Dr Math Introduces Geometry Learning Geometry is

Easy Just ask Dr Math 1st Edition The Math Forum

Drexel University pdf download

https://ebookfinal.com/download/dr-math-introduces-geometry-
learning-geometry-is-easy-just-ask-dr-math-1st-edition-the-math-
forum-drexel-university/

Explore and download more ebooks or textbooks

at ebookfinal.com
Here are some recommended products for you. Click the link to
download, or explore more at ebookfinal

Dr Math Presents More Geometry Learning Geometry is Easy

Just ask Dr Math 1st Edition Jessica Wolk-Stanley

https://ebookfinal.com/download/dr-math-presents-more-geometry-
learning-geometry-is-easy-just-ask-dr-math-1st-edition-jessica-wolk-
stanley/

Math for Security From Graphs and Geometry to Spatial

Analysis 1st Edition Daniel Reilly

https://ebookfinal.com/download/math-for-security-from-graphs-and-
geometry-to-spatial-analysis-1st-edition-daniel-reilly/

Challenge Workbook Grade K Teachers Edition Harcourt Math

[Math

https://ebookfinal.com/download/challenge-workbook-grade-k-teachers-
edition-harcourt-math-math/

Master Math Business and Personal Finance Math 1st Edition

Mary Hansen

https://ebookfinal.com/download/master-math-business-and-personal-
finance-math-1st-edition-mary-hansen/
The Mission of Addition Math Is Categorical Brian P.
Cleary

https://ebookfinal.com/download/the-mission-of-addition-math-is-
categorical-brian-p-cleary/

Sports Hobbies Math Teacher Notes Practical Math in

Context Mary Ann Frishman

https://ebookfinal.com/download/sports-hobbies-math-teacher-notes-
practical-math-in-context-mary-ann-frishman/

How Deep Sea Divers Use Math Math in the Real World 1st
Edition Sheri L. Arroyo

https://ebookfinal.com/download/how-deep-sea-divers-use-math-math-in-
the-real-world-1st-edition-sheri-l-arroyo/

How Race Car Drivers Use Math Math in the Real World 1st
Edition Sheri L. Arroyo

https://ebookfinal.com/download/how-race-car-drivers-use-math-math-in-
the-real-world-1st-edition-sheri-l-arroyo/

Good Questions for Math Teaching Why Ask Them And What to
Ask Grades 5 8 1st Edition Nancy Canavan Anderson

https://ebookfinal.com/download/good-questions-for-math-teaching-why-
ask-them-and-what-to-ask-grades-5-8-1st-edition-nancy-canavan-
anderson/
Dr Math Introduces Geometry Learning Geometry is
Easy Just ask Dr Math 1st Edition The Math Forum
Drexel University Digital Instant Download
Author(s): The Math Forum Drexel University, Jessica Wolk-Stanley
ISBN(s): 9780471225546, 0471225541
Edition: 1
File Details: PDF, 3.24 MB
Year: 2004
Language: english
 Dr. Math Introduces
®

GEOMETRY
Learning Geometry Is Easy! Just Ask Dr. Math!

THE MATH FORUM

DREXEL UNIVERSITY
Cartoons by Jessica Wolk-Stanley

JOHN WILEY & SONS, INC.

 Dr. Math Introduces
®

GEOMETRY
Learning Geometry Is Easy! Just Ask Dr. Math!

THE MATH FORUM

DREXEL UNIVERSITY
Cartoons by Jessica Wolk-Stanley

JOHN WILEY & SONS, INC.

This book is printed on acid-free paper.

Copyright © 2004 by The Math Forum @ Drexel. All rights reserved

Cartoons copyright © 2004 by Jessica Wolk-Stanley. All rights reserved

Published by John Wiley & Sons, Inc., Hoboken, New Jersey

Published simultaneously in Canada

Design and production by Navta Associates, Inc.

No part of this publication may be reproduced, stored in a retrieval system, or transmitted in

any form or by any means, electronic, mechanical, photocopying, recording, scanning, or oth-
erwise, except as permitted under Section 107 or 108 of the 1976 United States Copyright Act,
without either the prior written permission of the Publisher, or authorization through payment
of the appropriate per-copy fee to the Copyright Clearance Center, 222 Rosewood Drive, Dan-
vers, MA 01923, (978) 750-8400, fax (978) 646-8600, or on the web at www.copyright.com. Requests
to the Publisher for permission should be addressed to the Permissions Department, John
Wiley & Sons, Inc., 111 River Street, Hoboken, NJ 07030, (201) 748-6011, fax (201) 748-6008.

Limit of Liability/Disclaimer of Warranty: While the publisher and the author have used
their best efforts in preparing this book, they make no representations or warranties with
respect to the accuracy or completeness of the contents of this book and specifically dis-
claim any implied warranties of merchantability or fitness for a particular purpose. No war-
ranty may be created or extended by sales representatives or written sales materials. The
advice and strategies contained herein may not be suitable for your situation. You should
consult with a professional where appropriate. Neither the publisher nor the author shall
be liable for any loss of profit or any other commercial damages, including but not limited
to special, incidental, consequential, or other damages.

For general information about our other products and services, please contact our Customer
Care Department within the United States at (800) 762-2974, outside the United States at (317)
572-3993 or fax (317) 572-4002.

Wiley also publishes its books in a variety of electronic formats. Some content that appears
in print may not be available in electronic books. For more information about Wiley prod-
ucts, visit our web site at www.wiley.com.

Library of Congress Cataloging-in-Publication Data:

Dr. Math introduces geometry : learning geometry is easy! just ask Dr. Math! / the Math
Forum @ Drexel.
p. cm.
Includes index.
ISBN 0-471-22554-1 (pbk. : alk. paper)
1. Geometry—Study and teaching—Juvenile literature. 2.
Geometry—Miscellanea—Juvenile literature. I. Title: Dr. Math introduces
geometry. II. Math Forum @ Drexel.
QA445.D7 2005
516—dc22 2004002220

Printed in the United States of America

10 9 8 7 6 5 4 3 2 1
 To Sarah Seastone (1937–2003),
who loved to play with geometry,
and who gave countless hours to Ask Dr. Math
as editor, archivist, and Math Doctor.
Contents

Acknowledgments vii

Introduction 1

1
PART Introduction to Two-Dimensional (2-D)
Geometric Figures 3
2 1.
2.
Points, Lines, and Planes 4
Angles 10
3 3.
4.
Triangles 31
Quadrilaterals 42
41 Resources on the Web 47

PART5
2 Areas and Perimeters of Two-Dimensional (2-D)
Geometric Figures 49
3 1. Area and Perimeter 50
2. Units of Area 67
41 3. Areas and Perimeters of Parallelograms
and Trapezoids 72
52 Resources on the Web 84

3 Circles1. and Pi
PART 87
Pi, Circle Parts, and Circle Measurements 88
4 Resources on the Web 104

5
v
 2
3
4 Introduction
PART to Three-Dimensional (3-D)
Geometric Figures 105
1
5 1.2. Polyhedra 106

2 3. Platonic Solids 112

Surface Area 117

3 4. Volume 122
5. Nets of Solids 129
4 Resources on the Web 133

PART5 Symmetry 137

1. Rigid Motions: Rotation, Reflection,
Translation, and Glide Reflection 138
2. Symmetries 143
3. Lines of Symmetry 148
4. Tessellation 157
Resources on the Web 161

Appendix: Geometric Figures 165

Glossary 171

Index 177

vi Contents
Acknowledgments

Suzanne Alejandre and Melissa Running created this book based

on the work of the Math Doctors, with lots of help from Math Forum
employees, past and present:
Annie Fetter, Problem of the Week administrator and geome-
try consultant
Ian Underwood, Attending Physician
Sarah Seastone, Editor and Archivist
Tom Epp, Archivist
Lynne Steuerle and Frank Wattenberg, contributors to the orig-
inal plans
Kristina Lasher, Associate Director of Programs
Stephen Weimar, Director of the Math Forum
We are indebted to Jerry Lyons for his valuable advice and
encouragement. Our editors at Wiley, Kate Bradford and Kimberly
Monroe-Hill, have been of great assistance.
Our heartfelt thanks goes out to the hundreds of Math Doctors
who’ve given so generously of their time and talents over the
years, and without whom no one could Ask Dr. Math. We’d espe-
cially like to thank those doctors whose work is the basis of this
book: Luis Armendariz, Joe Celko, Michael F. Collins, Bob Davies,
Tom Davis, Sonya Del Tredici, Concetta Duval, C. Kenneth Fan,
Dianna Flaig, Sydney Foster, Sarah Seastone Fought, Margaret
Glendis, Chuck Groom, Jerry Jeremiah, Douglas Mar, Elise Fought
Oppenheimer, Dave Peterson, Richard Peterson, Paul Roberts, Jodi
Schneider, Steven Sinnott, Kate Stange, Jen Taylor, Ian Underwood,

vii
 Joe Wallace, Peter Wang, Robert L. Ward, Martin Weissman, John
Wilkinson, and Ken Williams.
Drexel University graciously hosts and supports the Math
Forum, reflecting its role as a leader in the application of technol-
ogy to undergraduate and graduate education.

viii Acknowledgments
Introduction
A B
H ere’s a square. If you tell me its sides meas-
ure 2 units long, I can tell you its diagonal (the
distance from corner A to C or B to D) is about
2. But
2.828. Is it exactly 2.828? No, it’s exactly 2√
the diagonal is precisely 2√ 2 only if the sides
measure exactly 2. There isn’t a ruler in the world
that can measure that precisely—there’s some
D C amount of uncertainty in all measurements.
Think about this page of your book: Are the cor-
ners dog-eared yet? Are they perfectly square
even if you look at them under a microscope? Do the sides meet in
a perfect right angle? Imagine being able to see the atoms in the
paper: do you think they line up exactly? Our rulers aren’t fine-
grained enough for us to make that kind of measurement, and our
world doesn’t have neat enough edges.
Maybe you’re wondering, then how do we ever build things or
make machines that work if we can’t measure things precisely? The
answer is that we can usually find a way to measure precisely
enough. If my ruler says a piece of paper is 6 inches long and I fold
it in half, I know the result will be about 3 inches. A tape measure
will tell a good carpenter enough to make a porch that looks square,
even, and level, without the carpenter’s knowing its measurements
to an accurate hundredth of an inch.
But what if perfect forms existed that we could measure pre-
cisely? They do in our minds. These are what we study in geometry.
Geometry has applications in the physical world, and its principles
have made it possible for us to build amazing things from our imper-
fect materials and measurements.
This book will introduce you to the definitions and properties of

1
 two-dimensional objects, including squares, rectangles, and cir-
cles. You’ll learn how to work with them and how changing one of
their dimensions changes other dimensions. You’ll also learn about
three-dimensional objects: what properties they have in common
with two-dimensional forms and what sets them apart. Finally, we’ll
talk about patterns on surfaces, specifically symmetry and tessel-
lations in two dimensions.
Before you know it, you’ll be seeing perfect geometry all around
you. Dr. Math welcomes you to the world and language of geometry!

2 Introduction
 1 Introduction to
PART
Two-Dimensional (2-D)
2 Geometric Figures
3T wo-dimensional geometry, coordinate plane geometry, Cartesian
geometry, and planar (pronounced PLANE-er) geometry refer to the

4 same thing: the study of geometric forms in the coordinate plane. Do

you remember the coordinate plane? It’s a grid system in which two
numbers tell you the location of a point—the first, x, tells you how far

5 left or right to go from the origin (the center point), and the second
number, y, tells you how far up or down to go. The y-axis is vertical
and the x-axis is
horizontal (like
the horizon).

3
 You’ll see a lot more of the coor-
dinate plane in geometry, but
sometimes all that matters is know-
ing that a figure is in the plane or
two-dimensional without knowing
a precise address for it. This part
will introduce you to some of the
most common figures in two-
dimensional geometry and give
you some names for their parts and
ways to work with them.
In this part, Dr. Math explains
• points, lines, and planes
• angles
• triangles
• quadrilaterals

123456
Points, Lines, and Planes
Points, lines, and planes correspond to talking about no dimensions,
one dimension, and two dimensions in the coordinate plane. A line
is one-dimensional, since one number, the distance from zero, tells
you where you are. A plane is two-dimensional, since you need
x and y to locate a point. A point is dimensionless. It consists only of
location, so it’s only possible to be one place if you’re on a point—
you don’t need any extra numbers to tell you where you are. Points,
lines, and planes are the foundations of the whole system of
geometry.
But point, line, and plane are all undefined terms. How can that
be? Well, any definition we could give them would depend on the
definition of some other mathematical idea that these three terms
help define. In other words, the definition would be circular!

4 Dr. Math Introduces Geometry

Undefined
Geometry Dear Dr. Math,
I know that they call point, line, and
Terms plane the undefined terms of geometry,
but is there a way to give those terms a
definition? I’ve been thinking, could a
line be defined as the joining of two rays
going in separate directions? I’ve never
really thought that anything couldn’t have
a definition, so is it possible for any of
these geometric terms to be defined?
Yours truly,
Leon

Dear Leon,
Your definition would require us to first define “ray” and “direction.”
Can you do that without reference to “point,” “line,” and “plane”?
Think of it this way: math is a huge building, in which each part
is built by a logical chain of reasoning upon other parts below it.
What is the foundation? What is everything else built on?
There must be some lowest level that is not based on anything
else; otherwise, the whole thing is circular and never really starts
anywhere. The undefined terms are part of that foundation, along
with rules that tell us how to prove things are true. The goal of math-
ematicians has not been to make math entirely self-contained, with
no undefined terms, but to minimize the number of definitions so
that we have to accept only a few basics, and from there we will dis-
cover all of math to be well defined. Also, the goal is to make those
terms obvious so that we have no trouble accepting them, even
though we can’t formally prove their existence.
To put it another way, these terms do have a definition in human
terms—that is, we can easily understand what they mean. They sim-
ply don’t have a mathematical definition in the sense of depending
only on other previously defined terms.
—Dr. Math, The Math Forum

Introduction to Two-Dimensional (2-D) Geometric Figures 5

 What Is a
Point? Dear Dr. Math,
Define a point, please.
Yours truly,
Lorraine

Dear Lorraine,
The word “point” is undefined in geometry. But it is pretty easy for
us to describe a point, even though it can’t be defined. A point is an
entity that has only one characteristic: its position. A point has no
size, color, smell, or feel. When we talk about points, we are referring
to one specific location.
For example, along a number line the number 2 exists at just
one point. Points are infinitely small, which means the point
at 2 is different from the point at 2.000000001. Here’s a picture of a
number line:

If you want to distinguish one place along a number line, you

“point” at it. You label that place with the corresponding number
and refer to it with that number.
Now, how do you distinguish a location in two-dimensional space

6 Dr. Math Introduces Geometry

(e.g., a sheet of paper)? Imagine that we have two number lines: one
horizontal and the other vertical. We are pointing at a place p:

How do we describe where the point p is? We can’t just say p is

at 2 because we don’t know which number line that refers to. Is it at
2 along the horizontal number line or the vertical one?
To describe where p is, you must talk about where it is both hor-
izontally and vertically. So, you can say
p is at 2 horizontally and 1 vertically
However, this is a mouthful. Because describing points in two
dimensions is really useful, we have defined some conventions to
make life easier. We call the horizontal number line the x-axis and
the vertical number line the y-axis. The convention for talking about
points in two dimensions is to write
(position along x-axis, position along y-axis)
Therefore,
p is at (2, 1)
Points in two dimensions can be described by any pair of num-
bers. For example, (4, 5), (6.23432, 3.14), and (–12, 4) are all points.
—Dr. Math, The Math Forum

Introduction to Two-Dimensional (2-D) Geometric Figures 7

 Rays, Line
Segments, Dear Dr. Math,
I need to know what a ray, a line segment,
and Lines and a line are.
Sincerely,
Leon

Dear Leon,
In geometry, you can think of a line just like a normal straight line,
with a couple of special features. The things that make a line in
geometry different from a line in any other context—for example, art
class—are that it goes on forever in both directions, it’s perfectly
straight, and it’s not thick.
Mathematicians say that their lines have zero thickness, which
is pretty hard to imagine. When we draw lines on paper, they always
have at least a little bit of width. But when we study lines in geom-
etry, we think of them as having no width at all.
Here’s how a lot of people draw lines on paper. The arrows at the
ends mean that the line continues forever in both directions:

Rays and line segments are a lot like lines. A ray is like a line,
except that it only goes on forever in one direction. So it starts at one
point and goes on forever in some direction. You can think of the light
coming from the sun as an example of a ray: the starting point is at the
sun, and the light goes on forever away from the sun.
Here’s how we draw rays:

A line segment is a little chunk of a line. It starts at one point, goes

for a while, and ends at another point. We draw it like this:

8 Dr. Math Introduces Geometry

 Sometimes we like to attach little dots to represent the endpoints
of rays and line segments like this:

—Dr. Math, The Math Forum

Introduction to Two-Dimensional (2-D) Geometric Figures 9

 FOR FUTURE REFERENCE
Later in your geometry career, you’ll start seeing a notation for lines and segments
that will help you tell them apart. Here’s a line:

The notation looks like this:

—
AB means the line segment between and including points A and B; you can also say
“segment AB.”
↔
AB means the line indicated by those same points; you can also say “line AB.”

This line could also be called “line l”—lowercase letters are sometimes used for
this purpose.

123456
Angles
There are angles all around us—between the hands on a clock, the
opening created by a door, even the joints of your body. Any time two
lines or line segments or rays intersect, they make angles.
What makes one angle different from another? Angles differ in
how far open their “jaws” are. If you think of opening an angle start-
ing with two line segments on top of each other, you could open it a
little bit, or a pretty big amount, or a whole lot; you could bend it
back on itself until the line segments are almost on top of each other
again. We often measure angles in degrees to describe how far open
the angles are.
In this section, we’ll talk about the different kinds of angles and
the ways we measure them.

10 Dr. Math Introduces Geometry

Discovering Diverse Content Through
Random Scribd Documents
yoke of it to this day, without any mitigation of their punishment,
being liable to all the penalties ordained against heretics. And
because the Jewish wickedness spread every day more and more in
the parts of the East Indies, subject to the kingdom of Portugal,
Cardinal Henry, inquisitor general in the kingdom of Portugal,
erected, anno 1560, the tribunal of the inquisition in the city of Goa,
the metropolis of that province; where it is carried on at this time
with great magnificence and solemnity.
And that the inquisition might proceed every where without any
impediment, pope Paul III. anno 1542, deputed six cardinals to be
inquisitors general of heretical pravity, in all Christian nations
whatsoever; and gave them authority to proceed without the
bishops against all heretics, and persons suspected of heresy, and
their accomplices and abettors, of whatsoever state, degree, order,
condition and pre-eminence; and to punish them, and confiscate
their goods; to degrade, and deliver over to the secular court the
secular and regular clergy in holy orders; and to do every thing else
that should be necessary in this affair. Pius IV. enlarged their power;
and in 1564, gave them authority to proceed against all manner of
persons, whether bishops, archbishops, patriarchs or cardinals, who
were heretics, or suspected of heresy. At length Sixtus V. anno 1588,
appointed fifteen congregations of the cardinals, and assigned to
each of them their proper business. To these were added a
commissary, and an assessor general. Whatever the majority of
these cardinals agree, is looked on as the decree of the whole
congregation. They meet twice a week; on Wednesdays in St. Mary’s
church, supra Minervam; and on Thursdays in the pope’s presence.
In this congregation his holiness decides or confirms the votes of the
counsellors and cardinals, and makes a prayer when the
congregation comes in.
 SECT. II.
Of the Officers belonging to the Inquisition.
These are the inquisitors; the judge of the forfeited effects, the
executor, the notaries, the jail-keeper, the messenger, the door-
keeper, the physician, the assessors, the counsellors, the familiars,
the promoter fiscal, the receiver of the forfeited effects, and the
visitors of the inquisitors.
The inquisitors are persons delegated by the pope to enquire
concerning all heresies, and to judge and punish heretics. Generally
speaking, no one can be deputed to this office who is not forty years
old. But if a person is remarkable for knowledge and prudence, he
may, in Spain and Portugal, be created inquisitor sooner. This office
is accounted of so great dignity in the church of Rome, that the title
of “most reverend” is given to the inquisitors as well as the bishops.
Their privileges are many and great. They can excommunicate,
suspend, and interdict. None excommunicated by them can be
absolved, without command of the pope, except in the article of
death. They may apprehend heretics, though they take sanctuary in
churches; and make statutes, and encrease the punishments against
them. They can grant indulgences of twenty or forty days, and give
full pardon of sins to all their officers who died in their service; and
have themselves granted a plenary indulgence in life and death.
Whosoever shall damage the effects of the inquisitor, or his officer,
or shall kill, strike or beat any one of them, is to be immediately
delivered over to the secular court. They are freed from serving of all
offices. They are to have lodgings, provisions, and other necessaries
provided for them. They may proceed against all persons
whatsoever, few excepted; against bishops, priests, and friars; and
all laicks whatsoever, even princes and kings. They may cite persons
of any sex or condition for witnesses: a famous instance of which
there is in Joan, daughter of the emperor Charles V. whom they cited
before their tribunal to interrogate her concerning a certain person,
in some matters relating to the faith. The emperor himself had such
an awe of them, that he commanded his daughter without delay to
make her deposition, to avoid the sentence of excommunication.
Upon which, she actually appeared before the archbishop of Seville,
inquisitor general, and gave in her evidence. In Spain also the
inquisitors pretend to have a jurisdiction over the subjects of other
kings. Of this, we have an instance in Thomas Maynard, consul of
the English nation at Lisbon, who was thrown into the prison of the
inquisition, under pretence that he had said or done something
against the Roman religion. M. Meadows, who was then resident,
and took care of the English affairs at Lisbon, advised Cromwell of
the affair; and, after having received an express from him, went to
the king of Portugal, and in the name of Cromwell demanded the
liberty of consul Maynard. The king told him, it was not in his power;
that the consul was detained by the inquisition, over which he had
no authority. The resident sent this answer to Cromwell; and having
soon after received new instructions from him, had again audience
of the king, and told him, that since his majesty had declared he had
no power over the inquisition, he was commanded by Cromwell
immediately to declare war against it. This unexpected declaration
so terrified the king and the inquisition, that they immediately
determined to free the consul from prison; and immediately opened
the prison doors, and gave him leave to go out. The consul refused
to accept a private dismission; but in order to repair the honour of
his character, demanded to be honourably brought forth by the
inquisition. The same Maynard continued many years after under the
same character, in the reigns of Charles and James II. and lived at
Lisbon till he was about eighty years old, without any molestation
from the inquisition. This story was well known to all foreign
merchants, who lived at that time, and many years after, at Lisbon.
The inquisitors may also compel the governors of cities to swear
that they will defend the church against heretics; and to extirpate
with all their power, from their governments, all who are noted for
heretics by the church. They may also command all secular
magistrates to seize and keep in custody all heretics, and to carry
them wheresoever they order. And for the better apprehending of
heretics, the inquisitors may go with an armed attendance, and bear
arms themselves. They may compel witnesses to give evidence by
fines, pledges, excommunication, or torture. They have also power
to excommunicate all lay persons disputing about the faith, publicly
or privately; and those who do not discover heretics, by themselves
or other persons. And finally, they may condemn and prohibit all
heretical books, and suspected of heresy, or containing propositions
erroneous, or differing from the Catholic faith.
If the inquisitors are negligent or remiss in their office, they are
prohibited from entering the church for four years; or if they offend
by unjustly extorting money, they are punished by the prelates of
their order; but in such a manner, however, as not to lessen men’s
opinion of the dignity and authority of the holy office. From this
precaution it is, however, very plain, that the tribunal of the
inquisition is not so very holy and blameless, as they would have
them believe in Spain and Portugal; but that the inquisitors punish
innocent men sometimes very unjustly, throwing them into prison,
and treating them in a very barbarous and unworthy manner. Of this
we have a fresh instance in the inquisition at Goa, in relation to
father Ephraim, a Capucine; whom, out of mere hatred and revenge,
they seized by craft and subtlety, and carried away to Goa, and there
shut him up in the prison of the inquisition. The story is this: Father
Ephraim having had an invitation from some English merchants, built
a church in the city of Madrespatan, which was near to the city of St.
Thomas. To this place, several of the Portuguese came from St.
Thomas’s, to have the benefit of Ephraim’s instruction. By this, he
incurred the hatred of the Portuguese; and, upon some disturbance
that was raised, father Ephraim was called to St. Thomas to appease
it; where he was seized by the officers of the inquisition, and carried
to Goa, bound hands and feet, and at night coming from on board
the ship, hurried into the prison of the inquisition. All men wondered
that this Capucine should be brought prisoner before the tribunal of
the inquisition as an heretic, who was known to be a person of great
probity and zeal for the Roman religion. Many were concerned for
his delivery; and especially friar Zenon, of the same order, who tried
every method to effect it. When the news of his imprisonment came
to Europe, persons were very differently affected. His brother, the
lord Chateau des Bois, solicited the Portugal ambassador at Paris, till
he prevailed with him to send letters to his Portuguese majesty, to
desire his peremptory orders to the inquisitors at Goa, to dismiss
Ephraim from his prison. The pope also himself sent letters to Goa,
commanding him to be set free, under the penalty of
excommunication. The king also of Golconda, who had a friendship
for him, because he had given him some knowledge of the
mathematics, commanded the city of St. Thomas to be besieged,
and to be put to fire and sword, unless Ephraim was immediately
restored to his liberty. The inquisitors not being able to surmount all
these difficulties, sent him word that the prison gates were open,
and that he might have his liberty when he pleased. But he would
not leave his jail, till he was brought out by a solemn procession of
the ecclesiastics of Goa. And although there are many instances of
the like injustice, yet they very seldom publicly punish the injustice
and cruelty of the inquisitors, lest their authority, which they would
have always accounted sacred, should be contemned. The inquisitor
may also appoint a vicar general over his whole province, with a
power of proceeding to a definitive sentence on the impenitent and
relapsed, and of receiving informations and accusations against any
persons, and of citing, arresting, and putting in irons witnesses and
criminals, and of putting them to the question or torture; and in
general, of doing every thing which the inquisitor himself, if present,
could do.
The counsellors or assessors of the inquisition are skilful persons,
such as divines, canonists, and layers, whom the inquisitors call in,
in difficult cases, to assist them with their advice. When any
questions happen in the trials of the causes of heresy, relating to the
quality, i. e. the nature and degree of guilt in any propositions
spoken by heretics, or persons suspected of heresy, the decision in
such affairs belongs to the divines, who are thence called
qualificators; who are to determine whether it be heretical, or
favours of heresy, or erroneous, or such as offends pious ears, or
rash, or scandalous, or schismatical, or seditious, or blasphemous, or
injurious. The layers are consulted about the punishment or
absolution of offenders, and other the like merits of causes.
However, the inquisitors are not bound necessarily to follow the
advice of these counsellors; but after they have heard their opinions,
are free to determine and act what they think proper. These
counsellors are sworn to secrecy, and are not acquainted with the
names of the criminals or witnesses.
The promoter fiscal is that officer of the inquisition, who acts the
part of accuser. It belongs to him to examine the depositions of the
witnesses, and give information of criminals to the inquisitors; to
demand their apprehension and imprisonment, and, when
apprehended or admonished, to accuse them.
The notaries, registers, or secretaries of the inquisition, write
down the injunctions, accusations, and all the pleadings of the
causes; the depositions of the witnesses, and answers of the
criminals; and whether the colour of their face changes; whether
they tremble or hesitate in speaking, whether they frequently
interrupt the interrogatories by hawking or spitting, or whether their
voice trembles; that by these circumstances, they may know when
to put the criminals to the torture. These notaries may be chosen
either of the laity, or from the monks and clergy. They swear them
faithfully to execute that office, and to keep the strictest secrecy.
The judge and receiver of the forfeited effects, is the attorney
belonging to the treasury of the inquisition; who demands, defends,
and sells, the confiscated goods of heretics, and pays the salaries
and other expences of the holy office.
The executors are they who execute and perform the commands
of the inquisitors. They apprehend and keep in custody criminals,
and pursue them in any places to which they may have escaped;
and may, when needful, put them in irons. All persons, whether
magistrates or others, are obliged to assist them, when they are
endeavouring to apprehend any person, or seize his effects, upon
penalty of a large fine, and being put under the ban.
The familiars are the bailiffs of the inquisition, which, though a vile
office in all other criminal courts, is esteemed so honourable in this
of the inquisition, that there is not a nobleman in the kingdom of
Portugal who is not in it; and these are commonly employed by the
inquisitors to take persons up. If several persons are to be taken up
at the same time, the familiars must so order things, that they may
know nothing of each other’s being apprehended. And at this the
familiars are so expert, that a father and his three sons and three
daughters, who lived together at the same house, were all carried
prisoners to the inquisition, without knowing any thing of one
another’s being there till seven years afterwards, when they of them
who were alive, came forth in an act of faith.
There is a particular kind of these familiars, who wear crosses,
instituted by Dominic; who vow upon oath, before the inquisitors,
that they will defend the catholic faith, though with the loss of
fortune and life. The inquisitors give them red crosses, which they
have blessed, and may compel them to perform their vow.
The visitor of the inquisition is one who goes into all the provinces
where the inquisitors are, and reports to the inquisitor general and
council whatever he thinks proper to be amended; and whether the
several inquisitors have observed the several orders and rules
prescribed to them, that in case of any offences, they may be duly
punished.
The civil magistrate is under great subjection to these inquisitors
and their officers. He swears to defend the catholic faith, and to
cause all the constitutions relating to the inquisition to be observed,
and that he will study to exterminate all persons marked out for
heretics by the church. And if any temporal lord shall, after
admonition by the church, neglect to purge his dominions from
heretical pravity, for the space of a year after such admonition, his
country is ordered to be seized, and the person seizing it allowed to
possess it without contradiction. When any persons are condemned
for heresy by the inquisitors, the civil magistrate is obliged to receive
them as soon as delivered to him, and to punish them with the
deserved punishment; without presuming directly or indirectly to
hinder any judgment, sentence, or process of the inquisitors.
The office of the jail-keepers is not to be described; though some
account of their jail will not be amiss.
All criminals have not alike places of imprisonment, their cells
being either more terrible and dark, or more easy and chearful,
according to the quality of the persons and their offences. In reality,
there is no place in the prison of the inquisition that can be called
pleasant or chearful, the whole jail is so horrible and nasty.
These jails are called in Spain and Portugal “Santa Casa,” i. e. the
holy house. Every thing it seems in this office must be holy. The
prisons are so built, as the author of the History of the Inquisition at
Goa describes them, that they will hold a great number of persons.
They consist of several porticoes; every one of which is divided into
several small cells of a square form, each side being about ten feet.
There are two rows of them, one being built over the other, and all
of them vaulted. The upper ones are enlightened by iron grates,
placed above the height of a tall man. The lower ones are under
ground, dark, without any window, and narrower than the upper
ones. The walls are five feet thick. Each cell is fastened with two
doors; the inner one thick, and covered over with iron, and in the
lower part of it there is a little small window, through which they
reach to the prisoner his meat, linen, and other necessaries, which is
shut with two iron bolts. The outer door is entire, without any
opening at all. They generally open it in the morning, from six
o’clock till eleven, in order to refresh the air of the prison.
In Portugal all the prisoners, men and women, without any regard
to birth or dignity, are shaved the first or second day of their
imprisonment. Every prisoner hath two pots of water every day, one
to wash, and the other to drink; and a besom to cleanse his cell, and
a mat made of rushes to lie upon, and a larger vessel to ease
nature, with a cover to put over it, which is changed once every four
days. The provisions which are given to the prisoners, are rated
according to the season, and the dearness or plenty of eatables. But
if any rich person is imprisoned, and will live and eat beyond the
ordinary rate of provisions, and according to his own manner, he
may be indulged, and have what is decent and fit for him, and his
servant, or servants, if he hath any, with him in the jail. If there are
any provisions left, the jail-keeper, and no other, must take them,
and give them to the poor. But Reginald Gonsalvius observes, p. 106.
that this indulgence is not allowed to prisoners of all sorts, but to
such only as are taken up for small offences, who are to be
condemned to a fine. But if they find by the very accusation that any
persons are to be punished with forfeiture of all their effects, they do
not suffer them to live so plentifully, but order them a small pension
for their subsistence, viz. about thirty maravedis, of the value of ten
Dutch stivers. This agrees with the account of Isaac Orobio, who had
a plentiful fortune at Seville, and was nevertheless used very hardly
in the prison of the inquisition there. Although his estate was very
large, yet he was allowed a very small pension to provide himself
provision. This was flesh, which they made him sometimes dress and
prepare for himself, without allowing him the help of any servant. In
this manner are the richer prisoners treated. As to the poorer, and
such who have not enough to supply themselves in jail, their
allowance is fixed by the king, viz. the half of a silver piece of
money, called a real,[246] every day; and out of this small sum, the
buyer of their provision, whom they call the dispenser, and their
washer, must be paid, and all other expences that are necessary for
the common supports of life. Besides, this very royal allowance for
the prisoners doth not come to them but through the hands of
several persons, and those none of the most honest; first by the
receiver, then the dispenser, then the cook, then the jail-keeper,
who, according to his office, distributes the provisions amongst the
prisoners. Gonsalvius adds, that he gave this particular account of
this matter, because all these persons live, and have their certain
profits out of this small allowance of the king to the prisoners; which
coming to them through the crooked hands of these harpies, they
cannot receive it till every one of them hath taken out more than a
tenth part of it.
The author of the History of the Inquisition at Goa tells us, this
order is observed in distributing the provisions. The prisoners have
meat given them three times every day; and even those who have
the misfortune to be in this case, though they have money, are not
treated much better than others, because their riches are employed
to make provision for the poorer. I was informed by Isaac Orobio,
that in Spain they sometimes give the prisoners coals, which they
must light, and then dress their own food. Sometimes they allow
them a candle. Those who are confined in the lower cells generally
sit in darkness, and are sometimes kept there for several years,
without any one’s being suffered to go or speak to them, except
their keepers; and they only at certain hours, when they give them
their provision. They are not allowed any books of devotion, but are
shut up in darkness and solitude, that they may be broke with the
horrors of so dreadful a confinement, and by the miseries of it forced
to confess things which oftentimes they have never done.
And how dreadful the miseries of this prison are, we have a
famous instance given us by Reginald Gonsalvius Montanus.[247] In
the age before the last, a certain English ship put in at the port of
Cadiz, which the familiars of the inquisition, according to custom,
searched upon the account of religion, before they suffered any
person to come ashore. They seized on several English persons who
were on board, observing in them certain marks of evangelical piety,
and of their having received the best instruction, and threw them
into jail. In that ship there was a child, ten or twelve years, at most,
old, the son of a very rich English gentleman, to whom, as was
reported, the ship and principal part of her loading belonged.
Amongst others, they took up also this child. The pretence was, that
he had in his hands the psalms of David in English. But, as
Gonsalvius tells us, those who knew their avarice and cursed arts,
may well believe, without doing any injury to the holy inquisition,
that they had got the scent of his father’s wealth, and that this was
the true cause of the child’s imprisonment, and of all that calamity
that followed after it. However, the ship with all its cargo was
confiscated; and the child, with the other prisoners, were carried to
the jail of the inquisition at Seville, where he lay six or eight months.
Being kept in so strait confinement for so long a while, the child,
who had been brought up tenderly at home, fell into a very
dangerous illness, through the dampness of the prison, and the
badness of his diet. When the lords inquisitors were informed of this,
they ordered him to be taken out of the jail, and carried, for the
recovery of his health, to the hospital, which they call the Cardinal.
Here they generally bring all who happen to fall ill in the prison of
the inquisition; where, besides the medicines, of which, according to
the pious institution of the hospital, there is plenty, and a little better
care, upon account of the distemper, nothing is abated of the
severity of the former jail; no person besides the physician, and the
servants of the hospital, being allowed to visit the sick person; and
as soon as ever he begins to grow better, before he is fully
recovered, he is put again into his former jail. The child, who had
contracted a very grievous illness from that long and barbarous
confinement, was carried into the hospital, where he lost the use of
both his legs: nor was it ever known what became of him
afterwards. In the mean while it was wonderful, that the child, in so
tender an age, gave noble proofs how firmly the doctrine of piety
was rooted in his mind; oftentimes, but especially morning and
evening, lifting up his eyes to heaven, and praying to him, from
whom he had been instructed by his parents, to desire and hope for
certain help; which the jailkeeper having often observed, said, he
was already grown a great little heretic.
About the same time[248] a certain person was taken up and
thrown into the same jail, who had voluntarily abjured the
Mahometan impiety, and came but a little before from Morocco, a
famous city of Mauritania, and capital of the kingdom, into that part
of Spain which lies directly over against it, with a design to turn
Christian. When he had observed that the Christians were more
vicious and corrupt than the Moors he had left, he happened to say,
that the Mahometan law seemed to him better than the Christian.
For this the good fathers of the faith laid hold of him, thrust him into
jail, and used him so cruelly, that he said publicly, even when in
confinement, that he never repented of his Christianity, from the day
he was baptized, till after his having been in the inquisition, where
he was forced against his will to behold all manner of violences and
injuries whatsoever.
The complaint of Constantine, the preacher of Seville, was not less
grievous concerning the barbarities of this prison;[249] who, although
he had not as yet tasted of the tortures, yet often bewailed his
misery in this jail, and cried out: “O my God, were there no
Scythians in the world, no cannibals more fierce and cruel than
Scythians, into whose hands thou couldst carry me, so that I might
but escape the paws of these wretches?” Olmedus also, another
person famous for piety and learning, fell into the inquisitors hands
at Seville; and through the inhumanity of his treatment, which had
also proved fatal to Constantine, contracted a grievous illness, and at
last died in the midst of the nastiness and stench. He was used to
say, “Throw me any where, O my God, so that I may but escape the
hands of these wretches.”
The author of the History of Goa agrees in this account,[250] who
frankly owns, that through the cruelty and length of his
imprisonment he fell into despair, and thereby often attempted to
destroy himself; first by starving himself; and because that did not
succeed, he feigned himself sick; and when the physician of the
inquisition found his pulse unequal, and that he was feverish, he
ordered him to be let blood, which was done again five days after.
When the doctor was gone, he unbound his arm every day, that so
by the large effusion of blood, he might continually grow weaker and
weaker. In the mean while he eat very little, that by hunger, and loss
of blood, he might put an end to his miserable life. Whilst he was in
this sad condition, he had sent him a confessor of the Franciscan
order, who, by various arguments of comfort, endeavoured to
recover him from his despair. They also gave him a companion in his
jail, which was some comfort to him in his confinement. But growing
well again after about five months, they took his companion from
him. The lonesomeness of his jail brought on again his melancholy
and despair, which made him invent another method to destroy
himself. He had a piece of gold money, which he had concealed in
his clothes, which he broke into two parts; and making it sharp, he
opened with it a vein in each arm, and lost so much blood, that he
fell into a swoon, the blood running about the jail. But some of the
servants happening to come before the usual time to bring him
something, found him in this condition. The inquisitor hereupon
ordered him to be loaded with irons upon his arms and hands, and
strictly watched. This cruelty provoked him to that degree, that he
endeavoured to beat his brains out against the pavement and the
walls; and undoubtedly the ligaments upon his arms would have
been torn off, had he continued any longer in that state. Upon this
they took off his chains, gave him good words, encouraged him, and
sent him a companion, by whose conversation he was refreshed,
and bore his misery with a little more easiness of mind. But after
two months they took him from him again, so that the solitude of his
jail was more distressing to him than before.
The prisoners,[251] as soon as ever they are thrown into jail, are
commanded to give an account of their name and business. Then
they inquire after their wealth; and to induce them to give in an
exact account, the inquisition promises them, that if they are
innocent, all that they discover to them shall be faithfully kept for,
and restored to them; but that if they conceal any thing, it shall be
confiscated, though they should be found not guilty. And as in Spain
and Portugal most persons are fully persuaded of the sanctity and
sincerity of this tribunal, they willingly discover all their possessions,
even the most concealed things of their houses, being certainly
persuaded, that when their innocence shall appear, they shall soon
recover their liberty and effects together. But these miserable
creatures are deceived; for he that once falls into the hands of these
judges, is stripped at once of all he was possessed of. For if any one
denies his crime, and is convicted by a sufficient number of
witnesses, he is condemned as a negative convict, and all his effects
confiscated. If to escape the jail he confesses his crime, he is guilty
by his own confession, and in the judgment of all justly stripped of
his effects. When he is dismissed from prison as a convert and
penitent, he dares not defend his innocence, unless he desires to be
thrown again into jail, and condemned; and, as a feigned penitent,
to be delivered over to the secular arm.
When the prisoner is brought before his judge,[252] he appears
with his head and arms, and feet naked. In this condition he is
brought out of jail by the warder. When he comes to the room of
audience, the warder goes a little forward, and makes a profound
reverence, then withdraws, and the prisoner enters by himself. At
the farther end of the audience room there is placed a crucifix, that
reaches almost to the ceiling. In the middle of the hall is a table
about five feet long, and four broad, with seats all placed round it.
At one end of the table, that which is next to the crucifix, sits the
notary of the inquisition; at the other end the inquisitor, and at his
left hand the prisoner sitting upon a bench. Upon the table is a
missal, upon which the prisoner is commanded to lay his hand, and
to swear that he will speak the truth, and keep every thing secret.
After they have sufficiently interrogated him, the inquisitors ring a
bell for the warder, who is commanded to carry back his prisoner to
jail.
No one in the prison must so much as mutter, or make any noise,
but must keep profound silence. If any one bemoans himself, or
bewails his misfortune, or prays to God with an audible voice, or
sings a psalm or sacred hymn, the jail-keepers, who continually
watch in the porches, and can hear even the least sound,
immediately come to him, and admonish him that silence must be
preserved in this house. If the prisoner doth not obey, the keepers
admonish him again. If after this the prisoner persists, the keeper
opens the door, and prevents his noise, by severely beating him with
a stick; not only to chastise him, but to deter others, who, because
the cells are contiguous, and deep silence is kept, can very easily
hear the outcries and sound of the blows. I will add here a short
story that I had from several persons; which, if true, shews us with
what severity they keep this silence. A prisoner in the inquisition
coughed. The jailors came to him, and admonished him to forbear
coughing, because it was unlawful to make any noise in that house.
He answered, it was not in his power. However, they admonished
him a second time to forbear it; and because he did not, they
stripped him naked, and cruelly beat him. This increased his cough;
for which they beat him so often, that at last he died through the
pain and anguish of the stripes.
They insist so severely on keeping this silence, that they may cut
off every degree of comfort from the afflicted; and especially for this
reason, that the prisoners may not know one another, either by
singing, or any loud voice. For it oftentimes happens, that after two
or three years confinement in the jail of the inquisition, a man doth
not know that his friend, nor a father that his children and wife are
in the same prison, till they all see each other in the act of faith. And
finally, that the prisoners in the several cells may not talk with one
another; which, if ever found out, their cells are immediately
changed.
If any one falls ill in the prison, they send to him a surgeon and
physician, who administer all proper remedies to him to recover him
to health. If there be any danger of his dying, they send him a
confessor, if he desires it. If the criminal doth not ask for a confessor,
and the physician believes the distemper to be dangerous, he must
be persuaded by all means to confess; and if he judicially satisfies
the inquisitors, he is to be reconciled to the church before he dies;
and being absolved in judgment, the confessor must absolve him
sacramentally.
If he is well, and desires a confessor, some are of opinion he may
not have one granted him, unless he hath confessed judicially.
Others think he may; and in this case the confessor’s business is to
exhort him to confess his errors, and to declare the whole truth, as
well of himself as of others, as he is bound de jure to do. However,
he must add, that he must not accuse himself or others falsely,
through weariness of his imprisonment, the hope of a more speedy
deliverance, or fear of torments. Such a criminal the confessor
cannot absolve, before his excommunication is first taken off, and he
is reconciled to the church. But in Italy the prisoners are more easily
allowed a confessor than in Spain.
They are particularly careful not to put two or more in the same
cell, unless the inquisitor for any special reason shall so order, that
they may not concert with one another to conceal the truth, to make
their escape, or to evade their interrogatories. The principal reason,
indeed, seems to be, that through the irksomeness of their
imprisonment, they may confess whatsoever the inquisitors would
have them. But if an husband and his wife are both imprisoned for
the same offence, and there be no fear that one should prevent the
other from making a free confession of the crime, they may be put
in the same cell.
The inquisitors[253] are obliged to visit the prisoners twice every
month, and to enquire whether they have necessaries allowed them,
and whether they are well or not. In this visit they usually ask him in
these very words; How he is? How he hath his health? Whether he
wants any thing? Whether his warder is civil to him? i. e. Whether he
speaks to him in a reproachful and severe manner? Whether he
gives him his appointed provision, and clean linen? and the like.[254]
These are exactly the sentences and words they use in these visits,
to which they neither add any thing, nor act agreeable; for they use
them only for form’s sake, and when the inquisitor hath spoken them
he immediately goes away, scarce staying for an answer. And
although any one of the prisoners complains that he is not well
used, it is of no advantage to him, nor is he better treated for the
future. If there be occasion or necessity, it will be convenient for
them to visit the prisoners three or four times every month, yea, as
often as they think proper; viz. when the criminal bears with
impatience the misfortune and infamy of his imprisonment, in such
case the inquisitor must endeavour to comfort him very often, not
only by himself, but by others; and to tell him, that if he makes a
free confession, his whole affair shall be quickly and kindly ended.
The inquisitors must take care not to talk with the criminals, when
they are examined or visited, upon any other affairs but such as
relate to their business. Nor must the inquisitor be alone when he
visits, or otherwise gives them audience; but must have with him his
colleague, or at least a notary, or some other faithful servant of the
holy office.
This also they are particularly careful of, that the criminals may
not be removed from one cell to another, nor associate with any
other. If any prisoners have been shut up together at once in the
same cell, when they are removed they must be removed together,
that hereby they may be prevented from communicating any thing
that hath been transacted in the prison. This is more especially to be
observed, in case any of them recall their confession, after they have
been removed from one cell and company to another. But if a
criminal confesses, and is truly converted, he may more easily be
removed from one cell to another, because the inquisitor is in no
pain for fear of his retracting, but may oftentimes make use of him
to draw out the truth from other prisoners.
If women are imprisoned, they must each of them have, according
to their quality, one honest woman at least for a companion, who
must never be absent from her, to prevent all suspicion of evil. This
companion must be ancient, of a good life, pious and faithful.
Sometimes when women are to be imprisoned, they do not carry
them to the jail of the inquisitors, especially if they are regulars, if
the jails be within the walls of the monasteries, but to the convents
of the nuns. When this happens, they command the abbess or
prioress to admit nobody to discourse with the prisoner without
express leave of the inquisitor, but diligently to observe the order
given her. But when the cause is of importance, and full of danger,
and such they esteem all that relate to the faith, they think it safer
that women should be imprisoned in the jails of the inquisitors. But
the cardinals inquisitors general are to be consulted in this affair,
who, after mature consideration, are to determine whether it be
most expedient that such criminals should be kept in the jails of the
bishops, or inquisitors regulars; especially if they are young and
handsome, as is often the case of those who are taken up for telling
people’s fortunes about their sweethearts.
It is farther the custom and received use of this holy tribunal, that
such who are imprisoned for heresy are not admitted to hear mass,
and other prayers which are said within the jail, till their cause is
determined. Their principal pretence for this custom is, that it may
possibly happen, when there is a great number of criminals, that the
several accomplices, companions and partakers of the crime, may at
least by nods and signs discover to one another how they may
escape judgment, or conceal the truth.
But the true and genuine reason is, that the prisoner may have
nothing to contemplate besides his present misfortune; that so being
broken with the miseries of his confinement, he may confess
whatsoever the inquisitors would have him. For this reason they
deny them books, and all other things that would be any relief to
them in their tedious imprisonment. If any one of the prisoners
whatsoever prays the inquisitor when he visits him, that he may
have some good book, or the holy Bible, he is answered, that the
true book is to discover the truth, and to exonerate his conscience
before that holy tribunal; and that this is the book which he must
diligently study, viz. to recover the remembrance of every thing
faithfully, and declare it to their lordships, who will immediately
prescribe a remedy to his languishing soul. If the prisoner in the
same or next visit is importunate about it, he will be commanded
silence; because if he asks to please himself, they may grant or deny
him according to their pleasure.
The keeping the jail anciently belonged to the executor’s office;
and as often as he was absent, he was obliged to provide another
keeper at his own charge. But now the jail-keeper is created by the
inquisitor-general, and is different from the executor.
Those who keep the jails for the crime of heresy, must swear
before the bishop and inquisitor that they will faithfully keep their
prisoners, and observe all other things prescribed them.
Formerly there were two keepers to every jail, but now there is
only one jail-keeper appointed in every province, chosen by the
inquisitor general, who is not allowed to give the prisoners their
food. But the inquisitors choose some proper person to this office,
who is commonly called the dispenser. The provisions they give the
criminals are generally prepared and dressed in the house of the
inquisition; because if they were to be prepared in the houses of the
criminals themselves, or any where else, something might easily be
hid under them, that might furnish them with the means to conceal
the truth, or to elude or escape judgment. This however is to be left
to the prudence and pleasure of the inquisitors, whether and when
the criminals may without danger prepare their provision in their
own houses. But upon account of the hazard attending it, the
inquisitors but seldom, and not without exquisite care, gratify them
in this particular. If any things are sent them by their friends or
relations, or domestics, the jail-keeper and dispenser never suffer
them to have them, without first consulting the inquisitors.
As these keepers have it in their power greatly to injure or serve
their prisoners, they must promise by an oath, before the bishop and
inquisitors, that they will exercise a faithful care and concern in
keeping them; and that neither of them will speak to any of them
but in presence of the other, and that they will not defraud them of
their provision, nor of those things which are brought to them. Their
servants also are obliged to take this oath.
 But notwithstanding this law, a great part of the provision
appointed for the prisoners is withheld from them by their covetous
keepers; and if they are accused for this to the inquisitors, they are
much more gently punished, than if they had used any mercy
towards them. Reginald Gonsalve relates,[255] that in his time Gaspar
Bennavidius was keeper of a jail. “He was a man of monstrous
covetousness and cruelty, who defrauded his miserable prisoners of
a great part of their provisions, which were ill dressed, and scarce
the tenth part of what was allowed them, and sold it secretly, for no
great price, at the Triana. Besides, he wholly kept from them the
little money allowed them to pay for the washing of their linen; thus
suffering them to abide many days together in a nasty condition,
deceiving the inquisitor and treasurer, who put that money to the
keepers account, as though it had been expended every week for
the use of the prisoners, for whom it was appointed. Neither was it
very difficult to deceive them, because they took but little pains to
inquire out the truth. If any one of the prisoners complained,
muttered, or opened his mouth upon account of this intolerable
usage, the cruel wretch, who had divested himself of all humanity,
had a remedy at hand. He brought the prisoner immediately out of
his apartment, and put him down into a place they call Mazmorra, a
deep cistern that had no water in it. There he left him for several
days together, without any thing to lie on, not so much as straw. His
provision there was so very rotten, that it was more proper to
destroy his health by sickness, than to preserve it, or support him in
life. All this he did without ever consulting the inquisitors, and yet
fraudulently and villanously pretended their command to his
prisoner. If any one besought him to complain to the inquisitors for
so injurious a treatment, for they could not do it by any other
person, and to desire an audience, the cunning wretch, knowing that
the whole blame must lie upon himself, pretended that he had
asked, but could not obtain it. By such forged answers he kept the
miserable prisoner in that deep pit twelve or fifteen days, more or
less, till he had fully gratified his anger and cruelty. After this he
brought him out, and threw him into his former jail; persuading him
that this favour was owing to his humanity and care, having made
intercession for him with their lordships. In short, his thefts and
injuries with which he plagued his prisoners, who were otherwise
miserable enough, were so numerous, that some persons of interest
with the inquisitors at length accused him before them. Upon this he
was imprisoned himself; and being found guilty of many false
accusations, he received this sentence: that he should come out at a
public act of the faith, carrying a wax candle in his hand, be
banished five years from the city, and forfeit the whole sum of
money, which by virtue of his office he was to have received from
the holy tribunal.”
“This very man,[256] whilst he was keeper, had in his family an
ancient servant maid, who observing the distress of the prisoners,
labouring under intolerable hunger and nastiness, through the
wickedness and barbarity of her master, was so moved with pity
towards them, being herself well inclined to the evangelical piety,
that she often spoke to them through the doors of their cells,
comforted them, and as well as she could exhorted them to
patience, many times putting them in meat under their doors, in
proportion to the mean and low abilities of her condition. And when
she had nothing of her own, by which to shew her liberality to the
prisoners of Christ, she stole good part of that provision from the
wicked thief her master, which he had stolen from the prisoners, and
restored it to them. And that we may the more wonder at the
providence of God, who so orders it that the worst of parents shall
not have always the worst of children, but sometimes even the best,
a little daughter of the keeper himself was greatly assisting to the
maid in these pious thefts. By means of this servant the prisoners
had information of the state of the affairs of their brethren and
fellow prisoners, which much comforted them, and was oftentimes
of great service to their cause. But at length the matter was
discovered by the lords inquisitors, by whom she was thrown into
prison for a year, and underwent the same fate with the other
prisoners, and condemned to walk in the public procession with a
yellow garment, and to receive two hundred stripes; which was
executed upon her the following day, through the streets of the city,
with the usual pomp and cruelty. To all this was added banishment
from the city and its territories, for ten years. Her title was, “The
favouress and aidress of heretics.” What excited the implacable
indignation of the lords, the fathers of the faith, against her, was,
that they discovered in her examination, that she had revealed the
secrets of the most holy tribunal to some of the inhabitants of the
city, particularly relating to the provision allotted to the prisoners.
From both these examples, and from their different and unequal
punishment, any one may see how much safer it is to add to the
affliction of the prisoners in their jail, than to comfort them by any
act of humanity and mercy whatsoever.”
And in order that the jail of heretics may be kept secret, no one of
the officials, no not the judge himself, can enter it alone, or speak
with the prisoners but before another of the officials, nor without the
previous order of the inquisitors. All are obliged to swear that they
will observe this, that no one may see or speak to the prisoners
besides the person who gives them their necessaries; who must be a
faithful, honest person, and is obliged to swear that he will not
discover the secrets, and must be searched to prevent his carrying
any orders or letters to the prisoners.
This command they will have observed as most sacred, because,
as they say, secrecy is the strength of the inquisition, which might
easily be violated, unless this order be punctually kept; and
therefore they always most severely punish those who transgress it.
Gonsalvius Montanus[257] gives us a very remarkable instance of this.
“One Peter ab Herera, a man not altogether vile, but of some
humanity, and not very old, was appointed keeper of the tower of
Triana, which is the prison of the inquisition. It happened, as it often
doth in such numerous and promiscuous imprisonments, that
amongst other prisoners committed to his custody, there was a
certain good matron, with her two daughters, who were put in
different cells, and earnestly desired the liberty of seeing one
another, and comforting each other in so great a calamity. They
therefore earnestly entreated the keeper, that he would suffer them
to be together for one quarter of an hour, that they might have the
satisfaction of embracing each other. He being moved with humanity
and compassion, allowed them to be together, and talk with one
another for half an hour; and after they had indulged their mutual
affections, he put them, as they were before, in their separate
prisons. A few days after this they were put with great cruelty to the
torture; and the keeper being afraid, that through the severity of
their torments, they should discover to the lords, the fathers
inquisitors, his small humanity in suffering them to converse
together for half an hour without the inquisitors leave; through
terror, went himself to the holy tribunal, of his own accord confessed
his sin, and prayed for pardon; foolishly believing, that by such his
confession he should prevent the punishment that threatened him
for this action. But the lords inquisitors judged this to be so heinous
a crime, that they ordered him immediately to be thrown into jail;
and such was the cruelty of his treatment, and the disorder of mind
that followed on it, that he soon grew distracted. However, his
disorder and madness did not save him from a more grievous
punishment. For after he had lain a full year in that cursed prison,
they brought him out in the public procession, cloathed with the
yellow garment, and an halter round his neck, as though he had
been a common thief; and condemned him first to receive two
hundred lashes through the streets of the city, and then to the
gallies for six years. The day after the procession, as he was carried
from the Triana to be whipped with the usual solemnity, his
madness, which usually seized him every other hour, came on him;
and throwing himself from the ass, on which, for the greater shame,
he was carried, he flew upon the inquisitory Alguazile,[258] and
snatching from him a sword, had certainly killed him, had he not
been prevented by the mob who attended him, and set him again
upon the ass, and guarded him till he had received the two hundred
lashes according to his sentence. After this the lords inquisitors
ordered, that as he had behaved himself indecently towards the
Alguazile, four years more should be added to the six for which he
was at first condemned to the gallies.”
These keepers are answerable for the smallest fault, for they are
to use the same care in the custody of their prisoners, as fathers
ought to do in governing their families; so that if they suffer any one
to escape from jail, they are to be punished according to the nature
of their offence. It is therefore their business frequently to visit and
search the cells of their prisoners, to prevent any thing from being
clandestinely carried in, by which they may destroy themselves, dig
through the walls, and so escape. Their care of the women is to be
peculiarly strict; since the sex is naturally frail, and more subject
than men to yield to passion and despair, and so are more likely to
seek an occasion of destroying themselves. They must, above all
other things, take care that they do not behave themselves
indecently towards their women prisoners. Thus the congregation of
cardinals inquisitors general condemned a jail-keeper to the gallies
for seven years, and to perpetual banishment from the place where
he committed his offence, for having carnal knowledge of a woman
that was prisoner in the holy office.
If the inquisitor thinks it necessary to prevent the escape of any
prisoners, he may lay them in irons. If the poverty of the inquisitors
is so great, or their jails so defective, as that they are not fit to hold
in safe custody, either for the thinness of the walls, or for want of
iron bars to the windows, or sufficient bolts for the doors, if the
magistrate be required by the inquisitor, he must take care of the
safe custody of the prisoners.
What the several duties of the messenger, door-keeper, and
physician are, is plain enough from their very names. They must be
honest men, and not suspected, and born of old christians.
The salaries of the inquisitors and officers are differently paid in
different countries.
In Spain there are fixed salaries for the inquisitors, and other
ministers of the holy office, which are paid them at stated times out
of the forfeited effects.
“Every inquisitor hath annually allowed him 60,000, which is now
increased to an hundred thousand pieces, every one of which is
worth two of those brass pieces of money, which they commonly call
Albi. The judges of the forfeited effects have each of them 30,000.
The promoter fiscal as many. The scribe or notary the same. The
executor 60,000. The receiver as many. The messenger 20,000. The
door-keeper 10,000. The physician 5,000. These salaries may be
increased at the pleasure of the inquisitor general, and are to be
paid by the receiver at the fixed times; which if he neglects to do, he
may be deprived of his office by the inquisitors.
“The assessors and counsellors have no stipend, but must give
their advice gratis, when the inquisitors desire it, as some lawyers
affirm; and though they may receive a salary freely offered them,
yet they cannot demand it, because all Christians are bound to
support and defend the affair of the Catholic faith. However, these
assessors, who are the eyes of the judges in every cause, even
though it be spiritual, justly receive a salary for their service and
labour: for many things are justly received, which it would be
injustice to demand.
“Those advocates who defend the causes of the poor, have a
stipend out of the treasury, which is usually very small, though
honourable. But if the criminals are not poor, the advocates are paid
out of their effects.”
It is also provided in Spain, by many constitutions, that inquisitors,
who receive gifts, incur the sentence of excommunication, and are
deprived of their office, and fined double the value of what they
take. However, as the author of the History of the Inquisition at Goa
informs us, the inquisitors know how to amass vast riches, by two
methods. When the effects of the prisoners, after confiscation, are
sold by the cryer, the inquisitors, notwithstanding the interdict to the
contrary, usually send one of their domestics, who bids a low price
for such things as his master wants, being pretty secure that nobody
else will out-bid them; and by this means they buy very valuable
things for half price, or less. Besides this, the inquisitors have a right
to demand the payment of the expences, and other necessary
charges they have been at, when, and in what sums they please,
whenever the money arising from the confiscations is carried into
the royal treasury; without ever giving any reason, or any one’s
daring to ask them for what purposes they employ it.
Gonsalvius Montanus also tells us, in his Arts of the Spanish
Inquisition, cap. 10. that the inquisitors are sometimes prevailed
with to use their prisoners a little more kindly, by some pretty
presents made by their friends and relations. But this matter must
be dextrously managed, that so the inquisitor may not refuse the
offer. The first thing, therefore, is, to bribe one of his servants; in
which there is no difficulty, provided it be done privately. When the
inquisitors themselves are tampered with, they generally answer,
that holy tribunal is incorrupt, and suffers no manner of gifts
whatsoever to be received. But they have generally, amongst their
attendance, some child of their brother or sister; or, at least, a
servant that they greatly esteem, and who is to be highly respected,
and who only sees the inquisitor refuse the presents offered to him.
This servant comes to the prisoner’s friend, and privately points out
to him the relation of the lord inquisitor. This is giving him to
understand, unless the person be a stock, that though before he in
vain attempted to corrupt the integrity of this holy tribunal, he may
by this conveyance prevail upon the inquisitor, though he would
refuse to accept the same present when more openly offered him.
 SECT. III.
Of the crimes cognizable by the Inquisition, and the
punishment annexed to them.
The first and principal crime is heresy. Three things are required to
make any one properly an heretic. 1. That he hath been baptized. 2.
That he err in his understanding in matters relating to the faith, i. e.
differ in those points which are determined by a general council, or
the pope, as necessary to be believed, or enjoined as an apostolic
tradition. 3. Obstinacy of will; as when any one persists in his error,
after being informed by a judge of the faith that the opinion he holds
is contrary to the determination of the church, and will not renounce
it at the command of such a judge, by abjuring it, and giving
suitable satisfaction. This crime is so widely extended by the doctors
of the Romish church, that they esteem every thing as heresy, that is
contrary to any received opinion in the church, though it be merely
philosophical, and hath no manner of foundation in the scripture.
The punishments ordained against heretics are many, and most
grievous. The first is excommunication; by which heretics are driven
from the church, and expelled the company of all Christians. The
ceremony of it is thus: when the bishop pronounces the anathema,
twelve priests stand round him, and hold lighted torches in their
hands, which they throw down on the ground, and tread under foot
at the conclusion of the excommunication; after which a letter is
sent to the proper parishes, containing the names of the
excommunicated persons, and the reason of their sentence. Persons
thus excommunicated, are deprived of all ecclesiastical benefices
and dignities, and are not to receive Christian burial.
Being excommunicated, all their effects are forfeited, all donations
by them are null and void, and even portions paid to children must
be revoked, and all legacies to wives forfeited. The treasury of the
inquisition devours all. The consequence of this is, that the children
of heretics are absolutely disinherited; excepting only when a child
accuses his heretical parents. Heretics are also deprived of their
natural power over their children, and of that civil power they have
over their servants; so that slaves and servants are, ipso facto, freed
from servitude the moment their masters fall into heresy. Subjects
are also freed from obedience to heretical princes and magistrates,
and absolved from their oaths of allegiance. In a word, heretics lose
all right and property in every thing that they have. Hence proceeds
the maxim, “that faith is not to be kept with heretics,” because it
ought never to be given them; and because the keeping it is against
the public good, the salvation of souls, and contrary, as they say, to
the laws of God and man. Farther, all places of refuge, which are
open to malefactors, and the worst of villains, are denied to heretics.
Another punishment is imprisonment; or if they cannot be
apprehended, they are put under the ban; so that any one, by his
own private authority, may seize, plunder, and kill him as an enemy,
or robber. The last penalty is death, the most terrible one that can
be inflicted, viz. the being burnt to death. Such as are obstinate and
impenitent, are to be burnt alive; others are to be first strangled,
and then burnt.
Heretics are distinguished into open and secret. Open heretics are
such, who publicly avow somewhat contrary to the Catholic faith, or
which is condemned as such by the sentence of the inquisitors.
Secret heretics are such who err in their mind, but have not shewn it
outwardly by word or deed; and these are excommunicated ipso
jure; or who by word or writing have discovered the heresy of their
heart with secrecy and craft; and such are liable to all the
punishments of heretics.
Again, heretics are either affirmative or negative. Affirmative
heretics are such who err in their minds as to matters of faith; and
who by word or deed shew that they are obstinate in their wills, and
openly confess it before the inquisitor. Negative heretics are such,
who being according to the laws of the inquisition convicted of some
heresy before an inquisitor, yet will not confess it; constantly
declaring that they profess the Catholic faith, and detest heretical
pravity; or who owning heretical words or actions, deny the heretical
intention; or who refuse to discover all their accomplices. Such are
generally put to the torture.
Again, heretics are either impenitent or penitent. An impenitent is
one who, being convicted of heresy, or having confessed it before an
inquisitor, will not obey his judge, when he commands him to
forsake his heresy and abjure it, but obstinately perseveres in his
error; or who having confessed through fear of punishment, yet
afterwards asserts his innocence, or doth not observe the penance
enjoined him. Penitents are those who, being admonished by the
inquisitor, abjure their error, and give suitable satisfaction, as the
bishop or inquisitor enjoins them; either of their own accord, or
upon any particular inquisition made after them. Such who return of
their own accord, are treated with greater mildness; but the other
enjoined a very severe penance. But they will by no means receive
such who do not return till after frequent admonition, or till fear of
death; or who endeavour any ways to persuade others to heresy,
especially kings and queens, or the sons and daughters of princes.
Next to heretics are the believers of heretics, and such who
receive, defend, and favour them; who by word or deed declare their
belief of an heretic’s error, who knowingly take them into their
houses and other places, and thus conceal them from the hands of
the church, or give them notice to make their escape, or vindicate
them on their trial, or hinder the procedure of the office of the
inquisition; or who, being magistrates, refuse to extirpate them, or
to apprehend and keep them in custody, or to punish them when
given over to them by the inquisitors; or who being prelates or
inquisitors, neglect to have safe prisons, and faithful jailkeepers, or
to apprehend, torture, or punish heretics. These, ipso facto, incur
excommunication; and if they remain under it a year, are to be
punished as heretics. And finally, such who visit them privately,
whilst in custody, and whisper with them, and give them food; or
who lament their apprehension or death, or who complain they are
unjustly condemned, or who look with a bitter countenance on their
prosecutors, or who gather up the bones of heretics after they are
burnt; these are all favourers of heresy, and are ipso jure
excommunicated.
 Such also who hinder the office of the inquisition are subject to
this tribunal. This may be done by rescuing persons taken up for
heresy from prison, or by wounding any of the witnesses against
them; or by using threatenings, and terrifying words; or by hindering
process, judgment, or sentence; or if a temporal lord ordains that no
one shall take cognizance of heresy but himself, and that no one
shall be accused but before his tribunal, nor any bear arms but those
of his own household. The punishment of this is excommunication;
which, if they continue under a year, they must either abjure, or be
delivered over as heretics to the secular arm. Sometimes their whole
dominions are put under interdict, and given to him who can first
conquer them.
Yea, they extend this affair sometimes so far, that all manner of
offences committed against any one that belongs to the inquisitors,
though they have no relation to the faith, are punished in the same
manner as though the office of the inquisition had been hindered by
them, or the inquisitor himself had received some grievous injury.
Reginald Gonsalvius[259] gives us a remarkable instance of this, which
happened in the former age at Seville. The bishop of Terragone,
chief inquisitor at Seville, went one summer for his diversion to some
pleasant gardens situate by the sea side, with all his inquisitory
family, and walked out, according to his custom, with his episcopal
attendance. A child of the gardener, two or three years old at most,
accidentally sat playing upon the side of a pond in the garden,
where my lord bishop was taking his pleasure. One of the boys that
attended his lordship, snatched out of the hand of the gardener’s
child a reed, with which he was playing, and made him cry. The
gardener hearing his child, comes to the place; and when he found
out the occasion of his crying, was angry, and bad the inquisitor’s
servant restore the reed to him. And upon his refusal, and insolently
contemning the countryman, he snatched it away; and as the boy
held it fast, the gardener slightly hurt his hand by the sharp husk of
the reed, in pulling it from him. The wound was far from being
mortal, or from endangering the loss of any part, and so could not
deserve a severe punishment. It was no more than a scratch of the
skin, a mere childish wound, as one may imagine by the cause of it.
However, the inquisitor’s boy came to his master, who was walking
near the place, to complain about his wound; upon which the
inquisitor orders the gardener to be taken up, and thrown into the
inquisitory jail, and kept him there for nine months in very heavy
irons; by which he received such damage in his circumstances,
which were at best but mean, as the poor man could not easily
recover; his children and wife, in the mean while, being ready to
perish for hunger; and all because he did not pay deference enough
to the inquisitor’s boy, as a member of the holy tribunal. At nine
months end they dismissed him from jail, and would have persuaded
him that they dealt much more mercifully with him than his crime
deserved.
Again, there are other persons who are only suspected of heresy.
This suspicion is threefold; light, vehement, or violent. A light
suspicion arises from a person’s frequenting conventicles, and in his
behaviour differing from the common conversation of the faithful. A
vehement suspicion of heresy, is a person’s not appearing when
called to answer upon any article of the faith; hindering the
inquisition, giving council or assistance to heretics; or advising them
to conceal the truth, or who knowingly accompany, visit, or receive
them; or who are convicted of perjury or lying, in a cause of the
faith; or who give ecclesiastical burial to heretics, or their favourers,
or bury them in church yards with psalms and prayers; or who
preserve the ashes, bones, garments, and the like, of buried
heretics; or who think ill of some doctrine or order of the church,
such as the power of the pope, the religion of the monks, the rites
of the sacrament, and the like; or who persist in their
excommunication for two years; such persons give such suspicions
as are sufficient to put them to the torture. A violent suspicion arises
from such external words and actions by which it may be effectually,
and almost always concluded, that he who says or doth them is an
heretic; such as the receiving the communion from heretics, and the
like. Of these different kinds of suspicions the punishment is
different. A person lightly suspected is enjoined canonical purgation,
or may be made to abjure. One vehemently suspected may be
commanded a general abjuration of all heresies; after which, if he
relapses into his former heresy, or associates with, and favours
heretics, he is delivered over to the secular power as a relapse. One
violently suspected, is to be condemned as an heretic. If he
confesses and abjures, he may be admitted to penance; but if he
doth not confess, and will not abjure, he is to be delivered over to
the secular court, and burnt.
And as some persons are suspected, others are defamed for
heresy; such who are spoken against by common report, or such
against whom there is legal proof before a bishop that they are
spoken against upon account of heresy. And to this two witnesses
suffice, though they have had their information from different
persons, and though they do not agree as to time and place, and the
causes of their knowledge; and though the person accused as
defamed, can prove himself to be of good reputation. The
punishment of one thus defamed is canonical purgation, and some
other ordinary penalty.
Again, other persons are relapsed; such who after having been
convicted, either by the evidence of the fact, or their own
confession, or legal witnesses, have publicly abjured their heresy,
and are convicted of falling into the same again, or into any different
heresy, or into a violent suspicion of heresy, and who accompany,
visit, and favour heretics; or who are found to be perjured after
abjuration, or who after abjuration and purgation do not perform the
penance enjoined them. But there is this difference between the
last, and the former relapsed persons; that the former are left
without mercy to the secular arm; whereas it is in the inquisitor’s
pleasure to deliver the latter to secular judgment, or not.
Those also who read and keep prohibited books are subject to the
tribunal of the inquisition. Pope Pius V. by a bull excommunicated,
amongst others, all who should knowingly read, keep in their
houses, print, or in any wise defend, for any cause, publicly or
privately, under any pretence or colour, prohibited books, without the
authority of the apostolic see. If any one brings heretical books into
any Catholic countries, he is not only excommunicated, but his
goods confiscated, and himself whipped, if he be of mean condition;
but if he is of the better sort, he is banished at the pleasure of the
inquisitor. If there arises any vehement suspicion of heresy, from any
one’s reading, keeping, defending, or printing the books of heretics,
he may be put to the torture to discover the truth. If any of the
clergy read or keep prohibited books, they are vehemently
suspected; and may be deprived of the active and passive voice,
suspended from divine services, deprived of the offices of reading,
preaching, &c. and be enjoined fastings, pilgrimages, and the like.
The inquisitors also take cognizance of those who marry several
wives at once, because they are presumed to think wrong of the
sacrament of matrimony. If upon examination any one affirms it
lawful for a christian man to have several wives at once, he is taken
for a formal heretic, and is to be punished as such. If he denies any
heretical intention, he must be put to the torture; that the inquisitors
may know what his mind is, and whether he married two wives out
of any erroneous opinion concerning the sacrament of matrimony, or
through lust, or carnal concupiscence. All such persons are
suspected of heresy, and must abjure as such, and may be
condemned to the gallies.
If any one celebrates mass, or hears confession, and gives
absolution, not being in priest’s orders, he is vehemently suspected
of heresy; and must abjure as such, and then be delivered over to
the secular arm, to be punished with death. Raynald gives us an
instance of one who said he was a bishop, though he had not the
pope’s bull, and as such consecrated priests. The story is this:
“James the priest, a false Minorite, born in the dutchy of Juliers,
forged the pope’s bull, and declared in the Netherlands that he was
a bishop; and although he had not been ordained a bishop, he
consecrated priests by a false ceremony in several dioceses of
Germany and the Low Countries. At length he was convicted of his
wickedness, and the magistrates of Utrecht thought fit, not to
condemn him to the flames, that he might be quickly consumed, but
to be gradually burnt by boiling water, that so they might conquer
his obstinacy, because he most impudently refused to acknowledge
his crime. But being gradually let down into the boiling cauldron, and
overcome with the extremity of the pain, he detested his
wickedness, and prayed that he might receive a milder punishment.
His judges being moved with compassion, ordered him to be taken
out of the boiling cauldron, and then to be beheaded.”
Those also who solicit women or boys to dishonourable actions in
the sacramental confession, are subject to this tribunal. Pius IV.
published a bull against them; and when this bull was first brought
into Spain, all persons were commanded by a public edict, solemnly
published throughout all the churches of the archbishopric of Seville,
that whosoever knew or had heard of any monks or clergymen who
had abused the sacrament of confession to these crimes, or had in
any manner acted in this vile manner at confession with their wives
or daughters, they should discover them within thirty days to the
holy tribunal; and very grievous censures were annexed to such as
should neglect or contemn it. When the decree was published, so
large a number of women went to the palace of the inquisitors in the
city of Seville only, to make their discoveries of these most wicked
confessors, that twenty secretaries, with as many inquisitors, were
not sufficient to take the depositions of the witnesses. The lords
inquisitors being thus overwhelmed with the multitude of affairs,
assigned another thirty days for the witnesses; and when this was
not sufficient, they were forced to appoint the same number a third
and a fourth time. For as to women of reputation, and others of
higher condition, every time was not proper for them to apply to the
inquisitors. On one hand, their conscience forced them to a
discovery through a superstitious fear of the censures and
excommunication; and on the other hand, their regard to their
husbands, whom they were afraid to offend, by giving them any ill
suspicion of their chastity, kept them at home; and therefore veiling
their faces, after the Spanish custom, they went to the lords
inquisitors, when, and as privately as they could. Very few, however,
with all their prudence and craft, could escape the diligent
observation of their husbands at the time of discovery, and hereby
possessed their minds with the deepest jealousy. However, after so
many had been informed against before the inquisitors, that holy
tribunal, contrary to all men’s expectations, put a stop to the affair,
and commanded all those crimes which were proved by legal
evidence, to be buried in eternal oblivion.
Welcome to our website – the ideal destination for book lovers and
knowledge seekers. With a mission to inspire endlessly, we offer a
vast collection of books, ranging from classic literary works to
specialized publications, self-development books, and children's
literature. Each book is a new journey of discovery, expanding
knowledge and enriching the soul of the reade

Our website is not just a platform for buying books, but a bridge
connecting readers to the timeless values of culture and wisdom. With
an elegant, user-friendly interface and an intelligent search system,
we are committed to providing a quick and convenient shopping
experience. Additionally, our special promotions and home delivery
services ensure that you save time and fully enjoy the joy of reading.

Let us accompany you on the journey of exploring knowledge and

personal growth!

ebookfinal.com