877 



INOSIC ACID. 



INQUISITION, THE. 



873 



of the bud ; and the whole is bound down with a strip of pliable 

 matting, the point of the bud only being missed by the bandage. 

 The latter must be untied and slightly re-tied when the swelling of 

 the stock indicates the necessity of the operation. 



INOSIC ACID (C, H 7 N.,0 J ,,HO ?). This acid is a constituent of the 

 juice of meat. It is best prepared from the flesh of the common fowl. 

 Fresh lean of fowl is to be finely chopped and digested in its own 

 weight of water ; the filtered liquid heated nearly but not quite to the 

 boiling point, to coagulate albumen ; baryta water added to separate 

 phosphoric acid, and the filtrate then evaporated till of the consistence 

 of thick syrup : it is now diluted with alcohol till it becomes milky, 

 and set aside. After a time crystals appear, which are inosate of potash, 

 and of baryta, if excess of the latter base has been used. The crystals 

 are redissolved in warm water, and chloride of barium added. On the 

 cooling of the solution, inosate of baryta crystallises out, and requires 

 only another crystallisation to be obtained perfectly pure. This Bait 

 hao the composition (BaO, C 10 H 7 N',0 11 + 6Aq). 



Inosic acid may be isolated from the baryta salt by the cautious 

 addition of sulphuric acid. Its dilute solution in water has a very acid 

 reaction, and ail agreeable taste, resembling juice of meat. It may be 

 concentrated, by a heat not exceeding 140 Fahr., to the consistence of 

 syrup, but cannot be made to crystallise. It is insoluble in alcohol or 

 ether. The name inosic acid was given to this body by Liebig, its 

 source being thereby indicated (Is, iris, muscle). 



INOSITE (C,,H 1 ,0 1 . ! -h4HO) is a peculiar species of sugar, discovered 

 by Scherer in the juices obtained from the flesh of animals. It crystal- 

 lises in large crystals, which have a sweet taste, but which are not sus- 

 ceptible of vinous fermentation. It yields, however, both lactic and 

 butyric acids when exposed to the action of casein. It differs from 

 glucose in its not giving the usual reaction with the salts of copper and 

 potash, and in possessing two atoms more water in its composition. 



The following is the characteristic reaction for inosite : the solution 

 suspected to contain this body is evaporated to dryness on platinum 

 foil with nitric acid, then the residue is moistened with ammonia and 

 a little chloride of calcium added, finally on evaporating again to 

 dryness the residue becomes of a beautiful rose colour. Neither starch 

 nor any of the sugars produce this reaction, which is so delicate 

 as to admit of the detection of less than the ^th part of a grain of 



>UEST. [CoROXEn.] 



INQUISITION, THE, of which the more correct title is the Holy 

 Office (Sanctum Officium), is the name of an ecclesiastical tribunal 

 established in the 18th century by popes Honorius III., Gregory IX., 

 and Innocent IV., to try heretics, blasphemers, apostates, relapsed 

 Jews or Mohammedans, witches and wizards, polygamists, and other 

 persons charged with infractions of the canons of the Church. The 

 judges of this court were called inquisitors, whence the tribunal itself 

 has been commonly styled the " Holy Inquisition." The name of 

 inquisitors, or inquirers after heretics, appears as early as the reign of 

 Theodosius I., who, by his constitution against the Manichicans and 

 other heretics, A.D. 382, after adjudging the punishment of death for 

 several aggravated cases of heresy, directs that " Inquisitores and con- 

 quirendos et eruendos hereticos" be appointed by the prefect of the 

 Prajtorium. (' Codex Theodosianus,' Gothofredi, xvi., tit. 5, lex 9.) 

 This is the first law under the Christian emperors by which the punish- 

 ment of death is awarded for heresy. Constantino had only sentenced 

 the Arians to banishment, though he threatened to punish with death 

 those who should retain and make use of the books of Arius. The 

 subsequent law of Honorius, A.D. 398, expels from the towns the 

 " Cleric! " or priests of the Montanists and Eunomians, and if they 

 persist in bringing people together, it banishes them for life. It further 

 orders their books to be burnt, and condemns all persons who are 

 found to conceal them to be beheaded. (' Cod. Theod.' xvi., tit. 5. 1. 

 34.) Two more constitutions or laws of Honorius (51 and 56 of the 

 same book and title in the Theodosian Code) threaten with proscription 

 and death those who publicly profess certain heresies. These are the 

 oldest laws on record which make heresy a capital crime ; but it ought 

 to be observed, that there is no law in the whole Theodosian Code 

 which subjects heretics in general to the pain of death, that punishment 

 reserved for the leaders, those who collected assemblages of 

 people, made proselytes, and preached or spread certain heterodox 

 doctrines specified and condemned by the laws. The trial and punish- 

 ment in all such cases were left to the civil magistrate. 



Srevious to the time of Theodosius I. there had been persecutions 

 of Arians by the Orthodox, and rice versd, carried on through the 

 violence of individuals; but there was no specific law making heresy a 

 capital offence. Towards the heathens the case was different. Con- 

 stantius (A.D. 353) had forbidden heathen sacrifices under pain of death. 

 Theodosius I. confirmed that law, and Theodosius II., after remitting 

 the capital penalty (A.D. 423), put it in force again in 426. (Gotho- 

 fredus, ' De Statu 1'aganorum.') Most of the earlier fathers, Tertullian, 

 Cyprian, Lactantius, Hilarius, Ambrose, and Gregory Naziaiucnus, :m<l 

 even Athanaraua, openly disclaim violence as a means of enforcing unity 

 and obedience to the Church. Chrysostom and Augustine however 

 think that heretics ought to lie prevented from holding assemblies, and 

 ought to be confined or banished, but not put 'to death. But it ought 

 to be remembered that the heretics of those times, the Arians and 

 Donatista in particular, constituted political factions which rebelled 



against the authority of the state, murdered their antagonists, demo- 

 lished their houses, and committed all sorts of violence, as may be seen 

 by the letters of Augustine. 



The first person on record who was juridically condemned and put 

 to death for heresy is Priscillianus, the leader of a sect in Spain, in the 

 latter part of the 4th century. Two Spanish bishops, one of whom was 

 called Idacius, accused Priscillianus, with two other priests or bishops, 

 before a council held at Bordeaux, A.D. 385. Priscilliauus appealed to 

 the emperor Maximus, who had assumed the imperial purple in Gaul, 

 and who was then residing at Treves, whither Priscillianus and his 

 friends were taken, being followed by their prosecutor Idacius. Martin, 

 bishop of Tours> interceded in their behalf ; but after his departure 

 from Treves, Maximus entrusted Evodius, the prefect of the Prseto- 

 rium, with the trial of the accused, and upon his report Maximus con- 

 demned them to be beheaded. This novelty was generally censured, 

 and Ambrose and Martin of Tours strongly reprobated the part which 

 Idacius had acted, and which they characterised as unbecoming the 

 episcopal character. The consequence was, that Idacius was excom- 

 municated, and died in exile. 



Justinian, in the first book of his Code, in which he treats of the 

 Catholic faith, and defines its creed according to the first four general 

 councils, of Nicsea, Constantinople, Ephesus, and Calchedon, forbids 

 public disputations upon dogmas, and enacts several penalties against 

 heretics, Jews, and apostates. In the 131st Novel, the same emperor 

 says : " We receive the doctrines of the four Holy Synods as the Divine 

 Scriptures, and their Canons we observe as laws." Thus the orthodox 

 creed, as expounded in the four councils, became the law of the empire, 

 an empire which was then administered despotically, and dissent from 

 that creed was an offence against the law. From this principle the 

 whole penal code ' against heretics was derived. But for several 

 centuries after, cases of heresy were tried and penalties awarded by the 

 ordinary courts, as the bishops had not then any temporal jurisdiction. 

 In course of time however councils interfered, and after condemning 

 particular tenets as heretical, specified in some instances the punish- 

 ments to be indicted upon heretics, Jews, and apostates. [Jews.] It 

 became the practice for the bishops to examine the accused, and decide 

 whether there were sufficient grounds for the charge of heresy against 

 them ; if the charge was proved, they were to admonish them, and 

 convince them of their errors, after which, if the accused remained 

 obdurate, the bishop handed them over to the secular court. " Heretic! 

 perseverantcs in errore reliuquantur Curue secularis judicio." (Council 

 of Tarracona, A.D. 1242.) And the law of Las Partidas, which is still 

 the fundamental code of Spain, promulgated in 1258, says : " Heretics 

 may be accused by any one of the people before the respective bishop 

 or his vicar, who must examine and interrogate them upon the various 

 articles of the faith, and if they find that they err in them or in any 

 other thing which the church of Rome commands to be believed and 

 observed, ho must endeavour to convert them and make them forsake 

 their errors by 4 means of good arguments and mild words. And when 

 the penitents have acknowledged their belief, they are to be reconciled 

 to the church and be forgiven. But if it so happens that they will not 

 forsake their errors, the bishop must convict them as heretics, and 

 then hand them over to the secular or lay judges." The lay judges 

 however were not mere executors of the episcopal verdict : they 

 examined the proceedings, and having convinced themselves of their 

 regularity, they awarded the penalty. By a clause of the same law of 

 Las Partidas, " the property of those who are condemned as heretics, 

 or who die in the heretical belief, belongs to their children or other 

 descendants." The principle of confiscation iSihere not recognised. 

 This was in the kingdom of Castile ; but in Aragou, France, and Italy, 

 a different process was introduced by means of the Inquisition. 



In the Council of the Lateran, convoked at Rome in 1215, by 

 Innocent III., new and severe enactments were made against heretics, 

 but the cognisance of matters of heresy was left to the ordinaries or 

 bishops. But some years before this time, Innocent himself, of his 

 own authority, had sent a commission consisting of two legates, who 

 were Cistercian monks, accompanied by subordinate priests and officers, 

 to the south of France, in order to extirpate the heresy of the 

 Albigenses. These legates acted independently of the local bishops ; 

 they held their own court, before which they summoned, by the 

 authority of the pope, individuals accused of heresy, and condemned, 

 and inflicted penalties, and even capital punishments. Dominic de 

 Guzman, the founder of the order of Dominicans, was one of the 

 most zealous agents, of this commission, the members of which were 

 called Inquisitors. This however was only a temporary and local 

 commission. 



In 1208, Peter de Castelnau, one of the legates, who had become 

 obnoxious for his severity, was murdered near Toulouse, and Innocent 

 was so exasperated, that he preached a crusade against the Albigenses, 

 which, after a long struggle, ended in their extermination. [ALBI- 

 J Honorius III., the successor of Innocent, issued new 

 provisions against heretics, which were enforced by the emperor 

 Frederic II. in three constitutions, or laws, dated Pavia, 1221, by 

 which he condemned impenitent heretics to death, and those who 

 repented to perpetual imprisonment. In the year 1228 a severe penal 

 law against heretics was enacted in the city of Milan by Cardinal 

 Godfrey of St. Mark, papal legate, with the consent of the archbishop 

 and the people ; it was to the effect that " no heretic should 



