Chapter 11

THE TORTURES OF THE INQUISITION.

A Stunning Blow—Three Classes in Italy—Flight of Peter Martyr Vermigli —of Ochino—Caraffa made Pope—The Martyrs, Mollio and Tisserano— Italian Protestantism Crushed—A Notable Epoch—Three Movements— The Inquisition at Nuremberg—The Torture-Chamber— Its Furnishings— Max Tower—The Chamber of Question—The various Instruments of Torture—The Subterranean Dungeons—The Iron Virgin—Her Office— The Burial of the Dead.

THE re-establishment of the Inquisition decided the question of the Reformation of Italy. The country, struck with this blow as it was lifting itself up, instantly fell back into the old gulf. It had become suddenly apparent that religious reform must be won with a great fight of suffering, and Italy had not strength to press on through chains, and dungeons, and scaffolds to the goal she wished to reach. The prize was glorious, she saw, but the price was great. Pallavicino has confessed that it was the Inquisition that saved Italy from lapsing into Protestantism.1

The religious question had divided the Italians of that day into three classes. The bulk of the nation had not thought on the question at all, and harbored no purpose of leaving the Church of Rome. To them the restoration of the Inquisition had no terrors. There was another and large class who had abandoned Rome, but who had not clearness to advance to the open profession of Protestantism. They were most to be pitied of all should they fall into the hands of the inquisitors, seeing they were too undecided either to decline or to face the horrors of the Holy Office. The third class were in no doubt as to the course they must pursue. They could not return to a Church which they held to be superstitious, and they had no alternative before them but provide for their safety by flight, or await death amid the fires of the Inquisition. The consternation was great; for the Protestants had not dreamed of their enemies having recourse to such violent measures.

Numbers fled, and these fugitives were to be found in every city of Switzerland and Germany.2 Among these was Bernardino Ochino, on whose eloquent orations all ranks of his countrymen had been hanging but a few months before, and in whose audience the emperor himself might be seen when he visited Italy. Not, however, till he had been served with a citation from the Holy Office at Rome did Ochino make his escape. Flight was almost as bitter as death to the orator. He was leaving behind him the scene of those brilliant triumphs which he could not hope to renew on a foreign soil. Pausing on the summit of the Great St. Bernard, he devoted a few moments to those feelings of regret which were so natural on abandoning so much that he could not hope ever again to enjoy. He then went forward to Geneva. But, alas! the best days of the eloquent monk were past. At Geneva, Ochino’s views became tainted and obscured with the new philosophy, which was beginning to air itself at that young school of pantheism.

Peter Martyr Vermigli soon followed. He was presiding over the convent of his order in Lucca, when the storm came with such sudden violence. He set his house in order and fled; but it was discovered after he was gone that the heresy remained although the heretic had escaped, his opinions having been embraced by many of the Luccese monks. The same was found to be the case with the order to which Ochino belonged, the Capuchins namely, and the Pope at first meditated, as the only cure, the suppression of both orders. Peter Martyr went ultimately to Strasburg, and a place was found for him in its university, where his lamp continued to burn clearly to the close. Juan di Valdez died before the tempest burst, which drove beyond the Alps so many of the distinguished group that had formed itself around him at Pausilippo, and saw not the evil days which came on his adopted country. But the majority of those who had embraced the Protestant faith were unable to escape. They were immured in the prisons of the various Holy Offices throughout Italy; some were kept in dark cells for years, in the hope that they would recant, others were quickly relieved by martyrdom. The restorer of the Inquisition, the once reforming Caraffa, mounted the Papal chair, under the name of Paul IV. The rigors of the Holy Office were not likely to be relaxed under the new Pope; but twenty years were needed to enable the torture and the stake to annihilate the Protestants of Italy.3

Peter Martyr Vermigli
Italian victim of the Inquisition

Of those who suffered martyrdom we shall mention only two—Mollio, a Bolognese professor, renowned throughout Italy for his learning and his pure life; and Tisserano, a native of Perugia. On the 15th of September, 1553, an assembly of the Inquisition, consisting of six cardinals with their episcopal assessors, was held with great pomp at Rome. A train of prisoners, with burning tapers in their hands, was led in before the tribunal. All of them recanted save Mollio and Tisserano. On leave being given them to speak, Mollio broke out, says McCrie, "in a strain of bold and fervid invective, which chained them to their seats, at the same time that it cut them to the quick." He rebuked his judges for their lewdness, their avarice, and their blood-thirsty cruelty, and concluded as follows:—

"‘Wherefore I appeal from your sentence, and summon you, cruel tyrants and murderers, to answer before the judgment-seat of Christ at the last day, where your pompous titles and gorgeous trappings will not dazzle, nor your guards and torturing apparatus terrify us. And in testimony of this, take back that which you have given me.’ In saying this, he threw the flaming torch which he held in his hand on the ground, and extinguished it. Galled, and gnashing upon him with their teeth, like the persecutors of the first Christian martyrs, the cardinals ordered Mollio, together with his companion, who approved of the testimony he had borne, to instant execution. They were conveyed, accordingly, to the Campo del Flor, where they died with the most pious fortitude."4

Mollio throwing down his torch before the Inquisition

The eight years that elapsed between 1534 and 1542 are notable ones in the annals of Protestant Christianity. That epoch witnessed the birth of three movements, Which were destined to stamp a character upon the future of Europe, and powerfully to modify the conflict then in progress in Christendom. In 1534 the Jesuits recorded their first vow in the Church of Montmartre, in Paris. In 1540 their society was regularly launched by the Papal edict. In 1542, Paul III issued the bull for the re-establishment of the Inquisition; and in 1541 Calvin returned to Geneva, to prepare that spiritual army that was to wage battle with Jesuitism backed by the Inquisition. The meeting of these dates—the contemporaneous rise of these three instrumentalities, is sufficiently striking, and is one of the many proofs which we meet in history that there is an Eye watching all that is done on earth, and that never does an agency start up to destroy the world, but there is set over against it a yet more powerful agency to convert the evil it would inflict into good.

It is one of these great epochs at which we have arrived. Jesuitism, the consummation of error — the Inquisition, the maximum of force, stand up and array themselves against a now fully developed Protestantism. In following the steps of the combatants, we shall be led in succession to the mountains of the Waldenses, to the cities of France, to the swamps of Holland, to the plains of Germany, to Italy, to Spain, to England and Scotland. Round the whole of Christendom will roll the tide of this great battle, casting down one nation into the darkness of slavery, and lifting up another into the glory of freedom, and causing the gigantic crimes of the persecutor and the despot to be forgotten in the excelling splendor of the patriot and the martyr. This is the struggle with the record of which we shall presently be occupied. Meanwhile we proceed to describe one of those few Inquisitions that remain to this day in almost the identical state in which they existed when the Holy Office was being vigorously worked. This will enable us to realize more vividly the terror of that weapon which Paul III prepared for the hands of the Jesuits, and the Divine power of that faith which enabled the confessors of the Gospel to withstand and triumph over it.

Turn we now to the town of Nuremberg, in Bavaria. The zeal with which Duke Albert, the sovereign of Bavaria, entered into the restoration of Roman Catholicism, we have already narrated. To further the movement, he provided every one of the chief towns of his dominions with a Holy Office, and the Inquisition of Nuremberg still remains—an anomalous and horrible monument in the midst of a city where the memorials of an exquisite art, and the creations of an unrivalled genius, meet one at every step. We shall first describe the Chamber of Torture.5

The house so called immediately adjoins the Imperial Castle, which from its lofty site looks down on the city, whose Gothic towers, sculptured fronts, and curiously ornamented gables are seen covering both banks of the Pegnitz, which rolls below. The house may have been the guard-room of the castle. It derives its name, the Torture-chamber, not from the fact that the torture was here inflicted, but because into this one chamber has been collected a complete set of the instruments of torture gleaned from the various Inquisitions that formerly existed in Bavaria. A glance suffices to show the whole dreadful apparatus by which the adherents of Rome sought to maintain her dogmas. Placed next to the door, and greeting the sight as one enters, is a collection of hideous masks.

These represent creatures monstrous of shape, and malignant and fiendish of nature, It is in beholding them that we begin to perceive how subtle was the genius that devised this system of coercion, and that it took the mind as well as the body of the victim into account. In gazing on them, one feels as if he had suddenly come into polluting and debasing society, and had sunk to the same moral level with the creatures here figured before him. He suffers a conscious abatement of dignity and fortitude. The persecutor had calculated, doubtless, that the effect produced upon the mind of his victim by these dreaded apparitions, would be that he would become morally relaxed, and less able to sustain his cause. Unless of strong mind, indeed, the unfortunate prisoner, on entering such a place, and seeing himself encompassed with such unearthly and hideous shapes, must have felt as if he were the vile heretic which the persecutor styled him, and as if already the infernal den had opened its portals, and sent forth its venomous swarms to bid him welcome. Yourself accursed, with accursed beings are you henceforth to dwell—such was the silent language of these abhorred images.

We pass on into the chamber, where more dreadful sights meet our gaze. It is hung round and round with instruments of torture, so numerous that it would take a long while even to name them, and so diverse that it would take a much longer time to describe them. We must take them in groups, for it were hopeless to think of going over them one by one, and particularizing the mode in which each operated, and the ingenuity and art with which all of them have been adapted to their horrible end. There were instruments for compressing the fingers till the bones should be squeezed to splinters. There were instruments for probing below the finger-nails till an exquisite pain, like a burning fire, would run along the nerves. There were instruments for tearing out the tongue, for scooping out the eyes, for grubbing-up the ears. There were bunches of iron cords, with a spiked circle at the end of every whip, for tearing the flesh from the back till bone and sinew were laid bare. There were iron cases for the legs, which were tightened upon the limb placed in them by means of a screw, till flesh and bone were reduced to a jelly.

There were cradles set full of sharp spikes, in which victims were laid and rolled from side to side, the wretched occupant being pierced at each movement of the machine with innumerable sharp points. There were iron ladles with long handles, for holding molten lead or boiling pitch, to be poured down the throat of the victim, and convert his body into a burning cauldron. There were frames with holes to admit the hands and feet, so contrived that the person put into them had his body bent into unnatural and painful positions, and the agony grew greater and greater by moments, and yet the man did not die. There were chestfuls of small but most ingeniously constructed instruments for pinching, probing, or tearing the more sensitive parts of the body, and continuing the pain up to the very verge where reason or life gives way. On the floor and walls of the apartment were other and larger instruments for the same fearful end—lacerating, mangling, and agonizing living men; but these we shall meet in other dungeons we are yet to visit.

The first impression on entering the chamber was one of bewildering horror; a confused procession of mangled, mutilated, agonising men, speechless in their great woe, the flesh peeled from off their livid sinews, the sockets where eyes had been, hollow and empty, seemed to pass before one. The most dreadful scenes which the great genius of Dante has imagined, appeared tame in comparison with the spectral groups which this chamber summoned up. The first impulse was to escape, lest images of pain, memories of tormented men, who were made to die a hundred deaths in one, should take hold of one’s mind, never again to be effaced from it.

The things we have been surveying are not the mere models of the instruments made use of in the Holy Office; they are the veritable instruments themselves. We see before us the actual implements by which hundreds and thousands of men and women, many of them saints and confessors of the Lord Jesus, were torn, and mangled, and slain. These terrible realities the men of the sixteenth century had to face and endure, or renounce the hope of the life eternal. Painful they were to flesh and blood—nay, not even endurable by flesh and blood unless sustained by the Spirit of the mighty God.

We leave the Torture-chamber to visit the Inquisition proper. We go eastward, about half a mile, keeping close to the northern wall of the city, till we come to an old tower, styled in the common parlance of Nuremberg the Max Tower. We pull the bell, the iron handle and chain of which are seen suspended beside the door-post. The cicerone appears, carrying a bunch of keys, a lantern, and some half-dozen candles. The lantern is to show us our way, and the candles are for the purpose of being lighted and stuck up at the turnings in the dark underground passages which we are about to traverse. Should mischance befall our lantern, these tapers, like beacon-lights in a narrow creek, will pilot us safely back into the day. The cicerone, selecting the largest from the bunch of keys, inserts it in the lock of the massy portal before which we stand, bolt after bolt is turned, and the door, with hoarse heavy groan as it turns on its hinge, opens slowly to us. We begin to descend. We go down one flight of steps; we go down a second flight; we descend yet a third. And now we pause a moment. The darkness is intense, for here never came the faintest glimmer of day; but a gleam thrown forward from the lantern showed us that we were arrived at the entrance of a horizontal, narrow passage.

We could see, by the flickering of the light upon its sides and roof, that the corridor we were traversing was hewn out of the rock. We had gone only a few paces when we were brought up before a massy door. As far as the dim light served us, we could see the door, old, powdery with dust, and partly worm-eaten. Passing in, the corridor continued, and we went forward other three paces or so, when we found ourselves before a second door. We opened and shut it behind us as we did the first. Again we began to thread our way: a third door stopped us. We opened and closed it in like manner. Every step was carrying us deeper into the heart of the rock, and multiplying the barriers between us and the upper world. We were shut in with the thick darkness and the awful silence. We began to realize what must have been the feelings of some unhappy disciple of the Gospel, surprised by the familiars of the Holy Office, led through the midnight streets of Nuremberg, conducted to Max Tower, led down flight after flight of stairs, and along this horizontal shaft in the rock, and at every few paces a massy door, with its locks and bolts, closing behind him! He must have felt how utterly he was beyond the reach of human pity and human aid. No cry, however piercing, could reach the ear of man through these roofs of rock. He was entirely in the power of those who had brought him thither.

At last we came to a side-door in the narrow passage. We halted, applied the key, and the door, with its ancient mold, creaking harshly as if moving on a hinge long disused, opened to let us in. We found ourselves in a rather roomy chamber, it might be about twelve feet square. This was the Chamber of Question. Along one side of the apartment ran a low platform. There sat of old the inquisitors, three in number—the first a divine, the second a casuist, and the third a civilian. The only occupant of that platform was the crucifix, or image of the Savior on the cross, which still remained. The six candles that usually burned before the "holy Fathers" were, of course, extinguished, but our lantern supplied their place, and showed us the grim furnishings of the apartment. In the middle was the horizontal rack or bed of torture, on which the victim was stretched till bone started from bone, and his dislocated frame became the seat of agony, which was suspended only when it had reached a pitch that threatened death.

Leaning against the wall of the chamber was the upright rack, which is simpler, but as an instrument of torture not less effectual, than the horizontal one. There was the iron chain which wound over a pulley, and hauled up the victim to the vaulted roof; and there were the two great stone weights which, tied to his feet, and the iron cord let go, brought him down with a jerk that dislocated his limbs, while the spiky rollers, which he grazed in his descent, cut into and excoriated his back, leaving his body a bloody, dislocated mass.6

Here, too, was the cradle of which we have made mention above, amply garnished within with cruel knobs, on which the sufferer, tied hand and foot, was thrown at every movement of the machine, to be bruised all over, and brought forth discoloured, swollen, bleeding, but still living.

All round, ready to hand, were hung the minor instruments of torture. There were screws and thumbkins for the fingers, spiked collars for the neck, iron boots for the legs, gags for the mouth, cloths to cover the face, and permit the slow percolation of water, drop by drop, down the throat of the person undergoing this form of torture. There were rollers set round with spikes, for bruising the arms and back; there were iron scourges, pincers, and tongs for tearing out the tongue, slitting the nose and ears, and otherwise disfiguring and mangling the body till it was horrible and horrifying to look upon it. There were other things of which an expert only could tell the name and the use. Had these instruments a tongue, and could the history of this chamber be written, how awful the tale!

We shall suppose that all this has been gone through; that the confessor has been stretched on the bed of torture; has been gashed, broken, mangled, and yet, by power given him from above, has not denied his Savior: he has been "tortured not accepting deliverance:" what further punishment has the Holy Office in reserve for those from whom its torments have failed to extort a recantation? These dreadful dungeons furnish us with the means of answering this question.

We return to the narrow passage, and go forward a little way. Every few paces there comes a door, originally strong and massy, and garnished with great iron knobs but now old and moldy, and creaking when opened with a noise painfully loud in the deep stillness. The windings are numerous, but at every turning of the passage a lighted candle is placed, lest peradventure the way should be missed, and the road back to the living world be lost for ever. A few steps are taken downwards, very cautiously, for a lantern can barely show the ground. Here there is a vaulted chamber, entirely dug out of the living rock, except the roof, which is formed of hewn stone. It contains an iron image of the Virgin; and on the opposite wall, suspended by an iron hook, is a lamp, which when lighted shows the goodly proportions of "Our Lady." On the instant of touching a spring the image flings open its arms, which resemble the doors of a cupboard, and which are seen to be stuck full on the inside with poignards, each about a foot in length. Some of these knives are so placed as to enter the eyes of those whom the image enfolded in its embrace, others are set so as to penetrate the ears and brain, others to pierce the breast, and others again to gore the abdomen.

The person who had passed through the terrible ordeal of the Question-chamber, but had made no recantation, would be led along the tortuous passage by which we had come, and ushered into this vault, where the first object that would greet his eye, the pale light of the lamp falling on it, would be the iron Virgin. He would be bidden to stand right in front of the image. The spring would be touched by the executioner — the Virgin would fling open her arms, and the wretched victim would straightway be forced within them. Another spring was then touched — the Virgin closed upon her victim; a strong wooden beam, fastened at one end to the wall by a movable joint, the other placed against the doors of the iron image, was worked by a screw, and as the beam was pushed out, the spiky arms of the Virgin slowly but irresistibly closed upon the man, cruelly goring him.

When the dreadful business was ended, it needed not that the executioner should put himself to the trouble of making the Virgin unclasp the mangled carcass of her victim; provision had been made for its quick and secret disposal. At the touching of a third spring, the floor of the image would slide aside, and the body of the victim drop down the mouth of a perpendicular shaft in the rock. We look down this pit, and can see, at a great depth, the shimmer of water. A canal had been made to flow underneath the vault where stood the iron Virgin, and when she had done her work upon those who were delivered over to her tender mercies, she let them fall, with quick descent and sullen plunge, into the canal underneath, where they were floated to the Pegnitz, and from the Pegnitz to the Rhine, and by the Rhine to the ocean, there to sleep beside the dust of Huss and Jerome.

Footnotes

1Istoria Cone. Trent, lib. 14., cap. 9.

2 Ranke, book. 2., sec. 6, p. 157; Lond., 1847.

3 McCrie’s Italy, p 233; Ed., 1833.

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4 Ib., pp. 318—320.

5 The Author was conducted over the Inquisition at Nuremberg in

September, 1871, and wrote the description given of it in the text

immediately thereafter on the spot. Others must have seen it, but he

knows of no one who has described it.

6 The Author has described with greater minuteness the horizontal and

upright racks in his account of the dungeons underneath the Town-house

of Nuremberg. (See ante, book 9, chapter 5, p. 501.)

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