Italian Prisons / St. Angelo; the Piombi; the Vicaria; Prisons of the Roman Inquisition

by Arthur Griffiths

The zeal and activity of the new Inquisition was greatly stimulated when the order of the Dominican monks became generally charged with its proceedings. A Spanish priest, Domingo de Guzman, commonly known as St. Dominic, who came to Rome just as the new pope Honorius III was elected, founded the fraternity of the Dominicans, and this order was specially entrusted with the “affairs of faith against heretics.” The Dominican inquisitors were appointed to further the cause in several great Italian cities, in Florence, Genoa and Venice, but the rule of tyranny and bloodshed they inaugurated was in many places strongly opposed. Pope Alexander IV backed and supported them, and with many fierce bulls strengthened their powers. Some historians believe that the inquisitors did much to establish the papal power in Italian states, and it is said that these guardians of the true faith frequently laid their hands upon political opponents and proceeded against all kinds of wrong-doers. The Inquisition, in any case, persecuted astrologers, necromancers, alchemists and wizards. The higher science of astronomy had an evil name and the greatest astronomers, as we shall presently see in the case of Galileo, were arraigned and tried for their lives.

The annals of the thirteenth and fourteenth centuries are full of the conflicts that raged between the Inquisition, or its agents, and the civil authorities in the various states of Europe, especially the Italian states, all of which were constantly at enmity and in conflict one against the other. The papacy was at war with the German Empire, to which some reference has already been made. The Inquisitors were, naturally, ranged on the papal side and materially contributed to the ultimate triumph of the popes. It was their earnest desire to maintain the ascendency of the papal see and to crush any hostile opposition to the Church that might arise within its own borders; but they still proceeded pitilessly against heretics and were especially severe upon any who professed a form of faith different from the prescribed Christian religion. The Inquisition did not spare the Spanish Jews, who, flying from the mandate of expulsion issued by Ferdinand and Isabella, came to Rome and were presently caught in the meshes of the Holy Office. So with the Moors exiled from Spain, the “Marranos” who had refused to profess Christianity and who came to Rome, where they were seized and to save their lives made fresh recantation. At this very time a Spanish bishop was accused of heretical belief in Mahometan tenets and arraigned before the pope in person, as chief inquisitor, at a secret consistory. He was convicted and sentenced to the loss of his episcopal dignity with all his benefices and offices, and having been degraded from every order, he was imprisoned in a chamber in St. Angelo for the term of his natural life. His religious principles were, of course, at variance with those of the Roman Church, but it was his practices that gave the greatest offence to the pope, Alexander VI, and his licentious court. They could not tolerate an ex-bishop who, according to his biographer, “laughed at indulgences, ate flesh on Fridays and Saturdays, breakfasted before saying mass and denied purgatory.” This was about 1498 when the Holy Office was at the zenith of its power, and it is difficult to understand why the offending bishop was not burned at the stake.

The advent of the Protestant Reformation undoubtedly inspired widespread terror in Italy and stirred up the clerical hierarchy to fight for their land. The pope of the hour, Paul III, decided to have recourse to a new Inquisition almost simultaneously with the bull convening the Council of Trent in 1542, and “The Supreme and Universal Inquisition,” as it was styled, was established in Rome at that date. The papal court was fully determined to crush the Reformation by the exhibition of all the forces it had at command, and although it is on record that the new Inquisition was most unpopular at the Council of Trent, and greatly disliked in many great cities, where its proposed establishment produced insurrections, it was nevertheless introduced and granted extensive powers. It was governed by six cardinals who were given almost unlimited authority. They could imprison all guilty or suspected persons, proceed against them until final sentence, and punish the convicted with due penalties; they were entitled to requisition and employ the secular arm to slay the victims they condemned. These plenary powers, involving life and limb, they claimed to exercise over the subjects of every sovereign in the world. Only the Spanish Inquisition, which had deserved well of the Church by its unflinching severity, was exempted from the direct control of the Roman congregation. Nor was it necessary to exercise supervision in Spanish territory, for the court of Spain was at one with the pope, who appointed the Spanish inquisitor-general and had a warm ally against the Reformation in Philip II.

The new cardinal-inquisitors were not slow to use their powers. They were especially anxious to silence the printing press and laid a heavy hand upon writers and their publishers. Books were suppressed or destroyed, but numbers were circulated throughout Italy in spite of all prohibitions and prosecutions. Severe penalties were inflicted in Tuscany on the possessors as well as the printers of heretical books. Twenty-two such persons were marched in procession in Florence, wearing an ignominious garb of penance, and then publicly exposed in the cathedral. At Modena an insurrection was provoked by the doings of the inquisitors in regard to a writer, who was arbitrarily thrown into prison while his books and papers were seized and forwarded to Rome. The printing and issuing of a new work was hampered by many restrictions; its appearance must be sanctioned after its perusal by some high ecclesiastic; in Rome, by the pope’s vicar or master of the sacred palace; in other cities, by the bishop of the diocese or some one “having understanding.” The penalties of disobedience were forfeiture of the books when published, which were burned publicly, with fines to be added to the sums collected for the building of St. Peter’s.

Commerce did not prosper in Italian cities where the Inquisition exercised sway. Foreign merchants, often of strange faith, who came to Florence, were eyed with suspicion. They were spied upon and kept under close surveillance; people declined to remain in the city and do business under such restrictions. Streets were deserted, shops remained empty and trading vessels no longer sailed up the Arno. A terrific disturbance occurred in Naples when the Inquisition was brought there in 1547. The Neapolitans both hated and dreaded it. The Spanish Viceroy appealed to force and marched three thousand troops into the city, so that a desperate conflict ensued. The soldiers fought hard with the exasperated populace, and before the church bells rang out for vespers the streets ran with blood and were choked with corpses. In Sicily, Philip II established it more easily by bribing the chief men and heaping favours upon them.

In Rome the Inquisition pursued its course and speedily disposed of all who clung to the new and hated opinions. Persecution was incessant under succeeding popes, Paul III, Julius III, Paul IV and Pius IV. During their rule many learned and pious men were sacrificed by the Inquisition in Rome and beyond it. Fannio was hanged at Florence in 1550 and then burned on the demand of Julius. The following year Galeazzo Treccio was imprisoned, tortured and burned alive in a prison of the Milanese. Giovanni de Monteleiro, professor of metaphysics in the University of Bologna, was burned in Rome in 1551. Francesco Gambia, who had been present at a Protestant service in Geneva, was seized when crossing Lake Como, strangled, beheaded and his body burned; Pomponio Algieri of Padua, was found to be a heretic, was carried prisoner to Venice, but not being a Venetian was surrendered to the cardinal inquisitors, removed to Rome and burned alive in the presence of Paul IV; Giovanni Luigi Paschali, an eminent Protestant preacher in Calabria, was taken to Rome, tried, condemned and burned just outside the castle of St. Angelo, at which ceremony Pope Pius V presided. Paschali was a learned theologian, and after he had been tortured and was on the brink of execution, he maintained a long disputation with a great controversialist in the presence of a galaxy of cardinals, bishops and distinguished clerics assembled in his cell.

Venice was always ready to curry favour with the Inquisition. An Italian, Altieri, attached to the British Legation, wrote from Venice about 1550 to Martin Luther: “Many have been seized and are pining away in perpetual imprisonment.... All conspire together to oppress the Lord and his anointed, and nowhere is this calamity more cruel and prevalent than in Venice itself.” The spies of the Inquisition were active in denouncing the secret worshippers according to the new faith who still lurked in the city, and they were forthwith tried and condemned. The form of execution was usually by drowning in the lagoons.

Paul IV entertained the gravest fears regarding the end of the Reformation, and was the most strenuous in urging the inquisitors to root out the deadly heresy. The prisons of the Inquisition but just erected were crowded to overflowing. Informers were ever busy in denouncing people to the Holy Office. The slightest suspicion was enough to bring about arrest and consignment to some foul dungeon. No one ventured to breathe a word of protest against the severity of the tribunal. To betray sympathy for the sufferers would have been held an offence which would surely lead to punishment as an abettor of the heresy. Even the college of cardinals trembled, for one of their august body had been incarcerated by the pope in the castle of St. Angelo, from which he was handed over to the inquisitors.

This was Cardinal Morone, who owed his hard fate very much to the personal enmity of Paul IV. He had distinguished himself greatly at the Council of Trent and such was his repute that the tribunal was unable or unwilling to find him guilty. The pope then desired to release him, but the cardinal refused to leave his prison without a public acknowledgment by the holy father of his innocence. While still a prisoner Paul IV died, and Morone was summoned to attend a conclave for the appointment of a successor. The bishop of Modena was imprisoned about the same time as Morone, but with even greater injustice. An eminent English Catholic cleric, Dr. Wylson, narrowly escaped from the clutches of the Inquisition. He had come to Rome seeking a refuge from Queen Mary, whom he had displeased, and while there wrote a couple of books, one on rhetoric and the other on logic. These were deemed heretical, and he was arrested by the Holy Office.

It would have gone hard with him had not the turbulent Roman people been moved to rise up just then against the tyranny of the Inquisition and break out in deeds of violence. At the death of Pope Paul IV, the common prisons had been thrown open, according to custom, and numbers of criminals released. But the prison of the Holy Office remained strictly closed, and the people resenting this attacked it, forced the gates, emptied it and set the building on fire. In the tumult Dr. Wylson got away, fled from Rome and returned to England, where he came into great favour with Queen Elizabeth when she ascended the throne, and was advanced to be one of her principal secretaries of State.