

We have more wealth than any nation in history, but the heart of the culture feels strangely malnourished. Before we can debate debt or elections, we must confront the reality that we created a world of things, but not a world of purpose.

You cannot survive a crisis you refuse to name, and you cannot rebuild a world whose foundations you no longer understand.

What we are living through is not just economic or political dysfunction. It is the vacuum that appears when a civilization mistakes abundance for meaning.

Modern life is stuffed with everything except what the human soul actually needs. We built systems to make life faster, easier, and more efficient — and then wondered why those systems cannot teach our children who they are, why they matter, or what is worth living for.

We tell the next generation to chase success, influence, and wealth, turning childhood into branding. We ask kids what they want to do, not who they want to be. We build a world wired for dopamine rather than dignity, and then we wonder why so many people feel unmoored.

When everything is curated, optimized, and delivered at the push of a button, the question “what is my life for?” gets lost in the static.

The crisis beneath the headlines

It is not just the young who feel this crisis. Every part of our society is straining under the weight of meaninglessness.

Look at the debt cycle — the mathematical fate no civilization has ever escaped once it crosses a threshold that we seem to have already blown by. While ordinary families feel the pressure, our leaders respond with distraction, with denial, or by rewriting the very history that could have warned us.

You cannot survive a crisis you refuse to name, and you cannot rebuild a world whose foundations you no longer understand.

We have entered a cultural moment where the noise is so loud that it drowns out the simplest truths. We are living in a country that no longer knows how to hear itself think.

So people go searching. Some drift toward the false promise of socialism, some toward the empty thrill of rebellion. Some simply check out. When a culture forgets what gives life meaning, it becomes vulnerable to every ideology that offers a quick answer.

The quiet return of meaning

And yet, quietly, something else is happening. Beneath the frustration and cynicism, many Americans are recognizing that meaning does not come from what we own, but from what we honor. It does not rise from success, but from virtue. It does not emerge from noise, but from the small, sacred things that modern life has pushed to the margins — the home, the table, the duty you fulfill, the person you help when no one is watching.

The danger is assuming that this rediscovery happens on its own. It does not.

Reorientation requires intention. It requires rebuilding the habits and virtues that once held us together. It requires telling the truth about our history instead of rewriting it to fit today’s narratives. And it requires acknowledging what has been erased: that meaning is inseparable from God’s presence in a nation’s life.

Harold M. Lambert / Contributor | Getty Images

Where renewal begins

We have built a world without stillness, and then we wondered why no one can hear the questions that matter. Those questions remain, whether we acknowledge them or not. They do not disappear just because we drown them in entertainment or noise. They wait for us, and the longer we ignore them, the more disoriented we become.

Meaning is still available. It is found in rebuilding the smallest, most human spaces — the places that cannot be digitized, globalized, or automated. The home. The family. The community.

These are the daily virtues that do not trend on social media, but that hold a civilization upright. If we want to repair this country, we begin there, exactly where every durable civilization has always begun: one virtue at a time, one tradition at a time, one generation at a time.

This article originally appeared on TheBlaze.com.

A break in trust: A NEW Watergate is brewing in plain sight

Gary Hershorn / Contributor | Getty Images

When institutions betray the public’s trust, the country splits, and the spiral is hard to stop.

Something drastic is happening in American life. Headlines that should leave us stunned barely register anymore. Stories that once would have united the country instead dissolve into silence or shrugs.

It is not apathy exactly. It is something deeper — a growing belief that the people in charge either cannot or will not fix what is broken.

When people feel ignored or betrayed, they will align with anyone who appears willing to fight on their behalf.

I call this response the Bubba effect. It describes what happens when institutions lose so much public trust that “Bubba,” the average American minding his own business, finally throws his hands up and says, “Fine. I will handle it myself.” Not because he wants to, but because the system that was supposed to protect him now feels indifferent, corrupt, or openly hostile.

The Bubba effect is not a political movement. It is a survival instinct.

What triggers the Bubba effect

We are watching the triggers unfold in real time. When members of Congress publicly encourage active duty troops to disregard orders from the commander in chief, that is not a political squabble. When a federal judge quietly rewrites the rules so one branch of government can secretly surveil another, that is not normal. That is how republics fall. Yet these stories glided across the news cycle without urgency, without consequence, without explanation.

When the American people see the leadership class shrug, they conclude — correctly — that no one is steering the ship.

This is how the Bubba effect spreads. It is not just individuals resisting authority. It is sheriffs refusing to enforce new policies, school boards ignoring state mandates, entire communities saying, “We do not believe you anymore.” It becomes institutional, cultural, national.

A country cracking from the inside

This effect can be seen in Dearborn, Michigan. In the rise of fringe voices like Nick Fuentes. In the Epstein scandal, where powerful people could not seem to locate a single accountable adult. These stories are different in content but identical in message: The system protects itself, not you.

When people feel ignored or betrayed, they will align with anyone who appears willing to fight on their behalf. That does not mean they suddenly agree with everything that person says. It means they feel abandoned by the institutions that were supposed to be trustworthy.

The Bubba effect is what fills that vacuum.

The dangers of a faithless system

A republic cannot survive without credibility. Congress cannot oversee intelligence agencies if it refuses to discipline its own members. The military cannot remain apolitical if its chain of command becomes optional. The judiciary cannot defend the Constitution while inventing loopholes that erase the separation of powers.

History shows that once a nation militarizes politics, normalizes constitutional shortcuts, or allows government agencies to operate without scrutiny, it does not return to equilibrium peacefully. Something will give.

The question is what — and when.

The responsibility now belongs to us

In a healthy country, this is where the media steps in. This is where universities, pastors, journalists, and cultural leaders pause the outrage machine and explain what is at stake. But today, too many see themselves not as guardians of the republic, but of ideology. Their first loyalty is to narrative, not truth.

The founders never trusted the press more than the public. They trusted citizens who understood their rights, lived their responsibilities, and demanded accountability. That is the antidote to the Bubba effect — not rage, but citizenship.

How to respond without breaking ourselves

Do not riot. Do not withdraw. Do not cheer on destruction just because you dislike the target. That is how nations lose themselves. Instead, demand transparency. Call your representatives. Insist on consequences. Refuse to normalize constitutional violations simply because “everyone does it.” If you expect nothing, you will get nothing.

Do not hand your voice to the loudest warrior simply because he is swinging a bat at the establishment. You do not beat corruption by joining a different version of it. You beat it by modeling the country you want to preserve: principled, accountable, rooted in truth.

Adam Gray / Stringer | Getty Images

Every republic reaches a moment when historians will later say, “That was the warning.” We are living in ours. But warnings are gifts if they are recognized. Institutions bend. People fail. The Constitution can recover — if enough Americans still know and cherish it.

It does not take a majority. Twenty percent of the country — awake, educated, and courageous — can reset the system. It has happened before. It can happen again.

Wake up. Stand up. Demand integrity — from leaders, from institutions, and from yourself. Because the Bubba effect will not end until Americans reclaim the duty that has always belonged to them: preserving the republic for the next generation.

This article originally appeared on TheBlaze.com.

Grim warning: Bad-faith Israel critics duck REAL questions

Spencer Platt / Staff | Getty Images

Bad-faith attacks on Israel and AIPAC warp every debate. Real answers emerge only when people set aside scripts and ask what serves America’s long-term interests.

The search for truth has always required something very much in short supply these days: honesty. Not performative questions, not scripted outrage, not whatever happens to be trending on TikTok, but real curiosity.

Some issues, often focused on foreign aid, AIPAC, or Israel, have become hotbeds of debate and disagreement. Before we jump into those debates, however, we must return to a simpler, more important issue: honest questioning. Without it, nothing in these debates matters.

Ask questions because you want the truth, not because you want a target.

The phrase “just asking questions” has re-entered the zeitgeist, and that’s fine. We should always question power. But too many of those questions feel preloaded with someone else’s answer. If the goal is truth, then the questions should come from a sincere desire to understand, not from a hunt for a villain.

Honest desire for truth is the only foundation that can support a real conversation about these issues.

Truth-seeking is real work

Right now, plenty of people are not seeking the truth at all. They are repeating something they heard from a politician on cable news or from a stranger on TikTok who has never opened a history book. That is not a search for answers. That is simply outsourcing your own thought.

If you want the truth, you need to work for it. You cannot treat the world like a Marvel movie where the good guy appears in a cape and the villain hisses on command. Real life does not give you a neat script with the moral wrapped up in two hours.

But that is how people are approaching politics now. They want the oppressed and the oppressor, the heroic underdog and the cartoon villain. They embrace this fantastical framing because it is easier than wrestling with reality.

This framing took root in the 1960s when the left rebuilt its worldview around colonizers and the colonized. Overnight, Zionism was recast as imperialism. Suddenly, every conflict had to fit the same script. Today’s young activists are just recycling the same narrative with updated graphics. Everything becomes a morality play. No nuance, no context, just the comforting clarity of heroes and villains.

Bad-faith questions

This same mindset is fueling the sudden obsession with Israel, and the American Israel Public Affairs Committee in particular. You hear it from members of Congress and activists alike: AIPAC pulls the strings, AIPAC controls the government, AIPAC should register as a foreign agent under the Foreign Agents Registration Act. The questions are dramatic, but are they being asked in good faith?

FARA is clear. The standard is whether an individual or group acts under the direction or control of a foreign government. AIPAC simply does not qualify.

Here is a detail conveniently left out of these arguments: Dozens of domestic organizations — Armenian, Cuban, Irish, Turkish — lobby Congress on behalf of other countries. None of them registers under FARA because — like AIPAC — they are independent, domestic organizations.

If someone has a sincere problem with the structure of foreign lobbying, fair enough. Let us have that conversation. But singling out AIPAC alone is not a search for truth. It is bias dressed up as bravery.

Anadolu / Contributor | Getty Images

If someone wants to question foreign aid to Israel, fine. Let’s have that debate. But let’s ask the right questions. The issue is not the size of the package but whether the aid advances our interests. What does the United States gain? Does the investment strengthen our position in the region? How does it compare to what we give other nations? And do we examine those countries with the same intensity?

The real target

These questions reflect good-faith scrutiny. But narrowing the entire argument to one country or one dollar amount misses the larger problem. If someone objects to the way America handles foreign aid, the target is not Israel. The target is the system itself — an entrenched bureaucracy, poor transparency, and decades-old commitments that have never been re-examined. Those problems run through programs around the world.

If you want answers, you need to broaden the lens. You have to be willing to put aside the movie script and confront reality. You have to hold yourself to a simple rule: Ask questions because you want the truth, not because you want a target.

That is the only way this country ever gets clarity on foreign aid, influence, alliances, and our place in the world. Questioning is not just allowed. It is essential. But only if it is honest.

This article originally appeared on TheBlaze.com.

The melting pot fails when we stop agreeing to melt

Spencer Platt / Staff | Getty Images

Texas now hosts Quran-first academies, Sharia-compliant housing schemes, and rapidly multiplying mosques — all part of a movement building a self-contained society apart from the country around it.

It is time to talk honestly about what is happening inside America’s rapidly growing Muslim communities. In city after city, large pockets of newcomers are choosing to build insulated enclaves rather than enter the broader American culture.

That trend is accelerating, and the longer we ignore it, the harder it becomes to address.

As Texas goes, so goes America. And as America goes, so goes the free world.

America has always welcomed people of every faith and people from every corner of the world, but the deal has never changed: You come here and you join the American family. You are free to honor your traditions, keep your faith, but you must embrace the Constitution as the supreme law of the land. You melt into the shared culture that allows all of us to live side by side.

Across the country, this bargain is being rejected by Islamist communities that insist on building a parallel society with its own rules, its own boundaries, and its own vision for how life should be lived.

Texas illustrates the trend. The state now has roughly 330 mosques. At least 48 of them were built in just the last 24 months. The Dallas-Fort Worth metroplex alone has around 200 Islamic centers. Houston has another hundred or so. Many of these communities have no interest in blending into American life.

This is not the same as past waves of immigration. Irish, Italian, Korean, Mexican, and every other group arrived with pride in their heritage. Still, they also raised American flags and wanted their children to be part of the country’s future. They became doctors, small-business owners, teachers, and soldiers. They wanted to be Americans.

What we are watching now is not the melting pot. It is isolation by design.

Parallel societies do not end well

More than 300 fundamentalist Islamic schools now operate full-time across the country. Many use Quran-first curricula that require students to spend hours memorizing religious texts before they ever reach math or science. In Dallas, Brighter Horizons Academy enrolls more than 1,700 students and draws federal support while operating on a social model that keeps children culturally isolated.

Then there is the Epic City project in Collin and Hunt counties — 402 acres originally designated only for Muslim buyers, with Sharia-compliant financing and a mega-mosque at the center. After public outcry and state investigations, the developers renamed it “The Meadows,” but a new sign does not erase the original intent. It is not a neighborhood. It is a parallel society.

Americans should not hesitate to say that parallel societies are dangerous. Europe tried this experiment, and the results could not be clearer. In Germany, France, and the United Kingdom, entire neighborhoods now operate under their own cultural rules, some openly hostile to Western norms. When citizens speak up, they are branded bigots for asserting a basic right: the ability to live safely in their own communities.

A crisis of confidence

While this separation widens, another crisis is unfolding at home. A recent Gallup survey shows that about 40% of American women ages 18 to 39 would leave the country permanently if given the chance. Nearly half of a rising generation — daughters, sisters, soon-to-be mothers — no longer believe this nation is worth building a future in.

And who shapes the worldview of young boys? Their mothers. If a mother no longer believes America is home, why would her child grow up ready to defend it?

As Texas goes, so goes America. And as America goes, so goes the free world. If we lose confidence in our own national identity at the same time that we allow separatist enclaves to spread unchecked, the outcome is predictable. Europe is already showing us what comes next: cultural fracture, political radicalization, and the slow death of national unity.

Brandon Bell / Staff | Getty Images

Stand up and tell the truth

America welcomes Muslims. America defends their right to worship freely. A Muslim who loves the Constitution, respects the rule of law, and wants to raise a family in peace is more than welcome in America.

But an Islamist movement that rejects assimilation, builds enclaves governed by its own religious framework, and treats American law as optional is not simply another participant in our melting pot. It is a direct challenge to it. If we refuse to call this problem out out of fear of being called names, we will bear the consequences.

Europe is already feeling those consequences — rising conflict and a political class too paralyzed to admit the obvious. When people feel their culture, safety, and freedoms slipping away, they will follow anyone who promises to defend them. History has shown that over and over again.

Stand up. Speak plainly. Be unafraid. You can practice any faith in this country, but the supremacy of the Constitution and the Judeo-Christian moral framework that shaped it is non-negotiable. It is what guarantees your freedom in the first place.

If you come here and honor that foundation, welcome. If you come here to undermine it, you do not belong here.

Wake up to what is unfolding before the consequences arrive. Because when a nation refuses to say what is true, the truth eventually forces its way in — and by then, it is always too late.

This article originally appeared on TheBlaze.com.