Catholic Kings Research Articles

El amor y el derecho en Cervantes

The convergence of the history of the law and the emergence of novelistic realism in the West, especially in the Spain of the Catholic Kings where the creati...

A justiça e a produção do Direito em Castela no século XV

O reinado dos Reis Católicos – Fernando de Aragão e Isabel de Castela – (1474-1504) se situa no período de transição da Idade Média para a Idade Moderna e foi considerado um período de paz e justiça em Castela. Isto nos possibilita questionar sobre as implicações, para o direito, da organização de um reino em uma era de transição. Propomos verificar o que caracteriza a passagem de um direito medieval para um direito moderno, e quais os elementos que indicam essa transição no governo dos Reis Católicos. Enfatizamos duas prerrogativas principais, uma de tradição medieval, a de juiz, e outra de caráter moderno, a legislativa, que se encerram na figuras de Fernando e Isabel.

Usos políticos e historiográficos del concepto de Reconquista

En este trabajo se ofrece una panorámica sobre la forma en que el concepto de Reconquista fue utilizado con diversos objetivos ideológicos y políticos entre finales del siglo XV y principios del siglo XX. El recorrido inicia con el reinado de los Reyes Católicos para centrarse, posteriormente, en la doble utilización del discurso reconquistador a lo largo de los siglos XVI y XVII como arma de propaganda política en contra de los enemigos de la monarquía hispana y como vehículo privilegiado en la conformación de una identidad colectiva para todos los súbditos del rey católico, amén de su utilización para legitimar a la dinastía borbónica. Así mismo, se analizan los múltiples usos que los diferentes grupos políticos hicieron del discurso reconquistador a lo largo del siglo XIX constatándose su utilización en el impulso a la resistencia contra los invasores napoleónicos, en la construcción de un discurso nacional, en la legitimación del proyecto restauracionista de Antonio Cánovas y en la conformación del proyecto histórico-político catalán del último tercio de la centuria. Ello permite constatar que, ya en el siglo XX, los golpistas del año 1936 recuperaron los discursos y las imágenes empleados en el siglo XIX para presentar su movimiento como una auténtica «reconquista» que buscaba recuperar las esencia nacionales; con ello, la «Reconquista» dejó de ser únicamente una categoría historiográfica y se transformó en una categoría política.

The Essential Dürer ed. by Larry Silver, Jeffrey Chipps Smith (review)

REVIEWS 242 studies of the Queen, such as that of Francisca Hernández-León de Sánchez, they do not discuss her role as “the king’s other body,” which Earenfight proposes to do: “long on governance and short on culture and ceremony,” her study intends to be “both empirical and theoretical, a political biography and an institutional history” (9). Composed of six chapters, The King’s Other Body proceeds in a partially chronological fashion, examining major episodes in the history of María’s lieutenancies. The first chapter serves as an introduction to the thesis that guides the work. Chapter 2, the most biographical, recounts her family history and explores the queenly preparation that would have been hers as a presumed queen-consort. The third chapter presents María’s first lieutenancy and the subsequent events, which in turn lead to her second and longer lieutenancy, of which the first part is the subject of chapter 4. Chapter 5 considers the latter part of the same lieutenancy, in which she was embroiled with the liberation of the remença peasants, and concludes with the circumstances of her resignation in 1453 and her death five years later. The final chapter offers concluding remarks on kingship and queenship, and serves also as an epilogue to the Trastámara dynasty’s rule in Aragon until the union of the crowns in the Catholic kings, Ferdinand and Isabel. True to her word, Earenfight offers few biographical details, but when she does, she presents them from the perspective of a dutiful royal wife separated from her husband: Earenfight’s portrayal of María is uniformly positive and laudatory. Most of the work, however, concerns the complex political maneuverings of the court and gives substantial explication thereof. Nevertheless, those accounts never descend to the purely historical, for, as Earenfight has declared , her purpose is to examine María’s rule as a legitimate extension of medieval political practice: she argues at several points that the gender of the lieutenant general was seldom questioned; the contentious object was its mere existence for those who desired a contractual kingship, not one borne of the nascent Renaissance bureaucracy (if, furthermore, gender was a serious question , it was so by virtue of María’s supposed ontological, not political, inferiority as a woman) (133, 134). From the strength and survival of María’s administration , Earenfight adumbrates the beginnings not merely of a counterpart queenship ideology, but one of co-rulership, as would explain the subsequent joint rule of Ferdinand and Isabel (141, 142). This conclusion, drawing from the evidence presented, offers to the reader a point of departure not unlike that of the larger work: the queen-lieutenant is not a marginal or inferior figure in the history of political theory; on the contrary, as María was to Alfonso, it provides a fully competent extension of the king’s body when circumstance should demand. M. R. WEINBERG, Spanish and Portuguese, UCLA The Essential Dürer, ed. Larry Silver and Jeffrey Chipps Smith (Philadelphia : University of Pennsylvania Press 2010) 304 pp., 88 ill. As one of the most famous German artists in history, Albrecht Dürer requires continued study and consideration. Within the last two decades, new discoveries and interpretations have emerged that add to our knowledge of this artist. The editors bring together many of these new perspectives in The Essential REVIEWS 243 Dürer, a book of twelve essays by senior art historians. The text is intended to introduce the reader to Dürer’s artworks, travels, writings, and personal life, while also raising current scholarly questions. The book contains an introductory essay, six essays focused on Dürer’s artistic production, four essays that examine Dürer’s social world, and a final essay that examines his reception in the twentieth century. The text is followed by a two and a half page “Short Bibliography” that guides readers to full-length books on Albrecht Dürer and related subjects. An index directs readers to discussions of specific individuals, subjects, and Dürer’s artworks. The text is illustrated throughout with black-and-white images. In cases where an image is mentioned but not illustrated...

El Estado Moderno en España y Rusia: Los Reyes Católicos e Iván III El Grande

In this study we have analyzed various aspects of the reign of the Catholic Kings and we have made the comparison with the government of Ivan III of Russia. This Research has developed various aspects such as ideology, territorial expansion, diplomacy, art and religious policy. This research aims to demonstrate that in both realms were used similar mechanisms for the strengthening of royal autoriita.

Théodore de Bèze et Martinus Lydius: célébration de la victoire sur l’Invincibilis illa Classis

Throughout the year 1587, Philippe II of Spain, the “Catholic king”, began preparing his “Grand and Frightful Army, which was called the Invincible, blessed by the pope and damned by God” (Pierre de l’Estoile). Having been married to Marie Tudor “Bloody Mary”, Philippe wanted to take advantage of his rights to the throne of England, restore the Catholic faith there and, consequently, drive out Elisabeth Ist, become Protestant. After the defeat of the Armada in September 1588, Elisabeth herself wrote a poem expressing her thanks to God “who had done wonders”. In the meantime, a political-religious conflict had arisen between Philippe II and the Netherlands. However, the northern provinces had earlier cast off the Spanish yoke and gone over to the Reformation. Martinus Lydius, first rector of the Franeker Academy in Frise, in a speech delivered at the temple of the Academy, testified to his gratitude to God, for he too saw the hand of God in the Armada’s defeat and proof that he was on the Reformation’s side. The themes he took up recall those used by the reformer Théodore de Bèze in two poems on the Armada.

Working for the Prince. The salaries of Public servants of the House of the Prince of Asturias and Girona (John of Aragon and Castile, 1478-1497)

This work shows a complete list of officers who served in the house of Prince Juan, heir to the Catholic Kings, throughout his life. A number of payroll of them between 1487 and 1495, where they collected their salaries. In addition, there is a division between the level servers. Discusses how to pay wages, explained what the totals and are grouped in sections of the house.

The Cost of John Dryden’s Catholicism

The Cost of John Dryden’s Catholicism Bryan Berry (bio) The Hind and the Panther is John Dryden’s longest poem and the culmination of his poetic career—the poet laureate’s final word on the religious and political issues he had addressed throughout his literary career. It also is the only major work in English literature devoted to the thesis that the Roman Catholic Church is the one holy catholic and apostolic church instituted by Christ. Dryden paid a price for his profession of the Catholic faith. When the Catholic King James II was deposed in 1688, the year after Hind was published, Dryden (1631–1700) lost his position as poet laureate and suffered all the penalties imposed against Catholics by the new government. The new king, William of Orange, issued “an order to banish papists 10 miles from London”; Dryden’s Catholic sons lost their government posts; and Dryden, like all Catholics, paid double the taxes levied on those who attended the Established Church.1 Dryden also paid a critical price for his poem—both during his lifetime and after. No one dared to publicly commend the apologia for the Catholic faith when it came out. Two months after the poem’s publication, two wits burlesqued it in The Hind and the [End Page 144] Panther Transvers’d to the Story of the Country-Mouse and the City-Mouse.2 In A Tale of a Tub (1697), Anglican divine Jonathan Swift called Hind Dryden’s “Master-piece” but satirized it as a rehashing of Catholic theologians: “a compleat Abstract of sixteen thousand Schoolmen from Scotus to Bellarmin,” he wrote.3 Later critics acknowledged elements of greatness in the poem but registered primarily two complaints: (1) The poem is a beast fable in which animals engage in theological controversy. The poem lacks dramatic action; its drama relies almost wholly on the movement of the theological argument. (2) In the third and final part, the Hind (the figure of the Catholic Church) and the Panther (the Protestant Church of England) themselves tell intentionally obscure animal fables that focus not on theology but on the political and religious strategies of James’s government. And yet, as I will argue, some of the critics have a third, even greater problem with the poem: its very thesis, an apologia for the authority of the Catholic Church, a claim that has scandalized many over two millennia. The Hind and the Panther really is two poems: The first (Parts I and II of the poem as well as sections of Part III) is the majestic apologia for the Catholic Church and an argument that England can find her true, full identity only by returning to the ancient faith displaced (as J. J. Scarisbrick and Eamon Duffy later demonstrated and as Dryden suggests) by a violent, top-down uprooting of Catholicism by Protestantism in the reigns of Henry VIII, Edward VI, and Elizabeth in the century before.4 Antiquam exquirite matrem (Seek out your ancient mother), taken from the Aeneid, thus is one of Dryden’s epigrams for the poem. The poem’s Parts I and II, combined, have nearly the same number of lines (1,294 lines) as Part III (1,298 lines). The second poem within the poem comprises the two obscure animal fables in Part III in which Dryden argues that James II should ignore those hard-line Catholics (such as Fr. Edward Petre, vice-provincial of the English Jesuits) who were advising him to advance Catholics’ worldly interests in England in a high-handed fashion. The hard-line pro-Catholic policies of James II, along with the decision [End Page 145] of his French ally King Louis XIV to revoke the Edict of Nantes (which had provided toleration to French Protestants) in 1685, fueled Protestant fears of Catholic oppression—and provided a justification for the so-called Glorious Revolution, in which English nobles and the Anglican Bishop of London invited Mary, James’s Anglican daughter, and her husband and cousin, William of Orange (grandson of Charles I), to take the throne. William finally defeated James on July 12, 1690, at the Battle of the Boyne in Ireland, celebrated by Orangemen to this...

Of Different Complexions: Religious Diversity and National Identity in James II's Toleration Campaign

This article uncovers a remarkable speech given by James II in the city of Chester in August 1687. In this speech, which has not previously been discussed in print by any historian, the king made a startling analogy between colour-based prejudice and religious prejudice, saying ‘suppose…there should be a law made that all black men should be imprisoned, twould be unreasonable and we had as little reason to quarell [sic] with other men for being of different opinions as for being of different Complexions’. The king used this speech to articulate a novel definition of English national identity. Under this new vision of Englishness, being a Protestant would no longer be considered a prerequisite of true citizenship; instead, anyone who was willing to tolerate the religion of others would be accepted as a true English citizen. The goal of this catholic king was to secure the election of a Parliament that would repeal the laws that penalized religious nonconformity. At Chester and elsewhere during his toleration campaign, James II adopted a rights-based rhetoric of citizenship that had not previously been used by any English monarch. It is likely that he borrowed much of this rhetoric from his friend William Penn, yet it is remarkable, given his reputation as an authoritarian, that he used it at all. This rhetoric gained a popular purchase among some of those who had been stigmatised by the laws that the king was seeking to overturn.

Jodenhoeks: The Amsterdam Jewish Dialect and Its Influence upon the Dutch Language

Until 1940 Amsterdam had a significant and largely lower-class Jewish population. The Yiddish and Portuguese languages of this community melted with Dutch and immigrant influences into a specific Amsterdam Jewish dialect. This idiom had a considerable influence on the Dutch language, especially after the death of its speakers during World War Two. Amsterdam and the Immigrant 'Nations9 The Protestants took over the government of Amsterdam on 26 May 1578. That day the old Catholic city government was put on a boat that sailed out of town. Instead of being executed, the Catholic burgomasters were put ashore less than a mile outside the city walls. A new government was installed with a majority of Dutch-Reformed members. No-one was injured or killed during the Alteratie ('Alteration'). Not only was the style of this revolution typical, but also the time: at least ten years after the start of the Dutch revolt against the Catholic Habsburg king of Spain. All those years it had been more profitable for the Amsterdam burghers to sell goods to the Spanish armies before they attacked rebellious cities nearby. But now, with the Northern part of the Low Countries in the hands of the rebels, competing harbours were threatening to take over Amsterdam trade. This matter-of-fact, businesslike way of looking at things probably helped Jewish and other immigrants to feel at home. The Spanish and Portuguese new Christians arriving from Antwerp, Southern France or the Iberian peninsula formed just one of many immigrant groups moving to a booming port city. It was during the late sixteenth century that this sleepy fishing village turned into one of the most important harbours in the world. Some immigrant groups * Justus van de Kamp (born Amsterdam, 1954) is a historian and lexicographer who teaches HOVO courses in history of Yiddish literature at the Vrije Universiteit, Amsterdam. With Jacob van der Wijk he published an 800-page dictionary of Jewish words in the Dutch language 'Koosjer Nederlands' that was highly acclaimed in the Dutch media. European Judaism Volume 42, Number 2, Autumn 2009: 34-46 doi: 1 0.3 1 67/ej. 2009.420206 ISSN 0014-3006 (Print), ISSN 1752-2323 (Online) This content downloaded from 157.55.39.211 on Mon, 08 Aug 2016 05:33:53 UTC All use subject to http://about.jstor.org/terms

Quelques aspects du processus d’expulsion des Juifs de l’Espagne (XIVème-XVème siècles)

Abstract : Some aspects of the expulsion of Jews from Spain (XIVème-XVème siècles). In the XIV-XV century the persecutions and the wave of popular revolts from Spain led to a massive number of conversions inside the Jewish community and thus a new social class took shape – the conversos. To manage the problem of the fake converted Hebrews the Spanish authorities organized the Inquisition under the jurisdiction of the Catholic Kings. The Inquisition will track and punish the ones who will practise the Jewish rite in secret. The next phase started with the started with the 1492 decree which forced the Jews to choose between the exile and the real conversion.

On a Roman polychoral performance in August 1665

IN 17th-century Rome, major feasts, such as the patron saints’ days of the different churches, were celebrated with great solemnity. In particular, the mother houses of religious orders, sees of confraternities and national churches of the papal city spent vast sums on such occasions for the provision of special church decorations, festal banquets and, not least, ceremonial liturgical music. Numerous churches had their own cappella, and this could be, and often was, augmented by additional singers and instrumentalists, who were positioned in various groupings, and added magnificence to the occasion.1 One focal point of Roman music life was the French church San Luigi dei Francesi, an institution which both gathered French countrymen and pilgrims to the papal city, as well as fulfilling the role of representing ‘spiritually’ a Catholic king in the Holy See. In this way the church, dedicated to the patron saint of France, Louis IX, served as a stage for political representation and diplomatic statement; not only was the patron saint’s day celebrated with special pomp, but also the visits of prominent public figures (such as the Prince of Condé in 1623), important political achievements of the crown (the capture of La Rochelle in 1628; or the peace treaty with Spain of 1660), successive births of Dauphins (in 1601, 1638, 1662), instances of the king’s recovery from serious illness (in 1648, 1658, 1687) or relevant beatifications and canonizations (Francis de Sales in 1662, 1665). These were commemorated publicly, mostly with a thanksgiving service at which the choir, reinforced by additional musicians, sang the Te Deum. However, the feast of San Luigi on 25 August was inaugurated with First Vespers on the eve, followed by High Mass on the day and concluded by Second Vespers in the evening, all accompanied by musiche straordinarie.

The Censorship and Fortuna of Platina's Lives of the Popes in the Sixteenth Century (review)

Reviewed by: The Censorship and Fortuna of Platina's Lives of the Popes in the Sixteenth Century Simon Ditchfield The Censorship and Fortuna of Platina's Lives of the Popes in the Sixteenth Century. By Stefan Bauer. [Late Medieval and Early Modern Studies, vol. 9.] (Turnhout: Brepols. 2006. Pp. xvii, 390. €70,00. ISBN-13: 978-2-503-51814-5.) "Platina wrote not the lives [of popes] but of their vices" (Platina non vitas, sed vitia scripsit).This was the critical assessment made by the English cardinal William Allen during attempts made in 1587 to censor the "Lives of the Popes" (Vitae pontificum, 1479), which was written by the North Italian humanist Bartolomeo Sacchi, (whose adopted name of "Platina" is the Latinization of the author's birthplace, Piadena). It forms the fulcrum of attention in Bauer's fascinating and painstaking reconstruction of the afterlife of a humanist text in Counter-Reformation Rome.The Vitae pontificum had been conceived by Platina as a reworking, in suitably polished prose, of the compilation of papal biographies known as the Liber pontificalis ("Papal Book"), which had been started in the fifth century and continued down to the death of Martin V in 1431. In their place, Platina provided a text whose value for contemporaries and subsequent generations has lain principally in its powers of synthesis and presentation rather than for its scholarship. It also broke with tradition by including reference to relevant secular events. In addition, its biographical arrangement meant that it was easy to add short lives of popes who came after Sixtus IV (1471–84) or even to add new information, (as in the seventeenth century editions revised by Alfonso Chacón, who added lists of cardinals made under each pope). Its popularity is attested by the number of editions it enjoyed in the first two centuries after publication. According to Bauer's useful short-title list (pp. 325–28), the text enjoyed some twenty-seven Latin editions (down to 1664), thirty-one Italian (down to 1765), four French (down to 1651), seven German (down to 1627), and one Dutch (1650). Interestingly, the only two English editions before a single subsequent printing of 1888 occurred during the reign of the Catholic King James II (1685–88). Bauer has carried out some fine detective work to trace the relevant documentation that has taken him not only to the recently opened Archive of the Congregation for Doctrine and Faith (which contains the records of both the Holy Office and, in more complete form, those of the Index) but also to the Ambrosiana Library in Milan (where Allen's comments may be found). Allen was particularly exercised by Platina's unflattering account of the series of thoroughly unsavory characters who succeeded Formosus as pope in the first half of the tenth century. However, he was opposed on this by the formidable Robert Bellarmine, who noted, first, that Platina gave a negative judgment of only forty popes out of 220 and then more important, that the very fact that [End Page 366] God had permitted such scoundrels to occupy the throne of St. Peter served to show only that the legitimacy of the office did not depend on the virtues of the officeholder. It is one of the several strengths of Bauer's scrupulously documented and carefully argued study that we are able to recapture something of the process of censorship. Indeed, in this case there was also the input of Carlo Borromeo's former "scholarly consultant," Pietro Galesini. By reading Bauer's valuable and substantial documentary appendix (pp. 253–322) in tandem with the text as printed we are able to reconstruct this three-way conversation. Although, ironically, this led to nothing being done and Platina's text continued to be reprinted using the text that had been prepared by Onofrio Panvinio (in 1562 and 1568), whose continuation of the narrative after the death of Sixtus IV had not met with official approval.This picture of censorship as a process that could be creative as well as repressive is confirmed when we look at the case of the censorship of the Italian translation of Platina's Lives. This was carried out by and at the...

Educar a los cristianos: Fray Hernando de Talavera y su labor catequética dentro de la estructura familiar para homogeneizar la sociedad de los Reyes Católicos

This article will focus on the work carried out by Fray Hernando de Talavera in his attempt to create a transformed Hispanic Society by means of homogenizing processes which would succeed in unifying the social fabric of the population. The first archbishop of Granada carried out this project working intensely on the catechism which enabled him to eliminate the categories of the “old” and “new” Christians, in order to create “active” Christians, being loyal subjects who would accept the respective characteristics on the path to unification. It was a drawn out task which through a social-religious approximation, tried to influence the social-cultural and political balances of the Catholic Kings monarchy. It was a complicated educational and mediatic work carried out by paying special attention to the catechesis of women and children, who took the main role in the process of creating “real” Christians and not lineage ones.

History of a tragedy: the expulsion of the Jews from Spain

Few events in the history of Spain have provoked as much controversy as the expulsion of the Jews in 1492. Conflicts within the Catholic Church, suspicions within the newly unified Spain, and the claims of Spanish merchants combined to make the Spain of Ferdinand and Isabella intolerant and inquisitorial. Yet the roots of Spanish anti-Semitism went deeper. In this concise survey of the expulsion of the Sephardic Jews, Joseph Perez studies the evolution of the Jewish community in Spain from the time of the Visigoths to the reign of the Catholic kings. He explores the Jewish community's role in creating and sustaining the vibrant cultural, political, and economic world of medieval Spain, and how growing religious intolerance, a pervasive resentment of the others, and a string of escalating encroachments culminated in expulsion.

Los negocios de Luis XIV en Madrid: la acción de sus embajadores en la corte madrileña

Entre 1660 y 1700 Luis XIV envió 24 representantes acreditados ante el rey católico, de los cuales 7 pueden considerarse embajadores residentes aunque ninguno de ellos permaneció allí más de seis años. Aunque éste no fue el único asunto que trataron allí, todos compartieron en mayor o menor grado una misma expectativa, que el rey de España muriera sin heredero legítimo, y una misma esperanza: que la corona española recayera en un candidato Borbón. A ello se refería la mayor parte de la información que sus enviados a la corte madrileña debían captar y enviar. Por ello éstos tuvieron que empeñarse en trabajar para convencer a los subditos del monarca católico de apoyar, o de no oponerse, a que Luis XIV, el Delfín o Felipe de Anjou heredaran el trono hispano de los Habsburgo. Sus negociaciones estuvieron en gran parte encaminadas al mismo fin: incorporar la corona española sin lucha.

The Last Catholic King

New BlackfriarsVolume 87, Issue 1007 p. 1-2 The Last Catholic King Fergus Kerr OP, Fergus Kerr OPSearch for more papers by this author Fergus Kerr OP, Fergus Kerr OPSearch for more papers by this author First published: 20 December 2005 https://doi.org/10.1111/j.0028-4289.2006.00121.xRead the full textAboutPDF ToolsRequest permissionExport citationAdd to favoritesTrack citation ShareShare Give accessShare full text accessShare full-text accessPlease review our Terms and Conditions of Use and check box below to share full-text version of article.I have read and accept the Wiley Online Library Terms and Conditions of UseShareable LinkUse the link below to share a full-text version of this article with your friends and colleagues. Learn more.Copy URL Share a linkShare onFacebookTwitterLinkedInRedditWechat No abstract is available for this article. Volume87, Issue1007January 2006Pages 1-2 RelatedInformation

La guerra justa de Francisco de Vitoria

Este artículo tiene por objetivo examinar los títulos jurídicos formulados por Francisco de Vitoria, para dar paso a la guerra justa. El marco de referencia para el análisis de la guerra justa es el descubrimiento de América, la interpretación de las bulas papales de donación dadas a los reyes católicos de España y las implicaciones políticas de la toma de la tierra en el nuevo continente. Con dichos acontecimientos, se sigue la interpretación de la guerra justa no sólo en su dimensión legal, sino en la perspectiva histórico-política. Con base en el pensamiento de orden concreto, se destaca el arraigo medieval que determinó la formulación del concepto de guerra justa. Con ello, se hace una interpretación del impacto contemporáneo que ha tenido la formulación vitoriana de guerra justa empleada por los actores políticos del siglo XXI.

La Hermandad en Galicia. 1490-1498

Study and edition of 'Hermandad' accounts in the Kingdom of Galicia under the 'Catholic Kings' rule, conserved at the Simancas Archive. In the first part (study) the author explains the different expenses, collections and the staff charged on the administration of the revenues. The accounts data are edited in a quick form with a people and places index.

La organización del Santo Oficio y el nombramiento de inquisidor general por el archiduque Carlos (1709-1715)

This article analyses the structure of the Spanish Inquisition and the way in which it was maintained by Archduke Carlos. It also deals with the circumstances surrounding the archduke's appointment of the grand inquisitor in the territories of the Monarchy under his rule. In these territories the archduke preserved, together with the rest of the institutions, the administration of the Holy Office itself. A special problem arose from the fact that, as with everything related to the government of the Inquisition, the intervention of the grand inquisitor was needed when designating people to the various different posts within this administration. Eventually, the archduke induced the Pope to recognise his prerogative, as Catholic King, to appoint the grand inquisitor.