Roman Catholicism in Spain

by Anonymous

General opinion accuses these reverend fathers of too great a propensity to indulge in gastronomy, and it is related of them that, in prescribing for themselves, as a rule for their supper rations, one dozen of mincemeat-balls (abondigas), they afterwards, by a supplementary rule, extended that number to thirteen, from which circumstance the number thirteen is generally called, in Spain, “the friars’ dozen.”

The inferior section of Monachism, viz., that of the Friars, is composed of many orders, among which the most important and numerous were the following: Mercenarios, or Friars of Mercy (de la Merced), founded with the exclusive object of ransoming Christian captives who groaned in the dungeons of the Barbary States; the Carmelites,—calzados, wearing shoes and stockings, and descalzos, without either; the Augustines, calzados and descalzos; the Preachers, or Dominicans; the Friars of St John of God, whose duty was to serve sick persons in the hospitals attached to their convents; and above all the large family of St Francis, divided into four great ramifications, viz., the Franciscan properly

speaking; the Fathers of Observance; the Fathers of St Diego; and the Capuchins. All these orders had convents in the principal towns of the Peninsula, and its colonies. In some cities,—as, for example, Madrid, Seville, and Toledo,—there were as many as twenty or thirty of these establishments, many of which contained from one hundred to one hundred and fifty inmates; but the average may be stated, with reason, at thirty for each convent. The calzados orders were at liberty to hold property; but the descalzos, in whose number are to be reckoned all the family of Franciscans, were strictly forbidden to do so; and hence they lived, exclusively, on the alms of the faithful.

These alms were of various kinds. Those called pious works (obras pias), consisted of certain rents, or pensions, granted to a convent on condition that certain masses should be said therein, during the year, for the soul of the grantor. Rich men who had acquired a fortune by unfair means, or through an extortionate usury, were induced to expect forgiveness of their sins, if they left large sums of money to the fathers of the convent the saint of which they were accustomed to worship or venerate, and to whom they usually paid their devotions. Some of those benefactors, most generously, defrayed the expenses of a religious festival, from which resulted a considerable profit to the convent in which that festival was celebrated. Others repaired conventual edifices at their own expense, or enlarged them by making extensive wings or other additions, in which there was always a profuse display of marble, bronze, and other precious

materials. But the principal source of the revenue of the mendicant orders was that called the questacion. [57] Every morning each convent poured out from its gates a certain number of lay brothers (legos), each being furnished with a wallet over his shoulder; and it was the duty of each to traverse the whole town, begging alms for his respective convent. These pious beggars visited, one by one, the shops of the trades-people, and places most frequented, calling at the houses of the poor as well as at those of the rich. The alms which they thus received were chiefly in bread, meat, eggs, and every description of eatables, besides small copper coins generally contributed by the poor, and which were not the least important parts of these gatherings. In this way thousands of robust, able-bodied men, not only maintained themselves, but were enabled to live in the lap of luxury, for many years, without contributing, on their part, one farthing to the public treasury, but on the contrary diminishing, immensely, the population and the number of those engaged in cultivating the soil and in other useful labour. Was not this alone sufficient to explain the deplorable state of the economy of the Spanish Peninsula, the paucity of its inhabitants, the backwardness of its agriculture, its want of capital, and the nakedness and poverty of its fields and its towns? Indolence being, so to speak, thus sanctified, what stimulus could there be for productive labour? Why should men have fatigued themselves by arduous employments, when the convent offered them not only food, raiment, and lodging, but

even a respectable position in society, without further trouble than that of passing a few hours in the choir of the church, to confess penitents, assist now and then at the bedside of a dying person, and to preach an occasional sermon, for which they always received a decent payment?

In all the religious orders three vows were exacted, namely, those of chastity, poverty, and obedience. Of the first we shall have some remarks to make when we come to speak of celibacy in the ecclesiastical state. That of poverty was eluded in a very simple manner; individuals were held bound by that vow, but communities were entirely free to accept and acquire property; and thus it was that the greater number of the convents lived in opulence, and the friars enjoyed all the conveniences of life. The friar delivered to the chief of his community all that came to his hands, either as alms or by way of salary for the masses he had to say and the sermons he preached.

Each order had, at its head, a superior chief, called the Vicar-general; the chief functionary of each province was called the Provincial, and that of each convent the Guardian in the Franciscan orders, and the Prior in all the rest. These personages were exempt from the vow of poverty; they had, tacitly, a dispensation for the use of money, under the supposition that all they received or possessed would be by them laid out for the good of their community. Every three years the provincial visited all the convents in his jurisdiction, and it was the universal custom, that in the act of finishing his visit, the prior of the visited convent put into his hands

a purse of gold. This contribution was called la honesta. The vicar-general of the Franciscan orders, generally a Spaniard, received another species of tribute, which put him on a level with the most opulent men in Europe. Each convent of the three Orders in all parts of the globe sent to him, weekly, the largest amount it had received for any one mass said during that week. These orders had no less than two hundred and seventy provinces, and in them twelve thousand convents, [59a] from which may be conceived the immense sums of money that came into his power. This personage enjoyed the honours of a grandee of Spain, and was always in great favour with its sovereigns, on whom he lavished money. Father Campany, who occupied this post during the reign of Charles IV., was accustomed to send to the queen, Mary Louisa, yearly, large quantities of bricks made of fine chocolate, and studded all over, within and without, with solid gold doubloons.

The last vicar-general of the order was the celebrated Father Fray Cirilo de Alameda, now Archbishop of Burgos, well known for his attachment to the cause of Don Carlos, during the civil war between that prince and Queen Christina.