Burnt alive ....................... 31,912
Burnt in effigy.................... 17,659
Heavily punished................... 291,450 ------- Total 341,021
(Ibid, t. IV. p. 271). Add to this list the ruined families, some of whose members fell victims to the Inquisition, and then--remembering that Spain was but one of the countries which it desolated--let the student judge of the huge total of human agony caused by this awful inst.i.tution. Nor must it be forgotten that its dungeons did not gape only for those who opposed the pretensions of Rome; men of science, philosophers, thinkers, all these were its foes; Llorente gives a list of no less than 119 learned and eminent scientific men who, in Spain alone, fell under the scourge of the Inquisition (see t. II. pp.
417-483).
One special crime of the Church in this age must not be forgotten: her treatment of Roger Bacon. Roger Bacon was a Franciscan monk, who not only studied Greek, Hebrew, and Oriental languages, but who devoted himself to natural science, and made many discoveries in astronomy, chemistry, optics, and mathematics. He is said to have discovered gunpowder, and he proposed a reform of the calendar similar to that introduced by Gregory XIII., 300 years later. His reward was to be hooted at as a magician, and to be confined in a dungeon for many years.
The heretics spread and increased in this century, spite of the terrible weapon brought to bear against them. The "Brethren and Sisters of the Free Spirit," known also as Beghards, Beguttes, Bicorni, Beghins, and Turlupins, were the chief additional body. They believed that all things had emanated from G.o.d, and that to Him they would return; and to this Eastern philosophy they added practical fanaticism, rushing wildly about, shouting, yelling, begging. The Waldenses and Albigenses multiplied, and diversity of opinion spread in every direction.
CENTURY XIV.
This fourteenth century is one of the epochs that sorely test the ingenuity of believers in papal infallibility; for the cardinals, having elected one pope in A.D. 1378, rapidly took a dislike to him, and elected a second. The first choice, Urban VI., remained at Rome; the second, Clement VII., betook himself to Avignon. They duly excommunicated each other, and the Latin Church was rent in twain. "The distress and calamity of these times is beyond all power of description; for not to insist upon the perpetual contentions and wars between the factions of the several popes, by which mult.i.tudes lost their fortunes and lives, all sense of religion was extinguished in most places, and profligacy arose to a most scandalous excess. The clergy, while they vehemently contended which of the reigning popes was the true successor of Christ, were so excessively corrupt as to be no longer studious to keep up even an appearance of religion or decency" ("Europe During the Middle Ages," Hallam, p. 359).
Meanwhile, the struggle between Rome and the heretics went on with ever-increasing fury. In England, Dr. John Wickcliff, rector of Lutterworth, became famous by his attack on the mendicant orders in A.D.
1360, and from that time he raised his voice louder and louder, till he spoke against the pope himself. He translated the Bible into English, attacked many of the prevailing superst.i.tions, and although condemned as holding heretical opinions, he yet died in peace, A.D. 1387. Rome revenged itself by digging up his bones and burning them, about thirteen years later. Rebellion spread even among the monks of the Church, and a vast number of some nonconformist Franciscan monks, termed Spirituals, were burned for their refusal to obey the pope on matters of discipline.
The intense hatred between the Franciscan and Dominican orders made the latter the willing instrument of the papacy; and, in their character as inquisitors, they hunted down their unfortunate rivals as heretics. The Flagellants, a sect who wandered about flogging themselves to the glory of G.o.d, fell also under the merciless hands of the inquisitors, as did also the Knights Templars in France. A new body, known as the Dancers, started up in A.D. 1373, and spread through Flanders; but the priests prayed them away by exorcising the dancing devils that, they said, inhabited the members of this curious sect. Among the sufferers of this century one name must not be forgotten: it is that of Ceccus Ascula.n.u.s.
This man was an Aristotelian philosopher, an astrologer, a mathematician, and a physician. "This unhappy man, having performed some experiments in mechanics that seemed miraculous to the vulgar, and having also offended many, and among the rest his master [the Duke of Calabria], by giving out some predictions which were said to have been fulfilled, was universally supposed to deal with infernal spirits, and burned for it by the inquisitors, at Florence, in the year 1337" (p.
355). There seems no green spot on which to rest the eye in this weary stretch of blood and fire.
CENTURY XV.
In this fifteenth century the knell of the Church rang out; it is memorable evermore in history for the discovery of the New World, and the consequent practical demonstration of the falsehood of the whole theory of the patristic and ecclesiastical theology. In the flood only "Noah and his three sons, with their wives, were saved in an ark. Of these sons, Sham remained in Asia and repeopled it. Ham peopled Africa; j.a.phet, Europe. As the fathers were not acquainted with the existence of America, they did not provide an ancestor for its people" ("Conflict between Religion and Science," Dr. Draper, p. 63). Lactantius, indeed, inveighed against the folly of those who believed in the existence of the antipodes, and Augustine maintained that it was impossible there should be people living on the other side of the earth. Besides, "in the day of judgment, men on the other side of a globe could not see the Lord descending through the air" (Ibid, p. 64). Clearly there was no other side, theologically; only Columbus sailed there. Another fatal blow was struck at the Church by the invention of the printing press, about A.D.
1440, an invention which made knowledge possible for the many, and by diffusion of knowledge made heresy likewise certain. It is not for me, however, to trace here the progress of heretic thought; that brighter task is for another pen; mine only to turn over the bloodstained and black pages of the Church. One name stands out in the list of the pontiffs of this century, which is almost unparalleled in its infamy; it is that of Roderic Borgia, Pope Alexander VI. Foully vicious, cruel, and bloodthirsty, he is startlingly bad, even for a pope. Among his children are found the names of Caesar and Lucretia Borgia, names whose very mention recalls a list of horrible crimes. Alexander died A.D. 1503, from swallowing, by mistake, a poison which he and his son Caesar had prepared for others. Turning to the heretics, we see great lives cut short by the terrible blows of the inquisition:--Savanarola, the brave Italian preacher, the reformer monk, tortured and burned A.D. 1498; John Huss, the enemy of the papacy, burned A.D. 1415, in direct violation of the safe conduct granted him; Jerome, of Prague, the friend and companion of Huss, burned A.D. 1416. Myriads of their unhappy followers shared their fate in every European land. But to Spain belongs the terrible pre-eminence of cruelty in this last century before the Reformation. In the year 1478 a bull of Pope Sixtus IV. established the Inquisition in Spain. "In the first year of the operation of the Inquisition, 1481, two thousand victims were burnt in Andalusia; besides these, many thousands were dug up from their graves and burnt; seventeen thousand were fined or imprisoned for life. Whoever of the persecuted race could flee, escaped for his life. Torquemada, now appointed Inquisitor-General for Castile and Leon, ill.u.s.trated his office by his ferocity. Anonymous accusations were received, the accused was not confronted by witnesses, torture was relied upon for conviction; it was inflicted in vaults where no one could hear the cries of the tormented.
As, in pretended mercy, it was forbidden to inflict torture a second time, with horrible duplicity it was affirmed that the torment had not been completed at first, but had only been suspended out of charity until the following day! The families of the convicted were plunged into irretrievable ruin.... This frantic priest destroyed Hebrew Bibles wherever he could find them, and burnt six thousand volumes of Oriental literature at Salamanca, under an imputation that they inculcated Judaism" (Draper"s "Conflict of Science and Religion," p. 146).
Torquemada was, indeed, a worthy successor of Moses. During his eighteen years of power, his list of victims is as follows:--
Burnt at the stake alive................... 10,220 Burnt in effigy, the persons having died in prison or fled the country............ 6,860 Punished with infamy, confiscation, perpetual imprisonment, or loss of civil rights .................................. 97,321 ------- Total .....................................114,401
--("History of the Inquisition," by Dr. W.H. Rule, vol. i., p. 150. Full details of numbers are given in the "Histoire critique de l"Inquisition d"Espagne," Llorente, t. I., pp. 272-281).
Cardinal Ximenes was not quite so successful as Torquemada, but still his roll is long:
Burnt at the stake alive ................... 3,564 Burnt in effigy ............................ 1,232 Punished heavily .......................... 48,059 ------ --(Ibid, p. 186). Total ................... 52,855
In A.D. 1481, in the bishoprics of Seville and Cadiz, "two thousand Judaizers were burnt in person, and very many in effigy, of whom the number is not known, besides seventeen thousand subject to cruel penance" (Ibid, p. 133). In A.D. 1485, no less than 950 persons were burned at Villa Real, now Ciudad Real.
Spite of all this awful suffering, heretics and Jews remained antagonistic to the church, and in March, A.D. 1492, the edict of the expulsion of the Jews was signed. "All unbaptized Jews, of whatever age, s.e.x, or condition, were ordered to leave the realm by the end of the following July. If they revisited it, they should suffer death. They might sell their effects, and take the proceeds in merchandise or bills of exchange, but not in gold or silver. Exiled thus, suddenly from the land of their birth, the land of their ancestors for hundreds of years, they could not in the glutted market that arose sell what they possessed. n.o.body would purchase what could be got for nothing after July. The Spanish clergy occupied themselves by preaching in the public squares sermons filled with denunciations against their victims, who, when the time for expatriation came, swarmed in the roads, and filled the air with their cries of despair. Even the Spanish onlookers wept at the scene of agony. Torquemada, however, enforced the ordinance that no one should afford them any help.... Thousands, especially mothers with nursing children, infants, and old people, died by the way--many of them in the agonies of thirst" (Ibid, p. 147). Thus was a peaceable, industrious, thoughtful population, driven out of Spain by the Church.
Nor did her hand stay even here. Ferdinand, alas! had completed the conquest of the Moors; true, Granada had only yielded under pledge of liberty of worship, but of what value is the pledge of the Christian to the heretic? The Inquisition harried the land, until, in February 1502, word went out that all unbaptized Moors must leave Spain by the end of April. "They might sell their property, but not take away any gold or silver; they were forbidden to emigrate to the Mahommedan dominions; the penalty of disobedience was death. Their condition was thus worse than that of the Jews, who had been permitted to go where they chose" (Ibid, p. 148). And so the Moors were driven out, and Spain was left to Christianity, to sink down to what she is to-day. 3,000,000 persons are said to have been expelled as Jews, Moors and Moriscoes. The Moors departed,--they who had made the name of Spain glorious, and had spread science and thought through Europe from that focus of light,--they who had welcomed to their cities all who thought, no matter what their creed, and had covered with an equal protection Mahommedan, Christian, and Jew.
Nor let the Protestant Christian imagine that these deeds of blood are Roman, not Christian. The same crimes attach to every Church, and Rome"s black list is only longer because her power is greater. Let us glance at Protestant communions. In Hungary, Giska, the Hussite, ma.s.sacred and bruised the Beghards. In Germany, Luther cried, "Why, if men hang the thief upon the gallows, or if they put the rogue to death, why should not we, with all our strength, attack these popes and cardinals, these dregs of the Roman Sodom? Why not wash our hands in their blood?" ("The Spanish Inquisition," Le Maistre, p. 67, ed. 1838). Sandys, Bishop of London, wrote in defence of persecution. Archbishop Usher, in an address signed by eleven other bishops, said: "Any toleration to the papists is a grievous sin." Knox said, "The people are bound in conscience to put to death the queen, along with all her priests." The English Parliament said, "Persecution was necessary to advance the glory of G.o.d." The Scotch Parliament decreed death against Catholics as idolaters, saying "it was a religious obligation to execute them" (Ibid, pp. 67, 68).
Cranmer, A.D. 1550, condemned six anabaptists to death, one of whom, a woman, was burned alive, and in the following year another was committed to the flames; this primate held a commission with "some others, to examine and search after all anabaptists, heretics, or contemners of the book of Common Prayer" ("Students" History of England," D. Hume, p. 291, ed. 1868).
In Switzerland, Calvin burned Servetus. In America, the Puritans carried on the same hateful tradition, and whipped the harmless Quakers from town to town. Wherever the cross has gone, whether held by Roman Catholic, by Lutheran, by Calvinist, by Episcopalian, by Presbyterian, by Protestant dissenter, it has been dipped in human blood, and has broken human hearts. Its effect on Europe was destructive, barbarising, deadly, until the dawning light of science scattered the thick black clouds which issued from the cross. One indisputable fact, pregnant with instruction, is the extremely low rate of increase of the population of Europe during the centuries when Christianity was supreme. "What, then, does this stationary condition of the population mean? It means, food obtained with hardship, insufficient clothing, personal uncleanness, cabins that could not keep out the weather, the destructive effects of cold and heat, miasm, want of sanitary provisions, absence of physicians, uselessness of shrine cure, the deceptiveness of miracles, in which society was putting its trust; or, to sum up a long catalogue of sorrows, wants and sufferings in one term--it means a high death-rate. But, more, it means deficient births. And what does that point out? Marriage postponed, licentious life, private wickedness, demoralized society" (Draper"s "Conflict of Religion and Science," p.
263). "The surface of the Continent was for the most part covered with pathless forests; here and there it was dotted with monasteries and towns. In the lowlands and along the river courses were fens, sometimes hundreds of miles in extent, exhaling their pestiferous miasms, and spreading agues far and wide." In towns there was "no attempt made at drainage, but the putrefying garbage and rubbish were simply thrown out of the door. Men, women, and children slept in the same apartment; not unfrequently domestic animals were their companions; in such a confusion of the family it was impossible that modesty and morality could be maintained. The bed was usually a bag of straw; a wooden log served as a pillow. Personal cleanliness was utterly unknown; great officers of state, even dignitaries so high as the Archbishop of Canterbury, swarmed with vermin; such, it is related, was the condition of Thomas a Becket, the antagonist of an English king. To conceal personal impurity, perfumes were necessarily and profusely used. The citizen clothed himself in leather, a garment which, with its ever-acc.u.mulating impurity, might last for many years. He was considered to be in circ.u.mstances of ease, if he could procure fresh meat once a week for his dinner. The streets had no sewers; they were without pavement or lamps. After night-fall, the chamber-shutters were thrown open, and slops unceremoniously emptied down, to the discomforture of the wayfarer tracking his path through the narrow streets, with his dismal lantern in his hand" (Ibid, p. 265). Little wonder indeed, that plagues swept through the cities, destroying their inhabitants wholesale. The Church could only pray against them, or offer shrines where votive offerings might win deliverance; "not without a bitter resistance on the part of the clergy, men began to think that pestilences are not punishments inflicted by G.o.d on society for its religious shortcomings, but the physical consequences of filth and wretchedness; that the proper mode of avoiding them is not by praying to the saints, but by ensuring personal and munic.i.p.al cleanliness. In the twelfth century it was found necessary to pave the streets of Paris, the stench in them was so dreadful. At once dysenteries and spotted fever diminished; a sanitary condition, approaching that of the Moorish cities of Spain, which had been paved for centuries, was attained" (Ibid, p. 314). The death-rate was still further diminished by the importation of the physician"s skill from the Arabs and the Moors; the Christians had depended on the shrine of the saint, and the bone of the martyr, and the priest was the doctor of body as well as of soul. "On all the roads pilgrims were wending their way to the shrines of saints, renowned for the cures they had wrought. It had always been the policy of the Church to discourage the physician and his art; he interfered too much with the gifts and profits of the shrines.... For patients too sick to move or be moved, there were no remedies except those of a ghostly kind--the Paternoster and the Ave"
(Ibid, p. 269). Thus Christianity set itself against all popular advancement, against all civil and social progress, against all improvement in the condition of the ma.s.ses. It viewed every change with distrust, it met every innovation with opposition. While it reigned supreme, Europe lay in chains, and even into the new world it carried the fetters of the old. Only as Christianity has grown feebler has civilization strengthened, and progress has been made more and more rapidly as a failing creed has lost the power to oppose. And now, day by day, that progress becomes swifter; now, day by day, the opposition becomes fainter, and soon, pa.s.sing over the ruins of a shattered religion, Free Thought shall plant the white banner of Liberty in the midst of the temple of Humanity; that temple which, long desecrated by priests and overshadowed by G.o.ds, shall then be consecrated for evermore to the service of its rightful owner, and shall be filled with the glory of man, the only G.o.d, and shall have its air melodious with the voice of the prayer which is work.