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OF THE SUBJECTS TREATED UPON IN THIS NARRATIVE.

The title of this work has reference chiefly to my six months' imprisonment in the Inquisition, at Rome; consequently, it will principally treat of the Roman Inquisition, both as it exists at present, and as it existed in the more flourishing times of the Roman Court.

Is the Inquisition of the nineteenth century, as it existed under Gregory XVI., and as it now exists under Pius IX., the same as the Inquisition of the sixteenth century, under Paul IV. and Pius V.? This is the important question which every one asks, and to which it is fitting that I should reply.

How, it will be next demanded, is it that the Inquisition, which for three centuries has waged war against civilization in all countries where popery has flourished,—how is it that it has existed so long, loaded as it has always been by the protests, the complaints, the threats, and the execrations of all people? To this question, also, I shall reply.

What advantage, it may then be asked, has popery actually derived from the Inquisition, on account of which it has incurred so much odium on all sides? This is a fair subject of inquiry, and I shall lend my hand thereto, and state my views thereupon. But at the very outset we shall have to pause in amazement at the incongruous spectacle presented to our contemplation in French and Austrian soldiers marching side by side with the Jesuits, and becoming the tools of this same institution.

Let all those who have not hitherto sufficiently observed these things, during the progress of the late events, observe them now; note them well, and learn to draw a right inference from them. It is for us to transmit to posterity the record of what has passed in our own times. Why should we refrain from speaking of it? Through fear of offending the two powers who have, in the affairs of Rome, so basely granted their aid to support the despotism of the pope? I am not accustomed to disguise my sentiments. I call him base, who commits a base action, were he my own brother.

That Austria and France have dishonoured themselves, in lending their services to the pope, in the bombardment of the three principal cities in his dominions, in order to bring them back to the rule of the Jesuits and the Inquisition, is a fact that admits of no question. The people of these two countries may seek to excuse themselves, by throwing the blame on their respective governments; but I am of opinion that the army, however employed by the government, represents the nation, more especially in the case of a Republic. I shall offer, therefore, a few observations on this subject, which may serve to elucidate more problems than one. Such as, Whether the papacy be a religious or a political system? Whether the papacy can reform itself, now that it is reduced to extremities? Whether the overthrow of papacy would injure the cause of real religion in Italy? And here we shall have to define what papacy really is, and in what respect it differs from pure and primitive Christianity. We shall also give a brief statement of the doctrines of the Church of Rome, its conduct as respects the Holy Bible, and the reasons that have influenced the popes to prohibit the reading of that inestimable treasure. This will bring us to consider, whether it be possible for a system of nominal Christianity to exist, in an enlightened age like the present, contrary to the institution of Christ himself, and to the doctrines of His Apostles? Whether the Italians, especially those of Rome and the Roman States, can be compelled to maintain such a system, in opposition to the convictions of their own judgment; and whether the civilized nations of Europe could, in the present day, calmly look on upon a religious persecution? Whether liberty in matters of religion ought to be confined to mere liberty of thought, or whether it should not extend to liberty of speech, and forms of worship? Whether, while all other nations seek this liberty for themselves, to the Romans alone every reasonable demand for it should be invariably refused?

All these points will be fully treated of in the present work; and no degree of discussion or opposition that it may draw forth will be unacceptable or displeasing to its author; for in disquisitions like those which I propose, it is desirable that every voice should be heard. Should my arguments or my representations be contradicted? So much the better: the public will decide which is in the right. I have no objection to be attacked, or even to be overcome, should it be fairly shown that I am in the wrong. When I throw down the gauntlet I desire it should be taken up, and I am pleased when I meet with a resolute antagonist. Should I declare, for example, that the popes and their adherents have been guilty of uttering falsehood, I must prove it, or I am myself the culprit. But should I establish the truth of my assertion, I have then a right to demand that the popes and their adherents should be stigmatized as false, accordingly.

Am I to be told that a pope is not to be censured because he is infallible, or in other words, because he is pope? If the fact of his falsity be established, is he to be held guiltless through reverence to the imaginary keys of St. Peter? And with respect to these keys, what is to be understood by them? Are they really given to the popes? and how, and for what purpose? Well may it be said that one question leads to another. Suppose I happen to have no more respect for the popes than they have shown, and still show, towards those whom they call heretics; I shall feel myself at liberty to tell the whole world what my opinion of them is, and why I am led to entertain it. On all other matters I make it a sacred rule to explain my views with all possible clearness, and on every occasion to tell the entire truth. Why then am I to conceal or palliate it in this? How many have failed in their object in consequence of concealing a part of the truth; how many others, through declaring it little by little, have had their lives sacrificed before they had concluded! No such temporising will be mine; I am resolved to declare it entirely, at once, and without reserve or disguise, whatever may be the result. It is a great and holy cause which I have undertaken to advocate, and one in which I have already learned to suffer without a murmur. And what could my enemies inflict upon me worse than they have done already? I verily believe they indulge the hope of getting me a third time into the Inquisition. Should it be realized, my life would unquestionably be forfeited to their revenge. But shall I be terrified at the thought? Assuredly not; fear has never yet been allowed to take root in my breast. Should I again fall into their hands, let them do with me as they think fit. In the mean while they cannot, at any rate at present, prevent me from doing what best pleases myself; that is to say, what my duty calls upon me to do; what my most sacred obligation as a minister of the religion of Christ demands of me. I shall declare the truth to the world; before God, and in the face of man I shall make it known: and at the present juncture are there not thousands, nay millions, disposed to listen to it?

Now since it is an incontrovertible fact that I was imprisoned in the Inquisition from July 29, 1849, to January 19, 1850, on this topic I shall also write and disclose every particular connected with it. Six months of close imprisonment, under the most barbarous of tribunals, without any sufficient cause, is not a circumstance to be lightly passed over; neither ought I to be silent with respect to the cruelties and injustice to which any one, however innocent, may be subjected under its tyranny.

The story of my imprisonment presents a new feature in the annals of the Inquisition. Secure of their privilege, satisfied with the possession of their prey, which they were persuaded no earthly power could force them to surrender, they delayed my condemnation, partly because the tribunal was not yet entirely re-organized, owing to the absence of the Pope and the Cardinals, and partly because—in consequence of the fact of my imprisonment being well known, and many persons of high consideration having declared themselves interested in my favour—they feared their designs might be frustrated, were it made public that I had received my final sentence. Their only course, therefore, was to condemn me to suffer in secret. But hundreds were continually inquiring as to my fate, and it would therefore have been highly impolitic, in the priestly party, to afford any opportunity for commenting upon it.

In cases of this kind the principal object of the subtle Inquisitors is to gain time; and in the mean while to spread abroad vague and uncertain reports, relating to further accusations than those originally alleged, in order to distract the attention and confuse the minds of the friends of the party accused. And this measure was speedily adopted with regard to myself. A report was circulated that I had been guilty of other crimes than those for which I was placed in the Inquisition. We shall soon see what these crimes were, and how quickly they vanished away. The fact was, that I was detained captive in order to grace the triumphal car of Pio Nono, on his return to Rome. I was expected to acknowledge, once more, the sovereign and the pontiff, in him whose temporal supremacy and spiritual infallibility I had alike denied. I was to humble myself before him, confess my guilt, abjure my present creed, implore forgiveness; and then, after many supplications for mercy, I might, if really repentant, hope to be permitted to vegetate, during the remainder of my days, in nominal freedom and positive bondage.

Such probably were the intentions of my persecutors, which were in a single moment rendered vain and hopeless by my quietly withdrawing myself from their protection, when they least expected it. It will be well that I should explain the system usually observed by the Inquisitors, and show their manner of calculating, which, except in the present instance, has perhaps been hitherto infallible. A prisoner to escape from the Inquisition, without being retaken! escape too from the Castle, in which he was placed for greater security!—was ever such a thing heard of? Certainly this was a triumph for the nineteenth century of which the sixteenth could not boast. I shall treat then concerning my escape; not only of the fact itself, but of the causes that rendered it possible to be effected. I shall show the motives that induced the French to restore me to liberty; and the manner in which they granted what I had full right to demand at their hands.

A few pages will be given to the transactions of the French with regard to myself, which I shall accurately detail, in order that no future historian may deceive the world by a false account.

But before my departure from the Inquisition, there are two circumstances on which I shall dwell more at large, under the impression that those persons for whom I chiefly write, will be greatly interested in a minute account of all that took place on those occasions. I refer to my examination before the Judge of the Inquisition, and my conference with the Theologian of the same establishment, who was sent to endeavour by his arguments to bring me back to the Church of Rome. How such an idea ever got into their heads I cannot imagine. They knew that I had abjured their system in consequence of a thorough conviction of its falsity. They knew that for ten years I had studied the subject night and day. They were not ignorant that such attempts had been made before, and that they had always proved unsuccessful. Papal Rome had had to lament the defeat of many of her champions, who had leagued together to overcome me.

I was greatly surprised to see this Theologian, and still more so to hear that he had been sent by the Cardinal Vicar, by order of the Pope. Our conference, then, which took place privately, in a corner of the rich saloon of Julio Romano, in the Castle of St. Angelo, is now destined to become public, and I shall with great satisfaction undertake the office of making it so, in order that not only all that passed between us may be known, but that the manner of it may also be understood.[2]

The Romish priests always expect that persons placed in the Inquisition will lose courage, and become unable to exert any strength of mind. And this persuasion they naturally indulge in, from the established fact, that the major part of those who are incarcerated within its walls do become enfeebled, even to wasting away, and begin to implore compassion. But they do not call to mind how many others are to be found in the annals of the same Inquisition, who have displayed the most heroic fortitude, have resisted all the vain arguments of their fallen and corrupt Church; and, full of zeal, have opposed the truths of the Bible to their decrees, the Gospel to tradition, the true Word of God to the vain conceits of men.

My imprisonment was also intended to deprive me of the benefit of any communication with my friends. Such were the orders issued from the first, and they continued in full force throughout the whole period of my confinement; the gaolers were threatened with punishment if they allowed the least communication with me whatever. Nevertheless, though how it happened I cannot tell, I certainly was visited by many. Meanwhile, I enjoyed full liberty of mind, and was too sensible of the importance of my mission to rest from the work of God. Within those walls I not only served as a witness of the Truth, I was also an expounder of it. With my Bible in hand, I discoursed of religion to all who came into my presence; satisfied, each time, that I was exalting the name of Christ, in casting down that of the Pope; and that I was building up again the pure religion of our fathers, on the ruins of the superstitions introduced by the priests. I was full of faith in the declaration of the Lord that Babylon should be destroyed, that a voice should cry: "Come out of her, my people, that ye be not partakers of her sins, and that ye receive not of her plagues."[3]

This voice, I repeated to myself, shall be mine; I will execute the command of the Eternal Judge, I will warn my brethren. Yes, I will warn them in the name of God, and in the power of Christ, to take vengeance on this shameless harlot.

"Reward her even as she has rewarded you, and double unto her double, according to her works: in the cup which she hath filled, fill to her double. How much she hath glorified herself, and lived deliciously, so much torment and sorrow give her; for she saith in her heart, I sit a queen, and am no widow, and shall see no sorrow. Therefore shall her plagues come in one day; death, and mourning, and famine; and she shall be utterly burned with fire: for strong is the Lord God who judgeth her. And the kings of the earth, who have committed fornication and lived deliciously with her, shall bewail her, and lament for her."[4]

In this manner I communed with myself, and thus I made known my sentiments to others. Neither did my opinions remain confined within the walls of my prison; frequently they made their way abroad, without being conveyed by any messenger from myself; nor was I permitted to approach any stranger from without. I mention this lest any one should be compromised, among those who are at present under the clutches of that barbarous tribunal.

May what I have to relate tend to the glory of God, and to the welfare of souls; and may it lead to the shame and dishonour of those instruments of wickedness, whose business it is to do the work of Satan. Those who do not blush at their evil deeds will have to endure the disgrace of hearing themselves spoken of with reproach; and perhaps on this account alone they may be induced to desist from the commission of further offence. I do not altogether despair of producing some salutary effect in them, through the means of this publication: if nothing further, it will at least strike their minds, enter into their hearts, and may possibly, as I sincerely desire, lead them back to a state of moral health.

My story will be told with simplicity, and my observations given with freedom. My chief care will be to give no just cause for reproach. If many, as will probably be the case, differ from me, it will give me little concern. If they should be my friends, I shall request them to specify their objections—I might, perhaps, sometimes profit by them. At any rate I deem it expedient to open my whole mind to my readers, and to disclose, in all sincerity, what I believe in matters of religion; in order that no one may be mistaken in me, and that with regard to the tendency of my mind and operations there may not be two opinions. So that, should my name survive the tomb, posterity may know that it was I who preached religious reformation to my native country.

If I had published this declaration before I fell a second time into the hands of the Roman Inquisition, I should have been spared the trouble of making so many explanations to the Pope and the Cardinals, with respect to my change of opinions. They would then have had a more clear and definite idea of what existed in the interior of my mind, and would not have deceived themselves with the hope that I was not so attached to the truth as to resist their artifices as firmly as, through the grace of God, I was enabled to do. And they would then necessarily have had a less confident hope that, through their instigations, that return which St. Peter speaks of in his Second Epistle (chap. ii. ver. 22,) might have taken place; a return, which the Theologians of the Inquisition would have denominated a wonderful one, to the arms of the Holy Mother, the Church of Rome.