finds that his impiety brings suffering he will be led to the fear of God and that he who makes another do right is greater in the sight of God than he who does right himself.[101] [Sidenote: _DEVELOPMENT OF INTOLERANCE_] In view of Spanish abhorrence of Jews and Saracens during the last five or six centuries it is a fact worthy of note that the Spanish nations of the medieval period were the latest to yield to this impulsion of the Church. The explanation of this lies partly in the relations between the several races in the Peninsula and partly in the independent attitude which Spain maintained towards the Holy See and its indisposition to submit to the dictation of the Church. To appreciate fully the transformation which culminated in the establishment of the Inquisition, and to understand the causes leading to it, will require a brief review of the position occupied by the Jew and the Saracen towards the Church and the State. * * * * * [Sidenote: _PROGRESSIVE INTOLERANCE_] In the primitive Church there would seem to have been a feeling of equality, if not of cordiality, between Christian and Jew. When it was deemed necessary, in the Apostolic canons, to forbid bishops and priests and deacons, as well as laymen, from fasting or celebrating feasts with Jews, or partaking of their unleavened bread, or giving oil to their synagogues, or lighting their lamps, this argues that kindly intercourse between them was only to be restricted in so far as it might lead to religious fellowship.[102] This kindly intercourse continued but, as the Church became mostly Gentile in its membership, the prejudices existing against the Jew in the Gentile world gathered strength until there becomes manifest a tendency to treat him as an outcast. Early in the fourth century the council of Elvira, held under the lead of the uncompromising Hosius of Córdova, forbade marriage between Christians and Jews, because there could be no society common to the faithful and the infidel; no farmer was to have his harvest blest by a Jew, nor was any one even to eat with him.[103] St. Augustin was not quite so rigid, for while he held it lawful to dissolve marriage between the Christian and the infidel, he argued that it was inexpedient.[104][105] St. Ambrose was one of the earliest to teach proscription when he reproved Theodosius the Great for the favor shown by him to Jews, who slew Christ and who deny God in denying his Son, and St. John Chrysostom improved on this by publicly preaching that Christians should hold no intercourse with Jews, whose souls were the habitations of demons and whose synagogues were their playgrounds.[106] The antagonism thus stimulated found its natural expression, in 415, in the turbulent city of Alexandria, where quarrels arose resulting in the shedding of Christian blood, when St. Cyril took advantage of the excitement by leading a mob to the synagogues, of which he took possession, and then abandoned the