Auto da fe (Act of Faith) was the ritual execution of heretics by the Inquisition after a confession had been extracted. The ceremony always took place on a Sunday, but not at regular intervals, maybe once every two, three or four years. The victims were walked in procession wearing the sanbenito, the coroza, the rope around the neck, and carrying a yellow waxcandle in their hand. The sanbenito was a penitential tunic of yellow cloth reaching to the knees and painted on it was a picture of the person who wore it, burning in flames with figures of dragons and devils in the act of fanning the flames. The costume indicated to the watching crowds the wearer was to be burned alive as an incorrigible heretic. If the person was only to do penance, then the sanbenito had on it a cross, and no painting or flames. If the victim was converted just before being led out, then the sanbenito was painted with the flames downward (known as fuego resuelto) and indicated that the wearer was not to be burned alive, but to be first strangled before burning.
At one time the sanbenito were hung up in the churches as monuments to the Inquisition. The coroza was a pasteboard cap, one metre high, ending in a point. On it were likewise painted crosses, flames and devils. Gags were kept on hand in case a victim insulted the tribunal or revealed what had occurred to them as they were led along to the place of execution where a large scaffold was erected.
The stake where the victim was to be burned varied in form, and was either a simple stake mounted in the ground, or was about three metres tall, with a small board near the top where the victim sat and was chained to the stake. Following prayers and attempts to convert the victim to the Roman Catholic faith, burning furzes were thrust into the face until the victim's face was burned before furzes around the base of the stake were ignited and the victim burned to death.
Victims were burned, because the inquisitors were forbidden to 'shed blood', the Roman Catholic church maintaining the line that it is untainted with blood. Research Auto da Fe
A fraternity is an association of people who unite to promote their common interest, business or pleasure. In this wide sense it includes all secret and benevolent societies, the monastic and sacerdotal congregations, the orders of knighthood, and also guilds, trades-unions, and the like. In a limited sense it is applied to religious societies for pious practices and benevolent objects.
Fraternities were often formed during the middle ages, from a desire of imitating the holy orders. Many of these societies, which did not obtain or did not seek the acknowledgment of the church, had the appearance of separatists, which subjected them to the charge of heresy. The pious fraternities which were formed under the direction of the church, or were acknowledged by it, were either required by their rules to afford assistance to travellers, to the unfortunate, the distressed, the sick, and the deserted, on account of the inefficiency of the police, and the want of institutions for the poor, or to perform certain acts of penitence and devotion. Of this description were the Fratres Pontifices, a brotherhood that originated in Tuscany in the 12th century, where they maintained establishments on the banks of the Arno, to enable travellers to cross the river, and to succour them in case of distress. A similar society was afterwards formed in France, where they built bridges and hospitals, maintained ferries, kept the roads in repair, and provided for the security of the highways. Similar to these were the Knights and Companions of the Santa Hermandad (or Holy Brotherhood) in Spain; the Familiars and Cross-bearers in the service of the Spanish Inquisition; the Calendar Brothers in Germany; the Alexiaus in Germany, Poland, and the Netherlands, etc.
The professed object of the Alexians, so called from Alexius, their patron saint, was to visit the sick and imprisoned; to collect alms for distribution; to console criminals, and accompany them to the place of execution; to bury the dead, and to cause masses to be said for those who had been executed, or for persons found dead. There were also Gray Penitents (an old fraternity of an order existing as early as 1264 in Rome, and introduced into France under Henry III), the black fraternities of Mercy and of Death; the Red, the Blue, the Green, and the Violet Penitents, so called from the colour of their cowl; the divisions of each were known by the colours of the girdle or mantle. The fraternity of the Holy Trinity was founded at Rome in 1548 by Philip de' Neri for the relief of pilgrims and the cured dismissed from the hospitals. The Brothers of Charity were another fraternity whose hospitals were found in all the principal cities of Catholic Christendom. Research Fraternity
The Inquisition was the name of two historic Roman Catholic tribunals. The first, mediaeval Inquisition was established in 1233 by Pope Gregory X in response to the spread of heretical sects, such as the Albigenses and Waldenses in northern Italy, southern France, and Germany. Judges of the Inquisition were chosen from among the Dominicans to try and judge cases of heresy, then considered intolerable by civil and ecclesiastical authorities alike. If found guilty of heresy, the heretic was turned over to secular authorities for punishment. Though burning at the stake was the ultimate penalty for unrecanted heresy, this penalty was uncommon in mediaeval times. The usual punishment was penance, fine, or imprisonment. Torture was used in the civil courts of the time and was also admitted in trials for heresy by Innocent IV in 1252, despite earlier papal denunciations of torture.
During the Catholic Reformation, the functions of the mediaeval Inquisition were assigned to the Holy Office in 1542. Called the Roman Inquisition, it was active against Protestantism and heard charges of heresy against Galileo in what became a famous trial. Its typical function in modern times was the examination of theological writings. The Holy Office was replaced by the Roman Congregation for the Doctrine of the Faith in 1965. The Spanish Inquisition was a quasi- ecclesiastical tribunal established in 1478 by King Ferdinand and Queen Isabella primarily to examine converted Jews, and later converted Muslims, and punish those who were insincere in the conversion.
Pope Sixtus IV reluctantly approved the Spanish Inquisition, which was largely controlled by the Spanish monarchs. The Grand Inquisitor was always a Dominican, however, and the first and most notorious was T. de Torquemada. The Spanish Inquisition was much harsher than the mediaeval Inquisition and the death penalty was more often exacted, sometimes in mass autos-da-fe. It judged cases of bigamy, seduction, usury, and other crimes, and was active in Spain and her colonies. Estimates of its victims vary widely, ranging from less than 4,000 to more than 30,000 during its existence. By the 17th century the harshness of the Inquisition was greatly reduced and it was abolished altogether in 1834. Research Inquisition
The Renaissance was that change in the outlook of Europe which took place during the centuries from the fourteenth to the sixteenth. In its broadest sense the Renaissance affected every department of human life. But in its narrower sense it refers to the revival of the learning of ancient Greece, and to the effects of that revival on the arts and literature of modern peoples. The Church in the Middle Ages had taught men to revere authority and to find in her teaching an answer to all the problems of life, whereas the Greeks taught men to inquire and to explore rather than to accept, and to enjoy rather than to suffer. It was this attitude of mind, more than anything else, which shook the medieval world to its foundations. The views of the ancient Greeks, now re-born into the world, were in sharp contrast with the ideals of the Middle Ages. From these ideals many men for a time turned with a feeling of contempt.
The Renaissance was a many-sided movement: it deeply influenced learning and education, art and architecture, science and invention, geography and exploration, and, above all, religion. After the fall of Rome, a knowledge of Greek had rapidly died out in the West and no provision was made for its teaching similar to that made for Latin. In Italy, owing to the closeness of its relations with the East, the number of scholars, monks, and others, who learnt some Greek was greater than elsewhere. It is not, surprising, therefore, that the revival of learning received its main impulse from Italy. From the time of Petrarch and Boccaccio, Italian scholars became more and more devoted to ancient studies, and they began to visit Constantinople, where Greek learning had been preserved. There they hunted out, copied, and eagerly studied the precious manuscripts of the past, and these opened up a new world of thought. Further, from the time that the Turks' crossed from Asia into Europe, some of the Greeks themselves began to travel westwards and to accept well-paid teaching posts in the wealthy Italian cities. And, though the revival began in Italy, the new ideas were rapidly circulated by the new printing presses invented at the time, and every nation in due course played its part in the Renaissance.
The great and wealthy city of Florence was the centre of the Italian Renaissance. Cosimo de Medici, a merchant prince who became ruler of the city, was a patron of the New Learning, and he encouraged Greek scholars to settle in Florence. His grandson, Lorenzo de Medici, known as The Magnificent, loved to gather round him the learned men of the day; he spent 60,000 pounds a year on books; and he caused 200 rare manuscripts to be brought from the East to the Medici library. Rome was second only to Florence as a centre of the New Learning. The Popes themselves became great patrons of learning. Nicholas V founded the Vatican Library. When the son of Lorenzo de Medici became Pope as Leo X, the Renaissance in Rome reached its highest point. Leo made Rome, as he said, ' the capital of the world in literature, as it is in everything else'. He provided a hundred professors for his Greek college in Rome, and he brought his father's library to the Holy City. The library was afterwards restored to Florence by his cousin Clement VII, another member of this remarkable Medici family. The New Learning influenced England from the time of Edward IV, and it made great headway in the reigns of Henry VII and Henry VIII when the scholars known as the Oxford Reformers were flourishing.
The first Englishman to bring Greek manuscripts to England was William Selling. One of his pupils was Thomas Linacre, who went to Florence and shared the instruction given to the young Medici princes; he read in the Vatican Library, and made the acquaintance of Aldo at Venice. Another Oxford teacher who drew his inspiration from Italian sources was William Grocyn, one of the first men to give lectures on Greek literature at his University.
One of Grocyn's pupils was John Colet, who visited Italy in 1496 and returned to lecture on the Gospels in the Greek original at Oxford. He and Sir Thomas More, were friends of Erasmus, a Dutch scholar of international fame. Lady Margaret Beaufort, mother of Henry VII, was herself a patroness of the New Learning. She founded two Cambridge colleges, Christ's and St. John's, and two Lady Margaret Professorships of Divinity, one at Oxford and one at Cambridge. The Revival of Learning was one aspect of the Renaissance; the outburst of artistic energy in the fifteenth and sixteenth centuries was another. The painters of the new period broke away from the conventional art of the Middle Ages and began again to draw from living models. As with the artists, so with the sculptors. Donatello 'went straight with his mighty chisel to original sources - to youth and manhood, and the love of living'. The great figures of that age - Botticelli, Leonardo da Vinci, Michelangelo, Raphael, Titian - still dominate the history of European art. Examples of their works, and of many other Italian artists of the Renaissance, as well as of the Northern artists - Holbein, Durer, and others - are to be seen in the magnificent collection at the National Gallery.
It was natural that men who sought their inspiration from the Greeks should turn with renewed interest to classical architecture. The ruins of ancient Rome provided examples ready to hand; and soon churches planned like classical temples were rising in every city in Italy. St. Peter's, Rome, was designed by Bramante, and the famous dome added by Michelangelo. But great as was the enthusiasm for this architecture Renaissance architecture did not establish itself in England until the end of the reign of Queen Elizabeth I, though Henry VII's tomb at WestminsterAbbey is an example of the Florentine art of the period.
The Renaissance period, filled as it was with a love of experiment, naturally produced a renewed interest in science. With the exception of isolated geniuses like Friar Roger Bacon, there were no medieval scientists worthy of the name. Practically no scientific discoveries had been made for centuries. Modern Science begins its history with the Renaissance and owes a good deal to Leonardo da Vinci. He was the first of a long line of experimenters whose work has continued to the present day. The greatest shock to the medieval notions of the universe was given by Copernicus. For two thousand years mankind with few exceptions had believed that the earth was the centre of the universe, and that the sun revolved round our planet every twenty-four hours. Such had been the teaching of Ptolemy, the Greek scientist. Another Greek, Pythagoras, had questioned it, and advanced the extraordinary notion that the sun, not the earth, was the centre of the universe; but there were few who accepted his theory until Copernicus turned his attention to the 'solar system'. Through slits cut in the walls of his house, Copernicus watched the movements of the planets. Just before he died in 1543 he published a book - 'The Revolutions of the Heavenly Bodies' - giving to the world the results of his observations.
Twenty years later the famous Galileo was born at Pisa, and it was he who perfected the telescope. He lived to popularise the theory of Copernicus, but he was nearly put to death for his pains and was forced by the Court of Inquisition to recant. The Italian Galileo, and the English Newton who discovered the laws of gravity, were the two greatest scientists of the seventeenth century. In the realm of geographical discovery, no age in the world' s history was more momentous than the Age of the Renaissance. Columbus, who discovered America; Vasco De Gama, who found the Cape Route to India; Cabot, Cartier, and Cortez, the discoverers of Newfoundland, Canada, and Mexico; Balboa, who first sailed on the Pacific; Magellan, whose ship was the first to sail round the world - all these and many more make the fifteenth and sixteenth centuries an era without parallel in the annals of discovery.
The new ideas which came surging into the world during the Renaissance acted in many respects as disruptive forces. This was particularly true in the realm of religion. An unquestioning acceptance of authority - i.e. of the teaching of the Catholic Church - was the keynote of the medieval attitude to life, but an eager, inquiring generation began to question this attitude. Men, too, were shocked by the moral decay of the Church and of the Papacy; voices were raised demanding reforms. Some reformers, like Colet and Erasmus, tried to reconcile the new ideas with the Church of Rome and worked to reform it; others, of whom Luther was the greatest, rejected altogether its authority.
The revolution in European history known as the Reformation was an indirect result of the Renaissance - of the New Learning which invited comparison between the present and the past; of the invention of printing which scattered broadcast the new ideas; and again, of the growing idea of the Nation and with it the supremacy of the State. Research Renaissance
The thumb-screw or thumbscrew (also known as thumbikins) was an old instrument of torture designed to slowly break the victim's thumb joint. Thumb-screws were much used by the Spanish Inquisition and in Scotland during the persecutions of the Covenanters for extracting confessions or recantations. Macaulay reports that a thumb-screw was often effective in wringing confessions when a bootikin had failed.
The last person in Britain to be officially tortured with thumb-screws was Principal Carstairs who suffered for half an hour at Holyrood by order of the Scotch Privy Council before writing a confession of the secrets of the Argyll and Monmouth parties. Research Thumb-Screw
John Coustos was accused of the crime of freemasonry and in 1743 was imprisoned by the Inquisition of Lisbon, surviving the ordeal he documented what occurred. Refusing to divulge the secrets of his order, Coustos was taken to the torture chamber. Stripped of everything but his underpants, he was fixed on his back on the rack, his neck enclosed in an iron collar, and his feet attached to two rings. Two ropes the size of a man's little finger were wound around each arm and leg and passed through holes made for the purpose in the rack. The ropes were drawn tight by the executioners, cutting through the flesh to the bone, and causing blood to gush out from the wounds made. According to Coustos the 'executioners bent their strength to the task four different times' and at the fourth time their victim fainted through the loss of blood and pain.
After he was allowed to recuperate for six weeks, Coustos was again brought to the torture chamber. This time the procedure was somewhat different. He was made to stretch out his arms with the palms of his hands turned outwards. His wrists were tied, and then a machine gradually drew his hands together behind him until the backs of them touched. This was repeated twice more, and in the process his shoulders were dislocated and blood gushed from his mouth. He was taken back to his dungeon, and his bones were set by surgeons. Two months later Coustos was back in the torture chamber. This time a thick iron chain was passed twice around his body, crossing over his stomach. The chain terminated in rings which were fastened to his wrists. He was then placed against a thick wooden partition, at each end of which was a pulley. Ropes were fastened to the rings on his wrists and run through the pulleys, the other ends being fixed to a roller. This roller being set in motion, the ropes gradually tightened, pulling the chain tighter across his stomach until it bit into his flesh and pulled his wrists out of joint and dislocated his shoulders. The surgeons again set his bones, and after the wounds had healed Coustos was tortured the same way again. Through it all Coustos remained silent. Failing to get answers from him, the Inquisition sentenced Coustos to four years service as a galley- slave and banished him from the country. Research Torture of John Coustos
The rack was an apparatus of torture employed by the Inquisition, varying somewhat in its construction in different countries, though its principle was the same in all. The rack stood about one metre from the ground and consisted of a stout wooden framework with sticks across it in the manner of a ladder. The victim was stretched upon this frame, his wrists and ankles being attached with strong cords to two rollers, one at each end of the rack. These rollers were operated by levers which moved in opposite directions to each other. When the victim was securely fastened on the rack, the questions to which answers were desired were put to him.
Failure to reply satisfactorily was the signal for the two executioners to commence operating the levers. The result was the stretching of the victim's limbs and body. If persisted in, this was bound to cause dislocation of the joints or to drag off the members. In some cases the limbs were stretched in much the same manner as on the rack but by means of ropes and pulleys attached to rings or staples in the walls. Occasionally the tortures of the rack were varied or increased by the use of cords in addition to the stretching mechanism. The arms and legs were bound to the sides of the rack with thin but strong cords. These cords were wound around each limb three times, and a stick was inserted in each. When all was ready for the torture to commence, the executioners twisted these sticks, thus gradually tightening the cords and causing them to cut into the flesh until the bones were reached, inflicting terrible wounds. Research Torture of the Rack
The Albigenses were a sect which spread widely in the south of France and elsewhere about the twelfth century, and which differed in doctrine and practice from the Roman Catholic Church, by which they were subjected to severe persecution. They are said to have been so named from the district of Aibi, where, and about Toulouse, Narbonne, etc, they were numerous. A crusade was begun against them, and Count Raymond VI of Toulouse for tolerating them, in 1209, the army of the cross being called together by Pope Innocent III. The war was carried on with a cruelty which reflected deep disgrace upon the Catholic Church. Beziers, the capital of Raymond's nephew Roger, was taken by storm, and 20,000 of the inhabitants, without distinction of creed, were put to the sword. Simon de Montfort, the military leader of the crusade, was equally severe towards other places in the territory of Raymond and his allies. After the death of Raymond VI, in 1222, his son, Raymond VII, was obliged, notwithstanding his readiness to do penance, to defend his inheritance against the papal legates and Louis VIII of France. When hundreds of thousands had fallen on both sides, a peace was made in 1229, by which Raymond was obliged to cedeNarbonne with other territories to Louis IX, and make his son-in-law, a brother of Louis, his heir. The heretics were now delivered up to the proselytising zeal of the Dominicans, and to the courts of the Inquisition, by which means it was brought about that the Albigenses disappeared after the middle of the thirteenth century. Research Albigenses
Cecco d'Ascoil (real name Francesco Degli Stabili) was an Italian poet. He was born in 1257 at Ascoli 1257 and burned at Florence 1327. His chief work, L'Acerba, a kind of poetic encyclopaedia, passed through many editions. He adversely criticised the writings of Dante and Cavalcante, and suffered death at the hands of the Inquisition for alleged heterodoxy. Research Cecco d'Ascoli
Crypto-Jews (Marranos) were Jews who outwardly accepted Christianity in the face of the Spanish Inquisition while remaining Jews at heart and observing in secret all the ritual of Judaism. Research Crypto-Jews
The Probert Encyclopaedia was designed, edited and programed by
Matt and Leela Probert
Abbreviations
Research Auto da Fe
