Torquemada and the Spanish Inquisition. Rafael Sabatini
of the Church he pronounced a plenary indulgence.
It is not the present aim to follow the history of the horrible strife that ensued—the massacres, pillages, burnings that took place in the course of the war between the Albigenses under Raymond of Toulouse and the Crusaders under Simon de Montfort. For over twenty years did that war drag on, and in the course of it the original grounds of the quarrel were forgotten; it passed into a struggle for supremacy between North and South, and thus, properly speaking, out of the history of the Inquisition.10
Now, for all that the title “Inquisitor of the Faith” was first bestowed by the Theodosian Code, and for all that persecutions against heretics and others had been afoot since an even earlier date than that of Theodosius, Innocent III is to be considered the founder of the Holy Inquisition as an integral part of the Church. For it is under his jurisdiction that the faculty of persecuting heretics, which hitherto had belonged entirely to the secular arm, is now conferred upon the clergy. He dispatched two Cistercian monks as inquisitors into France and Spain, to engage in the work of extirpating heretics; and he strictly enjoined all princes, nobles and prelates to afford every assistance to these emissaries, and to further them in every way in the work they were sent to do.11
Himself, personally, Pope Innocent directed his attention to the Paterini—a sect which rebelled against the celibacy imposed upon the clergy—who were gaining ground in Italy. He invoked the secular arm to assist him in their apprehension, imprisonment, and banishment, in seizing their possessions, which were confiscated, and in razing their houses to the ground.
In 1209 he assembled a council at Avignon, under the presidency of his legates, wherein by his directions it was ordained that every bishop should select such of his subjects, counts, castellans, and knights as might seem to him proper, and swear them to undertake the extermination of all excommunicated heretics.
“And to the end that the bishop may be the better enabled to purge his diocese of heretical pravity, let him swear one priest and two, three or more laymen of good repute in every parish to report to the bishop himself, and to the governors of cities or to the lords and bailiffs of places, the existence of any heretics or abettors of heresy wherever found, to the end that these may be punished according to the canonical and legal dispensations, in all cases suffering forfeiture of property. And should the said governors and others be negligent or reluctant in the execution of this divine service, let their persons be severally excommunicated, and their territories placed under the interdict of the Church.”12
In the year 1215 Pope Innocent held a further council at the Lateran in which he extended the field of ecclesiastical activity in persecution. He issued an injunction to all rulers, “as they desired to be esteemed faithful, to swear a public oath that they would labour zealously to exterminate from their dominions all those who were denounced as heretics by the Church.”13
This injunction was backed by a bull which menaced with excommunication and forfeiture of jurisdiction any prince who should fail to extirpate heretics from his dominions—so that at one stroke the Pope asserted his power to an extent that denied liberty of conscience to people and independence to princes.
And meanwhile every heretic against the Holy Catholic and Orthodox Faith, as accepted by the fathers assembled in the Church of St. John, was excommunicated, and there followed these provisions:
“When condemned, the secular powers, or their representatives, being present, they shall be delivered to these for punishment, the clerics being previously degraded from their orders. The property of laymen shall be confiscated; that of clerics bestowed upon their churches. Persons marked with suspicion only shall, unless they can clear themselves, be smitten with the sword of anathema, and shunned by all. If they persist for a year in excommunication, they shall be condemned as heretics.
“Secular powers must be moved or led, or at need compelled by ecclesiastical censure, to make public oath for the defence of the faith, as they themselves desire to be esteemed faithful, undertaking to labour with all their power to extirpate from their dominions those whom the Church shall denounce as heretics.”14
The excommunication that was to wait upon disobedience was no empty threat, nor yet was it concerned alone with the spiritual part of man. The Pope’s anathema imposed the same penalties upon those against whom it was launched as the Druid’s curse had imposed of old.15
Persons under the ban of the Church might hold no office, nor claim any of the ordinary rights of citizenship, or, indeed, of existence. In sickness or distress none might show them charity under pain of incurring the same curse, nor after death should their bodies be given Christian burial.
By these provisions and injunctions the Inquisition may be said to have entered upon the second stage of its evolution, and to have assumed a strictly ecclesiastical character—in short, to be canonically established.
It was Pope Innocent III who placed in the hands of the Church this terrible weapon of persecution, and who, by the awful severity of his own attitude towards liberty of conscience, of thought, and of expression, afforded to fanaticism and religious intolerance an example that was to be their merciless guide through centuries to come.
CHAPTER III
THE ORDER OF ST. DOMINIC
“If thou wilt be perfect, go and sell that thou hast, and give to the poor, and thou shall have treasure in heaven; and come and follow Me!”
The contrast between the condition thus enjoined by the Founder of Christianity and the worldly position occupied by His Vicar on earth was now fast approaching the climax which was to become absolute with the era of the Renaissance.
From the simple folk foregathering in Rome in the middle of the first century to discuss and to guide one another in the practice of the new doctrine of love and humility, conveyed by word of mouth from the East, in all its pristine simplicity, unburdened as yet by theological complexities, unfettered by formularies, it is a far cry indeed to the proud curial Christians of the Rome of Pope Innocent III.
The successor of Peter, the poor fisherman of Galilee, was enthroned with a splendour outrivalling that of any other earthly potentate. Temporally he was lord of considerable dominions; spiritually he claimed empire over the entire Christian world, and maintained his supremacy with the thunderbolts of anathema which he had forged himself. His glittering court was thronged with rustling, scarlet prelates, with patricians in cloth of gold and silver, captains in steel, mincing fops and stately senators. He was arrayed in garments woven of the very finest fleece, crowned with the triple diadem of white peacock feathers within three flaming circlets of precious stones. On his coronation kings served him upon the knee at table; throughout his reign princes and patricians were his lackeys.
From the steps of the Lateran on the day of his accession he would fling a handful of money to the Roman crowd, exclaiming: “Gold and silver are not for me. What I have I give to thee.”
Yet his riches were vast, their sources almost inexhaustible. The luxury in which he lived and moved was the most sumptuous that wealth could command and art and artifice produce.
Nor was this ecclesiastical magnificence confined to Rome and the Papal Court. Gradually it had come to permeate the entire body clerical until it had affected even the monastic orders. From the simplicity of their beginnings these orders had developed into baronial institutions. The fathers presided in noble abbeys over wide tracts of arable and vineyard which they owned and cultivated, and over rural districts and parishes, which they governed and taxed as feudal lords rather than served as priests.
So arrogant and aristocratic was become the spirit of a clergy whose mission was to preach the sublimest and most ideal of democratic doctrines, that the Church seemed no longer within the reach of plebeian and peasant-folk. It was fast becoming an institution of patricians for patricians.
How long this state of things might have endured, what results might have attended its endurance, it were perhaps idle to speculate.