of sermons; Vinegas preached successfully to a crowded church when, on descending from the pulpit, he was arrested by an alguazil of the Inquisition, dragged through the crowd like a heresiarch attempting escape, thrown into a coach and carried to the Aljafería. There he was placed on a bench like a criminal, interrogated as one and then, without being listened to, was sentenced to perpetual deprivation of the honors of the Inquisition (preaching at autos, the edicts, etc.) and reprimanded with the utmost severity. The mark of infamy thus inflicted was indelible and the scandal was immense. The people flocked in crowds to the viceroy in the greatest excitement and he had much ado to quiet them by promising that it should be remedied. Vinegas applied for the reinstatement of his honor to the Council of Aragon, which replied that it had no jurisdiction; then he applied to the Suprema, which refused to hear him. He sent a memorial to the king, who referred it to the Council of Aragon and he continued his efforts for more than a year but it does not appear that he ever obtained relief.1

As a rule, any criticism of the justice of the Inquisition and any complaint by one who had passed through its hands were offences to be punished with more or less severity. To this, however, there was an exception in a case the singularity of which deserves mention. Perhaps the most distinguished Franciscan theologian of his day was Miguel de Medina. He fell under suspicion of Lutheranism, was arrested and tried and died during trial, May 1, 1578, in the secret prison of Toledo after four years of detention. Another Franciscan, Francisco Ortiz, espoused his cause so zealously that, in a public sermon in 1576 he pronounced the trial to be unjust, for it was the work of a conspiracy among his brother frailes; the arrest was a mortal sin, as though it were St. Jerome or St. Augustin, and the inquisitor-general (Espinosa) who had signed the warrant was in hell unless he had repented; the inquisitors were ashamed and were seeking to avert the disgrace from themselves, when they ought to be punishing the perjury of those who had testified. This was flat blasphemy against the Holy Office, and it is not easy to understand why the daring fraile escaped, when tried by the tribunal of Toledo, with a reprimand administered privately in the audience-chamber and a prohibition to enter

1 Archivo gén. de la C. de Aragon, Leg. 528, n. 3.

Madrid without permission - a sentence which was duly confirmed by the Suprema.1 We shall see hereafter that another Fray Francisco Ortiz, for a similar offence, did not escape so easily.

These were the defences thrown around the Inquisition to secure its effectiveness in its supreme function of maintaining religious unity, and these were the efforts which it made to secure the recognition of the supremacy to which it aspired. It was an institution suddenly introduced into an established ecclesiastical and secular hierarchy, which regarded the intruder with natural jealousy and dislike and resented its manifest resolve to use its spiritual authority for their humiliation. Its arrogant self-assertion led it into frequent mistakes in which even its royal protectors could not justify it, but it gradually won its way under the Hapsburgs. The advent of the Bourbons brought into play a new theory as to the relations between Church and State and the civil authorities were able in time to vindicate their equality and independence. We shall have the opportunity of following this struggle, in which religion was in no way concerned, for the defence of the faith was a pretext under which the Holy Office sought to arrogate to itself control over a constantly widening area of secular affairs, while claiming release from secular obligations.

1 Nic. Antonii Bibl. nova, II, 140.-Llorente, Hist. crít. Cap. xxix, Art. 2, n. 10.-MSS. of Library of Univ. of Halle, Yc, 20, T. I.

CHAPTER III.

PRIVILEGES AND EXEMPTIONS.

BEFORE the Revolution introduced the theory of equality, class privileges were the rule. The public burdens were eluded by those best able to bear them and were accumulated on the toilers. The mortmain lands held by the Church were exempt from both taxation and military service and, though Philip V, in the Concordat of 1737, obtained the privilege of taxing such as might subsequently be acquired, the repeated decrees for its enforcement show the impossibility of enforcing it.' The complete immunity of ecclesiastics from taxation was emphatically asserted by Boniface VIII in the bull Clericis laicos and, although this was revoked by the Council of Vienne in 1312, care was taken to enunciate the principle as still in vigor. Yet in the kingdoms of Aragon they were subject to all imposts on sales, to import and export dues and other local taxation and, when resistance was offered to this, Charles V procured from Adrian VI, in 1522, and from Clement VII, in 1524, briefs confirming their liability. Hidalguia, or gentle blood, conferred a multiplicity of privileges, including exemption from taxation, royal and local, with certain exceptions that were largely evaded, and the labrador-the peasant or commoner-was distinctively known as a pechero or tax-payer. That in such a social order the Inquisition should seek for its members all the exemptions that it could grasp was too natural to excite surprise, though it might occasionally provoke resistance.

As regards freedom from taxation, the subject is complicated. by questions concerning royal and local imposts, by the varying customs in the different provinces, and by the distinction between

1 Novis. Recop., Lib. 1, Tit. v, leyes 14, 15.

* Cap. 3 in Sexto, Lib. III, Tit. xxiii.-Cap. 1 Clementin., Lib. III, Tit. xvii. 3 Dormer, Añales de Aragon, pp. 132, 155.

For the numerous and extensive privileges of the hidalgo, see Benito de Peñalosa y Mondragon, Las Cinco Excelencias del Español, fol. 88 (Barcelona, 1629).

the active officials of the tribunals, known as titulados y asalaridos, and the more numerous unsalaried ones, who were only called upon occasionally for service, such as familiars, commissioners, notaries, consultors and censors. Their rights were loosely defined and were subject to perpetual variation by conflicting decisions in the contests that were constantly occurring with the secular authorities, provoked by habitual antagonism and the frequent imposition of new taxes, raising new questions. Ferdinand wrote sharply, April 13, 1504, to the town-council of Barcelona, when it attempted to subject the officials of the tribunal to the burdens borne by other citizens, in violation of the pre-eminences and exemptions of the Holy Office, and he warned them to desist, in view of the judicial measures that would be taken. Yet, in 1508, we find him writing still more sharply to that tribunal, scolding it because it had taken from the house of the alguazil of the Bailía a female slave and, without waiting for formal judgement, had sold her without paying the royal impost of twenty per cent., a disregard of the regalías not permitted to them. They had also issued an order on the custom-house to pass free of duty certain articles for an inquisitor, which was against all rule for, even if the goods were needed for the support of the officials, it was a matter for the farmers of the revenue to decide, and the issuing of such passes would be fruitful of fraud and loss.1

These instances indicate the uncertainties of the questions that were constantly arising in the intricate system-or lack of system-of Spanish taxation. To follow the subject in detail would be an endless and unprofitable task. I have collected a considerable number of more or less contradictory decisions. of this early period, but the only deductions to be drawn from them are the indefiniteness of the exemption and the earnestness of the effort made to extend it by the Inquisition. The matter evidently was one in which there were no recognized rules and, in 1568, Philip II undertook to regulate it, at least in so far as concerned royal taxation. He defined for each tribunal the officials who were to be exempted from all taxes, excise and assessments, and forbade their exaction under pain of fifty thousand maravedís and punishment at the royal dis

1 Archivo de Simancas, Inquisicion de Barcelona, Córtes, Leg. 17, fol. 52.Ibidem, Libro 13, fol. 386.