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Condemned to cultivate my reason in secret, he wrote to D'Alembert,
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I see this opportunity to give a public testimony of my gratitude to and admiration for the great man who first showed me the way.
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He had spoken unwarily to inhabitants of the new towns under his jurisdiction concerning the exterior worship of deity in Spain, the worship of images, the fast days, the cessation of work on holy days, the offerings at mass, and all the rest of the apparatus of popular Catholicism. [1608] Olavidès prudently confessed his error, declaring that he had
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After two years' detention he was forced to make his penance at a lesser auto da fé in presence of sixty persons of distinction, many of whom were suspected of holding similar opinions, and were thus grimly warned to keep their counsel. During four hours the reading of his process went on, and then came the sentence. He was condemned to pass eight years in a convent; to be banished forever from Madrid, Seville, Cordova, and the new towns of the Sierra Morena, and to lose all his property; he was pronounced incapable henceforth of holding any public employment or title of honour; and he was forbidden to mount a horse, to wear any ornament of gold, silver, pearls, diamonds, or other precious stones, or clothing of silk or fine linen. On hearing his sentence he fainted. Afterwards, on his knees, he received absolution. Escaping some time afterwards from his convent, he reached France. After some years more, he cynically produced a work entitled The Gospel Triumphant, or the Philosopher Converted, which availed to procure a repeal of his sentence; and he returned into favour. [1609] In his youth he
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; but this time the prosecution broke down for lack of evidence. [1611] A similar escape was made by Don Joseph Nicholas d'Azara, who had been minister of foreign affairs, minister plenipotentiary of the king at Rome, and ambassador extraordinary at Paris, and was yet denounced at Saragossa and Madrid as an
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was one of those invited to assist at the auto da fé of Olavidès. The impression made upon him was so strong that he speedily prepared with his own hand a confession to the effect that he had read many forbidden books, such as those of Voltaire, Mirabeau, Rousseau, Hobbes, Spinoza, Montesquieu, Bayle, D'Alembert, and Diderot; and that he had been thus led into skepticism; but that after serious reflection he had resolved to attach himself firmly and forever to the Catholic faith, and now begged to be absolved. The sentence was memorable. He was ordered first to confirm his confession by oath; then to state how and from whom he had obtained the prohibited books, where they now were, with what persons he had talked on these matters, what persons had either refuted or adopted his views, and which of those persons had seemed to be aware of such doctrines in advance; such a detailed statement being the condition of his absolution. Samaniego obeyed, and produced a long declaration in which he incriminated nearly every enlightened man at the court, naming Aranda, the Duke of Almodobar, Ricla, and the minister Florida Blanca; also General Ricardos, Count of Truillas, General Massones, Count of Montalvo, ambassador at Paris and brother of the Duke of Sotomayor; and Counts Campomanes, Orreilly, and Lascy. Proceedings were begun against one and all; but the undertaking was too comprehensive, and the proofs were avowed to be insufficient. [1614] What became of Samaniego, history saith not. A namesake of his, Don Felix-Maria de Samaniego, one of the leading men of letters of the reign of Charles IV, was arraigned before the Inquisition of Logrogno as
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He was ingenuous enough to confess that he had
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but that after serious reflection he was repentant and ready to abjure all his errors. He thus escaped, after an imprisonment. Don Louis Cagnuelo, advocate, was forced to abjure for having written against popular superstition and against monks in his journal The Censor, and was forbidden to write in future on any subject of religion or morals. F. P. Centeno, one of the leading critics of the reigns of Charles III and Charles IV, was an Augustinian monk; but his profession did not save him from the Inquisition when he made enemies by his satirical criticisms, though he was patronized by the minister Florida Blanca. To make quite sure, he was accused at once of atheism and Lutheranism. He had in fact preached against ceremonialism, and as censor he had deleted from a catechism for the free schools of Madrid an article affirming the existence of the Limbo of children who had died unbaptized. Despite a most learned defence, he was condemned as
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He had been the friend of Buffon and Voltaire at Paris, had admirably translated Buffon's Natural History, with notes, and was naturally something of a deist and materialist. Having the protection of Aranda, he escaped with a secret penance and abjuration. [1617] Don Thomas Iriarte, chief of the archives in the ministry of foreign affairs, was likewise indicted towards the end of the reign of Charles III, as
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Ista, however, was a Jesuit, and escaped, through the influence of his order, with a warning. [1619] Influence, indeed, could achieve almost anything in the Holy Office, whether for culprits or against the uninculpable. In 1796, Don Raymond de Salas, a professor at Salamanca, was actually prosecuted by the Inquisition of Madrid as being suspected of having adopted the principles of Voltaire, Rousseau, and other modern philosophers, he having read their works. The poor man proved that he had done so only in order to refute them, and produced the theses publicly maintained at Salamanca by his pupils as a result of his teachings. The prosecution was a pure work of personal enmity on the part of the Archbishop of Santiago (formerly bishop of Salamanca) and others, and Salas was acquitted, with the statement that he was entitled to reparation. Again and again did his enemies revive the case, despite repeated acquittals, he being all the while in durance, and at length he had to