The boldness of these tenets excited the displeasure and irritation of the Inquisition; but the power of that formidable tribunal had already notably declined. Charles III. had taken two means calculated to militate against its preponderance, to humble its pride, and deprive it of the faculty of exercising its sanguinary vengeance. In the first place, the penalty of death was prohibited, and it could only impose the punishment of confiscation, imprisonment, and banishment. In the second place, he ordered that one of the judges of each tribunal of the Inquisition should be a secular person; and, for the discharge of the duties of these functionaries, men were selected in whom was reposed all the confidence of the ministers. The inquisitors knew that, once committed to those coadjutors, they could not expose themselves to the beginning of a struggle in which all inferiority was on their side. The canons of San Isidro were not, ostensibly, persecuted; but no means were spared to discredit them in public opinion. Thus it was that they lived isolated, and were regarded with mistrust by all the clergy; and with them disappeared from the Peninsula the only element of opposition to the tyranny of Rome, which had been notorious in the Spanish Church from the times of the Gothic monarchy.
CHAPTER II.
Table of Contents Monachism-The superiority of the monastic over the secular clergy-Reasons for it-Orders of monks-The Carthusians-Their advancement in agriculture and love of the fine arts-Their seclusion and mode of living-Only learned men admitted to their order-Their form of salutation-Curious adventure of a lady found in the cell of a Carthusian-The Hieronimites-The Mendicant orders-"Pious works"-The Questacion-Decline of Spain accounted for-Vows of chastity, poverty, and obedience-How vow of poverty eluded-La honesta-Vicar-general of the Franciscan orders-His immense income-Religious orders have produced many great and good men-Cardinal Ximenez de Cisneros-His celebrated Bible-Corruption of monastic orders-Insubordination of friars to the bishops-The Jesuits-Deplorable reputation of their literature-Pascal, Escobar, Sanchez, and Mariana-Suppression of the Jesuits by Charles III.-Their subsequent expulsion by Espartero under Isabella II.-Nunneries, though spared on suppression of religious houses, utterly useless-The Pope's attempt to perpetuate them by concordat-The lives of the nuns described-Their means of subsistence is now precarious-Convent de las Huelgas.
All the power, all the influence, and all the riches of the secular clergy, such as we have described them in the preceding chapter, would not have been sufficient completely to enslave the Spanish nation under the baneful dominion of Rome, if its unwearied ambition for command and power had not found out an instrument, much more efficacious, in the institution of Monachism, the establishment of which propagated itself on the Spanish soil with more rapidity and in greater numbers than in any other Catholic nation.
The superiority of the monastic clergy in comparison with the secular, as to popularity and numbers, was owing to many causes. In the first place, to become one of the clergy, two things were necessary, and neither of these were within the reach of the lower classes of the people, viz., theological attainments and a congrua, which latter word comprehended the property, income, or pension, indispensable to ensure to the aspirant a proper and competent maintenance. In many rich families there was, besides the entail (el mayorazgo) pertaining exclusively to the eldest son, another inheritable portion-the mortmain (main-morte), as inalienable as the entailed estates themselves, and designed for that individual of the family who might desire to adopt the ecclesiastic state. These inheritable provisions were called capellanias, and generally the brother, or cousin, or nephew, to whom this right, separated from the chief inheritance, belonged, took holy orders, but might or might not practically follow the vocation, by the exercise of those functions, the discharge of those duties, and submission to those privations, imposed on one who takes upon himself so high and responsible a calling. Although there was much laxity in the observance of those requirements, there were not wanting bishops who insisted on their most rigorous execution; so that in many dioceses there was great difficulty in gaining admission to the ranks of the clergy. But none of those obstacles presented themselves in seeking admission to the monasteries, or convents. Their doors were constantly open to the poorest and the most ignorant. In their interior organization there was a sufficient variety of employment for every class of human beings; the mason, the carpenter, the simple journeyman, possessed of no other instruments than his muscular force, was eligible to become a useful member of the holy community; and, as in the act of taking upon him the habit of the order, he had guaranteed to him a subsistence and all the conveniences of life, and at the same time that the habit itself opened to him the doors of great houses and palaces and placed him on a level with the most elevated circles, so also these two powerful allurements attracted innumerable persons to the cloisters, and multiplied in a most surprising degree the numerical force of the monastic orders.
These orders divided themselves into two great ramifications, the monks and the friars, and composed what may be called the aristocracy and the democracy of monachism. The monks were distinguished from the friars by their immense wealth, by the possessions of their monasteries, which were generally situated out of, and at a great distance from, towns, by the dignity of their manners, and by certain peculiarities in their internal government, over which there reigned a certain spirit of retirement and love of seclusion, that separated them from worldly things and the interests and passions of profane society.
The principal orders of monks established in Spain were the Benedictine, the Bernardine, the Carthusian, and the Hieronimites. The last two were superior to all the rest in number, importance, and wealth, and it is only respecting them that we shall treat in this chapter.
The Carthusians were opulent landowners; they lived in the midst of their possessions, and, to a considerable extent, cultivated their own lands. In these operations they rendered great service to agriculture; they practised the science with great care and knowledge; they brought their productions to great perfection. The breed of the Carthusian horses of Xeres was notoriously the best in Europe. In most of the Carthusian establishments they had schools in which education was given gratuitously to the children of their tenantry, and to those of the poor of the neighbouring towns. Under this point of view, it is certain that the monasteries of the Carthusians contributed greatly to the extension and improvement of agriculture and education in Spain. They were also notable for the stimulus which they gave to the fine arts; for their churches and monasteries were true museums of sculpture, painting, and architecture. In that of Granada, all travellers admire the beautiful paintings of its cloisters and refectory, the magnificent marbles of its chapels and sacristy, and the good taste and richness of the ornaments which cover all parts of the edifice.
The Carthusians observed, as fundamental rules of their order, silence and seclusion. They had but few acts which they performed in common, and these only on holidays. Each Carthusian lived in his cell, but each cell was a house, full of conveniences, with an extensive garden, in which they cultivated with the greatest care fruits and vegetables of the most delicious kinds. They were forbidden to give presents or even alms; but they allowed visitors to take from their gardens whatever they pleased. In Granada there was a famous Father Reyes who devoted himself to the cultivation of flowers, and from his garden all the elegant ladies of the city were furnished with the choicest descriptions. Their male friends were sent to gather them, nor was the reverend father altogether ignorant of the fair uses to which they were about to be applied.
The Carthusian dined alone in his cell, into which his food was conveyed by means of a torno, a kind of revolving cylindrical cupboard with shelves, into which were put the numerous and abundant dishes composing the dinner. The torno being then spun round on its axis, the shelves were unloaded of their sumptuous contents by the Carthusian himself.
As these monks were prohibited the use of meat, they kept up in their monasteries a great stock of live fish and a number of turtles; these latter being a delicacy they greatly prized. The place in which they killed these turtles was called the Galapagar. They fed them in a curious manner: at night there was thrown for them, into a large dry tank, the carcase of a cow or a calf; and such was the voracity of the amphibious animals, that, in the morning, nothing remained of these carcases but the bones.
The dinner of the Carthusian generally consisted of eight or nine distinct dishes, and their friends were accustomed to pay their visits about the hour of dinner; for, as invitations were not allowed, they were dispensed with. The wines they grew were always those of the best quality, and there were no persons in all Spain who fared so sumptuously and deliciously as did those devoted recluses.
None but presbyters were admitted to the Carthusian order, and even these were generally only such as had exercised some dignity in cathedral or collegiate churches; hence...
