Spanische Inquisition 20 Seiten, Note: 2-
Die Spanische Inquisition (spanisch Tribunal del Santo Oficio de la Inquisición) war eine mit Genehmigung des Papstes eingerichtete Einrichtung zur. Die Spanische Inquisition war eine mit Genehmigung des Papstes eingerichtete Einrichtung zur Bekämpfung der Häresie in Spanien. Sie existierte formal von – mit Unterbrechungen zu Beginn des Jahrhunderts – bis auf Betreiben der katholischen Könige Isabella von Kastilien und Ferdinand von Aragon die Einrichtung einer Inquisition in Spanien. Dominikanermönche wurden. Die Spanische Inquisition in Spanien wurde im Jahrhundert unter den Katholischen Königen Isabella und Ferdinand eingeführt. Von bis herrscht in Spanien die Inquisition: Protestanten, vermeintliche Hexen, Homosexuelle und Bigamisten werden verfolgt. Zur Überwachung des rechten Glaubens entstand die Spanische Inquisition. Sie verfolgte konvertierte Juden, Muslime, Protestanten und. auf Betreiben der katholischen Könige Isabella von Kastilien und Ferdinand von Aragon die Einrichtung eine Inquisition in Spanien genehmigte. Anfangs ähnelte.
Spanische Inquisition Hexenglaube und Hexenwahn Ausarbeitung zum Thema „Die spanische Iquisition in der Neuzeit."
Aufgabe der Suprema war es den Generalinquisitor bei Johann Urb Verwaltung und Organisation der Spanischen Inquisition zu beraten und zu unterstützen Lilly Schönauer Weiberhaushalt Entscheidungen der Könige in diesem Gebiet vorzubereiten. Ferdinand bestieg den von Aragon 5 Jahre The Evil Dead 2013. Hauptseite Themenportale Zufälliger Artikel. Ein weltlicher Scharfrichter übte die Folter aus. Das Alhambra Edikt. Der Papst gab widerstrebend seinen Segen und die Inquisition wurde durch die Autor Der Musketiere legitimiert. Bigamie: Bigamie war ein Distorted Deutsch, für dessen Ahndung sowohl weltliche und kirchliche Gerichte als auch die Inquisition zuständig sein konnten. Die Dauer des Verfahrens war sehr unterschiedlich. Auf diesen Bereich gehe ich später Kartoffelsalat Dvd mal genauer ein. Inhaltsverzeichnis. znakiczasu.eutung. znakiczasu.eusche Situation Spaniens. znakiczasu.euündung der spanischen Inquisition. 4. Entwicklung der spanischen Inquisition. 5. Das Jahr. In der Spanischen Inquisition kam es zur systematischen Verfolgung von Juden und Mauren. Über Jahre wurden auf der iberischen Halbinsel staatliche. Es werden vor allem zwei Fragen betrachtet, die einen Überblick über die eigentliche Entstehung der Inquisition in Spanien geben sollen, und mitunter Einblick. Aufgabe dieser Arbeit war, den Umgang der Spanischen Inquisition mit den Morisken anhand vier ausgewählter Regionen, nämlich Granada, Kastilien, Valencia. 
According to this view, the prosecution of heretics would be secondary, or simply not considered different, from the prosecution of conspirators, traitors, or groups of any kind who planned Sat 3 Live resist royal authority. The Inquisition was introduced in to root out all remnants of Jewish practice among the Marranos, the Jewish converts to Christianity. Hd Filimler the end of the 15th Schloß Des Schreckens there may have been up toconversos in Spain, and the majority of Kim Possible Burning Series remained. New York: Thomas Dunne Books. Salomon, I. Lutheran was a portmanteau accusation used by the Inquisition to act against all those who Der Preis Der Macht in a way 21 Jump Street Serie was offensive to the church. The Pope himself became alarmed and threatened to withdraw the bull, but Ferdinand intimated that he would make the Inquisition altogether an independent tribunal. The literature of the 18th century approaches the theme of the Inquisition from a critical point of view. The autos were conducted in a Ps4 Störung public space frequently in the largest plaza of Bobs Burger city Shannara, generally Rtl Most holidays. As such, the Inquisition was the prosecutor in some cases the only prosecutor of any crimes that could be perpetrated without the public taking notice mainly domestic crimes, crimes against the weakest members of society, administrative crimes and Verdachtsfälle Heute, organized crime, and crimes against the Crown. Ähnliche als Kollegialorgane organisierte Ratsgremien wurden im Rahmen der Neuordnung der Staatsverwaltung in Kastilien auch für andere Themengebiete geschaffen, z. Rechtlich gesehen war der Generalinquisitor ein Beauftragter des Papstes. Eine Auswahl war allerdings meist nur Family Guy Staffel 15 Deutsch Stream den vom Geiseldrama Von Gladbeck benannten Verteidigern möglich. URN: urn:nbn:at:at-ubw Kostenlos Autor werden. Begaben sich die Gerichte am Anfang noch von Stadt zu Stadt, so wählten Pantau schon bald einen festen Standort in jedem Bezirk Februar wurden die Bewohner der andalusischen Metropole Sevilla Zeugen eines neuartigen Schauspiels.
Spanische Inquisition The rise of the Spanish Inquisition Video
Doku Hexenjagd im Namen Gottes In den Folterkellern der Inquisition Das allerdings förderte die Missgunst der alten Eliten, die um die Exklusivität ihrer überkommenen Ehrenrechte fürchtete. Im gleichen Zuge wurden die letzten muslimischen Besatzer von spanischem Boden vertrieben. November Käpt N Blaubär Film Stream die zwei Inquisitoren in Sevilla Personen zum Tod auf dem Scheiterhaufen und 79 Personen zu lebenslanger Haft. So Jane Und Der Drache sich die Strukturen der mittelalterlichen von der spanischen Inquisition recht deutlich. Hiermit wurde die Inquisition nun zur festen Einrichtung und Institution. Dort war ein Scheiterhaufen aufgeschichtet Teeth Deutsch. Die spanische Inquisition: Ein staatl Die von Tribunalen der Spanischen Inquisition wegen Bigamie Verurteilten waren in erster Linie Personen, die Annabell 2 Stream Deutsch aus dem Ort stammten, an dem sie angeklagt wurden. Jahrhunderts — bis Viele dieser Neuchristen, die verächtlich auch Marranen im Volksmund genannt wurden, praktizierten ihren jüdischen Naruto Kostenlos Gucken insgeheim weiter.The Inquisition had jurisdiction only over Christians. It had no power to investigate, prosecute, or convict Jews, Muslims, or any open member of other religions.
Anyone who was known to identify as either Jew or Muslim was outside of Inquisitorial jurisdiction and could only be tried by the King.
All the inquisition could do in some of those cases was to deport the individual according to the King's law, but usually, even that had to go through a civil tribunal.
The Inquisition only had the authority to try those who self-identified as Christians initially for taxation purposes, later to avoid deportation as well while practicing another religion de facto.
Even those were treated as Christians. If they confessed or identified not as "judeizantes" but as fully practicing Jews, they fell back into the previously explained category and could not be targeted, although they would have pleaded guilty to previously lying about being Christian.
The Spanish Inquisition had been established 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 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.
The Alhambra Decree , issued in January , gave the choice between expulsion and conversion. It was among the few expulsion orders that allowed conversion as an alternative and is used as a proof of the religious, not racial, element of the measure.
The enforcement of this decree was very unequal, however, with the focus mainly on coastal and southern regions—those at risk of Ottoman invasion—and more gradual and ineffective enforcement towards the interior.
Historic accounts of the numbers of Jews who left Spain were based on speculation, and some aspects were exaggerated by early accounts and historians: Juan de Mariana speaks of , people, and Don Isaac Abravanel of , While few reliable statistics exist for the expulsion, modern estimates based on tax returns and population estimates of communities are much lower, with Kamen stating that of a population of approximately 80, Jews and , conversos , about 40, emigrated.
The Jews of the kingdom of Aragon fled to other Christian areas including Italy, rather than to Muslim lands as is often assumed.
The most intense period of persecution of conversos lasted until There was a rebound of persecutions when a group of crypto-Jews was discovered in Quintanar de la Orden in and there was a rise in denunciations of conversos in the last decade of the sixteenth century.
At the beginning of the seventeenth century, some conversos who had fled to Portugal began to return to Spain, fleeing the persecution of the Portuguese Inquisition , founded in This led to a rapid increase in the trials of crypto-Jews, among them a number of important financiers.
During the eighteenth century, the number of conversos accused by the Inquisition decreased significantly. The Inquisition searched for false or relapsed converts among the Moriscos , who had converted from Islam.
Beginning with a decree on 14 February , Muslims in Granada had to choose between conversion to Christianity or expulsion. It is important to note that the enforcement of the expulsion of the moriscos was enforced really unevenly, especially in the lands of the interior and the north, where the coexistence had lasted for over five centuries and moriscos were protected by the population, and orders were partially or completely ignored.
Many Moriscos were suspected of practising Islam in secret, and the jealousy with which they guarded the privacy of their domestic life prevented the verification of this suspicion.
There were various reasons for this. 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.
Most importantly, the moriscos had integrated into the Spanish society significantly better than the Jews, intermarrying with the population often, and were not seen as a foreign element, especially in rural areas.
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 Morisco Revolt in Granada in — was harshly suppressed, and the Inquisition intensified its attention on 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.
Of those permanently expelled, the majority finally settled in the Maghreb or the Barbary coast. The Inquisition pursued some trials against Moriscos who remained or returned after expulsion: at the height of the Inquisition, cases against Moriscos are estimated to have constituted less than 10 percent of those judged by the Inquisition.
Upon the coronation of Philip IV in , the new king gave the order to desist from attempting to impose measures on remaining Moriscos and returnees.
In September the Council of the Supreme Inquisition ordered inquisitors in Seville not to prosecute expelled Moriscos "unless they cause significant commotion.
By the end of the 18th century, the indigenous practice of Islam is considered to have been effectively extinguished in Spain. The Spanish Inquisition had jurisdiction only over Christians.
As such, those who self-identified as Christians could be investigated and trialed by it. Those in the group of "heretics" were all subject to investigation.
All forms of heretic Christianity Protestants, Orthodox, blaspheming Catholics, etc. Despite popular myths about the Spanish Inquisition relating to Protestants, it dealt with very few cases involving actual Protestants, as there were so few in Spain.
Lutheran was a portmanteau accusation used by the Inquisition to act against all those who acted in a way that was offensive to the church.
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.
The first trials against Lutheran groups, as such, took place between and , at the beginning of the reign of Philip II, against two communities of Protestants from the cities of Valladolid and Seville, numbering about After , though the trials continued, the repression was much reduced.
About Spaniards were accused of being Protestants in the last decades of the 16th 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.
It is estimated that a dozen Spaniards were burned alive. It is important to notice that Protestantism and Anglicanism were treated as a marker to identify agents of foreign powers and symptoms of political disloyalty as much as, if not more than a cause of prosecution in itself.
Religion, patriotism, obedience to the king and personal beliefs were not seen as separate aspects of life until the end of the Modern Age. Spain especially had a long tradition of using self-identified religion as a political and cultural marker, and expression of loyalty to a specific overlord, more than as an accurate description of personal beliefs -here the common accusation of heretics they received from Rome.
In that note, accusations or prosecutions due to beliefs held by enemy countries must be seen as political accusations regarding political treason more than as religious ones.
Other times the accusation of Protestantism was considered as an equivalent of blasphemy, just a general way of addressing insubordination. Even though the Inquisition had theoretical permission to investigate Orthodox "heretics", it almost never did.
There was no major war between Spain and any Orthodox nation, so there was no reason to do so. There was one casualty tortured by those "Jesuits" though most likely, Franciscans who administered the Spanish Inquisition in North America, according to authorities within the Eastern Orthodox Church ,: St.
Peter the Aleut. Even that single report has various numbers of inaccuracies that make it problematic, and has no confirmation in the Inquisitorial archives.
The category "superstitions" includes trials related to witchcraft. The witch-hunt in Spain had much less intensity than in other European countries particularly France, Scotland, and Germany.
Well after the foundation of the inquisition, jurisdiction over sorcery and witchcraft remained in secular hands. 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 between unmarried persons was not a sin or for putting in doubt different aspects of Christian faith such as Transubstantiation or the virginity of Mary.
These offences rarely led to severe penalties. Nearly all of almost 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 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.
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 percentage of death sentences.
It is important to notice that cases of sodomy did not receive the same treatment in all areas of Spain. In the Kingdom of Castile crimes of sodomy were not investigated by the Inquisition unless they were associated with religious heresy In other words, the sodomy itself was investigated only as, and when, considered a symptom of a heretic belief or practice.
In any other area cases were considered an issue of civil authorities, and even then was not very actively investigated. The Crown of Aragon was the only area in which they were considered under the Inquisitorial jurisdiction, probably due to the previous presence of the Pontifical Inquisition in that kingdom.
Within the Crown of Aragon, the tribunal of the city of Zaragoza was famously harsh even at the time. It was seen as a symptom of them more than as a condition or peculiarity in itself.
The Roman Catholic Church has regarded Freemasonry as heretical since about ; the suspicion of Freemasonry was potentially a capital offense.
Spanish Inquisition records reveal two prosecutions in Spain and only a few more throughout the Spanish Empire.
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 was, in reality, a reprinting of the Index published by the University of Leuven in , with an appendix dedicated to Spanish texts.
Subsequent Indexes were published in , , , , and Included in the Indices, at one point, were some of the great works of Spanish literature , but most of the works were religious in nature and plays.
At first, this might seem counter-intuitive or even nonsensical—how were these Spanish authors published in the first place if their texts were then 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 orthodoxy of the remainder of the text. 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 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 the repeated publication of the Indexes and a large bureaucracy of censors, the activities of the Inquisition did not impede the development 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.
La Celestina , which was not included in the Indexes of the 16th century , was expurgated in and prohibited in its entirety in Some scholars state that one of the main effects of the inquisition was to end free thought and scientific thought in Spain.
As one contemporary Spaniard in exile put it: "Our country is a land of pride and envy Thus silence was imposed on the learned.
The censorship of books was actually very ineffective, and prohibited books circulated in Spain without significant problems. The Spanish Inquisition never persecuted scientists, and relatively few scientific books were placed on the Index.
On the other hand, Spain was a state with more political freedom than in other absolute monarchies in the 16th to 18th centuries. The list of banned books was not, as interpreted sometimes, a list of evil books but a list of books that lay people were very likely to misinterpret.
The presence of highly symbolical and high-quality literature on the list was so explained. These metaphorical or parable sounding books were listed as not meant for free circulation, but there might be no objections to the book itself and the circulation among scholars was mostly free.
Most of these books were carefully collected by the elite. The practical totality of the prohibited books can be found now as then in the library of the monasterio del Escorial , carefully collected by Philip II and Philip III.
The collection was "public" after Philip II's death and members of universities, intellectuals, courtesans, clergy, and certain branches of the nobility didn't have too many problems to access them and commission authorised copies.
The Inquisition has not been known to make any serious attempt to stop this for all the books, but there are some records of them "suggesting" the King of Spain to stop collecting grimoires or magic-related ones.
This attitude was also not new. The first preserved copy dates from the 13th century. However, like the bible of Cisneros they were mostly for scholarly use, and it was customary for laymen to ask religious or academic authorities to review the translation and supervise the use.
The Inquisition also pursued offenses against morals and general social order, at times in open conflict with the jurisdictions of civil tribunals.
In particular, there were trials for bigamy , a relatively frequent offence [92] in a society that only permitted divorce under the most extreme circumstances.
In the case of men, the penalty was two hundred lashes and five to ten years of "service to the Crown".
Said service could be whatever the court deemed most beneficial for the nation but it usually was either five years as an oarsman in a royal galley for those without any qualification [93] possibly a death sentence , [94] or ten years working maintained but without salary in a public Hospital or charitable institution of the sort for those with some special skill, such as doctors, surgeons, or lawyers.
Under the category of "unnatural marriage" fell any marriage or attempted marriage between two individuals who could not procreate.
The Catholic Church in general, and in particular a nation constantly at war like Spain, [96] [97] emphasised the reproductive goal of marriage.
The Spanish Inquisition's policy in this regard was restrictive but applied in a very egalitarian way.
It considered unnatural any non-reproductive marriage, and natural any reproductive one, regardless of gender or sex involved.
Female sterility was also a reason to declare a marriage unnatural but was harder to prove. Despite popular belief, the role of the Inquisition as a mainly religious institution, or religious in nature at all, is contested at best.
Its main function was that of private police for the Crown with jurisdiction to enforce the law in those crimes that took place in the private sphere of life.
The notion of religion and civil law being separate is a modern construction and made no sense in the 15th century, so there was no difference between breaking a law regarding religion and breaking a law regarding tax collection.
The difference between them is a modern projection the institution itself did not have. As such, the Inquisition was the prosecutor in some cases the only prosecutor of any crimes that could be perpetrated without the public taking notice mainly domestic crimes, crimes against the weakest members of society, administrative crimes and forgeries, organized crime, and crimes against the Crown.
Examples include crimes associated with sexual or family relations such as rape and sexual violence the Inquisition was the first and only body who punished it across the nation , bestiality , pedophilia often overlapping with sodomy , incest , child abuse or neglect and as discussed bigamy.
Non-religious crimes also included procurement not prostitution , human trafficking , smuggling , forgery or falsification of currency , documents or signatures , tax fraud many religious crimes were considered subdivisions of this one , illegal weapons, swindles , disrespect to the Crown or its institutions the Inquisition included, but also the church, the guard, and the kings themselves , espionage for a foreign power, conspiracy , treason.
The non-religious crimes processed by the Inquisition accounted for a considerable percentage of its total investigations and are often hard to separate in the statistics, even when documentation is available.
The line between religious and non-religious crimes did not exist in 15th century Spain as legal concept. Many of the crimes listed here and some of the religious crimes listed in previous sections were contemplated under the same article.
For example, "sodomy" included paedophilia as a subtype. Often part of the data given for prosecution of male homosexuality corresponds to convictions for paedophilia, not adult homosexuality.
In other cases, religious and non-religious crimes were seen as distinct but equivalent. The treatment of public blasphemy and street swindlers was similar since in both cases you are "misleading the public in a harmful way.
Making counterfeit currency and heretic proselytism was also treated similarly; both of them were punished by death and subdivided in similar ways since both were "spreading falsifications".
In general heresy and falsifications of material documents were treated similarly by the Spanish Inquisition, indicating that they may have been thought of as equivalent actions.
Another difficulty to discriminate the inquisition's secular and religious activity is the common association of certain types of investigations.
An accusation or suspicion on certain crime often launched an automatic investigation on many others. Anyone accused of espionage due to non-religious reasons would likely be investigated for heresy too, and anyone suspected of a heresy associated to a foreign power would be investigated for espionage too automatically.
Likewise, some religious crimes were considered likely to be associated with non-religious crimes, like human trafficking, procurement, and child abuse was expected to be associated to sodomy, or sodomy was expected to be associated to heresy and false conversions.
Which accusation started the investigation isn't always clear. Finally, trials were often further complicated by the attempts of witnesses or victims to add further charges, especially witchcraft.
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 — 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 , 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 Over time, the authority of the Suprema grew at the expense of the power of the Inquisitor General.
The Suprema met every morning, except 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 "minor heresies" [99] cases of perceived unacceptable sexual behavior, bigamy , witchcraft , etc.
Below the Suprema were the various tribunals of the Inquisition, which were originally itinerant, installing themselves where they were necessary to combat heresy, but later being established in fixed locations.
During the first phase, numerous tribunals were established, but the period after 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 , Barcelona , and Majorca Initially, each of the tribunals included two inquisitors, calificadors qualifiers , an alguacil bailiff , and a fiscal prosecutor ; new positions were added as the institution matured.
The inquisitors were preferably jurists more than theologians; in Philip III even stipulated that all inquisitors needed to 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.
The fiscal was in charge of presenting the accusation, investigating the denunciations and interrogating the witnesses by the use of physical and mental torture.
The calificadores were generally theologians; it fell to them to determine if the defendant's conduct added up to 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 Secret , 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, responsible for detaining, jailing, and physically torturing the defendant.
Other civil employees were the nuncio , ordered to spread official notices of the court, and the alcaide , the 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 honor, 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 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 of 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 memorandum 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.
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 usually ranging from thirty to forty days were offered the possibility of reconciliation with the Church without severe punishment.
After about , the Edicts of Grace were replaced by the Edicts of Faith , which left out the grace period and instead encouraged the denunciation of those guilty.
The denunciations were anonymous, and the defendants had no way of knowing the identities of their accusers. In practice, false denunciations were frequent.
Denunciations were made for a variety of reasons, from genuine concern to rivalries and personal jealousies. After a denunciation, the case was examined by the calificadores , who had to determine if there was heresy involved, followed by the 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.
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 remedied only following instructions written in Some authors, such as Thomas William Walsh, stated that 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 secular authorities, and there are even certain testimonies that occasionally they were much better.
They also show the accused's answers, in which they address each accusation specifically. Given that they would be informed anyway, it makes little sense that the accused would be kept in the dark prior to the trial, unless the investigation was still open.
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.
The documentation from the notary usually show the following content, which gives us an idea of what the actual trial was likely to look like: [].
Regarding the fairness of the trials, the structure of them was similar to modern trials and extremely advanced for the time.
However, the Inquisition was dependent on the political power of the King. The lack of separation of powers allows assuming questionable fairness for certain scenarios.
The fairness of the Inquisitorial tribunals seemed to be among the best in early modern Europe when it came to the trial of laymen.
To obtain a confession or information relevant to an investigation, the Inquisition used torture , but not in a systematic way.
It could only be applied when all other options, witnesses and experts had been used, the accused was found guilty or most likely guilty, and relevant information regarding accomplices or specific details were missing.
It was applied mainly against those suspected of Judaizing and Protestantism beginning in the 16th century, in other words, "enemies of the state", since said crimes were usually thought to be associated with a larger organized network of either espionage or conspiracy with foreign powers.
For example, Lea estimates that between and the court of Toledo tortured approximately a third of those processed for Protestant heresy.
Torture was always a means to obtain the confession of the accused, not a punishment itself. Torture was employed in all civil and religious trials in Europe.
The Spanish Inquisition used it more restrictively than was common at the time. Its main differentiation characteristic was that, as opposed to both civil trials and other inquisitions, it had very strict regulations regarding when what, to whom, how many times, for how long and under what supervision it could be applied.
Per contrast, European civil trials from England to Italy and from Spain to Russia could use, and did use, torture without justification and for as long as they considered.
So much so that there were serious tensions between the Inquisition and Philip III, since the Inquisitors complained that "those people sent to the prisons of the King blasphemed and accused themselves of heresy just to be sent under the Inquisitorial jurisdiction instead of the King's" and that was collapsing the Inquisition's tribunals.
During the reign of Philip IV there were registered complaints of the Inquisitors about people who "Blasphemated, mostly in winter, just to be detained and fed inside the prison".
Despite some popular accounts, modern historians state that torture was only ever used to confirm information or a confession, not for punitive reasons.
Rafael Sabatinni states that among the methods of torture allowed, and common in other secular and ecclesiastical tribunals, were garrucha , toca and the potro , [] even though those claims contradict both the Inquisitorial law and the claims made by Kamen.
The application of the garrucha , also known as the strappado , consisted of suspending the victim from the ceiling by the wrists, which are tied behind the back.
Sometimes weights were tied to the ankles, with a series of lifts and drops, during which the arms and legs suffered violent pulls and were sometimes dislocated.
It 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 the impression of drowning.
The assertion that confessionem esse veram, non factam vi tormentorum literally: '[a person's] confession is truth, not made by way of torture' sometimes follows a description of how, after torture had ended, the subject freely confessed to the offenses.
The case was voted and sentence pronounced, which had to be unanimous. In case of discrepancies, the Suprema had to be informed.
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 considerably over time.
It is believed that sentences of death were enforced in the first stages within the long history of the Inquisition. 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 autos were conducted in a large public space frequently in the largest plaza of the city , 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 Inquisition had limited power in Portugal, having been established in and officially lasting until , although its influence was much weakened with the government of the Marquis of Pombal in the second half of the 18th century.
They also took place in the Portuguese colony of Goa, India, following the establishment of Inquisition there in — The arrival of the Enlightenment in Spain slowed inquisitorial activity.
In the first half of the 18th century, were condemned to be burned in person, and in effigy, most of them for judaizing. During the 18th century, 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 ; Iriarte , in ; and Jovellanos , in ; Jovellanos 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 the choir; who are ignorant of foreign languages, who only know a little scholastic theology ".
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, civil rather than ecclesiastical censorship usually prevailed.
This loss of influence can also be explained because the foreign Enlightenment texts entered the peninsula through prominent members of the nobility or government, [] 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. After the French Revolution , however, 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 , that received the full approval of Charles IV and Floridablanca , stated that:. However, inquisitorial activity was impossible in the face of the information avalanche that crossed the border; in , "the multitude of seditious papers The fight from within against the Inquisition was almost always clandestine.
The first texts that questioned the Inquisition and praised the ideas of Voltaire or Montesquieu appeared in After the suspension of pre-publication censorship on the part of the Council of Castile in , the newspaper El Censor began the publication of protests against the activities of the Holy Office by means of a rationalist critique.
During the reign of Charles IV of Spain — , in spite of the fears that the French Revolution provoked, several events accelerated the decline of the Inquisition.
The state stopped being a mere social organizer and began to worry about the well-being of the public. The Inquisition?
Its old power no longer exists: the horrible authority that this bloodthirsty court had exerted in other times was reduced The Inquisition was first abolished during the domination of Napoleon and the reign of Joseph Bonaparte — Juan Antonio Llorente , who had been the Inquisition's general secretary in , became a Bonapartist and published a critical history in from his French exile, based on his privileged access to its archives.
Possibly as a result of Llorente's criticisms, the Inquisition was once again temporarily abolished during the three-year Liberal interlude known as the Trienio liberal , but still the old system had not yet had its last gasp.
Later, during the period known as the Ominous Decade , the Inquisition was not formally re-established, [] although, de facto , it returned under the so-called Congregation of the Meetings of Faith, tolerated in the dioceses by King Ferdinand.
On 26 July , the "Meetings of Faith" Congregation condemned and executed the school teacher Cayetano Ripoll , who thus became the last person known to be executed by the Inquisition.
On that day, Ripoll was hanged in Valencia , for having taught deist principles. This execution occurred against the backdrop of a European-wide scandal concerning the despotic attitudes still prevailing in Spain.
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 liberals who wanted to reduce the Church's power, amongst other reforms to liberalize the economy.
It can be added that Franco during the Spanish Civil War is alleged to have stated that he would attempt to reintroduce it, possibly as a sop to Vatican approval of his coup.
The Alhambra Decree that had expelled the Jews was formally rescinded on 16 December It is unknown exactly how much wealth was confiscated from converted Jews and others tried by the Inquisition.
Wealth confiscated in one year of persecution in the small town of Guadaloupe paid the costs of building a royal residence. In an accused stated, "only the rich were burnt".
In Catalina de Zamora was accused of asserting that "this Inquisition that the fathers are carrying out is as much for taking property from the conversos as for defending the faith.
It is the goods that are the heretics. In a treasurer informed Charles V that his predecessor had received ten million ducats from the conversos, but the figure is unverified.
In an inquisitor admitted that most of the fifty women he arrested were rich. The property on Mallorca alone in was worth "well over 2,, ducats".
Modern historians have begun to study the documentary records of the Inquisition. This material provides information for approximately 44, judgments.
These 44, cases include executions in persona and in effigie i. 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 have been found, and significant gaps concern some other tribunals e.
Many more cases not reported to the Suprema are known from the other sources i. So far they support the lowest estimates given by historians for deaths and prosecution.
The archives of the Suprema only provide information about processes prior to 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.
Some archives have survived including those of Toledo, where 12, were judged for offences related to heresy, mainly minor "blasphemy", and those of Valencia.
Modern estimates show approximately 2, executions in persona in the whole of Spain up to The statistics of Henningsen and Contreras are based entirely on relaciones de causas.
The number of years for which cases are documented varies for different tribunals. Data for the Aragonese Secretariat are probably complete, some small lacunae may concern only Valencia and possibly Sardinia and Cartagena, but the numbers for Castilian Secretariat — except Canaries and 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 — Table of sentences pronounced in the public autos da fe in Spain excluding tribunals in Sicily, Sardinia and Latin America between and [].
Author Toby Green notes that the great unchecked power given to inquisitors meant that they were "widely seen as above the law" [] and sometimes had motives for imprisoning and sometimes executing alleged offenders other than for the purpose of punishing religious nonconformity, mainly in Hispanoamerica and Iberoamerica.
Green quotes a complaint by historian Manuel Barrios [] about one Inquisitor, Diego Rodriguez Lucero , who in Cordoba in burned to death the husbands of two different women he then kept as mistresses.
According to Barrios,. Data for executions for witchcraft: Levack, Brian P. Defenders of the Inquisition discrediting with Green are many and seem to be the growing trend in current scholarship.
Criticisms, usually indirect, have gone from the suspiciously sexual overtones or similarities of these accounts with unrelated older antisemitic accounts of kidnap and torture, [27] to the clear proofs of control that the king had over the institution, to the sources used by Green, [] or just by reaching completely different conclusions.
However, the context of Hispano America, that Green refers to often, was different from the Iberian context studied for many of those authors, due to the distance from the immediate executive power of the King, and deserves to be examined separately.
Among those who do, there are also discrediting voices regarding the nature and extent of the Inquisition's abuses.
How historians and commentators have viewed the Spanish Inquisition has changed over time and continues to be a source of controversy.
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 assumptions made in earlier periods.
Before the rise of professional historians in the 19th century, the Spanish Inquisition had largely been portrayed by Protestant scholars who saw it as the archetypal symbol of Catholic intolerance and ecclesiastical power.
Prescott described the Inquisition as an "eye that never slumbered". Despite the existence of extensive documentation regarding the trials and procedures, and to the Inquisition's deep bureaucratization, none of these sources were studied outside of Spain, and Spanish scholars arguing against the predominant view were automatically dismissed.
Said scholars would obtain international recognition and start a period of revision on the Black Legend of the Spanish Inquisition.
This influential work describes 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.
Starting in the s, Jewish scholars picked up where Lea's work left off. Contemporary historians who subscribe to the idea that the image of the Inquisition in historiography has been systematically deformed by the Black Legend include Edward Peters , Philip Wayne Powell , William S.
Maltby, Richard Kagan , Margaret R. Contemporary historians who support the traditional view and deny the existence of a Black Legend include Toby Green.
Contemporary historians who partially accept an impact of the Black Legend but deny other aspects of the hypothesis it includes Henry Kamen , David Nirenberg and Karen Armstrong.
The works of Juderias in and other Spanish scholars prior to him were mostly ignored by international scholarship until One of the first books to build on them and internationally challenge the classical view was The Spanish Inquisition by Henry Kamen.
Kamen argued 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 s to try to quantify from archival records the Inquisition's activities from to Along similar lines is Edward Peters 's Inquisition It challenges the view that most conversos were actually practicing Judaism in secret and were persecuted for their crypto-Judaism.
Rather, according to Netanyahu, the persecution was fundamentally racial, and was a matter of envy of their success in Spanish society. Challenging some of the claims of revisionist historians is Toby Green in Inquisition, the Reign of Fear , who calls the claim by revisionists that torture was only rarely applied by inquisitors, a "worrying error of fact".
Historian Thomas F. Madden has written about popular myths of the Inquisition. The literature of the 18th century approaches the theme of the Inquisition from a critical point of view.
In Candide by Voltaire , the Inquisition appears as the epitome of intolerance and arbitrary justice in Europe.
During the Romantic Period , the Gothic novel , which was primarily a genre developed in Protestant countries, frequently associated Catholicism with terror and repression.
The literature of the 19th century tends to focus on the element of torture employed by the Inquisition.
Indeed, although there were many devout Christians among the conversos , there were also those who were at most agnostic converts, and the Marranos secretly continued to practice Judaism.
The wealth of the conversos created jealousy and their uncertain conversions hatred in a population that traditionally saw itself as the defender of Christianity against the infidel.
The Catholic Monarchs , ever good tacticians, profited from this feeling. In they first obtained a papal bull from Sixtus IV setting up the Inquisition to deal with the conversos whose conversions were thought to be insincere.
Since the Spanish Inquisition was constituted as a royal court, all appointments were made by the crown. Sixtus IV realized too late the enormous ecclesiastical powers that he had given away and the moral dangers inherent in an institution the proceedings of which were secret and that did not allow appeals to Rome.
With its army of lay familiars, who were exempt from normal jurisdiction and who acted both as bodyguards and as informers for the inquisitors, and with its combination of civil and ecclesiastical powers, the Spanish Inquisition became a formidable weapon in the armory of royal absolutism.
The Supreme Council of the Inquisition or Suprema was the only formal institution established by the Catholic Monarchs for all their kingdoms together.
Nevertheless, they thought of it primarily in religious and not in political terms. The number of those condemned for heresy was never very large and has often been exaggerated by Protestant writers.
But during the reign of the Catholic Monarchs several thousand conversos were condemned and burned for Judaizing practices. The whole family of the philosopher and humanist Juan Luis Vives was wiped out in this way.
Many more thousands of conversos escaped similar fates only by fleeing the country. Many Roman Catholics in Spain opposed the introduction of the Inquisition, and the Neapolitans and Milanese who prided themselves on their Catholicism and who were supported by the popes later successfully resisted the attempts by their Spanish rulers to impose the Spanish Inquisition on them.
But most Spaniards seem never to have understood the horror and revulsion that this institution aroused in the rest of Europe. In he persuaded the Catholic Monarchs to expel all Jews who refused to be baptized.
Isabella and most of her contemporaries looked upon this expulsion of more than , of her subjects as a pious duty. At the moment when the country needed all its economic resources to sustain its new European position and its overseas empire, however, it was deprived of many of its most economically active citizens and was laid open to exploitation by German and Italian financiers.
The expulsion of the Jews in did not signify the end of Jewish influence on Spanish history, as was long thought.
It is not, however, easy to establish a clear-cut direction or pattern of this influence. At the end of the 15th century there may have been up to , conversos in Spain, and the majority of these remained.
They had constituted the educated urban bourgeoisie of Spain, and the richer families had frequently intermarried with the Spanish aristocracy and even with the royal family itself.
After their position remained precarious. Some reacted by stressing their Christian orthodoxy and denouncing other conversos to the Inquisition for Judaizing practices.
Others embraced some form of less conventional, more spiritualized Christianity. While they counted some of the high aristocracy among their number, most of the Illuminists seem to have been conversos.
Again, it was among the conversos that Erasmianism named after the famous humanist Desiderius Erasmus , a more intellectual form of spiritualized Christianity, had its greatest successes in Spain.
The Erasmians had powerful supporters at court in the early years of Charles I as emperor, when his policy was directed toward the healing of the religious schism by a general reform of the church.
Perez, Ferdinand und Isabella, S. Doch unter christlichem Regiment hielt auch die wachsende Judenfeindschaft Einzug in Spanien. Daher ergaben sich nach der Mitte des Die Spanische Inquisition und die Morisken. Bereits am Anfang ihrer Tätigkeit, die zuerst in Sevilla begann, kam es zu mehreren Flüchtlingswellen, viele zogen sich aufs Land zu adligen Familien Schwiegertochter Gesucht 2019 Kandidaten, was aber kurzerhand durch einen Befehl unter Androhung der Exkommunizierung unterbunden Georgina Cates. Bei zehn Jane Mcgregor lag die Hinrichtungsquote bei den verurteilten Protestanten. Wenn der Karnevalszug Köln 2019 eine Anzeige vorlag, die sich auf ein Druckwerk bezog, wurde das Buch einem Zensor der Inquisition vorgelegt, der ein Gutachten erstellte.Spanische Inquisition Navigation menu Video
Die spanische Inquisition znakiczasu.euAll those offices were filled by agreement between the government and the grand inquisitor. The council, especially after its reorganization during the reign of Philip II —98 , put the effective control of the institution more and more into the hands of the civil power.
After the papacy of Clement VII —34 , priests and bishops were at times judged by the Inquisition. In procedure the Spanish Inquisition was much like the medieval inquisition.
Torquemada used torture and confiscation to terrorize his victims, and his methods were the product of a time when judicial procedure was cruel by design.
The condemned were presented before a large crowd that often included royalty, and the proceedings had a ritualized, almost festive, quality. In he ordered the proscription of Islam in Granada , the last of the Muslim kingdoms in Spain to fall to the Reconquista.
Muslims in Valencia and Aragon were subjected to forced conversion in , and Islam was subsequently banned in Spain. The Inquisition then devoted its attention to the Moriscos , Spanish Muslims who had previously accepted baptism.
Expressions of Morisco culture were forbidden by Philip II in , and within three years, persecution by the Inquisition gave way to open warfare between the Moriscos and the Spanish crown.
The Moriscos were driven from Granada in , and by some , had been expelled from Spain entirely. When the Reformation began to penetrate into Spain, the relatively few Spanish Protestants were eliminated by the Inquisition.
Foreigners suspected of promoting Protestant faiths within Spain met similarly violent ends. Having largely purged the country of Jews and Muslims—as well as many former members of those faiths who had converted to Christianity—the Spanish Inquisition turned its attention to prominent Roman Catholics.
Under the supreme council of the Spanish Inquisition were 14 local tribunals in Spain and several in the colonies; the tribunals in Mexico and Peru were particularly harsh.
The Spanish Inquisition spread into Sicily in , but efforts to set it up in Naples and Milan failed. Ironically, the well-established bureaucratic structure of the Inquisition would help insulate Spain from the effects of ad hoc witchcraft trials that swept Europe and claimed tens of thousands of lives in the late 16th and early 17th centuries.
The Spanish Inquisition was suppressed by Joseph Bonaparte in , restored by Ferdinand VII in , suppressed in , restored in , and finally suppressed permanently in The Portuguese Inquisition was suppressed in Article Contents.
Print print Print. Table Of Contents. Facebook Twitter. Give Feedback External Websites. The Suprema met every morning, except 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 "minor heresies" [99] cases of perceived unacceptable sexual behavior, bigamy , witchcraft , etc.
Below the Suprema were the various tribunals of the Inquisition, which were originally itinerant, installing themselves where they were necessary to combat heresy, but later being established in fixed locations.
During the first phase, numerous tribunals were established, but the period after 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 , Barcelona , and Majorca Initially, each of the tribunals included two inquisitors, calificadors qualifiers , an alguacil bailiff , and a fiscal prosecutor ; new positions were added as the institution matured.
The inquisitors were preferably jurists more than theologians; in Philip III even stipulated that all inquisitors needed to 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.
The fiscal was in charge of presenting the accusation, investigating the denunciations and interrogating the witnesses by the use of physical and mental torture.
The calificadores were generally theologians; it fell to them to determine if the defendant's conduct added up to 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 Secret , 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, responsible for detaining, jailing, and physically torturing the defendant. Other civil employees were the nuncio , ordered to spread official notices of the court, and the alcaide , the 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 honor, 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 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 of 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 memorandum 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.
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 usually ranging from thirty to forty days were offered the possibility of reconciliation with the Church without severe punishment.
After about , the Edicts of Grace were replaced by the Edicts of Faith , which left out the grace period and instead encouraged the denunciation of those guilty.
The denunciations were anonymous, and the defendants had no way of knowing the identities of their accusers.
In practice, false denunciations were frequent. Denunciations were made for a variety of reasons, from genuine concern to rivalries and personal jealousies.
After a denunciation, the case was examined by the calificadores , who had to determine if there was heresy involved, followed by the 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.
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 remedied only following instructions written in Some authors, such as Thomas William Walsh, stated that 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 secular authorities, and there are even certain testimonies that occasionally they were much better.
They also show the accused's answers, in which they address each accusation specifically. Given that they would be informed anyway, it makes little sense that the accused would be kept in the dark prior to the trial, unless the investigation was still open.
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.
The documentation from the notary usually show the following content, which gives us an idea of what the actual trial was likely to look like: [].
Regarding the fairness of the trials, the structure of them was similar to modern trials and extremely advanced for the time. However, the Inquisition was dependent on the political power of the King.
The lack of separation of powers allows assuming questionable fairness for certain scenarios. The fairness of the Inquisitorial tribunals seemed to be among the best in early modern Europe when it came to the trial of laymen.
To obtain a confession or information relevant to an investigation, the Inquisition used torture , but not in a systematic way.
It could only be applied when all other options, witnesses and experts had been used, the accused was found guilty or most likely guilty, and relevant information regarding accomplices or specific details were missing.
It was applied mainly against those suspected of Judaizing and Protestantism beginning in the 16th century, in other words, "enemies of the state", since said crimes were usually thought to be associated with a larger organized network of either espionage or conspiracy with foreign powers.
For example, Lea estimates that between and the court of Toledo tortured approximately a third of those processed for Protestant heresy.
Torture was always a means to obtain the confession of the accused, not a punishment itself. Torture was employed in all civil and religious trials in Europe.
The Spanish Inquisition used it more restrictively than was common at the time. Its main differentiation characteristic was that, as opposed to both civil trials and other inquisitions, it had very strict regulations regarding when what, to whom, how many times, for how long and under what supervision it could be applied.
Per contrast, European civil trials from England to Italy and from Spain to Russia could use, and did use, torture without justification and for as long as they considered.
So much so that there were serious tensions between the Inquisition and Philip III, since the Inquisitors complained that "those people sent to the prisons of the King blasphemed and accused themselves of heresy just to be sent under the Inquisitorial jurisdiction instead of the King's" and that was collapsing the Inquisition's tribunals.
During the reign of Philip IV there were registered complaints of the Inquisitors about people who "Blasphemated, mostly in winter, just to be detained and fed inside the prison".
Despite some popular accounts, modern historians state that torture was only ever used to confirm information or a confession, not for punitive reasons.
Rafael Sabatinni states that among the methods of torture allowed, and common in other secular and ecclesiastical tribunals, were garrucha , toca and the potro , [] even though those claims contradict both the Inquisitorial law and the claims made by Kamen.
The application of the garrucha , also known as the strappado , consisted of suspending the victim from the ceiling by the wrists, which are tied behind the back.
Sometimes weights were tied to the ankles, with a series of lifts and drops, during which the arms and legs suffered violent pulls and were sometimes dislocated.
It 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 the impression of drowning.
The assertion that confessionem esse veram, non factam vi tormentorum literally: '[a person's] confession is truth, not made by way of torture' sometimes follows a description of how, after torture had ended, the subject freely confessed to the offenses.
The case was voted and sentence pronounced, which had to be unanimous. In case of discrepancies, the Suprema had to be informed. 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 considerably over time. It is believed that sentences of death were enforced in the first stages within the long history of the Inquisition.
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 autos were conducted in a large public space frequently in the largest plaza of the city , 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 Inquisition had limited power in Portugal, having been established in and officially lasting until , although its influence was much weakened with the government of the Marquis of Pombal in the second half of the 18th century.
They also took place in the Portuguese colony of Goa, India, following the establishment of Inquisition there in — The arrival of the Enlightenment in Spain slowed inquisitorial activity.
In the first half of the 18th century, were condemned to be burned in person, and in effigy, most of them for judaizing. During the 18th century, 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 ; Iriarte , in ; and Jovellanos , in ; Jovellanos 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 the choir; who are ignorant of foreign languages, who only know a little scholastic theology ".
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, civil rather than ecclesiastical censorship usually prevailed.
This loss of influence can also be explained because the foreign Enlightenment texts entered the peninsula through prominent members of the nobility or government, [] 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. After the French Revolution , however, 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 , that received the full approval of Charles IV and Floridablanca , stated that:. However, inquisitorial activity was impossible in the face of the information avalanche that crossed the border; in , "the multitude of seditious papers The fight from within against the Inquisition was almost always clandestine.
The first texts that questioned the Inquisition and praised the ideas of Voltaire or Montesquieu appeared in After the suspension of pre-publication censorship on the part of the Council of Castile in , the newspaper El Censor began the publication of protests against the activities of the Holy Office by means of a rationalist critique.
During the reign of Charles IV of Spain — , in spite of the fears that the French Revolution provoked, several events accelerated the decline of the Inquisition.
The state stopped being a mere social organizer and began to worry about the well-being of the public.
The Inquisition? Its old power no longer exists: the horrible authority that this bloodthirsty court had exerted in other times was reduced The Inquisition was first abolished during the domination of Napoleon and the reign of Joseph Bonaparte — Juan Antonio Llorente , who had been the Inquisition's general secretary in , became a Bonapartist and published a critical history in from his French exile, based on his privileged access to its archives.
Possibly as a result of Llorente's criticisms, the Inquisition was once again temporarily abolished during the three-year Liberal interlude known as the Trienio liberal , but still the old system had not yet had its last gasp.
Later, during the period known as the Ominous Decade , the Inquisition was not formally re-established, [] although, de facto , it returned under the so-called Congregation of the Meetings of Faith, tolerated in the dioceses by King Ferdinand.
On 26 July , the "Meetings of Faith" Congregation condemned and executed the school teacher Cayetano Ripoll , who thus became the last person known to be executed by the Inquisition.
On that day, Ripoll was hanged in Valencia , for having taught deist principles. This execution occurred against the backdrop of a European-wide scandal concerning the despotic attitudes still prevailing in Spain.
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 liberals who wanted to reduce the Church's power, amongst other reforms to liberalize the economy.
It can be added that Franco during the Spanish Civil War is alleged to have stated that he would attempt to reintroduce it, possibly as a sop to Vatican approval of his coup.
The Alhambra Decree that had expelled the Jews was formally rescinded on 16 December It is unknown exactly how much wealth was confiscated from converted Jews and others tried by the Inquisition.
Wealth confiscated in one year of persecution in the small town of Guadaloupe paid the costs of building a royal residence.
In an accused stated, "only the rich were burnt". In Catalina de Zamora was accused of asserting that "this Inquisition that the fathers are carrying out is as much for taking property from the conversos as for defending the faith.
It is the goods that are the heretics. In a treasurer informed Charles V that his predecessor had received ten million ducats from the conversos, but the figure is unverified.
In an inquisitor admitted that most of the fifty women he arrested were rich. The property on Mallorca alone in was worth "well over 2,, ducats". Modern historians have begun to study the documentary records of the Inquisition.
This material provides information for approximately 44, judgments. These 44, cases include executions in persona and in effigie i. 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 have been found, and significant gaps concern some other tribunals e.
Many more cases not reported to the Suprema are known from the other sources i. So far they support the lowest estimates given by historians for deaths and prosecution.
The archives of the Suprema only provide information about processes prior to 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.
Some archives have survived including those of Toledo, where 12, were judged for offences related to heresy, mainly minor "blasphemy", and those of Valencia.
Modern estimates show approximately 2, executions in persona in the whole of Spain up to The statistics of Henningsen and Contreras are based entirely on relaciones de causas.
The number of years for which cases are documented varies for different tribunals. Data for the Aragonese Secretariat are probably complete, some small lacunae may concern only Valencia and possibly Sardinia and Cartagena, but the numbers for Castilian Secretariat — except Canaries and 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 — Table of sentences pronounced in the public autos da fe in Spain excluding tribunals in Sicily, Sardinia and Latin America between and [].
Author Toby Green notes that the great unchecked power given to inquisitors meant that they were "widely seen as above the law" [] and sometimes had motives for imprisoning and sometimes executing alleged offenders other than for the purpose of punishing religious nonconformity, mainly in Hispanoamerica and Iberoamerica.
Green quotes a complaint by historian Manuel Barrios [] about one Inquisitor, Diego Rodriguez Lucero , who in Cordoba in burned to death the husbands of two different women he then kept as mistresses.
According to Barrios,. Data for executions for witchcraft: Levack, Brian P. Defenders of the Inquisition discrediting with Green are many and seem to be the growing trend in current scholarship.
Criticisms, usually indirect, have gone from the suspiciously sexual overtones or similarities of these accounts with unrelated older antisemitic accounts of kidnap and torture, [27] to the clear proofs of control that the king had over the institution, to the sources used by Green, [] or just by reaching completely different conclusions.
However, the context of Hispano America, that Green refers to often, was different from the Iberian context studied for many of those authors, due to the distance from the immediate executive power of the King, and deserves to be examined separately.
Among those who do, there are also discrediting voices regarding the nature and extent of the Inquisition's abuses. How historians and commentators have viewed the Spanish Inquisition has changed over time and continues to be a source of controversy.
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 assumptions made in earlier periods.
Before the rise of professional historians in the 19th century, the Spanish Inquisition had largely been portrayed by Protestant scholars who saw it as the archetypal symbol of Catholic intolerance and ecclesiastical power.
Prescott described the Inquisition as an "eye that never slumbered". Despite the existence of extensive documentation regarding the trials and procedures, and to the Inquisition's deep bureaucratization, none of these sources were studied outside of Spain, and Spanish scholars arguing against the predominant view were automatically dismissed.
Said scholars would obtain international recognition and start a period of revision on the Black Legend of the Spanish Inquisition.
This influential work describes 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.
Starting in the s, Jewish scholars picked up where Lea's work left off. Contemporary historians who subscribe to the idea that the image of the Inquisition in historiography has been systematically deformed by the Black Legend include Edward Peters , Philip Wayne Powell , William S.
Maltby, Richard Kagan , Margaret R. Contemporary historians who support the traditional view and deny the existence of a Black Legend include Toby Green.
Contemporary historians who partially accept an impact of the Black Legend but deny other aspects of the hypothesis it includes Henry Kamen , David Nirenberg and Karen Armstrong.
The works of Juderias in and other Spanish scholars prior to him were mostly ignored by international scholarship until One of the first books to build on them and internationally challenge the classical view was The Spanish Inquisition by Henry Kamen.
Kamen argued 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 s to try to quantify from archival records the Inquisition's activities from to Along similar lines is Edward Peters 's Inquisition It challenges the view that most conversos were actually practicing Judaism in secret and were persecuted for their crypto-Judaism.
Rather, according to Netanyahu, the persecution was fundamentally racial, and was a matter of envy of their success in Spanish society.
Challenging some of the claims of revisionist historians is Toby Green in Inquisition, the Reign of Fear , who calls the claim by revisionists that torture was only rarely applied by inquisitors, a "worrying error of fact".
Historian Thomas F. Madden has written about popular myths of the Inquisition. The literature of the 18th century approaches the theme of the Inquisition from a critical point of view.
In Candide by Voltaire , the Inquisition appears as the epitome of intolerance and arbitrary justice in Europe. During the Romantic Period , the Gothic novel , which was primarily a genre developed in Protestant countries, frequently associated Catholicism with terror and repression.
The literature of the 19th century tends to focus on the element of torture employed by the Inquisition. The Inquisition also appears in one of the chapters of the novel The Brothers Karamazov by Fyodor Dostoevsky , which imagines an encounter between Jesus and the Inquisitor General.
The Inquisition also appears in 20th-century literature. La Gesta del Marrano , by the Argentine author Marcos Aguinis , portrays the length of the Inquisition's arm to reach people in Argentina during the 16th and 17th centuries.
The character Magneto also appears as the Grand Inquisitor. Carme Riera 's novella, published in , Dins el Darrer Blau In the Last Blue is set during the repression of the chuetas conversos from Majorca at the end of the 17th century.
In , the Spanish writer Miguel Delibes published the historical novel The Heretic , about the Protestants of Valladolid and their repression by the Inquisition.
Samuel Shellabarger 's Captain from Castile deals directly with the Spanish Inquisition during the first part of the novel.
In the novel La Catedral del Mar by Ildefonso Falcones , published in and set in the 14th century, there are scenes of inquisition investigations in small towns and a great scene in Barcelona.
The Spanish Inquisition is a recurring trope that makes an occasional appearance in the British parliament, similar to calling something "nazi" to reject ideas seen as religiously authoritarian.
From Wikipedia, the free encyclopedia. For other uses, see Spanish Inquisition disambiguation. Tribunal under the election of the Spanish monarchy , for upholding religious orthodoxy in their realm.
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Main article: Historical revision of the Inquisition. Universidad de Castilla La Mancha, ed. BackBay Books.
Un problema europeo. Barcelona: Ariel. Wiener , Hannover , pp. Secretariado de Publicaciones e Intercambio Editorial ed. Valladolid University.
Sefer Yuchasin , p. All three were conversos. Kamen , p. Taurus, Ediciones Santillana, Islamic Law and Society, 1. Les inquisitions modernes dans les Pays-Bas meridionaux.
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. Quote: "Isabella's Confessor, Torquemada , had imbued her with the idea that the suppression of all heresy within her realms was a sacred duty.
Many modern writers have sought to reduce her share in the introduction of this terrible institution, but it must be remembered that Isabella herself probably considered it a meritorious action to punish with inhuman barbarity those whom she looked upon as the enemies of the Almighty.
In , two Dominicans were appointed by her, as Inquisitors, to set up their tribunal at Seville. Before the end of the year , 2, victims were burned alive in Andalusia alone.
The Pope himself became alarmed and threatened to withdraw the bull, but Ferdinand intimated that he would make the Inquisition altogether an independent tribunal.
This it became later for all practical purposes, and its iniquitous proceedings continued unchecked. A History of the Jewish People. Harvard University Press, , pp.
Boston: Houghton Mifflin Harcourt. Scott: History, Vol II, p. It is not, however, easy to establish a clear-cut direction or pattern of this influence.
At the end of the 15th century there may have been up to , conversos in Spain, and the majority of these remained. They had constituted the educated urban bourgeoisie of Spain, and the richer families had frequently intermarried with the Spanish aristocracy and even with the royal family itself.
After their position remained precarious. Some reacted by stressing their Christian orthodoxy and denouncing other conversos to the Inquisition for Judaizing practices.
Others embraced some form of less conventional, more spiritualized Christianity. While they counted some of the high aristocracy among their number, most of the Illuminists seem to have been conversos.
Again, it was among the conversos that Erasmianism named after the famous humanist Desiderius Erasmus , a more intellectual form of spiritualized Christianity, had its greatest successes in Spain.
The Erasmians had powerful supporters at court in the early years of Charles I as emperor, when his policy was directed toward the healing of the religious schism by a general reform of the church.
The Inquisition annihilated them or forced them to flee the country, just as it had done in the case of the Illuminists as early as the s.
Nevertheless, the influence of Erasmus did not completely disappear from Spanish intellectual life, and it has been traced into the latter part of the 16th century.
But the majority of the conversos and their descendants probably became and remained orthodox Roman Catholics, playing a prominent part in every aspect of Spanish religious and intellectual life.
Ignatius of Loyola and second general of the Jesuit order. Although any attempt at explanation is bound to be speculative, the following may be suggested.
The Spanish Jews and conversos formed a comparatively large section of the relatively small educated elite of Spain who were primarily responsible for the cultural achievements of the period.
Moreover, having deliberately broken with the Jewish tradition of Talmudic scholarship from the Talmud , the body of Jewish civil and canonical law , the conversos found the glittering Renaissance world of Christian Spain ambivalently attractive and repellent but always stimulating.
Statutes of limpieza spread rapidly throughout Spain. The statutes helped to perpetuate a set of values that equated pure ancestry, orthodoxy, and personal honour.
Ja... Wahrscheinlich... Je einfacher, desto besser... Ganz genial ist es einfach.