. The
.
. There were a number of tribunals of the
in various European kingdoms during the Middle Ages. In the
heresy. Its principal representative was
. With time, its importance was diluted, and, by the middle of the 15th century, it was almost forgotten although still there according to the law.
. Members of the
were charged with surveillance of the faithful and punishment of transgressors. However, in Castile during the Middle Ages, little attention was paid to heresy.
The Spanish Inquisition was motivated in part by the multi-religious nature of Spanish society following the
(Muslims). Much of the Iberian Peninsula was dominated by Moors following their invasion of the peninsula in 711 until they were expelled by means of a long campaign of reconquest. However, the reconquest did not result in the full expulsion of Muslims from Spain, but instead yielded a multi-religious society made up of
.
to the south, in particular remained under Moorish control until 1492, and large cities, especially
.
The reconquest produced a relatively peaceful co-existence - although not without periodic conflicts - among Christians, Jews, and Muslims in the peninsula's kingdoms. There was a long tradition of Jewish service to the crown of Aragon. Ferdinand's father
. Jews occupied many important posts, religious and political. Castile itself had an unofficial
.
. The
of June 1391 were especially bloody: in Seville, hundreds of Jews were killed, and the
was completely destroyed. The number of people killed was equally high in other cities, such as
and Barcelona.
Historians differ about Ferdinand and Isabella's motives for introducing the Inquisition into Spain. A number of possible reasons have been suggested:
. The Inquisition allowed the monarchy to intervene actively in religious affairs, without the interference of the Pope. At the same time, Ferdinand and Isabella's objective was the creation of an efficient state machinery; thus one of their priorities was to achieve religious unity to promote more centralized political authority.
. Strengthening centralized political authority also entailed weakening local political opposition. Resistance to the installation of the Inquisition in the Kingdom of Aragon, for example, was often couched in terms of local legal privileges (
).
. The
of 1901 (Vol XI, p.485) states that, "It remains a fact that the Jews, either directly or through their correligionists in Africa, encouraged the
living among them.
. Many members of influential families such as the Santa Fés, the Santangels, the Caballerias and the Sanchezes, were prosecuted in the Kingdom of Aragon. However the King of Aragon, Ferdinand, continued to employ many
in his administration.
. The property of people found guilty by the Inquisition was confiscated. Sixtus IV openly accused the monarchs of this sin.
during her stay in Seville between 1477 and 1478.. The Spanish Jews emigrated mainly to
. Much later the
, descendants of Spanish Jews, established flourishing communities in many cities of Europe,
.
Many Jews were baptised in the three months before the deadline for expulsion, some 40,000 if one accepts the totals given by Kamen: probably most were to avoid expulsion, rather than a sincere change of faith. These
were the principal concern of the Inquisition; continuing to practice Judaism put them at risk of denunciation and trial.
lasted until 1530. From 1531 to 1560, however, the percentage of
among the Inquisition trials dropped to 3% of the total. There was a rebirth of persecutions when a group of crypto-Jews was discovered in
in the last decade of the 16th century. At the beginning of the 17th century, some
who had fled to Portugal began to return to Spain, fleeing the persecution of the
, founded in 1532. This led to a rapid increase in the trials of crypto-Jews, among them a number of important financiers. In 1691, during a number of Autos de Fe in
of Mallorca, were burned.
accused by the Inquisition decreased significantly.
, tried in Cordoba in 1818, was the last person tried for being a crypto-Jew.
Main article: Alhambra Decree Expulsion of the Jews Conversos saw the 1516 arrival of
Charles I, the new king of Spain, as a possible end to the Inquisition, or at least a reduction of its influence. Nevertheless, despite reiterated petitions from the
Cortes of
Castile and
Aragon, the new monarch left the inquisitorial system intact. The Autos de Fe of the mid-century virtually put an end to Spanish Protestantism which was, throughout, a small phenomenon to begin with.
Repression of Protestants As one manifestation of the
Counter-Reformation, the Spanish Inquisition worked actively to impede the diffusion of heretical ideas in Spain by producing "Indexes" of prohibited books. Such lists of prohibited books were common in Europe a decade before the Inquisition published its first. The first Index published in Spain in 1551 was, in reality, a reprinting of the Index published by the University of Louvain in 1550, with an appendix dedicated to Spanish texts. Subsequent Indexes were published in 1559, 1583, 1612, 1632, and 1640. The Indexes included an enormous number of books of all types, though special attention was dedicated to religious works, and, particularly, vernacular translations of the Bible.
Included in the Indexes, at one point or another, were many of the great works of Spanish literature. Also, a number of religious writers who are today considered saints by the Catholic Church saw their works appear in the Indexes. At first, this might seem counter-intuitive or even nonsensical — how were these Spanish authors published in the first place if their texts were only to be prohibited by the Inquisition and placed in the Index? The answer lies in the process of publication and censorship in Early Modern Spain. Books in Early Modern Spain faced prepublication licensing and approval (which could include modification) by both secular and religious authorities. However, once approved and published, the circulating text also faced the possibility of post-hoc censorship by being denounced to the Inquisition — sometimes decades later. Likewise, as Catholic theology evolved, once prohibited texts might be removed from the Index.
At first, inclusion in the Index meant total prohibition of a text, however this proved not only impractical and unworkable, but also contrary to the goals of having a literate and well educated clergy. Works with one line of suspect dogma would be prohibited in their entirety, despite the remainder of the text's sound dogma. In time, a compromise solution was adopted in which trusted Inquisition officials blotted out words, lines or whole passages of otherwise acceptable texts thus allowing these expurgated editions to circulate. Although, in theory, the Indexes imposed enormous restrictions on the diffusion of culture in Spain, some historians, such as Henry Kamen argue that such strict control was impossible in practice and that there was much more liberty in this respect than is often believed. And Irving Leonard has conclusively demonstrated that, despite repeated royal prohibitions, romances of chivalry, such as
Amadis of Gaul, found their way to the New World with the blessing of the Inquisition. Moreover, with the coming of the
Age of Enlightenment in the 18th century, increasing numbers of licenses to possess and read prohibited texts were granted.
Despite repeated publication of the Indexes and a large bureaucracy of censors, the activities of the Inquisition did not impede the flowering of Spanish literature's "Siglo de Oro," although almost all of its major authors crossed paths with the Holy Office at one point or another. Among the Spanish authors included in the Index are:
Gil Vicente,
Bartolomé Torres Naharro,
Juan del Enzina,
Jorge de Montemayor,
Juan de Valdés and
Lope de Vega, as well as the anonymous
Lazarillo de Tormes and the
Cancionero General by
Hernando del Castillo.
La Celestina, which was not included in the Indexes of the 16th century, was expurgated in 1632 and prohibited in its entirety in 1790. Among the non-Spanish authors prohibited were
Ovid,
Dante,
Rabelais,
Ariosto,
Machiavelli,
Erasmus,
Jean Bodin and
Thomas Moore, known in Spain as Tomás Moro. One of the most outstanding cases, and best known, in which the Inquisition directly confronted literary activity is with
Fray Luis de León, noted humanist and religious writer of converso origin, who was imprisoned for four years,(from 1572 to 1576) for having translated the
Song of Songs directly from Hebrew.
Censorship The Inquisition did not exclusively target
Jewish conversos and Protestants, but also the
moriscos, converts to Catholicism from
Islam. The
moriscos were mostly concentrated in the recently conquered kingdom of
Granada, in
Aragon, and in
Valencia. Officially, all
Muslims in
Castile had been converted to
Christianity in 1502; those in Aragon and Valencia were obliged to convert by Charles I's decree of 1526.
Many
moriscos continued to practice Islam in secret. Initially they were not severely persecuted, but experienced a policy of peaceful evangelization, a policy never followed with Jewish converts. There were various reasons for this: in the kingdoms of Valencia and Aragon, a large majority of the
moriscos were under the jurisdiction of the nobility and persecution would have been viewed as a frontal assault on the economic interests of this powerful social class. In Granada, the principal problem was fear of rebellion in a particularly vulnerable region during an era when
Ottoman Turks ruled the
Mediterranean. Nevertheless, the
moriscos did not experience the same harshness as Jewish '
conversos and Protestants, and the number of capital punishments was proportionally less.
On the
4th of April 1609, during the reign of
Philip III a staged expulsion to conclude in 1614 was decreed. Hundreds of thousands of converts from Islam to Catholicism were expelled, some of them probably sincere Christians. A few
moriscos remained in Spain and, during the 17th century, the Inquisition pursued some trials against them of minor importance: according to Kamen, between 1615 and 1700, cases against moriscos constituted only 9 percent of those judged by the Inquisition.
Other offenses Beyond its role in religious affairs, the Inquisition was also an institution at the service of the monarchy. This does not imply, however, that it was absolutely independent of papal authority, since at various points its activities depended on approval from Rome. Although the Inquisitor General, in charge of the Holy Office, was designated by the crown, his selection had to be approved by the
Pope. The Inquisitor General was the only public office whose authority stretched to all the kingdoms of
Spain (including the American viceroyalties), except for a brief period (1507-1518) during where there were two Inquisitor Generals, one in the kingdom of Castile, and the other in
Aragon.
The Inquisitor General presided over the Council of the Supreme and General Inquisition (generally abbreviated as "Council of the Suprema"), created in 1483, which was made up of six members named directly by the crown (the number of members of the Suprema varied over the course of the Inquisition's history, but it was never more than 10). Over time, the authority of the Suprema grew at the expense of the power of the Inquisitor General.
The Suprema met every morning, save for holidays, and for two hours in the afternoon on Tuesdays, Thursdays and Saturdays. The morning sessions were devoted to questions of faith, while the afternoons were reserved for cases of
sodomy,
bigamy,
witchcraft, etc. In the Americas, tribunals were established in
Lima and in
Mexico City (1569) and, in 1610, in
Cartagena de Indias (present day
Colombia).
1482 In
Seville and in
Cordoba.
1485 In
Toledo and in
Llerena.
1488 In
Valladolid and in
Murcia.
1489 In
Cuenca.
1505 In
Las Palmas (
Canary Islands).
1512 In
Logroño.
1526 In
Granada.
1574 In
Santiago de Compostela.
Organization Initially, each of the tribunals included two inquisitors, a
calificador, an
alguacil (bailiff) and a
fiscal (prosecutor); new positions were added as the institution matured.
The inquisitors were preferably jurists more than theologians, and, in 1608,
Philip III even stipulated that all the inquisitors must have a background in law. The inquisitors did not typically remain in the position for a long time: for the Court of
Valencia, for example, the average tenure in the position was about two years.
Composition of the tribunals The Inquisition operated in conformity with
Canon Law of the Roman Catholic Church; its operations were in no way arbitrary. Its procedures were set out in various
Instrucciones issued by the successive Inquisitors General, Torquemada, Deza, and Valdés.
Functioning of the inquisition When the Inquisition arrived in a city, the first step was the
Edict of Grace. Following the Sunday mass, the Inquisitor would proceed to read the edict: it explained possible heresies and encouraged all the congregation to come to the tribunals of the Inquisition to "relieve their consciences". They were called
Edicts of Grace because all of the self-incriminated who presented themselves within a
period of grace (approximately one month) were offered the possibility of reconciliation with the Church without severe punishment. The promise of benevolence was effective, and many voluntarily presented themselves to the Inquisition. But self-incrimination was not sufficient, one also had to accuse all one's accomplices. As a result, the Inquisition had an unending supply of informants. With time, the
Edicts of Grace were substituted by the
Edicts of Faith doing away with the possibility of quick, painless reconciliation.
The denunciations were anonymous, and the defendant had no way of knowing the identity of his accusers. This was one of the points most criticized by those who opposed the Inquisition (for example, the
Cortes of Castile, in 1518). In practice, false denunciations were frequent, resulting from envy or personal resentments. Many denunciations were for absolutely insignificant reasons. The Inquisition stimulated fear and distrust among neighbours, and denunciations among relatives were not uncommon.
Accusation After a denunciation, the case was examined by the
calificadores, who had to determine if there was heresy involved, followed by detention of the accused. In practice, however, many were detained in preventive custody, and many cases of lengthy incarcerations occurred, lasting up to two years, before the
calificadores examined the case.
Detention of the accused entailed the preventive sequestration of his or her property by the Inquisition. The property of the prisoner was used to pay for procedural expenses and the accused's own maintenance and costs. Often the relatives of the defendant found themselves in outright misery. This situation was only remedied following instructions written in 1561.
The entire process was undertaken with the utmost secrecy, as much for the public as for the accused, who were not informed about the accusations that were levied against them. Months, or even years could pass without the accused being informed about why they were locked up. The prisoners remained isolated, and, during this time, the prisoners were not allowed to attend
mass nor receive the
sacraments. The jails of the Inquisition were no worse than those of civil society, and there are even certain testimonies that occasionally they were much better. Some prisoners died in prison, as was frequent at the time.
Detention The inquisitorial process consisted of a series of hearings, in which both the denouncers and the defendant gave testimony. A defense counsel was assigned to the defendant, a member of the tribunal itself, whose role was simply to advise the defendant and to encourage him or her to speak the truth. The prosecution was directed by the
fiscal. Interrogation of the defendant was done in the presence of the
Notary of the Secreto, who meticulously wrote down the words of the accused. The archives of the Inquisition, in comparison to those of other judicial systems of the era, are striking in the completeness of their documentation. In order to defend himself, the accused had two possibilities:
abonos (to find favourable witnesses) or
tachas (to demonstrate that the witnesses of accusers were not trustworthy).
In order to interrogate the criminals, the Inquisition made use of torture, but not in a systematic way. It was applied mainly against those suspected of
Judaism and
Protestantism, beginning in the 16th century. For example, Lea estimates that between 1575 and 1610 the court of
Toledo tortured approximately a third of those processed for heresy.
Some of the torture methods attributed to the Spanish Inquisition were never used. For example, the "
Iron Maiden" never existed in Spain, and was a post-
Reformation invention of
Germany.
Thumbscrews on display in an English museum as Spanish were recently argued to be of
English origin.
Once the process concluded, the inquisidores met with a representative of the bishop and with the
consultores, experts in
theology or
Canon Law, which was called the
consulta de fe. The case was voted and sentence pronounced, which had to be unanimous. In case of discrepancies, the
Suprema had to be informed.
The trial The results of the trial could be the following:
Frequently, cases were judged
in absentia, and when the accused died before the trial finished, the condemned were burned in effigy.
The distribution of the punishments varied much over time. It is believed that sentences of death were frequent mainly in the first stage of the history of the Inquisition (according to García Cárcel, the court of
Valencia employed the death penalty in 40% of the processings before 1530, but later that percentage lowered to 3%).
The defendant could be
acquitted. In actual practice, acquittals were very rare.
The process could be
suspended, in which the defendant went free, although under suspicion, and with the threat that his process could be continued at any time. Suspension was a form of acquittal without admitting specifically that the accusation had been erroneous.
The defendant could be
penanced. Considered guilty, he had to abjure publicly his crimes (
de levi if it was a misdemeanor, and
de vehementi if the crime were serious), and was condemned to punishment. Among these were the
sambenito, exile, fines or even sentence to the
galleys.
The defendant could be
reconciled. In addition to the public ceremony in which the condemned was reconciled with the Catholic Church, more severe punishments existed, among them long sentences to jail or the galleys, and the confiscation of all property. Also physical punishments existed, such as whipping.
The most serious punishment was
relaxation to the secular arm, that implied burning at the stake. This penalty was frequently applied to impenitent heretics and those who had relapsed. Execution was public. If the condemned repented, he was
garroted before his body was given to the flames. If not, he was burned alive.
Sentencing For more details on this topic, see Auto de fe. The Autos de Fe The arrival of the
Enlightenment in Spain slowed inquisitorial activity. In the first half of the 18th century, 111 were condemned to be burned in person, and 117 in effigy, most of them for judaizing. In the reign of
Philip V, there were 728 autos de fe, while in the reigns of
Charles III and
Charles IV only four condemned were burned.
With the Century of Lights, the Inquisition changed: Enlightenment ideas were the closest threat that had to be fought. The main figures of the Spanish Enlightenment were in favour of the abolition of the Inquisition, and many were processed by the Holy Office, among them
Olavide, in 1776;
Iriarte, in 1779; and
Jovellanos, in 1796. The latter sent a report to Charles IV in which he indicated the inefficiency of the Inquisition's courts and the ignorance of those who operated them:
friars who take [the position] only to obtain gossip and exemption from choir; who are ignorant of foreign languages, who only know a little
scholastic theology...
Decline of the inquisition During the reign of Charles IV and, in spite of the fears that the
French Revolution provoked, several events took place that accentuated the decline of the Inquisition. In the first place, the state stopped being a mere social organizer and began to worry about the well-being of the public. As a result, it had to consider the land-holding power of the Church, in the
señoríos and, more generally, in the accumulated wealth that had prevented social progress. although,
de facto, it returned under the so-called Meetings of Faith, tolerated in the dioceses by King Ferdinand. These had the dubious honour of executing the last heretic condemned, the school teacher
Cayetano Ripoll, garroted in
Valencia on
July 26 1826 (presumably for having taught
deist principles), all amongst a European-wide scandal at the despotic attitude still prevailing in Spain.
The Inquisition was definitively abolished on
July 15,
1834, by a Royal Decree signed by regent
Maria Cristina de Borbon, during the minority of
Isabel II and with the approval of the President of the Cabinet
Francisco Martínez de la Rosa. (It is possible that something similar to the Inquisition acted during the first
Carlist War, in the zones dominated by the Carlists, since one of the government measures praised by
Conde de Molina Carlos Maria Isidro de Borbon was the re-implementation of the Inquisition).
End of the Inquisition The historian
Hernando del Pulgar, contemporary of Ferdinand and Isabella, estimated that the Inquisition had burned at the stake 2,000 people and reconciled another 15,000 by 1490 (just one decade after the Inquisition began). These authors' investigations find that the Inquisition was most active in the period between 1480 and 1530, and that during this period the percentage condemned to death was much more significant than in the years studied by Henningsen and Contreras.
García Cárcel estimates that the total number processed by the Inquisition throughout its history was approximately 150,000. Applying the percentages of executions that appeared in the trials of 1560-1700--about 2%--the approximate total would be about 3,000 put to death. Nevertheless, very probably this total should be raised keeping in mind the data provided by Dedieu and García Cárcel for the tribunals of Toledo and Valencia, respectively. It is likely that the total would be between 3,000 and 5,000 executed. However, it is impossible to determine the precision of this total, owing to the gaps in documentation, unlikely that the exact number will ever be known.
Death tolls How historians and commentators have viewed the Spanish Inquisition has changed over time, and continues to be a source of controversy to this day. Before and during the 19th century historical interest focused on who was being persecuted. In the early and mid 20th century historians examined the specifics of what happened and how it influenced Spanish history. In the later 20th and 21st century, historians have re-examined how severe the Inquisition really was, calling into question some of the conclusions made earlier in the 20th century.
Historiography Main article: Black Legend The Spanish "Black Legend" Before the rise of professional historians in the 19th century, the Spanish Inquisition had largely been studied and portrayed by Protestant scholars who saw it as the archetypal symbol of Catholic intolerance and ecclesiastical power.
Yitzhak Baer's
History of the Jews in Christian Spain, Cecil Roth's
History of the Marranos and, after World War II, the work of
Haim Beinart who for the first time published trial transcripts of cases involving conversos.
Professional historians Main article: Historical revision of the Inquisition Modern Scholarship The Spanish Inquisition in the Arts During the 17th century, various representations of the
auto de fe were produced, like the large oil painted by
Francisco Ricci that represents the
auto de fe celebrated at the
Plaza Mayor of Madrid in 1680. This type of painting emphasized above all the solemnity and spectacle of the autos.
Criticism of the Inquisition is a constant in the work of painter
Francisco de Goya, especially in
Los Caprichos (The Whims). In this series of engravings, produced at the end of the
18th century, various figures penanced by the Inquisition appear, with biting legends underlining the frivolity of the motives in contrast to the criminal's expressions of anguish and desperation. A foreigner who had been judged as a heretic carries the legend "For having been born elsewhere." These engravings brought the painter problems with the Holy Office, and, to avoid trial, Goya presented the original engravings to Charles IV as a gift.
Much later, between 1815 and 1819, Goya painted other canvases about the Inquisition. Most notably
Auto de Fe de la Inquisición (pictured).
Painting The literature of the 18th century approaches the theme of the Inquisition from a critical point of view. In
Candide by
Voltaire, the Inquisition appears as the epitome of intolerance and arbitrary justice in
Portugal and America.
During the
Romantic Period, the
gothic novel, which was primarily a genre developed in Protestant countries, Catholicism was frequently associated with terror and repression. This vision of the Spanish Inquisition appears in, among other work,
The Monk (1796) by
Mattew Lewis (set in Madrid during the Inquisition, but can be seen as commenting on the
French Revolution and
the Terror); in
Melmoth the Wanderer (1820) by
Charles Robert Maturins and in
The Manuscript Found in Saragossa by
Polish author
Jan Potocki.
Samuel Shellabarger's
Captain from Castile deals directly with the Spanish Inquisition during the first part of the novel.
One of the best known stories of
Edgar Allan Poe,
The Pit and the Pendulum, explores along the same lines the use of torture by the Inquisition. The types of torture that appear in the story have no basis in history, however.
In
France, in the early 19th century, the
epistolary novel Cornelia Bororquia, or the Victim of the Inquisition, which has been attributed to Spaniard
Luiz Gutiérrez, ferociously criticizes the Inquisition and its representatives.
The Inquisition also appears in one of the chapters of the novel
The Brothers Karamazov (1880) by
Fyodor Dostoevsky, which imagines an encounter between Jesus and the Inquisitor General.
Small Gods, (1992) one of the
Discworld Novels by
Terry Pratchett centres around a small country - Omnia - in which all the inhabitants are (nominally) followers of the
"Great God Om". One of the ways to ensure that all
Omnians follow the words of the Omnian prophets, is a torture body, known as the Quisition, whose methods are reminiscent of those ascribed to the Spanish Inquisition.
Carme Riera's novella, published in 1994,
Dins el Darrer Blau (
In the Last Blue) is set during the repression of the
chuetas (
conversos from
Mallorca) at the end of the 17th century.
In 1998, the Spanish writer
Miguel Delibes published the historical novel
The Heretic, about the Protestants of
Valladolid and their repression by the Inquisition.
The
Captain Alatriste novels by the Spanish writer
Arturo Pérez-Reverte are set in the early seventeenth century. The second novel, Purity of Blood, has the narrator being tortured by the Inquisition and describes an
Auto-da-fe.
The Argentine Author, Marcos Aguinis, produced a work titled "La Gesta del Marrano", which portrays the length of the Inquisition's arm to reach people in Argentina during the 16th and 17th centuries.
Literature Egdar Allan Poe's The Pit and the Pendulum has been taken to the screen many times. Perhaps best known is the version by
Roger Corman in 1961.
The Inquisition appears in a musical segment of
Mel Brooks' movie
History of the World, Part I (1981).
The film
Akelarre (1984) by
Pedro Olea, deals with the trial in
Logroño of the Witches of
Zugarramurdi in
Navarre.
The Inquisition captures the main character in the Polish film
Rekopis Znaleziony w Saragossie (
The Saragossa Manuscript).
The film
The Fountain (2006) by
Darren Aronofsky, features the Spanish Inquisition as part of a plot in 1500 when the Grand Inquisitor threatens Queen Isabella's life.
The beginning of the film
1492: Conquest of Paradise (1992) by
Ridley Scott speaks of the fear induced by the Spanish Inquisition and shows several aspects of the relaxation to the secular arm.
Goya's Ghosts (2006) by
Milos Forman is set in Spain between 1792 and 1809 and focuses realistically on the role of the Inquisition and its end under Napoleon's rule.
Film The Grand Inquisitor of Spain plays a part in
Don Carlos, (1867) a play by
Friedrich Schiller (which was the basis for an opera in five acts by
Giuseppe Verdi, in which the Inquisitor is also featured).
In the
Monty Python comedy team's
Spanish Inquisition sketch, the Inquisition repeatedly burst unexpectedly into scenes after someone utters the words "I didn't expect the Spanish Inquisition", screaming "Nobody expects the Spanish Inquisition!". The Inquisition would then use forms of "
torture" like a dish-drying rack, soft cushions, and the comfy chair.
The
Histeria! episode "Megalomaniacs!" featured a game show sketch based on the Spanish Inquisition titled "Convert or Die!" The sketch was later banned from the episode and replaced with a new sketch about
Custer's Last Stand in re-runs due to complaints from the Catholic League for Religious and Civil Rights that the sketch was teaching kids to reject Catholicism. However, it was restored when the episode was broadcast on
In2TV.
The musical
Man of La Mancha (1965) is set in a dungeon where
Miguel de Cervantes awaits a hearing with the Spanish Inquisition.
The "Fair Enough" episode of "Daria" (1998), the character Charles "Upchuck" Ruttheimer III is dressed as a jester, thinking he'll impress Daria and Jane Lane at the Renaissance Fair. They both treat him dismissively and Upchuck is shown being beaten by two children with sticks, while they are screaming "Inquisition!".
See also
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