The detriment incurred by the state, however, is not founded so much on any numerical estimate as on the subtraction of the mechanical skill, intelligence, and general resources of an orderly, industrious population. In this view, the mischief was incalculably greater than that inferred by the mere number of the exiled; and although even this might have been gradually repaired in a country allowed the free and healthful development of its energies, yet in Spain this was so effectually counteracted by the Inquisition, and other causes in the following century, that the loss may be deemed irretrievable.
The expulsion of so numerous a class of subjects by an independent act of the sovereign might well be regarded as an enormous stretch of prerogative, altogether incompatible with anything like a free government. But, to judge the matter rightly, we must take into view the actual position of the Jews at that time. Far from forming an integral part of the commonwealth, they were regarded as alien to it, as a mere excrescence, which, so far from contributing to the healthful action of the body politic, was nourished by its vicious humours, and might be lopped off at any time when the health of the system demanded it. Far from being protected by the laws, the only aim of the laws in reference to them was to define more precisely their civil incapacities, and to draw the line of division more broadly between them and the Christians. Even this humiliation by no means satisfied the national prejudices, as is evinced by the great number of tumults and massacres of which they were the victims. In these circumstances, it seemed to be no great assumption of authority to pronounce sentence of exile against those whom public opinion had so long proscribed as enemies to the state.
It has been common with modern historians to detect a principal motive in the avarice of the government. It is, however, incredible that persons possessing the political sagacity of Ferdinand and Isabella could indulge a temporary cupidity at the sacrifice of the most important and permanent interests, converting by a measure so manifestly unsound, their wealthiest districts into a wilderness and dispeopling them of a class of citizens who contributed beyond all others not only to the general resources but to the direct revenues of the crown.
We need look no further for the principle of action, in this case, than the spirit of religious bigotry which led to a similar expulsion of the Jews from England, France, and other parts of Europe, as well as from Portugal, under circumstances of peculiar atrocity, a few years later.[56] Indeed, the spirit of persecution did not expire with the fifteenth century, but extends even into our own more luminous days. How far the banishment of the Jews was conformable to the opinions of the most enlightened contemporaries, may be gathered from the encomiums lavished on its authors from more than one quarter. Spanish writers, without exception, celebrate it as a sublime sacrifice of all temporal interests to religious principle.[g]
PERSECUTION AND REVOLT OF THE MOORS (1499-1502 A.D.)
[1492-1499 A.D.]
The establishment of the Inquisition led to the banishment of the Jews; the latter, in its turn, to the persecution of the Mohammedans. These soon found that their religious toleration, so solemnly guaranteed by the articles of capitulation, would be little respected by a prince who did not always hesitate to break his royal word—nor even his oath—when his interests or his bigotry was concerned. It is certain that, from the very year in which Granada submitted, the resolution was taken to convert or expel the Moors; but their number, the assistance they might receive from Africa, and the unsettled state of the new conquests, delayed its execution.
In 1499, however, Ferdinand, being at Granada, seriously entered on what he doubtless considered a path of stern but necessary duty. Having assembled some of his counsellors and prelates to deliberate on the proper means of attaining an object so momentous, it was agreed that both end and means should be left to two eminent prelates—to Francisco Ximenes [or Jimenes] de Cisneros, archbishop of Toledo, and to Ferdinand de Talavera, metropolitan of Granada. In selecting two such opposite instruments, it was doubtless intended that the gentleness of Don Ferdinand should be fortified by the decision of his colleague: through his influence it doubtless was that the first steps in the great work were of a mild and rational nature. The alfaquis were assiduously courted; were persuaded to dispute on the merits of their respective faiths; and were severally dismissed with presents.
Whether through conviction or fear, through persuasion or interest, these men forsook their old religion, and consented not only to be baptised, but to become the instruments of converting their countrymen. Their example had great effect: thousands applied for admission into the church; and thousands more would have joined them at the same time, but for the fiery zeal of Cardinal Ximenes,[57] which occasioned a serious disturbance. Seeing that some of their body, who protested against the prelate’s violence, were by his order conducted to prison, they arose, murdered an obnoxious alguazil, and hastened to Ximenes’ hotel, which they assailed. He fought with great spirit. The commotion continued for several days: the whole Albaycin was in arms; and the insurrection would have spread further, but for the metropolitan of Granada. Though a messenger of peace had been stoned to death the preceding day by the Moors of that quarter, he resolved to go among them, and finally persuaded them to lay down their arms.
But the mischief was not yet ended. Those especially who abode in the mountains of the Alpujarras were filled with fury at the forcible attempts made to seduce their brethren from the faith of the prophet; and they flew to arms. The king himself marched to reduce them; pursued them into the heart of their hills; forced or persuaded them to submit, and to surrender both their fortified places and their arms. His success emboldened him to more decisive measures: missionaries were despatched, wherever there was a Mohammedan village, to preach the necessity of immediate conversion; and the efficacy of their labours was not a little owing to the armed bodies of soldiers who accompanied them. Terrified by the recent fate of the Jews, whole towns submitted to baptism—the more willingly, perhaps, as no previous instruction was forced upon them; there was no time for catechism or preaching: hundreds were sprinkled with holy water at the same time; the same prayers were repeated over them, and then they stood cleansed in the laver of regeneration! That such conversions could not be very durable need not surprise us.