Curiosities of Literature (Vol. 1-3). Disraeli Isaac

jury, which highly provoked the said recorder. "Magna Charta," writes the prefacer to the trial, "with the recorder of London, is nothing more than Magna F——!" It appears that the jury, after being kept two days and two nights to alter their verdict, were in the end both fined and imprisoned. Sir John Howell, the recorder, said, "Till now I never understood the reason of the policy and prudence of the Spaniards in suffering the Inquisition among them; and certainly it will not be well with us, till something like unto the Spanish Inquisition be in England." Thus it will ever be, while both parties struggling for the pre-eminence rush to the sharp extremity of things, and annihilate the trembling balance of the constitution. But the adopted motto of Lord Erskine must ever be that of every Briton, "Trial by Jury."

      So late as the year 1761, Gabriel Malagrida, an old man of seventy, was burnt by these evangelical executioners. His trial was printed at Amsterdam, 1762, from the Lisbon copy. And for what was this unhappy Jesuit condemned? Not, as some have imagined, for his having been concerned in a conspiracy against the king of Portugal. No other charge is laid to him in this trial but that of having indulged certain heretical notions, which any other tribunal but that of the Inquisition would have looked upon as the delirious fancies of a fanatical old man. Will posterity believe, that in the eighteenth century an aged visionary was led to the stake for having said, amongst other extravagances, that "The holy Virgin having commanded him to write the life of Anti-Christ, told him that he, Malagrida, was a second John, but more clear than John the Evangelist; that there were to be three Anti-Christs, and that the last should be born at Milan, of a monk and a nun, in the year 1920; and that he would marry Proserpine, one of the infernal furies."

      For such ravings as these the unhappy old man was burnt in recent times. Granger assures us, that in his remembrance a horse that had been taught to tell the spots upon cards, the hour of the day, &c., by significant tokens, was, together with his owner, put into the Inquisition for both of them dealing with the devil! A man of letters declared that, having fallen into their hands, nothing perplexed him so much as the ignorance of the inquisitor and his council; and it seemed very doubtful whether they had read even the Scriptures.53

      One of the most interesting anecdotes relating to the terrible Inquisition, exemplifying how the use of the diabolical engines of torture forces men to confess crimes they have not been guilty of, was related to me by a Portuguese gentleman.

      A nobleman in Lisbon having heard that his physician and friend was imprisoned by the Inquisition, under the stale pretext of Judaism, addressed a letter to one of them to request his freedom, assuring the inquisitor that his friend was as orthodox a Christian as himself. The physician, notwithstanding this high recommendation, was put to the torture; and, as was usually the case, at the height of his sufferings confessed everything they wished! This enraged the nobleman, and feigning a dangerous illness he begged the inquisitor would come to give him his last spiritual aid.

      As soon as the Dominican arrived, the lord, who had prepared his confidential servants, commanded the inquisitor in their presence to acknowledge himself a Jew, to write his confession, and to sign it. On the refusal of the inquisitor, the nobleman ordered his people to put on the inquisitor's head a red-hot helmet, which to his astonishment, in drawing aside a screen, he beheld glowing in a small furnace. At the sight of this new instrument of torture, "Luke's iron crown," the monk wrote and subscribed the abhorred confession. The nobleman then observed, "See now the enormity of your manner of proceeding with unhappy men! My poor physician, like you, has confessed Judaism; but with this difference, only torments have forced that from him which fear alone has drawn from you!"

      The Inquisition has not failed of receiving its due praises. Macedo, a Portuguese Jesuit, has discovered the "Origin of the Inquisition" in the terrestrial Paradise, and presumes to allege that God was the first who began the functions of an inquisitor over Cain and the workmen of Babel! Macedo, however, is not so dreaming a personage as he appears; for he obtained a Professor's chair at Padua for the arguments he delivered at Venice against the pope, which were published by the title of "The literary Roarings of the Lion at St. Mark;" besides he is the author of 109 different works; but it is curious to observe how far our interest is apt to prevail over our conscience—Macedo praised the Inquisition up to the skies, while he sank the pope to nothing!

      Among the great revolutions of this age, and since the last edition of this work, the Inquisition in Spain and Portugal is abolished—but its history enters into that of the human mind; and the history of the Inquisition by Limborch, translated by Chandler, with a very curious "Introduction," loses none of its value with the philosophical mind. This monstrous tribunal of human opinions aimed at the sovereignty of the intellectual world, without intellect.

      In these changeful times, the history of the Inquisition is not the least mutable. The Inquisition, which was abolished, was again restored—and at the present moment, I know not whether it is to be restored or abolished.

      SINGULARITIES OBSERVED BY VARIOUS NATIONS IN THEIR REPASTS.

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      The Maldivian islanders eat alone. They retire into the most hidden parts of their houses; and they draw down the cloths that serve as blinds to their windows, that they may eat unobserved. This custom probably arises from the savage, in early periods of society, concealing himself to eat: he fears that another, with as sharp an appetite, but more strong than himself, should come and ravish his meal from him. The ideas of witchcraft are also widely spread among barbarians; and they are not a little fearful that some incantation may be thrown among their victuals.

      In noticing the solitary meal of the Maldivian islander, another reason may be alleged for this misanthropical repast. They never will eat with any one who is inferior to them in birth, in riches, or dignity; and as it is a difficult matter to settle this equality, they are condemned to lead this unsocial life.

      On the contrary, the islanders of the Philippines are remarkably social. Whenever one of them finds himself without a companion to partake of his meal, he runs till he meets with one; and we are assured that, however keen his appetite may be, he ventures not to satisfy it without a guest.54

      Savages, says Montaigne, when they eat, "S'essuyent les doigts aux cuisses, à la bourse des génitoires, et à la plante des pieds." We cannot forbear exulting in the polished convenience of napkins!

      The tables of the rich Chinese shine with a beautiful varnish, and are covered with silk carpets very elegantly worked. They do not make use of plates, knives, and forks: every guest has two little ivory or ebony sticks, which he handles very adroitly.

      The Otaheiteans, who are naturally social, and very gentle in their manners, feed separately from each other. At the hour of repast, the members of each family divide; two brothers, two sisters, and even husband and wife, father and mother, have each their respective basket. They place themselves at the distance of two or three yards from each other; they turn their backs, and take their meal in profound silence.

      The custom of drinking at different hours from those assigned for eating exists among many savage nations. Originally begun from necessity, it became a habit, which subsisted even when the fountain was near to them. A people transplanted, observes an ingenious philosopher, preserve in another climate modes of living which relate to those from whence they originally came. It is thus the Indians of Brazil scrupulously abstain from eating when they drink, and from drinking when they eat.55

      When neither decency nor politeness is known, the man who invites his friends to a repast is greatly embarrassed to testify his esteem for his guests, and to offer them some amusement; for the savage guest imposes on himself this obligation. Amongst the greater part of the American Indians, the host is continually on the watch to solicit them to eat, but touches nothing himself. In New France, he wearies himself with singing, to divert the company while they eat.

      When civilization advances, men wish to show their confidence to their friends: they treat their guests as relations; and it is said that in China the master of a house, to give a mark of his politeness, absents himself while his guests regale themselves at