There are three ways in which the process may begin before the inquisitorial courts : I. By investigation, where the inquisitor summons certain individuals into his pre sence, and inquires into the state of the town or district where they live. 2. By accusation, where a direct charge of I-erzsy is brought before the court against one or more persons distinctly named. 3. By denunciation, where the inquisitor is merely informed that certain heretical persons, or persons suspected of heresy, (who are likewise distinct ly named,) exist within the Inuits of his jurisdiction. This last is by far the most common mode, and it is that which the inquisitors are most desirous to encourage. Informa tions are avowedly received without any respect to the cha racters of the persons by whom they are given. The lowest and most worthless of the clergy and of the laity, thieves and cheats, just let loose from prison, prejudiced persons, strumpets, and even childi en, are all allowed and invited to inform. When the information has been lodged, the fol lowing questions are usually proposed : Whether the in former knows the person suspected of heresy, and how long he has known him ? Whether he is suspected of he resy, on account of his words, or on account of his actions ? 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 his name to the document, or, if he cannot write, puts under it the mark of the cross. He is then sworn to secresy ; for secresy, say the Catholic doctors, is the chief sinew of the inquisition. His name, his personal appearance, the place of his abode, And every other cir cumstance 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 pro cess. Thus does this odious tribunal, called by an abuse of language the Holy Office, in the very first step of its ju dicial procedure, afford to the most infamous the pleasure of gratification, with the certainty of concealment, and pro vide an opportunity for indulging the worst feelings and passions of our nature—personal malice, envy, and re venge.
After dismissing the informer, the inquisitor proceeds to call the witnesses. And here, too, the distinctions of character are often altogether overlooked. No previous transgression of the decalogue, no loss of reputation or of credit in society, prevents the witnesses from being listen ed to. Usurers, detested and abhorred, are permitted to give their evidence; " also, common blasphemers, common gamesters, persons quite intoxicated, and not merely ex hilarated by wine, stage-players and prize-fighters, apos tates from persons bastinadoed, bankrupts, trai tors, backbiters, and spendthrifts." (Liniborch. p. 370.) And the number of the witnesses is allowed as an equivalent for their inadmissibility when they are several ly considered —We turn aside lor a moment from this ca talogue of infamy, in order to prevent a mistake into which our readers might naturally fall. When we speak of wit nesses, in Great Britain, 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, thzit 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 parry ac cused has not even been taken into custody. He remains in his own house, and in the bosons of his family, engaged in his ordinary occupations, and entering, it may he, into the amusements of the place where he lives ; utterly ig norant of all that has been done against him, and utterly unprepared for all that is to follow. In truth, the deposi
tions 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 mlormation. Like the informer, the witnesses are sworn to secresy ; their names, and personal history, are most industriously concealed ; and there arc 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 victim. This usuaily takes place in the night ; and for the most part too under some favourable combination of circumstances, when the proceeding, by its suddenness, and its appalling charac ter, is best fitted to overpower resistance,and prevent inqui: ry, and to multiply the occasions of secret fear. Like the ti ger surveying the wild animal from the thicket, the inquisitor meditates, in silence, his horrific purpose, regards his prey with anxious vigilance, considers the whole case maturely and well, and selects his opportunity. Not the slightest hint of insecurity is given, not a suspicion is breathed, till, in the dead time of the night, a baud of monsters calmly approach the residence of the accused, and demand an entrance. To the question, In whose name is this required ? the answer is " The Holy Office." In an instant the ties of nature are broken, every feeling of friendship is suppressed, and parents and children, or sisters, or brothers, with a promp titude altogether inconceivable, hasten to deliver up the victim ; and the wretched individual, scarcely recovered from his surprise, and without knowing what he is accus ed of, is hurried away into the prisons of the inquisition. Should conviction afterwards take place, (and the rich mer chant or substantial citizen very rarely escapes,) his pro perty is confiscated ; and the sentence of confiscation ap plies retrospectively, not only to the date of his apprehen sion, but to the time when the purity of his faith was first suspected, or the first palpable indications of his heresy were perceived.
After a short delay, the prisoner is brought forth and examined. It is worthy ot particular observation, how ever, that no crime is ever laid to his charge : he is never accused ; for, strange as it may sound in British ears, it is the exclusive object of the inquisitor to draw Irom his own lips a confession of his guilt. He is first required to de clare, upon oath, that he will answer sincerely and direct ly the questions which are put to him. Ile is then asked if he knows where he is, and whether he is aware that he is at present within the walls of the inquisition, and why it is that men are usually detained in the custody of the holy office. He is then desired to recollect himself, and to run over in his mind the events of his past life, and to search out and ascertain, whether he may not, on sonic occasion, have said or done some one thing or another, contrary to the purity of the Catholic faith, and the authority of the Inquisitorial Court. If he persists in maintaining his igno rance, he is informed that every degree of mercy is shewn towards those who confess, while the obstinate are treated with the utmost severity ; he is soothed and threatened by turns ; his offence is ascribed rather to his simplicity and the easiness of his disposition, than to any criminal purpose or unusual depravity ; he is reminded of the hor rors of imprisonment, its hunger, filth, and stench ; and something is said about the pure air of heaven, and the blessed light of the sun. The questions are then varied in every possible way ; and every art of unrighteous in vestigation is tried ; and if, after all, he should still persist, declaring himself ignorant of any word or action that could be construed into heresy, he is told that he must be carried back to his dungeon, to aid his memory by reflection, to commune with his own heart, and to subject the resolution of a haughty Spirit to the dominion of conscience.