LETTERS ON THE INQUISITION.

FIRST LETTER.

MONSIEUR LE COMTE,

I HAVE had the satisfaction of exciting, both your interest, and your astonishment, in the course of our conversations, on the subject of the Inquisition. You have, therefore, for your own use, and convenience, requested me to commit to writing the different reflections, which I have presented to you, concerning this celebrated institution. With this request I now most willingly comply: and I will take this opportunity to collect, and place before you, a certain number of observations, and authorities, which I could not have adduced in the course of a simple conversation. Without any other preface than this, I shall begin my dissertation with the history of the awful tribunal.

I remember having remarked to you, in general terms, that one of the most honourable attestations in favour of the Inquisition is the Official Report itself of that philosophical Cortes, which, in the year 1812, suppressed this tribunal: but which, by the exercise of their brief, and arbitrary, power, contrived to satisfy nobody but themselves.'

If you consider the character, and the spirit, of this assembly, but particularly of its committee, which drew up the decree of suppression, you cannot but own, that any acknowledgment in favour of the Inquisition, coming from such authority, is, itself, a circumstance, which admits of no reasonable reply.

1 Informe sobre el tribunal de la Inquicision con el projecto de decreto acerca de los tribunales, protectores de la Religion, presentado a las Cortes generales y extraordinarias por la comision de constitucion. Mundado imprimir. Cadix. 1812.

B

Certain modern unbelievers, the echoes of Protestant ignorance, and, illiberality, (A) have contended, that St. Dominic was the author, and founder, of the Inquisition: and for this reason, they have not failed declaiming against him with all the fury of their indignation. Now, the fact is, that St. Dominic, neither ever exercised any act of an Inquisitor; nor had he any thing to do with the Inquisition. The origin of the Inquisition is dated from the Council of Verona, in the year 1184:1 and the superintendence of it was confided to the order of the Dominicans, only in the year 1233, that is, at least twelve years after the death of St. Dominic.

In the twelfth century, the heresy of the Manicheans, who, in our times, are better known under the name of Albigenses, appeared to threaten both the peace of the church, and the stability of the state. For the security, therefore, of both, it was deemed necessary to send among them certain ecclesiastical commissioners, to inquire after the guilty. These commissioners called themselves Inquisitors: and their institution was approved by Innocent the Third, in the year 1204. At first, the Dominicans acted, as delegates from the Pope, and his Legates. As the Inquisition was then but an appendage to their Preaching, they derived from this, their principal function, the name of the Preaching Friars, a name, which they have always retained. Like all institutions, which are destined to produce any great effects, the Inquisition was, by no means, in its commencement, the powerful instrument, which, subsequently, it became. These kinds of institutions, all of them, grow, and establish themselves, one knows not how. Called in, and introduced by circumstances, opinion, in the first instance, approves of them. Ere long, authority, sensible of the advantages, it may derive from them, sanctions them; and models them into form, and order. For these reasons, it is not an easy matter to assign the precisely fixed epoch of the Inquisition, which, from feeble beginnings, advanced gradually towards its full dimensions,-which is the case with every thing, that is destined to last. However, this is what may with confidence be asserted, that the Inquisition, properly so called,

1 Fleuri. Hist. Eccles. L. lxxiii. No. liv.

ust one passing observation; g, and injudicious, to confound xpress it, the primitive, spirit, nges, and variations, which cir1 passions, of men, compel it to

Of its own nature, the Inquirvative, tribunal. Such, in fact, and the indelible, character of Such, as you cannot but have and such, also, you will equally hurch commands. But, should institution, think proper for its severe, the Church then, in this r it.

eenth century, the prevalence, so great in Spain; and Judaism 1 fixed, its roots so deeply, as struction, both of the national prosperity. "The riches of the

Jews," say the annals of that period, "their influence, their alliances with the most illustrious families of the monarchy, were circumstances, which rendered them infinitely formidable. They really formed a nation within a nation."

In addition to these dangers, resulting from the power, and influence, of the Jews, there came in, also, to augment them,— -and to augment them frightfully, the growth, and propagation, of Mahomitanism. The tree, in Spain, had been shivered and blown down; but its roots still lived. The question, therefore, was, to ascertain, whether there should still exist such a thing as a Spanish nation; or whether Judaism, and Islamism, should possess, and divide between themselves, its rich, and beautiful, provinces, that is, whether superstition, despotism,

Certain modern unbelievers, the echoes of Protestant ignorance, and, illiberality, (A) have contended, that St. Dominic was the author, and founder, of the Inquisition: and for this reason, they have not failed declaiming against him with all the fury of their indignation. Now, the fact is, that St. Dominic, neither ever exercised any act of an Inquisitor; nor had he any thing to do with the Inquisition. The origin of the Inquisition is dated from the Council of Verona, in the year 1184:1 and the superintendence of it was confided to the order of the Dominicans, only in the year 1233, that is, at least twelve years after the death of St. Dominic.

In the twelfth century, the heresy of the Manicheans, who, in our times, are better known under the name of Albigenses, appeared to threaten both the peace of the church, and the stability of the state. For the security, therefore, of both, it was deemed necessary to send among them certain ecclesiastical commissioners, to inquire after the guilty. These commissioners called themselves Inquisitors: and their institution was approved by Innocent the Third, in the year 1204. At first, the Dominicans acted, as delegates from the Pope, and his Legates. As the Inquisition was then but an appendage to their Preaching, they derived from this, their principal function, the name of the Preaching Friars, a name, which they have always retained. Like all institutions, which are destined to produce any great effects, the Inquisition was, by no means, in its commencement, the powerful instrument, which, subsequently, it became. These kinds of institutions, all of them, grow, and establish themselves, one knows not how. Called in, and introduced by circumstances, opinion, in the first instance, approves of them. Ere long, authority, sensible of the advantages, it may derive from them, sanctions them; and models them into form, and order. For these reasons, it is not an easy matter to assign the precisely fixed epoch of the Inquisition, which, from feeble beginnings, advanced gradually towards its full dimensions,-which is the case with every thing, that is destined to last. However, this is what may with confidence be asserted, that the Inquisition, properly so called,

1 Fleuri. Hist. Eccles. L. lxxiii. No. liv.

with all its attributes, and in its real character,-was never legally established before the year 1233, in virtue of the Bull,"Ille humani generis," of Gregory the Ninth, addressed, April the 24th, to the Provincial of Toulouse. While, moreover, it is equally incontestable, that the first Inquisitors opposed no other arms to the growing heresy, save those of prayer, patience, and instruction. (B)

Allow me, Sir, to make here just one passing observation ;It is this, that it is always wrong, and injudicious, to confound the character, or if I may so express it, the primitive, spirit, of any institution, with the changes, and variations, which circumstances, and the wants, and passions, of men, compel it to undergo, in the process of time. Of its own nature, the Inquisition is a good, mild, and conservative, tribunal. Such, in fact, is the universal, the unvarying, and the indelible, character of every ecclesiastical institution. Such, as you cannot but have observed, is the case at Rome: and such, also, you will equally find, is the case, wherever the church commands. But, should the civil power, adopting this institution, think proper for its own security to render it more severe, the Church then, in this case, is no longer responsible for it.

Towards the end of the fifteenth century, the prevalence, and power, of the Jews were so great in Spain; and Judaism had, every where, spread, and fixed, its roots so deeply, as absolutely to threaten the destruction, both of the national religion, and of the national prosperity. "The riches of the Jews," say the annals of that period, "their influence, their alliances with the most illustrious families of the monarchy, were circumstances, which rendered them infinitely formidable. They really formed a nation within a nation."

In addition to these dangers, resulting from the power, and influence, of the Jews, there came in, also, to augment them,-and to augment them frightfully,—the growth, and propagation, of Mahomitanism. The tree, in Spain, had been shivered and blown down; but its roots still lived. The question, therefore, was, to ascertain, whether there should still exist such a thing as a Spanish nation; or whether Judaism, and Islamism, should possess, and divide between themselves, its rich, and beautiful, provinces,—that is, whether superstition, despotism,