Does it have the right to do so by fomenting more of the same?
Online museum gallery of a few torture devices; note the naming of such things as the ‘inquisitional chairs’ and ‘heretic’s fork’.
A rather well-cited encyclopedia of torture devices with many references.
The Museum of Medieval Torture Instruments in Prague, if you care to visit.
As usual, wikipedia has some information under its article on torture; while the section ‘Torture in the past’ lacks several citations, it provides some sources you may find of interest. Unfortunately I don’t have any dead-tree history books handy (not even my copy of Sir Walter Scott’s
Letters on Demonology and Witchcraft, which I assure you contains many interesting accounts), so these will have to do.
Even the Catholic Encyclopedia, which takes a rather pro-Church editorial tone often enough, does not shy away from fact:
Had this papal legislation been adhered to in practice, the historian of the Inquisition would have fewer difficulties to satisfy. In the beginning, torture was held to be so odious that clerics were forbidden to be present under pain of irregularity. Sometimes it had to be interrupted so as to enable the inquisitor to continue his examination, which, of course, was attended by numerous inconveniences. Therefore on 27 April, 1260, Alexander IV authorized inquisitors to absolve one another of this irregularity. Urban IV on 2 August, 1262, renewed the permission, and this was soon interpreted as formal licence to continue the examination in the torture chamber itself. The inquisitors manuals faithfully noted and approved this usage. The general rule ran that torture was to be resorted to only once. But this was sometimes circumvented – first, by assuming that with every new piece of evidence the rack could be utilized afresh, and secondly, by imposing fresh torments on the poor victim (often on different days), not by way of repetition, but as a continuation (non ad modum iterationis sed continuationis), as defended by Eymeric; “quia, iterari non debent [tormenta], nisi novis supervenitibus indiciis, continuari non prohibentur.” But what was to be done when the accused, released from the rack, denied what he had just confessed? Some held with Eymeric that the accused should be set at liberty; others, however, like the author of the “Sacro Arsenale” held that the torture should be continued, because the accused had too seriously incriminated himself by his previous confession. When Clement V formulated his regulations for the employment of torture, he never imagined that eventually even witnesses would be put on the rack, although not their guilt, but that of the accused, was in question. From the pope’s silence it was concluded that a witness might be put upon the rack at the discretion of the inquisitor. Moreover, if the accused was convicted through witnesses, or had pleaded guilty, the torture might still he used to compel him to testify against his friends and fellow-culprits. It would be opposed to all Divine and human equity – so one reads in the “Sacro Arsenale, ovvero Pratica dell Officio della Santa Inquisizione” (Bologna, 1665) – to inflict torture unless thejudge were personally persuaded of the guilt of the accused. –
newadvent.org/cathen/08026a.htm
Why are you trying to convince people that it ‘just wasn’t that bad’?
(edit: beaten by rr1213!)