Spanish Inquisition

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The seal of the Spanish Inquisition depicts
the cross, the branch and the sword.

The Spanish Inquisition was an ecclesiastical tribunal started in 1478 by Catholic Monarchs Ferdinand II of Aragon and Isabella I of Castile. It was intended to maintain Catholic orthodoxy in their kingdoms, and to replace the medieval inquisition which was under papal control. The new body was under the direct control of the Spanish monarchy. It was not definitively abolished until 1834, during the reign of Isabella II.

The Inquisition, as an ecclesiastical tribunal, had jurisdiction only over baptized Christians. This included those who practised forms of Christianity other than Catholicism, and at the time were considered heretics by Catholic Church and newly formed Spanish kingdoms. The Inquisition worked in large part to ensure the orthodoxy of recent converts.






An inquisition was created through papal bull Ad Abolendam, issued at the end of the 12th century by Pope Lucius III as a way to combat the Albigensian heresy in southern France. There were a huge number of tribunals of the Papal Inquisition in various European kingdoms during the Middle Ages. In the Kingdom of Aragon, a tribunal of the Papal Inquisition was established by the statute of Excommunicamus of Pope Gregory IX, in 1232, during the era of the Albigensian heresy. Its principal representative was Raimundo de Peñafort. With time, its importance was diluted, and, by the middle of the 15th century, it was almost forgotten although still there according to the law.

There was never a tribunal of the Papal Inquisition in Castile. Members of the episcopate were charged with surveillance of the faithful and punishment of transgressors. During Middle Ages in Castile little attention was paid to heresy by the Catholic ruling class. Jews and Muslims were tolerated and generally allowed to follow Jewish and Muslim law and custom for domestic matters, but were also subject to discrimatory legislation, that is they were treated as inferior to Catholics by law.


The Spanish Inquisition can be seen as a answer to the multi-religious nature of Spanish society following the reconquest of the Iberian Peninsula from the Moors (Muslims). Much of the Iberian Peninsula was dominated by Moors following their invasion of the peninsula in 711 until the thirteenth century. Following the Christian victory at the Battle of Las Navas de Tolosa (1212), and the fall of Cordoba (1236) and Seville (1248) most of peninsula, including most of the south, came under Christian rule. Only the small region of Granada remained under Muslim rule, which was ended by a final Christian victory of 1492. However, in the medieval period the Reconquista did not result in the expulsion of Muslims from Spain, since they, along with Jews, were tolerated, although treated as inferiors, by the ruling Catholic elite. Big cities, especially Seville, Valladolid, and Barcelona, had large Jewish populations centered in "Judería". .[1]

Post-reconquest medieval Spain has been characterized by Americo Castro and some other Iberianists as a society of "convivencia," that is relatively peaceful co-existence, albeit punctuated by occasional conflict among the ruling Catholics, and the subject Jews and Muslims. However, as Heny Kamen notes "so-called convivencia was always a relationship between unequals."[2] Despite their legal inequality, there was a long tradition of Jewish service to the crown of Aragon. Ferdinand's father John II named the Jewish Abiathar Crescas to be Court Astronomer. Jews occupied many important posts, religious and political. Castile itself had an unofficial rabbi.

Nevertheless, in some parts of Spain towards the end of the 14th century, there was a wave of violent anti-Judaism, encouraged by the preaching of Ferrant Martinez, Archdeacon of Ecija. The pogroms of June 1391 were especially bloody: in Seville, hundreds of Jews were killed, and the synagogue was completely destroyed. The number of people killed was also high in other cities, such as Córdoba, Valencia and Barcelona.[3]

One of the consequences of these pogroms was the mass conversion of Jews. Although the forcibly baptized could legally return to Judaism, in many places the converted "felt it safer to remain in their new religion."[4] Thus after 1391 a new social group appeared: conversos, also called New Christians, who were distrusted by Jews and Christians alike for their religious beliefs and practices, which were seen as a mixture between the two religions. Many conversos attained important positions in 15th century Spain. Among many others, physicians Andrés Laguna and Francisco Lopez Villalobos (Ferdinand's court physician), writers Juan del Enzina, Juan de Mena, Diego de Valera and Alonso de Palencia, and bankers Luis de Santangel and Gabriel Sanchez (who financed the voyage of Christopher Columbus) were all conversos. Conversos - not without opposition - managed to attain high positions in the ecclesiastical hierarchy, at times becoming severe detractors of Judaism.[5] Some even received titles of nobility, and as a result, during the following century some works attempted to demonstrate that virtually all of the nobles of Spain were descended from Israelites.[6]

Activity of the Inquisition

The start of the Inquisition

Alonso de Hojeda, a Dominican from Seville, convinced Queen Isabel of the existence of Crypto-Judaism among Andalusian conversos during her stay in Seville between 1477 and 1478.[7] A report, produced at the request of the monarchs by Pedro González de Mendoza, Archbishop of Seville, and by the Segovian Dominican Tomás de Torquemada, corroborated this assertion. The monarchs decided to introduce the Inquisition to Castile to uncover and do away with false converts, and requested the Pope's assent. At first the request was turned down for a number of reasons. One reason was that they had requested the Spanish Inquisition to be under the control of the monarchs of Spain. This in turn would lessen papal authority over the clergy involved and make methods difficult to keep in line with official papal rules of inquisition, and instead easily become a mere political and semi-military tool of Spain. Ferdinand pressured Sixtus IV by threatening to withdraw military support at a time when the Turks were threating Catholic Europe. On November 1, 1478, Pope Sixtus IV published the bill Exigit Sinceras Devotionis Affectus, through which the Inquisition was established in the Kingdom of Castile. The bill also gave the monarchs exclusive authority to name the inquisitors. The first two inquisitors, Miguel de Morillo and Juan de San Martín were not named, however, until two years later, on September 27, 1480 in Medina del Campo.

At first, the activity of the Inquisition was limited to the dioceses of Seville and Cordoba, where Alonso de Hojeda had detected the center of converso activity. The first auto de fe was celebrated in Seville on February 6, 1481: six people were burned alive. The sermon was given by the same Alonso de Hojeda whose suspicions had given birth to the Inquisition. From there, the Inquisition grew rapidly in the Kingdom of Castile. By 1492, tribunals existed in eight Castilian cities: Ávila, Córdoba, Jaén, Medina del Campo, Segovia, Sigüenza, Toledo, and Valladolid.

Establishing the new Inquisition in the Kingdom of Aragón was more difficult. In reality, Ferdinand did not resort to new appointments, he simply resuscitated the old Pontifical Inquisition, submitting it to his direct control. The population of Aragón was obstinately opposed to the Inquisition. In addition, differences between Ferdinand and Sixtus IV prompted the latter to promulgate a new bull categorically prohibiting the Inquisition's extension to Aragon. In this bull, the Pope unambiguously criticized the procedures of the Inquisitorial court, affirming that,

many true and faithful Christians, because of the testimony of enemies, rivals, slaves and other low people—and still less appropriate—without tests of any kind, have been locked up in secular prisons, tortured and condemned like relapsed heretics, deprived of their goods and properties, and given over to the secular arm to be executed, at great danger to their souls, giving a pernicious example and causing scandal to many.[8]

Nevertheless, pressure by Ferdinand caused the Pope to suspend this bull,[9] and even promulgate another one, on October 17, 1483, naming Tomás de Torquemada Inquisidor General of Aragón, Valencia and Catalonia. In 1484 Pope Innocent VIII attempted to allow appeals to Rome against the Inquisition, but Ferdinand in December 1484 and again in 1509 decreed death and confiscation for anyone trying to make use of such procedures without royal permission.[10] With this, the Inquisition became the only institution that held authority across all the realms of the Spanish monarchy, and, in all of them, a useful mechanism at the service of the crown. However, the cities of Aragón continued resisting, and even saw revolt, as in Teruel from 1484 to 1485. However, the murder of Inquisidor Pedro Arbués in Zaragoza on September 15, 1485, caused public opinion to turn against the conversos and in favour of the Inquisition. In Aragón, the Inquisitorial courts were focused specifically on members of the powerful converso minority, ending their influence in the Aragonese administration.

The Inquisition was extremely active between 1480 and 1530. Different sources give different estimates of the number of trials and executions in this period; Henry Kamen estimates about 2,000 executed, based on the documentation of the Autos de Fé, the great majority being conversos of Jewish origin. He offers striking statistics: 91.6% of those judged in Valencia between 1484 and 1530 and 99.3% of those judged in Barcelona between 1484 and 1505 were of Jewish origin.[11]

Expulsion of Jews and Repression of Conversos

The Spanish Inquisition had been set up in part to prevent conversos from engaging in Jewish practices, which, as Christians, they were supposed to have given up. However this remedy for securing the orthodoxy of conversos' religion was eventually deemed inadequate, since the main justification the monarchy gave for formally expelling all Jews from Spain was the "great harm suffered by Christians (i.e. conversos) from the contact, intercourse and communication which they have with the Jews, who always attempt in various ways to seduce faithful Christians from our Holy Catholic Faith."[12]. The decree of expusion was issued in January 1492. The number of Jews who left Spain is not even approximately known. Historians of the period give extremely high figures: Juan de Mariana speaks of 800,000 people, and Don Isaac Abravanel of 300,000. Modern estimates are much lower: Henry Kamen estimates that, of a population of approximately 80,000 Jews, about one half or 40,000 chose emigration.[13] The Jews of the kingdom of Castile emigrated mainly to Portugal (from where they were expelled in 1497) and to Morocco. However, according to Henry Kamen, the Jews of the kingdom of Aragon, went "to adjacent Christian lands, mainly to Italy," rather than to Muslim lands as is often assumed.[14] Much later the Sefardim, descendants of Spanish Jews, established communities in many cities of Europe, North Africa, and the Ottoman Empire.

Jews were baptised in the three months before the deadline for expulsion, some 40,000 if one accepts the totals given by Kamen: most of these undoubtedly to avoid expulsion, rather than a sincere change of faith. These conversos were the principal concern of the Inquisition; continuing to practice Judaism put them at risk of denunciation and trial.

The most intense period of persecution of conversos lasted until 1530. From 1531 to 1560, however, the percentage of conversos among the Inquisition trials dropped to 3% of the total. There was a rebound of persecutions when a group of crypto-Jews was discovered in Quintanar de la Orden in 1588; and there was a rise in denunciations of conversos in the last decade of the 16th century. At the beginning of the 17th century, some conversos who had fled to Portugal began to return to Spain, fleeing the persecution of the Portuguese Inquisition, founded in 1532. This led to a rapid increase in the trials of crypto-Jews, among them a number of important financiers. In 1691, during a number of Autos de Fe in Majorca, 36 chuetas, or conversos of Majorca, were burned.

During the 18th century the number of conversos accused by the Inquisition decreased significantly. Manuel Santiago Vivar, tried in Cordoba in 1818, was the last person tried for being a crypto-Jew.

Repression of Moriscos

The Inquisition did not exclusively target Jewish conversos (marranos) and Protestants, but also the Moriscos, converts to Catholicism from Islam. The Moriscos were mostly concentrated in the recently conquered kingdom of Granada, in Aragon, and in Valencia. Officially, all Muslims in the Crown of Castile had been converted to Christianity in 1502. Muslims in the Crown of Aragon were obliged to convert by Charles I's decree of 1526, as most had been forcibly baptized during the Revolt of the Brotherhoods (1519–1523) and these baptisms were declared to be valid.

Many Moriscos were suspected of practicing Islam in secret, and the jealousy with which they guarded the privacy of their domestic life prevented the verification of this suspicion.[15] Initially they were not severely persecuted by the Inquisition, but experienced a policy of peaceful evangelization, a policy not followed with those conversos who were suspected of being crypto-Jews. There were various reasons for this. Most importantly, in the kingdoms of Valencia and Aragon a large number of the Moriscos were under the jurisdiction of the nobility, and persecution would have been viewed as a frontal assault on the economic interests of this powerful social class.[16] Still, fears ran high among the population that the Moriscos were traitorous, especially in Granada. The coast was regularly raided by Barbary pirates backed by Spain's enemy the Ottoman Empire, and the Moriscos were suspected of aiding them.

In the second half of the century, late in the reign of Philip II, conditions worsened between Old Christians and Moriscos. The 1568–1570 Morisco Revolt in Granada was harshly suppressed, and the Inquisition intensified its attention to the Moriscos. From 1570 Morisco cases became predominant in the tribunals of Zaragoza, Valencia and Granada; in the tribunal of Granada, between 1560 and 1571, 82% of those accused were Moriscos.[17] Still, according to Kamen, the Moriscos did not experience the same harshness as judaizing conversos and Protestants, and the number of capital punishments was proportionally less.[18]

In 1609 King Philip III, upon the advice of his financial adviser the Duke of Lerma and Archbishop of Valencia Juan de Ribera, decreed the Expulsion of the Moriscos. Hundreds of thousands of Moriscos were expelled, some of them probably sincere Christians. This was further fueled by the religious intolerance of Archbishop Ribera who quoted the Old Testament texts ordering the enemies of God to be slain without mercy and setting forth the duties of kings to extirpate them.[19] The edict required: 'The Moriscos to depart, under the pain of death and confiscation, without trial or sentence... to take with them no money, bullion, jewels or bills of exchange.... just what they could carry.'[20] So successful was the enterprise, in the space of months, Spain was emptied of its Moriscos. Expelled were the Moriscos of Aragon, Murcia, Catalonia, Castile, Mancha and Extremadura. As for the Moriscos of Granada, such as the Herrador family who held positions in the Church and magistracy, they still had to struggle against exile and confiscation.[21]

An indeterminate number of Moriscos remained in Spain and, during the 17th century, the Inquisition pursued some trials against them of minor importance: according to Kamen, between 1615 and 1700, cases against Moriscos constituted only 9 percent of those judged by the Inquisition.

Demographic consequences

In December 2008, a genetic study of the current population of the Iberian Peninsula, published in the American Journal of Human Genetics, estimated that about 10% have North-African as ancestors and 20% have Sephardi Jews as ancestors. Since there is no direct link between genetic makeup and religious affiliation, however, it is difficult to draw direct conclusions between their findings and forced or voluntary conversion[22]. Nevertheless, the Sephardic result is in contradiction [23][24][25][26][27] or not replicated in all the body of genetic studies done in Iberia and has been later questioned by the authors themselves [28][29][30][31] and by Stephen Oppenheimer who estimates that much earlier migrations, 5000 to 10,000 years ago from the Eastern Mediterranean might also have accounted for the Sephardic estimates: "They are really assuming that they are looking at his migration of Jewish immigrants, but the same lineages could have been introduced in the Neolithic"[32]. The rest of genetic studies done in Spain estimate the Moorish contribution ranging from 2.5/3.4%[33] to 7.7%[34].

Repression of Protestants

Despite much popular myth about the Inquisition relating to Protestants, it dealt with very few cases involving actual Protestants, as there were so few in Spain. According to Kamen, only about 200 Spaniards were accused of being Protestants in the last decades of the sixteenth century. “Most of them were in no sense Protestants...Irreligious sentiments, drunken mockery, anticlerical expressions, were all captiously classified by the inquisitors (or by those who denounced the cases) as ‘Lutheran.’ Disrespect to church images, and eating meat on forbidden days, were taken as signs of heresy.”[35]

The first of the trials against those labeled by the Inquisition as "Lutheran" were those against the sect of mystics known as the "Alumbrados" of Guadalajara and Valladolid. The trials were long, and ended with prison sentences of differing lengths, though none of the sect were executed. Nevertheless, the subject of the "Alumbrados" put the Inquisition on the trail of many intellectuals and clerics who, interested in Erasmian ideas, had strayed from orthodoxy (which is striking because both Charles I and Philip II of Spain were confessed admirers of Erasmus). Such was the case with the humanist Juan de Valdés, who was forced to flee to Italy to escape the process that had been begun against him, and the preacher, Juan de Ávila, who spent close to a year in prison.

The first trials against Lutheran groups, as such, took place between 1558 and 1562, at the beginning of the reign of Philip II, against two communities of Protestants from the cities of Valladolid and Seville.[36] The trials signaled a notable intensification of the Inquisition's activities. A number Autos de Fe were held, some of them presided over by members of the royal family.[37] After 1562, though the trials continued, the repression was much reduced, and it is estimated that a dozen Spaniards were burned alive for Lutheranism by the end of the 16th century, although some 200 faced trial.[38] The Autos de Fe of the mid-century virtually put an end to Spanish Protestantism which was, throughout, a small phenomenon to begin with - last remainders claimed to have survived in Netanya, Israel in the form of secluded orders, led by Irene Molochovski.



An image frequently misinterpreted as the Spanish
Inquisition burning prohibited books. This is actually
Pedro Berruguete's La Prueba del Fuego (1400s).
It depicts a legend of St Dominic's dispute with the
Cathars: they both consign their writings into the
flames, and while the Cathars' text burns, St
Dominic's miraculously leaps from the flames.

As one manifestation of the Counter-Reformation, the Spanish Inquisition worked actively to impede the diffusion of heretical ideas in Spain by producing "Indexes" of prohibited books. Such lists of prohibited books were common in Europe a decade before the Inquisition published its first. The first Index published in Spain in 1551 was, in reality, a reprinting of the Index published by the University of Louvain in 1550, with an appendix dedicated to Spanish texts. Subsequent Indexes were published in 1559, 1583, 1612, 1632, and 1640. The Indexes included an enormous number of books of all types, though special attention was dedicated to religious works, and, particularly, vernacular translations of the bible.

Included in the Indexes, at one point, were many of the great works of Spanish literature. Also, a number of religious writers who are today considered saints by the Catholic Church saw their works appear in the Indexes. At first, this might seem counter-intuitive or even nonsensical — how were these Spanish authors published in the first place if their texts were only to be prohibited by the Inquisition and placed in the Index? The answer lies in the process of publication and censorship in Early Modern Spain. Books in Early Modern Spain faced prepublication licensing and approval (which could include modification) by both secular and religious authorities. However, once approved and published, the circulating text also faced the possibility of post-hoc censorship by being denounced to the Inquisition — sometimes decades later. Likewise, as Catholic theology evolved, once prohibited texts might be removed from the Index.

At first, inclusion in the Index meant total prohibition of a text; however, this proved not only impractical and unworkable, but also contrary to the goals of having a literate and well educated clergy. Works with one line of suspect dogma would be prohibited in their entirety, despite the remainder of the text's sound dogma. In time, a compromise solution was adopted in which trusted Inquisition officials blotted out words, lines or whole passages of otherwise acceptable texts, thus allowing these expurgated editions to circulate. Although in theory the Indexes imposed enormous restrictions on the diffusion of culture in Spain, some historians, such as Henry Kamen, argue that such strict control was impossible in practice and that there was much more liberty in this respect than is often believed. And Irving Leonard has conclusively demonstrated that, despite repeated royal prohibitions, romances of chivalry, such as Amadis of Gaul, found their way to the New World with the blessing of the Inquisition. Moreover, with the coming of the Age of Enlightenment in the 18th century, increasing numbers of licenses to possess and read prohibited texts were granted.

Despite repeated publication of the Indexes and a large bureaucracy of censors, the activities of the Inquisition did not impede the flowering of Spanish literature's "Siglo de Oro," although almost all of its major authors crossed paths with the Holy Office at one point or another. Among the Spanish authors included in the Index are: Bartolomé Torres Naharro, Juan del Enzina, Jorge de Montemayor, Juan de Valdés and Lope de Vega, as well as the anonymous Lazarillo de Tormes and the Cancionero General by Hernando del Castillo. La Celestina, which was not included in the Indexes of the 16th century, was expurgated in 1632 and prohibited in its entirety in 1790. Among the non-Spanish authors prohibited were Ovid, Dante, Rabelais, Ariosto, Machiavelli, Erasmus, Jean Bodin and Thomas More, known in Spain as Tomás Moro. One of the most outstanding and best known cases in which the Inquisition directly confronted literary activity is with Fray Luis de León, noted humanist and religious writer of converso origin, who was imprisoned for four years (from 1572 to 1576) for having translated the Song of Songs directly from Hebrew.

Other offenses

Although the Inquisition was created to suppress heresy, it also occupied itself with a wide variety of offences that only indirectly could be related to religious heterodoxy. Of a total of 49,092 trials from the period 1560–1700 registered in the archive of the Suprema, appear the following: judaizantes (5,007); moriscos (11,311); Lutherans (3,499); alumbrados (149); superstitions (3,750); heretical propositions (14,319); bigamy (2,790); solicitation (1,241); offences against the Holy Office of the Inquisition (3,954); miscellaneous (2,575).[citation needed]

This data demonstrates that not only New Christians (conversos of Jewish or Islamic descent) and Protestants faced investigation, but also Old Christians could be targeted for various reasons.


The category "superstitions" includes trials related to witchcraft. The witch-hunt in Spain had much less intensity than in other European countries (particularly France, England, and Germany). One remarkable case was that of Logroño, in which the witches of Zugarramurdi in Navarre were persecuted. During the auto de fé that took place in Logroño on November 7 and November 8, 1610, 6 people were burned and another 5 burned in effigy.[39] In general, nevertheless, the Inquisition maintained a sceptical attitude towards cases of witchcraft, considering it as a mere superstition without any basis. Alonso de Salazar Frías, who, after the trials of Logroño took the Edict of Faith to various parts of Navarre, noted in his report to the Suprema that, "There were no witches nor bewitched in the region after beginning to speak and write about them".[40]


Included under the rubric of heretical propositions were verbal offences, from outright blasphemy to questionable statements regarding religious beliefs, from issues of sexual morality, to misbehaviour of the clergy. Many were brought to trial for affirming that simple fornication (sex without the explicit aim of procreation) was not a sin or for putting in doubt different aspects of Christian faith such as Transubstantiation or the virginity of Mary. Also, members of the clergy itself were occasionally accused of heretical propositions. These offences rarely lead to severe penalties.


The Inquisition also pursued offences against morals, at times in open conflict with the jurisdictions of civil tribunals. In particular, there were numerous trials for bigamy, a relatively frequent offence in a society that only permitted divorce under the most extreme circumstances. In the case of men, the penalty was five years in the galley (tantamount to a death sentence). Women too were accused of bigamy. Also, many cases of solicitation during confession were adjudicated, indicating a strict vigilance over the clergy.


Inquisitorial repression of the sexual offence of sodomy, considered, according to Canon Law, as a crime against nature, merits separate attention. This included some cases of homosexuality, rape, and separately bestiality. Civil authorities executed those convicted.

In 1506 at Seville the Inquisition made a special investigation into sodomy, causing many arrests and many fugitives and burning 12 persons, but in 1509 the Suprema in Castile declared that crime not within the jurisdiction of the Inquisition deciding that cases of sodomy could not be adjudicated, unless related to heresy. Alleging that sodomy had been introduced to Spain by the Moors, in 1524 the Spanish Ambassador to Rome obtained a special commission from Clement VII for the Holy Office to curb its spread by investigating laymen and clergy in the territories of Aragon, whether or not it was related to heresy; and proceeding according to local, municipal law in spite of the resistance by local bishops to this usurpation of their authority.

The tribunal of Zaragoza distinguished itself for its severity in judging these offences: between 1571—1579, 101 men accused of sodomy were processed and at least 35 were executed. In total, between 1570 and 1630 there were 534 trials (incl. 187 for homosexuality, 245 for bestiality, and 111 with unknown specification of the charges) with 102 executions (incl. 27 for homosexuality, 64 for bestiality and 11 uncertain cases).

The first sodomite was burned by the Inquisition in Valencia in 1572, and those accused included 19% clergy, 6% nobles, 37% workers, 19% servants, and 18% soldiers and sailors. [41] A growing reluctance to convict those who, unlike heretics, could not escape by confession and penance led after 1630 to greater leniency. Torture decreased: in Valencia 21% of sodomites were tortured prior to 1630, but only 4% afterwards. The last execution in persona for sodomy by the Inquisition took place in Zaragoza in April 1633. In total, out of about 1,000 convicted of sodomy - 170 were actually burnt at the stake, including 84 condemned for bestiality and 75 for homosexuality, with 11 cases where the exact character of the charges is not known.

Nearly all of almost 500 cases of sodomy between persons concerned the relationship between an older man and an adolescent, often by coercion; with only a few cases where the couple were consenting homosexual adults. About 100 of the total involved allegations of child abuse. Adolescents were generally punished more leniently than adults, but only when they were very young (under ca. 12 years) or when the case clearly concerned rape, where they had a chance in avoiding punishment altogether. As a rule, the Inquisition condemned to death only those "sodomites" over the age of 25 years. As about half of those tried were under this age, it explains the relatively small percent of death sentences[42].


In 1815, Francisco Xavier de Mier y Campillo, the Inquisitor General of the Spanish Inquisition and the Bishop of Almería, suppressed Freemasonry and denounced the lodges as “societies which lead to atheism, to sedition and to all errors and crimes.”[43] He then instituted a purge during which Spaniards could be arrested on the charge of being “suspected of Freemasonry”.[43]


Beyond its role in religious affairs, the Inquisition was also an institution at the service of the monarchy. The Inquisitor General, in charge of the Holy Office, was designated by the crown. The Inquisitor General was the only public office whose authority stretched to all the kingdoms of Spain (including the American viceroyalties), except for a brief period (1507–1518) during which there were two Inquisitors General, one in the kingdom of Castile, and the other in Aragon.

The Inquisitor General presided over the Council of the Supreme and General Inquisition (generally abbreviated as "Council of the Suprema"), created in 1483, which was made up of six members named directly by the crown (the number of members of the Suprema varied over the course of the Inquisition's history, but it was never more than 10). Over time, the authority of the Suprema grew at the expense of the power of the Inquisitor General.

The Suprema met every morning, save for holidays, and for two hours in the afternoon on Tuesdays, Thursdays and Saturdays. The morning sessions were devoted to questions of faith, while the afternoons were reserved for cases of sodomy, bigamy, witchcraft, etc.[44]

Below the Suprema were the different tribunals of the Inquisition, which were, in their origins, itinerant, installing themselves where they were necessary to combat heresy, but later being established in fixed locations. In the first phase, numerous tribunals were established, but the period after 1495 saw a marked tendency towards centralization.

In the kingdom of Castile, the following permanent tribunals of the Inquisition were established:

There were only four tribunals in the kingdom of Aragon: Zaragoza and Valencia (1482), Barcelona (1484), and Majorca (1488).[45] Ferdinand the Catholic also established the Spanish Inquisition in Sicily (1513), housed in Palermo and Sardinia, in the town of Sassari.[46] In the Americas, tribunals were established in Lima and in Mexico City (1569) and, in 1610, in Cartagena de Indias (present day Colombia).

Composition of the tribunals

Initially, each of the tribunals included two inquisitors, a calificador, an alguacil (bailiff) and a fiscal (prosecutor); new positions were added as the institution matured.

The inquisitors were preferably jurists more than theologians, and, in 1608, Philip III even stipulated that all the inquisitors must have a background in law. The inquisitors did not typically remain in the position for a long time: for the Court of Valencia, for example, the average tenure in the position was about two years.[47] Most of the inquisitors belonged to the secular clergy (priests who were not members of religious orders), and had a university education. Pay was 60,000 maravedíes at the end of the 15th century, and 250,000 maravedíes at the beginning of the 17th century.[citation needed]

The fiscal was in charge of presenting the accusation, investigating the denunciations and interrogating the witnesses. The calificadores were generally theologians; it fell to them to determine if the defendant's conduct constituted a crime against the faith. Consultants were expert jurists who advised the court in questions of procedure. The court had, in addition, three secretaries: the notario de secuestros (Notary of Property), who registered the goods of the accused at the moment of his detention; the notario del secreto (Notary of the Secreto), who recorded the testimony of the defendant and the witnesses; and the escribano general (General Notary), secretary of the court.

The alguacil was the executive arm of the court: he was responsible for detaining and jailing the defendant. Other civil employees were the nuncio, ordered to spread official notices of the court, and the alcaide, jailer in charge of feeding the prisoners.

In addition to the members of the court, two auxiliary figures existed that collaborated with the Holy Office: the familiares and the comissarios (commissioners). Familiares were lay collaborators of the Inquisition, who had to be permanently at the service of the Holy Office. To become a familiar was considered an honour, since it was a public recognition of limpieza de sangre — Old Christian status — and brought with it certain additional privileges. Although many nobles held the position, most of the familiares many came from the ranks of commoners. The commissioners, on the other hand, were members of the religious orders who collaborated occasionally with the Holy Office.

One of the most striking aspects of the organization of the Inquisition was its form of financing: devoid its own budget, the Inquisition depended exclusively on the confiscation of the goods of the denounced. It is not surprising, therefore, that many of those prosecuted were rich men. That the situation was open to abuse is evident, as stands out in the memorial that a converso from Toledo directed to Charles I:

"Your Majesty must provide, before all else, that the expenses of the Holy Office do not come from the properties of the condemned, because if that is the case, if they do not burn they do not eat."[48]

Functioning of the inquisition

The Inquisition operated in conformity with Canon Law of the Roman Catholic Church; its operations were in no way arbitrary. Its procedures were set out in various Instrucciones issued by the successive Inquisitors General, Torquemada, Deza, and Valdés.


When the Inquisition arrived in a city, the first step was the Edict of Grace. Following the Sunday mass, the Inquisitor would proceed to read the edict: it explained possible heresies and encouraged all the congregation to come to the tribunals of the Inquisition to "relieve their consciences". They were called Edicts of Grace because all of the self-incriminated who presented themselves within a period of grace (approximately one month) were offered the possibility of reconciliation with the Church without severe punishment. The promise of benevolence was effective, and many voluntarily presented themselves to the Inquisition. But self-incrimination was not sufficient: one also had to accuse all one's accomplices. As a result, the Inquisition had an unending supply of informants. With time, the Edicts of Grace were replaced by the Edicts of Faith, doing away with the possibility of quick, painless reconciliation.

The denunciations were anonymous, and the defendants had no way of knowing the identities of their accusers.[49] This was one of the points most criticized by those who opposed the Inquisition (for example, the Cortes of Castile, in 1518). In practice, false denunciations were frequent, resulting from envy or personal resentments. Many denunciations were for absolutely insignificant reasons. The Inquisition stimulated fear and distrust among neighbours, and denunciations among relatives were not uncommon.


After a denunciation, the case was examined by the calificadores (qualifiers), who had to determine if there was heresy involved, followed by detention of the accused. In practice, however, many were detained in preventive custody, and many cases of lengthy incarcerations occurred, lasting up to two years, before the calificadores examined the case.[50]

Detention of the accused entailed the preventive sequestration of their property by the Inquisition. The property of the prisoner was used to pay for procedural expenses and the accused's own maintenance and costs. Often the relatives of the defendant found themselves in outright misery. This situation was only remedied following instructions written in 1561.

The entire process was undertaken with the utmost secrecy, as much for the public as for the accused, who were not informed about the accusations that were levied against them. Months, or even years could pass without the accused being informed about why they were imprisoned. The prisoners remained isolated, and, during this time, the prisoners were not allowed to attend mass nor receive the sacraments. The jails of the Inquisition were no worse than those of civil society, and there are even certain testimonies that occasionally they were much better.[51]Some prisoners died in prison, as was frequent at the time.

The trial

The inquisitorial process consisted of a series of hearings, in which both the denouncers and the defendant gave testimony. A defense counsel was assigned to the defendant, a member of the tribunal itself, whose role was simply to advise the defendant and to encourage them to speak the truth. The prosecution was directed by the fiscal. Interrogation of the defendant was done in the presence of the Notary of the Secreto, who meticulously wrote down the words of the accused. The archives of the Inquisition, in comparison to those of other judicial systems of the era, are striking in the completeness of their documentation. In order to defend themselves, the accused had two possibilities: abonos (to find favourable witnesses) or tachas (to demonstrate that the witnesses of accusers were not trustworthy).

In order to interrogate the accused, the Inquisition made use of torture, but not in a systematic way. It was applied mainly against those suspected of Judaism and Protestantism, beginning in the 16th century. For example, Lea estimates that between 1575 and 1610 the court of Toledo tortured approximately a third of those processed for heresy.[52] In other periods, the proportions varied remarkably. Torture was always a means to obtain the confession of the accused, not a punishment itself. It was applied without distinction of sex or age, including children and the aged.


The methods of torture most used by the Inquisition were garrucha, toca and the potro. The application of the garrucha, also known as the strappado, consisted of suspending the victim from the ceiling by a pulley with weights tied to the ankles, with a series of lifts and drops, during which arms and legs suffered violent pulls and were sometimes dislocated.[53] The toca, also called interrogatorio mejorado del agua, consisted of introducing a cloth into the mouth of the victim, and forcing them to ingest water spilled from a jar so that they had impression of drowning (see: waterboarding).[54] The potro, the rack, was the instrument of torture used most frequently.[55]

The assertion that "confessionem esse veram, non factam vi tormentorum" (the confession was true and free) sometimes follows a description of how, presently after torture ended, the subject freely confessed to the offenses.[56]

Some of the torture methods attributed to the Spanish Inquisition were never used. For example, the "Iron Maiden" never existed in Spain, and was a post-Reformation invention of Germany. Thumbscrews on display in an English museum as Spanish were recently argued to be of English origin.

Once the process concluded, the inquisidores met with a representative of the bishop and with the consultores, experts in theology or Canon Law, which was called the consulta de fe. The case was voted and sentence pronounced, which had to be unanimous. In case of discrepancies, the Suprema had to be informed.


The results of the trial could be the following:

  1. The defendant could be acquitted. In actual practice, acquittals were very rare.
  2. The process could be suspended, in which the defendant went free, although under suspicion, and with the threat that the process could be continued at any time. Suspension was a form of acquittal without admitting specifically that the accusation had been erroneous.
  3. The defendant could be penanced. Considered guilty, they had to abjure publicly their crimes (de levi if it was a misdemeanor, and de vehementi if the crime were serious), and was condemned to punishment. Among these were the sambenito, exile, fines or even sentence to the galleys.
  4. The defendant could be reconciled. In addition to the public ceremony in which the condemned was reconciled with the Catholic Church, more severe punishments existed, among them long sentences to jail or the galleys, and the confiscation of all property. Also physical punishments existed, such as whipping.
  5. The most serious punishment was relaxation to the secular arm, which implied burning at the stake. This penalty was frequently applied to impenitent heretics and those who had relapsed. Execution was public. If the condemned repented, they were garroted before the body was given to the flames. If not, they were burned alive.

Frequently, cases were judged in absentia, and when the accused died before the trial finished, the condemned were burned in effigy.

The distribution of the punishments varied much over time. It is believed that sentences of death were frequent mainly in the first stage of the history of the Inquisition (according to García Cárcel, the court of Valencia employed the death penalty in 40% of the processings before 1530, but later that percentage lowered to 3%).[57]

The Autos de Fe

For more details on this topic, see Auto de fe.

If the sentence was condemnatory, this implied that the condemned had to participate in the ceremony of an auto de fe, that solemnized their return to the Church (in most cases), or punishment as an impenitent heretic. The autos de fe could be private (auto particular) or public (auto publico or auto general).

Although initially the public autos did not have any special solemnity nor sought a large attendance of spectators, with time they became solemn ceremonies, celebrated with large public crowds, amidst a festive atmosphere. The auto de fe eventually became a baroque spectacle, with staging meticulously calculated to cause the greatest effect among the spectators.

The autos were conducted in a large public space (in the largest plaza of the city, frequently), generally on holidays. The rituals related to the auto began the previous night (the "procession of the Green Cross") and sometimes lasted the whole day. The auto de fe frequently was taken to the canvas by painters: one of the better known examples is the painting by Francesco Rizzi held by the Prado Museum in Madrid and which represents the auto celebrated in the Plaza Mayor of Madrid on June 30, 1680. The last public auto de fe took place in 1691.

The auto de fe involved: a Catholic Mass; prayer; a public procession of those found guilty; and a reading of their sentences (Peters 1988: 93-94). They took place in public squares or esplanades and lasted several hours: ecclesiastical and civil authorities attended.[2] Artistic representations of the auto de fe usually depict torture and the burning at the stake. However, this type of activity never took place during an auto de fe, which was in essence a religious act. Torture was not administered after a trial concluded, and executions were always held after and separate from the auto de fe (Kamen 1997: 192-213), though in the minds and experiences of observers and those undergoing the confession and execution, the separation of the two might be experienced as merely a technicality.

The first recorded auto de fe was held in Paris in 1242, under the great Louis IX (Stavans 2005:xxxiv) The first Spanish auto de fe took place in Seville, Spain, in 1481; six of the men and women that participated in this first religious ritual were later executed. The Inquisition enjoyed limited power in Portugal, having been established in 1536 and officially lasting until 1821, although its influence was much weakened with the government of the Marquis of Pombal, in the second half of the 18th century. Autos de fe also took place in Mexico, Brazil and Peru: contemporary historians of the Conquistadors such as Bernal Díaz del Castillo record them. They also occurred in the Portuguese colony of Goa, India, following the establishment of Inquisition there in 1562-1563.

The arrival of the Enlightenment in Spain slowed inquisitorial activity. In the first half of the 18th century, 111 were condemned to be burned in person, and 117 in effigy, most of them for judaizing. In the reign of Philip V, there were 728 autos de fe, while in the reigns of Charles III and Charles IV only four condemned were burned.

With the Century of Lights, the Inquisition changed: Enlightenment ideas were the closest threat that had to be fought. The main figures of the Spanish Enlightenment were in favour of the abolition of the Inquisition, and many were processed by the Holy Office, among them Olavide, in 1776; Iriarte, in 1779; and Jovellanos, in 1796. The latter sent a report to Charles IV in which he indicated the inefficiency of the Inquisition's courts and the ignorance of those who operated them:

friars who take [the position] only to obtain gossip and exemption from choir; who are ignorant of foreign languages, who only know a little scholastic theology...[58]

In its new role, the Inquisition tried to accentuate its function of censoring publications, but found that Charles III had secularized censorship procedures and, on many occasions, the authorization of the Council of Castile hit the more intransigent position of the Inquisition. Since the Inquisition itself was an arm of the state, being within the Council of Castile, it was generally civil censorship and not ecclesiastic that ended up prevailing. This loss of influence can also be explained because the foreign Enlightenment texts entered the peninsula through prominent members of the nobility or government,[59] influential people with whom it was very difficult to interfere. Thus, for example, Diderot's Encyclopedia entered Spain thanks to special licenses granted by the king.

However, with the coming of the French Revolution, the Council of Castile, fearing that revolutionary ideas would penetrate Spain's borders, decided to reactivate the Holy Office that was directly charged with the persecution of French works. An Inquisition edict of December 1789, that received the full approval of Charles IV and Floridablanca, stated that:

having news that several books have been scattered and promoted in these kingdoms... that, without being contented with the simple narration events of a seditious nature... seem to form a theoretical and practical code of independence from the legitimate powers.... destroying in this way the political and social order... the reading of thirty and nine French works is prohibited, under fine...[60]

However, inquisitorial activity was impossible in the face of the information avalanche that crossed the border, seeing in 1792 that,

the multitude of seditious papers... does not allow formalizing the files against those who introduce them...

The fight from within against the Inquisition almost always took place in clandestine form. The first texts that questioned the inquisitorial role and praised the ideas of Voltaire or Montesquieu appeared in 1759. After the suspension of pre-publication censorship on the part of the Council of Castile in 1785, the newspaper El Censor began the publication of protests against the activities of the Holy Office by means of a rationalist critique and, even, Valentin de Foronda published Espíritu de los Mejores Diarios, a plea in favour of freedom of expression that was avidly read in the salons. Also, Manuel de Aguirre, in the same vein, wrote, On Toleration in El Censor, El Correo de los Ciegos and El Diario de Madrid.[61]

End of the Inquisition

During the reign of Charles IV, in spite of the fears that the French Revolution provoked, several events took place that accentuated the decline of the Inquisition. In the first place, the state stopped being a mere social organizer and began to worry about the well-being of the public. As a result, they considered the land-holding power of the Church, in the señoríos and, more generally, in the accumulated wealth that had prevented social progress.[62] On the other hand, the perennial struggle between the power of the throne and the power of the Church, inclined more and more to the former, under which, Enlightenment thinkers found better protection for their ideas. Manuel Godoy and Antonio Alcalá Galiano were openly hostile to an institution whose only role had been reduced to censorship and was the very embodiment of the Spanish Black Legend, internationally, and was not suitable to the political interests of the moment:

The Inquisition? Its old power no longer exists: the horrible authority that this bloodthirsty court had exerted in other times was reduced... the Holy Office had come to be a species of commission for book censorship, nothing more...[63]

In fact, prohibited works circulated freely in the public bookstores of Seville, Salamanca or Valladolid.

The Inquisition was abolished during the domination of Napoleon and the reign of Joseph I (1808–1812). In 1813, the liberal deputies of the Cortes of Cádiz also obtained its abolition[64], largely as a result of the Holy Office's condemnation of the popular revolt against French invasion. But the Inquisition was reconstituted when Ferdinand VII recovered the throne on July 1, 1814. It was again abolished during the three year Liberal interlude known as the Trienio liberal. Later, during the period known as the Ominous Decade, the Inquisition was not formally re-established,[65] although, de facto, it returned under the so-called Meetings of Faith, tolerated in the dioceses by King Ferdinand. These had the dubious honour of executing the last heretic condemned, the school teacher Cayetano Ripoll, garroted in Valencia on July 26 1826 (presumably for having taught deist principles), all amongst a European-wide scandal at the despotic attitude still prevailing in Spain. Juan Antonio Llorente, who had been the Inquisition's general secretary in 1789, became a Bonapartist and published a critical history in 1817 from his French exile, based on his privileged access to its archives.

The Inquisition was definitively abolished on July 15, 1834, by a Royal Decree signed by regent Maria Cristina de Borbon, a liberal queen, during the minority of Isabel II and with the approval of the President of the Cabinet Francisco Martínez de la Rosa. (It is possible that something similar to the Inquisition acted during the First Carlist War, in the zones dominated by the Carlists, since one of the government measures praised by Conde de Molina Carlos Maria Isidro de Borbon was the re-implementation of the Inquisition to protect the Church). During the Carlist Wars it was the conservatives who fought the progresists who wanted to reduce the Church's power amongst other reforms to liberalise the economy.

Death tolls

The historian Hernando del Pulgar, contemporary of Ferdinand and Isabella, estimated that the Inquisition had burned at the stake 2,000 people and reconciled another 15,000 by 1490 (just one decade after the Inquisition began).[66]

Modern historians have begun to study the documentary records of the Inquisition. The archives of the Suprema, today held by the National Historical Archive of Spain (Archivo Histórico Nacional), conserves the annual relations of all processes between 1540 and 1700. This material provides information on about 44,674 judgements, the latter studied by Gustav Henningsen and Jaime Contreras. These 44,674 cases include 826 executions in persona and 778 in effigie. This material, however, is far from being complete - for example, the tribunal of Cuenca is entirely omitted, because no relaciones de causas from this tribunal has been found, and significant gaps concern some other tribunals (e.g. Valladolid). Many more cases not reported to Suprema are known from the other sources (e.g. no relaciones de causas from Cuenca has been found, but its original records has been preserved), but were not included in Contreras-Hennigsen's statistics for the methodological reasons.[67] William Monter estimates 1000 executions between 1530-1630 and 250 between 1630-1730.[68]

The archives of the Suprema only provide information surrounding the processes prior to 1560. To study the processes themselves, it is necessary to examine the archives of the local tribunals; however, the majority have been lost to the devastation of war, the ravages of time or other events. Pierre Dedieu has studied those of Toledo, where 12,000 were judged for offences related to heresy.[69] Ricardo García Cárcel has analyzed those of the tribunal of Valencia.[70] These authors' investigations find that the Inquisition was most active in the period between 1480 and 1530, and that during this period the percentage condemned to death was much more significant than in the years studied by Henningsen and Contreras. Henry Kamen gives the number of about 2,000 executions in persona in the whole Spain up to 1530.[71]

García Cárcel estimates that the total number processed by the Inquisition throughout its history was approximately 150,000. Applying the percentages of executions that appeared in the trials of 1560-1700—about 2%—the approximate total would be about 3,000 put to death. Nevertheless, very probably this total should be raised keeping in mind the data provided by Dedieu and García Cárcel for the tribunals of Toledo and Valencia, respectively. It is likely that the total would be between 3,000 and 5,000 executed.

However, it is impossible to determine the precision of this total, and owing to the gaps in documentation, it is unlikely that the exact number will ever be known.

Henningsen-Contreras statistics for the period 1540-1700

Tribunal  ↓

Number of preserved relaciones de causas from the period 1540-1700[72]  ↓

Number of trials in causa fidei reported in the preserved relaciones de causas[73]  ↓

Estimated number of all cases in the period 1540-1700[74]  ↓

Executions in persona reported in the preserved relaciones de causas[75]  ↓

The actual number of executions in persona in the period 1540-1700[76]  ↓











































Cartagena (established 1610)






Lima (established 1570)






Mexico (established 1570)






Aragonese Secretariat (total)

















13 in the period 1570-1625[82]






At least 23[83]

Galicia (established 1560)











38 in the period 1560-1625[84]












111 in the period 1558-1625[85]


















At least 32[87]

Castilian Secretariat (total)





At least 424






At least 1080


How historians and commentators have viewed the Spanish Inquisition has changed over time, and continues to be a source of controversy to this day. Before and during the 19th century historical interest focused on who was being persecuted. In the early and mid 20th century historians examined the specifics of what happened and how it influenced Spanish history. In the later 20th and 21st century, historians have re-examined how severe the Inquisition really was, calling into question some of the conclusions made earlier in the 20th century.

Professional historians

Before the rise of professional historians in the 19th century, the Spanish Inquisition had largely been studied and portrayed by Protestant scholars who saw it as the archetypal symbol of Catholic intolerance and ecclesiastical power.[88] The Spanish Inquisition for them was largely associated with the persecution of Protestants.[88] The 19th century professional historians, including the Spanish scholar Amador de los Rios, were the first to challenge this perception and look seriously at the role of Jews and Muslims.[88]

At the start of the 20th century Henry Charles Lea published the groundbreaking History of the Inquisition in Spain. This influential work saw the Spanish Inquisition as "an engine of immense power, constantly applied for the furtherance of obscurantism, the repression of thought, the exclusion of foreign ideas and the obstruction of progress."[88] Lea documented the Inquisition's methods and modes of operation in no uncertain terms calling it "theocratic absolutism" at its worst.[88] In the context of the polarization between Protestants and Catholics during the second half of the nineteenth century[89], some of Lea's contemporaries, as well as most modern scholars thought Lea's work had an anti-Catholic bias.[89] [90] William H. Prescott, the Boston historian, likened the Inquisition to an "eye that never slumbered".

Starting in the 1920s, Jewish scholars picked up where Lea's work left off.[88] Yitzhak Baer's History of the Jews in Christian Spain, Cecil Roth's History of the Marranos and, after World War II, the work of Haim Beinart who for the first time published trial transcripts of cases involving conversos.

Modern Scholarship

Main article: Historical revision of the Inquisition

One of the first books to challenge the classical view was The Spanish Inquisition (1965) by Henry Kamen. Kamen established that the Inquisition was not nearly as cruel or as powerful as commonly believed. The book was very influential and largely responsible for subsequent studies in the 1970s to try to quantify (from archival records) the Inquisition's activities from 1480 to 1834.[91] Those studies showed there was an initial burst of activity against conversos suspected of relapsing into Judaism, and a mid-16th-century pursuit of Protestants - but the Inquisition served principally as a forum Spaniards occasionally used to humiliate and punish people they did not like: blasphemers, bigamists, foreigners and, in Aragon, homosexuals and horse smugglers.[88] There were so few Protestants in Spain that widespread persecution of Protestantism was not physically possible.[citation needed] Kamen went on to publish two more books in 1985 and 2006 that incorporated new findings, further supporting the view that the Inquisition was not as bad as once described by Lea and others. Along similar lines is Edward Peters's Inquisition (1988).

The Spanish Inquisition in the Arts


The Tribunal of the Inquisition as
illustrated by Francisco de Goya.



Theatre, music, and television


In Language

Holding Someone's feet to the fire:
Torture with a view to the confession for heresy. The target was positioned in a manner that allowed the inquisitor to apply flames to the feet & lower body of the accused. This was often done until the accused confessed or died.

See also

References and footnotes

  2. Kamen, Spanish Inquisition, p. 4
  3. Kamen, Spanish Inquisition, p. 17. Kamen cites approximate numbers for Valencia (250) and Barcelona (400), but no solid data about Cordoba.
  4. Kamen, Spanish Inquisition, p. 10
  5. Notably Bishop Pablo de Santa Maria, author of Scrutinium Scripturarum, Jeronimo de Santa Fe (Hebraomastix) and Pedro de la Caballeria (Zelus Christi contra Judaeos). All three were conversos. (Kamen, op. cit., p.39)
  6. Notably the Libro verde de Aragon and Tizón de la nobleza de España (cited in Kamen, op. cit. p. 38.
  7. The terms converso and crypto-Jew are somewhat vexed, and occasionally historians are not clear on how, precisely, they are intended to be understood. For the purpose of clarity, in this article converso will be taken to mean one who has sincerely renounced Judaism or Islam and embraced Catholicism. Crypto-Jew will be taken to mean one who accepts Christian baptism, yet continues to practice Judaism.
  8. Cited in Kamen, op. cit., p. 49.
  9. Kamen, The Spanish Inquisition op. cit., p. 49-50
  10. Kamen, The Spanish Inquisition op. cit., p. 157
  11. Kamen, op. cit., p. 60.
  12. quoted in Kamen, Spanish Inquisition,p. 20.
  13. Kamen, op. cit., pp. 29-31.
  14. Kamen, op. cit. p. 24.
  15. S.P. Scott: History;Vol II, op cit;p.259
  16. Kamen,Spanish Inquisitionp. 222
  17. Kamen, op. cit. p. 217
  18. Kamen, Spanish Inquisition p. 225
  19. H.C. Lea: The Moriscos of Spain; op cit; p.308
  20. H.C. Lea: The Moriscos of Spain; op cit; p.345
  21. H.C. Lea: The Moriscos of Spain; op cit; p.375
  22. The Genetic Legacy of Religious Diversity and Intolerance: Paternal Lineages of Christians, Jews, and Muslims in the Iberian Peninsula], Adams et al. 2008
  28. "Despite alternative possible sources for lineages ascribed a Sephardic Jewish origin", [1]
  29. "La cifra de los sefardíes puede estar sobreestimada, ya que en estos genes hay mucha diversidad y quizá absorbieron otros genes de Oriente Medio" ("The Sephardic result may be overestimated, since there is much diversity in those genes and maybe absorbed other genes from the Middle East"). ¿Pone en duda Calafell la validez de los tests de ancestros? “Están bien para los americanos, nosotros ya sabemos de dónde venimos” (Puts Calafell in doubt the validity of ancestry tests? "They can be good for the Americans, we already know from where we come from). " [2]
  30. “We think it might be an over estimate" "The genetic makeup of Sephardic Jews is probably common to other Middle Eastern populations, such as the Phoenicians, that also settled the Iberian Peninsula, Calafell says. “In our study, that would have all fallen under the Jewish label.””,_Jewish_genes
  31. "El doctor Calafell matiza que (...) los marcadores genéticos usados para distinguir a la población con ancestros sefardíes pueden producir distorsiones". "ese 20% de españoles que el estudio señala como descendientes de sefardíes podrían haber heredado ese rasgo de movimiento más antiguos, como el de los fenicios o, incluso, primeros pobladores neolíticos hace miles de años." "Dr. Calafell clarifies that (...) the genetic markers used to distinguish the population with Sephardim ancestry may produce distorsions. The 20% of Spaniards that are identified as having Sephardim ancestry in the study could have inherited that same marker from older movements like the Phoenicians, or even the first Neolithic settlers thousands of years ago"
  32. Spanish Inquisition left genetic legacy in Iberia , New Scientist, December 4, 2008
  35. Kamen p. 98
  36. These trials, specifically those of Valladolid, form the basis of the plot of "The Heritic: A novel of the Inquisition" by Miguel Delibes (Overlook: 2006)
  37. Kamen, (op. cit. p. 99) gives the figure of about 100 executions for heresy of any kind between 1559 and 1566. He compares these figures with those condemned to death in other European countries during the same period, concluding that in similar periods England, under Mary Tudor, executed about twice as many for heresy: in France, three times the number, and ten times as many in the Low Countries.
  38. Kamen, op. cit., pp. 99-100.
  39. These trials are the theme of the film Akelarre, by the Spanish director Pedro Olea
  40. Cited in Kamen, op. cit., p. 264.
  41. Kamen, op. cit., p. 259.
  42. Detailed account of repressions against "sodomy", related statistics and the profiles of defendants in Monter, Frontiers of Heresy, p. 276-299
  43. a b William R. Denslow, Harry S. Truman: 10,000 Famous Freemasons, ISBN 1-4179-7579-2
  44. García Cárcel, Ricardo: La Inquisición, p. 21.
  45. Kamen, op. cit., p. 141.
  46. In Sicily, the Inquisition functioned until March 30, 1782, when it was abolished by King Ferdinand IV of Naples. It is estimated that 200 people were executed during this period.
  47. García Cárcel, Ricardo, op.cit., p. 24.
  48. Cited in Kamen, op. cit., p. 151.
  49. Though over the course of the trial, their identities likely became apparent.
  50. "In the tribunal of Valladolid, in 1699, various suspects (including a girl of 9 and a boy of 14) were jailed for up to two years with having had the least evaluation of the accusations presented against them" (Kamen, op. cit., p. 180)
  51. Walsh, Thomas William, Characters of the Inquisition,P.J. Kennedy & Sons, 1940, p. 163
  52. H. C. Lea, III, p 33, Cited in Kamen, op. cit, p. 185. García Cárcel, op. cit. p. 43 finds the same statistics.
  53. Sabatini, Rafael, Torquemada and the Spanish Inquisition: A History, p.190, Kessinger Publishing (2003), ISBN 0-7661-3161-0
  54. Scott, George Ryley, The History of Torture Throughout the Ages, p.172, Columbia University Press (2003) ISBN 0-7103-0837-X
  55. Carrol. James, Constantine's Sword: The Church and the Jews: A History , p. 356, Houghton Mifflin Books (2002), ISBN 0-618-21908-0
  56. by Peters, Edward, Inquisition, Dissent, Heterodoxy and the Medieval Inquisitional Office, p.65, University of California Press (1989), ISBN 0-520-06630-8
  57. García Cárcel, op. cit., p. 39
  58. Cited in Elorza, La Inquisición y el pensamiento ilustrado. Historia 16. Especial 10º Aniversario La Inquisición; p. 81.
  59. Members of the government and the Council of Castile, as well as other members close to the court, obtained special authorization for books purchased in France, the Low Countries or Germany to cross the border without inspection by members of the Holy Office. This practice grew beginning with the reign of Charles III
  60. Elorza, La Inquisición y el pensamiento ilustrado. p. 84
  61. The argument presented in the periodicals and other works circulating in Spain were virtually exact copies of the reflections of Montesquieu or Rousseau, translated into Spanish.
  62. Church properties, in general, and those of the Holy Office in particular, occupied large tracts of today's Castile and Leon, Extremadura and Andalucia. The properties were given under feudal terms to farmers or to localities who used them as community property with many restrictions, owing a part of the rent, generally in cash, to the church.
  63. Elorza, La Inquisición y el Pensamiento Ilustrado. Historia 16. Especial 10º Aniversario La Inquisición; p. 88.
  64. See Antonio Puigblanch, La Inquisición sin máscara, Cádiz, 1811-1813.
  65. Historians have different interpretations. One argument is that during the Ominous Decade, the Inquisition was re-established, but the Royal Decree that would have abolished the order of the Trienio Liberal was never approved, or at least, never published. The formal abolition under the regency of Maria Cristina was thus nothing more than a ratification of the abolition of 1820.
  66. Cited in Kamen op. cit., p. 62.
  67. For full account see: Gustav Henningsen, The Database of the Spanish Inquisition. The relaciones de causas project revisited, in: Heinz Mohnhaupt, Dieter Simon, Vorträge zur Justizforschung, Vittorio Klostermann, 1992, pp. 43-85
  68. W. Monter, Frontiers of Heresy: The Spanish Inquisition from the Basque Lands to Sicily, Cambridge 2003, p. 53
  69. Jean-Pierre Dedieu, Los Cuatro Tiempos, in Bartolomé Benassar, Inquisición Española: poder político y control social, pp. 15-39.
  70. Ricardo García Cárcel, Orígenes de la Inquisición Española. El Tribunal de Valencia, 1478-1530. Barcelona, 1976.
  71. H. Kamen, Inkwizycja Hiszpańska, Warszawa 2005, p. 62; and H. Rawlings, The Spanish Inquisition, Blackwell Publishing 2004, p. 15
  72. Henningsen, The Database of the Spanish Inquisition, p. 84.
  73. Henningsen, The Database of the Spanish Inquisition, p. 58. These numbers do not include the cases other than in causa fidei (see note below).
  74. Henningsen, The Database of the Spanish Inquisition, p. 84. These Numbers (in the table given in approximation) include all cases tried by inquisition, not only in causa fidei but also concerning minor offences (usually tried ad hoc during visitations, without consultations with Suprema), limpieza de sangre or the offences of inquisitorial familiars, as well as the suspended cases.
  75. Henningsen, The Database of the Spanish Inquisition, p. 58
  76. Data for the Aragonese Secretariat are probably complete, some small lacunae may concern only Valencia and possibly Sardinia, but the numbers for Castilian Secretariat - except Canaries and perhaps Galicia - should be considered as minimal due to gaps in the documentation. In some cases it is remarked that the number does not concern the whole period 1540-1700. However, it is rather unlikely that the total number of executions could be significantly higher. See W. Monter, p. 48 n. 37, p. 53 and 327
  77. a b c d e W. Monter, Frontiers of heresy, p. 327
  78. W. Monter, p. 309 i 329
  79. Museo de la Inquisición y del Congreso
  80. The Catholic Encyclopedia: Mexico
  81. Francisco Fajardo Spínola, La actividad procesal del Santo Oficio. Algunas consideraciones sobre su estudio, Manuscrits 17, 1999, p. 114
  82. W. Monter, Frontiers of heresy, p. 48.
  83. 4 burned between 1553 and 1558 (W.Monter, Frontiers of heresy, p. 37-38 n. 22), and 19 in the period 1570-1625 (W. Monter, Frontiers of heresy, p. 48)
  84. This number includes 14 persons burned in 1560s. (W. Monter, p. 44 i 233) and 24 burned between 1570 and 1625 (W. Monter, p. 48).
  85. About hundred burned during a decade from 1558 (W. Monter, p. 43) and 11 executed in the period 1570-1625 (W.Monter, p. 48).
  86. This number includes 2 executions in the auto da fe in 1545 (W.Monter, Frontiers of heresy, p. 38) and 96 given by Henningsen and Contreras for the period 1555-1699 (Hennigsen, The Database of the Spanish Inquisition, p. 58 and 65)
  87. This number includes 6 executions given by Henningsen and Contreras for the period 1620-1670 (Henningsen, The Database of the Spanish Inquisition, p. 58 and 65) and 26 burned in two famous autos da fe in 1559 (W.Monter, Frontiers of heresy, p. 41 i 44). W. Monter, Frontiers of heresy., p. 48 n. 37, estimates, basing on data from the other Castilian tribunals, that between 1570 and 1625 about twenty more persons may have been burned by the tribunal of Valladolid, which, if correct, would bring the total number to at least 52.
  88. a b c d e f g "A Kinder, Gentler Inquisition", by Richard Kagan in the New York Times, April 19, 1998.
  89. a b "Henry Charles Lea Papers - Biographical Sketch". Univ. of Penn.-Penn Special Collections. January 11, 2003. Retrieved 2007-04-18. 
  90. Van Hove, Brian (November 12, 1996). "A New Industry: The Inquisition". Retrieved 2007-04-18. 
  91. See for example Jean-Pierre Dedieu, Los Cuatro Tiempos, in Bartolomé Benassar, Inquisición Española: poder político y control social, pp. 15-39 and Ricardo García Cárcel, Orígenes de la Inquisición Española. El Tribunal de Valencia, 1478-1530. Barcelona, 1976.

Further reading

External links