A History of the Inquisition of Spain; vol. 3

by Henry Charles Lea

CONVERSION OF GRANADA

Then there came trouble in the Western districts of Ronda and the Sierra Bermeja, where the mountaineers rose, in dread of enforced conversion. Another army was raised, which suffered a severe defeat at Caladui. This brought a pause, during which the insurgents asked to be allowed to emigrate. Ferdinand drove a hard bargain with them, demanding ten doblas for the passage-money and requiring those who could not pay this to remain and submit to baptism. The baptized lowlanders, who had taken to the mountains, were allowed to return home, surrendering their arms and suffering confiscation. Large numbers escaped to Africa, but more remained to curse the faith thus imposed on them. To these New Christians, as we have seen, expatriation was forbidden. Baptism imposed an indelible character, and incorporation with the Church subjected them to a jurisdiction which could not be shaken off.

It was vitally important that these New Christians should be interfused with the rest of the population, with the same rights and privileges, so that in time they might form a contented whole, but this was not to be. One wrong always breeds another. The disregard of compacts and the violent methods of conversion inevitably rendered them objects of suspicion, and an edict of September 1, 1501 prohibited the new converts from bearing or possessing arms, publicly or secretly, under penalty, for a first offence, of confiscation and two months’ imprisonment and of death for a second—an edict which was repeated in 1511 and again in 1515.[880] Not only was this a bitter humiliation but a serious infliction, at a time when weapons were a necessity for self-protection. There was however another distinction between the classes favorable to the New Christians, for it was provided that, for forty years, they should not be subjected to the Inquisition, in order that they might have full time to acquire knowledge of their new faith.[881] Yet, like all other promises, this was made only to be broken. It was thus, in less than ten years after the capitulation, that the Moors of Granada found themselves to be Christians in defiance of the pledges so solemnly given. Such a commencement could have but one result and we shall see its outcome.

Something might be urged in palliation of this forcible propaganda in that it was unpremeditated and brought about in the turbulence of a settlement between hostile races and religions, and that those who rejected conversion were allowed to depart. All this was lacking in the next step towards enforcing unity of faith. We have seen how the Mudéjares of Castile were loyal and contented subjects, living under compacts centuries old, which guaranteed them the full enjoyment of their religion and laws. To disturb this and convert them, by a flagrant breach of faith, into plotting domestic enemies, without even a colorable pretext, would appear to be an act of madness. Yet it was this that Isabella was led to do, under the influence of her ghostly counsellors, among whom Ximenes can probably be reckoned as the most influential. In bringing about the conversion of Granada, he had cared for little beyond outward conformity and this could be secured among the scattered and peaceful Mudéjares, without encountering the risk attending the attempt among the mountaineers of the Alpujarras, while subsequently the Inquisition could be depended upon for what might be lacking in religious conviction. God should no longer be insulted by infidel rites in Spain, and the land could not fail to be blessed when thus united in the true faith. Such we may assume to have been the reasoning which led Isabella to a measure so disastrous. That Ferdinand’s practical sense disapproved of it may be inferred from the fact that, when he talked of similar action in Aragon, he readily yielded to the remonstrances of his nobles.

Persuasion, backed by threats, was first essayed. Instructions were sent to the royal officials that the Mudéjares must adopt Christianity and, when the corregidor of Córdova replied that force would be necessary, the sovereigns replied, September 27, 1501, that this was inadmissible, as it would scandalize them; they were to be told that it was for the good of their souls and the service of the king and queen and, if this proved insufficient, they could be informed that they would have to leave the kingdom, for it was resolved that no infidels should remain.[882] But four years had elapsed since the refugee Moors from Portugal had been invited to settle in Castile, and this sudden change of policy shows what influences had been brought to bear on Isabella during that brief interval.

CONVERSION IN CASTILE

This tentative measure seems to have met with success so slender that more stringent methods were recognized as necessary and, on February 12, 1502, a pragmática was issued, shrewdly framed to give at least the appearance of voluntary action to the expected conversion. It alluded to the scandal of permitting infidels to remain after the conversion of Granada; to the gratitude due to God, which would fitly be shown by the expulsion of his enemies, and to the protection of the New Christians from contamination. All Moors were therefore ordered to leave the kingdoms of Leon and Castile by the end of April, abandoning their children, the males under fourteen and the females under twelve years of age, who were to be detained. The exiles were allowed to carry with them their property, except gold and silver and other prohibited articles. There was nothing said as to an alternative of baptism, but the conditions of departure rendered expatriation so difficult that it was self-evident that there was no intention of losing so valuable a portion of the population. Under pain of death and confiscation, the exiles were to sail only from ports of Biscay; they were not allowed to go to Navarre or the kingdoms of Aragon; as there was war with the Turks and with the Moors of Africa, they were not to seek refuge with either, but were told that they might go to Egypt or to any other land that they might select. They were never to return, nor were Moors ever to be admitted to the Castilian kingdoms, under penalty of death and confiscation, and any one harboring them after April was threatened with confiscation. One exception was made in favor of masters of Moorish slaves, who were not deprived of them, but they were to be distinguished by the perpetual wearing of fetters.[883]

The voluntary character of the conversion which ensued is revealed in the fact that when zealous Moslems, in spite of almost insuperable obstacles, preferred to risk the perils of emigration they were not allowed to do so, but were forced to become Christians.[884] During the brief interval allowed, there was some pretence of preaching and instruction and, as it neared its end, the Mudéjares were baptized in masses. A report from Avila, April 24th, to the sovereigns, says that the whole aljama, consisting of two thousand souls, will be converted and none will depart.[885] In Badajoz, we are told that the bishop, Alfonso de Manrique—the future inquisitor-general—won them over by kindness, so that they were all baptized and took his name of Manrique.[886] Thus, externally at least, the kingdoms of the crown of Castile enjoyed unity of faith, but this was not accompanied with the desirable assimilation of the population. The new converts continued to form a class apart and came to be known by the distinctive name of Moriscos.

The nominal Christianity thus imposed upon those reared in the tenets of Islam was only the beginning of the task assumed by the state. The more difficult labor remained of rendering them true Christians, if the advantage was to be secured of moulding discordant races into a homogeneous community, which alone could justify the violent measures adopted. The unity of faith, which was the ideal at the time of both churchman and statesman, means more than mere outward conformity; it means that all should form a united nation, animated with the same aspirations and the same hopes, here and hereafter, and conscientiously sharing a common belief. In a land like Spain, populated by diverse races, this was an object worth many sacrifices; if it could not be attained, the enforced baptism of a powerful minority only exaggerated divergence and perpetuated discord.

LACK OF INSTRUCTION