Then the orator opened on the arguers and traitors who opposed his work. "I declare them excommunicated," exclaimed he.
Afterwards addressing docile souls, and making a profane use of Scripture, "Happy are the eyes which see what you see; for I tell you, that many prophets and many kings have desired to see the things which you see, and have not seen them; and to hear the things which you hear, and have not heard them." And at last, showing the strong box in which the money was received, he usually concluded his pathetic discourse with this triple appeal to the people, "Bring! bring! bring!" "These words," says Luther, "he uttered with such horrible bellowing, that one might have thought it was a mad bull making a rush at people, and striking them with his horns."[306] When his discourse was ended, he came down from the pulpit, ran towards the chest, and in presence of the people chucked a piece of money into it, taking care to make it give a very loud tinkle.[307]
Such were the discourses which astonished Germany, heard in the days when God was preparing Luther.
At the termination of the discourse, the indulgence was understood "to have established its throne in the place in due form." Confessionals were set up adorned with the pope's arms. The sub-commissaries, and the confessors whom they selected, were considered to represent the apostolical penitentiaries of Rome at the jubilee, and on each of these confessionals were posted, in large characters, their names, surnames, and designations.
Then a crowd pressed forward to the confessor, each coming with a piece of money in his hand. Men, women, and children, the poor, even those who lived on alms, all found means of procuring money. The penitentiaries, after having anew explained the greatness of the indulgence to each individual, asked, "How much money can you afford to part with, in order to obtain so complete a forgiveness?" "This question," says the Instruction of the Archbishop of Mentz to the commissaries; "this question ought to be put at this moment, that the penitents may thereby be the better disposed to contribute."[308]
Four valuable graces were promised to those who aided in building the basilisk of St. Peter. "The first grace which we announce to you," said the commissaries, according to their Letter of Instruction, "is the complete pardon of all sins."[309] After this came three other graces,—first, the right of choosing a confessor, who, whenever the hour of death should seem to be at hand, would give absolution from all sins, and even from the greatest crimes reserved for the Apostolic See;[310] second, a participation in all the blessings, works, and merits of the Catholic Church, in prayers, fastings, alms, and pilgrimages; and, third, the redemption of the souls which are in purgatory.[311]
To obtain the first of these graces, it was necessary to have contrition of heart and confession of the lips, or, at least, the intention of confessing. But for the three others, they could be obtained without contrition or confession, merely by paying. Previous to this, Christopher Columbus, extolling the value of gold, had said quite gravely, "He who possesses it may introduce souls into paradise." Such was the doctrine taught by the Archbishop-Cardinal of Mentz, and the commissaries of the pope. "As to those," said they, "who would deliver souls from purgatory, and procure for them pardon of all their offences, let them throw money into the chest. It is not necessary for them to have contrition of the heart or confession of the lips.[312] Let them only hasten with their money; for they will thus do a work most useful to the souls of the departed, and to the erection of the Church of St. Peter." Greater blessings could not be offered at a cheaper rate.
When the confession was over, and it did not take long, the faithful hastened towards the seller. One only had charge of the sale, and kept his counter near the cross. He carefully eyed those who approached him, examining their air, bearing, and dress, and asked a sum proportioned to the appearance which each presented. Kings, queens, princes, archbishops, bishops, were, according to the regulation, to pay twenty-five ducats for an ordinary indulgence. Abbots, counts, and barons, paid ten. Others of the nobility, rectors, and all who had an income of five hundred florins, paid six. Those who had two hundred florins a-year paid one; others, only a half. Moreover, when the tax could not be followed to the letter, full powers were given to the commissary-apostolic, who was to arrange everything in accordance with the dictates of "sound reason," and the generosity of the donor.[313] For particular sins, Tezel had a particular tax. Polygamy paid six ducats; theft in a church, and perjury, nine ducats; murder, eight ducats; magic, two ducats. Samson, who carried on the same traffic in Switzerland as Tezel in Germany, had a somewhat different tax. For infanticide he charged four livres tournois; for parricide or fratricide, a ducat.[314]
The apostolic commissaries sometimes encountered difficulties in carrying on their trade. It often happened, both in towns and villages, that husbands were opposed to the whole concern, and prohibited their wives from giving any thing to these merchants. What, then, were devout spouses to do? "Have you not your dowry, or some other property, at your own disposal?" asked the dealers. "In that case we may dispose of part for so sacred a purpose, even against the will of your husbands."[315]
The hand which had given the indulgence could not receive the money. This was prohibited under the severest penalties; for there might be good reason to suspect that that hand would not have been faithful. The penitent himself behoved to deposit the price of his pardon in the chest.[316] Angry looks were given to those who were audacious enough not to open their purses.[317]