MORMONISM AND MOHAMMEDANISM.

There is a rising cloud that is gathering blackness in the northwest, and must sooner or later precipitate itself and with the force of a tempest sweep away--to use the words of General Tornel--in one mighty flood "the religion, language, and national existence of the Mexicans."

This is Mormonism. I have watched this delusion from its rise, near my own residence in Western New York, and followed its advancing progress, until, from a little rill, it has become a mighty torrent--a political element so potent that its existence in the United States is now scarcely tolerable. Where can it go except it precipitate itself upon the territories of imbecile Mexico? To such a sect of fanatics Mexico can present no opposition. It must surrender to Brigham Young and to his followers their wealth, their images, their wives and their daughters, as the Aztecs surrendered all to Cortez.

I have often traced the close a.n.a.logy between the rise of Mormonism and that of Mohammedanism, as well as the striking similarity that exists between these two systems of false religion. Each one is founded, after a fashion, on the Bible, to which each has supplemented a volume of miserable fables, the one called the Book of Mormon, and the other the Koran. Each has a spurious prophet, who is exalted above the prophets of Scripture. Both systems permit polygamy, and both are most ultra-Protestant in relation to the forms and ceremonies, images and pictures of the Oriental and Latin churches. And as G.o.d sent the great Mohammedan imposture to punish the corrupt Christianity of a former age, so in like manner He may soon commission Mormonism to wipe out of existence the corrupt Christianity of Mexico. Mormonism has not yet developed a military character, because it would be madness to raise an arm against the United States. But when it shall have once pa.s.sed the frontier and entered the dominions of a feeble state, then we shall see how keen an edge fanaticism can give to the sword in the hands of men naturally courageous, when the double motive is held out of a new supply of wives, and the inexhaustible treasures of the churches to stimulate their fanaticism.

[55] Having lost my memorandum, I am uncertain whether the number of days was one or more, and whether the number of _francs_ named was six or eight. The following is my best recollection of the question and answer on theft:

"_Q._ Is theft a grave offense?

"_A._ A theft that does not exceed in value a day's labor is not a grave offense; some theologians contend that a theft that does not exceed six francs is not a grave offense."

[56] I again quote the Catechism from recollection.

"_Q._ What is a venial sin?

"_A._ A lie that does not destroy charity among neighbors is a venial sin."

CHAPTER XXVI.

The Plaza of the Inquisition.--The two Modes of human Sacrifice, the Aztec and the Spanish.--Threefold Power of the Inquisition.--Visit to the House of the Inquisition.--The Prison and Place of Torture.--The Story of William Lamport.--The little and the big _Auto da Fe_.--The Inquisition the real Government--Ruin of Spanish Nationality.--The political Uses of the Inquisition.--Political Causes of the Bigotry of Philip II.--His eldest Son dies mysteriously.--The Dominion of Priests continues till the French Invasion.

AN AUTO DA FE.

The _Plazuelo_ or _Plazuelito_, the "Little Plaza" of the Inquisition, is now, as it ever has been, a market-place--the Smithfield of Mexico.

On Sundays and all other market-days, there is here an abundant supply of flowers, meats, and vegetables. On great holidays, in the times of the vice-kings, the scene was changed. Fruits and vegetables were, for the time, placed in the background, and an act of "faith" (_auto da fe_), or burning of heretics, was offered as a public spectacle. The grandest of all the bull-fights of Mexico was nothing in comparison with this vice-regal exhibition. As among the Aztecs and the pagan Romans, the sacrificial victims were kept in reserve for important occasions, and for occasions when a bull-fight would have been a most inadequate exhibition. The consecration of a new archbishop, or the arrival of a new Vice-king from Spain, or the marriage of a member of the royal family, or some similar important political or religious event, could only call forth this extraordinary show of roasting men alive.

If we are to believe the statements of Cortez and Bernal Diaz,[57] the Aztecs were accustomed to offer human sacrifices on festival days upon a large circular stone still preserved. With an obsidian knife, life was instantly extinguished by opening the heart-case and taking out the heart, which was offered to their G.o.d of war. This horrid worship, if indeed it ever existed, was suppressed, and one more horrid and cold-blooded in its atrocities subst.i.tuted. There was seldom wanting a victim on those great occasions, for prisoners who would otherwise have been let off with confiscation of estates and a long imprisonment were now doomed to the flames, to accomplish the double purpose of a spectacle and strike terror into the ranks of the higher cla.s.ses, who too often furnished the victims. But the higher cla.s.ses were all present. Suspicion might attach to their absence. And he that dared not breathe aloud in his own bed-chamber, or tell the whole truth at the confessional, from apprehension of an inquisitorial spy, took good heed that no act or look of his on the day of the great fiesta should betray him to this secret, but every where present tribunal, lest he himself should be the sacrificial victim at the next entertainment.

The roasting of a human victim at the _auto da fe_ was a purely democratic inst.i.tution. The _leperos_, who were beneath the jurisdiction of the Inquisition, felt none of the terrors that haunted the rich even in night visions. Without the least apprehension, they enjoyed the magnificence of the spectacle, and their hatred toward the high-born was gratified by the sight of one, and sometimes many, respectable persons burned in the fire for their entertainment. They were always ready to manifest their grat.i.tude to the holy office by a.s.sailing and perhaps murdering any one who had incurred the displeasure of the priests, but whom it was not politic to arrest.

Thus, by a threefold power, did the Inquisition enforce the discipline of the Church: by the authority of the king and the law, the dread which it inspired; the sympathies of a rabble, whom it was their interest to keep brutalized; and the religious sentiment of the nation, so far as there was any. But this last was a very uncertain reliance, for the same law which makes heresy a crime, legalizes hypocrisy, and the inquisitor cared very little for the thoughts of men so long as they remain unuttered; and as no two men think alike, the crime of heresy appears to consist in expressing too frankly the logical deductions of the understanding upon the all-important subject of religion. To speak disrespectfully of the holy office, the Inquisition, was the worst of heresy.

THE HALLS OF THE INQUISITION.

The north front of the Plazuelo of the Inquisition, now generally called the Plaza of the Dominicans, is occupied by the great yard of the Dominican convent, which is separated by a high wall from the Plaza, and by a street from the buildings of the Inquisition. Within this yard there is a large flagstone, with a hole in its centre, which stone, on days of the _auto da fe_, used to be brought out into the Plaza, and, with iron post, neck-ring, and chain attached, const.i.tuted the simple apparatus for the human sacrifice. The Dominican fathers have carefully laid aside the iron post, with its ring and chain, and perhaps, with them, the most valuable of the instruments of torture, which were removed from the Inquisition building. As there are two cla.s.ses of bull-fights, the ordinary and the grand bull-fight, so there was the ordinary _auto da fe_, performed in this Little Plaza, and the grand act of faith, _auto da fe general_, which ordinarily ought to come off in the Grand Plaza of the city, in front of the vice-regal palace.

Seeing the great door open as I was pa.s.sing, I ventured to enter the central court of the Inquisition, from which the halls of the different tribunals and the chambers of the inquisitors and officials were entered and lighted. All had now been thoroughly whitewashed and renovated, and bore no marks of the fearful scenes that had been here enacted. When I stood in the hall where its judgments used to be delivered, I had to tax my memory of books to draw a picture of events that here daily transpired in times past. I saw no Bridge of Sighs, yet the whole inst.i.tution was founded upon the sighs, and groans, and riven hearts of its victims, of many of whom the world was not worthy. The rich were the most profitable game, but a beautiful woman was the most acceptable spectacle to a populace debased from infancy by attendance on bull-fights. A foreigner that had been by special grace licensed to visit Mexico, was considered a fortunate prize, for to offer a foreigner as a human sacrifice was in accordance with the ancient custom of the Aztecs. There was only one foreigner who ama.s.sed great wealth, and that was Laborde the miner, who bought his peace by building the Cathedral of Toluca.

There was nothing to interest a stranger in the empty halls where once these legalized murderers had held their nightly meetings, and I wandered away toward the prison and the place of torture, where, inch by inch, the life had been torn from the victims of priestly vengeance.

I shuddered as I entered the prison door-way, though fifty years had pa.s.sed since the last and most distinguished of its victims had entered here, the Vice-king Iturrigaray. Here, too, the hand of the white-washer had been busy, and the cells were now made comfortable rooms for the soldiery. The instruments of torture were all carefully removed from the place of torture, and the room bore no marks of the shocking scenes which had here so often transpired. Here poor Rame, the Frenchman, had dragged out his long imprisonment, and here William Lamport, the unfortunate Irish victim, prepared himself for death. But Lamport's story is worth giving in full, to ill.u.s.trate the scenes.

STORY OF WILLIAM LAMPORT.

William Lamport was an Irishman by birth, and must have been a Roman Catholic, or he could not have obtained a license to visit Mexico. He was probably one of that large cla.s.s of Irish Catholics who emigrated to Spain in order to enjoy their religion more freely than they could at home, under English oppression. It was probably two intercepted letters that cost this Irishman his life. His accusation sets forth that he was the author of two writings, in one of which "things were said against the Holy Office, its erection, style, mode of process, &c., in such a manner that, in the whole of it, not a word was to be found that was not deserving of reprehension, not only as being injurious, but also insulting to our holy Catholic faith." The Prosecuting Attorney (_fiscal_) says of the other writing "that it contained detestable bitterness of language, and contumelies so filled with poison as to manifest the heretical spirit of the author, and his bitter hatred against the Holy Office." Let his fate be a warning to all traveling letter-writers who are disposed to criticise too severely "the erection and style" of a very awkward-looking building, and the mode of process therein used in condemning men to the flames. Probably, before he got through with his intercourse with the Inquisition, he many times wished himself back under the liberal government of the Anglo-Saxon oppressors of his country!

It was a delightful day in the year 1569, when the most splendid _auto da fe_ that ever took place in Mexico was celebrated upon the occasion of the burning of Lamport. A throne had been placed for the Vice-king, and conspicuous seats were prepared for the _audiencia_. All the officials of the city and of the department were present to add importance to the grand performance ("_funcion_"). Not less brilliant was the display which the whole body of the priesthood made upon the occasion. The Archbishop, as spiritual Vice-king, displayed a bearing that dazzled the populace, while his attendant clergy, with the whole body of the monastic orders, added immensely to the grand spectacle.

The procession, headed by the Grand Inquisitor and his subordinates, was followed by the officials and familiars, while the poor Irishman walked with his eyes raised to Heaven, for the purpose, said the priests, "of seeing if the devil, his familiar, would come to his a.s.sistance."[58] The sermon and the ordinary exercises, including the oath administered to all the dignitaries present to support the Holy Office, were spun out to an unusual length, so that it proved to be a protracted meeting, as well as the greatest festival the Mexicans ever witnessed since the time that Montezuma offered human sacrifices. But in the midst of the preliminary exercises Lamport escaped burning alive, for when his neck had been placed in the ring, he let himself fall and broke his neck, so that the crowd were compelled indignantly to put up with burning of the dead body of a heretic. The unbeliever cheated them out of half their expected sport.

THE INQUISITION IN SPAIN.

It may look like wandering from the main topic of discussion to devote a chapter to an inst.i.tution which has ceased to exist for forty years.

But no one can fully comprehend the social and political character of the diverse and conflicting nationalities and discordant elements that for three hundred years const.i.tuted the Spanish empire without fully understanding the character and workings of the Inquisition, which, from "the Council of the Supreme" in Spain, extended, with its complicated ramifications, through all the provinces, and penetrated every social organization in Europe and America,[59] and even to the most distant East India possessions, binding all the several parts together as the nervous system does the parts of the human body; or rather by external folds, as the anaconda does its victim. The Inquisition was emphatically the nervous system of the Spanish monarchy. From the time of Philip II. to the last of her kings, Spain had but one monarch that could have escaped a lunatic asylum on a commission _ad inquirendo_, and not a single royal family in all that time that had not at least one judicially declared idiot in the household; and more than once it was the regular successor to the throne. And yet this ingeniously contrived craft of priests held all most firmly together, and made it capable of resisting every outside pressure until the French imperial armies entered Madrid.

When French gunpowder was applied to the Holy Office, the Spanish empire lost its nationality, and its different parts fell to pieces like a rope of sand, and revealed to the world the sad truth that the Spanish race, whether in the Peninsula or in the colonies, was now incapable of self-government. The Inquisition had consumed its powers of vitality. So long accustomed to submit to and lean upon despotic authority, its various nationalities had lost the power of self-support. Spain, from the earliest historical periods, had ever been the victim of foreign colonial despotisms or imported tyrants until Philip II., under whom the Inquisition becoming firmly established, it thenceforward continued a Catholic province of the Roman Church, until Rome and the Papal Spanish empire fell together by the hands of Napoleon. From that time onward, Spain and all her former provinces have continued the sport of military insurgents--a melancholy evidence of the mental, physical, and moral ruin that overtakes a country abandoned to the despotism of priests.

Though the origin of the Inquisition of Spain is familiar to all, yet few are accustomed to look upon it in its political bearings. The "pious" Isabella, or, as she is called by the descendants of the Moriscoes, "Isabella the Accursed," is conceded to have been the founder of the modern Inquisition, and yet her great piety did not prevent her from giving a death-blow to the _Fuero_ of Castile, the most liberal government of Europe except that of Aragon. The popularity which she acquired by the conquest of Granada, the religious furor excited by that successful war, and the union with Aragon, enabled her to establish the Inquisition. By means of her priests a.s.sociated in its gloomy tribunals she was able to suppress popular rights. A shadow of the _Fueros_ of Catalonia, Valencia, and Aragon still remained, but she had sapped the foundation on which they rested by the establishment of the Holy Office. Charles V. was sufficiently powerful to disregard such humble instrumentalities in carrying out any purpose he deemed to be of advantage to his states. He was not a bigot by education, and we have to look to disappointed ambition as the cause of the virulence with which he persecuted the least indication of heresy. He had been thwarted in his ambitious schemes; this he attributed to the Reformation, which he himself had fostered at its beginning, in order to sow discord among the princes of Germany. He had hoped that upon their mutual jealousy he might establish despotic authority; but the treason of Maurice of Saxony had subverted his darling scheme at the moment of its apparent success, and in disgust he retired from public life to spend the remainder of his days in recruiting his health and cursing the heretics.

PHILIP II. AND THE INQUISITION.

The Inquisition burned with renewed flames under Philip II. from precisely the same cause that had made it tolerable to his father. To the troubles caused by the Reformation he attributed the election of his uncle Maximilian "King of the Romans," and his own consequent loss of the Germanic empire. But, as a compensation for this loss, he had substantially acquired England by his marriage with Queen Mary, and had the satisfaction of having his soldiers mingled with those of England in his war against France, and of seeing his own Archbishop of Toledo preside in the tribunal that condemned to the flames the Protestant bishops of England. The _autos da fe_ of Smithfield were weeding out heresy and liberty from England, which he already began to look upon as a province of his empire, when his wife died, and the avowed heresy of Elizabeth blasted his hopes in that quarter. The heretic Prince of Na.s.sau had raised insurrection in the Netherlands, which deprived him of Holland. When the French Catholic League, which he had so long subsidized, was about to declare him, or at least his daughter, sovereign of France, the relapsed heretic, Henry IV., blasted this hope by laying siege to Paris. On the side of the Catholic states of Europe his affairs went on most prosperously. He had acquired Portugal, with all her American and East India provinces. But in these new acquisitions he was not safe from the a.s.saults of the heretics. The Dutch robbed him of Brazil, and of the Cape of Good Hope, and of the islands of Ceylon and Java in the East Indies. When his missionary emissaries had excited an insurrection by which he might have acquired j.a.pan in a religious war, the Dutch were there with their ships, and, laying them alongside the rebel camp, they cannonaded it, while the imperial army on the land side utterly destroyed together emissary priests and rebels, and forever excluded Spain and her emissaries from the islands, and even England after the negotiation of a Spanish marriage. Nor were his treasure-ships safe from these audacious Dutch, who prowled about the West Indies and seized his galleons. The ships from Goa, laden with the treasures of the East, had to take a circuitous route to avoid the Dutch, who were continually on the look-out at the Cape of Good Hope. As if this was not enough, the failure of his great armada sent against England, and the ravaging of his own coasts by Ess.e.x, increased his hatred against the heretics to something like a mania.

These are sufficient reasons for accounting for the zeal of Philip II.

on the subject of religion, and his blindness to the consequences of thus abandoning his empire and his people as common plunder to a merciless horde of plunderers, who bound his empire most firmly together, but it was in the bands of national ruin. This, too, may account for his often-repeated remark that he would not shield his own son if he should incur the censure of the Inquisition. When his eldest son and heir openly avowed his hatred to the Inquisition, we find him dying a mysterious death. It has already been remarked that there can be no such thing as reliance upon historical truth in a country where the Inquisition is in full authority. But it does not follow from this that we ought to adopt the popular surmise that Philip was privy to the murder of his son, or even that he was actually murdered. It may have been a murder, as the inquisitorial a.s.sa.s.sins were numerous, or it may have been a natural death, as represented in books that have been published by permission of the censors. All that we know is, that his death happened advantageously for the continuance of the Holy Office.

FATE OF THE INQUISITION.

Philip III. can hardly be considered an accountable being. The same may be said of his son and of his son's sons, to say nothing of those heirs to the Spanish crown that were legally adjudged idiots. The nominal father of Charles III., though he was King of Spain, must be considered as not merely bordering on idiocy, but as actually a man of unsound mind. Charles III., though he had courage to drive from his dominions the Jesuits, dared not undertake a reform of the clergy. We may conclude this chapter by saying that the Inquisition had its origin in political considerations, or in the revengeful feelings of really great sovereigns of Spain, and that its continuance was owing to the weakness or impotency of their successors; and though it was the terror of all cla.s.ses above the street rabble, it was too powerful to be suppressed before the emanc.i.p.ation of the people which followed the French invasion. Such is the fate of a race over whom priests have once acquired dominion.

[57] The defense of the invasion of Mexico by Cortez in time of peace, and reducing the Aztecs to slavery, rests on the ground that the Aztecs were monsters.

[58] Though I do not entirely follow Pinblanch, yet I give him as authority for this incident.

[59] Mr. Gayarre, who, under a commission from the State of Louisiana, is examining the colonial records at Madrid, has discovered the evidence of an attempt made to introduce the Inquisition into New Orleans even after our people had begun to settle there. This is his statement:

"It appears," says Gayarre, "that soon after the death of Charles III., an attempt was made to introduce the much-dreaded tribunal of the Inquisition into the colony. The reverend Capuchin, Antonio de Sedella, who had lately arrived in the province, wrote to the Governor to inform him that he, the holy father, had been appointed Commissary of the Inquisition; that in a letter of the 5th of December last, from the proper authority, this intelligence had been communicated to him, and that he had been requested to discharge his functions with the most exact fidelity and zeal, and in conformity with the royal will. Wherefore, after having made his investigations with the utmost secrecy and precaution, he notified Miro that, in order to carry, as he was commanded, his instructions into perfect execution in all their parts, he might soon, at some late hour of the night, deem it necessary to require some guards to a.s.sist him in his operations.

"Not many hours had elapsed since the reception of this communication by the Governor, when night came, and the representative of the holy Inquisition was quietly reposing in bed, when he was roused from his sleep by a heavy knocking. He started up, and, opening his door, saw standing before him an officer and a file of grenadiers. Thinking that they had come to obey his commands, in consequence of his letter to the Governor, he said, 'My friends, I thank you and his Excellency for the readiness of this compliance with my request. But I have now no use for your services, and you shall be warned in time when you are wanted. Retire, then, with the blessing of G.o.d.' Great was the stupefaction of the friar when he was told that he was under arrest. 'What!' exclaimed he, 'will you dare lay your hands on a Commissary of the holy Inquisition?' 'I dare obey orders,' replied the undaunted officer, and the reverend Father Antonio de Sedella was instantly carried on board of a vessel, which sailed the next day for Cadiz.

"Rendering an account of this incident to one of the members of the cabinet of Madrid, Governor Miro said, in a dispatch, 'the mere name of the Inquisition uttered in New Orleans would be sufficient not only to check immigration, which is successfully progressing, but would also be capable of driving away those who have recently come, and I even fear that in spite of my having sent out of the country Father Sedella, the most fatal consequences may ensue from the mere suspicion of the cause of his dismissal.'"

CHAPTER XXVII.

Miracles and Earthquakes.--The Saints in Times of Ignorance.--The Eruption of Jorullo.--The Curse of the Capuchins.--The Consequences of the Curse.--The unfulfilled Curse.--The Population of the Republic.--Depopulation from 1810 to 1840.--The Mixture of Whites and Indians not prolific.--The pure Indians.--The Meztizos.--The White Population.--Negroes and Zambos.--The Jew and the Law of Generation.--The same Law applies to Cattle.--It governs the Generation of Plants.--Intemperance and Generation.--Meztizo Plants short-lived.--Mexico can not be resuscitated.--She can not recover her Northern Provinces.