[15] Oviedo, Quincuagenas, MS.—By one of the statutes of the cortes of Toledo, in 1480, the king was required to take his seat in the council every Friday. (Ordenanças Reales, lib. 2, tit. 3, ley 32.) It was not so new for the Castilians to have good laws, as for their monarchs to observe them.
[16] Sempere, Hist. des Cortès, p. 263.
[17] Pulgar, Reyes Católicos, p. 167.—See the strong language, also, of Peter Martyr, another contemporary witness of the beneficial changes in the government. Opus Epistolarum, (Amstelodami, 1670,) ep. 31.
[18] Prieto y Sotelo, Historia del Derecho Real de España, (Madrid, 1738,) lib. 3, cap. 16-21.—Marina has made an elaborate commentary on Alfonso's celebrated code, in his Ensayo Histórico-Crítico sobre la Antigua Legislacion de Castilla, (Madrid, 1808,) pp. 269 et seq. The English reader will find a more succinct analysis in Dr. Dunham's History of Spain and Portugal, (London, 1832,) in Lardner's Cyclopaedia, vol. iv. pp. 121- 150.—The latter has given a more exact, and, at the same time, extended view of the early Castilian legislation, probably, than is to be found, in the same compass, in any of the Peninsular writers.
[19] Marina (in his Ensayo Histórico-Crítico, p. 388) quotes a popular satire of the fifteenth century, directed, with considerable humor, against these abuses, which lead the writer in the last stanza to envy even the summary style of Mahometan justice.
"En tierra de Moros un solo alcalde
Libra lo cevil e lo criminal,
E todo el dia se esta de valde
For la justicia andar muy igual:
Alli non es Azo, nin es Decretal,
Nin es Roberto, nin la Clementina,
Salvo discrecion e buena doctrina,
La qual muestra a todos vevir communal." p. 389.
[20] Mendez enumerates no less than five editions of this code, by 1500; a sufficient evidence of its authority, and general reception throughout Castile. Typographia Española, pp. 203, 261, 270.
[21] Ordenanças Reales, Prólogo.—Mem. de la Acad. de Hist., tom. vi. Ilust. 9.—Marina, Ensayo Histórico-Crítico, pp. 390 et seq.—Mendez, Typographia Española, p. 261.—The authors of the three last-mentioned works abundantly disprove Asso y Manuel's insinuation, that Montalavo's code was the fruit of his private study, without any commission for it, and that it gradually usurped an authority which it had not in its origin. (Discurso Preliminar al Ord. de Alcalá.) The injustice of the last remark, indeed, is apparent from the positive declaration of Bernaldez. "Los Reyes mandaron tener en todas las ciudades, villas é lugares el libro de Montalvo, é por él determinar todas las cosas de justícia para cortar los pléitos." Reyes Católicos, MS., cap. 42.
[22] Ordenanças Reales, lib. 7, tit. 2, ley 13.
[23] Oviedo, Quincuagenas, MS., bat. 1, quinc. 1, dial. 44.—Sempere notices this feature of the royal policy. Hist. des Cortès, chap. 24.