And it is declared that in each year it shall be competent to take two summaries of the said bull, and thus enjoy, twice within that period, all the indulgences, graces, and privileges, which are above expressed.

And to us, the said apostolical commissary-general, his holiness concedes that we may be able to dispense and compound for any irregularity whatsoever, provided it shall not arise out of any wilful homicide, simony, apostasy from the faith, heresy, or bad inception of orders; and in like manner to absolve those who shall have contracted matrimony, there being impediment of secret affinity, arising from previous illicit copulation, one of the contracting parties being ignorant of it at the time of the contract, in order that they may be able to celebrate it anew between themselves (although it be secretly) for conscience' sake; and also, in order that they may, after celebrating the matrimony, and contracting a similar impediment, demand their conjugal rights; and we, earnestly desiring the good of souls, authorise the confessors, in order that (in the article of death, only and without the obligation of giving account to us) they may use these our faculties, and apply the privileges and indulgences contained in this summary, to those who, being extremely poor, are not able to pay for it; and those who, truly penitent, desire to obtain these graces, imposing upon them the obligation of afterwards taking them if they have an exit out of danger in the case for which they have recourse to it.

* * * * *

And inasmuch as, besides the other faculties, his holiness concedes to us power to suspend, during the year of the publication of this bull, all indulgences and graces, similar and dissimilar, conceded by apostolical authority to any churches, monasteries, hospitals, pious places, universities, brotherhoods, and private persons, in the said kingdoms and dominions, although they may be in favour of the fabric of the chapel of St Peter at Rome, or of any other similar crusade, even containing clauses contrary to such suspension, as also that we may re-validate in favour of those who participate in the indulgences and graces of this bull what we may have suspended:

From henceforth, therefore, using the said apostolical authority, we suspend, during the year of publication of this bull, the said indulgences and graces, which, as aforesaid, we have power to suspend, so that no person whosoever is able to publish, preach to, or profit, any one in common or in particular, except he takes and has this said bull, in whose favour only we re-validate them, in order that they may be enjoyed by those who may have them, supposing that our pass and examination shall have been previously obtained; provided, that neither at the time of publishing or making them known to the faithful, or in distributing the summaries of them, nor before, nor afterwards, on any occasion or pretext, shall they ask alms of any kind for the churches, sanctuaries, hospitals, congregations, or other pious communities, at whose instance they may have been conceded; for if such are asked, it is not our will to make the said re-validation; on the contrary, we desire that the said suspension shall remain in force, in order that not even those who have the bull of the Holy Crusade shall be able to gain the indulgences which, in manner aforesaid, are published, circulated, or distributed.

On the other hand, by virtue of the same apostolical authority, which also has been to us conceded, we suspend the interdict, if such there be, in whatsoever place wherein this bull shall be preached or published, for eight days before and eight days afterwards.

And we declare, that those who wish to enjoy its indulgences and graces must take (purchase) and retain this summary of them, printed, sealed, and signed with our seal and name, in order that no one can err touching the graces to them conceded, nor any one usurp them, and that every one may be able to show by what faculty he uses them. And inasmuch as you, John Doe, contribute the alms of three reales de vellon (about 7.5d.), being the amount which, in virtue of apostolical authority, we have assessed, and take this summary (which you must take care to have written out in your own name), we declare that power is conceded to you to use and enjoy all the said indulgences, faculties, and graces, in form aforesaid. Given in Madrid the seventh of January 1851.

* * * * *

Summary of the days of the Estaciones of Rome, on which, by concession of his holiness, plenary indulgences may be gained by those who, having taken this bull, devoutly visit five churches or altars, or, for want of these, one five times, praying to God for union and concord between Christian princes, and for the ends of the church; and also, on each day of making the same visit, they may draw a soul out of purgatory by virtue of such plenary indulgence.



Days on which a plenary indulgence may be gained.

On each of the four Sundays in Advent.

On the Wednesdays, Fridays, and Saturdays, of the four Temporas in the year (the beginning of each of the four seasons of the year).

On the three Rogation days in May.

On the eve of the Nativity of our Lord, and at each of its three masses.

On the days of St Stephen, St John the Evangelist, and the Holy Innocents.

On the day of our Lord's Circumcision, and on that of the Epiphany.

On the Sundays of Septuagesima, Sexagesima, and Quinquagesima.

On all the days in Lent.

On the first eight days after the Resurrection.

On the Feast of St Mark.

On the day of our Lord's Ascension.

On the eve of the day of Pentecost.

On the six days following Pentecost.



Days on which a soul may be drawn out of Purgatory,

+ On Septuagesima Sunday.

+ On the Tuesday after the first Sunday in Lent.

+ On the Saturday after the second Sunday in Lent.

+ On the third and fourth Sundays in Lent.

+ On the Friday and Saturday before the fifth Sunday in Lent.

+ On the Wednesday of the octave of the Resurrection.

+ On the Tuesday and Saturday of the octave of Pentecost.

(Signed) * D. MANUEL LOPEZ SANTAELLA. [SEAL.] Madrid: Press of the Holy Crusade.

In numerous families the tax of those bulls is very heavy, for the master or mistress is bound to purchase a copy for each member residing under the roof, including all the servants.

Within the last three years, the office of commissary-general of the Crusade has been abolished, and the collection of the funds arising from this source has devolved on the bishops of the respective dioceses.

Besides fasting, there are other acts of penance and mortification practised by the truly devout, and some of these have already been noticed in former chapters. The disciplina (whipping) was the most in use when Roman Catholicism flourished in Spain without a rival. It was very common, in the processions of Holy Week, to see penitents with their shoulders naked, whipping themselves in public with so much severity as to cause them to be literally covered with blood. We know a town in Andalusia in which this is encouraged by the clergy; but in that place the penitents receive money in exchange for the floggings which they inflict on themselves, and which sometimes have laid the foundation of bodily complaints that have terminated in the death of the victims.

Some penitents make a vow to go, with naked feet, and even on their knees, from their houses to a certain sanctuary; others wear cilicios (hair-shirts) or girdles around their bodies; these practices, however, are now almost entirely abolished, and are observed only in some of the few convents of the religious orders remaining in the present day.

In times of great calamities, such as earthquakes and epidemics, this spirit of penance is resuscitated and exercised with great fervour; public prayers are offered up, and sermons are preached, which inspire terror and increase the natural fear and alarm attending the catastrophe. On these occasions the churches are filled, and nothing is heard in them but shrieks of grief and expressions of repentance. But the misfortune overpast, all those external signs of religious sentiment disappear, and society at large once more returns to the usual routine of business and pleasure.



CHAPTER X.

FALSE MIRACLES, RELICS, AND RELIGIOUS IMPOSITIONS—Veneration of crucifixes and statues or images—Their power of healing—Picture at Cadiz—Lignum Crucis—Veronica—Bodies of saints—How procured—Inscriptions—Lives of saints—Maria de Agreda—St Francis—Scandalous representation of the appearance of the Virgin to a saint—Fray Diego de Cadiz—Beata Clara—Her fame and downfall—The nun, Sister Patrocinio—Her success, detection, confession, and expulsion—She returns, and is protected by a high personage—She is again expelled, but again returns and founds a convent—Its disgraceful character and suppression—Her flight towards Rome—Occurrences on the road—Her return to Spain.

It is easy to conceive the abuse that may be made by the clergy of the credulity of a nation in which such ridiculous and absurd practices prevail as those to which we have already alluded. The priest is considered, in Roman Catholic countries, as the representative of Jesus Christ, the only depositary of true doctrine, the only dispenser of celestial favours, the agent of the supreme authority of the Pope,—in a word, the infallible oracle, to whose teachings the faith cannot be opposed, and whose mandates must not be resisted under penalty of incurring a mortal sin. Thus all his words carry the stamp of irresistible power. The Spanish clergy have always known the resources they could draw from this position, and they have abused it in order to establish numberless false miracles, which, at the same time that they add to their prestige, greatly augment their treasure. There is scarcely a cure of an infirmity which human flesh is heir to, that is not attributed to some prodigy from heaven. There is scarcely a town in Spain in which they do not venerate a crucifix which has perspired, or a virgin's statue which has moved its eyes. In some places they pretend to believe that bells are rung without being touched; in others, roses grow, out of their proper season, to serve the festivals of the church. At the time of the expedition of the Earl of Essex to Cadiz, the English took their swords and cut asunder a certain painting of a religious subject in one of the churches, whereupon the edges of the cut canvas began to bleed, and the blood remains there to this day, and may be seen by the curious in one of the parish churches of that city! They relate numerous cases in which the host when profaned has, when broken, sent forth blood. If a sacristan omits to light the lamp which burns at night before the eucharist, the lamp lights itself. There are innumerable persons in Spain who believe that he who is born on Good-Friday has a cross on the roof of his mouth, and the faculty of curing diseases by mere contact with his hands, or even a piece of his garment. The palms which are blessed on Palm-Sunday, and the candles burnt on Good-Friday before the sacrament, have power to preserve houses from thunderbolts. The same faculty is attributed to a small bell blessed by the priest. In times of drought, which are the greatest calamities that afflict the Spanish soil, a favourite image is taken out and conducted in procession, in order to implore genial showers of rain. Thanks to the invention of the barometer, and a practical knowledge of the aspect of the weather, it almost always happens that this ceremony is followed a few days afterwards by a copious supply. But it would require an entire volume to enumerate all the errors and superstitions of this description which have been propagated by the clergy in Spain, and which form the chief props of their power.

Relics have served as efficacious instruments to accomplish that end. The lignum crucis, pieces of the cross on which the Saviour suffered, are profusely distributed not only in the churches, but in the private houses of many persons. In most of the cathedrals are preserved and shown to the public, on certain occasions, some of the thorns which composed our Saviour's crown; in others, fragments of the Virgin's veil; and in the cathedral of Jaen, the face of God. A description of this last-named wonder may not be unacceptable to some of our readers, and therefore we give a description of it in the words of a living English writer:—"According to the tradition of the Romish Church, a lady called Veronica met our Saviour in the street of Amargura, in Jerusalem, bearing his cross, on the way to Mount Calvary; and perceiving the perspiration running down his face, she offered the use of her handkerchief, which our Lord is said to have used, or to have permitted Veronica to use, in wiping the sweat from his temples. In performing this operation, the handkerchief happened to be folded into double, treble, or quadruple, and it was found that an exact impress of the Saviour's visage was indelibly stamped on every fold! These portraits, they say, have been preserved, and are certainly venerated as sacred relics in different places. One is exhibited in Rome, another in Padua, and a third in Jaen, in Andalusia. A public exhibition of this holy face is permitted, annually, on a certain day appointed for the purpose, when a plenary indulgence is granted to all who go to look upon it, to confess and to receive the holy communion. It is only the most ignorant and superstitious who are found to believe in this fable; indeed, it has now become proverbial with a Spaniard, when told of any thing that seems impossible, to say, Eso y la cara de Dios estan en Jaen,—That and the face of God are in Jaen."

The bodies of saints exposed to public veneration in many churches are almost innumerable. The authenticity of these holy remains is founded on pontifical bulls invested with all necessary formalities. The way of procuring these remains of corrupt mortality is very easy and simple. It consists in gathering up, in the catacombs of Rome, some of the infinite numbers of bones there deposited; there is never wanting some devout antiquarian to discover that they are those of a saint or a martyr, and the assertion is supported by old parchments of remote ages, made in Rome, where the profession is of great use. Those testimonies are presented to the Roman Datary, and by means of a fixed sum found in a tariff comprising many other articles, the pontifical sanction is obtained, and then the bones become converted into objects of general devotion.

The inscriptions on Roman altars and sepulchres in the pagan ages are used to support those inventions. All the world knows the history of the celebrated saints Perpetua and Felicity, whose beatifications have no other foundation than the words perpetua felicitas, so very common on the monuments of that nation. The improbability of some of the fictions has been such, that in Spain itself, in the face of that respect there shown to the things pertaining to religion, there have not been wanting pious men who have dared to doubt the authenticity of some of those saints. In a certain city in Andalusia, in which are venerated the bones of two Christian soldiers who were martyrs, and are the declared patrons of that city, and as such to be worthy the devotion of the inhabitants, it has been proved recently, from the examination of certain documents, that those supposed martyrs were nothing more than two Roman soldiers who had fallen in an action near the walls of that city.

But the lives of the saints are the great repositories of false miracles. There is no extravagance which has not been resorted to by the authors of those biographies. The miracles of their heroes occupy more space than do their virtues. The Roman Church never canonises any human being, of whatever eminence his piety may have been, if it is not proved to its satisfaction that he had the power of altering the laws of nature, and availed himself of divine omnipotence in order to serve his friends, and even to satisfy their caprice. For example: one saint has been able to traverse the seas with no better vessel for his use than his own cloak; another used to bring down rain from heaven in times of drought; almost all of them cured the most dangerous maladies by merely their blessing; and there are but few of them who have not even raised the dead with the like facility. The famous beata Maria de Agreda has written many volumes, wherein she records the continuous revelations with which she was favoured, and her familiar conversations with the Saviour, to whom she always gives the title of spouse. On one occasion, when sweeping the cloisters of her convent, she being unable through debility to take up the dust, the infant Jesus came to perform that office for her. In the work entitled, "Conformidad de San Francisco con Dios," it is said, among other wonders, that the saint formed a statue of ice and breathed life into it, in the same way that God did to Adam. That saint had his hands and feet perforated like those of Jesus Christ on the cross, and the Roman church consecrates a day in the calendar and a special festival with its corresponding service to "the wounds or sores of St Francis" (Las Llagas de San Francisco).

But all these extravagances of the imagination are exceeded by the impiety and scandal of the appearance of the Virgin to a saint who implored her favour. It is related of her, that on this occasion she sent forth from her bosom a stream of milk, which the saint received in his open mouth, in a kneeling position, at a few paces from her feet. Paintings of this may be seen in the cloisters of many convents in Spain.

Hypocrisy, interest, and ambition, have found in this frightful credulity an ample and open field for their labours, and in which they have gathered abundant crops. It would, however, be an act of injustice, of which we would desire not to be guilty, if we did not admit that some of the most heroic virtues have flourished in the cloisters, and that the annals of the religious orders have handed down to posterity names which are worthy of admiration and respect. The name of the Capuchine Fray Diego de Cadiz must be still fresh in the memory,—a man no less remarkable for his poverty, self-denial, and humility, than for the sublime eloquence with which he contended against the vices of his times, and drew sinners into the paths of virtue. Such was the reputation of this good man, that the churches were unable to hold the multitudes who came to hear him preach. He therefore usually delivered his sermons in the public squares, where he was eagerly and devoutly listened to by people of every class and denomination, including Protestant reformers, who came to hear his denunciations against the enemies of God and the church. But by the side of this and some other models of religious consistency, how many hypocrites are there who have abused the simplicity of Spaniards, ostentatiously displaying, in public, self-denial and penitence, whilst giving themselves up, in private life, to every kind of iniquity! A convent lucky in having a man of this class possessed in him an inexhaustible fountain of presents and money. Sometimes those excesses arrive at such a point, that the attention of the bishops is called to them; but when searching inquiries were set on foot, the friars with all haste removed the delinquent to some distant place where he would be out of the reach of the bishops. Two facts of this kind may serve to illustrate this chapter.

Towards the beginning of the present century, there was in Madrid a beata {194} called Clara, of whom they relate such prodigies as filled the capital from one end to the other with astonishment, and induced society to believe that this beata, Clara, was a being highly favoured by Providence. She lived in a private house, under the pretence that the malady under which she laboured prevented her residence in the beaterio. She was always prostrated on her bed, and never took any kind of food except the consecrated host. The nobility and persons in the upper ranks of society, including canons, bishops, and other learned personages, came to consult her, not only on matters of conscience, but of ecclesiastical discipline and state-government. She never permitted her face to be seen, but kept it covered with a kind of veil which entirely concealed her features. Gifts of every kind were showered upon her, and when money was given to her, which was always in large amounts, she declared that the article was of but little use to her, for she always gave it away to the poor. In short, nothing was talked of in Madrid but this most wonderful woman, whose presence it was believed was sufficient to obtain blessings from heaven; and even the queen, Maria Louisa, herself, wife of Charles IV., sent her frequent messages. Clara's fame increased. The renown of her name reached Rome, and made a profound impression in that city. The Pope granted her the unheard-of privilege of having the holy eucharist kept in her room, a privilege never conceded but to churches, cathedrals, and convents. In her room was erected an altar on which the priests said mass. There the holy communion was received with outbursts of devotion, and sometimes with ecstasy. In short, the woman was considered as something more than mortal; nor can that be surprising, when it was believed, on her own assertions, that she existed without other sustenance than the body and blood of Christ.

There was in the same quarter of the city a pastrycook called Ceferino. It had been observed that this shop was the nightly resort of a female attendant of Clara, who made purchases of the most delicate and savoury articles of this good man's manufacture, nor could he imagine from whom she came or where she went, for instead of going into the vicinity with the precious load, she invariably made off in a direction for the heart of the city, and was soon out of sight. One night, however, one of Ceferino's workmen was determined to follow her closely. He did so, and after many an artful dodge through streets, lanes, courts, and alleys, she entered the house of beata Clara. The fact was kept secret from the public, but information was given privately to the police, who late at night entered the suspected dwelling, and there surprised Clara and her confessor, who were both elegantly dressed, and sitting at a table profusely served up with viands and wines of the most recherche descriptions. The inquisition at once seized their persons, and proceeded to try them for their crimes. The confessor, who was a young robust Franciscan friar, was condemned to perpetual imprisonment in one of the most severe convents of the order. The beata Clara was paraded through the streets of Madrid, honeyed and feathered, and mounted on a jack-ass, and then sent to be imprisoned in a house of penance for the remainder of her life.

The other fact which we have alluded to and promised some account of to our readers, dates in more modern times; indeed, all the actors in that far-famed farce are still living.

Under the regency of Espartero, it was currently reported in Madrid, that in a certain convent of that city there existed one of the order whose name was Sister Patrocinio (Sor Patrocinio), and who, like St Francis before alluded to, had in her hands and feet the stigmata or open sores which correspond with those of our Saviour, made by the nails and spear in his crucifixion. This rumour, and many acts of the nun, produced an extraordinary sensation in Madrid, and especially when it began to be believed there was some political legerdemain connected with the prodigy, for the confessor of this woman, who now occupies one of the episcopal chairs of Spain, and gave his testimony to the case, seemed to be upon very intimate terms with the royal family, and had very lengthened conversations with some of its members. As at that time the political world was agitated by the question of the political pretensions of Don Carlos to the throne of Spain, the government, which held, or at least professed liberal opinions, thought that possibly the case of this miraculous woman might have some connection with the absolute views of the clergy, particularly as the miracle was everywhere spoken of. Thirsting, therefore, to prove the truth of the alleged fact, which was that the sores or wounds of this Saint Patrocinio were open and bleeding in the same way as if they had been the results of nails lately driven into her feet and hands and a spear thrust into her side, the government ordered the lady to be examined by the most celebrated medical man of the day, who instantly discovered that the wounds or sores were produced by the mere application of lunar caustic. He applied to them the usual remedies. Patrocinio was watched day and night to prevent a re-application of the caustic, and the openings were soon healed.

On this discovery of the truth, the nun was banished to a convent in one of the provinces; but a few years afterwards so many and such clever intrigues were employed, and by such high personages, in her favour, that she obtained permission to return to the capital, where in her convent she became the point of attraction and assembly of all that portion of the clergy most opposed to the constitutional system, and where she received the constant visits of one of the most exalted personages of the kingdom. She no longer, however, had recourse to the open sores to deceive the people, whose eyes have been opened in the way already described. The extraordinary beauty with which nature had endowed her person was the means of which she availed herself to enslave the will of her august protector. The government of General Narvaez, which was then in power, thought it expedient to put an end to these scandalous scenes; and the more especially as it was impossible not to see that their influence was brought directly to bear on the gravest political questions. Thus was that woman a second time expelled the capital; but a second time was she permitted to return to it on the fall of Narvaez's cabinet. Vain beyond all measure with her triumph, she abused this new era of the victory she had obtained, and founded a convent in that city, of which she declared herself the superior, and into which no other nuns were admitted than such as were both young and pretty. This establishment was the resort and rallying-point of the most elevated of the clergy and nobility; and to the scandal of the nation, the high personage already so often alluded to there passed his evenings with his courtezans, giving rise to the free circulation, and without any disguise, of anecdotes of the most immoral and yet ludicrous description. But such unbridled turpitude could not last long without provoking the activity of the civil authority. The convent was suddenly suppressed, and Sister Patrocinio was put on the road to Rome, accompanied by her favourite novice and two of the clergy. The extreme slowness with which she proceeded on her journey was attributed to a certain delicate state of health, the gravity of which had become so urgent, that on reaching a town in the south of France she was obliged to suspend her march, and having been detained there for some months until the expiration of the time necessary for cure and convalescence after such infirmities, which was in short the sole object of her journey, instead of pursuing her tour to the capital of the Roman Catholic world, she was permitted a third time to return to Spain, where she now lives in obscurity and contempt.

Since the foregoing was written, the following account of her own confession has appeared before the public, and may very properly conclude this chapter:—

"But we have one word more yet to say on the subject of these wounds, to convince our readers of the ridiculous farce that was enacted at the convent. The medical men were not singular in denying their supernatural origin. The saint herself, when she found she was in the power of justice, and out of the hands of nuns and friars, made the following most curious and decisive statement. Our readers will imagine that they are perusing a romance of the middle ages.

"'On the 7th of February, the further declaration of Sister Patrocinio was taken, who, after having made an avowal of being truly penitent, and that she cast herself upon the mercy of her Majesty the Queen Protectress, declared that from the time of her taking the veil, down to the 7th July when the convents were suppressed, her confessor was friar Benito Carrera.—That she afterwards had for confessor the vicar of the convent; for although friar Joseph de la Cruz wished to be her confessor, and spoke to her once or twice to that effect, she did not consent, because from the first she knew that he was not of very strong understanding, for he had proposed to her to leave the convent, in order to go to Rome, and ask permission to found and establish a convent, with many other extravagant propositions; showing her at the same time a very rare print, which contained many allegorical devices.—That no doubt her confessor, friar Benito Carrera, knew what were the ideas of friar Joseph de la Cruz; and he had told the abbess that she ought not to permit declarant to go to confess to him; and for that reason she did not see him again.—That one of the nuns being taken ill during her (declarant's) noviciate, Father Alcaraz, a capuchin of the padro, came to attend her; and then she saw him, and had a conversation with him upon different matters.—That a few days afterwards, she was called into the visitor's parlour, and found that said father Alcaraz was there alone; that he addressed her in a solemn tone, as if he was preaching, and said that St Paul was very urgent on the subject of penance; {200} and then he took out a little purse which he carried in his hood, and told her that it contained a small relic that would produce a wound if applied to any part of the body; that this wound ought to be kept open, so as to occasion suffering and mortification, that so, by offering to God our pain by way of penance, we might obtain pardon for sins already committed or future.—That after this he gave her a most solemn injunction, commanding her to apply the relic to the palms and the back of her hands, to the soles of her feet, to the left side, and all round her head in the manner of a crown; and charged her most strictly upon her obedience, and upon peril of the most terrible punishments in the next world, not to disclose to anybody how the wounds had been caused; and if she was asked, she must say that she had found them upon her supernaturally.—That being terrified by the threats of eternal punishment and the divine anger, she obeyed his command, and never disclosed the matter either to the abbess or to her confessor, or to any other person whatever.—That it was believed by the community in all good faith, that it was a miracle; that she never attempted to apply ordinary medicines for the healing of the wounds, which, though they closed apparently, broke out again, always being attended with pain, until she left the convent and had them cured."



CONCLUSION.

The picture which we have sketched of the religious state of Spain, explains all the history, all the peculiarities, and all the vicissitudes of that great nation, from its conversion to Christianity down to our own times. It was the religious principle which inspired Spaniards in all the great actions by which their name has been immortalised during their sanguinary struggles of six centuries against the Saracenic power; but in that magnificent epoch of their national existence, there were many circumstances which concurred in drawing forth the great failings of the Roman Catholicism of the present day. In the first place, all Christendom was Catholic, but that creed was not stained with the abuses and errors which, many ages afterwards, provoked the grand work of reformation. In the second place, society in general was wanting in those energetic attractions which led, in our age, to the cultivation of the arts and of the sciences, to the exercise of lucrative professions, and to speculations in credit, commerce, and industry. Finally, the time of the popes' aggrandizement had not yet arrived; as yet, Rome had not begun to exercise over the Western nations that pernicious influence which afterwards degraded her religious doctrine, nor that proud preponderance which threw back kings and governments to the class of humble subjects of the Vatican. In Spain, at least, religion was not so material nor so dramatic as it became in subsequent ages; the mendicant orders, which contributed so much in later epochs to the corruption of religious doctrine, had not been founded, nor had the multitude of new devotions, which afterwards complicated the simplicity of worship and converted it into a code of forms and ceremonies, been invented.

Before the conquest of the Moors, as has already been observed in the body of this work, Spaniards were truly Catholics, and nothing more than Catholics. At that period, they had no other knowledge than that acquired from the study of Christian truth; excepting the military, there was no profession but that of the ecclesiastic; the arts, still rude, and almost denuded of invention and of ideality, were limited in their application to religious objects; and even architecture itself was not ostentatious of its grandeur and its beauties, nor were its plans and resources developed in great dimensions, except in the erection of those proud cathedrals, which, like those of Burgos, Seville, Palma, and Toledo, still excite the admiration of foreigners, and continue to be objects of study to the artist. {202}

Animated by so vigorous a principle of action, the only one which was capable of exciting the enthusiasm of their energetic but simple minds, Spaniards became the admiration of the world for their prowess, for the elevation of their sentiments, for their conquests in the East, where the Arragonese humilitated even the throne of the Caesars, and, above all, for the innumerable series of exploits and sublime feats of valour and patriotism with which they succeeded in expelling from Europe the Saracenic dominion, then about to extend itself from the shores of the Garonne to those of the Tiber.

What a difference do we perceive between the Spaniard of those times and the abject and degraded vassal of the princes of the Austrian dynasty! Religious sentiment was not less energetic, it was not less profound, in the second epoch than in the first; but it was a sentiment perverted by superstition, envenomed by fanaticism, and which, far from associating itself, as before, with the propensity to illustrious deeds and grand enterprises, consecrated itself exclusively, moved by the former, to the most puerile rites and ridiculous exterior practices, and, influenced by the latter, to the most abominable excesses of persecution and intolerance. Thus it is, that from the time of Philip II. down to that of Charles II., the history of Spain presents nothing but an uninterrupted series of blunders in the government, of intrigues and disorders in the court, and of crosses and misfortunes in the national affairs. In a word, it sets before us a treasury without credit and without money, an army without discipline and without organization, tribunals sold to power:—and everywhere we perceive recklessness, ignorance, poverty, and immorality, which are the inseparable accompaniments of mal-administration.

It was not possible that a nation forming part of the great European family could long continue in such a condition. At the present time we distinctly discern that the progress of civilization keeps pace with the perfection of religious ideas. The most cultivated nations, the richest and most nourishing, are those which have most purified their creeds,—those which have put farthest from them the material element introduced to worship by superstition and fanaticism,—those who come nearest to the spirit and letter of the gospel in the relations of man with the Divinity. Spaniards have begun to penetrate these truths; they have compared their actual condition with that of other nations which have embraced the doctrines of the Reformation, and, above all, have felt that great void left in their religious and moral condition by the want of true Christianity, of the pure dogma taught by its Founder, and of the truth to be discovered only in those inspired pages containing the treasures of revelation.

This exchange of ideas is one of the most striking facts of the present age, and more especially when it is considered that it is taking place at this instant by a spontaneous movement, which installs itself in different parts of the Peninsula; not, as in other ages and nations, in consequence of a proselytism headed by an apostle or a reformer, but of a necessity strongly felt, and which imperiously demands the object that alone can satisfy it. In Spain,—yes, in Spain,—the Bible is read, and people write and speak freely against the errors of the Church of Rome; nay, the Cortes denounce the vices of the clergy, and defend liberty of conscience; they propose means which, a few years ago, would have been visited with the most cruel persecution, and with the brutum fulmen of anathema. The government expatriate reactionary bishops without so much as a murmur from the people against these strokes of severity; many priests, enlisted under the banner of Carlism, have been taken by the troops, and shot as common culprits, without a single voice having been raised in their defence. The new doctrine on the immaculate conception of the Virgin Mary has been attacked with irresistible arguments in a pamphlet published in Madrid, without either the authorities or the clergy having offered the least obstacle to its circulation. The law authorising the sale of the church property is executed with the general consent and approbation of the nation. Finally, the efforts made by certain well-intentioned Englishmen to propagate sound doctrine in the Peninsula have been generally received, not only with a becoming appreciation and gratitude, but with an eagerness and relish approaching to enthusiasm; and the persons who have set on foot this pious undertaking receive, almost daily, letters from Spaniards of all classes, urging them to persist in a work which, manifestly, has a direct bearing on the minds and manners of the people.

The beneficent designs of Providence cannot be manifested more clearly. A movement in favour of the ideas of reform, and a prevailing disposition to read the Bible, are showing themselves simultaneously in many Roman Catholic countries, without any concert between themselves, and without any reciprocal intimation or knowledge of what is going on in each of those countries. The recent occurrences in Florence are notorious, so are those in Genoa, and even in Rome itself, where, to the political exasperation against the pontifical government,—whose existence is owing simply to the presence of three thousand French soldiers,—is united the contempt which the lax habits of the clergy and the puerile ceremonies of worship inspire in the minds of all men who have received the least education. This is precisely what is now taking place in all the ramifications of the great Spanish family.

We have already alluded to the state of abasement and degradation in which the clergy of the Peninsula now find themselves,—clergy who, for many centuries swimming in opulence and surrounded by a splendour which almost eclipsed the throne, have been the true regulators of the public spirit of the nation, the keepers of all consciences, and who formerly composed the most influential and powerful among all her social categories,—these clergy who, to-day, barely maintained by the public treasury, have been reduced to impotence, and become, as it were, a nullity,—they are excluded from all social intercourse with the elevated classes, and are deprived of all means of recovering their ancient predominance. With this decay of the depositories and agents of the papal authority and of the ultramontane ideas, other circumstances, which it was impossible to foresee, co-operate, in order to destroy those two scourges of humanity,—circumstances which promise better days for evangelical truth in that nation so long enslaved by superstition and fanaticism. Not only does the actual government harbour ideas of religious liberty, and endeavour, by all possible means, to curb the pride and reactionary spirit of the bishops, but many of the most elevated public functionaries abandon the Popish creed, and openly favour the propagation of the Bible and of the different writings which have been recently published in London in the Castillian language, and in which the doctrines and practices of the Roman Church are attacked with the arms of logic and erudition. One of these publications, entitled "El Alba," which is issued in numbers at indeterminate periods, finds so much favour in all classes of Spanish society, that its editors are constantly receiving letters of encouragement to persevere, such as those already alluded to, from many cities in the Peninsula, as well as reiterated demands for supplies of the work. "El Alba" is read publicly in the guard-house of the national militia of Madrid, and has, it is said, been reprinted at the common expense of the journeymen printers of that capital, without the least obstacle.

Whilst these things are happening in the very cradle of the Spanish nation, the republics of South America, formed out of the fragments of the ancient colonial power founded by Charles V., enter simultaneously into the religious movement, without any previous concert with the ancient metropolis. These dispositions manifested themselves in Buenos Ayres from the earliest days of its independence. The Protestants, without the least difficulty, obtained permission to have a cemetery for the burial of their dead, wherein are publicly performed the funeral rites of the Anglican Church, at which ceremony may be seen assisting, very often, not only the Roman Catholic inhabitants of the city, but even the clergy and friars of the dominant church. Under the government of the illustrious Don Bernardino Rivadavia, these good tendencies towards religious liberty acquired greater force and development, and Protestants are able to meet together on Sundays to celebrate their worship without that circumstance causing the least surprise, or even exciting the curiosity of the people. Rivadavia, in 1828, founded, in the vicinity of the capital, a colony composed entirely of Scotch families, who were permitted to erect a chapel in a building expressly set apart for the purpose, and there was not so much as a murmur against the project. The iron despotism of Rosas could do nothing against this bias given to the public opinion; and although the colony dissolved itself in one of those political convulsions so frequent in that country, the Protestants of the city still preserved their privileges. Rosas did not show himself much disposed to tolerate the abuses of the power of the Roman Catholic clergy, and he banished the Jesuits, in whose hands was placed the education of youth. The Bishop of Buenos Ayres has been, during the dominion of that extraordinary man, entirely subservient to his power.

In Chili religious fanaticism has always predominated, sustained by an archbishop, by a numerous clergy, and by many convents of friars and nuns; yet still, in Valparaiso, the principal seaport of the republic, there exists a Protestant congregation, composed of many hundreds of English, German, and American citizens. They have a chapel, as also a chaplain, whose stipend is borne, in equal moieties, by the congregation and the government of her Brittanic Majesty. Many Spaniards attend the divine services performed therein, and we have good grounds for believing that some of those attendants, particularly that portion of them composed of the fair sex, have abjured the errors of the Roman Catholic communion. The rising generation is impregnated with ideas of religious reform, and we have seen works of some of the young writers of that country in which the prejudices of former times are openly attacked, and principles of independence and religious liberty proclaimed,—a course of action which, in other epochs, would have provoked the scandal and indignation of the authorities and of the nation at large.

In Lima, the capital of Peru, a city abounding with convents, and celebrated for the wealth and power of its secular clergy, Dr Vigil, a priest of irreproachable conduct and profound learning, has published a voluminous work, in which he attacks and pulverises the pretensions of the Roman Court, defends the independence of the bishops, and demonstrates, in the most luminous manner, the necessity of an ecclesiastical reformation, differing but very little from that which was most dexterously and successfully headed by Luther. That work of Dr Vigil was condemned, and its author excommunicated by a pontifical bull; and yet, despite this circumstance, the book circulates from hand to hand freely throughout Peru, and the doctor himself lives in perfect tranquillity in the midst of his fellow-countrymen, respected by all, and employed by the government in the distinguished post of director of the national library.

In New Granada this reformation has proceeded from the government itself. The archbishop and the Jesuits have been banished from the territory of the republic, the legislative power has sanctioned the liberty of worship, and the public writers employ themselves in enlightening the people upon the falsity of the Roman doctrines, and the necessity of undoing the work, which, ever since the discovery of the new world, has been set up and perfected in it by the enemies of the true faith of Jesus Christ.

If the publication of this present work shall contribute, in any manner, to the intellectual emancipation of those favoured portions of the human race, its author will have received the only recompence which he desires.

* * * * *

THE END.



Footnotes:

{15} Cover me with flowers, For I am dying of love.

{16} The Virgin of Anguish, She it is who knows my grief, Because I go to her chapel And am never tired of crying.

{22} Isabella foresaw the advantages of free trade at a time when all Europe groaned under the yoke of the most severe prohibitions. Not only did she abolish all those which the fiscal legislation of Spain prior to her times had sanctioned, but she had the merit of being the founder of the first tribunal of commerce, and of expressly ordering that in all matters of mercantile contract, shipwrecks, &c., submitted to her judgment, barristers should take no part, so that the course of justice might not be obscured with pedantic arguments and formal technicalities.

{25} The Spanish Protestants and their Persecution by Philip II. By Don Adolfo de Castro. Translated from the original Spanish, by Tho. Parker. Gilpin, London, 1851.

{26} Novena. A devotional practice applicable to the worship of all saints, and consisting of music, prayer, mass, &c., and of nine days' duration.

{52a} "We must die."

{52b} "We already know it."

{57} Importunate and unwearied begging.

{59a} On the portico of the Franciscan convent, in Granada, is to be seen a large marble slab, on which a sonnet is engraved, the first two lines of which are:—

"En provincias doscientas y setenta, Tiene Francisco doce mil conventos." {59b}

{59b} "In 270 provinces, Francis has 12,000 convents."

{67} A kind of chick-pea, much used in Spain, especially in the olla podrida.

{71a} A kind of talisman hung round the neck of devout persons, which sometimes is supposed to contain relics of saints, pious prayers, or images of the Virgin.

{71b} "Here lies Sister Belen, Who made sweetmeats very well, And passed her whole life In dressing wax figures" [of the infant Christ].

{72} The great feudal lords who had jurisdiction over their own lands were so called, because on the limits of those lands they fixed a gallows (horca), with a large knife (cuchillo), as a symbol of their privilege.

{75} Loved one, or sweetheart.

{77} The vestibules of the convents are called the porteria. They lead to the cells of the friars, and are distinct from the entrances to the church. All women are prohibited from entering these portions of the cloisters.

{78} This name is given to a female who confesses to one ecclesiastic exclusively, making him also the spiritual director of her conscience. Some persons who profess to be extremely religious divide these functions between two distinct persons, one of them being the confessor, and the other the director.

{81} Agonizante was the name of a religious community. The principal duty of its members was that of administering to the wants and last religious consolations of the faithful at the hour of death.

{98} There are numerous other anecdotes of her Majesty, which tend to show she is possessed of some of the best qualities which can adorn the mind of a queen, and tend to make her popular. Some of these will appear in the following pages. We shall at present but give one. Passing one day, when quite a child, along the Prado in Madrid, the eyes of a poor little girl, without shoes or stockings, were directed to the royal carriage and caught those of her Majesty. Perceiving the queen's eyes were fixed on her, the little urchin dropt a courtesy, and held out her hand in the attitude of supplication. Her Majesty halted, beckoned the child forward, saw her naked feet, and having no money, in a moment took off her own shoes and threw them out of the carriage-window to the girl, desiring her to try them on, which she did, made another genuflection, and walked off with them, to the great delight of her royal benefactor.

{107} An anecdote referred to by Gibbon, in the part of his history relative to the sect of the iconoclast, confirms all that is advanced in the text on the powerful influence of worship to images, as it regards the character of devotion. When the soldiers of Leo broke in pieces the image of a saint before whom daily prayers were wont to be offered up, a pious individual gave vent to this bitter lamentation, "Now I can no longer address my prayers to heaven; now I have no one to hear them!"

{110} Santa Rita is called by Spaniards "The advocate of impossibilities,"—(La abogada de los imposibles.)

Thus, it is not uncommon for a young lady to say to a suitor whom she refuses, and who imploringly asks her what he shall do to gain her favour, "Go and invoke Santa Rita."

{113} Spaniards have not waited for Pius IX. to come and acknowledge the immaculate conception as a dogma of the faith. This belief has existed in Spain from time immemorial. Murillo has immortalised it in his master-works, and Charles III. declared her to be the patroness of Spain, commanding her image to be placed in the badges of the order which he founded under the title of "The Royal and Distinguished Order of Charles III."

{115} The Virgin of Atocha is the patron of the sovereigns of Spain. Her image, which is small and of a colour as dark as a mulatto, appeared, as tradition asserts, at the spot on which the chapel was afterwards erected, and in which, in the present day, it is deposited. This chapel is situated near the magnificent promenade called the Prado, in Madrid, and was formerly part of a convent of Dominican Friars, converted, after the suppression of the religious orders, into barracks for sick soldiers. When the court is in Madrid, the sovereign goes every Saturday evening to this sanctuary with a great procession of grandees and guards. The Virgin of Atocha has an immense fortune, consisting of jewels and trinkets which have been presented to her by the monarchs. Among these presents, one is the distinguished velvet dress, embroidered with gold, worn by Isabella II. at the time she was wounded by the Priest Merino.

When her Majesty felt she was wounded by the poniard of this assassin, and saw him seized by her guards, her first words were, "Pray, spare the life of that man!" This is another proof of Isabella's kind and forgiving disposition, especially when it is considered that she uttered the words spontaneously, without prompting or premeditation, but on the spur of the moment.

{116} Spaniards have greatly excelled in the sculpture of wood,—a branch of the fine arts which does not deserve the disdain with which modern writers have treated it. In many churches in Spain there are admirable productions of this kind, of a perfect execution, expression, and design. The statue of the Virgin of the Conception, placed in the choir of the cathedral of Seville, a work of the celebrated Montanes, will rival the most celebrated masterpieces of modern sculpture.

{125} The Roman Catholic Church has adopted, for its hymns, the poetry of the low Latinity of the middle ages. Among these is distinguished for its originality that which is generally sung in the office for the dead. The two principal verses are these:—

"Dies irae, dies ilia, Solvens sec'lum in favilla, Teste David, cum Sybilla. . . . . . Tuba mirum spargens sonum, Per sepulchra regionum, Venient omnes ante thronum."

We cannot resist the opportunity of giving the late Sir Walter Scott's metrical translation of this sublime ode, a translation which, as a hymn, is generally sung in Protestant churches:—

I.

"The day of wrath: that dreadful day, When heaven and earth shall pass away! What power shall be the sinner's stay? Whom shall he trust that dreadful day?

II.

"When, shriv'lling, like a parched scroll, The flaming heavens together roll, When louder yet, and yet more dread, Swells the high trump that wakes the dead,—

III.

"Oh, on that day, that wrathful day, When man to judgment wakes from clay, Be thou, O Christ! the sinner's stay, Though heaven and earth shall pass away!"

We also find in this collection the hymn which is sung to the Virgin of Griefs in the Holy Week, and which begins thus:—

"Stabat mater dolorosa Juxta crucem lachrymosa, Dum pendebat filius."

{127} This game dance is repeated in the cathedral of Seville on the 8th of December, the day of the immaculate conception of the Virgin, and during eight days afterwards, which are called an octave. In the present day this cathedral, as we have said elsewhere, has also the singular privilege of using ornaments of a sky-blue colour, which is not permitted by the church on other feast-days. These ornaments are of an incomparable value, and the chief one of them, called capa pluvial, is richly embroidered with pearls and precious stones.

{148a} "Digo un responso por una peseta."

{148b} "Yo lo digo por media peseta."

{174} The word alms in this case does not mean alms given away to the poor, but the money invested in the purchase of a copy of this bull, published and sold by the commissary-general, or by the different archbishops and bishops.

If we consider that the bull is printed on a small piece of very inferior paper, and that it is sold for 7.5d., and that every Spaniard in the Peninsula and its colonies is bound to purchase it, at the risk of incurring a mortal sin every Friday in the year that he eats meat without this authorization, we may form some idea of the enormous revenue derived from this source by the Spanish Church, and by the Roman See, which has a profit in the speculation. The Spanish Peninsula contains at the present moment, on a very low calculation, fifteen millions of inhabitants, the Philippine Islands four millions, and Cuba and Porto Rico together something more than one million. In Spanish America, from Mexico to Cape Horn, there are nearly sixteen millions of inhabitants subject to the Catholic Church, and his holiness grants to them likewise the privilege of the Holy Crusade bull, with the further advantage of being allowed to cook their fish or vegetables with hog's lard or beef and mutton fat, on those days too on which not even Spanish Catholics are allowed to eat meat.

{176} The name given to the administration of episcopal property in the interval between the death of a bishop and the consecration of his successor. A part of the revenues of such sees during the vacancy went to the public treasury, and the other to the church treasury.

{194} They so call certain women, who without being in the cloisters use the habit of nuns, and live in common together, in establishments called beaterios.

{200} What Roman Catholics generally understand by repentance.

{202} This spirit was preserved down to the time of Isabella of Castille. After the conquest of Granada, Gonzalo Fernandez de Cordova, known by the name of "the great captain," and to whose valour and military foresight was owing, in a great degree, that glorious conquest, erected in the precinct of the same city a proud palace which was destined for his own use. The queen wished to see it ere it was scarcely finished, and after having examined it minutely, turning to Gonzalo she said,—"Gonzalo, this house is too good for a man; God only ought to live in it." The hero, yielding to the suggestion, delivered up the edifice to the Hieronimite monks, in order that they might found a convent therein. The monks, grateful for so generous a gift, resolved, on the death of Gonzalo, to inter his body in the church of the establishment; and on the exterior of its tower they wrote in enormous letters the epitaph of its founder in these words:—

"Gonzalvo Ferdinandez de Cordova, Hispanorum duci, Gallorum et Turcarum terrori."

THE END