Thereafter he concerned himself with educational matters until the coming of Bonaparte’s eagles into Spain. When that invasion took place, he hailed the French as the saviours of his country, and as a consequence found himself a member of the Assembly of Notables convoked by Murat to reform the Spanish Government. But most important of all, from our point of view, is the fact that when the Inquisition was abolished, in 1809, he accepted the charge of going through its vast archives, and he spent two years and employed a number of amanuenses in copying or making extracts of all that he considered of account.
He held various offices of importance under the French Government, so that when this was finally expelled from Spain, he, too, was forced to go. He sought refuge in Paris, and there he wrote his famous “Historia Critica de la Inquisicion de España,” the crystallization of his vast researches.
It was a very daring thing to have done, and, thanks to the royalist and clerical Government, he was not suffered to remain long unpunished. He was inhibited from hearing confession or celebrating Mass—practically unfrocked—and forbidden to teach the Castilian language in private schools. He hit back by publishing “The Political Portrait of the Popes,” which earned him orders to leave France immediately. He set out in December of 1822 to return to Spain, and died a few days after reaching Madrid, killed by the rigours of the journey at his advanced age.
Although his “Critical History” displays at times a certain vehemence, in the main it is concerned with the sober transcription of the musty records he was privileged to explore.
The Spanish Inquisition has been the subject of much unrestrained and exaggerated writing, expressing points of view that are diametrically opposed. From such authors as Garcia Rodrigo, who laud its work of purification, misrepresent its scope, and deplore (in our own times) the extinction of that terrible tribunal, it is a far cry indeed to such writers as Dr. Rule, who dip their pens in the gall of an intolerance as virulent as that which they attack.
The author has sought here to hold a course that is unencumbered by religious partisanship, treating purely as a phase of history the institution for which Torquemada was so largely responsible. He has not written in the Catholic interest, or the Protestant interest, or the Jewish interest. He holds the view that on the score of intolerance it is not for Christians to cast a stone at Jews, nor Jews at Christians, nor yet Christians of one sect at Christians of another. Each will find in his own history more than enough to answer for at the bar of Humanity. And when achievement is measured by opportunity, each will discover that he is entitled to fling at the others no reproaches which the others are not entitled to fling at him.
If the Spanish Inquisition is here shown as a ruthless engine of destruction whose wheels drip the blood of mangled generations, yet it is very far from being implied that religious persecution is an offence peculiar to the Church of Rome.
“She persecuted to the full extent of the power of her clergy, and that power was very great. The persecution of which every Protestant church was guilty was measured by the same rule, but clerical influence in Protestant countries was comparatively weak.”
Thus Lecky, whom we quote lest any should be tempted to use anything in these pages as a weapon of unchristian Christian partisanship. Let any such remember that against Torquemada, who was unfortunately well served by opportunity, may be set the bloody-minded John Knox, who, fortunately for humanity, was not; let him ponder the slaughter of Presbyterians, Puritans, and Roman Catholics under Elizabeth; let him call to mind the persecutions of the Anabaptists under Edward VI, and the Anabaptists’ own clamour for the blood of all who were not re-baptized.