[712] Corpo Diplomatico, V, 361, 391, 398, 399; VII, 32, 51-3, 204, 216, 241, 327; VIII, 111.
After João’s death, the regency, in 1562, in return for a favor, sent to Pius IV a couple of rings, to which he loftily replied that he did not desire such gifts, but he had previously had them appraised and found that they were of little value. There was some indignation felt in the papal palace and Alvaro de Castro, in reporting it, dwelt on the importance of keeping the pope well-disposed.—Ibidem, X, 19, 20, 21.
[713] Corpo Diplomatico, VI, 23.
[714] Corpo Diplomatico, VI, 95, 101, 105-25, 139, 141, 144, 170-5, 176-77, 180, 183, 186, 198-208.—Ronchini, pp. 37-8.—Stewart Rose, St. Ignatius Loyola and the early Jesuits, p. 406 (New York, 1891).—Gothein, Ignatius von Loyola und die Gegenreformation, p. 611 (Halle, 1895).
It was freely stated that Julius III continued the practice and sold, for a thousand cruzados a year, licence to seventy heads of families who had been baptized in Portugal to Judaize in Ancona, a privilege of which two hundred took advantage, with their wives and children.—Corpo Diplomatico, VII, 378.
The facts of this curious episode are that Paul III issued letters of safe-conduct to foreign merchants in Ancona, including both Turks and Jews. Then, February 21, 1547, in an elaborate brief, specially favoring the New Christians of Portugal, he promised that, for all accusations of heresy or apostasy, they should be subject exclusively to the pope in person, all judges and inquisitors being forbidden to prosecute them. Feeling their position uncertain, they bargained with the local authorities that, for five years, they should be undisturbed and that any one prosecuted should have free permission to depart. In 1552 they presented these articles to Julius III for confirmation, which he gave by a brief of December 6th, forbidding judges and inquisitors to molest them. Paul IV, however, April 30, 1556 withdrew this and ordered their prosecution, even if they denied under torture their baptism, as it was notorious that for eighty years no Hebrew could live in Portugal except as a Christian. This was at the instance of Cardinal Caraffa and his other nephews, who thereupon seized the persons and property of the Jews, who arranged a compromise for 50,000 ducats, but were unable to raise the money in the time specified, whereupon the Caraffas held the property, estimated at 300,000 ducats. A contemporary states that more than eighty of them were burnt or sent to the galleys.—Collect. Decret. S. Congr. Sti Officii, s. v. Judaizantes (MS. penes me).—Decret S. Congr. Sti Officii, pp. 327, 334-6 (Bibl. del R. Archivio di Stato in Roma, Fondo Camerale, Congr. del S. Officio, Vol. 3).—Bibl. nationale de France, fonds italien, 430, fol. 109.
During the first half of the seventeenth century, the popes earnestly endeavored to force Venice to exclude the Portuguese refugees, when the decrees of Paul III and Julius III were persistently quoted in their favor. The inquisitors in all Italian cities were urged to active work against them, but they seem to have been favored by the local authorities. Those of Pisa and Leghorn were especially liberal.—Collect. Decret. loc. cit.—Albizzi, Riposta all’Historia dalla S. Inquisizione del R. P. Paolo Servita, pp. 194-212.
[715] Corpo Diplomatico, VI, 152, 159, 160, 163, 164, 166, 210.—Raynald. Annal. ann. 1547, n. 131, 132.
[716] Corpo Diplomatico, VI, 220.
[717] Corpo Diplomatico, VI, 219-21.