Фредерик Марриет
The Phantom Ship
Chapter XXXIV
It was a bright morning when the Portuguese vessel on which Amine was on board entered into the bay and roadstead of Goa. Goa was then at its zenith—a proud, luxurious, superb, wealthy city, the capital of the East, a City of Palaces, whose Viceroy reigned supreme. As they approached the river the two mouths of which form the island upon which Goa is built, the passengers were all on deck; and the Portuguese captain, who had often been there, pointed out to Amine the most remarkable buildings. When they had passed the forts they entered the river, the whole line of whose banks were covered with the country seats of the nobility and hidalgos—splendid buildings embosomed in groves of orange trees, whose perfume scented the air.
"There, signora, is the country palace of the Viceroy," said the captain, pointing to a building which covered nearly three acres of ground.
The ship sailed on until they arrived nearly abreast of the town, when Amine's eyes were directed to the lofty spires of the churches and other public edifices—for Amine had seen but little of cities during her life, as may be perceived when her history is recollected.
"That is the Jesuits' church, with their establishment," said the captain, pointing to a magnificent pile. "In the church, now opening upon us, lay the canonised bones of the celebrated Saint Francisco, who sacrificed his life in his zeal for the propagation of the gospel in these countries."
"I have heard of him from Father Mathias," replied Amine; "but what building is that?"
"The Augustine convent; and the other, to the right, is the Dominican."
"Splendid, indeed!" observed Amine.
"The building you see now, on the water-side, is the Viceroy's palace; that to the right, again, is the convent of the barefooted Carmelites: yon lofty spire is the cathedral of St Catherine, and that beautiful and light piece of architecture is the church of our Lady of Pity. You observe there a building, with a dome, rising behind the Viceroy's palace?"
"I do," replied Amine.
"That is the Holy Inquisition."
Although Amine had heard Philip speak of the inquisition, she knew little about its properties; but a sudden tremor passed through her frame as the name was mentioned, which she could not herself account for.
"Now we open upon the Viceroy's palace, and you perceive what a beautiful building it is," continued the captain; "that large pile a little above it is the Custom-house, abreast of which we shall come to an anchor. I must leave you now, signora."
A few minutes afterwards the ship anchored opposite the Custom-house. The captain and passengers went on shore, with the exception of Amine, who remained in the vessel, while Father Mathias went in search of an eligible place of abode.
The next morning the priest returned on board the ship, with the intelligence that he had obtained a reception for Amine in the Ursuline convent, the abbess of which establishment he was acquainted with; and, before Amine went on shore, he cautioned her that the lady-abbess was a strict woman, and would be pleased if she conformed, as much as possible, to the rules of the convent; that this convent only received young persons of the highest and most wealthy families, and he trusted that she would be happy there. He also promised to call upon her, and talk upon those subjects so dear to his heart, and so necessary to her salvation. The earnestness and kindness with which the old man spoke melted Amine to tears, and the holy father quitted her side to go down and collect her baggage, with a warmth of feeling towards her which he had seldom felt before, and with greater hopes than ever that his endeavours to convert her would not ultimately be thrown away.
"He is a good man," thought Amine, as she descended—and Amine was right. Father Mathias was a good man, but, like all men, he was not perfect. A zealot in the cause of his religion, he would have cheerfully sacrificed his life as a martyr, but if opposed or thwarted in his views, he could then be cruel and unjust.
Father Mathias had many reasons for placing Amine in the Ursuline convent. He felt bound to offer her that protection which he had so long received under her roof; he wished her to be under the surveillance of the abbess, for he could not help imagining, although he had no proof, that she was still essaying or practising forbidden arts. He did not state this to the abbess, as he felt it would be unjust to raise suspicions; but he represented Amine as one who would do honour to their faith, to which she was not yet quite converted. The very idea of effecting a conversion is to the tenants of a convent an object of surpassing interest, and the abbess was much better pleased to receive one who required her councils and persuasions, than a really pious Christian who would give her no trouble. Amine went on shore with Father Mathias; she refused the palanquin which had been prepared for her, and walked up to the convent. They landed between the Custom-house and the Viceroy's palace, passed through to the large square behind it, and then went up the Strada Diretta, or Straight Street, which led up to the Church of Pity, near to which the convent is situated. This street is the finest on Goa, and is called Strada Diretta, from the singular fact that almost all the streets in Goa are quadrants or segments of circles. Amine was astonished: the houses were of stone, lofty and massive; at each story was thrown out a balcony of marble, elaborately carved; and over each door were the arms of the nobility, or hidalgos, to whom the houses belonged. The square behind the palace, and the wide streets, were filled with living beings; elephants with gorgeous trappings; led or mounted horses in superb housings; palanquins, carried by natives in splendid liveries; running footmen; syces; every variety of nation, from the proud Portuguese to the half-covered native; Mussulmans, Arabs, Hindoos, Armenians; officers and soldiers in their uniforms, all crowded and thronged together: all was bustle and motion. Such was the wealth, the splendour, and luxury of the proud city of Goa—the Empress of the East at the time we are now describing.
In half an hour they forced their way through the crowd, and arrived at the convent, where Amine was well received by the abbess; and after a few minutes' conversation, Father Mathias took his leave: upon which the abbess immediately set about her task of conversion. The first thing she did was to order some dried sweetmeats—not a bad beginning, as they were palatable; but as she happened to be very ignorant, and unaccustomed to theological disputes, her subsequent arguments did not go down as well as the fruit. After a rambling discourse of about an hour, the old lady felt tired, and felt as if she had done wonders. Amine was then introduced to the nuns, most of whom were young and all of good family. Her dormitory was shown to her, and expressing a wish to be alone, she was followed into her chamber by only sixteen of them, which was about as many as the chamber could well hold.
We must pass over the two months during which Amine remained in the convent. Father Mathias had taken every step to ascertain if her husband had been saved upon any of the islands which were under the Portuguese dominions, but could gain no information. Amine was soon weary of the convent; she was persecuted by the harangues of the old abbess, but more disgusted at the conduct and conversation of the nuns. They all had secrets to confide to her—secrets which had been confided to the whole convent before: such secrets, such stories, so different from Amine's chaste ideas, such impurity of thought that Amine was disgusted at them. But how could it be otherwise; the poor creatures had been taken from the world in the full bloom of youth under a ripening sun, and had been immured in this unnatural manner to gratify the avarice and pride of their families. Its inmates being wholly composed of the best families, the rules of this convent were not so strict as others; licenses were given—greater licenses were taken—and Amine, to her surprise, found that in this society, devoted to Heaven, there were exhibited more of the bad passions of human nature than she had before met with. Constantly watched, never allowed a moment to herself, her existence became unbearable: and after three months she requested Father Mathias would find her some other place of refuge; telling him frankly that her residence in that place was not very likely to assist her conversion to the tenets of his faith. Father Mathias fully comprehended her, but replied, "I have no means."
"Here are means," replied Amine, taking the diamond ring from her finger: "this is worth eight hundred ducats in our country; here I know not how much."
Father Mathias took the ring. "I will call upon you to-morrow morning, and let you know what I have done. I shall acquaint the lady abbess that you are going to your husband, for it would not be safe to let her suppose that you have reasons for quitting the convent. I have heard what you state mentioned before, but have treated it as scandal; but you, I know, are incapable of falsehood."
The next day Father Mathias returned, and had an interview with the abbess, who after a time sent for Amine, and told her that it was necessary that she should leave the convent. She consoled her as well as she could at leaving such a happy place, sent for some sweetmeats to make the parting less trying, gave her her blessing, and made her over to Father Mathias; who, when they were alone, informed Amine that he had disposed of the ring for eighteen hundred dollars, and had procured apartments for her in the house of a widow lady, with whom she was to board.
Taking leave of the nuns, Amine quitted the convent with Father Mathias, and was soon installed in her new apartments, in a house which formed part of a spacious square called the Terra di Sabaio. After the introduction to her hostess, Father Mathias left her. Amine found her apartments fronting the square, airy and commodious. The landlady, who had escorted her to view them, not having left her, she inquired "what large church that was on the other side of the square?"
"It is the Ascension," replied the lady; "the music is very fine there; we will go and hear it to-morrow, if you please."
"And that massive building in face of us?"
"That is the Holy Inquisition," said the widow, crossing herself.
Amine again started, she knew not why. "Is that your child?" said Amine, as a boy of about twelve years old entered the room.
"Yes," replied the widow, "the only one that is left me. May God preserve him." The boy was handsome and intelligent, and Amine, for her own reasons, did everything she could to make friends with him, and was successful.
Chapter XXXV
Amine had just returned from an afternoon's walk through the streets of Goa; she had made some purchases at different shops in the bazaar, and had brought them home under her mantilla. "Here, at last, thank Heaven, I am alone and not watched," thought Amine, as she threw herself on the couch. "Philip, Philip, where are you?" exclaimed she; "I have now the means, and I soon will know." Little Pedro, the son of the widow, entered the room, ran up to Amine, and kissed her. "Tell me, Pedro, where is your mother?"
"She has gone out to see her friends this evening, and we are alone. I will stay with you."
"Do so, dearest. Tell me, Pedro, can you keep a secret?"
"Yes, I will—tell it me."
"Nay, I have nothing to tell, but I wish to do something: I wish to make a play, and you shall see things in your hand."
"Oh! yes, shew me, do shew me."
"If you promise not to tell."
"No, by the Holy Virgin, I will not."
"Then you shall see."
Amine lighted some charcoal in a chafing dish, and put it at her feet; she then took a reed pen, some ink from a small bottle, and a pair of scissors, and wrote down several characters on a paper, singing, or rather chanting, words which were not intelligible to her young companion. Amine then threw frankincense and coriander seed into the chafing dish, which threw out a strong aromatic smoke; and desiring Pedro to sit down by her on a small stool, she took the boy's right hand and held it in her own. She then drew upon the palm of his hand a square figure with characters on each side of it, and in the centre poured a small quantity of the ink, so as to form a black mirror of the size of a half-a-crown.
"Now all is ready," said Amine; "look, Pedro, what see you in the ink?"
"My own face," replied the boy.
She threw more frankincense upon the chafing dish, until the room was full of smoke, and then chanted.
"Turshoon, turyo-shoon—come down, come down.
"Be present, ye servants of these names.
"Remove the veil, and be correct."
The characters she had drawn upon the paper she had divided with the scissors, and now taking one of the pieces, she dropped it into the chafing dish, still holding the boy's hand.
"Tell me now, Pedro, what do you see?"
"I see a man sweeping," replied Pedro, alarmed.
"Fear not, Pedro, you shall see more. Has he done sweeping?"
"Yes, he has."
And Amine muttered words, which were unintelligible, and threw into the chafing dish the other half of the paper with the characters she had written down. "Say now, Pedro, Philip Vanderdecken, appear."
"Philip Vanderdecken, appear!" responded the boy, trembling.
"Tell me what thou seest, Pedro—tell me true?" said Amine, anxiously.
"I see a man lying down on the white sand; (I don't like this play.)"
"Be not alarmed, Pedro, you shall have sweetmeats directly. Tell me what thou seest, how the man is dressed?"
"He has a short coat—he has white trousers—he looks about him—he takes something out of his breast and kisses it."
"'Tis he! 'tis he! and he lives! Heaven, I thank thee. Look again, boy."
"He gets up (I don't like this play; I am frightened; indeed I am.)"
"Fear not."
"Oh, yes, I am—I cannot," replied Pedro, falling on his knees; "pray let me go,"
Pedro had turned his hand, and spilt the ink, the charm was broken, and Amine could learn no more. She soothed the boy with presents, made him repeat his promise that he would not tell, and postponed further search into fate until the boy should appear to have recovered from his terror, and be willing to resume the ceremonies.
"My Philip lives—mother, dear mother, I thank you."
Amine did not allow Pedro to leave the room until he appeared to have quite recovered from his fright; for some days she did not say anything to him, except to remind him of his promise not to tell his mother, or any one else, and she loaded him with presents.
One afternoon when his mother was gone out, Pedro came in, and asked Amine "whether they should not have the play over again?"
Amine, who was anxious to know more, was glad of the boy's request, and soon had everything prepared. Again was her chamber filled with the smoke of the frankincense: again was she muttering her incantations: the magic mirror was on the boy's hand, and once more had Pedro cried out, "Philip Vanderdecken, appear!" when the door burst open, and Father Mathias, the widow, and several other people made their appearance. Amine started up—Pedro screamed and ran to his mother.
"Then I was not mistaken at what I saw in the cottage at Terneuse," cried Father Mathias, with his arms folded over his breast, and with looks of indignation; "accursed sorceress! you are detected."
Amine returned his gaze with scorn, and coolly replied, "I am not of your creed—you know it. Eaves-dropping appears to be a portion of your religion. This is my chamber—it is not the first time I have had to request you to leave it—I do so now—you—and those who have come in with you."
"Take up all those implements of sorcery first," said Father Mathias to his companions. The chafing dish, and other articles used by Amine, were taken away; and Father Mathias and the others quitting the room, Amine was left alone.
Amine had a foreboding that she was lost; she knew that magic was a crime of the highest degree in Catholic countries, and that she had been detected in the very act. "Well, well;" thought Amine; "it is my destiny, and I can brave the worst."
To account for the appearance of Father Mathias and the witnesses, it must be observed, that the little boy Pedro had, the day after Amine's first attempt, forgotten his promise, and narrated to his mother all that had passed. The widow, frightened at what the boy had told her, thought it right to go to Father Mathias, and confide to him what her son had told her, as it was, in her opinion, sorcery. Father Mathias questioned Pedro closely, and, convinced that such was the case, determined to have witnesses to confront Amine. He therefore proposed that the boy should appear to be willing to try again, and had instructed him for the purpose, having previously arranged that they should break in upon Amine, as we have described.
About half-an-hour afterwards, two men dressed in black gowns came into Amine's room, and requested that she would follow them, or that force would be used. Amine made no resistance; they crossed the square; the gate of a large building was opened; they desired her to walk in, and, in a few seconds, Amine found herself in one of the dungeons of the Inquisition.
Chapter XXXVI
Previous to continuing our narrative, it may be as well to give our readers some little insight into the nature, ceremonies, and regulations of the Inquisition; and in describing that of Goa, we may be said to describe all others, with very trifling, if any, variation.
The Santa Casa, or Inquisition of Goa, is situated on one side of a large square, called the Terra di Sabaio. It is a massive handsome pile of stone buildings, with three doors in the front: the centre one is larger than the two lateral, and it is through the centre door that you go into the Hall of Judgment. The side-doors lead to spacious and handsome apartments for the Inquisitors, and officers attached to the establishment.
Behind these apartments are the cells and dungeons of the Inquisition; they are in two long galleries, with double doors to each, and are about ten feet square. There are about two hundred of them; some are much more comfortable than the others, as light and air are admitted into them: others are wholly dark. In the galleries the keepers watch, and not a word or a sound can proceed from any cell without their being able to overhear it. The treatment of those confined is, as far as respects their food, very good: great care is taken that the nourishment is of that nature that the prisoners may not suffer from the indigestion arising from want of exercise. Surgical attendance is also permitted them; but, unless on very particular occasions, no priests are allowed to enter. Any consolation to be derived from religion, even the office of confessor and extreme unction, in case of dissolution, are denied them. Should they die during their confinement, whether proved guilty or not of the crime of which they are accused, they are buried without any funeral ceremony, and tried afterwards, if then found guilty, their bones are disinterred, and the execution of their sentence is passed upon their remains.
There are two Inquisitors at Goa: one the Grand Inquisitor, and the other his second, who are invariably chosen from the order of St-Dominique; these two are assisted in their judgment and examinations by a large number selected from the religious orders, who are termed deputies of the Holy Office, but who only attend when summoned: they have other officers, whose duty it is to examine all published books, and ascertain if there is anything in their pages contrary to the holy religion. There is also a public accuser, a procureur of the Inquisition, and lawyers, who are permitted to plead the case of the prisoners, but whose chief business and interest it is to obtain their secrets and betray them. What are termed Familiars of the Inquisition, are, in fact, nothing but this description of people: but this disgraceful office is taken upon themselves by the highest nobility, who think it an honour as well as a security, to be enrolled among the Familiars of the Inquisition, who are thus to be found dispersed throughout society; and every careless word, or expression, is certain to be repeated to the Holy Office. A summons to attend at the Inquisition is never opposed; if it were, the whole populace would rise and enforce it. Those who are confined in the dungeons of the Inquisition are kept separate; it is a very uncommon thing to put two together: it is only done when it is considered that the prolonged solitude of the dungeon has created such a depression of spirits as to endanger the life of the party. Perpetual silence is enjoined and strictly kept. Those who wail or weep, or even pray, in their utter darkness, are forced by blows to be quiet. The cries and shrieks of those who suffer from this chastisement, or from the torture, are carried along the whole length of the corridors, terrifying those who, in solitude and darkness, are anticipating the same fate.
The first question put to a person arrested by the Inquisition, is a demand, "What is his property?" He is desired to make an exact declaration of everything that he is worth, and swear to the truth of his assertions; being informed that, if there is any reservation on his part (although he may be at that time innocent of the charges produced against him),—he will, by his concealment, have incurred the wrath of the Inquisition; and that, if discharged for the crime he is accused of, he will again be arrested for having taken a false oath to the Inquisition; that, if innocent, his property will be safe, and not interfered with. It is not without reason that this demand is made. If a person accused confesses his crime, he is, in most cases, eventually allowed to go free, but all his property becomes confiscated.
By the rules of the Inquisition, it is made to appear as if those condemned have the show of justice; for, although two witnesses are sufficient to warrant the apprehension of any individual, seven are necessary to convict him; but as the witnesses are never confronted with the prisoners, and torture is often applied to the witnesses, it is not difficult to obtain the number required. Many a life is falsely sworn away by the witness, that he may save his own. The chief crimes which are noticed by the Inquisition are those of sorcery, heresy, blasphemy, and what is called Judaism.
To comprehend the meaning of this last crime, for which more people have suffered from the Inquisition than for any other, the reader must be informed, that when Ferdinand and Isabella of Castile drove all the Jews out of Spain, they fled to Portugal, where they were received on the sole condition that they should embrace Christianity: this they consented, or appeared to consent, to do; but these converts were despised by the Portuguese people, who did not believe them to be sincere. They obtained the title of New Christians, in contradistinction to that of Old Christians. After a time the two were occasionally intermingled in marriage; but when so, it was always a reproach to the old families; and descendants from these alliances were long termed, by way of reproach, as having a portion of the New Christians in them.
The descendants of the old families thus intermingled, not only lost caste, but, as the genealogy of every family was well known, they were looked upon with suspicion, and were always at the mercy of the Holy Office, when denounced for Judaism,—that is, for returning to the old Jewish practices of keeping the Passover, and the other ceremonies enforced by Moses.
Let us see how an accusation of this kind works in the hands of the Inquisition. A really sincere Catholic, descended from one of these unhappy families, is accused and arrested by the orders of the Inquisition; he is ordered to declare his property, which,—convinced of his innocence, and expecting soon to be released, he does without reservation. But hardly has the key of the dungeon turned upon him, when all his effects are seized and sold by public auction; it being well understood that they never will be restored to him. After some months' confinement, he is called into the Hall of Justice, and asked if he knows why he is in prison; they advise him earnestly to confess and to conceal nothing, as it is the only way by which he can obtain his liberty. He declares his ignorance, and being sent for several times, persists in it. The period of the Auto da Fé, or Act of Faith, which takes place every two or three years (that is, the public execution of those who have been found guilty by the Inquisition), approaches. The public accuser then comes forward, stating that the prisoner has been accused by a number of witnesses of Judaism. They persuade him to acknowledge his guilt; he persists in his innocence; they then pass a sentence on him, which they term Convicto Invotivo, which means "found guilty, but will not confess his crime;" and he is sentenced to be burnt at the approaching celebration. After this they follow him to his cell, and exhort him to confess his guilt, and promise that if he does confess he shall be pardoned; and these appeals are continued until the evening of the day before his execution. Terrified at the idea of a painful death, the wretch, at last, to save his life, consents. He is called into the Hall of Judgment, confesses the crime that he has not committed, and imagines that he is now saved.—Alas! no; he has entangled himself, and cannot escape.
"You acknowledge that you have been guilty of observing the laws of Moses. These ceremonies cannot be performed alone; you cannot have eaten the Paschal lamb alone; tell us immediately, who were those who assisted at those ceremonies, or your life is still forfeited, and the stake is prepared for you."
Thus has he accused himself without gaining anything, and if he wishes to save his life he must accuse others; and who can be accused but his own friends and acquaintances? nay, in all probability, his own relations—his brothers, sisters, wife, sons or daughters—for it is natural to suppose that in all such practices a man will trust only his own family. Whether a man confesses his guilt, or dies asserting his innocence, his worldly property is in either case confiscated; but it is of great consequence to the Inquisition that he should confess, as his act of confession, with his signature annexed, is publicly read, and serves to prove to the world that the Inquisition is impartial and just; nay, more, even merciful, as it pardons those who have been proved to be guilty.
At Goa the accusations of sorcery and magic were much more frequent than at the Inquisitions at other places, arising from the customs and ceremonies of the Hindoos being very much mixed up with absurd superstitions. These people, and the slaves from other parts, very often embraced Christianity to please their masters; but since, if they had been baptised and were afterwards convicted of any crime, they were sentenced to the punishment by fire; whereas, if they had not been baptised, they were only punished by whipping, imprisonment, or the galleys; upon this ground alone many refused to embrace Christianity.
We have now detailed all that we consider, up to the present, necessary for the information of the reader; all that is omitted he will gather as we proceed with our history.
