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The Last Look: A Tale of the Spanish Inquisition, a fiction by William H. G. Kingston |
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Chapter 7. The Torture |
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_ CHAPTER SEVEN. THE TORTURE Antonio Herezuelo was only one of many who on that unhappy night were seized by the officers of the Inquisition and dragged off to prison. In consequence of the information given by the wife of Juan Garcia, eighty persons were immediately apprehended in Valladolid, among those who had been present at the meetings; and in Seville and its neighbourhood two hundred were betrayed into the hands of the inquisitors by the treachery of a pretended member of the Protestant Church, and the superstitious fears of another. The first, suspecting that some of his acquaintances entertained Lutheran opinions, insinuated himself into their confidence for the express purpose of learning their secrets and of betraying them. The latter, hearing Lutheran principles denounced in the most fearful language, as the only means of saving himself from the results of the anathemas, hurried off and informed against all those he knew to be Protestants. Dismay seized upon large numbers of the most timid of the Protestants; and as people are often panic-struck when a ship strikes the rocks, and leap overboard into the raging surf, so some of them hurried off to the Triana, and accused themselves to the inquisitors of entertaining doctrines for which the stake was the sure punishment. Others, who had been before unsuspected, betrayed themselves by the hurried manner of their flight. Thus in a few days the chief members of all the Protestant Churches throughout Spain were either in prison, or fugitives, or hiding in the caves of the earth, among mountains and forests. In no place, however, were they safe, and many even of those abroad were betrayed into the hands of the emissaries of the Inquisition, and dragged back to Spain to suffer death at the stake. The inquisitors were not content with those who denounced themselves. Every possible means was employed to discover heretics, and to assist the object Philip renewed a royal ordinance--fallen into desuetude-- allowing to informers the fourth part of the property of those guilty of heresy. This abominable edict greatly increased the zeal and activity of the vile tribe. Pope Paul the Fourth also assisted with eagerness in the object, and issued a bull enjoining all confessors to examine their penitents, from the highest to the lowest, and to charge them to denounce all whom they knew to be guilty of buying, selling, reading, or possessing any book prohibited by the Holy Office, the punishment being death. The great aim of the papists was to strike terror into the minds of the whole nation; and while they had not the most distant intention of extending mercy to those who professed themselves penitent, they were nevertheless anxious to secure a triumph to the Catholic faith (as they called their system of idolatry and tyranny), by having in it their power to read, in the public _auto-da-fe_, the forced retractions of those who had embraced the truth. Antonio Herezuelo stood before the council of inquisitors. So well-known is the scene that it scarcely requires description. It is too true a picture--an exhibition of devilish ingenuity of man when he desires to tyrannise over his fellow-creatures, unsurpassed in cruelty by the heathen or most barbarous nations of ancient or modern days. There sat the inquisitors in a gloomy vaulted chamber--on one side the fearful rack, with grim, savage executioners ready to perform their office, a black curtain only partly concealing other instruments of torture, with hooded familiars standing silently round; while at the table sat two secretaries, ready to note every word uttered by the prisoner, to be wrested, if possible, to his destruction. The only person whose countenance could have been regarded with satisfaction was the prisoner. He stood calm and undaunted amidst those cruel men, who had resolved on his death. Hark! the president addresses him in a harsh, pitiless voice: "Antonio Herezuelo, you have been accused by most credible witnesses of holding in disrespect many of the principal articles of our most holy faith. What have you to answer for yourself?" "That I hold most sincerely and truly all the doctrines necessary for my eternal salvation, and all other doctrines which I find clearly set forth in God's blessed Word, sent in His mercy and love as a sure guide to perishing man," answered Antonio, boldly. "Then you consider the Bible, by which so many are misled, as the only guide and rule of faith?" said the Chief Inquisitor. "You set at nought the authority of the Church?" "I bow with all submission to the authority of the Church in all points in which she is clearly guided by Holy Scripture," answered Herezuelo, who still clung, as did many of the Protestants of those days, to the false idea that there exists only one sole visible Church on earth; and believing that such a Church does exist, supposed it to be, in spite of all its errors, the Church of Rome. "Then, heretic, you dare to say that the Bible is above the Church?" exclaimed the Inquisitor. "Why, fool, it is through the Church that you have a Bible; but it is not fit that the laity should possess it, for they can only, as we have evidence that you and others have done, make a most improper use of it. Therefore it is a prohibited book, and yet you dare to acknowledge that you have both possessed one and studied it. Ay, you have done so, and to your own utter destruction of body and soul." "To the salvation of my soul," said Antonio, boldly. "Our blessed Lord Himself appealed to Scripture on many occasions, and to Scripture I appeal and trust." "Then you reject the traditions of the Church?" said the Inquisitor, looking towards the secretary, who was busily noting down all the questions he put, and the answers made by the prisoner. "By tradition we may be deceived. Scripture is a sure guide, which, through the teaching of the Holy Spirit, will lead us infallibly aright," answered Herezuelo. "Oh, what abominable--what terrible heresy!" exclaimed the Inquisitor. "You deny, too, that the Blessed Virgin should be adored and honoured above Christ, as, being His mother, and, from being a woman, more ready to hear the prayers of the faithful than He can be?" "The Virgin Mary was blessed in that she became the earthly mother of Jesus, and thus she was peculiarly honoured among women; but I find nowhere in Scripture that prayers should be made to her; on the contrary, at the marriage feast of Cana of Galilee, our Lord says, 'Woman, what have I to do with thee?' when she ventured to interfere in a matter she was incapable of understanding. Saint Mark tells us of the remark made by our Lord when told that His mother and His brethren waited without: 'Who is My mother or My brethren? Whosoever shall do the will of God, the same is My brother, and My sister, and mother.' When hanging on the cross, too, and looking down on Mary and His beloved disciple John, He said, 'Woman, behold thy son!' and then, addressing His disciple, He said, 'Behold thy mother!' 'And from that hour that disciple took her to his own home.' Not a word more does the Holy Spirit reveal to us of the history of the mortal mother of Jesus. All we know is, that, as a mortal child of Adam, she must have been saved by His precious blood shed on Calvary, for without that blood shed there is no remission of sins." The Inquisitor rose from his seat as if he would tear off his clothes, and sat down again, exclaiming, "Blasphemy! blasphemy! You deny, too, I hear, the necessity of confession and of priestly absolution?" "I nowhere find it written that we are to confess our sins to man, but always to God. 'A broken and a contrite heart, O Lord, Thou wilt not despise.' In the Epistle of James (chapter verse 16), he says, 'Confess your faults to _one another_, and pray for _one another_, that ye may be healed'; that is to say, if you have trespassed one against another, or if one brother has offended another. Nowhere do I find, however, that on sinners coming in faith to our blessed Lord, does He require them to confess their sins to Him before He will hear them. He says, simply, 'Thy faith hath made thee whole; go, and sin no more.' I find it also written, 'Neither is there salvation in any other; for there is none other name given among men whereby we may be saved!' When our Lord sent out His disciples, He said to them that all those who would accept the offers of the Gospel would be forgiven, or would have their sins remitted through them, or rather through their preaching; and those who, in spite of the preaching, refused to accept the offer, would have their sins retained. Through faith in Jesus Christ only can a person obtain forgiveness of sins; and John says, 'He that believeth on the Son hath everlasting life, and he that believeth not the Son shall not see life; but the wrath of God abideth on him.' This great truth a minister has the power to declare, but in no other way has he, according to the Scriptures, the right to absolve any persons from their sins. I hold that when our Lord said to His disciples, 'Whose soever sins ye remit, they are remitted unto them; and whose soever sins ye retain, they are retained,' He said it not only to all the ministers of the Gospel, but to all Christian men who go forth with the Bible in their hands, that they should declare the glorious Gospel truth that all who trust in Him, Jesus Christ, are forgiven; but that all who refuse to trust in Him still remain in their sins--their sins are retained." "Oh, what hideous blasphemy!" exclaimed the Inquisitor, he and his associates lifting up their hands as if in horror at what Antonio had said. "But go on, go on, fill up the measure of your iniquities. How do you interpret, 'Whatsoever ye shall bind on earth shall be bound in heaven; and whatsoever ye shall loose on earth shall be loosed in heaven'?" "Much in the simple way that I interpret the previous passage. The apostles, as employed in preaching the Christian doctrine among the Jews, were to release or loose them from certain obligations of the Mosaic law; but as they were not to release them from them all, they were to pronounce what were to be retained, or by what they were still to be bound; in other words, when a thing might lawfully be done among the Jews, it was a common mode of expression to say that that thing was loosed to them, and that if anything was unlawful for them to do, it was bound to them. The meaning of the expression was thus very clear to the Jews who heard Him. So Peter understood the same expression, and he knew perfectly well that he was simply to declare, both to Jew and Gentile, what was to be believed, and what was not to be believed, thus unlocking to them the doors of the kingdom of heaven, inviting them to come in, to become subjects of Christ. Such are his keys. On the great truth which he had confessed, 'Thou art the Christ, the Son of the living God,' was Christ's spiritual Church to be founded, as on a rock against which the powers of hell are never to prevail." "Most horrible! most horrible!" cried the Inquisitor. "Then you do not acknowledge the authority of the Church, that his Holiness the Pope is the successor of Saint Peter, that the priesthood have power to forgive sins?" "The Scriptures speak nowhere of Saint Peter having a successor, nor does our Lord give authority to him to appoint one," said Herezuelo, boldly. "No Church can have authority with regard to spiritual matters except such as is clearly derived from the Bible, which is equally open to all men, while the only priest a Christian can acknowledge is the one great High Priest standing at the right hand of God, ever making intercession for us." "Horrible! horrible!" again cried the Inquisitor. "Then, if you do not acknowledge the priesthood, you deny the doctrine of transubstantiation, the great work performed at the Mass, the chief glory of the Church?" "Certainly, I deny that the bread and wine at the Mass are changed in any way into the body and blood of Christ, with the soul and deity, the bones and sinews," answered Herezuelo, solemnly. "I deny that when Jesus said, 'I am the living bread which came down from heaven,' He was even speaking of the Last Supper, or that He intended that it should be supposed that He was to become literally bread and wine, or rather that bread and wine should become Him, any more than that He should become a door, or a shepherd, or a rock, to all of which He likens Himself. He says, 'The words that I speak unto you they are spirit, and they are life'; and then He continues, as if he would say, 'Come to Me, and believe on Me, for that is what I mean by eating My flesh and drinking My blood; He that cometh to Me shall never hunger, and he that believeth on Me shall never thirst. As by eating bread and drinking wine your physical body is sustained, so by believing that My body was broken for you on the accursed tree, and that My blood was shed for you, will your spiritual life be sustained; and I enjoin you to meet together occasionally to break bread and to drink wine in remembrance of Me. Moreover, I promise you that as oft as you do this in My name, through love of Me, I will be spiritually in the midst of you.' No other construction can I put on these words of our Lord, and in that faith I am prepared to die." "And die you shall, audacious heretic!" exclaimed the Inquisitor, who was no other than the infamous Munebrega, Archbishop of Tarragona, who had come over from Seville in consequence of the illness of his colleague. His eyes rolled; he gnashed with his teeth in fury at finding himself unable to intimidate the prisoner--he, before whom so many men of rank and condition had been compelled to humble themselves. He remembered, too, whose husband the prisoner was--the daughter of one who had despised and rejected him. "To the rack with him! to the rack! We must learn from him what other persons hold these abominable opinions, while we teach him to abandon them himself. Spare him not: for his soul's good his body must be afflicted." Antonio Herezuelo cast his eyes to heaven, and from the depths of his heart there came up a prayer, earnest, solemn, of mighty power. Not for himself he prayed--not even for the beloved wife of his bosom; but he prayed that in the fiery trial he was to undergo he might not dishonour his holy faith; that he might hold fast to the truth; that the love of Christ, by which He keeps His own, might be exhibited through him. To resist would have been useless; and yet it cost him a hard struggle to submit to the indignities to which he was subjected by the brutal executioners ordered to carry out the Inquisitor's sentence. There he stood, full of life and strength and energy, capable of enjoying to the full all the blessings that God has bestowed in this life on man. Even the confinement to which he had been subjected had not been able sensibly to diminish the strength of his well-knit frame. In another instant he was thrown, naked, and bound hand and foot, on to the cruel rack, every sinew and muscle of his body extended to the utmost, whilst agonising wrenches were given of the most fearful character, as the screws and ropes of the horrid instrument were set in motion. Not a word did he utter; scarcely a groan escaped from his bosom, though every limb was suffering the most excruciating torture; the blood gushed from his nostrils and mouth, his eyes well nigh started from their sockets. His physical nature at length gave way, though his courage did not fail him. He fainted. Death would have been a happy release, but his torturers took pains not to allow him that boon; restoratives were administered, and consciousness again returned. The surgeon who stood by, however, gave notice that he must not be subjected, for a time, to equal torture, or he would sink under it. He was therefore removed on a blood-besprinkled stretcher to another chamber, and the inquisitors proceeded with callous indifference to examine a fresh prisoner who was now brought forward. The person who was next led before the inquisitors was of a character very different from that of Herezuelo. A glance at the rack made him tremble in every limb. The inquisitors saw immediately that he would afford them but little trouble, though, at the same time, that he might be made useful by his giving information regarding others. He might have passed in the world in quiet times as an earnest true Christian, but now alarm for his personal safety overcame every other consideration. He at once incriminated himself, and was soon induced to bring damnatory accusations against his friends. When all the information which could thus be obtained from him was secured, he was dismissed, though still ignorant of the fate which awaited him--it might be, if victims were required, to be consigned to the flames, or perhaps to add to the sad band of penitents supposed to have recanted their errors. Such was the character of several of those accused of heresy, though by far the larger number of persons seized by the Inquisition gladly suffered death rather than deny the truth. And now another prisoner appears--a female. She is clothed in black from head to foot. As the light from the lamp which hangs from the roof falls on her countenance, it is seen to be very pale, but not enough so to detract from the beauty of those young and fair features. "Leonor de Cisneros, you are brought here accused of holding opinions which, if generally entertained, would be subversive of the opinions of our holy faith," said the Inquisitor, in a peculiarly harsh voice. "Have you become sensible of your errors? and are you prepared to recant them?" "I hold to the doctrines which I have been taught from my earliest days, and which I find clearly set forth in the blessed Word of God. I am, therefore, not aware that I hold any errors," answered Leonor, calmly. "What do you mean by God's holy Word?" asked the Inquisitor. "The Bible," said Leonor, firmly. "Are you aware that the Bible is prohibited to the laity, and that, were it not so, it is not susceptible of any private interpretation?" asked the Inquisitor. "I am aware that without the aid of God's Holy Spirit, which when Christ ascended up on High, He promised to us as our Instructor and Enlightener, we cannot expect to read aright this blessed Gospel," said Leonor. "I am aware that in the Second Epistle of Saint Peter, 1st chapter, 20th verse, there is this expression--'Knowing this first, that no prophecy of the Scripture is of any private interpretation.' 21st, 'For the prophecy came not in old time by the will of man; but holy men of God spake as they were moved by the Holy Ghost.' I am aware, however, that the Greek word epilusis, which has been translated interpretation, means rather _impetus_, _impulse_; and therefore that the clear meaning is that no writer of the Scripture wrote according to his own mind or thoughts, but entirely as he was moved or impelled by the Holy Spirit. Therefore Peter in no respect contradicts his Lord, who says, addressing the people, 'Search the Scriptures; for in them ye think ye have eternal life: and they are they which speak of me.' Oh, my lords, what I have done--what thousands have done in Spain--has simply been to obey our loving Saviour in reading His holy Word, in striving to carry out His precepts by assembling ourselves together in prayer, by exhorting and comforting one another. If this be a crime, I am a criminal; but if not, why imprison us? why torture us? why kill us?" She stretched out her hand as she spoke. Her youth and beauty, her pathetic look, the truth which came from her lips, might have moved hearts of stone, but nothing could move the demon-inspired minds of the Inquisitors of Spain--the base instruments of the Pope and his supporters, Valdes and Philip. They compressed their lips as Leonor spoke. "You have disobeyed the Church," answered the Inquisitor, with an unmoved countenance. "Unless you recant your errors, your punishment is certain. It may be that you will see the wisdom of so doing, and follow the example of those you love best. Remove the woman." So ended the first trial of Leonor de Cisneros. The inquisitors consulted together how she should be treated. She was evidently not likely to change her opinions by argument; the Archbishop was unwilling to have her subjected to torture. He had made up his mind that her husband must die. He was too clever a heretic, even should he recant, to be allowed to live. He was not likely ever to recant. But Leonor, she must be won over; her life must be saved. Notwithstanding her knowledge of Scripture, the clear declaration she had made of Protestant principles, the Archbishop did not despair. He had seen many who, firm at first, had, after a few weeks' solitary confinement and scanty food, with occasional visits from friends desirous of saving them, completely recanted, and acknowledged their errors. He knew, too, the subtle arguments, the system of deception, the threats, the promises, the various artful methods of proceeding which could be brought to bear on a prisoner. Should these fail, he had other means in store by which he hoped to make her give up what he honestly thought her folly. How could a weak woman venture to set herself up in opposition to the Church? Many others, to be sure, had ventured to do the same, but few had spoken as she had done, and several had at sight of the rack recanted, and given all the information required of them. _ |
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