The inquisitors, adopting the wily and tortuous policy of the ancient tribunal, proceeded with a despatch, which shows that they could have paid little deference even to this affectation of legal form. On the sixth day of January, six convicts suffered at the stake. Seventeen more were executed in March, and a still greater number in the month following; and by the 4th of November in the same year, no less than two hundred and ninety-eight individuals had been sacrificed in the autos da fe of Seville. Besides these, the mouldering remains of many, who had been tried and convicted after their death, were torn up from their graves, with a hyena-like ferocity, which has disgraced no other court, Christian or Pagan, and condemned to the common funeral pile. This was prepared on a spacious stone scaffold, erected in the suburbs of the city, with the statues of four prophets attached to the corners, to which the unhappy sufferers were bound for the sacrifice, and which the worthy Curate of Los Palacios celebrates with much complacency as the spot "where heretics were burnt, and ought to burn as long as any can be found." [35]

Many of the convicts were persons estimable for learning and probity; and, among these, three clergymen are named, together with other individuals filling judicial or high municipal stations. The sword of justice was observed, in particular, to strike at the wealthy, the least pardonable offenders in times of proscription.

The plague which desolated Seville this year, sweeping off fifteen thousand inhabitants, as if in token of the wrath of Heaven at these enormities, did not palsy for a moment the arm of the Inquisition, which, adjourning to Aracena, continued as indefatigable as before. A similar persecution went forward in other parts of the province of Andalusia; so that within the same year, 1481, the number of the sufferers was computed at two thousand burnt alive, a still greater number in effigy, and seventeen thousand reconciled; a term which must not be understood by the reader to signify anything like a pardon or amnesty, but only the commutation of a capital sentence for inferior penalties, as fines, civil incapacity, very generally total confiscation of property, and not unfrequently imprisonment for life. [36]

The Jews were astounded by the bolt, which had fallen so unexpectedly upon them. Some succeeded in making their escape to Granada, others to France, Germany, or Italy, where they appealed from the decisions of the Holy Office to the sovereign pontiff. [37] Sixtus the Fourth appears for a moment to have been touched with something like compunction; for he rebuked the intemperate zeal of the inquisitors, and even menaced them with deprivation. But these feelings, it would seem, were but transient; for, in 1483, we find the same pontiff quieting the scruples of Isabella respecting the appropriation of the confiscated property, and encouraging both sovereigns to proceed in the great work of purification, by an audacious reference to the example of Jesus Christ, who, says he, consolidated his kingdom on earth by the destruction of idolatry; and he concludes with imputing their successes in the Moorish war, upon which they had then entered, to their zeal for the faith, and promising them the like in future. In the course of the same year, he expedited two briefs, appointing Thomas de Torquemada inquisitor-general of Castile and Aragon, and clothing him with full powers to frame a new constitution for the Holy Office. This was the origin of that terrible tribunal, the Spanish or modern Inquisition, familiar to most readers, whether of history or romance; which, for three centuries, has extended its iron sway over the dominions of Spain and Portugal. [38] Without going into details respecting the organization of its various courts, which gradually swelled to thirteen during the present reign, I shall endeavor to exhibit the principles which regulated their proceedings, as deduced in part from the code digested under Torquemada, and partly from the practice which obtained during his supremacy. [39]

Edicts were ordered to be published annually, on the first two Sundays in lent, throughout the churches, enjoining it as a sacred duty on all, who knew or suspected another to be guilty of heresy, to lodge information against him before the Holy Office; and the ministers of religion were instructed to refuse absolution to such as hesitated to comply with this, although the suspected person might stand in the relation of parent, child, husband, or wife. All accusations, anonymous as well as signed, were admitted; it being only necessary to specify the names of the witnesses, whose testimony was taken down in writing by a secretary, and afterwards read to them, which, unless the inaccuracies were so gross as to force themselves upon their attention, they seldom failed to confirm. [40]

The accused, in the mean time, whose mysterious disappearance was perhaps the only public evidence of his arrest, was conveyed to the secret chambers of the Inquisition, where he was jealously excluded from intercourse with all, save a priest of the Romish church and his jailer, both of whom might be regarded as the spies of the tribunal. In this desolate condition, the unfortunate man, cut off from external communication and all cheering sympathy or support, was kept for some time in ignorance even of the nature of the charges preferred against him, and at length, instead of the original process, was favored only with extracts from the depositions of the witnesses, so garbled as to conceal every possible clue to their name and quality. With still greater unfairness, no mention whatever was made of such testimony, as had arisen in the course of the examination, in his own favor. Counsel was indeed allowed from a list presented by his judges. But this privilege availed little, since the parties were not permitted to confer together, and the advocate was furnished with no other sources of information than what had been granted to his client. To add to the injustice of these proceedings, every discrepancy in the statements of the witnesses was converted into a separate charge against the prisoner, who thus, instead of one crime, stood accused of several. This, taken in connection with the concealment of time, place, and circumstance in the accusations, created such embarrassment, that, unless the accused was possessed of unusual acuteness and presence of mind, it was sure to involve him, in his attempts to explain, in inextricable contradiction. [41]

If the prisoner refused to confess his guilt, or, as was usual, was suspected of evasion, or an attempt to conceal the truth, he was subjected to the torture. This, which was administered in the deepest vaults of the Inquisition, where the cries of the victim could fall on no ear save that of his tormentors, is admitted by the secretary of the Holy Office, who has furnished the most authentic report of its transactions, not to have been exaggerated in any of the numerous narratives which have dragged these subterranean horrors into light. If the intensity of pain extorted a confession from the sufferer, he was expected, if he survived, which did not always happen, to confirm it on the next day. Should he refuse to do this, his mutilated members were condemned to a repetition of the same sufferings, until his obstinacy (it should rather have been termed his heroism) might be vanquished. [42] Should the rack, however, prove ineffectual to force a confession of his guilt, he was so far from being considered as having established his innocence, that, with a barbarity unknown to any tribunal where the torture has been admitted, and which of itself proves its utter incompetency to the ends it proposes, he was not unfrequently convicted on the depositions of the witnesses. At the conclusion of his mock trial, the prisoner was again returned to his dungeon, where, without the blaze of a single fagot to dispel the cold, or illuminate the darkness of the long winter night, he was left in unbroken silence to await the doom which was to consign him to an ignominious death, or a life scarcely less ignominious. [43]

The proceedings of the tribunal, as I have stated them, were plainly characterized throughout by the most flagrant injustice and inhumanity to the accused. Instead of presuming his innocence, until his guilt had been established, it acted on exactly the opposite principle. Instead of affording him the protection accorded by every other judicature, and especially demanded in his forlorn situation, it used the most insidious arts to circumvent and to crush him. He had no remedy against malice or misapprehension on the part of his accusers, or the witnesses against him, who might be his bitterest enemies; since they were never revealed to nor confronted with the prisoner, nor subjected to a cross-examination, which can best expose error or wilful collusion in the evidence. [44] Even the poor forms of justice, recognized in this court, might be readily dispensed with; as its proceedings were impenetrably shrouded from the public eye, by the appalling oath of secrecy imposed on all, whether functionaries, witnesses, or prisoners, who entered within its precincts. The last, and not the least odious feature of the whole, was the connection established between the condemnation of the accused and the interests of his judges; since the confiscations, which were the uniform penalties, of heresy, [45] were not permitted to flow into the royal exchequer, until they had first discharged the expenses, whether in the shape of salaries or otherwise, incident to the Holy Office. [46]

The last scene in this dismal tragedy was the act of faith, (auto da fe,) the most imposing spectacle, probably, which, has been witnessed since the ancient Roman triumph, and which, as intimated by a Spanish writer, was intended, somewhat profanely, to represent the terrors of the Day of Judgment. [47] The proudest grandees of the land, on this occasion, putting on the sable livery of familiars of the Holy Office and bearing aloft its banners, condescended to act as the escort of its ministers; while the ceremony was not unfrequently countenanced by the royal presence. It should be stated, however, that neither of these acts of condescension, or, more properly, humiliation, were witnessed until a period posterior to the present reign. The effect was further heightened by the concourse of ecclesiastics in their sacerdotal robes, and the pompous ceremonial, which the church of Rome knows so well how to display on fitting occasions; and which was intended to consecrate, as it were, this bloody sacrifice by the authority of a religion, which has expressly declared that it desires mercy, and not sacrifice. [48]

The most important actors in the scene were the unfortunate convicts, who were now disgorged for the first time from the dungeons of the tribunal. They were clad in coarse woollen garments, styled san benitos, brought close round the neck, and descending like a frock down to the knees. [49] These were of a yellow color, embroidered with a scarlet cross, and well garnished with figures of devils and flames of fire, which, typical of the heretic's destiny hereafter, served to make him more odious in the eyes of the superstitious multitude. [50] The greater part of the sufferers were condemned to be reconciled, the manifold meanings of which soft phrase have been already explained. Those who were to be relaxed, as it was called, were delivered over, as impenitent heretics, to the secular arm, in order to expiate their offence by the most painful of deaths, with the consciousness, still more painful, that they were to leave behind them names branded with infamy, and families involved in irretrievable ruin. [51]

It is remarkable, that a scheme so monstrous as that of the Inquisition, presenting the most effectual barrier, probably, that was ever opposed to the progress of knowledge, should have been revived at the close of the fifteenth century, when the light of civilization was rapidly advancing over every part of Europe. It is more remarkable, that it should have occurred in Spain, at this time under a government which had displayed great religious independence on more than one occasion, and which had paid uniform regard to the rights of its subjects, and pursued a generous policy in reference to their intellectual culture. Where, we are tempted to ask, when we behold the persecution of an innocent, industrious people for the crime of adhesion to the faith of their ancestors, where was the charity, which led the old Castilian to reverence valor and virtue in an infidel, though an enemy? Where the chivalrous self-devotion, which led an Aragonese monarch, three centuries before, to give away his life, in defence of the persecuted sectaries of Provence? Where the independent spirit, which prompted the Castilian nobles, during the very last reign, to reject with scorn the proposed interference of the pope himself in their concerns, that they were now reduced to bow their necks to a few frantic priests, the members of an order, which, in Spain at least, was quite as conspicuous for ignorance as intolerance? True indeed the Castilians, and the Aragonese subsequently still more, gave such evidence of their aversion to the institution, that it can hardly be believed the clergy would have succeeded in fastening it upon them, had they not availed themselves of the popular prejudices against the Jews. [52] Providence, however, permitted that the sufferings, thus heaped on the heads of this unfortunate people, should be requited in full measure to the nation that inflicted them. The fires of the Inquisition, which were lighted exclusively for the Jews, were destined eventually to consume their oppressors. They were still more deeply avenged in the moral influence of this tribunal, which, eating like a pestilent canker into the heart of the monarchy, at the very time when it was exhibiting a most goodly promise, left it at length a bare and sapless trunk.

Notwithstanding the persecutions under Torquemada were confined almost wholly to the Jews, his activity was such as to furnish abundant precedent, in regard to forms of proceeding, for his successors; if, indeed, the word forms may be applied to the conduct of trials so summary, that the tribunal of Toledo alone, under the superintendence of two inquisitors, disposed of three thousand three hundred and twenty-seven processes in little more than a year. [53] The number of convicts was greatly swelled by the blunders of the Dominican monks, who acted as qualificators, or interpreters of what constituted heresy, and whose ignorance led them frequently to condemn as heterodox propositions actually derived from the fathers of the church. The prisoners for life, alone, became so numerous, that it was necessary to assign them their own houses as the places of their incarceration.

The data for an accurate calculation of the number of victims sacrificed by the Inquisition during this reign are not very satisfactory. From such as exist, however, Llorente has been led to the most frightful results. He computes, that, during the eighteen years of Torquemada's ministry, there were no less than 10,220 burnt, 6860 condemned, and burnt in effigy as absent or dead, and 97,321 reconciled by various other penances; affording an average of more than 6000 convicted persons annually. [54] In this enormous sum of human misery is not included the multitude of orphans, who, from the confiscation of their paternal inheritance, were turned over to indigence and vice. [55] Many of the reconciled were afterwards sentenced as relapsed; and the Curate of Los Palacios expresses the charitable wish, that "the whole accursed race of Jews, male and female, of twenty years of age and upwards, might be purified with fire and fagot!" [56]

The vast apparatus of the Inquisition involved so heavy an expenditure, that a very small sum, comparatively, found its way into the exchequer, to counterbalance the great detriment resulting to the state from the sacrifice of the most active and skilful part of its population. All temporal interests, however, were held light in comparison with the purgation of the land from heresy; and such augmentations as the revenue did receive, we are assured, were conscientiously devoted to pious purposes, and the Moorish war! [57]

The Roman see, during all this time, conducting itself with its usual duplicity, contrived to make a gainful traffic by the sale of dispensations from the penalties incurred by such as fell under the ban of the Inquisition, provided they were rich enough to pay for them, and afterwards revoking them, at the instance of the Castilian court. Meanwhile, the odium, excited by the unsparing rigor of Torquemada, raised up so many accusations against him, that he was thrice compelled to send an agent to Rome to defend his cause before the pontiff; until, at length, Alexander the Sixth, in 1494, moved by these reiterated complaints, appointed four coadjutors, out of a pretended regard to the infirmities of his age, to share with him the burdens of his office. [58]

This personage, who is entitled to so high a rank among those who have been the authors of unmixed evil to their species, was permitted to reach a very old age, and to die quietly in his bed. Yet he lived in such constant apprehension of assassination, that he is said to have kept a reputed unicorn's horn always on his table, which was imagined to have the power of detecting and neutralizing poisons; while, for the more complete protection of his person, he was allowed an escort of fifty horse and two hundred foot in his progresses through the kingdom. [59]

This man's zeal was of such an extravagant character, that it may almost shelter itself under the name of insanity. His history may be thought to prove, that, of all human infirmities, or rather vices, there is none productive of more extensive mischief to society than fanaticism. The opposite principle of atheism, which refuses to recognize the most important sanctions to virtue, does not necessarily imply any destitution of just moral perceptions, that is, of a power of discriminating between right and wrong, in its disciples. But fanaticism is so far subversive of the most established principles of morality, that, under the dangerous maxim, "For the advancement of the faith, all means are lawful," which Tasso has rightly, though perhaps undesignedly, derived from the spirits of hell, [60] it not only excuses, but enjoins the commission of the most revolting crimes, as a sacred duty. The more repugnant, indeed, such crimes may be to natural feeling, or public sentiment, the greater their merit, from the sacrifice which the commission of them involves. Many a bloody page of history attests the fact, that fanaticism, armed with power, is the sorest evil which can befall a nation.

* * * * *

Don Juan Antonio Llorente is the only writer who has succeeded in completely lifting the veil from the dread mysteries of the Inquisition. It is obvious how very few could be competent to this task, since the proceedings of the Holy Office were shrouded in such impenetrable secrecy, that even the prisoners who were arraigned before it, as has been already stated, were kept in ignorance of their own processes. Even such of its functionaries, as have at different times pretended to give its transactions to the world, have confined themselves to an historical outline, with meagre notices of such parts of its internal discipline as might be safely disclosed to the public.

Llorente was secretary to the tribunal of Madrid from 1790 to 1792. His official station consequently afforded him every facility for an acquaintance with the most recondite affairs of the Inquisition; and, on its suppression at the close of 1808, he devoted several years to a careful investigation of the registers of the tribunals, both of the capital and the provinces, as well as of such other original documents contained within their archives, as had not hitherto been opened to the light of day. In the progress of his work he has anatomized the most odious features of the institution with unsparing severity; and his reflections are warmed with a generous and enlightened spirit, certainly not to have been expected in an ex-inquisitor. The arrangement of his immense mass of materials is indeed somewhat faulty, and the work might be recast in a more popular form, especially by means of a copious retrenchment. With all its subordinate defects, however, it is entitled to the credit of being the most, indeed the only, authentic history of the modern Inquisition; exhibiting its minutest forms of practice, and the insidious policy by which they were directed, from the origin of the institution down to its temporary abolition. It well deserves to be studied, as the record of the most humiliating triumph, which fanaticism has ever been able to obtain over human reason, and that, too, during the most civilized periods, and in the most civilized portion of the world. The persecutions, endured by the unfortunate author of the work, prove that the embers of this fanaticism may be rekindled too easily, even in the present century.

FOOTNOTES

[1] Mosheim, Ecclesiastical History, translated by Maclaine, (Charlestown, 1810,) cent. 13, p. 2, chap. 5.—Sismondi, Histoire des Francais, (Paris, 1821,) tom. vi. chap. 24-28; tom; vii. chap. 2, 3.—Idem, De la Litterature du Midi de l'Europe, (Paris, 1813,) tom. i. chap. 6.—In the former of these works M. Sismondi has described the physical ravages of the crusades in southern France, with the same spirit and eloquence, with which he has exhibited their desolating moral influence in the latter.

Some Catholic writers would fain excuse St. Dominic from the imputation of having founded the Inquisition. It is true he died some years before the perfect organization of that tribunal; but, as he established the principles on which, and the monkish militia by whom, it was administered, it is doing him no injustice to regard him as its real author.—The Sicilian Paramo, indeed, in his heavy quarto, (De Origine et Progressu Officii Sanctae Inquisitionis, Matriti, 1598,) traces it up to a much more remote antiquity, which, to a Protestant ear at least, savors not a little of blasphemy. According to him, God was the first inquisitor, and his condemnation of Adam and Eve furnished the model of the judicial forms observed in the trials of the Holy Office. The sentence of Adam was the type of the inquisitorial reconciliation; his subsequent raiment of the skins of animals was the model of the san-benito, and his expulsion from Paradise the precedent for the confiscation of the goods of heretics. This learned personage deduces a succession of inquisitors through the patriarchs, Moses, Nebuchadnezzar, and King David, down to John the Baptist, and even our Saviour, in whose precepts and conduct he finds abundant authority for the tribunal! Paramo, De Origine Inquisitionis, lib. 1, tit. 1, 2, 3.

[2] Sismondi, Hist. des Francais, tom. vii. chap. 3.—Limborch, History of the Inquisition, translated by Chandler, (London, 1731,) book 1, chap. 24.—Llorente, Histoire Critique de l'Inquisition d'Espagne, (Paris, 1818,) tom. i. p. 110.—Before this time we find a constitution of Peter I. of Aragon against heretics, prescribing in certain cases the burning of heretics and the confiscation of their estates, in 1197. Marca, Marca Hispanica, sive Limes Hispanicus, (Parisiis, 1688,) p. 1384.

[3] Nic. Antonio, Bibliotheca Vetus, tom. ii, p. 186.—Llorente, Hist. de l'Inquisition, tom. i. pp. 110-124.—Puigblanch cites some of the instructions from Eymerich's work, whose authority in the courts of the Inquisition he compares to that of Gratian's Decretals in other ecclesiastical judicatures. One of these may suffice to show the spirit of the whole. "When the inquisitor has an opportunity, he shall manage so as to introduce to the conversation of the prisoner some one of his accomplices, or any other converted heretic, who shall feign that he still persists in his heresy, telling him that he had abjured for the sole purpose of escaping punishment, by deceiving the inquisitors. Having thus gained his confidence, he shall go into his cell some day after dinner, and, keeping up the conversation till night, shall remain with him under pretext of its being too late for him to return home. He shall then urge the prisoner to tell him all the particulars of his past life, having first told him the whole of his own; and in the mean time spies shall be kept in hearing at the door, as well as a notary, in order to certify what may be said within." Puigblanch, Inquisition Unmasked, translated by Walton, (London, 1816,) vol. i. pp. 238, 239.

[4] Mariana, Hist. de Espana, lib. 12, cap. 11; lib. 21, cap. 17.— Llorente, Hist. de l'Inquisition, tom. i. chap. 3.—The nature of the penance imposed on reconciled heretics by the ancient Inquisition was much more severe than that of later times. Llorente cites an act of St. Dominic respecting a person of this description, named Ponce Roger. The penitent was commanded to be "stripped of his clothes and beaten with rods by a priest, three Sundays in succession, from the gate of the city to the door of the church; not to eat any kind of animal food during his whole life; to keep three Lents a year, without even eating fish; to abstain from fish, oil, and wine three days in the week during life, except in case of sickness or excessive labor; to wear a religious dress with a small cross embroidered on each side of the breast; to attend mass every day, if he had the means of doing so, and vespers on Sundays and festivals; to recite the service for the day and the night, and to repeat the pater noster seven times in the day, ten times in the evening, and twenty times at midnight"! (Ibid., chap. 4.) If the said Roger failed in any of the above requisitions, he was to be burnt as a relapsed heretic! This was the encouragement held out by St. Dominic to penitence.

[5] Montesquieu, Esprit des Loix, liv. 28, chap. 1.—See the canon of the 17th council of Toledo, condemning the Israelitish race to bondage, in Florez, Espana Sagrada, (Madrid, 1747-75,) tom. vi. p. 229.—Fuero Juzgo (ed. de la Acad. (Madrid, 1815,) lib. 12, tit. 2 and 3,) is composed of the most inhuman ordinances against this unfortunate people.

[6] The Koran grants protection to the Jews on payment of tribute. See the Koran, translated by Sale, (London, 1825,) chap. 9.

[7] The first academy founded by the learned Jews in Spain was that of Cordova, A. D. 948. Castro, Biblioteca Espanola, tom. i. p. 2.—Basnage, History of the Jews, translated by Taylor, (London, 1708,) book 7, chap. 5.

[8] In addition to their Talmudic lore and Cabalistic mysteries, the Spanish Jews were well read in the philosophy of Aristotle. They pretended that the Stagirite was a convert to Judaism and had borrowed his science from the writings of Solomon. (Brucker, Historia Critica Philosophiae, (Lipsiae, 1766,) tom. ii. p. 853.) M. Degerando, adopting similar conclusions with Brucker, in regard to the value of the philosophical speculations of the Jews, passes the following severe sentence upon the intellectual, and indeed moral character of the nation. "Ce peuple, par son caractere, ses moeurs, ses institutions, semblait etre destine a rester stationnaire. Un attachement excessif a leurs propres traditions dominait chez les Juifs tous les penchans de l'esprit: ils restaient presque etrangers aux progres de la civilisation, au mouvement general de la societe; ils etaient en quelque sorte moralement isoles, alors meme qu'ils communiquaient avec tous les peuples, et parcouraient toutes les contrees. Aussi nous cherchons en vain, dans ceux de leurs ecrits qui nous sont connus, non seulement de vraies decouvertes, mais meme des idees reellement originales." Histoire Comparee des Systemes de Philosophie, (Paris, 1822,) tom. iv. p. 299.

[9] Castro, Biblioteca Espanola, tom. i. pp. 21, 33, et alibi.—Benjamin of Tudela's celebrated Itinerary, having been translated into the various languages of Europe, passed into sixteen editions before the middle of the last century. Ibid., tom. i. pp. 79, 80.

[10] The beautiful lament, which the royal psalmist has put into the mouths of his countrymen, when commanded to sing the songs of Sion in a strange land, cannot be applied to the Spanish Jews, who, far from hanging their harps upon the willows, poured forth their lays with a freedom and vivacity which may be thought to savor more of the modern troubadour than of the ancient Hebrew minstrel. Castro has collected, under Siglo XV., a few gleanings of such as, by their incorporation into a Christian Cancionero, escaped the fury of the Inquisition. Biblioteca Espanola, tom. i. pp. 265-364.

[11] Castro has done for the Hebrew what Casiri a few years before did for the Arabic literature of Spain, by giving notices of such works as have survived the ravages of time and superstition. The first volume of his Biblioteca Espanola contains an analysis accompanied with extracts from more than seven hundred different works, with biographical sketches of their authors; the whole bearing most honorable testimony to the talent and various erudition of the Spanish Jews.

[12] Basnage, History of the Jews, book 7, chap. 5, 15, 16.—Castro, Biblioteca Espanola, tom. i. pp. 116, 265, 267.—Mariana, Hist. de Espana, tom. i. p. 906;—tom. ii. pp. 63, 147, 459.—Samuel Levi, treasurer of Peter the Cruel, who was sacrificed to the cupidity of his master, is reported by Mariana to have left behind him the incredible sum of 400,000 ducats to swell the royal coffers. Tom. ii. p. 82.

[13] Sir Walter Scott, with his usual discernment, has availed himself of these opposite traits in his portraits of Rebecca and Isaac in Ivanhoe, in which he seems to have contrasted the lights and shadows of the Jewish character. The humiliating state of the Jews, however, exhibited in this romance, affords no analogy to their social condition in Spain; as is evinced not merely by their wealth, which was also conspicuous in the English Jews, but by the high degree of civilization, and even political consequence, which, notwithstanding the occasional ebullitions of popular prejudice, they were permitted to reach there.

[14] Calumnies of this kind were current all over Europe. The English reader will call to mind the monkish fiction of the little Christian,

"Slain with cursed Jewes, as it is notable,"

singing most devoutly after his throat was cut from ear to ear, in Chaucer's Prioresse's Tale. See another instance in the old Scottish ballad of the "Jew's Daughter" in Percy's "Reliques of Ancient Poetry."

[15] Bernaldez, Reyes Catolicos, MS., cap. 43.—Mariana, Hist. de Espana, tom. ii. pp. 186, 187.—In 1391, 5000 Jews were sacrificed to the popular fury, and, according to Mariana, no less than 10,000 perished from the same cause in Navarre about sixty years before. See tom. i. p. 912.

[16] According to Mariana, the restoration of sight to the blind, feet to the lame, even life to the dead, were miracles of ordinary occurrence with St. Vincent. (Hist. de Espana, tom. ii. pp. 229, 230.) The age of miracles had probably ceased by Isabella's time, or the Inquisition might have been spared. Nic. Antonio, in his notice of the life and labors of this Dominican, (Bibliotheca Vetus, tom. ii. pp. 205, 207,) states that he preached his inspired sermons in his vernacular Valencian dialect to audiences of French, English, and Italians, indiscriminately, who all understood him perfectly well; "a circumstance," says Dr. McCrie, in his valuable "History of the Progress and Suppression of the Reformation in Spain," (Edinburgh, 1829.) "which, if it prove anything, proves that the hearers of St. Vincent possessed more miraculous powers than himself, and that they should have been canonized, rather than the preacher." P. 87, note.

[17] They were interdicted from the callings of vintners, grocers, taverners, especially of apothecaries, and of physicians, and nurses. Ordenancas Reales, lib. 8, tit. 3, leyes 11, 15, 18.

[18] No law was more frequently reiterated than that prohibiting the Jews from acting as stewards of the nobility, or farmers and collectors of the public rents. The repetition of this law shows to what extent that people had engrossed what little was known of financial science in that day. For the multiplied enactments in Castile against them, see Ordenancas Reales, (lib. 8, tit. 3.) For the regulations respecting the Jews in Aragon, many of them oppressive, particularly at the commencement of the fifteenth century, see Fueros y Observancias del Reyno de Aragon, (Zaragoza, 1667,) tom. i. fol. 6.—Marca Hispanica, pp. 1416, 1433.—Zurita, Anales, tom. iii. lib. 12, cap. 45.

[19] Bernaldez, Reyes Catolicos, MS., cap. 43.—Llorente, Hist. de l'Inquisition, pref. p. 26.—A manuscript entitled Tizon de Espana, (Brand of Spain,) tracing up many a noble pedigree to a Jewish or Mahometan root, obtained a circulation, to the great scandal of the country, which the efforts of the government, combined with those of the Inquisition, have not been wholly able to suppress. Copies of it, however, are now rarely to be met with. (Doblado, Letters from Spain, (London, 1822,) let. 2.) Clemencin notices two works with this title, one as ancient as Ferdinand and Isabella's time, and both written by bishops. Mem. de la Acad. de Hist., tom. vi. p. 125.

[20] Mariana, Hist. de Espana, tom. ii. p. 479.—Pulgar, Reyes Catolicos, part. 2, cap. 77.

[21] Reyes Catolicos, MS., cap, 43. Vol. I.—21.

[22] Bernaldez, Reyes Catolicos, ubi supra.—Pulgar, Reyes Catolicos, part. 2, cap. 77.—Zuniga, Annales de Sevilla, p. 386.—Mem. de la Acad. de Hist., tom. vi. p. 44.—Llorente, tom. i. pp. 143, 145.

Some writers are inclined to view the Spanish Inquisition, in its origin, as little else than a political engine. Guizot remarks of the tribunal, in one of his lectures, "Elle contenait en germe ce qu'elle est devenue; mais elle ne l'etait pas en commencant: elle fut d'abord plus politique que religieuse, et destinee a maintenir l'ordre plutot qu'a defendre la foi." (Cours d'Histoire Moderne, (Paris, 1828-30,) tom. v. lec. 11.) This statement is inaccurate in reference to Castile, where the facts do not warrant us in imputing any other motive for its adoption than religious zeal. The general character of Ferdinand, as well as the circumstances under which it was introduced into Aragon, may justify the inference of a more worldly policy in its establishment there.

[23] Essai sur les Moeurs et l'Esprit des Nations, chap. 176.

[24] Sigueenza, Historia de la Orden de San Geronimo, apud Mem. de la Acad. de Hist., tom. vi. Ilust. 13.—This anecdote is more characteristic of the order than the individual. Oviedo has given a brief notice of this prelate, whose virtues raised him from the humblest condition to the highest posts in the church, and gained him, to quote that writer's words, the appellation of "El sancto, o el buen arzobispo en toda Espana." Quincuagenas, MS., dial. de Talavera.

[25] Zurita, Anales, tom. iv. fol. 323.

[26] The uniform tenderness with which the most liberal Spanish writers of the present comparatively enlightened age, as Marina, Llorente, Clemencin, etc., regard the memory of Isabella, affords an honorable testimony to the unsuspected integrity of her motives. Even in relation to the Inquisition, her countrymen would seem willing to draw a veil over her errors, or to excuse her by charging them on the age in which she lived.

[27] Pulgar, Reyes Catolicos, part. 2. cap. 77.—Bernaldez, Reyes Catolicos, MS., cap. 43.—Llorente, Hist. de l'Inquisition, tom. i. pp. 143-145.—Much discrepancy exists in the narratives of Pulgar, Bernaldez, and other contemporary writers, in reference to the era of the establishment of the modern Inquisition. I have followed Llorente, whose chronological accuracy, here and elsewhere, rests on the most authentic documents.

[28] Bernaldez, Reyes Catolicos, MS., ubi supra.—Pulgar, Reyes Catolicos, part. 2, cap. 77.—I find no contemporary authority for imputing to Cardinal Mendoza an active agency in the establishment of the Inquisition, as is claimed for him by later writers, and especially his kinsman and biographer, the canon Salazar de Mendoza. (Cron. del Gran Cardenal, lib. 1, cap. 49.—Monarquia, tom. i. p. 336.) The conduct of this eminent minister in this affair seems, on the contrary, to have been equally politic and humane. The imputation of bigotry was not cast upon it, until the age when bigotry was esteemed a virtue.

[29] In the interim, a caustic publication by a Jew appeared, containing strictures on the conduct of the administration, and even on the Christian religion, which was controverted at length by Talavera, afterwards archbishop of Granada. The scandal occasioned by this ill-timed production undoubtedly contributed to exacerbate the popular odium against the Israelites.

[30] It is worthy of remark, that the famous cortes of Toledo, assembled but a short time previous to the above-mentioned ordinances, and which enacted several oppressive laws in relation to the Jews, made no allusion whatever to the proposed establishment of a tribunal, which was to be armed with such terrific powers.

[31] This ordinance, in which Llorente discerns the first regular encroachment of the new tribunal on the civil jurisdiction, was aimed partly at the Andalusian nobility, who afforded a shelter to the Jewish fugitives. Llorente has fallen into the error, more than once, of speaking of the count of Arcos, and marquis of Cadiz, as separate persons. The possessor of both titles was Rodrigo Ponce de Leon, who inherited the former of them from his father. The latter (which he afterwards made so illustrious in the Moorish wars) was conferred on him by Henry IV., being derived from the city of that name, which had been usurped from the crown.

[32] The historian of Seville quotes the Latin inscription on the portal of the edifice in which the sittings of the dread tribunal were held. Its concluding apostrophe to the Deity is one that the persecuted might join in, as heartily as their oppressors. "Exurge Domine; judica causam tuam; capite nobis vulpes." Zuniga, Annales de Sevilla, p. 389.

[33] Ordenancas Reales, lib. 8, tit. 3, ley 26.

[34] Llorente, Hist. de l'Inquisition, tom. i. pp. 153-159.

[35] Bernaldez, Reyes Catolicos, MS., cap. 44.—Llorente, Hist. de l'Inquisition, tom. 1, p. 160.—L. Marineo, Cosas Memorables, fol. 164.— The language of Bernaldez as applied to the four statues of the quemadero, "en que los quemavan," is so equivocal, that it has led to some doubts whether he meant to assert that the persons to be burnt were enclosed in the statues, or fastened to them. Llorente's subsequent examination has led him to discard the first horrible supposition, which realized the fabled cruelty of Phalaris.—This monument of fanaticism continued to disgrace Seville till 1810, when it was removed in order to make room for the construction of a battery against the French.

[36] L. Marineo, Cosas Memorables, fol. 164.—Bernaldez, Reyes Catolicos, MS., cap. 44.—Mariana, lib. 24, cap. 17.—Llorente, Hist. de l'Inquisition, ubi supra.—L. Marineo diffuses the 2000 capital executions over several years. He sums up the various severities of the Holy Office in the following gentle terms. "The church, who is the mother of mercy and the fountain of charity, content with the imposition of penances, generously accords life to many who do not deserve it. While those who persist obstinately in their errors, after being imprisoned on the testimony of trust-worthy witnesses, she causes to be put to the torture, and condemned to the flames; some miserably perish, bewailing their errors, and invoking the name of Christ, while others call upon that of Moses. Many again, who sincerely repent, she, notwithstanding the heinousness of their transgressions, merely sentences to perpetual imprisonment"! Such were the tender mercies of the Spanish Inquisition.

[37] Bernaldez states, that guards were posted at the gates of the city of Seville in order to prevent the emigration of the Jewish inhabitants, which indeed was forbidden under pain of death. The tribunal, however, had greater terrors for them, and many succeeded in effecting their escape. Reyes Catolicos, MS., cap. 44.

[38] L. Marineo, Cosas Memorables, fol. 164.—Zuniga, Annales de Sevilla, p. 396.—Pulgar, Reyes Catolicos, part. 2, cap. 77.—Garibay, Compendio, tom. ii. lib. 18, cap. 17.—Paramo, De Origine Inquisitionis, lib. 2, tit. 2, cap. 2.—Llorente, Hist. de l'Inquisition, tom. i. pp. 163-173.

[39] Over these subordinate tribunals Ferdinand erected a court of supervision, with appellate jurisdiction, under the name of Council of the Supreme, consisting of the grand inquisitor, as president, and three other ecclesiastics, two of them doctors of law. The principal purpose of this new creation was to secure the interest of the crown in the confiscated property, and to guard against the encroachment of the Inquisition on secular jurisdiction. The expedient, however, wholly failed, because most of the questions brought before this court were determined by the principles of the canon law, of which the grand inquisitor was to be sole interpreter, the others having only, as it was termed, a "consultative voice." Llorente, tom. i. pp. 173, 174.—Zurita, Anales, tom. iv. fol. 324.—Riol, Informe, apud Semanario Erudito, tom. iii. pp. 156 et seq.

[40] Puigblanch, Inquisition Unmasked, vol. i. chap. 4.—Llorente, Hist. de l'Inquisition, tom. i. chap. 6, art. 1; chap. 9, art. 1, 2.—The witnesses were questioned in such general terms, that they were even kept in ignorance of the particular matter respecting which they were expected to testify. Thus, they were asked "if they knew anything which had been said or done contrary to the Catholic faith, and the interests of the tribunal." Their answers often opened a new scent to the judges, and thus, in the language of Montanus, "brought more fishes into the inquisitors' holy angle." See Montanus, Discovery and Playne Declaration of sundry subtill Practises of the Holy Inquisition of Spayne, Eng. trans. (London, 1569,) fol. 14.

[41] Limborch, Inquisition, book 4, chap. 20.—Montanus, Inquisition of Spayne, fol. 6-15.—Llorente, Hist. de l'Inquisition, tom. i. chap. 6. art. 1; chap. 9, art. 4-9.—Puigblanch, Inquisition Unmasked, vol. i. chap. 4.

[42] Llorente, Hist. de l'Inquisition, tom. i. chap. 9, art. 7.—By a subsequent regulation of Philip II., the repetition of torture in the same process was strictly prohibited to the inquisitors. But they, making use of a sophism worthy of the arch-fiend himself, contrived to evade this law, by pretending after each new infliction, of punishment that they had only suspended, and not terminated, the torture!

[43] Montanus, Inquisition of Spayne, fol. 24 et seq.—Limborch, Inquisition, vol. ii. chap. 29.—Puigblanch, Inquisition Unmasked, vol. i. chap. 4.—Llorente, Hist. de l'Inquisition, ubi supra.—I shall spare the reader the description of the various modes of torture, the rack, fire, and pulley, practised by the inquisitors, which have been so often detailed in the doleful narratives of such as have had the fortune to escape with life from the fangs of the tribunal. If we are to believe Llorente, these barbarities have not been decreed for a long time. Yet some recent statements are at variance with this assertion. See, among others, the celebrated adventurer Van Halen's "Narrative of his Imprisonment in the Dungeons of the Inquisition at Madrid, and his Escape in 1817-18."

[44] The prisoner had indeed the right of challenging any witness on the ground of personal enmity. (Llorente, Hist. de l'Inquisition, tom. i. chap. 9, art. 10.) But as he was kept in ignorance of the names of the witnesses employed against him, and as even, if he conjectured right, the degree of enmity, competent to set aside testimony, was to be determined by his judges, it is evident that his privilege of challenge was wholly nugatory.

[45] Confiscation had long been decreed as the punishment of convicted heretics by the statutes of Castile. (Ordenancas Reales, lib. 8, tit. 4.) The avarice of the present system, however, is exemplified by the fact, that those who confessed and sought absolution within the brief term of grace allowed by the inquisitors from the publication of their edict, were liable to arbitrary fines; and those who confessed after that period, escaped with nothing short of confiscation. Llorente, Hist. de l'Inquisition, tom. i. pp. 176, 177.

[46] Ibid., tom. i. p. 216.—Zurita, Anales, tom. iv. fol. 324.—Salazar de Mendoza, Monarquia, tom. i. fol. 337.—It is easy to discern in every part of the odious scheme of the Inquisition the contrivance of the monks, a class of men, cut off by their profession from the usual sympathies of social life, and who, accustomed to the tyranny of the confessional, aimed at establishing the same jurisdiction over thoughts, which secular tribunals have wisely confined to actions. Time, instead of softening, gave increased harshness to the features of the new system. The most humane provisions were constantly evaded in practice; and the toils for ensnaring the victim were so ingeniously multiplied, that few, very few, were permitted to escape without some censure. Not more than one person, says Llorente, in one or perhaps two thousand processes, previous to the time of Philip III., received entire absolution. So that it came to be proverbial that all who were not roasted, were at least singed.

"Devant l'Inquisition, quand on vient a jube, Si l'on ne sort roti, l'on sort au moins flambe."

[47] Montanus, Inquisition of Spayne, fol. 46.—Puigblanch, Inquisition Unmasked, vol. i. chap. 4.—Every reader of Tacitus and Juvenal will remember how early the Christians were condemned to endure the penalty of fire. Perhaps the earliest instance of burning to death for heresy in modern times occurred under the reign of Robert of France, in the early part of the eleventh century. (Sismondi, Hist. des Francais, tom. iv. chap. 4.) Paramo, as usual, finds authority for inquisitorial autos da fe, where one would least expect it, in the New Testament. Among other examples, he quotes the remark of James and John, who, when the village of Samaria refused to admit Christ within its walls, would have called down fire from heaven to consume its inhabitants. "Lo," says Paramo, "fire, the punishment of heretics; for the Samaritans were the heretics of those times." (De Origine Inquisitionis, lib. 1, tit. 3, cap. 5.) The worthy father omits to add the impressive rebuke of our Saviour to his over- zealous disciples. "Ye know not what manner of spirit ye are of. The son of man is not come to destroy men's lives, but to save them."

[48] Puigblanch, vol. i. chap. 4.—The inquisitors, after the celebration of an auto da fe at Guadaloupe, in 1485, wishing probably to justify these bloody executions in the eyes of the people, who had not yet become familiar with them, solicited a sign from the Virgin (whose shrine in that place is noted all over Spain) in testimony of her approbation of the Holy Office. Their petition was answered by such a profusion of miracles, that Dr. Francis Sanctius de la Fuente, who acted as scribe on the occasion, became out of breath, and, after recording sixty, gave up in despair, unable to keep pace with their marvellous rapidity. Paramo, De Origine Inquisitionis, lib. 2, tit. 2, cap. 3.

[49] San benito, according to Llorente, (tom. i. p. 127,) is a corruption of saco bendito, being the name given to the dresses worn by penitents previously to the thirteenth century.

[50] Llorente, Hist. de l'Inquisition, tom. i. chap. 9, art. 16.— Puigblanch, Inquisition Unmasked, vol. i. chap. 4.—Voltaire remarks (Essai sur les Moeurs, chap. 140) that, "An Asiatic, arriving at Madrid on the day of an auto da fe, would doubt whether it were a festival, religious celebration, sacrifice, or massacre;—it is all of them. They reproach Montezuma with sacrificing human captives to the gods.—What would he have said, had he witnessed an auto da fe?"

[51] The government, at least, cannot be charged with remissness in promoting this. I find two ordinances in the royal collection of pragmaticas, dated in September, 1501, (there must be some error in the date of one of them,) inhibiting, under pain of confiscation of property, such as had been reconciled, and their children by the mother's side, and grandchildren by the father's, from holding any office in the privy council, courts of justice, or in the municipalities, or any other place of trust or honor. They were also excluded from the vocations of notaries, surgeons, and apothecaries. (Pragmaticas del Reyno, fol. 5, 6.) This was visiting the sins of the fathers, to an extent unparalleled in modern legislation. The sovereigns might find a precedent in a law of Sylla, excluding the children of the proscribed Romans from political honors; thus indignantly noticed by Sallust. "Quin solus omnium, post memoriam hominum, supplicia in post futuros composuit; quis prius injuria quam vita certa esset." Hist. Fragments, lib. 1.

[52] The Aragonese, as we shall see hereafter, made a manly though ineffectual resistance, from the first, to the introduction of the Inquisition among them by Ferdinand. In Castile, its enormous abuses provoked the spirited interposition of the legislature at the commencement of the following reign. But it was then too late.

[53] 1485-6. (Llorente, Hist. de l'Inquisition, tom. i. p. 239.)—In Seville, with probably no greater apparatus, in 1482, 21,000 processes were disposed of. These were the first fruits of the Jewish heresy, when Torquemada, although an inquisitor, had not the supreme control of the tribunal.

[54] Llorente afterwards reduces this estimate to 8800 burnt, 96,504 otherwise punished; the diocese of Cuenca being comprehended in that of Murcia. (Tom. iv. p. 252.) Zurita says, that, by 1520, the Inquisition of Seville had sentenced more than 4000 persons to be burnt, and 30,000 to other punishments. Another author whom he quotes, carries up the estimate of the total condemned by this single tribunal, within the same term of time, to 100,000. Anales, tom. iv. fol. 324.

[55] By an article of the primitive instructions, the inquisitors were required to set apart a small portion of the confiscated estates for the education and Christian nurture of minors, children of the condemned. Llorente says, that, in the immense number of processes, which he had occasion to consult, he met with no instance of their attention to the fate of these unfortunate orphans! Hist. de l'Inquisition, tom. i. chap. 8.

[56] Reyes Catolicos, MS., cap. 44.—Torquemada waged war upon freedom of thought, in every form. In 1490, he caused several Hebrew Bibles to be publicly burnt, and some time after, more than 6000 volumes of Oriental learning, on the imputation of Judaism, sorcery, or heresy, at the autos da fe of Salamanca, the very nursery of science. (Llorente, Hist. de l'Inquisition, tom. i. chap. 8, art. 5.) This may remind one of the similar sentence passed by Lope de Barrientos, another Dominican, about fifty years before, upon the books of the marquis of Villena. Fortunately for the dawning literature of Spain, Isabella did not, as was done by her successors, commit the censorship of the press to the judges of the Holy Office, notwithstanding such occasional assumption of power by the grand inquisitor.

[57] Pulgar, Reyes Catolicos, part. 2, cap. 77.—L. Marineo, Cosas Memorables, fol. 164.—The prodigious desolation of the land may be inferred from the estimates, although somewhat discordant, of deserted houses in Andalusia. Garibay (Compendio, lib. 18, cap. 17,) puts these at three, Pulgar (Reyes Catolicos, part. 2, cap. 77,) at four, L. Marineo (Cosas Memorables, fol. 164,) as high as five thousand.

[58] Llorente, Hist. de l'Inquisition, tom. i. chap. 7, art. 8; chap. 8, art. 6.

[59] Nic. Antonio, Bibliotheca Vetus, tom. ii. p. 340.—Llorente, Hist. de l'Inquisition, tom. i. chap. 8, art. 6.

[60] "Per la fe—il tutto lice." Gerusalemme Liberata, cant. 4, stanza 26.



CHAPTER VIII.

REVIEW OF THE POLITICAL AND INTELLECTUAL CONDITION OF THE SPANISH ARABS PREVIOUS TO THE WAR OF GRANADA.

Conquest of Spain by the Arabs.—Cordovan Empire.—High Civilization and Prosperity.—Its Dismemberment.—Kingdom of Granada.—Luxurious and Chivalrous Character.—Literature of the Spanish Arabs.—Progress in Science.—Historical Merits.—Useful Discoveries.—Poetry and Romance.— Influence on the Spaniards.

We have now arrived at the commencement of the famous war of Granada, which terminated in the subversion of the Arabian empire in Spain, after it had subsisted for nearly eight centuries, and with the consequent restoration to the Castilian crown of the fairest portion of its ancient domain. In order to a better understanding of the character of the Spanish Arabs, or Moors, who exercised an important influence on that of their Christian neighbors, the present chapter will be devoted to a consideration of their previous history in the Peninsula, where they probably reached a higher degree of civilization than in any other part of the world. [1]

It is not necessary to dwell upon the causes of the brilliant successes of Mahometanism at its outset,—the dexterity with which, unlike all other religions, it was raised upon, not against, the principles and prejudices of preceding sects; the military spirit and discipline, which it established among all classes, so that the multifarious nations who embraced it, assumed the appearance of one vast, well-ordered camp; [2] the union of ecclesiastical with civil authority intrusted to the caliphs, which enabled them to control opinions, as absolutely as the Roman pontiffs in their most despotic hour; [3] or lastly, the peculiar adaptation of the doctrines of Mahomet to the character of the wild tribes among whom they were preached. [4] It is sufficient to say, that these latter, within a century after the coming of their apostle, having succeeded in establishing their religion over vast regions in Asia, and on the northern shores of Africa, arrived before the Straits of Gibraltar, which, though a temporary, were destined to prove an ineffectual bulwark for Christendom.

The causes which have been currently assigned for the invasion and conquest of Spain, even by the most credible modern historians, have scarcely any foundation in contemporary records. The true causes are to be found in the rich spoils offered by the Gothic monarchy, and in the thirst of enterprise in the Saracens, which their long uninterrupted career of victory seems to have sharpened, rather than satisfied. [5] The fatal battle, which terminated with the slaughter of King Roderic and the flower of his nobility, was fought in the summer of 711, on a plain washed by the Guadalete near Xerez, about two leagues distant from Cadiz. [6] The Goths appear never to have afterwards rallied under one head, but their broken detachments made many a gallant stand in such strong positions as were afforded throughout the kingdom; so that nearly three years elapsed before the final achievement of the conquest. The policy of the conquerors, after making the requisite allowance for the evils necessarily attending such an invasion, [7] may be considered liberal. Such of the Christians, as chose, were permitted to remain in the conquered territory in undisturbed possession of their property. They were allowed to worship in their own way; to be governed, within prescribed limits, by their own laws; to fill certain civil offices, and serve in the army; their women were invited to intermarry with the conquerors; [8] and, in short, they were condemned to no other legal badge of servitude than the payment of somewhat heavier imposts than those exacted from their Mahometan brethren. It is true the Christians were occasionally exposed to suffering from the caprices of despotism, and, it may be added, of popular fanaticism. [9] But, on the whole, their condition may sustain an advantageous comparison with that of any Christian people under the Mussulman dominion of later times, and affords a striking contrast with that of our Saxon ancestors after the Norman conquest, which suggests an obvious parallel in many of its circumstances to the Saracen. [10]

After the further progress of the Arabs in Europe had been checked by the memorable defeat at Tours, their energies, no longer allowed to expand in the career of conquest, recoiled on themselves, and speedily produced the dismemberment of their overgrown empire. Spain was the first of the provinces which fell off. The family of Omeya, under whom this revolution was effected, continued to occupy her throne as independent princes, from the middle of the eighth to the close of the eleventh century, a period which forms the most honorable portion of her Arabian annals.

The new government was modelled on the eastern caliphate. Freedom shows itself under a variety of forms; while despotism, at least in the institutions founded on the Koran, seems to wear but one. The sovereign was the depositary of all power, the fountain of honor, the sole arbiter of life and fortune. He styled himself "Commander of the Faithful," and, like the caliphs of the east, assumed an entire spiritual as well as temporal supremacy. The country was distributed into six capitanias, or provinces, each under the administration of a wali, or governor, with subordinate officers, to whom was intrusted a more immediate jurisdiction over the principal cities. The immense authority and pretensions of these petty satraps became a fruitful source of rebellion in later times. The caliph administered the government with the advice of his mexuar, or council of state, composed of his principal cadis and hagibs, or secretaries. The office of prime minister, or chief hagib, corresponded, in the nature and variety of its functions, with that of a Turkish grand vizier. The caliph reserved to himself the right of selecting his successor from among his numerous progeny; and this adoption was immediately ratified by an oath of allegiance to the heir apparent from the principal officers of state. [11]

The princes of the blood, instead of being condemned, as in Turkey, to waste their youth in the seclusion of the harem, were intrusted to the care of learned men, to be instructed in the duties befitting their station. They were encouraged to visit the academies, which were particularly celebrated in Cordova, where they mingled in disputation, and frequently carried away the prizes of poetry and eloquence. Their riper years exhibited such fruits as were to be expected from their early education. The race of the Omeyades need not shrink from a comparison with any other dynasty of equal length in modern Europe. Many of them amused their leisure with poetical composition, of which numerous examples are preserved in Conde's History; and some left elaborate works of learning, which have maintained a permanent reputation with Arabian scholars. Their long reigns, the first ten of which embrace a period of two centuries and a half, their peaceful deaths, and unbroken line of succession in the same family for so many years, show that their authority must have been founded in the affections of their subjects. Indeed, they seem, with one or two exceptions, to have ruled over them with a truly patriarchal sway; and, on the event of their deaths, the people, bathed in tears, are described as accompanying their relics to the tomb, where the ceremony was concluded with a public eulogy on the virtues of the deceased, by his son and successor. This pleasing moral picture affords a strong contrast to the sanguinary scenes which so often attend the transmission of the sceptre from one generation to another, among the nations of the east. [12]

The Spanish caliphs supported a large military force, frequently keeping two or three armies in the field at the same time. The flower of these forces was a body-guard, gradually raised to twelve thousand men, one- third of them Christians, superbly equipped, and officered by members of the royal family. Their feuds with the eastern caliphs and the Barbary pirates required them also to maintain a respectable navy, which was fitted out from the numerous dock-yards that lined the coast from Cadiz to Tarragona.

The munificence of the Omeyades was most ostentatiously displayed in their public edifices, palaces, mosques, hospitals, and in the construction of commodious quays, fountains, bridges, and aqueducts, which, penetrating the sides of the mountains, or sweeping on lofty arches across the valleys, rivalled in their proportions the monuments of ancient Rome. These works, which were scattered more or less over all the provinces, contributed especially to the embellishment of Cordova, the capital of the empire. The delightful situation of this city, in the midst of a cultivated plain washed by the waters of the Guadalquivir, made it very early the favorite residence of the Arabs, who loved to surround their houses, even in the cities, with groves and refreshing fountains, so delightful to the imagination of a wanderer of the desert. [13] The public squares and private court-yards sparkled with jets d'eau, fed by copious streams from the Sierra Morena, which, besides supplying nine hundred public baths, were conducted into the interior of the edifices, where they diffused a grateful coolness over the sleeping-apartments of their luxurious inhabitants. [14]

Without adverting to that magnificent freak of the caliphs, the construction of the palace of Azahra, of which not a vestige now exists, we may form a sufficient notion of the taste and magnificence of this era from the remains of the far-famed mosque, now the cathedral of Cordova. This building, which still covers more ground than any other church in Christendom, was esteemed the third in sanctity by the Mahometan world, being inferior only to the Alaksa of Jerusalem and the temple of Mecca. Most of its ancient glories have indeed long since departed. The rich bronze which embossed its gates, the myriads of lamps which illuminated its aisles, have disappeared; and its interior roof of odoriferous and curiously carved wood has been cut up into guitars and snuff-boxes. But its thousand columns of variegated marble still remain; and its general dimensions, notwithstanding some loose assertions to the contrary, seem to be much the same as they were in the time of the Saracens. European critics, however, condemn its most elaborate beauties as "heavy and barbarous." Its celebrated portals are pronounced "diminutive, and in very bad taste." Its throng of pillars gives it the air of "a park rather than a temple," and the whole is made still more incongruous by the unequal length of their shafts, being grotesquely compensated by a proportionate variation of size in their bases and capitals, rudely fashioned after the Corinthian order. [15]

But if all this gives us a contemptible idea of the taste of the Saracens at this period, which indeed, in architecture, seems to have been far inferior to that of the later princes of Granada, we cannot but be astonished at the adequacy of their resources to carry such magnificent designs into execution. Their revenue, we are told in explanation, amounted to eight millions of mitcales of gold, or nearly six millions sterling; a sum fifteen-fold greater than that which William the Conqueror, in the subsequent century, was able to extort from his subjects, with all the ingenuity of feudal exaction. The tone of exaggeration, which distinguishes the Asiatic writers, entitles them perhaps to little confidence in their numerical estimates. This immense wealth, however, is predicated of other Mahometan princes of that age; and their vast superiority over the Christian states of the north, in arts and effective industry, may well account for a corresponding superiority in their resources.

The revenue of the Cordovan sovereigns was derived from the fifth of the spoil taken in battle, an important item in an age of unintermitting war and rapine; from the enormous exaction of one-tenth of the produce of commerce, husbandry, flocks, and mines; from a capitation tax on Jews and Christians; and from certain tolls on the transportation of goods. They engaged in commerce on their own account, and drew from mines, which belonged to the crown, a conspicuous part of their income. [16]

Before the discovery of America, Spain was to the rest of Europe what her colonies have since become, the great source of mineral wealth. The Carthaginians, and the Romans afterwards, regularly drew from her large masses of the precious metals. Pliny, who resided some time in the country, relates that three of her provinces were said to have annually yielded the incredible quantity of sixty thousand pounds of gold. [17] The Arabs with their usual activity penetrated into these arcana of wealth. Abundant traces of their labors are still to be met with along the barren ridge of mountains that covers the north of Andalusia; and the diligent Bowles has enumerated no less than five thousand of their excavations in the kingdom or district of Jaen. [18]

But the best mine of the caliphs was in the industry and sobriety of their subjects. The Arabian colonies have been properly classed among the agricultural. Their acquaintance with the science of husbandry is shown in their voluminous treatises on the subject, and in the monuments which they have everywhere left of their peculiar culture. The system of irrigation, which has so long fertilized the south of Spain, was derived from them. They introduced into the Peninsula various tropical plants and vegetables, whose cultivation has departed with them. Sugar, which the modern Spaniards have been obliged to import from foreign nations in large quantities annually for their domestic consumption, until within the last half century that they have been supplied by their island of Cuba, constituted one of the principal exports of the Spanish Arabs. The silk manufacture was carried on by them extensively. The Nubian geographer, in the beginning of the twelfth century, enumerates six hundred villages in Jaen as engaged in it, at a time when it was known to the Europeans only from their circuitous traffic with the Greek empire. This, together with fine fabrics of cotton and woollen, formed the staple of an active commerce with the Levant, and especially with Constantinople, whence they were again diffused, by means of the caravans of the north, over the comparatively barbarous countries of Christendom.

The population kept pace with this general prosperity of the country. It would appear from a census instituted at Cordova, at the close of the tenth century, that there were at that time in it six hundred temples and two hundred thousand dwelling-houses; many of these latter being, probably, mere huts or cabins, and occupied by separate families. Without placing too much reliance on any numerical statements, however, we may give due weight to the inference of an intelligent writer, who remarks that their minute cultivation of the soil, the cheapness of their labor, their particular attention to the most nutritious esculents, many of them such as would be rejected by Europeans at this day, are indicative of a crowded population, like that, perhaps, which swarms over Japan or China, where the same economy is necessarily resorted to for the mere sustenance of life. [19]

Whatever consequence a nation may derive, in its own age, from physical resources, its intellectual development will form the subject of deepest interest to posterity. The most flourishing periods of both not unfrequently coincide. Thus the reigns of Abderrahman the Third, Alhakem the Second, and the regency of Almanzor, embracing the latter half of the tenth century, during which the Spanish Arabs reached their highest political importance, may be regarded as the period of their highest civilization under the Omeyades; although the impulse then given carried them forward to still further advances, in the turbulent times which followed. This beneficent impulse is, above all, imputable to Alhakem. He was one of those rare beings, who have employed the awful engine of despotism in promoting the happiness and intelligence of his species. In his elegant tastes, appetite for knowledge, and munificent patronage he may be compared with the best of the Medici. He assembled the eminent scholars of his time, both natives and foreigners, at his court, where he employed them in the most confidential offices. He converted his palace into an academy, making it the familiar resort of men of letters, at whose conferences he personally assisted in his intervals of leisure from public duty. He selected the most suitable persons for the composition of works on civil and natural history, requiring the prefects of his provinces and cities to furnish, as far as possible, the necessary intelligence. He was a diligent student, and left many of the volumes which he read enriched with his commentaries. Above all, he was intent upon the acquisition of an extensive library. He invited illustrious foreigners to send him their works, and munificently recompensed them. No donative was so grateful to him as a book. He employed agents in Egypt, Syria, Irak, and Persia, for collecting and transcribing the rarest manuscripts; and his vessels returned freighted with cargoes more precious than the spices of the east. In this way he amassed a magnificent collection, which was distributed, according to the subjects, in various apartments of his palace; and which, if we may credit the Arabian historians, amounted to six hundred thousand volumes. [20]

If all this be thought to savor too much of eastern hyperbole, still it cannot be doubted that an amazing number of writers swarmed over the Peninsula at this period. Casiri's multifarious catalogue bears ample testimony to the emulation, with which not only men, but even women of the highest rank, devoted themselves to letters; the latter contending publicly for the prizes, not merely in eloquence and poetry, but in those recondite studies which have usually been reserved for the other sex. The prefects of the provinces, emulating their master, converted their courts into academies, and dispensed premiums to poets and philosophers. The stream of royal bounty awakened life in the remotest districts. But its effects were especially visible in the capital. Eighty free schools were opened in Cordova. The circle of letters and science was publicly expounded by professors, whose reputation for wisdom attracted not only the scholars of Christian Spain, but of Prance, Italy, Germany, and the British Isles. For this period of brilliant illumination with the Saracens corresponds precisely with that of the deepest barbarism of Europe; when a library of three or four hundred volumes was a magnificent endowment for the richest monastery; when scarcely a "priest south of the Thames," in the words of Alfred, "could translate Latin into his mother tongue;" when not a single philosopher, according to Tiraboschi, was to be met with in Italy, save only the French pope Sylvester the Second, who drew his knowledge from the schools of the Spanish Arabs, and was esteemed a necromancer for his pains. [21]

Such is the glowing picture presented to us of Arabian scholarship, in the tenth and succeeding centuries, under a despotic government and a sensual religion; and, whatever judgment may be passed on the real value of all their boasted literature, it cannot be denied, that the nation exhibited a wonderful activity of intellect, and an apparatus for learning (if we are to admit their own statements) unrivalled in the best ages of antiquity.

The Mahometan governments of that period rested on so unsound a basis, that the season of their greatest prosperity was often followed by precipitate decay. This had been the case with the eastern caliphate, and was now so with the western. During the life of Alhakem's successor, the empire of the Omeyades was broken up into a hundred petty principalities; and their magnificent capital of Cordova, dwindling into a second-rate city, retained no other distinction than that of being the Mecca of Spain. These little states soon became a prey to all the evils arising out of a vicious constitution of government and religion. Almost every accession to the throne was contested by numerous competitors of the same family; and a succession of sovereigns, wearing on their brows but the semblance of a crown, came and departed, like the shadows of Macbeth. The motley tribes of Asiatics, of whom the Spanish Arabian population was composed, regarded each other with ill-disguised jealousy. The lawless predatory habits, which no discipline could effectually control in an Arab, made them ever ready for revolt. The Moslem states, thus reduced in size and crippled by faction, were unable to resist the Christian forces, which were pressing on them from the north. By the middle of the ninth century, the Spaniards had reached the Douro and the Ebro. By the close of the eleventh, they had advanced their line of conquest, under the victorious banner of the Cid, to the Tagus. The swarms of Africans who invaded the Peninsula, during the two following centuries, gave substantial support to their Mahometan brethren; and the cause of Christian Spain trembled in the balance for a moment on the memorable day of Navas de Tolosa. But the fortunate issue of that battle, in which, according to the lying letter of Alfonso the Ninth, "one hundred and eighty-five thousand infidels perished, and only five and twenty Spaniards," gave a permanent ascendency to the Christian arms. The vigorous campaigns of James the First, of Aragon, and of St. Ferdinand, of Castile, gradually stripped away the remaining territories of Valencia, Murcia, and Andalusia; so that, by the middle of the thirteenth century, the constantly contracting circle of the Moorish dominion had shrunk into the narrow limits of the province of Granada. Yet on this comparatively small point of their ancient domain, the Saracens erected a new kingdom of sufficient strength to resist, for more than two centuries, the united forces of the Spanish monarchies.

The Moorish territory of Granada contained, within a circuit of about one hundred and eighty leagues, all the physical resources of a great empire. Its broad valleys were intersected by mountains rich in mineral wealth, whose hardy population supplied the state with husbandmen and soldiers. Its pastures were fed by abundant fountains, and its coasts studded with commodious ports, the principal marts in the Mediterranean. In the midst, and crowning the whole, as with a diadem, rose the beautiful city of Granada. In the days of the Moors it was encompassed by a wall, flanked by a thousand and thirty towers, with seven portals. [22] Its population, according to a contemporary, at the beginning of the fourteenth century, amounted to two hundred thousand souls; [23] and various authors agree in attesting, that, at a later period, it could send forth fifty thousand warriors from its gates. This statement will not appear exaggerated, if we consider that the native population of the city was greatly swelled by the influx of the ancient inhabitants of the districts lately conquered by the Spaniards. On the summit of one of the hills of the city was erected the royal fortress or palace of the Alhambra, which was capable of containing within its circuit forty thousand men. [24] The light and elegant architecture of this edifice, whose magnificent ruins still form the most interesting monument in Spain for the contemplation of the traveller, shows the great advancement of the art since the construction of the celebrated mosque of Cordova. Its graceful porticoes and colonnades, its domes and ceilings, glowing with tints, which, in that transparent atmosphere, have lost nothing of their original brilliancy, its airy halls, so constructed as to admit the perfume of surrounding gardens and agreeable ventilations of the air, and its fountains, which still shed their coolness over its deserted courts, manifest at once the taste, opulence, and Sybarite luxury of its proprietors. The streets are represented to have been narrow, many of the houses lofty, with turrets of curiously wrought larch or marble, and with cornices of shining metal, "that glittered like stars through the dark foliage of the orange groves;" and the whole is compared to "an enamelled vase, sparkling with hyacinths and emeralds." [25] Such are the florid strains in which the Arabic writers fondly descant on the glories of Granada.

At the foot of this fabric of the genii lay the cultivated vega, or plain, so celebrated as the arena, for more than two centuries, of Moorish and Christian chivalry, every inch of whose soil may be said to have been fertilized with human blood. The Arabs exhausted on it all their powers of elaborate cultivation. They distributed the waters of the Xenil, which flowed through it, into a thousand channels for its more perfect irrigation. A constant succession of fruits and crops was obtained throughout the year. The products of the most opposite latitudes were transplanted there with success; and the hemp of the north grew luxuriant under the shadow of the vine and the olive. Silk furnished the principal staple of a traffic that was carried on through the ports of Almeria and Malaga. The Italian cities, then rising into opulence, derived their principal skill in this elegant manufacture from the Spanish Arabs. Florence, in particular, imported large quantities of the raw material from them as late as the fifteenth century. The Genoese are mentioned as having mercantile establishments in Granada; and treaties of commerce were entered into with this nation, as well as with the crown of Aragon. Their ports swarmed with a motley contribution from "Europe, Africa, and the Levant," so that "Granada," in the words of the historian, "became the common city of all nations." "The reputation of the citizens for trust- worthiness," says a Spanish writer, "was such, that their bare word was more relied on, than a written contract is now among us;" and he quotes the saying of a Catholic bishop, that "Moorish works and Spanish faith were all that were necessary to make a good Christian." [26]

The revenue, which was computed at twelve hundred thousand ducats, was derived from similar, but, in some respects, heavier impositions than those of the caliphs of Cordova. The crown, besides being possessed of valuable plantations in the vega, imposed the onerous tax of one-seventh on all the agricultural produce of the kingdom. The precious metals were also obtained in considerable quantities, and the royal mint was noted for the purity and elegance of its coin. [27]

The sovereigns of Granada were for the most part distinguished by liberal tastes. They freely dispensed their revenues in the protection of letters, the construction of sumptuous public works, and, above all, in the display of a courtly pomp, unrivalled by any of the princes of that period. Each day presented a succession of fetes and tourneys, in which the knight seemed less ambitious of the hardy prowess of Christian chivalry, than of displaying his inimitable horsemanship, and his dexterity in the elegant pastimes peculiar to his nation. The people of Granada, like those of ancient Rome, seem to have demanded a perpetual spectacle. Life was with them one long carnival, and the season of revelry was prolonged until the enemy was at the gate.

During the interval which had elapsed since the decay of the Omeyades, the Spaniards had been gradually rising in civilization to the level of their Saracen enemies; and, while their increased consequence secured them from the contempt with which they had formerly been regarded by the Mussulmans, the latter, in their turn, had not so far sunk in the scale, as to have become the objects of the bigoted aversion, which was, in after days, so heartily visited on them by the Spaniards. At this period, therefore, the two nations viewed each other with more liberality, probably, than at any previous or succeeding time. Their respective monarchs conducted their mutual negotiations on a footing of perfect equality. We find several examples of Arabian sovereigns visiting in person the court of Castile. These civilities were reciprocated by the Christian princes. As late as 1463, Henry the Fourth had a personal interview with the king of Granada, in the dominions of the latter. The two monarchs held their conference under a splendid pavilion erected in the vega, before the gates of the city; and, after an exchange of presents, the Spanish sovereign was escorted to the frontiers by a body of Moorish cavaliers. These acts of courtesy relieve in some measure the ruder features of an almost uninterrupted warfare, that was necessarily kept up between the rival nations. [28]

The Moorish and Christian knights were also in the habit of exchanging visits at the courts of their respective masters. The latter were wont to repair to Granada to settle their affairs of honor, by personal rencounter, in the presence of its sovereign. The disaffected nobles of Castile, among whom Mariana especially notices the Velas and the Castros, often sought an asylum there, and served under the Moslem banner. With this interchange of social courtesy between the two nations, it could not but happen that each should contract somewhat of the peculiarities natural to the other. The Spaniard acquired something of the gravity and magnificence of demeanor proper to the Arabian; and the latter relaxed his habitual reserve, and, above all, the jealousy and gross sensuality, which characterize the nations of the east. [29]

Indeed, if we were to rely on the pictures presented to us in the Spanish ballads or romances, we should admit as unreserved an intercourse between the sexes to have existed among the Spanish Arabs, as with any other people of Europe. The Moorish lady is represented there as an undisguised spectator of the public festivals; while her knight, bearing an embroidered mantle or scarf, or some other token of her favor, contends openly in her presence for the prize of valor, mingles with her in the graceful dance of the Zambra, or sighs away his soul in moonlight serenades under her balcony. [30]

Other circumstances, especially the frescoes still extant on the walls of the Alhambra, may be cited as corroborative of the conclusions afforded by the romances, implying a latitude in the privileges accorded to the sex, similar to that in Christian countries, and altogether alien from the genius of Mahometanism. [31] The chivalrous character ascribed to the Spanish Moslems appears, moreover, in perfect conformity to this. Thus some of their sovereigns, we are told, after the fatigues of the tournament, were wont to recreate their spirits with "elegant poetry, and florid discourses of amorous and knightly history." The ten qualities, enumerated as essential to a true knight, were "piety, valor, courtesy, prowess, the gifts of poetry and eloquence, and dexterity in the management of the horse, the sword, lance, and bow." [32] The history of the Spanish Arabs, especially in the latter wars of Granada, furnishes repeated examples not merely of the heroism, which distinguished the European chivalry of the thirteenth and fourteenth centuries, but occasionally of a polished courtesy, that might have graced a Bayard or a Sidney. This combination of Oriental magnificence and knightly prowess shed a ray of glory over the closing days of the Arabian empire in Spain, and served to conceal, though it could not correct, the vices which it possessed in common with all Mahometan institutions.

The government of Granada was not administered with the same tranquillity as that of Cordova. Revolutions were perpetually occurring, which may be traced sometimes to the tyranny of the prince, but more frequently to the factions of the seraglio, the soldiery, or the licentious populace of the capital. The latter, indeed, more volatile than the sands of the deserts from which they originally sprung, were driven by every gust of passion into the most frightful excesses, deposing and even assassinating their monarchs, violating their palaces, and scattering abroad their beautiful collections and libraries; while the kingdom, unlike that of Cordova, was so contracted in its extent, that every convulsion of the capital was felt to its farthest extremities. Still, however, it held out, almost miraculously, against the Christian arms, and the storms that beat upon it incessantly, for more than two centuries, scarcely wore away anything from its original limits.

Several circumstances may be pointed out as enabling Granada to maintain this protracted resistance. Its concentrated population furnished such abundant supplies of soldiers, that its sovereigns could bring into the field an army of a hundred thousand men. [33] Many of these were drawn from the regions of the Alpuxarras, whose rugged inhabitants had not been corrupted by the soft effeminacy of the plains. The ranks were occasionally recruited, moreover, from the warlike tribes of Africa. The Moors of Granada are praised by their enemies for their skill with the cross-bow, to the use of which they were trained from childhood. [34] But their strength lay chiefly in their cavalry. Their spacious vegas afforded an ample field for the display of their matchless horsemanship; while the face of the country, intersected by mountains and intricate defiles, gave a manifest advantage to the Arabian light-horse over the steel-clad cavalry of the Christians, and was particularly suited to the wild guerilla warfare, in which the Moors so much excelled. During the long hostilities of the country, almost every city had been converted into a fortress. The number of these fortified places in the territory of Granada was ten times as great as is now to be found throughout the whole Peninsula. [35] Lastly, in addition to these means of defence, may be mentioned their early acquaintance with gunpowder, which, like the Greek fire of Constantinople, contributed perhaps in some degree to prolong their precarious existence beyond its natural term.

But, after all, the strength of Granada, like that of Constantinople, lay less in its own resources than in the weakness of its enemies, who, distracted by the feuds of a turbulent aristocracy, especially during the long minorities with which Castile was afflicted, perhaps, more than any other nation in Europe, seemed to be more remote from the conquest of Granada at the death of Henry the Fourth, than at that of St. Ferdinand in the thirteenth century. Before entering on the achievement of this conquest by Ferdinand and Isabella, it may not be amiss to notice the probable influence exerted by the Spanish Arabs on European civilization.

Notwithstanding the high advances made by the Arabians in almost every branch of learning, and the liberal import of certain sayings ascribed to Mahomet, the spirit of his religion was eminently unfavorable to letters. The Koran, whatever be the merit of its literary execution, does not, we believe, contain a single precept in favor of general science. [36] Indeed, during the first century after its promulgation, almost as little attention was bestowed upon this by the Saracens, as in their "days of ignorance," as the period is stigmatized which preceded the advent of their apostle. [37] But, after the nation had reposed from its tumultuous military career, the taste for elegant pleasures, which naturally results from opulence and leisure, began to flow in upon it. It entered upon this new field with all its characteristic enthusiasm, and seemed ambitious of attaining the same pre-eminence in science, that it had already reached in arms.