From the testimony of the jailor who had been in charge from the date of Schrank's arrest to the present date, we learn that he was a quiet, pleasant man, well-behaved in all respects, and fastidious as to dress and food, uniformly cheerful and happy. It was noticeable that he showed much less concern or anxiety as to his fate than the average prisoner. This is also corroborated by the examination of a detective concerned in his arrest.
The impression we have derived from the demeanor of the prisoner in our several examinations is that he is truthful in his statements and shows no desire to conceal anything. He undoubtedly has an elevated idea of his importance, but is free from bombast. In the course of his examination when the question of his views or opinions about himself came up he drew from his pocket the document herewith submitted as Exhibit 4, which he says he prepared as a defense, saying: "Perhaps I can help you, Gentlemen." He has shown every disposition to assist us in arriving at facts. He shows a knowledge and command of the English language unusual in a foreigner who has only had very limited schooling. He is self-confident, profoundly self-satisfied; is dignified, fearless, courteous and kindly. He shows a sense of humor and is cheerful and calm under circumstances that severely test those qualities. Beneath all of this is an air which is illustrated by his concluding sentence, that the spirit of George Washington is before him, that of McKinley behind him. He gives the impression that he feels himself to be an instrument in the hands of God, and that he is one of the band of historic heroes paralleled by such characters as Joan d'Arc and other saviours of nations. He undoubtedly considers himself a man of heroic mold. At no time did he express or exhibit remorse for his act.
SUMMARY.
We have limited the scope of our investigations to the questions that we have been asked to determine and summarize briefly: John Schrank, age 36 years, single, barkeeper and saloon keeper, and of limited educational opportunities, with insane heredity (see Exhibit 5), was born in Bavaria, on March 5, 1876, and came to this country twelve years later. Apparently he developed normally, but early in life showed a particular fondness for the study of the histories of this and other countries, and also for the composition of poetry. In the course of his studies of history, and especially of the Constitution of the United States, and of Washington's Farewell Address, he developed the belief that this Republic is based upon the foundation of four unwritten laws, to which he also refers as the "Four Sacred Traditions," as is more fully set forth in the preceding report.
In 1901 he had a very vivid dream, which at that time he recognized as only a dream, the memory of which has frequently recurred to him ever since. In the course of a pre-convention campaign, the belief that the four unwritten laws or the "Four Sacred Traditions" are in danger comes to him, and later, upon the nomination of a presidential candidate by the Progressive Party, he begins to attach particular significance to the dream he had in 1901. He meditates deeply upon this and, in the course of a few weeks there appears to him a vision accompanied by a voice which, in effect, commands the killing of the man through whose acts and machinations he believes the sacred traditions to be endangered, and who, he also believes is, through a conspiracy, concerned in the assassination of a former president. He continues to ponder upon the subjects set forth, awaiting the appearance of a person who would carry out the act suggested by the vision, but shortly arrives at the conclusion that he, and not someone else, is the chosen instrument. He at once sets forth to accomplish his mission, following his victim until he finally comes up with him.
During his examination as to his sanity, he conducts himself in perfect accord with his beliefs, and expresses a regret at not having died at the hands of the mob if such a result would have proven of benefit to his chosen country.
CHAPTER XIX.
SCHRANK DISCUSSES VISIONS.
(BY JOHN FLAMMANG SCHRANK.)
Has a man a right to take a weapon and hunt down a man who has violated tradition? In answer to this I would like to ask the gentleman the following question. How and by what means would you expect to withhold from a man that right. You know that according to the old Roman law the atonement for the taking of a life has been the giving of a life, and to this day our power of state with the laws and instruments for punishment is limited to the taking of man's life there is no severer penalty than death sentence. Now then when a man concludes to take a weapon and hunt down another man and he then willingly sacrifices his own life in defense we say of tradition, does such man then not willingly give what otherwise the law could take from him, is then not the right with him, I should say where self-sacrifice begins to power of law comes to an end and if I knew that my death during my act would have this tradition more sacred.