September 21st, 2010 Headsman
On this date in 1761,* the Jesuit Gabriel Malagrida became a late casualty of the Tavora Affair and the Lisbon earthquake when he was garroted for heresy.
He had, in his time, been a prominent exponent of the Jesuits missions’ policy in the Amazon, which amounted to asserting their own jurisdiction against the secular government’s attempt to order its overseas territories. (There’s more on that conflict here.)
And this only exacerbated his principal sin of being a Jesuit — an order whose diminution was eagerly sought by the rising statesman of Enlightenment Portugal, the Marquis of Pombal.
The shock of the 1755 Lisbon earthquake would deal Pombal the trump hand he needed to start reshaping both city and society to his liking.
Malagrida, meanwhile, carped that the earthquake’s causes
“are not comets, are not stars, are not vapors or exhalations,** are not phenomena, they are not natural contingencies or causes; but they are solely our intolerable sins … I do not know how a Catholic subject dares to attribute the present calamity of this tragic earthquake to causes and natural contingencies. Do not these Catholics understand this world is not a house without an owner?”
This published pamphlet merely echoed what many of the order were saying in the pulpits, and Pombal was not about to let the backwards, superstitious crowd** own the catastrophe.
Malagrida was banished from Lisbon: and, when the Tavora family was implicated in an attempt to assassinate the Portuguese king, Malagrida, their confessor, found himself clapped in prison.
Though the now-septuagenarian priest did not share the Tavoras’ grisly public butchery, he was left to molder. A couple years in a dungeon saw him go a bit strange, and supposedly he published treatises with such eccentric features as God’s personal instructions to Malagrida, and Malagrida’s fascination with St. Anne’s uterus. Catholic sources, which consider Malagrida a martyr, doubt that he ever published any such thing; if he did, it seems apparent that it was dementia rather than heresy that afflicted the old man.
But Pombal had installed his own brother as judge of the tribunal, so the matter was prearranged. The execution itself was
staged in a dramatic way, even to the point of Malagrida’s appearing on the scaffold in Jesuit habit, to impress upon the Portuguese and the world at large that an old order had come to an end and a new one was to be established … one might say that … symbolism at the cost of one human life was a relatively humane procedure in comparison with the symbolic elimination of whole classes of society in the twentieth century.
Detail view (click for the full image) of Malagrida executed at a Lisbon auto de fe. CC image from Ricardo Mealha, original provenance unknown.
Pitying the superstitious Jesuit at the stake, Enlightenment secularist Voltaire inveighed against Enlightenment secularist Pombal for conducting the execution … just part of Voltaire’s queer ideas about not killing people over their religious beliefs.
“It is all pity and horror,” Voltaire wrote in a private correspondence. “The Inquisition has found the secret to inspire compassion for the Jesuits.”
Voltaire’s appraisal in Candide (already published by this time) of a country in the grip of religious superstition unjustly stands as one of the lasting literary monuments to an event that actually rolled back clerical influence: “the sages of [Portugal] could think of no means more effectual to prevent utter ruin than to give the people a beautiful auto-da-fé; for … the burning of a few people alive by a slow fire, and with great ceremony, is an infallible secret to hinder the earth from quaking.” That the philosophe who penned those words waxed so immoderately outraged at the demonstrative chastisement of a man who preached precisely all that hocus-pocus — that Voltaire ascribed his execution to “the Inquisition” — plants the cherry on the irony sundae.‡
But Pombal’s expedient use of the Inquisition’s medieval machinery to make an example of Father Malagrida would not be the start of a pattern; the Pombaline reforms of the years to come brought the Inquisition sharply to heel, and it was Malagrida himself who was its last victim (pdf) in Portugal in its classical ecclesiastic form.
The house where Malagrida was born in Menaggio, Italy is marked with a plaque. Image (c) kallipyg and used with permission.
* Some sources give September 20 as the date.
** The “God is pissed” hypothesis was posited against theories of earth’s vapors promulgated by the Pombal-sponsored scientist Ribeiro Sanches.
† Anti-Jesuit sentiment was widely abroad in Europe at this time; increasingly resented as political manipulators, the Society would be suppressed by papal order in 1773, only to revive during the post-Napoleonic reaction.
Also on this date
- 1783: Mutinous prisoners of the Swift
- 2011: Troy Davis, doubts aside
- 1950: Col. Choi Chang-Shik, military engineer
- 1822: Four Sergeants of La Rochelle
Entry Filed under: 18th Century,Auto de Fe,Burned,Capital Punishment,Death Penalty,Diminished Capacity,Execution,Garrote,God,Heresy,History,Martyrs,Politicians,Portugal,Power,Public Executions,Religious Figures,Strangled,Torture,Wrongful Executions
Tags: 1760s, 1761, age of enlightenment, catholics, gabriel malagrida, inquisition, jesuit, jesuits, lisbon, lisbon earthquake, marquis de pombal, sebastiao jose de carvalho de melo, september 21, tavora affair, voltaire