It should be sufficiently clear from this that, notwithstanding the racial antipathy between Spaniard and Jew, notwithstanding the religious spirit so very ardent in the people of Spain, serving to aggravate beyond all reason that hatred of the Israelite, the Inquisition--as Torquemada understood and controlled it--was very far from being desired by them. That this grim institution should have contrived so firmly to establish itself upon Spanish soil and to wield there a power such as it wielded in no other Catholic country of Europe, was due entirely to the brothers of St. Dominic and the fanaticism of Torquemada playing upon the bigotry and acquisitiveness of the Sovereigns. Assailants of the Roman Church have urged that the Inquisition was a religious institution. Defenders of that same Church, in their endeavour to shift so terrible a burden from her shoulders, have sought to show that the Inquisition was a political machine. It was neither, and at the same time it was both. But chiefly and primarily it was just a clerical weapon. And clericalism in the Iberian Peninsula, pervaded by the spirit of Torquemada, converted that institution into an instrument far more dreadful and oppressive than was its character in Italy, or France, or any other Roman Catholic country of the world in which the Holy Office held jurisdiction. In Spain it had set up in the evening of the fifteenth century an absolute reign of terror, depriving men of all liberty of conscience and of speech and spreading a network of espionage over the face of the land. And in the meantime, practice having brought to light certain shortcomings in the decrees which he had already issued, Torquemada added a further eleven articles in 1485. In the main, however, these are concerned with the internal affairs of the Holy Office rather than with its attitude towards offenders. Articles I and II provide for the payment of officers of the Inquisition, and decree that no officer shall receive gifts of any nature under pain of instant dismissal. Article III disposes that the inquisitors shall keep a permanent agent in Rome, who shall be skilled in the law, so that he may attend to matters appertaining to the Holy Office. From this it is to be inferred that appeals to the Vatican continued to be numerous, notwithstanding the provisions made by the Pope to constitute Torquemada the supreme arbiter in matters of the Faith. Articles V to XI are entirely concerned with details relating to confiscations. These would be of no particular interest, but that they serve to show how vast by now was the business of confiscation, since the manner of conducting it and disposing of confiscated property should demand so many decrees to govern it. Article IV is the only one that may be said to concern the actual jurisprudence of the Holy Office. This is intended not so much to soften the rigour as to remove the inconveniences that might arise out of Article X of the “Instructions” of 1484.