of a clause as to appeals, these articles do not concern themselves with the prosecution of heresy but are confined to the excesses with which the tribunals and their underlings afflicted the faithful.
THE CONCORDIA OF MONZON
The reform demanded by Catalonia embraced thirty-four articles, a few of which may serve to suggest the abuses that had grown so rankly. An especial grievance was the multiplication of officials—not only those engaged in the work of the tribunal but the unsalaried familiars scattered everywhere and the servants and slaves of all concerned, who all claimed the fuero, or jurisdiction of the Inquisition, with numerous privileges and exemptions that rendered them a most undesirable element in society. It was demanded that the number of familiars in Catalonia should be reduced to thirty-four, whose names should be made known; that under the guise of servants should be included only those actually resident with their masters or employers; that no one guilty of a grave offence should be appointed to office; that the privilege of carrying arms should be restricted to those who bore commissions, in default of which they could be disarmed like other citizens; that the claim to exemption from local taxes and imposts be abandoned; that officials caught flagrante delicto in crime should be subject to arrest by secular officials without subjecting the latter to prosecution; that civil suits should be tried by the court of the defendant; that the common clause in contracts by which one party subjected himself to whatever court the other might name should be held not to include the Inquisition; that the rule forbidding officials to engage in trade should be enforced; that officials buying claims or property in litigation should not transfer the cases to the Inquisition, nor use it to collect their rents; that inquisitors should not issue safe-conducts except to witnesses coming to testify; that in cases of confiscation, when the convict had been reputed a good Christian, parties who had bought property from him, had paid their debts to him or had redeemed rent-charges, should not lose the property or be obliged to pay the debts a second time; that the dowry of a Catholic wife should not be confiscated because her father or husband should be subsequently convicted of heresy; that possession for thirty years by a good Catholic should bar confiscation of property formerly owned by those now convicted of heresy and that the inquisitors should not elude this prescription of time by deducting periods of war, of minority, of ignorance of the fisc and other similar devices; that the inquisitors should withdraw their decree prohibiting all dealings with Conversos, which was not only a serious restraint of trade but involved much danger to individuals acting through ignorance. As regards the extension of jurisdiction over subjects unconnected with heresy, the Inquisition was not in future to take cognizance of usury, bigamy, blasphemy, and sorcery except in cases inferring erroneous belief. Remaining under excommunication for a year involved suspicion of heresy and the Edict of Faith required the denunciation of all such cases to the Inquisition, but as there were innumerable decrees of ipso facto excommunications and others which were privately issued, it was impossible to know who was or was not under the ban, wherefore the tribunal was not to take action except in cases where the censure had been publicly announced. The extent to which the inquisitors had carried their arbitrary assumption of authority is indicated by an article forbidding them in the future from interfering with the Diputados of Catalonia or their officials in matters pertaining to their functions and the rights of the State and in the imposts of the cities, towns, and villages. The only reform proposed as to procedure is an article providing that appeals may lie from the local tribunal to the inquisitor-general and Suprema, with suspension of sentences until they are heard. But there is a hideous suggestiveness in the provision that, when perjured testimony has led to the execution of an innocent man, the inquisitors shall do justice and shall not prevent the king from punishing the false witnesses.
The independence of the Inquisition, as an imperium in imperío, is exhibited in the fact that its acceptance was deemed necessary to each individual article, an acceptance expressed by the subscription to each of Plau a su Reverendissima senyoria, the senyoria being that of Inquisitor-general Enguera. To confirm this he and the inquisitors were required to swear in a manner exhibiting the profound distrust entertained of them. The oath was to observe each and every article; it was to be taken as a public act before a notary of the Inquisition, who was to attest it officially and deliver it to the president of the Córtes, and authentic copies were to be supplied at the price of five sueldos to all demanding them. All future inquisitors, whether general or local, were to take the same oath on assuming office and all this was repeated in various formulas so as to leave no loop-hole for equivocation. Ferdinand also took an oath promising to obtain from the pope orders that all inquisitors, present and future should observe the articles and also that, whenever requested by the Córtes, the Diputados or the councillors of Barcelona, he would issue the necessary letters and provisions for their enforcement.[704] This was the first of the agreements which became known as Concordias—adjustments between the popular demands and the claims of the Holy Office. We shall have frequent occasion to hear of them in the future, for they were often broken and renewed and fresh sources of quarrel were never lacking. The present one was not granted without a binding consideration, for the tribunal of Barcelona was granted six hundred libras a year, secured upon the public revenues.[705]
MERCADER’S INSTRUCTIONS
If the Catalans distrusted the good faith of king and inquisitor-general they were not without justification, for the elaborate apparatus of oaths proved a flimsy restraint on those who would endure no limitation on their arbitrary and irresponsible authority. At first Ferdinand manifested a desire to uphold the Concordia and to restrain the inquisitors who commenced at once to violate it. The city of Perpignan complained that the prescription of time was disregarded and that the duplicate payment of old debts was demanded, whereupon Ferdinand wrote, October 24, 1512, sharply ordering the strict observance of the terms agreed upon and the revocation of any acts contravening them.[706] Before long however his policy changed and he sought relief. For potentates who desired to commit a deliberate breach of faith there was always the resource of the authority of the Holy See which, among its miscellaneous attributes, had long assumed that of releasing from inconvenient engagements those who could command its favor, and Ferdinand’s power in Italy was too great to permit of the refusal of so trifling a request. Accordingly on April 30, 1513, Leo X issued a motu proprio dispensing Ferdinand and Bishop Enguera from their oaths to observe the Concordia of Monzon.[707]
The popular demands, however, had been too emphatically asserted to be altogether ignored and an attempt was made to satisfy them by a series of instructions drawn up, under date of August 28, 1514, by Bishop Luis Mercader of Tortosa, who had succeeded Enguera as inquisitor-general. These comprised many of the reforms in the Concordia, modified somewhat to suit inquisitorial views, as, for instance, the number of armed familiars permitted for Barcelona was twenty-five, with ten each for other cities. From Valladolid, September 10th, Ferdinand despatched these instructions by Fernando de Montemayor, Archdeacon of Almazan, who was going to Barcelona as visitor or inspector of the tribunal. It was not until December 11th that they were read in Barcelona in presence of the inquisitors and of representatives of Catalonia. The latter demanded time for their consideration and a copy was given to them. Another meeting was held, January 10, 1515, and a third on January 25th, in which the instructions were published and the inquisitors promised to obey them. There is no record that the Catalans accepted them as a fulfilment of the Concordia and, if they were asked to do so, it was merely as a matter of policy. In a letter of January 4th to the archdeacon, Ferdinand assumes that the assent of the Catalans was a matter of indifference; the instructions were to be published without further parley and no reference to Rome was requisite as the privileges of the Inquisition were not curtailed by them.[708]
Subsequent Córtes were held at Monzon and Lérida, where the popular dissatisfaction found expression in further complaints and demands, leading to some concessions on the part of Ferdinand. The temper of the people was rising and manifested itself in occasional assaults, sometimes fatal, on inquisitorial officials, to facilitate the punishment of which Leo X, by a brief of January 28, 1515, authorized inquisitors to try such delinquents and hand them over to the secular arm for execution, without incurring the “irregularity” consequent on judgements of blood.[709] Ferdinand was too shrewd to provoke his subjects too far; he recognized
