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 There are three ways in which the process may begin before the
Inquisitorial courts. First, by investigation, where the Inquisitor
summons certain individuals into his presence, and inquires into the
state of the town or district where they reside. Secondly, by
accusation, where a direct charge of heresy is brought before the
court, against one or more persons distinctly named. Thirdly, by
denunciation, where the Inquisitor is merely informed, that certain
heretical persons, or persons suspected of heresy, who are likewise
distinctly named, exist within the limits of his jurisdiction. The last is
by far the most common mode, and it is that which the Inquisitors
are most desirous to encourage Nor is it difficult to perceive the
reason, seeing the denunciator does not bind himself to prove the
charge he prefers, and is under no apprehension of punishment.
When the information has been lodged, the following questions
are usually proposed: Whether the informer knows the person
suspected of heresy, and if so, how long he has known him?
Whether he has said or done the things imputed to him oftener than
once? and whether in jest or in earnest, and in whose company
those things were said or done? The answers to these and similar
questions, are written down by the notary, and read over to the
informer, who either subscribes them, or puts under them the mark
of the cross. He is then sworn to secrecy. "His name, his personal
appearance, the place of his abode, and every other circumstance
respecting him, are studiously concealed by the Inquisitors, lest the
practice of informing should be discouraged; and having once put
the court in possession of the requisite intelligence, he drops away
entirely from the view, and is never again mentioned, and, if
possible, is never again referred to, in the whole course of the
process. Thus does this odious tribunal, called by an abuse of
language the Holy Office, in the very first step of its judicial
procedure, afford to the most infamous the pleasure of gratification
with the certainty of concealment, and provide an opportunity for
indulging the worst feelings and passions of our nature—personal
malice, envy, and revenge."
 Nay, not only are informers and witnesses sworn to secrecy; every
individual connected with the Inquisition, from the highest rank to
the keeper of the jail, must take a similar oath; and strict watch is
kept on all their movements. A striking example of the rigour with
which all are treated who deviate in the smallest degree from this
Inquisitorial injunction, is given by Gonsalvius Montanus, in the
following narrative: "One Peter ab Herera," says he, "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 among 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 Inquisitor's leave; through
terror went himself to the holy tribunal, and 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
disorder of mind that followed on it, that he soon grew distracted.
His disorder and madness did not, however, 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, clothed with
the yellow garment, and a halter about his neck, as if he had been a
common thief; and condemned him first to receive two hundred
lashes through the streets of the city, and then to be banished to the
galleys for six years. The day after the procession, as he was carried
from the prison to be whipped, his madness, which usually seized
him every hour, came on him, and throwing himself from the ass, on
which, for the greater shame, he was carried, he flew upon the
Inquisitory alguazil, and snatching from him a sword, would certainly
have killed himself, had he not been prevented by the mob who
attended him, who set him again upon an 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 alguazil, four years more should be
added to the six for which he was at first condemned to the galleys."
When the tribunal judges that the words or actions which are
denounced, are sufficient to warrant an inquiry, witnesses are cited,
none of whom are informed of the subject on which they are to
make depositions. They are only asked in general terms, "If they
have ever heard or seen any thing which was, or appeared contrary
to the Catholic faith, or the right of the Inquisition?" The
consequence is, that sometimes circumstances foreign to the case in
hand are recollected, and deposed to by the witnesses, which tend
to criminate others, against whom new processes are immediately
commenced! "When we speak of witnesses in Great Britain," says an
eminent writer, "we almost unavoidably think of a charge regularly
brought, the judges upon the bench, the jury sworn, the criminal
apprehended, and in open court, the people admitted as auditors,
and the whole judicial assembly feeling and acting under the
assurance that they are responsible to an intelligent and watchful
public, for every part of their proceedings. But, in the Inquisitorial
tribunal, when the witnesses are summoned, the party accused has
not even been taken into custody. He remains in his own house, and
in the bosom of his family, engaged in his ordinary occupations, and
entering, it may be, into the amusements of the place where he
lives; utterly ignorant of all that has been done against him, and
utterly unprepared for all that is to follow. In truth, the depositions
of the witnesses are viewed, rather in connection with the charge,
than with the issue, and relate not so much to the guilt or the
innocence of the party accused, as to the sufficiency or insufficiency
of the information. Like the informer, the witnesses are sworn to
secrecy; their names and personal history are most industriously
concealed; and there are instances upon record, where brothers and
sisters have given evidence against brothers and sisters, where the
wife has deposed against the husband, and the husband against the
wife."
The next step, is the apprehension of the person accused. This is
given in charge to the high bailiff, who executes his commission by
carrying with him a competent number of officers, taking the
precaution to surprise the unhappy victim, which is generally done at
night. Not the slightest hint of insecurity is given, not a suspicion is
breathed, till about midnight, a band of monsters calmly approach
the residence of the accused and demand an entrance. [13] To the
question, "In whose name is this required?" the answer is, "The Holy
Office." "The thunderbolt, launched from the black and angry cloud,"
says Puigblanch, "strikes not with such alarm, as the sound of
'Deliver yourself up a prisoner to the Inquisition.' Astonished and
trembling, the unwary citizen hears the dismal voice; a thousand
different affections at once seize upon his panic-struck frame—he
remains perplexed and motionless. His life, in danger, his deserted
wife and orphan children, eternal infamy, the only patrimony that
now awaits his bereft family, are all ideas which rush upon his mind
—he is at once agitated by an agony of dilemma and despair. The
burning tear scarcely glistens on his livid cheek, the accents of woe
die on his lips, and amidst the alarm and desolation of his family,
and the confusion and pity of his neighbours, he is borne away to
dungeons, whose damp and bare walls can alone witness the
anguish of his mind. "Here," continues the same elegant writer, "was
usually confined the father of a family, perhaps his amiable wife, or
tender daughter, the exemplary priest, or peaceful scholar; and in
the meantime his house was bathed in tears, and filled with
desolation. Venerable matrons and timid damsels have been hurried
from their homes, and, ignorant of the cause of their misfortune,
have awakened from the frenzy of the brain, and found themselves
here alone, and helpless in a solitary cell. Here the manly youth, torn
from his bewailing kindred, and often wrested from ties still more
endearing, pines amidst damp seclusion and chill despair, and vainly
invokes the names of objects which so lately thrilled him with
pleasure. The dripping vaults re-echo the sighs of the aged father,
no longer encircled by the fond endearments of a numerous
progeny; all, in short, are condemned to drag existence amidst a
death-like silence, and, as it were, immured from the sight of their
weeping relatives."
The prisoners are confined in separate cells, which are not only
small, but contain no other furniture except a wooden bed stead, a
table, one chair, and sometimes none. There are usually two rows of
cells, built over each other. The upper rows are lighted by means of
a small iron grate, and the lower are perfectly dark. In each cell
there are placed two pots of water, one to wash in, and the other to
drink. The treatment of the prisoners varies according to their rank;
their allowance sometimes amounting to no more than three half-
pence or two pence a day. The under rows of cells are appropriated
for heretics. There, in solitude and silence, they never see a human
being except their keeper. Thus persons the most nearly related to
each other, may be confined in contiguous cells without knowing it;
and the merciless turnkeys are constantly on the watch, to prevent
the utterance of any sound, lest it should occasion the discovery of
some secret. If a person bemoans himself, or bewails his misfortune,
or prays to God with an audible voice, he is instantly silenced. As
persons may know one another by their cough, as well as by their
articulate voice, no one is allowed even this expression of his misery,
in the dungeons of the Inquisition. Limborch relates the following
instance of such unheard of barbarity, which, he says, he had from
several persons. "A prisoner in the Inquisition coughed; the jailers
came to him, and admonished him to forbear coughing, because it
was unlawful to make any noise in that house. He answered that it
was not in his power to forbear. They admonished him, however, 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 his stripes!"
Very soon after the accused is conducted to the Inquisition, he is
brought forth from his cell and examined. The place where he
appears before the Inquisitors is called the table of the holy office.
At the further end of it there is placed a crucifix, raised up almost as
high as the ceiling. In the middle of the room stands a table, at the
end of which, nearest the crucifix, sits the secretary or notary of the
Inquisition. The culprit is brought in by the beadle, with his head,
arms, and feet naked, and is followed by one of the keepers. His
attendants conduct him to the door of the chamber of audience,
which he enters alone, and is ordered to sit down on a bench at the
other end of the table, directly opposite the notary. The Inquisitor
sits on his right hand. On the table near the culprit lies a missal, or
book of the Gospels, on which he is ordered to lay his hand, and
swear that he will declare truth, and keep secresy.
He is then asked if he knows where he is, whether he is aware
that he is within the walls of the Inquisition, and why it is that men
are usually detained in the custody of the holy office. If he says that
he cannot guess at the cause of his imprisonment, but knows that
he is a prisoner in the holy office, where heretics or persons
suspected of heresy are confined, he is informed, that seeing he
knows that persons are confined there for their profanation of
religion, he ought to conclude that he is confined for the same
reason; and must therefore declare what he believes to be the cause
of his apprehension and confinement in the prisons of the holy
office. If he says he cannot imagine what it is, he is desired to
recollect himself, to run over in his mind the events of his past life,
and to search out and ascertain whether he may not, on some
occasion, have said or done something contrary to the purity of the
Catholic faith, and the authority of the Inquisition. If he still persists
in maintaining his ignorance, he is informed that every degree of
mercy is shown towards those who confess, while the obstinate are
treated with the utmost severity.
The prisoner is next obliged to declare his whole genealogy and
descent, and to make known whether any of his ancestors, or
himself, his brothers, wife, or children, had at any time previous
been arraigned before the tribunal. These questions are put for the
purpose of implicating the accused in a stronger manner, and to
obtain possession of the property he may have inherited, by
declaring the right of succession null and void, to the destruction,
perhaps, of many families. Numerous other questions are asked,
varied in every possible way, and every art of unrighteous
investigation is tried; and if, after all, he still persists in declaring
himself ignorant of any word or action that can be construed into
heresy, he is informed, that he must be carried back to his dungeon,
to aid his memory by reflection. This ceremony is performed three
times, with some interval between each.
"The idea all this presents is," says Puigblanch, "that the court
wishes the prisoner to confess, under the hope of being treated with
greater kindness; but, without dreading the charge of temerity, and
judging only from the strict nature of the process, I may venture to
attribute to such a practice the highest refinement of the
Inquisitorial test. At least it will not be denied that the prisoner is
compelled to scrutinize every act and period of his life, till at last he
hits on the cause of his impeachment. Scarcely recovered from the
surprise caused by his arrest, and appalled by the contrast his
imagination forms of the many and secret steps previously taken,
compared with the state of security in which he lately lived, from
that moment the prisoner begins to despair, and hopeless and
dismayed, he already beholds the torment that awaits him.
Bewildered, as in the mazes of a labyrinth, wherever he turns his
eyes, some fresh object increases his pain, and adds to his anguish.
Under the undoubted supposition, that in this abode of
wretchedness, the appearance of the most officious charity conceals
acts of the most insidious cruelty, he beholds no one who is not an
enemy, and hears nothing that is not directed to his ruin. Secluded
from every species of intercourse, if his keeper says any thing
unconnected with the service of his person, it is to assure him that it
will be much in his favour to confess according to the pleasure of the
Inquisitors. If an attorney is allowed him, it is after he has sworn to
use every exertion to induce his client to confess, and that he will
abandon his defence from the moment he discovers his guilt. Thus is
it that the prisoner has more to fear from his advocate than from the
proctor of his enemies."
If, on the other hand, the prisoner knows the reason why he is
apprehended, and happens to confess every thing of which he has
been accused to the Inquisitor, he is commended, and encouraged
to hope for a speedy deliverance. If he confesses some things, but
cannot guess at others, he is also commended for having resolved to
accuse himself, and exhorted, "by the bowels of mercy of Jesus
Christ," to proceed, and ingenuously to confess every thing else of
which he is accused, that he may experience that kindness and
mercy which this tribunal uses towards those who manifest a real
repentance of their crimes by a sincere and voluntary confession!
In these examinations, the Inquisitors have recourse to the
meanest artifices, in order to draw from the prisoner a confession of
those crimes of which he is accused, making great professions of
sympathy, and numerous promises of favour, if he will but yield to
their solicitations. By these flattering assurances, they sometimes
impose on the unwary; and when they have gained their object,
they forget their promises, and treat the unhappy objects of their
deception with the utmost rigour. In proof of this, the following
among other stratagems, drawn up by Nicholas Eymeric, Inquisitor-
general of Arragon, about the middle of the fourteenth century, are
submitted to the reader:—"When the prisoner has been impeached
of the crime of heresy, but not convicted, and he obstinately persists
in his denial, let the Inquisitor take the proceedings into his hands,
or any other file of papers, and looking them over in his presence,
let him feign to have discovered the offence fully established therein,
and that he is desirous he should at once make his confession. The
Inquisitor shall then say to the prisoner, as if in astonishment, 'And is
it possible that you shall still deny what I have here before my own
eyes?' He shall then seem as if he read, and to the end that the
prisoner may know no better, he shall fold down the leaf, and after
reading some moments longer, he shall say to him, 'It is just as I
have said, why, therefore, do you deny it, when you see I know the
whole matter?' When the Inquisitor has an opportunity, he shall
manage so as to introduce to the conversation of the prisoner some
one of his accomplices, or any other converted heretic, who shall
feign that he still persists in his heresy, telling him that he had
abjured for the sole purpose of escaping punishment by deceiving
the Inquisition. Having thus gained his confidence, he shall go into
his cell some day after dinner, and keeping up the conversation till
night, shall remain with him, under pretext of its being too late to
return home. He shall then urge the prisoner to tell him all the
particulars of his life, having first told him the whole of his own; and
in the meantime spies shall be kept at the door, as well as a notary,
in order to certify what may be said within!!" All this needs no
comment, it speaks for itself; and were it not given on the most
unexceptionable authority, we could not but reject it as a fiction.
But, alas! what the fanatical Eymeric taught has been too implicitly
followed; and thus the procedure of a court, impiously called HOLY,
is sufficient to put the most barbarous nations, nay devils
themselves, to the blush.
Gonsalvius, for example, mentions a striking instance of the
duplicity and cruelty of the lords of the Holy Office. "In the first fire
that was blown up at Seville," says the author, "in 1558 or 1559,
among many others who were taken up, were a certain pious
matron, her two daughters, and her niece. Unable to effect his
purpose by means of the torture, the Inquisitor ordered one of the
daughters to be brought before him. Having discoursed with her for
a considerable time, he pretended to feel the greatest affliction for
her amidst her trials. All this, as the event showed, had only this
tendency, that after he had persuaded the poor simple girl that he
was really, and with a fatherly affection, concerned for her calamity,
and would consult as a father, what might be for her benefit and
salvation, and that of her relatives, she might throw herself upon his
protection. After spending several days in such familiar discourses,
during which he pretended to mourn with her over her sufferings,
and to be affected with her miseries, adding innumerable promises
of his desire to free her from them; when he perceived that he had
deceived the girl, he proceeded to persuade her to discover all she
knew, not only of herself, but of her mother, sisters, and aunts,
protesting upon oath, that if she would faithfully reveal to him every
particular, he would find out a method to relieve her from all her
misfortunes, and to send them all back again to their homes.
Possessed of no great penetration, the girl, allured by the promises
and persuasions of this father of the holy faith, proceeded to inform
him of some things relative to the doctrines which she had been
taught, and concerning which they had been accustomed to
converse with each other. Having now got hold of the thread, the
Inquisitor dexterously enough endeavoured to find his way through
the whole labyrinth—often calling the girl to audience, that what she
had deposed might be taken down in a legal manner; and always
persuading her that this would be the only just means to put an end
to all her evils. But when the poor girl expected the performance of
his numerous promises, the Inquisitor, finding the success of his
craftiness, by which he had in part drawn from her what before he
could not extort by torments, determined again to put her to the
torture, in order to force out of her what he imagined she had yet
concealed. She was accordingly subjected to torture, both by the
rack and water, till the Inquisitors had squeezed out of her, as with a
press, both the heresies and accusations of the persons they had
been hunting after; for, through the extremity of her torture, she
accused her mother and sister, and several others, who were
apprehended and tortured, and burnt alive in the same fire with the
girl!"

FOOTNOTE:
 [13] The following affords a view of the secrecy with which the
affairs of the holy office are conducted: "When the familiar is sent
for to apprehend any person," says Limborch, "he has the following
order put into his hand: 'By the command of the reverend father N.
an Inquisitor of heretical pravity, let B. be apprehended, and
committed to the prisons of this holy office, and not to be released
out of them, but by the express order of the said reverend
Inquisitor.' And if several persons are to be taken up at the same
time, the familiars are commanded so to order things, that they
may know nothing of one another's being apprehended. And at this
the familiars are so very expert, that a father and his three sons
and three daughters, who lived together in the same house, were
all carried prisoners to the Inquisition, without knowing any thing of
one another's being there until seven years afterwards, when they
that were alive came forth to an auto-da-fé."
 CHAPTER IV.
Examination of the accused by torture—its different degrees—it is sometimes
inflicted on those who are condemned to death—innocence no protection
against Inquisitorial cruelty—different punishments inflicted by the Inquisition—
description of an auto-da-fé—hypocritical manner in which the Inquisitors
deliver over their victims to the civil power.

After undergoing the usual number of examinations before the

Inquisitors, if the prisoner still persists in protesting his innocence,
he is condemned to the torture. [14] Attempts are first made,
however, to frighten him by a variety of Inquisitorial methods. The
instruments of torture are shown him at a distance. Having been
conducted into a large room, feebly lighted, the executioner is
pointed out to him, dressed in a black gown which reaches down to
his feet, and having a long cowl drawn over his head and face. This
revolting figure has in his hand an iron collar, or some other
instrument of torture, and stares in solemn silence at the prisoner,
through two holes which are cut for this purpose in his cowl. "All
this," says Gonsalvius, "is intended to strike the miserable wretch
with greater terror, when he sees himself about to be tortured by the
hands of one who thus looks like the very devil."
The majority of the historians who have been consulted, agree in
stating that the different degrees of torture formerly in use were five
in number. First, The threatening of the torture. Secondly, The steps
taken when conducting the prisoner to the place where the torture is
inflicted. Thirdly, Stripping and binding the prisoner. Fourthly,
Elevation on the pulley. And lastly, Squassation, or the sudden
precipitation and suspension of the body. To these we may add, the
wooden horse, the thumb screws, the iron slipper, &c. The measure
of severity with which the prisoner is to be tortured, is pointed out
by the Inquisitor in the terms in which he is pleased to pronounce
sentence. If he says, "Let the prisoner be interrogated by torture,"
he is merely hoisted up on the rope, but does not undergo the
squassation. If he says, "Let him be tortured," he must undergo the
squassation once, being first interrogated while hanging in the air. If
he orders him "to be well tortured," he must suffer two
squassations. If he adds the expression, "severely tortured," he is
subjected to undergo within an hour three different squassations. If
"very severely," it is done with twistings and additional weights
suspended to his feet. And if "very severely, even unto death," the
prisoner is in imminent danger of his life. "Should the prisoner, in
consequence of the agony which he suffers, be forced to make any
confession, that confession is immediately taken down by the
notary; and if he adheres to it at his next examination, which
commonly takes place in twenty-four hours after the infliction of the
torture, and at the same time acknowledges his guilt, he is
condemned, it is true, as a heretic upon his own confession, but is
represented as penitent, and is restored to the bosom of the Church;
though not without undergoing certain punishments, more or less
severe, and certain painful varieties of penance. [15] But, should he
either retract his confession, or persist in his heresy, he is delivered
over to the secular power, and is burnt alive at the next auto-da-fé."
However unwilling we are to shock the feelings of the reader by
any further description of the various kinds of torture inflicted by the
Inquisition, it is necessary, in a history like the present, to give some
more particular account of this part of the procedure of that
infamous court. The following particulars relative to the torture,
which are given by Puigblanch, are stated in a manner as
unrevolting as possible, although, on such a subject, no words which
describe this barbarous mode of Inquisitorial punishment can be
used, without giving pain to every mind not altogether destitute of
humanity.
"Three kinds of torture have been generally used by the
Inquisition, viz. the pulley, the rack, and fire. As sad and loud
lamentations accompanied the sharpness of the pain, the victim was
conducted to a retired apartment, called the hall of torture, and
usually situated under ground, in order that his cries might not
interrupt the silence which reigned throughout the other parts of the
building. Here the court assembled, and the judges being seated,
together with their secretary, again questioned the prisoner
respecting his crime, which if he still persisted to deny, they
proceeded to the execution of the sentence.
"The first torture was performed by fixing a pulley to the roof of
the hall, with a strong hempen or grass rope passed through it. The
executioners then seized the culprit, and leaving him naked to his
drawers, put shackles on his feet, and suspended weights of one
hundred pounds to his ankles. His hands were then bound behind
his back, and the rope from the pulley strongly fastened to his
wrists. In this situation he was raised about the height of a man
from the ground, and in the meantime the judges coolly admonished
him to reveal the truth. In this position, as far as twelve stripes were
sometimes inflicted on him, according to the inferences and weight
of the offence. He was then suffered to fall suddenly, but in such
manner that neither his feet nor the weights reached the ground, in
order to render the shock of his body the greater.
"The torture of the rack, also called that of water and ropes, and
the one most commonly used, was inflicted by stretching the victim,
naked as before, on his back, along a wooden horse or hollow
bench, with sticks across like a ladder, and prepared for the purpose.
To this his feet, hands, and head were strongly bound in such
manner as to leave him no room to move. In this attitude he
experienced eight strong contortions in his limbs, viz. two on the
fleshy parts of the arm above the elbow, and two below, one on
each thigh, and also on the legs. He was besides obliged to swallow
seven pints of water, slowly dropped into his mouth on a piece of silk
or ribbon, which, by the pressure of the water, glided down his
throat, so as to produce all the horrid sensations of a person who is
drowning. At other times his face was covered with a thin piece of
linen, through which the water ran into his mouth and nostrils, and
prevented him from breathing. Of such a form did the Inquisition of
Valladolid make use, in 1528, towards the licentiate Juan Salas,
physician of that city.
"For the torture by fire, the prisoner was placed with his legs
naked in the stocks; the soles of his feet were then well greased
with lard, and a blazing chafing-dish applied to them, by the heat of
which they became perfectly fried. When his complaints of the pain
were loudest, a board was placed between his feet and the fire, and
he was again commanded to confess, but this was taken away if he
persisted in his obstinacy. This species of torture was deemed the
most cruel of all; but this, as well as the others, was indiscriminately
applied to persons of both sexes, at the will of the judges, according
to the circumstances of the crime, and the strength of the
delinquents.

Tortures.—The Pulley and Fire.

"The torture by fire, however, does not appear to have been much
in use except in Italy, and this when the culprit was lame, or through
any other impediment prevented from being suspended by the
pulley. In the latter country also, other minor tortures were used
with persons unable to withstand those already described. Such
were that of the dice, of the canes, and of the rods. For the first, the
prisoner was extended on the ground, and two pieces of iron shaped
like a die, but concave on one side, were placed on the heel of his
right foot, then bound fast on with a rope, which was pulled tight
with a screw. That of the canes was performed by a hard piece
being put between each finger, bound, and then screwed as above.
That of the rods was inflicted on boys who had passed their ninth
year, but had not yet reached the age of puberty, by binding them to
a post, and then flogging them with rods.
"The duration of the torture, by a bull of Paul III. could not exceed
an hour; and if in the Inquisition of Italy, it was not usual for it to
last so long, in that of Spain, which has always boasted of
surpassing all others in zeal for the faith, it was prolonged to an
hour and a quarter. The sufferer, through the intensity of pain, was
sometimes left senseless, for which case a physician was always in
attendance, to inform the court whether the paroxysm was real or
feigned; and according to his opinion, the torture was continued or
suspended. When the victim remained firm in his denial, and
overcame the pangs inflicted on him—or when, after confessing
under them, he refused to ratify his confession within twenty-four
hours afterwards—he has been forced to undergo as far as three
tortures, with only one day's interval between each. Thus whilst his
imagination was still filled with the dreadful idea of his past
sufferings, which the 'Compilation of Instructions' itself calls agony,
his limbs stiff and sore, and his strength debilitated, he was called
upon to give fresh proofs of his constancy, and again endure the
horrid spectacle, as well as the repetition of excruciating pangs,
tending to rend his whole frame to pieces."
But enough, and more than enough has been brought forward, on
this inhuman and revolting practice of men, who nevertheless style
themselves priests of the compassionate Redeemer!! Rather may we
not call them and does not their horrid conduct entitle them to the
appellation of ministers of darkness, and monsters of cruelty? "My
soul come not thou into their secret; unto their assembly, mine
honour, be not thou united."
Such is a specimen of the tortures of the Inquisition, when there is
not sufficient proof of the crimes of which their unhappy victims are
accused. Instances, however, are on record, where the torture has
been inflicted on persons who are condemned to death, as an
additional punishment! One of these may be mentioned here.
William Lithgow a British subject, informs us in his travels, that, in
1620, he was apprehended at Malaga, in Spain, as a spy, and
exposed to the most cruel torments on what is called the wooden
horse. But nothing having been extorted from him, he was delivered
over to the Inquisition, as a heretic, under pretence that his journal
contained blasphemies against the Pope and the Virgin Mary. Having
acknowledged, in presence of the Inquisitor, that he was a
Protestant, he was admonished to return to the Popish faith, and
allowed eight days in a dungeon to deliberate on his conversion. In
the mean time the Inquisitor and his minions often visited him, in
order to persuade him to renounce his opinions—sometimes
promising, sometimes threatening, and sometimes disputing with
him on the heretical nature of his tenets. All their efforts being in
vain, Lithgow was condemned, first to suffer eleven of the cruelest
tortures, and then to be carried privately to Grenada, and burnt at
midnight. He was accordingly carried to the hall of torture, where
the inhuman process of filling him with water till he was ready to
burst, was first resorted to. They next tied a cord round his neck,
and rolled him seven times along the floor, till he was nearly
strangled, after which they hung him up by the feet till all the water
in his bowels had disgorged itself at his mouth. These and other
cruelties having been finished, during which, notwithstanding the
agonies he endured, he made no confession, he was remanded to
his dungeon, till the last part of his sentence could be executed. But,
by a remarkable interposition of Divine Providence, he was shortly
afterwards delivered out of their hands, and arrived safely in
England.
 Should the prisoner, as already stated make confession while
enduring the torture, that confession is immediately taken down by
the notary; after which he is carried to another place, where his
confession is read over to him, and he is required to subscribe it. But
here Gonsalvius observes, "that when the prisoner is carried to
audience, they make him pass by the door of the room where the
torture was inflicted, where the executioner shows himself, in that
shape of a devil described before, that, as he passes by, he may, by
seeing him, be forced to feel, as it were, over again, his past
torments."
If there be very strong evidence against the accused—if new
proofs of his guilt be brought forward—or, if it be considered that he
was not sufficiently tortured formerly, he may be subjected to this
cruel ordeal again, "when his body and mind are able to endure it."
Ever ready to inflict punishment, the Inquisitors not unfrequently
condemn the innocent to endure the most excruciating tortures;
and, after subjecting them to agony or death, in solemn mockery
pronounce them to be innocent. The following example, illustrative
of such unheard of barbarity, occurred at Seville, in 1559. Maria de
Bohorques, the natural daughter of a Spanish grandee of the first
class, avowed her faith before the Inquisitors, defended it as the
ancient truth of God, and was tortured to induce her to implicate her
friends. First, two Jesuits, and then two Dominicans, were sent to
debate with or ensnare her; but she continued steadfast—her
convictions acquired strength, and her views grew clearer during the
discussions; and nothing remained for Maria, but to form her part in
the bloody pageant of an auto-da-fé. She there tried to comfort her
companions in tribulation, but was gagged. Her sentence was read,
the gag removed, and she was asked to recant. "I neither can nor
will," was the resolute reply; and she proceeded to the place of
execution. After she was bound to the stake, the lighting of the pile
was delayed for a little, that another attempt might be made to
reclaim her. She was, by the grace of God, immovable still—was
strangled, and burned, one of her last employments being to
comment on the creed in the Protestant sense. In 1560, no fewer
than eight females, of irreproachable character, and some of them
distinguished by rank and learning, perished in a similar manner in
another Auto at Seville. Maria Gomez, her three sisters, and her
daughter, were of the number. After being sentenced to the flames,
the young woman thanked one of her aunts, who had taught her the
truth; and then, amid many affectionate expressions, accompanied
with confidence in Him for whose truth they were dying, they
prepared for their fiery doom. After describing the touching scene,
Dr. M'Crie informs us, that "so completely had superstition and habit
subdued the strongest emotions of the human breast, that not a
single expression of sympathy escaped from the multitude at
witnessing a scene which, in other circumstances, would have
harrowed up the feelings of the spectators, and driven them into
mutiny."
We know that these details must lacerate the feelings of our
readers; but it is needful fully to elucidate the spirit of Popery,
wherever it appears full-grown. To complete our abstract, therefore,
we must further narrate, that, at the same Auto, an event took place
which gives the Inquisitors a full title to the epithet of Cannibals,
which it caused to be applied to them. Dona Juana de Xeres y
Borhorques had been apprehended, in consequence of a confession
extorted from her sister Maria by the rack. Being six months gone in
pregnancy, Dona Juana was imprisoned in the public jail till her
delivery. Eight days thereafter her child was taken from her, and she
was placed in a cell in the Inquisition. A young woman was
imprisoned beside her, who exerted herself to the utmost to promote
the afflicted lady's recovery; but the attendant was soon subjected
to the torture herself, and remitted to her cell mangled by the
process. As soon as Dona Juana could rise from her bed of rushes,
she was in her turn tortured by the Inquisitors. She would not
confess. She was placed on one of their instruments of cruelty. The
cords penetrated through the delicate flesh to the bone of her arms
and legs. Some of the internal vessels burst. The blood flowed in
streams from her mouth and nostrils. She was conveyed to her cell
in a state of insensibility, and died in the course of a few days. The
Inquisitors, for once, pronounced the lady whom they had
murdered, innocent, on the day of the Auto. They feared the recoil
which their atrocity might have occasioned; so that in this fiendish
proceeding we see Popery in its twofold character—shedding the
blood of God's saints, and then like a dastard or a sycophant,
fawning upon those whom it has injured, when there is danger of
retaliation.
"The punishments inflicted by the Inquisition," says a modern
writer, "may be regarded as of two sorts,—punishments not issuing
in death, and punishments which have that issue. Under the first of
these heads are comprehended the ecclesiastical punishments, such
as penances, excommunication, interdict, and the deprivation of
clerical offices and dignities; and under this head too, are included
the confiscation of goods, the disinheriting of children, for no child,
though he be a Catholic, can inherit the property of a father dying in
heresy; the loss of all right to obedience, on the part of kings and
other feudal superiors, and a corresponding loss of right to the
fulfilment of oaths and obligations on the part of subjects;
imprisonment in monasteries or in jails, whipping, the galleys, and
the ban of the empire. Under the second head, or that of
punishments issuing in death, there are only two instances, viz:
strangling at the stake, and death by fire. These instances may
easily be comprehended in a short account of the auto-da-fé."
"In the procession of the auto-da-fé," says Dr. Geddes, "the monks
of the order of St. Dominic walk first. These carry the standard of
the Inquisition, bearing on the one side the picture of St. Dominic
himself, curiously wrought in needle-work, and on the other, the
figure of the cross between those of an olive branch and a naked
sword, with the motto 'justitia et misericordia.' Immediately after the
Dominicans, come the penitents, dressed in black coats without
sleeves, barefooted, and with wax candles in their hands. Among
them, the principal offenders wear the infamous habit called the
sanbenito. Next come the penitents, who have narrowly escaped the
punishment of death; and these have flames painted upon their
garments or benitoes, but with the points of the flames turned
downwards, importing that they have been saved, 'yet so as by fire.'
Next come the negative and the relapsed, the wretches who are
doomed to the stake; these also have flames upon their habits, but
pointing upwards. After the negative and the relapsed, come the
guilty and the impenitent, or those who have been convicted of
heresy, and who persist in it; and these, besides the flames pointing
upwards, have their picture (drawn for that purpose a few days
before,) upon their breasts, with dogs, serpents, and devils, all with
open mouths, painted about it. This part of the procession is closed
by a number of individuals carrying the figures of those who have
died in heresy, or large chests, painted black, and marked with
serpents and devils, containing their bones dug out of their graves,
in order that they may be reduced to ashes. A troop of familiars on
horseback follow the prisoners; and after these come the
subordinate Inquisitors, and other functionaries of the Holy Office,
upon mules; and last of all comes the Inquisitor-general himself, in a
rich dress, mounted upon a white horse, and attended by all the
nobility who are not employed as familiars in the procession. The
train moves slowly along, the great bell of the cathedral tolling at
proper intervals.
"At the place of execution, stakes are set up according to the
number of the sufferers. They are usually about twelve feet in
height, and at the bottom of each there is placed a considerable
quantity of dry furze. The negative and the relapsed are first
strangled at the stake, and afterwards burnt. The convicted and the
impenitent, or the professed, as they are otherwise called, are burnt
alive. To these, certain Jesuits who are appointed to attend them,
address many exhortations, imploring them to be reconciled to the
Church of Rome, but commonly without effect. The executioner
therefore ascends, and turns the prisoners off from the ladder, upon
a small board fastened to the stake, within half a yard of the top;
and the Jesuits having declared, 'that they leave them to the devil
who is standing at their elbow,' to receive their souls as soon as they
have quitted their bodies, a great shout is raised, and the whole
multitude unite in crying, 'let the dogs' beards be trimmed, let the
dogs' beards be trimmed.' This is done by thrusting flaming furze,
tied to the end of a long pole, against their faces; and the process is
often continued till the features of the prisoners are all wasted away,
and they can be no longer known by their looks. The furze at the
bottom of the stake is then set on fire, but as the sufferers are
raised to the height of ten feet above the ground, the flames seldom
reach beyond their knees, so that they really are roasted, and not
burnt to death.—Yet though, out of hell," as Dr. Geddes adds, "there
cannot be a more lamentable spectacle than this, it is beheld by
people of both sexes, and of all ages, with the utmost
demonstrations of joy—a bull feast, or a farce, being dull
entertainments compared with an auto-da-fé."
In order, however, to give the reader a still more distinct account
of the parade and ceremony attending an auto-da-fé, we shall select
the celebrated one which took place at Madrid in 1680, in presence
of Charles II. and the royal family. On the day appointed, the
procession began to move from the Inquisition, in the following
order, at seven o'clock in the morning.
"The soldiers of the faith came first, and cleared the way; next
followed the cross of the parish of St. Martin, covered with black,
and accompanied by twelve priests clothed in surplices, and a
clergyman with a pluvial cope; then came the prisoners to the
amount of one hundred and twenty, seventy-two of whom were
women, and forty-eight men; some came forth in effigy, and the
remainder in person. First in the order of procession were the
effigies of those condemned persons who had died or made their
escape, and amounting in all to thirty-four; their names were
inscribed in large letters on the breast of their effigies; and those
who had been condemned to be burned, besides the coroza or cap
on their heads, had flames represented on their dress; and some
bore boxes in their hands, containing the bones of their
corresponding originals. Next came the fifty-four who had been
reconciled, the most guilty wearing a sanbenito with only one
branch, and carrying in their hands, as did also the above, a yellow
candle unlighted. Lastly came twenty-one prisoners condemned to
death, each with his coroza and sanbenito corresponding to the
nature of his crime, and the most of them with gags on their
mouths: they were accompanied by numerous familiars of the
Inquisition in the character of patrons, and were besides each
attended by two friars, who comforted the penitent, and exhorted
the obdurate. The whole of this part of the ceremony was closed by
the high bailiff of Toledo and his attendants. Behind the effigy of
each culprit were also conveyed boxes containing their books, when
any had been seized with them, for the purpose of also being cast
into the flames. The courts of the Inquisition followed immediately
after, preceded by the secretaries of those of Toledo and Madrid,
with a great number of commissaries and familiars; among whom
walked the two stewards of the congregation of St. Peter Martyr,
carrying the sentences of the criminals inclosed in two precious
caskets. So far the procession on foot.
"Next, on horseback, paraded the sheriffs and other ministers of
the city, together with the chief bailiffs of the Madrid Inquisition.
Then came a long string of familiars on horses, richly and variously
caparisoned, wearing the habit of the Inquisition over their own
dress, the proper insignia on their breasts, and staffs raised in their
hands. In succession followed a great number of ecclesiastical
ministers; such as notaries, commissaries, and qualificators, all
bearing the same insignia, and mounted on mules with black
trappings. Behind them went the corporation of Madrid, preceded by
the mayor, and followed by the fiscal-proctor of the tribunal of
Toledo, who carried the standard of the faith, of red damask, with
the arms of the Inquisition and of the king, accompanied by the
royal council and board of Castile. Lastly came the Inquisitor-
general, placed on the right hand of the president of the council, an
office at that time filled by the Bishop of Avila. He was accompanied
by an escort of fifty halberdiers, dressed in satin. He was clothed in
a suit of black silk, embroidered in silver, with diamond buttons, &c.
and attended by eighteen livery servants. The whole of the
procession was closed with the state sedan chair and coach,
belonging to the Inquisitor-general, together with other coaches, in
which were his chaplains and pages.
"On the arrival of the procession at the theatre, which had been
fitted up for the occasion, the prisoners ascended by the stair-case
nearest their destined seats; but, before occupying them, they were
all paraded round the stage, in order that their majesties, who were
already seated in their balcony, might have the satisfaction of
viewing them near. The tribunals, and persons invited, then
proceeded to take their respective seats, and the Inquisitor-general
ascended his throne. Mass being commenced, and the gospel ended,
the oldest secretary of the tribunal of Toledo, read from the pulpit
the form of the oath taken by the mayor of the city of Madrid, as
well as by all the people. A bombastic sermon was then preached by
a Dominican friar, qualificator of the supreme council of the
Inquisition, and preacher to the king. After sermon they proceeded
to the reading of the trials and sentences, beginning with those who
had been condemned to die. This part of the ceremony lasted till
four in the afternoon, when those who were condemned to death
were delivered over to the civil magistrates, and whilst the latter
proceeded on to the place of execution, and met their final end, the
reading of the proceedings continued, as well as the abjurations of
those who had been reconciled, which lasted till half-past nine at
night, when those who had been absolved returned to the prisons of
the Inquisition.
"The prisoners personally condemned to death, amounted to
nineteen; thirteen men, and six women, principally of the Jewish
persuasion. They were conducted to the gate of Fuencarrel,
mounted on mules with pack-saddles, preceded by the effigies of
those who had died or made their escape. Of those personally
condemned for execution, eleven were impenitents; viz. eight
obdurates, and three convicted, but refusing to confess. The burning
place was sixty feet square, and seven high, and consequently
sufficiently capacious, when twenty stakes with their corresponding
rings were fastened thereon. Some were previously strangled, and
the others at once thrown into the fire. The ministers having cast the
bodies of those who were strangled into the flames, together with
the effigies and bones of the deceased, more fuel was added, till all
was converted into ashes, which was not till nine in the morning.
Two days afterwards, six of those who had been condemned to do
penance were flogged, among whom were two women. Such was
the form and solemnity of this auto-da-fé, the largest and most
splendid ever known."
The penitential habits with which the Inquisitors array the culprits
at an auto-da-fé, are truly ludicrous. A garment or tunic of yellow
linen or cloth, reaching down to the knees, which is called the
sanbenito, and a conical cap called the coroza, are the dress of the
victims of the Holy Office. When the person is to be executed as
impenitent, both the sanbenito and coroza are embellished with
flames and pictures of devils, and a rude likeness of the individual
who wears them, is also painted on the sanbenito, burning in
flames, with several figures of dragons and devils in the act of
fanning them. When the individual has repented after sentence has
been pronounced, he wears the same dress, but the flames are
reversed, to show that the culprit is not to be burnt until he has
been strangled. Those who only do penance, wear the tunic either
with or without a cross, according to the different degrees of crime
of which they have been convicted.
It only remains to mention here, the hypocritical manner in which
the Inquisitors deliver over those who are sentenced to death, into
the hands of the secular power. Having declared the condemned
individual "an apostate heretic, a defaulter, and an abettor of
heretics, and that he has thereby fallen into and incurred the
sentence of grievous excommunication," &c. they, adding insult to
cruelty, add, "Nevertheless we earnestly beseech and enjoin the said
secular arm, to deal so tenderly and compassionately with him, as to
prevent the effusion of blood, or danger of death!!" No words can do
justice to such a masterpiece of hypocrisy; for let it be remembered
that the Inquisition positively commands the civil magistrate to put
the condemned to death. The gross falsehood of its professions,
therefore—the aspect of meekness which it thus displays, while it
thirsts for the blood of, and dooms to the flames, its wretched victim
—literally prove that "there is no faithfulness in their mouth—that
their inward part is very wickedness—and that their throat is an
open sepulchre." "Is there in all history," says Dr. Geddes, "an
instance of so gross and confident a mockery of God, and the world,
as this of the Inquisition, beseeching the civil magistrate not to put
the heretics they have condemned and delivered to them to death?
For were they in earnest when they made this solemn petition to the
secular magistrates, why do they bring their prisoners out of the
Inquisition, and deliver them to those magistrates with coats painted
over with flames? Why do they teach that heretics, above all other
malefactors, ought to be punished with death? And why do they
never resent the secular magistrates having so little regard to their
earnest and joint petition, as never to fail to burn all the heretics
that are delivered to them by the Inquisition, within an hour or two
after they have them in their hands? And why, in Rome, where the
supreme, civil, and ecclesiastical authority are lodged in the same
person, is this petition of the Inquisition, which is made there as well
as in other places, never granted?" The truth is, as already noticed,
the Inquisitors are commanded by the bulls of various Popes, to
compel the civil magistrate, under penalty of excommunication, and
other ecclesiastical censures, within six days, readily to execute the
sentences pronounced by the Inquisitors against heretics, that is, to
commit them to the flames!

FOOTNOTES:
[14] Not only are persons against whom something has been
proved subjected to this monstrous engine of Inquisitorial cruelty,
for the purpose of drawing from them some additional confessions;
those also who cannot make their innocence plainly appear to the
Inquisitor, (and who can in a court so iniquitous?) who in the
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