Renaissance in Italy Volume VI Part 6

I have introduced this sketch of Gregory's relations in order to show how a Pope of his previous habits and personal proclivities was now obliged to follow the new order of the Church. It was noticed that the mode of life in Rome during his reign struck a just balance between license and austerity, and that general satisfaction pervaded society.[70] Outside the city this contentment did not prevail. Gregory threw his States into disorder by reviving obsolete rights of the Church over lands mortgaged or granted with obscure t.i.tles. The petty barons rose in revolt, armed their peasants, fomented factions in the country towns, and filled the land with brigands. Under the leadership of men like Alfonso Piccolomini and Roberto Malatesta, these marauding bands a.s.sumed the proportion of armies. The neighboring Italian States--Tuscany, Venice, Naples, Parma, all of whom had found the Pope arbitrary and aggressive in his dealings with them--encouraged the bandits by offering them an asylum and refusing to co-operate with Gregory for their reduction.

[Footnote 70: Giov. Corraro, op. cit. p. 277.]

His successor, Sixtus V., found the whole Papal dominion in confusion.

It was impossible to collect the taxes. Life and property were nowhere safe. By a series of savage enactments and stern acts of justice, Sixtus swept the brigands from his States. He then applied his powerful will to the collection of money and the improvement of his provinces. In the four years which followed his election he succeeded in acc.u.mulating a round sum of four million crowns, which he stored up in the Castle of S. Angelo. The total revenues of the Papacy at this epoch were roughly estimated at 750,000 crowns, which in former reigns had been absorbed in current costs and the pontifical establishment. By rigorous economy and retrenchments of all kinds Sixtus reduced these annual expenses to a sum of 250,000, thus making a clear profit of 500,000 crowns.[71] At the same time he had already spent about a million and a half on works of public utility, including the famous Acqua Felice, which brought excellent water into Rome. Roads and bridges throughout the States of the Church were repaired, The Chiana of Orvieto and the Pontine Marsh were drained. Encouragement was extended, not only to agriculture, but also to industries and manufactures. The country towns obtained wise financial concessions, and the unpopular resumption of lapsed lands and fiefs was discontinued. Rome meanwhile began to a.s.sume her present aspect as a city, by the extensive architectural undertakings which Sixtus set on foot. He loved building; but he was no lover of antiquity.

For pagan monuments of art he showed a monastic animosity, dispersing or mutilating the statues of the Vatican and Capitol; turning a Minerva into an image of the Faith by putting a cross in her hand; surmounting the columns of Trajan and Antonine with figures of Peter and Paul; destroying the Septizonium of Severus, and wishing to lay sacrilegious hands on Caecilia Metella's tomb. To mediaeval relics he was hardly less indifferent. The old buildings of the Lateran were thrown down to make room for the heavy modern palace. But, to atone in some measure for these acts of vandalism, Sixtus placed the cupola upon S. Peter's and raised the obelisk in the great piazza which was destined to be circled with Bernini's colonnades. This obelisk he tapped with a cross.

Christian inscriptions, signalizing the triumph of the Pontiff over infidel emperors, the victory of Calvary over Olympus, the superiority of Rome's saints and martyrs to Rome's old deities and heroes, left no doubt that what remained of the imperial city had been subdued to Christ and purged of paganism. Wandering through Rome at the present time, we feel in every part the spirit of the Catholic Revival, and murmur to ourselves those lines of Clough:

O ye mighty and strange, ye ancient divine ones of h.e.l.las!

Are ye Christian too? To convert and redeem and renew you, Will the brief form have sufficed, that a Pope has sat up on the apex Of the Egyptian stone that o'ertops you, the Christian symbol?

And ye, silent, supreme in serene and victorious marble, Ye that encircle the walls of the stately Vatican chambers, Are ye also baptized; are ye of the Kingdom of Heaven?

Utter, O some one, the word that shall reconcile Ancient and Modern.

[Footnote 71: See Giov. Gritti, _op. cit._ p. 333.]

Nothing was more absent from the mind of Sixtus than any attempt to reconcile Ancient and Modern. He was bent on proclaiming the ultimate triumph of Catholicism, not only over antiquity, but also over the Renaissance. His inscriptions, crosses, and images of saints are the enduring badges of serfdom set upon the monuments of ancient and renascent Italy, bearing which they were permitted by the now absolute Pontiff to remain as testimonies to his power.

Retrenchment alone could not have sufficed for the acc.u.mulation of so much idle capital, and for so extensive an expenditure on works of public utility. Sixtus therefore had recourse to new taxation, new loans, and the creation of new offices for sale. The Venetian envoy mentions eighteen imposts levied in his reign; a sum of 600,000 crowns accruing to the Camera by the sale of places; and extensive loans, or Monti, which were princ.i.p.ally financed by the Genoese.[72] It was necessary for the Papacy, now that it had relinquished the larger part of its revenues derived from Europe, to live upon the proceeds of the Papal States. The complicated financial expedients on which successive Popes relied for developing their exchequer, have been elaborately explained by Ranke.[73] They were materially a.s.sisted in their efforts to support the Papal dignity upon the resources of their realm, by the new system of nepotism which now began to prevail. Since the Council of Trent, it was impossible for a Pope to acknowledge his sons, and few, if any, of the Popes after Pius IV. had sons to acknowledge.[74]

[Footnote 72: Giov. Gritti, _op. cit._ p. 337.]

[Footnote 73: _History of the Popes_, Book iv. section I.]

[Footnote 74: Giacomo Buoncompagno was born while Gregory XIII. was still a layman and a lawyer.]

The tendencies of the Church rendered it also incompatible with the Papal position that near relatives of the Pontiff should be advanced, as formerly, to the dignity of independent princes. The custom was to create one nephew Cardinal, with such wealth derived from office as should enable him to benefit the Papal family at large. Another nephew was usually enn.o.bled, endowed with capital in the public funds for the purchase of lands, and provided with lucrative places in the secular administration. He then married into a Roman family of wealth and founded one of the aristocratic houses of the Roman State. We possess some details respecting the incomes of the Papal nephews at this period, which may be of interest.[75] Carlo Borromeo was reasonably believed to enjoy revenues amounting to 50,000 scudi. Giacomo Buoncompagno's whole estate was estimated at 120,000 scudi; while the two Cardinal nephews of Gregory XIII. had each about 10,000 a year. At the same epoch Paolo Giordano Orsini, Duke of Bracciano, enjoyed an income of some 25,000, his estate being worth 60,000, but being heavily enc.u.mbered. These figures are taken from the Reports of the Venetian envoys. If we may trust them as accurate, it will appear by a comparison of them with the details furnished by Ranke, that Gregory's successors treated their relatives with greater generosity.[76] Sixtus V. enriched the Cardinal Montalto with an ecclesiastical income of 100,000 scudi. Clement VIII.

bestowed on two nephews--one Cardinal, the other layman--revenues of about 60,000 apiece in 1599. He is computed to have h.o.a.rded altogether for his family a round sum of 1,000,000 scudi. Paul V. was believed to have given to his Borghese relatives nearly 700,000 scudi in cash, 24,600 scudi in funds, and 268,000 in the worth of offices.[77] The Cardinal Ludovico Ludovisi, nephew of Gregory XV., had a reputed income of 200,000 scudi; and the Ludovisi family obtained 800,000 in _luoghi di monte_ or funds. Three nephews of Urban VIII., the brothers Barberini, were said to have enjoyed joint revenues amounting to half a million scudi, and their total gains from the pontificate touched the enormous sum of 105,000,000. These are the families, sprung from obscurity or mediocre station, whose palaces and villas adorn Rome, and who now rank, though of such recent origin, with the aristocracy of Europe.

Sixtus V. died in 1590. To follow the history of his successors would be superfluous for the purpose of this book. The change in the Church which began in the reign of Paul III. was completed in his pontificate. About half a century, embracing seven tenures of the Holy Chair, had sufficed to develop the new phase of the Papacy as an absolute sovereignty, representing the modern European principle of absolutism, both as the acknowledged Head of Catholic Christendom and also as a petty Italian power.

[Footnote 75: Sarpi writes: 'In my times Pius V., during five years, acc.u.mulated 25,000 ducats for the Cardinal nephew; Gregory XIII., in thirteen years, 30,000 for one nephew, and 20,000 for another; Sixtus V., for his only nephew, 9,000; Clement VIII., in thirteen years, for one nephew, 8,000, and for the other, 3,000; and this Pope, Paul V., in four years, for one nephew alone, 40,000. To what depths are we destined to fall in the future?' (_Lettere_, vol. i. p. 281). This final question was justified by the event; for, after the Borghesi, came the Ludovisi and Barberini, whose acc.u.mulations equalled, if they did not surpa.s.s, those of any antecedent Papal families.]

[Footnote 76: The details may be examined in Ranke, vol. ii. pp.

303-311.]

[Footnote 77: Sarpi's Letters supply some details relating to Paul V.'s nepotism. He describes the pleasure which this Pope took on one day of each week in washing his hands in the gold of the Datatario and the Camera (vol. i. p. 281), and says of him, 'attende solo a far danari'

(vol. ii. p. 237). When Paul gave his nephew Scipione the Abbey of Vangadizza, with 12,000 ducats a year, Sarpi computed that the Cardinal held about 100,000 ducats of ecclesiastical benefices (vol. i. p. 219).

When the Archbishopric of Bologna, worth over 16,000 ducats a year, fell vacant in 1610, Paul gave this to Scipione, who held it a short time without residence, and then abandoned it to Alessandro Ludovisi retaining all its revenues, with the exception of 2,000 ducats, for himself as a _pension_ (vol. ii. pp. 158, 300). In the year 1610 Sarpi notices the purchase of Sulmona and other fiefs by Paul for his family, at the expenditure of 160,000 ducats (vol. ii. p. 70). In another place he speaks of another sum of 100,000 spent upon the same object (vol. i.

p. 249, note). Well might he exclaim, 'Il pontefice e attesa ad arrichir la sua casa' (vol. i. p. 294).]

CHAPTER III.

THE INQUISITION AND THE INDEX.

Different Spirit in the Holy Office and the Company of Jesus--Both needed by the Counter-Reformation--Heresy in the Early Church--First Origins of the Inquisition in 1203--S. Dominic--The Holy Office becomes a Dominican Inst.i.tution--Recognized by the Empire--Its early Organization--The Spanish Inquisition--Founded in 1484--How it differed from the earlier Apostolical Inquisition--Jews, Moors, New Christians--Organization and History of the Holy Office in Spain--Torquemada and his Successors--The Spanish Inquisition never introduced into Italy--How the Roman Inquisition organized by Caraffa differed from it--_Autos da fe_ in Rome--Proscription of suspected Lutherans--The Calabrian Waldenses--Protestants at Locarno and Venice--Digression on the Venetian Holy Office--Persecution of Free Thought in Literature--Growth of the Index Librorum Prohibitorum--Sanction given to it by the Council of Trent--The Roman Congregation of the Index--Final Form of the Censorship of Books under Clement VIII.--a.n.a.lysis of its Regulations--Proscription of Heretical Books--Correction of Texts--Purgation and Castration--Inquisitorial and Episcopal Licenses--Working of the System of this Censorship in Italy--Its long Delays--Hostility to Sound Learning--Ignorance of the Censors--Interference with Scholars in their Work--Terrorism of Booksellers--Vatican Scheme for the Restoration of Christian Erudition--Frustrated by the Tyranny of the Index--Dishonesty of the Vatican Scholars--Biblical Studies rendered nugatory by the Tridentine Decree on the Vulgate--Decline of Learning in Universities--Miserable Servitude of Professors--Greek dies out--Muretus and Manutius in Rome--The Index and its Treatment of Political Works--Machiavelli--_Ratio Status_--Encouragement of Literature on Papal Absolutism--Sarpi's Att.i.tude--Comparative Indifference of Rome to Books of Obscene or Immoral Tendency--Bandello and Boccaccio--Papal attempts to Control Intercourse of Italians with Heretics.

In pursuing the plan of this book, which aims at showing how the spirit of the Catholic revival penetrated every sphere of intellectual activity in Italy, it will now be needful to consider the two agents, both of Spanish origin, on whose a.s.sistance the Church relied in her crusade against liberties of thought, speech, and action. These were the Inquisition and the Company of Jesus. The one worked by extirpation and forcible repression; the other by mental enfeeblement and moral corruption. The one used fire, torture, imprisonment, confiscation of goods, the proscription of learning, the destruction or emasculation of books. The other employed subtle means to fill the vacuum thus created with spurious erudition, sophistries, casuistical abominations and false doctrines profitable to the Papal absolutism. Opposed in temper and in method, the one fierce and rigid, the other saccharine and pliant, these two bad angels of Rome contributed in almost equal measure to the triumph of Catholicism.

In the earlier ages of the Church, the definition of heresy had been committed to episcopal authority. But the cognizance of heretics and the determination of their punishment remained in the hands of secular magistrates. At the end of the twelfth century the wide diffusion of the Albigensian heterodoxy through Languedoc and Northern Italy alarmed the chiefs of Christendom, and furnished the Papacy with a good pretext for extending its prerogatives. Innocent III. in 1203 empowered two French Cistercians, Pierre de Castelnau and Raoul, to preach against the heretics of Provence. In the following year he ratified this commission by a Bull, which censured the negligence and coldness of the bishops, appointed the Abbot of Citeaux Papal delegate in matters of heresy, and gave him authority to judge and punish misbelievers. This was the first germ of the Holy Office as a separate Tribunal. In order to comprehend the facility with which the Pope established so anomalous an inst.i.tution, we must bear in mind the intense horror which heresy inspired in the Middle Ages. Being a distinct encroachment of the Papacy upon the episcopal jurisdiction and prerogatives, the Inquisition met at first with some opposition from the bishops. The people for whose persecution it was designed, and at whose expense it carried on its work, broke into rebellion; the first years of its annals were rendered ill.u.s.trious by the murder of one of its founders, Pierre de Castelnau.

He was canonized, and became the first Saint of the Inquisition. Two other Peters obtained the like honor through their zeal for the Catholic faith: Peter of Verona, commonly called Peter Martyr, the Italian saint of the Dominican order; and Peter Arbues, the Spanish saint, who sealed with his blood the charter of the Holy Office in Aragon.

In spite of opposition, the Papal inst.i.tution took root and flourished.

Philip Augustus responded to the appeals of Innocent; and a crusade began against the Albigenses, in which Simon de Montfort won his sinister celebrity. During those b.l.o.o.d.y wars the Inquisition developed itself as a force of formidable expansive energy. Material a.s.sistance to the cause was rendered by a Spanish monk of the Augustine order, who settled in Provence on his way back from Rome in 1206. Domenigo de Guzman, known to universal history as S. Dominic, organized a new militia for the service of the orthodox Church between the years 1215 and 1219. His order, called the Order of the Preachers, was originally designed to repress heresy and confirm the faith by diffusing Catholic doctrine and maintaining the creed in its purity. It consisted of three sections: the Preaching Friars; nuns living in conventual retreat; and laymen, ent.i.tled the Third Order of Penitence or the Militia of Christ, who in after years were merged with the congregation of S. Peter Martyr, and corresponded to the familiars of the Inquisition. Since the Dominicans were established in the heat and pa.s.sion of a crusade against heresy, by a rigid Spaniard who employed his energies in persecuting misbelievers, they a.s.sumed at the outset a belligerent and inquisitorial att.i.tude. Yet it is not strictly accurate to represent S. Dominic himself as the first Grand Inquisitor. The Papacy proceeded with caution in its design of forming a tribunal dependent on the Holy See and independent of the bishops. Papal Legates with plenipotentiary authority were sent to Languedoc, and decrees were issued against the heretics, in which the Inquisition was rather implied than directly named; nor can I find that S. Dominic, though he continued to be the soul of the new inst.i.tution until his death in 1221, obtained the t.i.tle of Inquisitor.

Notwithstanding this vagueness, the Holy Office may be said to have been founded by S. Dominic; and it soon became apparent that the order he had formed, was destined to monopolize its functions. The Emperor Frederick II. on his coronation, in 1221, declared his willingness to support a separate Apostolical tribunal for the suppression of heresy. He sanctioned the penalty of death by fire for obstinate heretics, and perpetual imprisonment for penitents--forms of punishment which became stereotyped in the proceedings of the Holy Office.[78] The tribunal, now recognized as a Dominican inst.i.tution, derived its authority from the Pope. The bishops were suffered to sit with the Inquisitors, but only in such subordinate capacity as left to them a bare t.i.tle of authority.[79]

The secular magistracy was represented by an a.s.sessor, who, being nominated by the Inquisitor, became his servile instrument. The expenses of the Court in prosecuting, punishing and imprisoning heretics, together with the maintenance of the Inquisitors and their guards, were thrown upon the communes which they visited. Such was the organization which the Popes, aided by S. Dominic, and availing themselves of the fanatical pa.s.sions aroused in the Provencal wars, succeeded in creating for their own aggrandizement. It is strange to think that its ratification by the supreme secular power was obtained from an Emperor who died in contumacy, excommunicated and persecuted as an arch-heretic by the priests he had supported.

[Footnote 78: See Cantu, _Gli Eretici d'Italia_, vol. i. Discorso 5, and the notes appended to it, for Frederick's edicts and letters to Gregory IX. upon this matter of heresy. The Emperor treats of _Heretica Pravitas_ as a crime against society, and such, indeed, it then appeared according to the mediaeval ideal of Christendom united under Church and Empire. Yet Frederick himself, it will be remembered, died under the ban of the Church, and was placed by Dante among the heresiarchs in the tenth circle of h.e.l.l. We now regard him justly as one of the precursors of the Renaissance. But at the beginning of his reign, in his peculiar att.i.tude of Holy Roman Emperor, he had to proceed with rigor against free-thinkers in religion. They were foes to the mediseval order, of which he was the secular head.]

[Footnote 79: Sarpi, 'Discorso dell'Origine,' etc. _Opere_, vol. iv. p.

6.]

This Apostolical Inquisition was at once introduced into Lombardy, Romagna and the Marches of Treviso. The extreme rigor of its proceedings, the extortions of monks, and the violent resistance offered by the communes, led to some relaxation of its original const.i.tution.

More authority had to be conceded to the bishops; and the right of the Inquisitors to levy taxes on the people was modified. Yet it retained its true form of a Papal organ, superseding the episcopal prerogatives, and overriding the secular magistrates, who were bound to execute its biddings. As such it was admitted into Tuscany, and established in Aragon. Venice received it in 1289, with certain reservations that placed its proceedings under the control of Doge and Council. In Languedoc, the country of its birth, it remained rooted at Toulouse and Carca.s.sonne; but the Inquisition did not extend its authority over central and northern France.[80] In Paris its functions were performed by the Sorbonne. Nor did it obtain a footing in England, although the statute 'De Haeretico Comburendo,' pa.s.sed in 1401 at the instance of the higher clergy, sanctioned the principles on which it existed.

The wide and ready acceptance of so terrible an engine of oppression enables us to estimate the profound horror which heresy inspired in the Middle Ages.[81] On the whole, the Inquisition performed the work for which it had been inst.i.tuted. Those spreading sects, known as Waldenses, Albigenses, Cathari and Paterines, whom it was commissioned to extirpate, died away into obscurity during the fourteenth century; and through the period of the Renaissance the Inquisition had little scope for the display of energy in Italy. Though dormant, it was by no means extinct, however; and the spirit which created it, needed only external cause and circ.u.mstance to bring it once more into powerful operation.

Meanwhile the Popes throughout the Renaissance used the imputation of heresy, which never lost its blighting stigma, in the prosecution of their secular ambition. As Sarpi has pointed out, there were few of the Italian princes with whom they came into political collision, who were not made the subject of such accusation.

[Footnote 80: See Christie's _Etienne Dolet_, chapter 21.]

[Footnote 81: Visitors to Milan must have been struck with the equestrian statue to the Podesta Oldrado da Trezzeno in the Piazza de'Mercanti. Underneath it runs an epitaph containing among the praises of this man: _Catharos ut debuit uxit_. An Archbishop of Milan of the same period (middle of the thirteenth century), Enrico di Settala, is also praised upon his epitaph because _jugulavit haereses_. See Cantu, _Gli Eretici d Italia_, vol. i. p. 108.]

The revival of the Holy Office on a new and far more murderous basis, took place in 1484. We have seen that hitherto there had been two types of inquisition into heresy. The first, which remained in force up to the year 1203, may be called the episcopal. The second was the Apostolical or Dominican: it transferred this jurisdiction from the bishops to the Papacy, who employed the order of S. Dominic for the special service of the tribunal inst.i.tuted by the Imperial decrees of Frederick II. The third deserves no other name than Spanish, though, after it had taken shape in Spain, it was transferred to Portugal, applied in all the Spanish and Portuguese colonies, and communicated with some modifications to Italy and the Netherlands.[82] Both the second and third types of Inquisition into heresy were Spanish inventions, patented by the Roman Pontiffs and monopolized by the Dominican order. But the third and final form of the Holy Office in Spain distinguished itself by emanc.i.p.ation from Papal and Royal control, and by a specific organization which rendered it the most formidable of irresponsible engines in the annals of religious inst.i.tutions.

[Footnote 82: Sarpi estimates the number of victims in the Netherlands during the reign of Charles V. at 50,000; Grotius at 100,000. In the reign of Philip II. perhaps another 25,000 were sacrificed. Motley (_Rise of the Dutch Republic_, vol. ii. p. 155) tells how in February 1568 a sentence of the Holy Office, confirmed by royal proclamation, condemned all the inhabitants of the Netherlands, some three millions of souls, with a few specially excepted persons, to death. It was customary to burn the men and bury the women alive. In considering this inst.i.tution as a whole, we must bear in mind that it was extended to Mexico, Lima, Carthagena, the Indies, Sicily, Sardinia, Oran, Malta. Of the working of the Holy Office in the Spanish and Portuguese colonies we possess but few authentic records. The _Histoire des Inquisitions_ of Joseph Lavallee (Paris, 1809) may, however, be consulted. In vol. ii.

pp. 5-9 of this work there is a brief account of the Inquisition at Goa written by one Pyrard; and pp. 45-157 extend the singularly detailed narrative of a Frenchman, Dellon, imprisoned in its dungeons. Some curious circ.u.mstances respecting delation, prison life, and _autos da fe_ are here minutely recorded.]

The crimes of which the second or Dominican Inquisition had taken cognizance were designated under the generic name of heresy. Heretics were either patent by profession of some heterodox cult or doctrine; or they were suspected. The suspected included witches, sorcerers, and blasphemers who invoked the devil's aid; Catholics abstaining from confession and absolution; harborers of avowed heretics; legal defenders of the cause of heretics; priests who gave Christian burial to heretics; magistrates who showed lukewarmness in pursuit of heretics; the corpses of dead heretics, and books that might be taxed with heretical opinions.

All ranks in the social hierarchy, except the Pope, his Legates and Nuncios, and the bishops, were amenable to this Inquisition. The Inquisitors could only be arraigned and judged by their peers. In order to bring the machinery of imprisonment, torture and final sentence into effect, it was needful that the credentials of the Inquisitor should be approved by the sovereign, and that his procedure should be recognized by the bishop. These limitations of the Inquisitorial authority safeguarded the crown and the episcopacy in a legal sense. But since both crown and episcopacy concurred in the object for which the Papacy had established the tribunal, the Inquisitor was practically unimpeded in his functions. Furnished with royal or princely letters patent, he traveled from town to town, attended by his guards and notaries, defraying current expenses at the cost of provinces and towns through which he pa.s.sed. Where he pitched his camp, he summoned the local magistrates, swore them to obedience, and obtained a.s.surance of their willingness to execute such sentences as he might p.r.o.nounce. Spies and informers gathered round him, pledged to secrecy and guaranteed by promises of State-protection. The Court opened; witnesses were examined; the accused were acquitted or condemned. Then sentence was p.r.o.nounced, to which the bishop or his delegate, often an Inquisitor, gave a formal sanction. Finally, the heretic was handed over to the secular arm for the execution of justice. The extraordinary expenses of the tribunal were defrayed by confiscation of goods, a certain portion being paid to the district in which the crime had occurred, the rest being reserved for the maintenance of the Holy Office.

Such, roughly speaking, was the method of the Inquisition before 1484; and it did not materially differ in Italy and Spain. Castile had hitherto been free from the pest. But the conditions of that kingdom offered a good occasion for its introduction at the date which I have named. During the Middle Ages the Jews of Castile acquired vast wealth and influence. Few families but felt the burden of their bonds and mortgages. Religious fanaticism, social jealousy, and pecuniary distress exasperated the Christian population; and as early as the year 1391, more than 5000 Jews were ma.s.sacred in one popular uprising. The Jews, in fear, adopted Christianity. It is said that in the fifteenth century the population counted some million of converts--called New Christians, or, in contempt, Marranos: a word which may probably be derived from the Hebrew Maranatha. These converted Jews, by their ability and wealth, crept into high offices of state, obtained t.i.tles of aristocracy, and founded n.o.ble houses. Their daughters were married with large dowers into the best Spanish families; and their younger sons aspired to the honors of the Church. Castilian society was being penetrated with Jews, many of whom had undoubtedly conformed to Christianity in externals only. Meanwhile a large section of the Hebrew race remained faithful to their old traditions; and a mixed posterity grew up, which hardly knew whether it was Christian or Jewish, and had opportunity for joining either party.

A fertile field was now opened for Inquisitorial energy. The orthodox Dominican saw Christ's flock contaminated. Not without reason did earnest Catholics dread that the Church in Castile would suffer from this blending of the Jewish with the Spanish breed. But they had a fiery Catholic enthusiasm to rely upon in the main body of the nation. And in the crown they knew that there were pa.s.sions of fear and cupidity, which might be used with overmastering effect. It sufficed to point out to Ferdinand that a persecution of the New Christians would flood his coffers with gold extorted from suspected misbelievers. No merely fabled El Dorado lay in the broad lands and costly merchandise of these imperfect converts to the faith. It sufficed to insist upon the peril to the State if an element so ill-a.s.similated to the nation were allowed to increase unchecked. At the same time, the Papacy was nothing loth to help them in their undertaking. Sixtus V., one of the worst of Pontiffs, sat then on S. Peter's chair. He readily discerned that a considerable portion of the booty might be indirectly drawn into his exchequer; and he knew that any establishment of the Inquisition on an energetic basis would strengthen the Papacy in its combat with national and episcopal prerogatives. The Dominicans on their side can scarcely be credited with a pure zeal for the faith. They had personal interests to serve by spiritual aggrandizement, by the elevation of their order, and by the exercise of an illimitable domination.

It was a Sicilian Inquisitor, Philip Barberis, who suggested to Ferdinand the Catholic the advantage he might secure by extending the Holy Office to Castile. Ferdinand avowed his willingness; and Sixtus IV.

gave the project his approval in 1478. But it met with opposition from the gentler-natured Isabella. She refused at first to sanction the introduction of so sinister an engine into her hereditary dominions. The clergy now contrived to raise a popular agitation against the Jews, reviving old calumnies of impossible crimes, and accusing them of being treasonable subjects. Then Isabella yielded; and in 1481 the Holy Office was founded at Seville. It began its work by publishing a comprehensive edict against all New Christians suspected of Judaizing, which offense was so constructed as to cover the most innocent observance of national customs. Resting from labor on Sat.u.r.day; performing ablutions at stated times; refusing to eat pork or puddings made of blood; and abstaining from wine, sufficed to color accusations of heresy. Men who had joined the Catholic communion after the habits of a lifetime had been formed, thus found themselves exposed to peril of death by the retention of mere sanitary rules.[83]

[Footnote 83: See Lavallee, _Histoire des Inquisitions_, vol. ii. pp.

341-361, for the translation of a process inst.i.tuted in 1570 against a Mauresque female slave. Suspected of being a disguised infidel, she was exposed to the temptations of a Moorish spy, and convicted mainly on the evidence furnished by certain Mussulman habits to which she adhered.

Llorente reports a similar specimen case, vol. i. p. 442. The culprit was a tinker aged 71, accused in 1528 of abstaining from pork and wine, and using certain ablutions. He defended himself by pleading that, having been converted at the age of 45, it did not suit his taste to eat pork or drink wine, and that his trade obliged him to maintain cleanliness by frequent washing. He was finally condemned to carry a candle at an _auto da fe_ in sign of penitence, and to pay four ducats, the costs of his trial. His detention lasted from September, 1529, till December 18, 1530.]

Upon the publication of this edict, there was an exodus of Jews by thousands into the fiefs of independent va.s.sals of the crown--the Duke of Medina Sidonia, the Marquis of Cadiz, and the Count of Arcos. All emigrants were _ipso facto_ declared heretics by the Holy Office. During the first year after its foundation, Seville beheld 298 persons burned alive, and 79 condemned to perpetual imprisonment. A large square stage of stone, called the Quemadero, was erected for the execution of those mult.i.tudes who were destined to suffer death by hanging or by flame. In the same year, 2000 were burned and 17,000 condemned to public penitence, while even a larger number were burned in effigy, in other parts of the kingdom.

While estimating the importance of these punishments we must remember that they implied confiscation of property. Thus whole families were orphaned and consigned to penury. Penitence in public carried with it social infamy, loss of civil rights and honors, intolerable conditions of ecclesiastical surveillance, and heavy pecuniary fines. Penitents who had been reconciled, returned to society in a far more degraded condition than convicts released on ticket of leave. The stigma attached in perpetuity to the posterity of the condemned, whose names were conspicuously emblazoned upon church-walls as foemen to Christ and to the State.

It is not strange that the New Christians, wealthy as they were and allied with some of the best blood in Spain, should have sought to avert the storm descending on them by appeals to Rome. In person or by procurators, they carried their complaints to the Papal Curia, imploring the relief of private reconciliation with the Church, special exemption from the jurisdiction of the Holy Office, rehabilitation after the loss of civil rights and honors, dispensation from humiliating penances, and avvocation of causes tried by the Inquisition, to less prejudiced tribunals. The object of these pet.i.tions was to avoid perpetual infamy, to recover social status, and to obtain an impartial hearing in doubtful cases. The Papal Curia had antic.i.p.ated the profits to be derived from such appeals. Sixtus IV. was liberal in briefs of indulgence, absolution and exemption, to all comers who paid largely. But when his suitors returned to Spain, they found their dearly-purchased parchments of no more value than waste paper. The Holy Office laughed Papal Bulls of Privilege to scorn, and the Pope was too indifferent to exert such authority as he might have possessed.