Yet in Spain the immunities and privileges of the Church were less than elsewhere throughout Christendom. The independence which the secular power in Castile had always manifested toward the Holy See and its disregard of the canon law are points which will occasionally manifest themselves hereafter and are worthy of a moment's consideration here. I have elsewhere shown that, alone among the Latin nations, Castile steadily refused to admit the medieval Inquisition and disregarded completely the prescriptions of the Church regarding heresy.[29] In the twelfth century the popular feeling toward the papacy is voiced in the ballads of the Cid. When a demand for tribute to the Emperor Henry IV is said to be made through the pope, Ruy Diaz advises King Fernando to send a defiance from both of them to the pope and all his party, which the monarch accordingly does. So when the Cid accompanies his master to a great council in Rome and kicks over the chair prepared for the King of France, the pope excommunicates him, whereupon he kneels before the holy father and asks for absolution, telling him it will be the worse for him if he does not grant it, which the pope promptly does on condition of his being more self-restrained during the remainder of his stay.[30] There is no trace of the veneration for the vice-gerent of God which elsewhere was inculcated as an indispensable religious duty. [Sidenote: _DISREGARD OF THE PAPACY_] When such was the popular temper it is easy to understand that the prohibition to carry money out of the kingdom to the pope was even more emphatic than in England.[31] The claim to control the patronage of the Church, which was so prolific a source of revenue to the curia, met throughout Spain a resistance as sturdy as in England, though the troubled condition of the land interfered with its success. In Catalonia, the Córtes, in 1419, adopted a law in which, after alluding to the scandals and irreparable injuries arising from the intrusion of strangers, it was declared that none but natives should hold preferment of any kind and that all papal letters and bulls contravening this should be resisted in whatever way was necessary.[32] In Castile the Córtes of 1390 forcibly represented to Juan I the evils resulting from this foisting of strangers on the Spanish Church, but his speedy death prevented action. The remonstrance was renewed to the tutors of the young Henry III, who promptly placed an embargo on the revenues of foreign benefice-holders and forbade the admission of subsequent appointees. This led to a compromise, in 1393, by which the Avignonese curia secured the recognition of existing incumbents by promising that no more such nominations should be made.[33] The promise made by the Avignonese antipope was not binding on the Roman curia and the quarrel continued. Even if the recipient was a native there was little ceremony in dealing with papal grants of benefices when occasion prompted, as was