What Happened After — The Long Tail of the Dancing Plague

Tomás de Torquemada - God's Grand Inquisitor (Dastardly Figures)

Here is the thing about Tomás de Torquemada. The ones who knew they were doing evil and did it anyway at least had a conscience to override. Torquemada had nothing to silence. He believed — completely, without visible doubt — that the torture he authorized was an act of love, and the people he sent to the fire souls he was rescuing. A body destroyed now was a small price against a soul damned forever. He lived in real austerity and died at peace with what he had done. That is the horror of him. In this episode, April Rain examines the first Grand Inquisitor of Spain — confessor to Queen Isabella, an architect of the 1492 expulsion of the Jews — who would have been bewildered to be called a villain: from inside his own framework, he was the hero. He did not invent the Inquisition — established in 1478 against the converso community, Jewish converts suspected of secretly keeping their faith. After his 1483 appointment he industrialized it, and the machinery is the argument: not a mob but a bureaucracy run by educated men under written rules. The accused never learned the charges or their accusers. A confession had to be confirmed the next day — which did not protect the accused. It laundered the confession. In March 1492, two months after the fall of Granada, Ferdinand and Isabella signed the Alhambra Decree: convert or leave, four months, only what could be carried. Between one hundred thousand and one hundred fifty thousand people, from one of the oldest communities in the world, were expelled in a single spring. He was among its most vigorous advocates. To him it was not cruelty but surgery — removing a contaminant to save the patient. That he could think of human beings that way, sincerely, without malice, is the whole horror. His framework was not fringe — it was the mainstream of what sincere, educated Christians then believed. He was an outlier only in his willingness to follow it to the end. Certainty does not need malice; it needs a framework, an institution, and people willing to follow both. Then the cruelty runs on conviction instead. The certainty is the weapon. It always has been. Many of the expelled kept the keys to houses they could not return to, for generations — locks with no doors left to open. In 2015 Spain extended citizenship to their descendants; by the time it closed in 2023, roughly one hundred fifty thousand people across five continents had claimed it. Part of the Week 3 cluster on religious authority, with the Cadaver Synod (3A) and The Infallibility Machine. Velvet Guillotine is a podcast about dark history and institutional cover-ups. Dastardly Figures examines the people behind the machinery. New episodes every Monday. Part of The Downpour podcast network. Hosted by April Rain. DISCLAIMER: The content of this episode is for entertainment purposes only. Historical events and figures discussed are based on documented records, scholarly research, and primary sources. This episode contains sustained discussion of torture, mass persecution, forced religious conversion, and antisemitic violence — including the systematic persecution of the converso community and the 1492 expulsion of the Jews of Spain. Velvet Guillotine does not endorse any political, religious, or ideological interpretation of the events portrayed. The criticism offered here is directed at the documented conduct of specific historical figures and the institutional and theological machinery of a particular era — not at any faith, religious community, or the beliefs of its adherents. This episode is told in remembrance of, and with respect for, the Sephardic communities who were tortured, forcibly converted, expelled, and killed, and the descendants who carry that history still. Listener discretion is strongly advised. Sources and research rabbit holes: thevelvetguillotine.substack.comSupport the show: patreon.com/thedownpourEverything else: linktr.ee/thedownpour Stay dark. — April

The Infallibility Machine — How the Papacy Constructed Absolute Authority (Dastardly Ideas)

How does an institution convince the world that it cannot be wrong? Not that it is usually right — that it cannot be wrong, that there is a category of its pronouncements where error is impossible. That is not perfection. It is removing the smoke detector and calling the house fireproof. The Church made the claim formal in 1870; the machine behind it took eight hundred years to build. In this Dastardly Ideas, April Rain takes it apart — where papal infallibility came from, how it was built, what it costs. It starts with one sentence — Matthew 16, "on this rock I will build my church" — which never says Peter's successors inherit it, that Peter cannot err, or that it passes to an institution in Rome. All of that was added later, by people with a stake in the outcome. Then the Donation of Constantine: an eighth-century document granting the popes supremacy over Christendom, supposedly signed by Constantine centuries earlier. A forgery, unexposed until 1440, when Lorenzo Valla proved its Latin belonged to the eighth century, not the fourth. By then it had propped up papal authority for seven hundred years. A machine does not need to be true to run. It only needs to be believed. Then Gregory VII's Dictatus Papae (1075), proposition twenty-two: the Roman Church has never erred, and never will. Past tense, pointed forward like a weapon. It has no error-prevention parts; it does not prevent the fire, it redefines the smoke — reclassifying error as not-error after the fact. The doctrine was formalized at the First Vatican Council — limited to the pope speaking ex cathedra on faith and morals — the very year Italy seized Rome, ending its temporal power. The empire it could measure, lost; an unfalsifiable one, declared in the same breath. Then the cost, played straight. When an institution cannot be wrong, the people it harms have no standing to name it — "we were wrong, we are responsible" is the sentence the architecture was built to make unnecessary. The Magdalene Laundries. The clerical abuse crisis. The same pattern: the sinning individual conceded, the institution spotless. Not that the Church did no good — only that this one idea runs from a corpse on a throne in 897 to now, and the people who pay are the ones it harms and cannot quite say it harmed. The Cadaver Synod was corrected in 897 — not by anything in the doctrine, which has no self-correcting part, but the oldest way: people decided it was wrong and acted. Which leaves the question the machine never answers. What happens when the people who could correct the error are the ones committing it? That question has no ninth-century answer. It has a present-tense one. Pairs with 3A (Cadaver Synod), 3B (Papacy's Hall of Shame), and DP Ep. 3 (Lateran) — listen as a set. Velvet Guillotine is a podcast about dark history and institutional cover-ups. Dastardly Ideas takes apart the frameworks we use to understand history; some have agendas. New episodes every Wednesday. Part of The Downpour podcast network. Hosted by April Rain. DISCLAIMER: The content of this episode is for entertainment purposes only. Historical events, documents, and doctrines discussed are based on documented records, scholarly research, and primary sources. This episode examines the historical and political construction of institutional and doctrinal authority, including matters of forgery and the abuse of power. Velvet Guillotine does not endorse any political, religious, or ideological interpretation of events portrayed, and makes no claim regarding the theological truth or validity of any doctrine, scripture, or belief discussed. The analysis offered here concerns the documented historical development of an institution — not the faith, sincerity, or beliefs of any religious community or its adherents. Listener discretion is advised. Sources and research rabbit holes: thevelvetguillotine.substack.comSupport the show: patreon.com/thedownpourEverything else: linktr.ee/thedownpour Stay dark. — April

The Papacy's Hall of Shame — When the Vatican Went Off the Rails (Postscript)

You have just come from the Cadaver Synod — a pope digging up his dead predecessor, propping the body on a throne in full vestments, convicting it, and throwing it in the Tiber. You may think that is as bad as it ever got. That there is nowhere to go from a corpse in a chair. Oh, darlings. There is so much further to go. In this postscript, April Rain runs a guided tour through the most unhinged stretch of papal history — because if we are going to discuss institutional corruption, we may as well visit the institution with the best-documented record of people doing staggering things in the name of God. The Cadaver Synod was the symptom. This is the diagnosis. The tour: The Year of Four Popes (896) — four pontiffs in twelve months, a revolving door someone set on fire. Ten popes in thirty-two years, at least three murdered, including John VIII — poisoned, then beaten to death when the poison ran slow. Sergius III — back from exile with an army, who found his two predecessors conveniently imprisoned and conveniently dead, and fathered a child with a fifteen-year-old girl who became Pope John XI. Marozia — and here the tour goes dead straight. She installed popes, had one smothered with a pillow in the Castel Sant'Angelo, and ran Rome for three decades through the only channels a world that gave women no formal power left her. When men do this, history calls it statecraft. When she did it, history reached for "pornocracy." April corrects the record. John XII — pope at eighteen. The charges Otto I read against him in 963 are one of the great documents in recorded history: ordaining a deacon in a horse stable, ordaining a ten-year-old bishop for money, blinding his confessor, castrating and murdering a cardinal, toasting the devil by name at a gambling table, and turning the Lateran Palace into a brothel. Benedict IX — who reduced the throne of Saint Peter to a line item. Made pope as a boy, he held the office three times and once sold it — to his own godfather, for cash — leaving three men at once claiming the papacy. And how did the institution survive all of it? Partly through a theology walling the office's authority off from the man holding it — either a profound insight about grace or the most effective self-protection an institution ever built. Probably both. But the part to carry home is this: reform never came from within. Every time, it came from outside — from emperors the institution could not outvote, excommunicate, or bury in a monastery. External accountability. Every single time. Any institution that says it needs no outside oversight — trust the procedure, never mind the outcomes — is walking a road the ninth-century papacy mapped in detail. We have the map. The only question is whether we read it. Pairs with Episode 3A (The Cadaver Synod) — start there. Velvet Guillotine is a podcast about dark history and institutional cover-ups. The Postscript is the companion to each main episode — sources, tangents, and the parts that didn't fit. New episodes every Sunday. Part of The Downpour podcast network. Hosted by April Rain. DISCLAIMER: The content of this episode is for entertainment purposes only. Historical events and figures discussed are based on documented records, scholarly research, and primary sources. This episode contains discussions of murder, assassination, sexual misconduct involving a minor, and the systematic abuse of institutional and ecclesiastical power. Velvet Guillotine does not endorse any political, religious, or ideological interpretation of events portrayed. The criticism offered here is directed at the documented conduct of specific historical figures and the institutional structures of a particular era — not at any faith, religious community, or the beliefs of its adherents. Listener discretion is advised. Sources and research rabbit holes: thevelvetguillotine.substack.comSupport the show: patreon.com/thedownpourEverything else: linktr.ee/thedownpour Stay dark. — April

The Corpse on the Throne — The Cadaver Synod of 897 AD

January, 897. Rome. A sitting pope had his dead predecessor exhumed, dressed in full papal regalia, propped upright on a throne, and put on trial. A deacon was appointed to speak for the corpse. The corpse lost. This is the Cadaver Synod, and it is not a metaphor. Pope Stephen VI dug Pope Formosus out of the ground — nine months dead — convicted him on every charge, cut the blessing fingers from his right hand, and threw the body in the Tiber. It is one of the most unhinged spectacles in the history of organized religion. The moment you stop laughing, it becomes something colder: a study of what an institution does when no one left alive has the power to tell it no. April Rain walks you onto the crime scene — the collapse of Charlemagne's empire, the street-fight papacy of the ninth century, and the politics of revenge under the theater — and asks the only question a crime scene ever really asks: who benefited. History is a crime scene. This week, the body is a pope. Listener note: institutional corruption, political violence, and the desecration of human remains. For entertainment purposes only. Sources and the research rabbit holes: thevelvetguillotine.substack.comSupport the show: patreon.com/thedownpourEverything else: linktr.ee/thedownpour Stay dark. — April

The Doctrine of Bodily Availability — Whose Corpse Belongs to Science (Dastardly Ideas)

Think about what you assume happens to your body after you die. You assume your wishes will be respected. That your name will stay attached to your remains. That someone will claim you — and that if they don't, the institution holding you will operate within a legal framework that treats your body as belonging, in some meaningful sense, to you or to your people. Those assumptions are not universal. They have not always been true. And the legal framework that decided whose body belongs to whom — and whose body belongs, in effect, to whoever needs it — is still deciding. In this episode of Dastardly Ideas, April Rain traces the doctrine of bodily availability from its foundation in English common law — the principle that a corpse was not property, could not be owned, and therefore could not be stolen — through the Anatomy Act of 1832, which took the informal operating logic of the body trade and wrote it into statute. The Act didn't say poor. It said unclaimed. Your poverty made you available. The Act said so in procedural language, which is the language institutions use when they want to make something true without appearing to decide it. Then the American version — which didn't need the fiction of unclaimed at all, because it had something more direct. Enslaved people were property. Their bodies were available by legal definition to whatever use the owner decided to make of them, including medical science, including experimental surgery, including the production of the knowledge base on which American medicine built itself. J. Marion Sims operated on Anarcha thirty times. Without anesthesia. Because the prevailing framework said she felt it differently. Then 1951. Baltimore. Henrietta Lacks — a Black woman, a white institution, a legal framework that had not yet decided that a person's biological material belongs to them. The same architecture. Different language. HeLa cells used in over seventy thousand studies, industries worth billions built on them, a family that couldn't afford the health insurance that might have caught the cancers that killed several of them. The doctrine did not require slavery to operate in 1951. It required only the combination that was already there. The idea has always been the same idea. Poverty makes you available. Race makes you available. Institutional power makes you available. The legal language changes. The architecture holds. This episode pairs with Ep. 2A (The Body Market), Ep. 2B (Henrietta Lacks), and Dastardly Places Ep. 2 (Surgeons' Square) — four episodes that form a complete accounting of the body trade from geography to doctrine to legacy. Listen as a series. Velvet Guillotine is a podcast about dark history and institutional cover-ups — the frameworks we use to understand history are themselves historical, and some of them have agendas. Dastardly Ideas drops weekly. New episodes every Wednesday. Part of The Downpour podcast network. Hosted by April Rain. DISCLAIMER: The content of this episode is for entertainment purposes only. Historical events and figures discussed are based on documented records, scholarly research, and primary sources. Velvet Guillotine does not endorse any political, religious, or ideological interpretation of events portrayed. This episode contains discussions of slavery, racial injustice, and non-consensual medical experimentation. Listener discretion is advised. Sources and the research rabbit holes: thevelvetguillotine.substack.comSupport the show: patreon.com/thedownpourEverything else: linktr.ee/thedownpour Stay dark. — April