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Spanish Inquisition (Renaissance and Reformation)

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  1. Introduction
  2.  
  3. Since its papal authorization in 1478, the Spanish Inquisition has been controversial. A religious court established at the request of the Spanish crown to punish apostate converts from Judaism, the institution over the years continually reinvented itself to confront perceived threats to religious orthodoxy, social harmony, and even national security. As a result, since its final abolition in 1834 the institution has continued to fascinate, with new scholarly and popular works on the subject being published every year. Anyone desiring to study the Spanish Inquisition should be aware of the polemical, even sensational, nature of many works, particularly those published before 1975, when ideological partisanship continued to influence authors’ agendas and assumptions. For this reason, few works dating before the revolution in Inquisitorial studies that began in the 1970s are indexed in this bibliography.
  4.  
  5. General Overviews
  6.  
  7. Although not exclusively dedicated to the Spanish Inquisition, the best overall introduction to the institution—its history, procedures, and mythology—remains Edward Peters’s Inquisition (Peters 1988). There are many introductory works to the Spanish Inquisition for those seeking a general overview. Rawlings 2006 provides a balanced, up-to-date summary. Kamen 1985 incorporates the new social history research, whereas Kamen 1997 controversially downplays the overall importance of the tribunals on Spanish life. Pérez 2005 relies on outdated and exclusively Spanish and French sources. Less well known but representative of Spanish scholarship are Martínez Millán 2009 and García Cárcel and Moreno Martínez 2000. The Italian historian Stafania Pastore (Pastore 2003) looks at Spanish opinion of the Inquisition during its first one hundred years.
  8.  
  9. García Cárcel, Ricard, and Doris Moreno Martínez. Inquisición: Historia crítica. Madrid: Ediciones Temas de Hoy, 2000.
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  11. Looks at the Holy Office’s history from three points of view: its overall history; its institutional underpinnings; and its victims, their numbers, and types of heresies. Without being polemical, tries to answer some of the enduring questions about the institution’s impact on Spanish history.
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  13. Kamen, Henry. Inquisition and Society in Spain in the Sixteenth and Seventeenth Centuries. Bloomington: Indiana University Press, 1985.
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  15. Retains many features of Kamen’s earlier study The Spanish Inquisition (London: Weidenfeld and Nicolson, 1965) but incorporates much of the new research from the 1970s and 1980s.
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  17. Kamen, Henry. The Spanish Inquisition: A Historical Revision. New Haven, CT: Yale University Press, 1997.
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  19. This revision unconvincingly downplays the institution’s impact on Spanish religious, intellectual, and social life.
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  21. Martínez Millán, José. La Inquisición española. Madrid: Alianza Editorial, 2009.
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  23. More a very long interpretative essay than an introductory work. Martínez Millán puts aside the discussion points set by previous generations and focuses on how various power groups around the monarchy and in the provinces used the institution to promote their interests.
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  25. Pastore, Stefania. Il vangelo e la spada: L’inquisizione di Castiglia e suoi critici (1460–1598). Rome: Edizioni di storia e letteratura, 2003.
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  27. Pastore shows how in Castile various religious orders and the secular church from the very beginning were opposed on theological grounds to the state-controlled Inquisition but were powerless to stop it.
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  29. Pérez, Joseph. The Spanish Inquisition. Translated by Janet Lloyd. New Haven, CT, and London: Yale University Press, 2005.
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  31. A brief introduction tending toward generalizations and relying on an older bibliography of French and Spanish works.
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  33. Peters, Edward. Inquisition. New York: Free Press, 1988.
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  35. Explains the legal underpinnings, procedure, polemics, and myths surrounding the medieval and modern inquisitions.
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  37. Rawlings, Helen. The Spanish Inquisition. Oxford: Blackwell, 2006.
  38. DOI: 10.1002/9780470773314Save Citation »Export Citation »E-mail Citation »
  39. An up-to-date, balanced starting point for students.
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  41. Reference Resources
  42.  
  43. Not surprisingly, an institution that operated for 350 years in sixteen tribunals scattered over Spain, two in Sicily and Sardinia, and three in the Americas has garnered several encyclopedic, although not always impartial, treatments. Llorente 1870 is by Juan Antonio Llorente, whose passionate but exaggerated conclusions for years fueled anti-Catholic and anti-Spanish works. Henry Charles Lea’s A History of the Inquisition of Spain (Lea 1906–1907), although distinctly Protestant and liberal in tone, remains valuable for its coverage of the tribunals’ administrative and legal history. The Spanish contribution to the field, Pérez Villanueva and Escandell Bonet 1984–2000, is exhaustive and covers Latin America as well.
  44.  
  45. Lea, Henry Charles. A History of the Inquisition of Spain. 4 vols. New York: Macmillan, 1906–1907.
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  47. Until the late 20th century the most comprehensive history of the institution, although the author’s critical view delayed its translation into Spanish until 1984. Republished in 2010 (London: I. B. Tauris).
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  49. Llorente, Juan Antonio. Historia crítica de la Inquisición en España. Madrid: Hiperión, 1870.
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  51. A vehement exposé first published in France in 1817–1818 by an exiled former official, Historia crítica was the first encyclopedic, source-based treatment of the Inquisition, and it made a profound impact on those who read it. Various abridged Internet English editions are available.
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  53. Pérez Villanueva, Joaquín, and Bartolomé Escandell Bonet, eds. Historia de la Inquisición en España y América. 3 vols. Madrid: Biblioteca de Autores Cristianos, 1984–2000.
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  55. An exhaustive, nonjudgmental treatment by Spanish historians under the auspices of a Catholic press. Volume 1 presents sources (as of 1984) and an overview of the tribunals’ history, Volume 2 concentrates on procedure, and Volume 3 tackles themes and issues.
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  57. Catalogues and Bibliographies
  58.  
  59. The boom in Inquisition studies has led to a wide variety of primary sources and catalogues becoming available in English and Spanish. The papers of most of the Spanish tribunals have been lost or scattered so that few of the archives survive virtually complete, and only one (Cuenca) remains virtually complete in situ (see Pérez Ramírez 1982). The main archival repositories are in Madrid. A thorough guide to the archives and published sources as of 1984 is provided by Pérez Villanueva and Escandell Bonet 1984. Some of the more commonly accessible catalogs are Archivo Histórico Nacional 1903 and the research on Cuenca in Pérez Ramírez 1982 that built on the work of Sebastián Cirac Estopañán. Among others, Blázquez Miguel 1987, Blázquez Miguel 1990, and Muntaner i Mariano, et al. 1986 have catalogued what remains of regional tribunals from various sources in Madrid and elsewhere, but such efforts are necessarily incomplete given how dispersed the documentation is. Van der Vekené 1983 is a good source for a list of printed materials from the 16th through the end of the 20th centuries.
  60.  
  61. Archivo Histórico Nacional. Catálogo de las causas contra la fe seguidas ante el Tribunal del Santo Oficio de la Inquisición de Toledo, y de las informaciones genealógicas de los pretendientes á oficios del mismo; con un apéndice, en que se detallan los fondos existentes en este archivo de los demás tribunales de España, Italia y América. Madrid, Revista de Archivos, Bibliotecas, y Museos, 1903.
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  63. The tribunal of Toledo was the largest and fortunately is one of the best-preserved archives. The holdings have since been much revised, so the catalogue is just a starting point.
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  65. Blázquez Miguel, Juan. Catálogo de los procesos inquisitoriales del Tribunal del Santo Oficio de Murcia. Murgetana 74 (1987): 7–109.
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  67. Based on the annual trial summaries sent to Madrid.
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  69. Blázquez Miguel, Juan. Catálogo de los procesos inquisitoriales del Santo Oficio de Barcelona. Espacio, tiempo, y forma, ser. 4, Historia moderna 3 (1990): 11–158.
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  71. Blázquez Miguel attempted to reconstruct what would have been Barcelona’s catalogue if the tribunal’s archive were still in existence. Missing are the papers in the Boston Public Library and the Lea Collection, University of Pennsylvania.
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  73. Muntaner i Mariano, Lleonard, Mateu Colom, and Lorenzo Pérez Martínez, eds. El Tribunal de la Inquisición en Mallorca: Relación de causas de fe, 1578–1806. Palma de Mallorca, Spain: M. Font, 1986.
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  75. Trial summaries from Mallorca, the center of the converso community known as the Xeutas and a crossroads of the Mediterranean.
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  77. Pérez Ramírez, Dimas. Catálogo del Archivo de la Inquisición de Cuenca. Madrid: Fundación Universitaria Española, 1982.
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  79. Supplement with F. Javier Triguero Cordente, Papeles sueltos de la Inquisición de Cuenca (Cuenca, Spain: Diputación Provincial de Cuenca, 1999). Catalogues of one of the best-preserved Inquisitorial archives. Well indexed with supplemental information.
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  81. Pérez Villanueva, Joaquín, and Bartolomé Escandell Bonet. “Fuentes y técnicas del conocimiento histórico del Santo Oficio.” In Historia de la Inquisición en España y América. Vol. 1. Edited by Joaquín Pérez Villanueva and Bartolomé Escandell Bonet, 158–169. Madrid: Biblioteca de Autores Cristianos, 1984.
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  83. Well-organized, very detailed exposition of the sources both unpublished and published, along with catalogues, as of 1984.
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  85. Van der Vekené, Émile. Bibliotheca bibliographica historiae Sanctae Inquisitionis. 2 vols. Vaduz, Liechtenstein: Topos Verlag 1983.
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  87. An invaluable resource for anyone interested in the legal, institutional, or polemical history of the Inquisition in general.
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  89. Primary Sources
  90.  
  91. Readers may select from anthologies and textbooks; trials of conversos, famous persons, and important heretics; and the papers of individual tribunals.
  92.  
  93. Manuals
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  95. Those interested in procedure should look particularly at Eymeric and Peña 1996 and Jiménez Monteserín 1980.
  96.  
  97. Eymeric, Nicalau, and Francisco Peña. El manual de los inquisidores. Translated from the Latin into French and abridged by Louis Sala-Molins. Translated into Spanish by Francisco Martin. Barcelona: Muchnik, 1996.
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  99. The medieval Catalan inquisitor Eymeric wrote the first manual, which was later updated to reflect contemporary practice (c. 1570) by Francisco Peña. Sala-Molins’s edition is much abridged and no substitute for the original.
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  101. Jiménez Monteserín, Miguel, ed. and trans. Introducción a la Inquisición española: Documentos básicos para el estudio del Santo Oficio. Madrid: Editora Nacional, 1980.
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  103. A very useful compilation of the basic documents and instructions typically used by the Spanish courts.
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  105. Anthologies
  106.  
  107. Homza 2006 provides a documentary history of the Inquisition. Kagan and Dyer 2004 focuses on six disparate individuals to illustrate different aspects of heterodoxy in Spain. Henningsen 2004 makes available the key documents from the author’s groundbreaking study of the Inquisition’s handling of a witch craze in the Basque country.
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  109. Henningsen, Gustav, ed. and trans. The Salazar Documents: Inquisitor Alonso de Salazar Frías and Others on the Basque Witch Persecution. Leiden, The Netherlands, and Boston: Brill, 2004.
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  111. Key documents from the Salazar collection presented in a bilingual edition with lengthy introductory comments and extensive notes.
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  113. Homza, Lu Ann, ed. and trans. The Spanish Inquisition, 1478–1614: An Anthology of Sources. Indianapolis, IN: Hackett, 2006.
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  115. Volume meant for students but with an excellent brief introduction and a representative selection of documents tracing the Inquisition’s activities between 1478 and 1614. Some of the documents previously unpublished in Spanish or English.
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  117. Kagan, Richard L., and Abigail Dyer, eds. and trans. Inquisitorial Inquiries: Brief Lives of Secret Jews and Other Heretics. Baltimore: Johns Hopkins University Press, 2004.
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  119. Six lives based on the confessions of a variety of persons accused of heresy; for classroom use.
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  121. Conversos
  122.  
  123. The Inquisition’s first victims were the conversos, Jews who had converted to Christianity. Many of these early trials survive, and portions of them are available in print through the Beinart 1974–1985 transcriptions and via the multivolume collection Fontes Iudeorum Regni Castellae (Carrete Parrondo 1981–1997). Numerous articles and books have been based on these printed records; however, it must be noted that their reliability as sources is much contested. (See also Religious Minorities.)
  124.  
  125. Beinart, Haim. Records of the Trials of the Spanish Inquisition in Ciudad Real 1483–1527. 4 vols. Jerusalem: Israel National Academy of Sciences and Humanities, 1974–1985.
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  127. A monumental collection of trials from the first tribunal in operation, in Spanish with English apparatus.
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  129. Carrete Parrondo, Carlos, ed. Fontes Iudaeorum Regni Castellae. 7 vols. Salamanca, Spain: Universidad Pontificia de Salamanca, 1981–1997.
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  131. Volumes 2, 4, and 7 are dedicated to excerpts of trials from Soria, Almazán, and Sigüenza; Volume 3 reproduces the trial of the famous Arias Dávila family in Segovia.
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  133. Individual Cases
  134.  
  135. The tribunals’ vigilance led to the trials of a veritable who’s who in Spanish religious life. José Ignacio Tellechea Idígoras (Tellechea Idígoras 2003–2005) spent his life studying the trial of Archbishop Bartolomé Carranza. Alcalá 2009 transcribes the poet-scholar Friar Luis de León’s trial. Trials of the heretics known as Alumbrados have been published in Ortega Costa 1978, Hamilton 1979, and Selke 1968. Ahlgren 2005 is part of series dedicated to recovering the experiences of women in early modern Europe.
  136.  
  137. Ahlgren, Gillian. The Inquisition of Francisca: A Sixteenth-Century Visionary on Trial. The Other Voice in Early Modern Europe. Chicago: University of Chicago Press, 2005.
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  139. Translated excerpts from the holy woman Francisca de los Apóstoles’s trial for visions and criticism of the church as well as her correspondence; edition for classroom use.
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  141. Alcalá, Ángel. Proceso inquisitorial de Fray Luis de León. 2d ed. Salamanca, Spain: Junta de Castilla y León, 2009.
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  143. A transcription and edition of the famous poet-scholar’s trial, which exemplifies the struggle between humanists and religious conservatives and the prejudice against conversos.
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  145. Hamilton, Alastair, ed. El proceso de Rodrigo de Bivar (1539). Madrid: Fundación Universitaria Española, 1979.
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  147. Bivar was part of the group of Alumbrados in the court of the duke of the Infantado.
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  149. Ortega Costa, Milagros. Proceso de la Inquisición contra María de Cazalla. Madrid: Fundación Universitaria Española, 1978.
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  151. Cazalla was regarded as the spiritual leader of the Alumbrado heretics. Ortega Costa was one of the first persons to make widely available the ideas of one of the Alumbrados in this transcript and study of Cazalla’s trial.
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  153. Selke, Angela S. El Santo Oficio de la Inquisición: Proceso de Fr. Francisco Ortiz, 1529–1532. Madrid: Ediciones Guadarrama, 1968.
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  155. Ortiz was Emperor Charles V’s court preacher, a mystic, and a defender of the Alumbrados.
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  157. Tellechea Idígoras, José Ignacio. El arzobispo Carranza “Tiempos Recios.” 4 vols. Salamanca, Spain: Universidad Pontificia de Salamanca, 2003–2005.
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  159. The trial of Carranza (b. 1503–d. 1576), archbishop of Toledo, is emblematic of the factionalism and paranoia in Spain during the worst years of the Protestant scare. Tellechea Idígoras’s lifework was to understand Carranza’s writings, times, and trial.
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  161. Collected Essays
  162.  
  163. The boom in Inquisition studies was facilitated by a series of international congresses and publications of collected essays in which the new research could be showcased. Some of the congresses were eventually published; for example, Pérez Villanueva 1980 is the proceedings of the first congress, held in Cuenca in 1978. The next congress’s proceedings, held in Copenhagen also in 1978, are described in Henningsen, et al. 1986. Another large congress was held in New York in 1983 and is in Alcalá 1987. The last conference was held in Los Angeles in 1988 (Perry and Cruz 1991). Several collections of essays also helped promote the new Inquisition research. Bennassar 1979 remains interesting for its influence on subsequent scholarship. Haliczer 1987 brings together a collection of articles focusing on social history. More recently, Giles 1999 provides a collection of essays on the Inquisition and women.
  164.  
  165. Alcalá, Ángel, ed. The Spanish Inquisition and the Inquisitorial Mind. Boulder, CO: Social Science Monographs, 1987.
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  167. Features the conclusions from work in progress of several of the leading investigators of the day. Also in a Spanish edition (1984).
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  169. Bennassar, Bartolomé, ed. L’Inquisition espagnole, XVe–XIXe siècles. Paris: Hachette, 1979.
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  171. Spanish edition, Inquisición española: Poder político y control social (Barcelona: Crítica, 1984). Bennassar and his student Jean-Pierre Dedieu, among others, wrote provocative articles that inspired a generation of new scholarship on the Inquisition.
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  173. Giles, Mary E. Women in the Inquisition: Spain and the New World. Baltimore: Johns Hopkins University Press, 1999.
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  175. Variety of articles of uneven quality covering conversas, prophets, nuns, bigamists, slaves, and blasphemers.
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  177. Haliczer, Stephen. Inquisition and Society in Early Modern Europe. Totowa, NJ: Barnes and Noble, 1987.
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  179. Essays on both Spain and Italy primarily focusing on how Inquisitorial sources can be used to describe popular religion.
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  181. Henningsen, Gustav, John Tedeschi, and Charles Amiel. The Inquisition in Early Modern Europe: Studies on Sources and Methods. DeKalb: Northern Illinois University Press, 1986.
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  183. Offers overviews of the archives, total numbers and types of cases, and ideas about how to research historical anthropology using Inquisition sources.
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  185. Pérez Villanueva, Joaquín. La Inquisición española: Nueva visión, nuevos horizontes. Madrid: Siglo XXI de España, 1980.
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  187. Proceedings from the first of the four international Inquisition conferences; many of the articles are still useful.
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  189. Perry, Mary Elizabeth, and Anne J. Cruz. Cultural Encounters: The Impact of the Inquisition in Spain and the New World. Berkeley: University of California Press, 1991.
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  191. This volume focuses on the disciplining and persecution of various minorities in Spain and the New World.
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  193. Administration, Procedure, and Personnel
  194.  
  195. Many specialized works exist on all aspects of the Inquisition’s operations. Dedieu 1989 shows in minute detail just how a tribunal operated, whereas Martínez Millán 1984 explores the Inquisition’s finances. Edwards 2005 provides studies of the inquisitors general; Rodríguez Besné 2000 traces the role of the Supreme Council. Nalle 1987 shows how the commissioners complemented the inquisitors’ efforts. The question of how many people were actually tried by the Inquisition has been tackled in Contreras and Henningsen 1986, whereas Cavallero 2003 reflects on the implications of an essentially rogue court’s methods. Flynn 1991 offers a convincing interpretation of the staging of the auto-da-fé.
  196.  
  197. Cavallero, Ricardo Juan. Justicia inquisitorial: El sistema de justicia criminal de la Inquisición española. Buenos Aires: Ariel, 2003.
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  199. Lucid account of Inquisitorial legal procedure by an Argentine jurist, reminding the reader of the courts’ irregular origin in times that were thought to be exceptionally dangerous to society.
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  201. Contreras, Jaime, and Gustav Henningsen. “Forty Thousand Cases of the Spanish Inquisition (1540–1700): Analysis of a Historical Data Bank.” In The Inquisition in Early Modern Europe: Studies on Sources and Methods. Edited by Gustav Henningsen and J. Tedeschi, 100–129. DeKalb: Northern Illinois University Press, 1986.
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  203. Groundbreaking article showing that the tribunals executed only a tiny fraction of those it arrested. Precise numbers for some tribunals have since been disputed and can never be truly known.
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  205. Dedieu, Jean-Pierre. L’administration de la foi: L’Inquisition de Tolède, XVIe–XVIIIe siècles. Madrid: Casa de Velázquez, 1989.
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  207. A true tour de force of the anatomy of a tribunal by one of the most insightful and influential of Inquisition scholars.
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  209. Edwards, John. Torquemada and the Inquisitors. Stroud, UK: Tempus, 2005.
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  211. A survey of the Inquisition’s history from the point of view of the inquisitors general. Includes thumbnail sketches of all the inquisitors general from 1478 to 1834.
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  213. Flynn, Maureen. “Mimesis of the Last Judgment: The Spanish auto de fe.” Sixteenth Century Journal 22.2 (1991): 281–297.
  214. DOI: 10.2307/2542736Save Citation »Export Citation »E-mail Citation »
  215. Explains the underlying symbolism of the auto-da-fé to establish the methods and goal of the public ceremony.
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  217. Martínez Millán, José. La hacienda de la Inquisición (1478–1700). Madrid: Instituto Enrique Flórez, 1984.
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  219. Shows how the tribunals evolved from courts paid for by the crown to self-financing bureaucracies.
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  221. Nalle, Sara T. “Inquisitors, Priests, and the People during the Catholic Reformation in Spain.” Sixteenth Century Journal 18.4 (1987): 557–587.
  222. DOI: 10.2307/2540870Save Citation »Export Citation »E-mail Citation »
  223. Traces the deployment of one network of commissioners, showing how they, not the familiars, funneled cases to the central tribunal.
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  225. Rodríguez Besné, José Ramón. El Consejo de la Suprema Inquisición: Perfil jurídico de una institución. Madrid: Editorial Complutense, 2000.
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  227. Focuses on the governing council’s juridical underpinnings and its internal organization, finances, and various responsibilities.
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  229. Regional Studies
  230.  
  231. In the late 20th and early 21st centuries the number of monographs and articles exploring aspects of the Inquisition’s functioning has exploded. One important realization is that each tribunal has its own history based on the particular set of challenges facing it. Thus in Galicia (Contreras 1982), the focus was on Protestants and Judaizers; in late-16th-century Seville (Boeglin 2006), inquisitors concentrated on enforcing the Counter-Reformation; whereas in Valencia (García Cárcel 1976 and Haliczer 1990), the threat came from Islam. Monter 1990 proposed that the six tribunals on Spain’s eastern borders were united by their work defending Spain’s frontiers from ideological attack; Rivero Rodríguez 2000 is a treatment of the little-known Sicilian tribunal; Lea 1922 is always useful.
  232.  
  233. Boeglin, Michel. Inquisición y la contrarreforma: El tribunal del Santo Oficio en Sevilla. Seville, Spain: Ediciones Espuela de Plata, 2006.
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  235. Following lines of investigation laid out by a previous generation of scholars, Boeglin underscores the Inquisition’s role in confessionalization through chapters on the repression of heterodoxy and enforcement of Counter-Reformation morality.
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  237. Contreras, Jaime. El Santo Oficio de la Inquisición en Galicia, 1560–1700: Poder, sociedad, y cultura. Madrid: Akal, 1982.
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  239. Contreras demonstrates just how different the peripheral Galicia was from the Castilian center and how embedded the institution became in local society; lengthy chapters on personnel.
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  241. García Cárcel, R. Orígenes de la Inquisición española: El Tribunal de Valencia, 1478–1530. Barcelona: Ediciones Península, 1976.
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  243. First of the regional studies showing that the individual tribunals operated according to local conditions. Followed by Herejía y sociedad en el siglo XVI: La Inquisición en Valencia, 1530–1609 (Barcelona: Península, 1980).
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  245. Haliczer, Stephen. Inquisition and Society in the Kingdom of Valencia (1478–1834). Berkeley: University of California Press, 1990.
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  247. One of the few studies of a local tribunal that follows it through its entire history. Argues that the tribunal defended local prerogatives and changed focus over time; takes on R. García Cárcel’s figures and interpretations.
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  249. Lea, Henry Charles. The Inquisition in the Spanish Dependencies: Sicily–Naples–Sardinia–Milan–The Canaries–Mexico–Peru–New Granada. New York: Macmillan, 1922.
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  251. Originally published in 1908. The only work that attempts to survey all of the tribunals outside of the Spanish Peninsula.
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  253. Monter, William. Frontiers of Heresy: The Spanish Inquisition from the Basque Lands to Sicily. Cambridge, UK: Cambridge University Press, 1990.
  254. DOI: 10.1017/CBO9780511523434Save Citation »Export Citation »E-mail Citation »
  255. Shows how the tribunals in the eastern half of Spain and the Mediterranean possessions served as ruthless defenders against heresies associated with foreigners and unassimilated Moriscos.
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  257. Rivero Rodríguez, Manuel. “La Inquisición española en Sicilia (siglos XVI a XVIII).” Historia de la Inquisición en España y América 3 (2000): 1031–1222.
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  259. A book-long treatment of the Sicilian inquisition with sections on royal policy for the tribunal and its foundation and initial operation; its apogee under Philip II; the 17th century; and the long period of crisis, decline, and eclipse.
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  261. Heresy Prosecutions
  262.  
  263. This section reviews the works relevant to the Inquisition’s efforts to prevent the spread of new religious sects, such as Lutheranism, within the Spanish territories. It was the Inquisition’s prosecution of Protestants that led to the anti-Spanish propaganda campaign that forever has linked the Inquisition with unnatural cruelty and religious intolerance. (See also The Inquisition as Symbol.) The Inquisition’s pursuit of heretics, however, also has led to an abiding interest on the part of scholars in the history of heterodoxy on the peninsula during the early modern period. This section is divided into Overviews and Miscellaneous Studies, Alumbradismo, and Protestantism. For the conversos and the Moriscos, see also Religious Minorities.
  264.  
  265. Overviews and Miscellaneous Studies
  266.  
  267. No one has written a comprehensive survey of Spanish heresy since the late 1800s, but González Novalín 1979 provides a good overview of the Inquisition’s campaigns against heresy in the 16th century. A common denominator for many groups was their interior religious life, as explained in Andrés 1987. Although few scholars today would subscribe wholesale to the overall thesis in Bataillon 1966, the conclusions that work still frame discussions of Christian humanism and heresy in 16th-century Spain. From there, studies spin off in many directions. One of the most famous victims of the Inquisition’s fear of heresy was Archbishop Bartolomé Carranza, whose trial has been the lifework presented in Tellechea Idígoras 1984. The Inquisition was particularly vigilant when it came to female religious expression; Sarrión 2003 is a good survey of the types of problems. Women also form the core of the Keitt 2005 study of the Inquisition’s attempt to control religious imposters and excesses typical of the 17th century. Nalle 2001 looks at the idiosyncratic heresies of a self-taught peasant. Schwartz 2008 uses the Inquisition’s trials to suggest that ordinary people could be skeptical of the Inquisition’s campaigns against heresy.
  268.  
  269. Andrés, Melquíades. “Common Denominators of Alumbrados, Erasmians, ‘Lutherans,’ and Mystics: The Risk of a More ‘Intimate’ Spirituality.” In The Spanish Inquisition and the Inquisitorial Mind. Edited by Ángel Alcalá, 457–495. Boulder, CO: Social Science Monographs, 1987.
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  271. Andrés, a distinguished historian of theology, dissects the meaning of interior spirituality for each of the groups that came under suspicion for their embrace of mysticism.
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  273. Bataillon, Marcel. Erasmo y España: Estudios sobre la historia espiritual del siglo XVI. 2d ed. Translated by Antonio Alatorre. Mexico City: Fondo de Cultura Económica, 1966.
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  275. Presents the classic narrative of a Spain awakened by Desiderius Erasmus’s genius only to be quashed by the Inquisition’s narrow-minded defense of orthodoxy.
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  277. González Novalín, José Luis. “La Inquisición española.” In Historia de la Iglesia en España. Vol. 3, no. 2, La iglesia en la España de los siglos XV y XVI. Edited by Ricardo García-Villoslada, 105–268. Madrid: Biblioteca de Autores Cristianos, 1979.
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  279. González Novalín devotes virtually all of his attention to chapters on the Alumbrados, the controversy over Desiderius Erasmus, and various facets of the battle against Protestantism.
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  281. Keitt, Andrew W. Inventing the Sacred: Imposture, Inquisition, and the Boundaries of the Supernatural in Golden Age Spain. Leiden, The Netherlands, and Boston: Brill, 2005.
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  283. A study of seven cases from Madrid in the 1630s and 1640s covering a wide range of questionable religious practices and beliefs that the Inquisition sought to discipline.
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  285. Nalle, Sara Tilghman. Mad for God: Bartolomé Sánchez, the Secret Messiah of Cardenete. Charlottesville: University Press of Virginia, 2001.
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  287. A microhistory about a peasant who believed he was the second Messiah; the book also deals with popular access to religious knowledge, Inquisitorial procedure, and the treatment of the insane.
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  289. Sarrión Mora, Adelina. Beatas y endemoniadas: Mujeres heterodoxas ante la Inquisición, siglos XVI a XIX. Madrid: Alianza Editorial, 2003.
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  291. A study of sixty-two cases of women from the tribunal of Cuenca who were tried for false mysticism, possession, and other religious excesses.
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  293. Schwartz, Stuart B. All Can Be Saved: Religious Tolerance and Salvation in the Iberian Atlantic World. New Haven, CT: Yale University Press, 2008.
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  295. Mines the Inquisition’s prosecution of heretical propositions to show how many individuals in Spain and the New World were in favor of tolerance despite the Inquisition’s policies to the contrary.
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  297. Tellechea Idígoras, José Ignacio. “El proceso del arzobispo Carranza.” In Historia de la Inquisición en España y América. Vol. 1. Edited by Joaquín Pérez Villanueva, Bartolomé Escandell Bonet, and Ángel Alcalá, 556–597. Madrid: Biblioteca de Autores Cristianos, 1984.
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  299. Bartolomé Carranza, the highest-ranking prelate in Spain, was brought down in 1559 by professional rivalry and fear of Protestantism; Tellechea Idígoras here summarizes the famous trial’s lengthy process.
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  301. Alumbradismo
  302.  
  303. The Alumbrado mystics, or Illuminati, have proven difficult to categorize for two reasons. First, what the inquisitors meant by the term evolved over time, so that the beliefs of someone accused of Alumbradismo in 1525 would have little in common with those held by someone so charged in 1575. Moreover, the beliefs of the Alumbrados in the early part of the 16th century can be likened easily to other heresies, making it natural to group the Alumbrados with the current heresy of interest to the inquisitors or modern historians. Hamilton 1992 underscores the Inquisition’s initial confusion, because many Alumbrados were conversos; Pastore 2010 has convincingly proposed that the Alumbradismo was a collection of beliefs and attitudes that grew out of the assimilated conversos, who found their inspiration in the teachings of St. Paul. Huerga 1978–1986 focuses on the trials of the later Alumbrados in southern and western Spain. Several of the Alumbrados and their persecutors have been the focus of article-length studies in English. Giles 1999 concentrates on Francisca Hernández, one of the female leaders of the sect. Homza 2004 looks at a friar who dared to defend Hernández, and Weber 2000 shows the depth of hatred that the Alumbradas’ sexual freedom could provoke. (See also the article Hispanic mysticism.)
  304.  
  305. Giles, Mary E. “Francisca Hernández and the Sexuality of Religious Dissent.” In Women in the Inquisition: Spain and the New World. Edited by Mary E. Giles, 75–97. Baltimore: Johns Hopkins University Press, 1999.
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  307. Analyzes the influential Alumbrada’s relationships with her male devotees as detailed in trial testimony.
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  309. Hamilton, Alastair. Heresy and Mysticism in Sixteenth-Century Spain: The Alumbrados. Toronto and Buffalo, NY: University of Toronto Press, 1992.
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  311. A succinct overview presenting both the original Alumbrados of Castile and those from Extremadura and Andalusia, who shared little in common with those from Castile except their appellation.
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  313. Homza, Lu Ann. “How to Harass an Inquisitor-General: The Polyphonic Law of Friar Francisco Ortiz.” In A Renaissance of Conflicts: Visions and Revisions of Law and Society in Italy and Spain. Edited by John A. Marion and Thomas Kuehn, 299–336. Toronto: Centre for Reformation and Renaissance Studies, 2004.
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  315. Describes local support for the Alumbrada maestra Francisca Hernández after she was arrested in 1525.
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  317. Huerga, Álvaro. Historia de los Alumbrados (1570–1630). 3 vols. Madrid: Fundación Universitaria Española, Seminario Cisneros, 1978–1986.
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  319. In the later 16th century the Alumbrados were known for their ecstasies, false miracles, and sexual license. Huerga tracks the Inquisition’s efforts to control outbreaks in Extremadura (Volume 1), northern Andalusia (Volume 2), and Latin America (Volume 3).
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  321. Pastore, Stefania. Una herejía española: Conversos, Alumbrados, e Inquisición. Translated by Clara Álvarez Alonso. Madrid: Marcial Pons, 2010.
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  323. Pastore’s interpretation persuasively argues that the Alumbrados were a completely original, Spanish heresy inspired by Paulinism and the converso background of most of its practitioners.
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  325. Weber, Alison. “Demonizing Ecstasy: Alonso de la Fuente and the Alumbrados of Extremadura.” In The Mystical Gesture: Essays on Medieval and Early Modern Spiritual Culture in Honor of Mary E. Giles. Edited by Robert Boenig, 147–165. Aldershot, UK: Ashgate, 2000.
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  327. Alonso de la Fuente, a Dominican friar whose order opposed mysticism, made it his mission in life to alert the Inquisition to the danger posed by the mystic excesses of the Alumbrados in his district.
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  329. Protestantism
  330.  
  331. The Inquisition battled Protestantism on two fronts: among homegrown converts and foreigners who came to the peninsula. The first accusations of Lutheranism were lodged in the 1520s and 1530s against the Alumbrados and followers of Desiderius Erasmus. Kinder 1983 provides a bibliography of Spanish Protestants, and Kinder 1975 provides a biography of Casiodoro de la Reina, translator of the Bible into Spanish. Juan de Valdés, perhaps the most famous “Protestant,” skipped out of the country in 1530 before he could be arrested (he was tried in absentia; see Longhurst 1950). Fear of Protestants culminated in the 1550s, when two autos-da-fé were held in Valladolid (Burgos 1983). Previous generations of scholars have been bogged down in claiming the ideological allegiance of persons tried by the Inquisition; the most recent seems obsessed with identifying every case and codifying it, as in Thomas 2001a and Thomas 2001b. To date no extended study has been done of proto-Protestant or clearly Protestant beliefs among ordinary Spaniards similar to Stuart B. Schwartz’s study of tolerance (Schwartz 2008, cited in Overviews and Miscellaneous Studies). An excellent study of how foreign workers could bring Protestant ideas with them to the country is Griffen 2005; more narrowly focused on the same theme is Flecniakoska 1974.
  332.  
  333. Burgos, Jesús Alonso. El luteranismo en Castilla durante el siglo XVI: Autos de fe de 21 de Valladolid de 21 de mayo y de 8 de octubre de 1559. Madrid: Editorial Swan, 1983.
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  335. Provides descriptions of the two most famous autos-da-fé from the 16th century, when highly placed members of the royal court were burned at the stake.
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  337. Flecniakoska, Jean Louis. “La propagation des idées protestantes par les Français en Espagne et l’Inquisition de Cuenca, 1554–1578.” Bulletin de la Société de l’Histoire du Protestantisme Français 120 (1974): 532–554.
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  339. French immigrants from the Calvinist southern part of the country were the largest group of foreigners in Spain, here studied in the region of eastern La Mancha.
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  341. Griffen, Clive. Journeymen-Printers, Heresy, and the Inquisition in Sixteenth-Century Spain. Oxford: Oxford University Press, 2005.
  342. DOI: 10.1093/acprof:oso/9780199280735.001.0001Save Citation »Export Citation »E-mail Citation »
  343. Simultaneously sheds light on the foreigners working in Spain’s printing presses and the Inquisition’s relentless pursuit of those suspected of harboring heretical ideas.
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  345. Kinder, A. Gordon. Casiodoro de Reina: Spanish Reformer of the Sixteenth Century. London: Tamesis, 1975.
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  347. De la Reina escaped Spain just ahead of his arrest and, apart from translating the Bible into Spanish, spent the rest of his life condemning religious intolerance wherever it occurred. Under the pseudonym González Montano he wrote the first propaganda tract against the Inquisition. (See also The Inquisition as Symbol.)
  348. Find this resource:
  349. Kinder, A. Gordon. Spanish Protestants and Reformers in the Sixteenth Century: A Bibliography. London: Grant and Cutler, 1983.
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  351. An exhaustive checklist with commentary, thoroughly updated in the supplement, Vol. 1 (London: Grant and Cutler, 1994).
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  353. Longhurst, John. Erasmus and the Spanish Inquisition: The Case of Juan de Valdés. Albuquerque: University of New Mexico Press, 1950.
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  355. Examines what is known about the Inquisition’s interest in the young Juan de Valdés, later to become one of the most famous Spanish Protestants.
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  357. Thomas, Werner. Los Protestantes y la Inquisición en España en tiempos de Reforma y Contrarreforma. Leuven, Belgium: Leuven University Press, 2001a.
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  359. A continuation of Thomas 2001b. Thomas examines in great detail the mechanics of the hunt for Protestants: who denounced whom, their social profile, reasons for denouncing, and the sociological profile of those accused.
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  361. Thomas, Werner. La represión del Protestanismo en España, 1517–1648. Leuven, Belgium: Leuven University Press, 2001b.
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  363. Discusses reasons for the failure of Protestantism to take hold in Spain and, through a large database, charts the evolution of repression through the numbers and types of cases tried by the tribunals.
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  365. Censorship and Intellectual Life
  366.  
  367. The introduction of the printing press so revolutionized the exchange of information that in the 16th century the systematic censorship of books was adopted for the first time in various parts of Europe. In Spain the Inquisition was responsible for enforcing censorship in the broadest sense of the word. Since that time the impact of censorship on Spanish intellectual life has been hotly debated, and no consensus has emerged. Bujanda, et al. 1984–1993 is the definitive list of the indexes themselves. Márquez 1980 summarizes the major literary cases; Pinto Crespo 1983 and Pardo Tomás 1991 conclude that the Inquisition did successfully control the exchange of ideas, but Kamen 1997 argues that the Inquisition’s censorship was largely ineffective. Goodman 2005 evaluates the state of the question; Alcalá 2001 does the same in Spanish.
  368.  
  369. Alcalá, Ángel. Literatura y ciencia ante la Inquisición española. Madrid: Ediciones del Laberinto, 2001.
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  371. Brings the state of the question up-to-date, with a rebuttal of Kamen 1997.
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  373. Bujanda, J. M., René Davignon, Ela Stanek, and Marcella Richter. Index de l’Inquisition espagnole. 2 vols. Sherbrooke, Canada: Centre d’études de la Renaissance, 1984–1993.
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  375. Apart from making available the first five Spanish indexes of prohibited books, Bujanda, et al.’s volumes explain the process of censorship and how the various titles were incorporated into the lists. An essential starting point for those interested in the Inquisition and censorship.
  376. Find this resource:
  377. Goodman, David. “Intellectual Life under the Spanish Inquisition: A Continuing Historical Controversy.” History 90.299 (2005): 375–386.
  378. DOI: 10.1111/j.1468-229X.2005.00339.xSave Citation »Export Citation »E-mail Citation »
  379. Reviews many of the authors discussed here.
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  381. Kamen, Henry. The Spanish Inquisition: A Historical Revision. New Haven, CT: Yale University Press, 1997.
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  383. Argues that the censorship laws affected only Castile and were at any rate ignored by the industry, and that the Inquisition’s impact on intellectual production has been greatly exaggerated.
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  385. Márquez, Antonio. Literatura e Inquisición en España (1478–1834). Madrid: Taurus, 1980.
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  387. A useful survey of the major authors who were tried by the Inquisition, methods of censorship, and the “heritage of polemics.”
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  389. Pardo Tomás, José. Ciencia y censura: La Inquisición española y los libros científicos en los siglos XVI y XVII. Madrid: Consejo Superior de Investigaciones Científicas, 1991.
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  391. Concludes that censorship effectively limited access to medical and scientific books, peaking during 1584 to 1612.
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  393. Pinto Crespo, Virgilo. Inquisición y control ideológico en la España del siglo XVI. Madrid: Taurus, 1983.
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  395. Argues that the Inquisition did indeed exercise intellectual control and stunted Spanish intellectual life.
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  397. Religious Minorities
  398.  
  399. The Spanish Inquisition was founded in 1478 to deal with the perceived problem of crypto-Judaizing, and for the next forty years virtually all of the tribunals’ activity was centered on punishing those who were accused of falling into that heresy. During the 16th century, as the descendants of the Jewish converts assimilated, the tribunals shifted their attention to recent converts from Islam known as Moriscos, who also were accused of secretly practicing their ancestral religion following their conversion to Christianity. After their expulsion from 1609 to 1614, once again the courts found new material to work through—this time the Portuguese immigrants of Jewish descent. The field of converso studies is huge; only works specifically addressing the role of the Inquisition are mentioned here.
  400.  
  401. The Spanish Conversos
  402.  
  403. Considerable debate exists surrounding the motives behind the Inquisition’s institution, the degree to which the conversos were innocent victims of anti-Semitism or courageous defenders of their ancestral faith, and even the reliability of the early trials as a source. Netanyahu 1995 takes the position that the conversos were sincere Christians, whereas Beinart 1981 and Abrera 2008 argue that crypto-Judaism was real and that religious authorities saw it as a threat to orthodoxy. Starr-LeBeau 2003 takes a middle ground, showing that a range of beliefs was possible before the Inquisition’s actions forced the issue. Social history based on Inquisitorial sources documents the conversos’ lives. Melammed 1999 concentrates on crypto-Jewish women’s preservation of the faith. A microhistory that illustrates how the Inquisition exploited converso rivalries is Contreras 1992. Salomon 2007 shows the pitfalls of uncritical reading of Inquisitorial sources.
  404.  
  405. Abrera, Anna Ysabel d’. The Tribunal of Zaragoza and Crypto-Judaism, 1484–1515. Turnhout, Belgium: Brepols, 2008.
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  407. Based on 144 cases preserved in Zaragoza and Paris, mostly dating from before 1492, Abrera amasses testimony from both Old Christians and Jews who testify to the Judaizing practices of those tried by this tribunal.
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  409. Beinart, Haim. Conversos on Trial: The Inquisition in Ciudad Real. Translated by Yael Guiladi. Jerusalem: Magnes, 1981.
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  411. A sympathetic portrayal of the converso community through reading their trials, which often were for acts committed many years before.
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  413. Contreras, Jaime. Sotos contra Riquelmes: Regidores, inquisidores, y criptojudíos. Madrid: Anaya and M. Muchnik, 1992.
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  415. A microhistory chronicling how rival factions in two towns used the Inquisition to settle scores but wound up as fuel for the inquisitors’ obsession with the conversos.
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  417. Melammed, Renée Levine. Heretics or Daughters of Israel? The Crypto-Jewish Women of Castile. New York: Oxford University Press, 1999.
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  419. Argues that with the outlawing of Judaism, after 1492 the religion was primarily preserved by women in the secrecy of their homes. Tends to assume all conversos were crypto-Jews and all trials can be taken at face value.
  420. Find this resource:
  421. Netanyahu, Benzion. The Origins of the Inquisition in Fifteenth Century Spain. New York: Random House, 1995.
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  423. Very few pages of this massive work deal with the Inquisition itself; the author’s conclusion, disputed by others, is that the 15th-century conversos had become practicing Christians and that the Inquisition was founded not because there were real crypto-Judaizers to punish but because of anti-Semitism.
  424. Find this resource:
  425. Salomon, Herman P. Spanish Marranism Re-examined: Part 1. Sefarad 67.1 (2007): 111–154.
  426. DOI: 10.3989/sefarad.2007.v67.i1.435Save Citation »Export Citation »E-mail Citation »
  427. A skeptical view of the famous case of the Mora family, conversos living in Quintanar de la Orden (Cuenca); shows in great detail how other scholars misread their evidence. Continued in Part 2, Sefarad 67:2 (2007): 367–414.
  428. Find this resource:
  429. Starr-LeBeau, Gretchen D. In the Shadow of the Virgin: Inquisitors, Friars, and Conversos in Guadalupe, Spain. Princeton, NJ: Princeton University Press, 2003.
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  431. Far more nuanced than most studies, shows how the arrival of the Inquisition forced Jews, conversos, and Old Christians into rigidly defined boxes of worship and social interaction.
  432. Find this resource:
  433. The Portuguese Marranos
  434.  
  435. A small number of Portuguese New Christians began immigrating to Spain after 1580, when Portugal was joined to the Spanish Empire, and then in larger numbers after 1620. An overview of the group’s history is Alpert 2001. Carrasco 1987 charts the Inquisition’s reaction to the 16th-century migrations, whereas Lera García 1987 chronicles one of the last campaigns against the Marranos in Castile. Two works that underscore the full range of religious experience encountered by the Inquisition are Graizbord 2004 and Bodian 2007.
  436.  
  437. Alpert, Michael. Crypto-Judaism and the Spanish Inquisition. Basingstoke, UK, and New York: Palgrave, 2001.
  438. DOI: 10.1057/9780333985267Save Citation »Export Citation »E-mail Citation »
  439. A useful introduction for concentrating primarily on the Portuguese converso immigrants to Spain.
  440. Find this resource:
  441. Bodian, Miriam. Dying in the Law of Moses: Crypto-Jewish Martyrdom in the Iberian World. Bloomington: Indiana University Press, 2007.
  442. Save Citation »Export Citation »E-mail Citation »
  443. An in-depth study of the trials of four crypto-Jews from Spain and Portugal showing how some individuals came to choose martyrdom over reconciliation to Catholicism.
  444. Find this resource:
  445. Carrasco, Rafael. “Preludio al ‘Siglo de los portugueses’: La Inquisición de Cuenca y los judaizantes lusitanos en el siglo XVI.” Hispania 47.166 (1987): 503–559.
  446. Save Citation »Export Citation »E-mail Citation »
  447. A detailed account of the Portuguese New Christians tried in Cuenca, arguing that movement across the border was continuous throughout the 16th century.
  448. Find this resource:
  449. Graizbord, David L. Souls in Dispute: Converso Identities in Iberia and the Jewish Diaspora, 1580–1700. Philadelphia: University of Pennsylvania Press, 2004.
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  451. Although some individuals chose death over compromise, Graizbord shows how others came to question their Jewish religious identity and returned to Catholicism by turning themselves in to the inquisitors.
  452. Find this resource:
  453. Lera García, Rafael de. “La última gran persecución inquisitorial contra el criptojudaísmo: El Tribunal de Cuenca, 1718–1725.” Sefarad 47.1 (1987): 87–137.
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  455. Documents the little-studied wave of prosecution ordered by the government of Philip V; details socioeconomic characteristics of the prisoners, who were second-generation Portuguese Marranos.
  456. Find this resource:
  457. The Moriscos
  458.  
  459. The historiography on the Moriscos (Spanish Muslims converted to Christianity) is extensive and growing rapidly. Overviews of the history of the Moriscos from 1492 to 1609 are Domínguez Ortiz and Vincent 1989 and Harvey 2005. As with the conversos, the Inquisition’s documents are an important source for recovering crypto-Muslim religion, literature, and social life, but similar controversy over the reliability of such sources vis-à-vis the Moriscos has not yet emerged. The best place to start is with the chapters written on the Inquisition and the Moriscos, Benítez Sánchez-Blanco 2000 and Epalza Ferrer 2000, in Historia de la Inquisición en España y América. García-Arenal 1978 is by the first scholar to focus exclusively on the Inquisition’s prosecution of the Moriscos; the regional studies of the Aragonese Inquisition (see also Regional Studies) have chapters dedicated to the tribunals’ enforcement of Catholic orthodoxy among this group. Gonzalez-Raymond 1992 surveys the religious frontier in the western Mediterranean. Several works document the assimilation and good relations of some Morisco communities. Halavais 2005 is an example.
  460.  
  461. Benítez Sánchez-Blanco, Rafael. “La Inquisición ante los Moriscos.” In Historia de la Inquisición en España y América. Vol. 3. Edited by Joaquín Pérez Villanueva and Bartolomé Escandell Bonet, 695–736. Madrid: Biblioteca de Autores Cristianos, 2000.
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  463. Sums up the historiography until 2000, the fluctuating attitude of the Inquisition until 1559, and the period of systematic persecution to 1609. Includes tables.
  464. Find this resource:
  465. Domínguez Ortiz, Antonio, and Bernard Vincent. Historia de los Moriscos: Vida y tragedia de una minoría. Madrid: Alianza Editorial, 1989.
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  467. Two highly regarded specialists team up to survey the political and social history of the Moriscos, with selected primary sources.
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  469. Epalza Ferrer, Mikel de. “Los Moriscos frente a la Inquisición, en su visión islámica del cristianismo.” In Historia de la Inquisición en España y América. Vol. 3. Edited by Joaquín Pérez Villanueva and Bartolomé Escandell Bonet, 737–772. Madrid: Biblioteca de Autores Cristianos, 2000.
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  471. Interesting for its different perspective, extensive quotes from aljamiado literature (Spanish written in Arabic script), and theological basis for criticism and resistance.
  472. Find this resource:
  473. García-Arenal, Mercedes. Inquisición y Moriscos: Los procesos del Tribunal de Cuenca. Madrid: Siglo Veintiuno Editores, 1978.
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  475. Review of Inquisitorial trials of the Morisco communities in La Mancha and the modern-day province of Guadalajara. Catalogues the Inquisition’s methods, Muslim practices found in the trials, and Old Christian hostility; includes a lengthy appendix of primary sources.
  476. Find this resource:
  477. Gonzalez-Raymond, Anita. La croix et le croissant: Les inquisiteurs des îles face à l’islam, 1550–1700. Paris: Editions du Centre National de la Recherche Scientifique, 1992.
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  479. The little-known tribunals on Mallorca, Sardinia, and Sicily were on the front line of Islam and frequently had to deal with bringing renegades (Christians who converted to Islam) back to the faith.
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  481. Halavais, Mary. Like Wheat to the Miller: Community, Convivencia, and the Construction of Morisco Identity in Sixteenth-Century Aragon. New York: Columbia University Press, 2005.
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  483. Shows how Teruel and nearby villages in southwestern Aragon resisted the imposition of the Inquisition, which sought to set the Christian, converso, and Morisco communities against one another.
  484. Find this resource:
  485. Harvey, L. P. Muslims in Spain, 1500 to 1614. Chicago: University of Chicago Press, 2005.
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  487. A sympathetic portrayal of Morisco intellectual life and culture of resistance; should be balanced with studies showing that some Moriscos did want to assimilate or at least live peacefully with Old Christians.
  488. Find this resource:
  489. Witchcraft and Magic
  490.  
  491. The Inquisition successfully placed witchcraft and magic under its jurisdiction in all of Spain except the kingdom of Aragon. Before 1980 Cirac Estopañán 1942 and Caro Baroja 1967 exploited the Inquisitorial records for information about Spanish witchcraft. With Henningsen 1980, more scholars became interested in how the Spanish courts tried the crime as well as in the great diversity of types of magic and what the church called “superstitions” that were practiced on the peninsula. An attempt to understand the varieties of witchcraft and magic in the context of the different courts that prosecuted the crimes is Knutsen 2009. Tausiet 2004 broadened the picture of witchcraft in northern Spain, and Tausiet 2007 follows the study with an investigation into the Inquisition’s prosecution of “urban” magic in the major city of Zaragoza.
  492.  
  493. Caro Baroja, Julio. Vidas mágicas e Inquisición. 2 vols. Madrid: Taurus, 1967.
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  495. A sprawling book that skips across diverse forms of magic, trials, and literary sources; dated but still a good source of information.
  496. Find this resource:
  497. Cirac Estopañán, Sebastián. Los procesos de hechicerías en la Inquisición de Castilla la Nueva: Tribunales de Toledo y Cuenca. Madrid: Diana, 1942.
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  499. Survey of the most important cases at these two tribunals; includes detailed summaries and extracts.
  500. Find this resource:
  501. Henningsen, Gustav. The Witches’ Advocate: Basque Witchcraft and the Spanish Inquisition, 1609–1614. Translated by Ann Born. Reno: University of Nevada Press, 1980.
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  503. An exemplary study of the dynamics of a witch craze and how one inquisitor came to doubt the evidence, effectively ending the Spanish Inquisition’s involvement in witch hunts.
  504. Find this resource:
  505. Knutsen, Gunnar W. Servants of Satan and Masters of Demons: The Spanish Inquisition’s Trials for Superstition, Valencia and Barcelona, 1478–1700. Turnhout, Belgium: Brepols, 2009.
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  507. By comparing trials from Barcelona and Valencia, Knutsen shows how the peninsula was divided between Mediterranean and northern European systems of witchcraft as well as the dramatic difference in outcome when witches were tried by secular as opposed to Inquisitorial courts.
  508. Find this resource:
  509. Tausiet, María. Ponzoño en los ojos: Brujería y superstición en Aragón en el siglo XVI. 2d ed. Madrid: Turner, 2004.
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  511. Challenges the idea that the Spanish inquisitors were more rational in their treatment of witches, compares prosecution across different jurisdictions, and offers an interpretation of the use of magic in Aragonese society.
  512. Find this resource:
  513. Tausiet, María. Abracadabra omnipotens: Magia urbana en Zaragoza en la edad moderna. Madrid: Siglo XXI, 2007.
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  515. Uses Inquisitorial sources to document the uses of magic in an urban setting, showing how it differs from “rural magic.”
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  517. The Inquisition and Public Morals
  518.  
  519. A very important part of the Inquisition’s activity between 1560 and 1620 was to enforce public morality, speech, and sexual standards. This was perhaps the most novel conclusion from Bartolomé Bennassar’s work (Bennassar 1979, cited in Collected Essays). All of the tribunals punished blasphemy, a variety of common propositions critical of the church and its commandments (particularly the one against fornication and sexual “crimes”). (See also Regional Studies.) The various tribunals’ campaigns against sexual crimes have received the most attention. There are several studies of solicitation in the confessional; one that focuses closely on how the Inquisition sought to control the crime is Sarrión Mora 1994. In the kingdom of Aragon, sodomy was placed under the Inquisition’s purview. Berco 2005 provides an important overview; Fernandez 2003 is a monograph-long study. Poska 1999 looks at the Inquisition’s prosecution of bigamy charges against Gallegan women. Blasphemy and other forms of discomfiting speech are studied in Flynn 1995.
  520.  
  521. Berco, Cristian. “Social Control and Its Limits: Sodomy, Local Sexual Economies, and Inquisitors during Spain’s Golden Age.” Sixteenth Century Journal 36.2 (2005): 331–358.
  522. DOI: 10.2307/20477358Save Citation »Export Citation »E-mail Citation »
  523. A careful study showing that male-on-male sodomy was treated differently depending on which tribunal tried the accusation and the social position of the individuals involved.
  524. Find this resource:
  525. Fernandez, André. Au nom du sexe: Inquisition et répression sexuelle en Aragon, 1560–1700. Paris: L’Harmattan, 2003.
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  527. Places the Inquisition’s activity in the context of the prevailing religious politics, which demanded a reform of all sexual practices that were not sanctioned by the Catholic Church.
  528. Find this resource:
  529. Flynn, Maureen. “Blasphemy and the Play of Anger in Sixteenth-Century Spain.” Past and Present 149 (1995): 29–56.
  530. DOI: 10.1093/past/149.1.29Save Citation »Export Citation »E-mail Citation »
  531. Not so much a discussion of the Inquisition’s campaigns against foul language as an essay looking into the psychological and anthropological underpinnings of taboo speech.
  532. Find this resource:
  533. Poska, Allyson. “When Bigamy Is the Charge: Gallegan Women and the Holy Office.” In Women in the Inquisition: Spain and the New World. Edited by Mary E. Giles, 189–208. Baltimore: Johns Hopkins University Press, 1999.
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  535. Protestant challenges to the Catholic doctrine on marriage pulled the Inquisition into the defense of the sacrament, punishing those who spoke badly of marriage or dared to separate and remarry illegally.
  536. Find this resource:
  537. Sarrión Mora, Adelina. Sexualidad y confesión: La solicitación ante el Tribunal del Santo Oficio (siglos XVI–XIX). Madrid: Alianza, 1994.
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  539. Sexual solicitation in the confessional so undermined confidence in the clergy that only the Inquisition was judged able to deal effectively with the crime. Sarrión Mora’s study pays equal attention to judicial aspects of the topic and the sociology of the crime.
  540. Find this resource:
  541. The Inquisition as Symbol
  542.  
  543. Since the first tell-all exposé of the Inquisition in 1567, the institution remains a potent symbol of ideological repression, arbitrary judicial violence, and social control. Castrillo Benito 1991 provides a modern edition of González Montano’s Arts of the Holy Inquisition (1567). Peters 1988 summarizes the stereotypes that surround the Holy Office’s history; Moreno Martínez 2004 reevaluates this legacy at length. Muñoz Sempere 2008 concentrates on Spanish representations at the end of the ancien régime. Even as the modern scholarship has largely downplayed the worst aspects of the Inquisition’s reputation, Reston 2006 is a good example of how some myths are too useful and commercially lucrative to relinquish, and Kamen 2008 reviews the long legs of the Inquisition’s mythology in contemporary Spain.
  544.  
  545. Castrillo Benito, Nicolás. El “Reginaldo Montano”: Primer libro polémico contra la Inquisición española. Madrid: CSIC, 1991.
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  547. Casiodoro de la Reina published Inquisitionis hispanicae pseudonymously in Heidelberg in 1567; it was immediately translated into major European languages (except Spanish) and used as anti-Spanish and anti-Catholic propaganda. Castrillo presents a bilingual edition (Latin and Spanish) with an extended critical study.
  548. Find this resource:
  549. Kamen, Henry. “The Myth of the Inquisition.” In Imagining Spain: Historical Myth and National Identity. By Henry Kamen, 126–149. New Haven, CT: Yale University Press, 2008.
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  551. Contends that many assertions concerning the Inquisition’s impact on Spanish history have no basis in fact but still are held dear by many who should know better.
  552. Find this resource:
  553. Moreno Martínez, Doris. La invención de la Inquisición. Madrid: Marcial Pons, 2004.
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  555. Moreno Martínez belongs to the new generation of Spanish scholars. International and objective in her approach, she considers in turn how the idea of the Inquisition has been constructed by its victims, informed Spanish witnesses, European liberals, foreign travelers, artists, and historians.
  556. Find this resource:
  557. Muñoz Sempere, Daniel. La Inquisición española como tema literario: Política, historia, y ficción en la crisis del antiguo régimen. Woodbridge, UK: Tamesis, 2008.
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  559. Because of the legacy of the Black Legend, almost all attention paid to representations of the Inquisition are Anglocentric; Muñoz Sempere’s is an exception as he explores what the Inquisition meant to Spaniards as they entered the modern age between 1786 and 1830.
  560. Find this resource:
  561. Peters, Edward. Inquisition. New York: Free Press, 1988.
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  563. Deals extensively with the image of the Inquisition in literature and art and with 19th-century historiography.
  564. Find this resource:
  565. Reston, James, Jr. Dogs of God: Columbus, the Inquisition, and the Defeat of the Moors. New York: Anchor, 2006.
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  567. The Inquisition still sells books; Tomás de Torquemada’s crimes are rehashed together with those of Christopher Columbus and Queen Isabella in a popular morality lesson.
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