196 JOHN E. LONGHURST Asked who were the doctors and letrados who saw and examined the said book of Christian doctrine, he said that for many days they gathered together to examine the said book in Alcala in the college (of San Ildefonso) in the chambers of maestro (Mateo) Pascual, who was rector at that time, and that sometimes there came (to these meetings) Pedro de Lerma, abbot of Santiuste and Doctor (Juan de) Medina and this witness (Alonso Sanchez) and Hernan Vazquez and Doctor (Hernando de) Balvas and Doctor Francisco de la Fuente and Doctor Diego de la Puente and Doctor (Cristobal) de Loaysa sometimes, and Doctor Bernardino Alonso, and Doctor (Francisco de) Vargas. Sometimes they all came and other times just some of them came. In regard to the examination made there by the said doctors, a certain statement was drawn up in Spanish and sent, signed by some of the doctors - although this witness does not recall having signed it himself - and sent to the archbishop (Alonso Manrique) of Seville, this witness believes about three years ago, although this witness does not know in whose hands that statement in Spanish remains (today). |
LUTHER'S GHOST IN SPAIN 197 (182r-v) Alcala, February 14, 1532 (2) I n reply to the fourth section of the said memorial read to him, which speaks about whether at the time the said book (of Christian doctrine) was being examined by the faculty of theology (of Alcala), if any negotiations were being pushed on the part of (the author, Juan de) Valdes or Tovar or other persons, urging that the said propositions not be censured, but rather that some of them be removed and others be corrected in order that the book might remain Catholic and be printed, he said ... that at the time the said faculty of theologians submitted this book of Christian doctrine to this witness for his review or examination, this witness discussed some propositions with Valdes to find out what he meant by them. The said Valdes urgently begged this witness to take no note of such propositions nor bring them to light, Valdes swearing he had never meant them in such a sense. This happened at the time the said faculty was examining the said book and was to send its opinion to the Council of the Inquisition. 2. A marginal note to this testimony reads, "Taken from the trial of Juan de Valdes." A marginal note to the ratification on December 14, 1533, reads, "Taken from the trial of Mateo Pascual." |
198 JOHN E. LONGHURST LUTHER'S GHOST IN SPAIN 199Also, at the same time, Doctor Vergara ... spoke to this witness about the said book of Christian doctrine. This witness does not recall clearly the exact words Vergara spoke, except that he clearly remembers that Vergara told him this witness should take it as an order or give an order that the said book of Christian doctrine be reprinted, correcting what could be corrected in it. And Doctor Vergara expressly told this witness he was not suggesting that any errors in the book or any heresies be covered up but rather that they be declared. Doctor Vergara said all this in his house ... and this witness got the impression that Vergara was a friend of Valdes and would be distressed by any injury Valdes might receive. Toledo, March 11, 1532 He was asked if his brother (Juan del Castillo) has written him any letters from where he is now. He replied that (Castillo) wrote him from Paris five or six times and that in Madrid Doctor Vergara gave him two letters of his brother (Castillo j .., and a peddler (who presumably came to Spain from Paris) gave him another one, and he believes that Miguel de Eguia or his servants gave him two or three others. (44r-45r) (40r-v) Toledo, March 9, 1532 There appeared before the most reverend senor licentiate Alonso Mejia, in the audience chamber of the Holy Of/ice, a man who was being held prisoner ... whose name is Gaspar de Lucena, citizen of the city of Alcala. Asked if he knows where (his brother) maestro (Juan del) Castillo is now, he replied he has heard that Castillo is in Rome with (Francisco de Quinones), the cardinal of Santa Cruz. Toledo, May 27, 1532 I conclude that Tovar is a "grandfather" to Garzon, and this is how I arrive at such a very Christian conclusion. When I was a colegial in the theological college of la madre de Dios (at Alcala), I saw Tovar, on a multitude of occasions, come to visit Garzon in the chambers of the Portuguese maestro (Manuel de) Miona. Every day (Garzon) acts as a server at mass (for Miona) and he used to go around with him all the time. This maestro Miona had no acquaintances except Tovar and the two of them used to converse frequently. When I used to confess to Tovar, or visit him, he praised maestro Miona as a good man and maestro Miona used to say the same things about Tovar, when I confessed with him (Miona), and these two even gave (me) the same kind of penance. I imagine Tovar taught Miona and Miona taught Garzon. A nd (Miguel de j Torres, the one who went to Paris, used to go around with maestro Miona and with Tovar, and more with Tovar than with maestro Miona, since Torres was already a Greek specialist and a great Latinist. |
200 JOHN E. LONGHURST Garzon praise maestro Miana to the colegiales, calling Miona a good man. Sometimes Miona got drunk on wine and became very giddy and Garzon tried to cover up for him from the colegiales who were making fun of Miona. This Miona had no money, so one Sebastian BIas, chaplain in the college, when he was given the curacy of Villavilla, took maestro Miona with him and gave him room and board, Miona helping him with confession.... The colegiales wanted Sebastian BIas to return to the colegio mayor to take an office for which they needed him, and because they liked maestro Miona so much they gave him the (now vacant) benefice of the curacy of Villavilla. 3. This "pretty student" is one Gascon, or Manuel Dlaz, "for he had two names," says Diego Hernandez. |
LUTHER'S GHOST IN SPAIN 201 Gutierrez is an ignoramus and a fool. I saw him make fun of confession and on two occasions when Gutierrez dropped the sacrament, he showed very little remorse over it. |
202 JOHN E. LONGHURST
Alfonso de Valdes, secretary (to Charles V), danado 6. A marginal notation reads, "Alonso Garzon, condemned (to the stake? J, confessed to making this same remark about the Credo." |
LUTHER'S GHOST IN SPAIN 203 April-July, 1532 (70v- 75v; 26r-27r) B y order of the Council of the General Inquisition, Francisca Hernandez and her maid Maria Ramirez were transferred in February 1532 from Toledo to the Inquisition jail at Valladolid, in order that the Council might cross-examine them both in regard to their extensive testimonies given in 1530. On April 18, Francisca was brought from Valladolid to Medina del Campo, where the Council began its cross-examination. (7) Medina del Campo, April 20, 1532 Asked against what persons she spoke and testified (in Toledo), she replied that she told what she knew against Bernardino de Tovar and his brother Doctor Vergara, against Miguel de Eguia and against Maria de Cazalla, sister of Bishop (Juan de) Cazalla, and her (Maria's) husband, whose name is (Lope de) Rueda, and against Bishop Cazalla and against Pedro de Cazalla and against Diego del Castillo, citizen of Burgos, and against the clerics Diego Lopez (Husillo) and Juan Lopez (de Calain). She also remembers that she 7. During their cross-examinations of Francisca Hernandez and Maria Ramirez, the members of the Council sought further opinions on the orthodoxy of the propositions testified against Vergara by the two ladies in question. On May 11, 1532, two Dominican friars from the Monastery of San Andres in Medina del Campo, submitted their written report to the Council, in which they expressed their opinions that Vergara had committed many heresies (35r-39r). Two days later the Council received a report by six theologians from the University of Valladolid, in which the same view was upheld, namely, that virtually all the propositions attributed to Vergara contained heresy of some sort (29r-32r). The Valladolid opinion was also dated May 11, 1532, and not May 6, as Bataillon indicates in Erasmo y Espana (note 4 above), vol. ii, p. 22, n. 29). |
204 JOHN E. LONGHURST spoke against (Isabel de Vergara), the sister of Bernardino de Tovar. She also spoke against the canon Francisco and the canon Pero Gutierrez, canons of Palencia. Likewise she told of certain things she had heard against a Flemish girl (Ana del Valle) who was in Burgos and who they say is married, although she does not know to whom. Medina del Campo, April 23, 1532 S he said ... she rebuked Tovar ... because what Tovar said and did seemed wrong to her, and not to make him think he should correct himself on this point (of doctrine). Nor did this witness think she was qualified to rebuke him because Tovar had such a high opinion of himself that ... he would not give up his opinion. 8. "Clerigo chiquito." Could it mean a "clerigo de menores," a cleric in minor orders? Apparently not; elsewhere she describes him as "pequeno." |
LUTHER'S GHOST IN SPAIN 205 the existence of Hell, and what words he said on this point, she replied that he said to her, "You believe what you like, you won't change my mind about this," and added under his breath "or about Hell either. " Asked about her testimony that she believes Tovar's opinion stuck to Miguel de Eguia, she was asked which opinion she meant - that about Hell or Purgatory? She replied that she meant the opinion about Purgatory, for she never heard Tovar express this opinion about Hell. |
206 JOHN E. LONGHURST The members of the Council were curious to know why it was that Francisca Hernandez was now denouncing so many people, especially since she had presumably known of their heresies for such a long time before. Medina del Campo, July 11, 1532 S he was asked in what way she heard the remark about Purgatory - whether it was that there was no determined place for Purgatory or that there was no Purgatory at all. She replied that the exact words she heard are the words to which she has already testified and that she knows no more than this and that everything she has said on this point is true. Then there were read to her the statements she had made (on this point) against Tovar. She replied that what she had just said above she said thinking they were asking her about Miguel de Eguia and not about Tovar. Now that she knows they are asking her about Tovar she says she does not know anything more than she has already stated, except that Tovar's mocking works about bulls disturbed this witness with the thought that Tovar did not believe there was a Purgatory. However, she did not actually hear Tovar say, "I doubt that there is a Purgatory," and this witness did not understand, from what Tovar said, whether he meant to say that there was no determined place for Purgatory (or that there was no Purgatory at all) . |
LUTHER'S GHOST IN SPAIN 207 S he was asked ... which of her two statements is true: the one she gave before Inquisitor Mejia, in which she said that she was to instruct (Gaspar de) Villafana, or the one she gave before licentiate (Hernando) Nino, that Villafana was to teach this witness. She replied that the correct statement is the one she gave before licentiate Nino, (namely) that Villafana was to teach this witness, and that (in fact) that is what she said before Inquisitor Mejia. However, since so many words were spoken on that occasion, some were recorded and others were not, and when this witness heard her testimony before Inquisitor Mejia (read back to her) in this incorrect form, she explained that it was Villafana who was supposed to teach her, and not vice versa, and that this was what Tovar had written her in his letter. Inquisitor Mejia replied by assuring her that it was six of one and a half dozen of the other, but that the record would be corrected. This witness ... begged him to do so and asked the notary many times to note down her ( exact) words. (Finally) Inquisitor Vaguer said to her, "Keep quiet, I will have it noted down as you want it to read. " |
208 JOHN E. LONGHURST S he was asked, since she says that those whom Tovar sent to her and who gave up the errors they brought with them refused to return to Tovar, to state who those persons are who gave up the errors they brought with them (from Tovar), and which persons did not give up their errors, but returned (instead) to Tovar. She replied that those who did not give up their errors ... are Diego Lopez (HusilIo), cleric, and (Gaspar de) Villafana, cleric, and maestro (Juan del) Castillo, native of Alcala, but that this Castillo did not hold such notorious errors as the others. (9) Others who returned to Tovar were Pero Nunez, a little cleric from Toledo, and a cleric from Pastrana whose name this witness does not recall (10) '" and a cleric from Toledo named (Luis de) Beleta.... Those who gave up their errors and did not re turn to Tovar were a cleric named (Fernando de) Santo Domingo, native of Toledo and a student named Francisco de Leon, son of a silversmith of Toledo. 9. This same Castillo was burned at the stake. 10. Geronimo de Olivares. See next note. |
LUTHER'S GHOST IN SPAIN 209 itably this witness had received Diego Lopez' blessed brother Villafana. Also, Tovar wrote to (Alonso Perez de) Bivero, brother o( (Leonor de Bivero J, the wife o( Pedro de Cazalla, and to Francisco Diaz (de Olmedilla), who is dead, son o( Doctor Olmedilla. In his letters Tovar asked them what they thought about the (lack of J charity of this witness, who had rejected Villafana, that servant of God who was such a saintly and simple man, and that she must not have had license (to do this) from her father (confessor? ) (Antonio de) Medrano. He said this in a mocking way and giving one to understand that this witness was far from the good road and the brotherhood which they had. |
210 JOHN E. LONGHURST Asked if she has recalled (the name of) the cleric from Pastrana who she says held (heretical) errors, she replied that she does not recall his name (11) but it can easily be ascertained because he came to (visit) this witness along with (Fernando de) Santo Domingo, cleric, and the errors which she knows were held by this cleric from Pastrana were that he was very much addicted to what they called recogimiento, which consisted of leaving oneself entirely to God, because this cleric used to say that (one should put himself in the proper state) ... so that God might work in him whatever He might wish ... and he said he would give everything he had to reach (a state of) such complete dejamiento as Tovar had. She knows nothing else about this cleric (except that) he returned to Tovar at Alcala, because he wrote this witness from there. 11. A marginal notation reads, "This must be bachiller Olivares." And without doubt it is, because Francisca identified him by name in her testimony of September 24, 1530. In her present testimony she describes Olivares as a "clerigo chiquito" (75r). |
LUTHER'S GHOST IN SPAIN 211 Asked what errors were held by Francisco de Leon, she replied that he was closely connected with the Illuminists and especially with Tovar, and he used to talk with (Pedro Ruiz de) Alcaraz and others, but she does not recall hearing him utter any particular errors at all.... by the Council of the Inquisition April-July, 1532 (79v-84r; 23r-25v) Medina del Campo, April 9, 1532 She was asked her name. She said her name is Maria Ramirez and that she is the daughter of Diego del Castillo, citizen of Nitjera and of Maria Ramirez his wife, and that she is the niece of the bachiller (Antonio de) Medrano, who is the brother of this witness' mother. |
212 JOHN E. LONGHURST dino de Velasco. From there she went with Francisca Hernandez to Toledo, by order of his most reverend lordship (Alonso Manrique) the archbishop of Seville and Inquisitor General, where she has been with her mistress until they came to Valladolid about a month and a half ago. In Toledo she spent seven weeks without her mistress, and then they put her with her mistress in the Inquisition jail. When she first came to Valladolid to be with her mistress this witness must have been about thirteen years old. She is now about twenty four. |
LUTHER'S GHOST IN SPAIN 213 from Toledo, told Francisca Hernandez in the presence of this witness that a man called (Diego del) Castillo, a merchant from Burgos, had given Diego Lopez twelve ducats and a mule so that he might travel about to round up twelve apostles, and that (so far) he had rounded up Juan Lopez (de Calain), Miguel de Eguia and (Juan dell Castillo, a cleric from Toledo, and that they went to Medina de Rioseco where the Admiral (of Castile, Fadrique Enriquez) put them up because they told him they wanted to form twelve apostles and that Tovar was to come and be their god and that they were to preach to convert the world. The admiral (finally) saw that it was a matter of the devil and he ordered them all to go to the devil and get out of there. It was Miguel de Eguia who told this to her mistress Francisca Hernandez and to everybody else, and the word got around Valladolid about how the admiral had thrown them out of Medina de Rioseco. Medina de! Campo, April 13, 1532 She was told that in the first audience which was held with her (at Medina de! Campo on April 9, 15321 ... she began to tell how the second time she was called before Inquisitor Vaguer in Toledo, he asked her if she knew certain things and she began to tell about |
214 JOHN E. LONGHURST Doctor Vergara, and she said that the said inquisitor then read to her from a paper when he questioned her. She was asked to state and declare just what happened on this occasion. 12. The paper in question must be the edict of 1525 against the Illuminists, which was also read to Francisca Hernandez. |
LUTHER'S GHOST IN SPAIN 215 (Nor) does she recall having said that Doctor Vergara made the statement about the two (superfluous) saints (inquisicion and cruzada), nor does she recall having heard anyone except Pedro de Cazalla speak of the three saints, as she has stated. Medina del Campo, April 15, 1532 She said that her statement in the ninth section should be stricken from the record, because she recalls that what she said about the cleric Santo Domingo she did not say as it is written there. (What she did say was that) when Santo Domingo saw her mistress Francisca Hernandez he said he was renouncing Tovar as a creature of the devil, and (therefore) this witness' (corrected statement should read) that many clerics used to come (to see Francisca(, many of them with letters from Tovar, and others without, and that Francisca Hernandez refused to see them whether they had such letters or not. |
216 JOHN E. LONGHURST nists ... and they also told her to tell all she knew about anything opposed to our holy Catholic faith. And this witness has always said and says now that the inquisitors are guiltless, only the false witnesses are guilty, and that for all the time she has been in jail in company with Francisca Hernandez she has never cast guilt except on the false witnesses. Asked why she cast guilt on the false witnesses, she replied because her mistress Francisca Hernandez was in prison and this witness believed this was because of false witnesses, for she never saw or heard Francisca Hernandez do or say anything that was not good and Christian. Medina del Campo, July 12, 1532 Asked if she has communicated with anyone about any part of the questions asked her by their lordships of the Council, she replied that she has not. Asked if she has told her mistress Francisca Hernandez of her statements and depositions, or if Francisca Hernandez asked her about them, she replied in the negative. She was told that in her deposition she stated that her mistress Francisca Hernandez told her that the inquisitors said they (Francisca and Maria) were obligated to tell all they knew and had heard about those teachings and heresies about which this witness has deposed and which were discussed in the home of Francisca Hernandez; and (this witness further stated) that Francisca told her to recollect carefully what she knew and to unburden her conscience and tell what happened. (This witness was then asked) if between them, (she and Francisca Hernandez) discussed any particulars of these heresies that they had heard, and to state just what happened. |
217 LUTHER'S GHOST IN SPAIN She said that her mistress Francisca Hernandez told this witness how the inquisitors had said they were obligated to tell what they knew and this witness should unburden her conscience, to which this witness replied that she never had heard about excommunication (for those who fail to testify to heresy) ... and that Francisca Hernandez told her ... "They ordered me to tell you that you are excommunicated if you do not tell what you know. " Under (further) questioning, this witness said that nothing else in particular transpired (between herself and Francisca), nor did Francisca Hernandez tell her, "You must recall such and such, " or "so and so said such and such. " She was asked, since she says she had heard that people who knew of heretical things and did not unburden their consciences by testifying about them could not be absolved, then what is the reason she did not depose and declare previously, since it was so many years ago that she had heard this said, according to her own statement in her deposition. She replied that she did not know one was supposed to tell the Inquisition about anything except about Indians who had never been baptized. |