Gonzales Ximenes de Cisneros, Primate and Regent of Spain, was born at Tordelaguna, in Castile, in 1437. He was descended of an ancient family, long settled at Cisneros in the kingdom of Leon, and was baptized Gonzales after an ancestor who was one of the most renowned knights of his day: the name of Francis, by which he is commonly known, he assumed in after-life, in honour of the saint whose monastic rule he embraced. But though he was of honourable descent, neither rank nor wealth were stepping-stones to his preferment. His father supported a large family upon the income of his humble office of collector of tenths, payable to the king by the clergy: but his own studious disposition, and the facilities then afforded by the universities to poor scholars, raised him out of the obscurity in which his lot appeared to be cast. At the schools of Alcala, and at the University of Salamanca, he studied philosophy, theology, canon and civil law; and his proficiency soon enabled him to support himself, by teaching others. Having completed his education he undertook a journey to Rome, hoping there to find a readier field for the exercise of his talents than at home. Poor and friendless, he maintained himself by pleading in the Spanish causes which came before the Court of the Consistory; and he was already rising into eminence, when, hearing of his father’s death, and the distress of his family, he abandoned his flattering prospects and returned to Spain.

It appears that he had taken holy orders during his abode at Rome, for before his departure Sixtus IV. bestowed on him a reversionary grant of the first benefice which should fall vacant. This proved to be Uceda; and he immediately produced his letters and took possession. The Archbishop of Toledo, who had already promised the living, was highly offended at this exercise of what in truth was a most objectionable prerogative of the Holy See. He not only dispossessed, but imprisoned for six years, Ximenes, who remained firm in the assertion of his rights. At the end of that time the prelate yielded. Ximenes soon exchanged Uceda for a chaplaincy in the cathedral of Siguenza. Here he applied himself to the pursuit of theology, and laid the foundation of that Hebrew and Chaldaic learning which bore such noble fruit in after-life. He gained the warm friendship of his bishop, the Cardinal Mendoza, who, in 1483, appointed him grand vicar of the diocese. In that office he distinguished himself by integrity and talents for business, as he had before by piety and learning. And the fairest prospect of advancement was open to him, when all at once he resolved to quit the world, and to devote himself wholly to religious meditation.

He embraced the strictest rule of the Franciscan order, with a zeal to which the general example of his brethren gave no countenance. He retired to the secluded monasteries of Castagnar and Salceda, and in the forests which surrounded them, devoted himself wholly to prayer, the study of the Scriptures, and the mortification of the flesh. He thus gained the reputation of uncommon sanctity, and there seems to be no reason to think that his asceticism was defiled by any trace of hypocrisy. But his friend the Cardinal saw that he was fitted for still better things, and regretting his departure from active life, expressed a belief that he would ultimately be raised to much higher dignity, to the great advantage of the Church. And, in truth, the Cardinal, who had been raised from the see of Siguenza to the primacy of Spain, the Archbishopric of Toledo, did much to fulfil his own prediction. He introduced Ximenes to the Queen Isabella, who was then in want of a confessor, and she readily listened to his recommendation, and appointed Ximenes to the vacant office. He would fain have declined it, urging that he had been called to the cloister from active life to attend to his own salvation; that what was demanded would withdraw him from his proper vocation; and that a sovereign above all persons needed a religious guide, not only of good intentions, but of experience and wisdom. The Queen smiled as she assured him, that if he had formerly been directed to solitude, he was now summoned to court, and that if he would take charge of her conscience, she would be answerable for having chosen him to do so. And he consented, on condition that he should be required to attend her only when called by the duties of his office. This was in 1492. The austerity of his life and the wildness of his aspect caused him, when he appeared, to be compared by the gay frequenters of the court to an old Egyptian hermit come out from the desert.

Moved by the hope of advancing the temporal interests of their order, his monastic brethren now appointed him their provincial. They widely mistook his character. He accepted the proffered dignity, moved chiefly by the hope that it would furnish him with an excuse for more frequent absence from court; and he employed his power in striving to reform the corruptions which abundant wealth had introduced among them. His own life was in strict adherence to the self-denial which he recommended to others. In his visitations he travelled on foot from convent to convent, accompanied by one brother, Francis Ruyz, whom he had selected for his constant companion, as uniting the qualifications of a lively temper and sound health, with learning, modesty, and trustworthiness. For their sustenance they depended upon alms, and in the trade of begging Ximenes was very unsuccessful. Ruyz used to remonstrate on the misapplication of his talents. “Your Reverence will let us die of hunger; you were not meant for this profession. God gives each of us his talents: do you pray for me, and I will beg for you. Your Reverence may be made to give, but certainly not to ask.” Visiting Gibraltar in one of these tours, he was strongly possessed by the desire of going to preach the gospel in Africa. On this subject he consulted a female devotee, who had the reputation of enjoying divine revelations in visions, and was dissuaded by her from prosecuting the scheme.

The Primate Mendoza died at the end of 1494. In their last interview, he urged his sovereign not to entrust the vast revenues of his see to any one connected with the highest nobility, esteeming its power to be even dangerous to the crown, when knit by family ties to great feudal influence. Isabella listened to his advice, and after much hesitation pitched on Ximenes to be his successor. Aware of his feelings, she kept her intentions secret until letters confirmatory of the appointment arrived from the Pope. These without preface she put into his hands. Reading the address, “To our venerable brother Ximenes, Archbishop elect of Toledo,” “Madam,” he said, “these letters are not for me;” and he rose abruptly and quitted the royal presence. Six months elapsed before he was induced to accept the proffered dignity, in virtue of a direct injunction from the Pope. He was consecrated October 11, 1495.

Rank and wealth made no difference in the manners of the ascetic monk. He continued to live upon the coarsest fare, to wear the humble dress of his order, to sleep on the ground, or on a bed as hard, and to travel on an ass, or on foot. And Pope Alexander VI. thought it necessary to send a letter to him, with the very unusual exhortation to cultivate the pomps and vanities of the world a little more, for the sake of the church of which he was so exalted a member. Ximenes obeyed, and probably became convinced of the propriety of the counsel, as he became more engaged in civil government. He assumed even a more gorgeous state than his predecessors, but he still practised his usual self-denial in private; he slept and fared as hardly as before, and wore a haircloth under his episcopal robes. He was exemplary in the discharge of his public duties; liberal even to an extreme in relieving the daily necessities of the poor, and in contributing to charitable, useful, and religious undertakings; diligent in promoting the welfare of the people to the full extent of his almost regal power, by repressing extortion and peculation, whether in courts of law, or the collection of the revenue, by providing for the due administration of justice, ecclesiastical and civil, and by exercising a strict superintendence over the conduct of the parochial clergy. To the cry of the wretched his ears were always open; he hated oppression; and if an injured vassal complained against the highest noble in the land, he was ready to grant justice, if the matter lay within his jurisdiction, or, if not, to carry the complaint before the Queen. And his zeal and energy carried to a happy conclusion the arduous undertaking of reforming the Franciscan brotherhood, upon which he succeeded in enforcing a new system of regulations in 1499, after a most obstinate resistance.

We may here mention with unmixed praise one of the Archbishop’s charitable undertakings. It was an institution for the education of the daughters of indigent nobles, on such principles, according to the words of our authority, as should train them to the fit discharge of their duties towards their families and towards society. A fund, afterwards increased by the Spanish monarchs, was set apart to provide them with marriage portions. We may here trace the original of the celebrated establishment of St. Cyr.

His principal work was the establishment of a university at Alcala, where he himself received his early education. The foundation-stone was laid by himself in 1498; the buildings were completed, and the first course of lectures given, in 1508. For a model he took the university of Paris; he endowed it richly, and collected men distinguished for their learning from all parts of Europe, to fill the professorial chairs. Here he undertook the great work of publishing the first Polyglot Bible, the Complutensian, as it is called, from the Latin name of Alcala, where it was printed, which will exist for ages as a noble specimen of the Archbishop’s piety, munificence, and zeal for learning. The four first volumes contain the Old Testament in the Hebrew—the Septuagint version, with a Latin translation—the Vulgate, as corrected by St. Jerome—and the Chaldee Paraphrase, with a Latin translation. The fifth and sixth volumes contain the Greek Testament and the Vulgate. The printing of this great undertaking commenced in 1502, and was not completed till 1517, shortly before the death of Ximenes, who, when the last volume was brought to him, is reported by his earliest biographer, after an ejaculation of pious thanksgiving, to have addressed the bystanders in these words:—“Many high and difficult undertakings I have carried on in the service of the State, yet, my friends, there is nothing for which I more deserve congratulation than for this edition of the Scriptures, which lays open, in a time of much need, the fountain-head of our holy religion, whence may be drawn a far purer strain of theology than from the streams which have been turned off from it.” But owing to a hesitation at the Court of Rome, how far the criticism of the Scriptures should be encouraged, the Bible was not given to the world till 1522. Only about 600 copies were printed. The price fixed on it was six and a half ducats. The epistle dedicatory to Leo X. is by Ximenes himself: the preface, according to Dr. Dibdin, is by another hand. The most learned Hebrew and Greek scholars who could be procured were employed in the collation of manuscripts; and it may be noted that for seven Hebrew MSS. the sum of 4000 golden crowns was paid. These with other treasures of learning, which were deposited with the University of Alcala, about the middle of the last century were sold to a firework-maker as lumber. The whole cost of the work, which was defrayed by Ximenes, is said to have exceeded 50,000 gold crowns.

In 1498 the Archbishop was summoned to Granada by Ferdinand and Isabella, to deliberate on the means to be used for the conversion of the Moors. Inflamed by zeal, he had recourse to means which show the wisdom of the serpent more than the simplicity of the dove. He began with the priests and doctors of the law, and strove by kindness and attention, mixed with religious discussion, to dispose them to adopt the Christian faith. The priests led over the people in such flocks, that, in one day, the anniversary of which was observed as a festival, December 18, 1499, upwards of 3000 persons were baptized by aspersion in Granada. That the Archbishop should have believed in the sincerity of these wholesale conversions is not credible; he probably thought that a hypocritical worship of the true God was a less evil than sincere idolatry. The inquisition was charged with the superintendence of the souls of these nominal Christians, and the relapse from that faith which they never embraced was punished according to the mercy of that irresponsible tribunal. The dread and indignation produced by these measures led to a revolt, which was quelled, however, under the guidance of the Archbishop.

The same desire of making Christians any how appears in the measures adopted on this occasion. The inhabitants of the quarter in which the tumult broke out were declared guilty of high treason, and offered their choice of death or conversion. They embraced the latter; and the other Granadans, to the number of 150,000, followed their example. But these severities drove the most resolute spirits to that last insurrection, related with so much interest in Washington Irving’s ‘Chronicles of Granada;’ which terminated in the expatriation of the remnant who abided in their national creed. But however unapostolic the Archbishop’s mode of conversion may have been, his zeal and ability in instructing and rendering truly Christian those who submitted to the outward forms of the religion is said to have been admirable.

His conduct towards the unhappy natives of the West Indies was less exceptionable. He did his utmost not only for their conversion, but to protect them from the cruel exactions of the Spanish settlers.

The excellent Isabella of Castile died November 26, 1504. According to the tenor of his beloved mistress’s will, Ximenes steadily maintained the claim of Ferdinand, her husband, to the regency of the kingdom during the minority of Charles V. After the death of the Archduke Philip, September 25, 1506, he renewed his exertions to determine the Castilians in favour of Ferdinand’s claim to the regency, in preference to the Emperor Maximilian, Charles V.’s paternal grandfather; being satisfied that, notwithstanding the ancient jealousy between Castile and Arragon, the former would be better governed by a prince intimately acquainted with its circumstances and interests than by a stranger. Ferdinand, who was then engaged at Naples, owed his success in this matter to Ximenes; and showed his gratitude by procuring for him the rank of Cardinal, with the title of Cardinal of Spain, together with the office of Grand Inquisitor.

In his zeal for spreading the true faith, Ximenes had conceived a scheme for the conquest of the Holy Land, and indeed had nearly succeeded in effecting a league for that purpose between Ferdinand, Manuel of Portugal, and Henry VII. of England. But this hope being defeated, he was still anxious to employ the power of Spain against Mahometanism, and used his best endeavours to persuade Ferdinand to invade the coast of Barbary. The king’s parsimony was not to be overcome, until Ximenes offered a loan sufficient to equip the proposed armament, and defray its expenses for two months; and the capture of the town of Marsarquiver, in the autumn of 1505, was the immediate result. Here the Spanish arms remained stationary till 1509, when the Cardinal obtained permission to attempt the siege of Oran at his own expense, on the sole condition, that if he succeeded, either the patrimony of the church expended in this secular undertaking was to be repaid, or the domain conquered was to be annexed to the see of Toledo. He assumed himself the supreme direction of the expedition, entrusting the command of the army to Peter Navarre, an able, turbulent, and ambitious soldier. Everything was unfavourable to the Cardinal. The king was jealous of him; Navarre impatient of the subjection of the sword to the crozier; and other officers, corrupt or hostile, and encouraged by the example of their superiors, stirred the soldiers to mutiny. But the decision of Ximenes compelled obedience, and the wisdom of his measures ensured success; so that the surrender of Oran was the almost immediate result of his descent upon Africa. He would willingly have remained there to pursue his successes. But finding the disobedience of his lieutenant to be secretly encouraged by Ferdinand, he determined to return while he could do so with honour, leaving Navarre in the command of the troops. For himself or his see he reserved no part of the spoil. That which was not bestowed upon the soldiers, or consumed in the service, he set apart for the crown. Yet a fresh disagreement arose when the Cardinal, according to the compact, demanded payment of the advances made by the see; and when Ferdinand at last was compelled to acquiesce, it was in the most ungracious and unbecoming manner.

Ferdinand died January 23, 1516. On his death-bed he appointed Ximenes Regent of Castile during the minority of Charles V., with expressions indicative of no personal regard, but bearing strong testimony to his unbending justice, disinterestedness, and zeal for the public welfare. The Cardinal’s conduct in this exalted station was consistent with the tenor of his past life; he was a just ruler, but his authority was feared and respected rather than loved. If he had one passion unmortified, it was ambition: he ruled with a single eye to his young sovereign’s interests; but he evaded that sovereign’s attempts to circumscribe his powers with as much success as he bore down the opposition of those turbulent nobles, who hoped, in the weakness of a minority, to find a fit opportunity for prosecuting their own aggrandizement, and committing with impunity acts of illegal violence. For when Charles V. sent some of his confidential Flemish ministers to be associates in the commission of regency, the Cardinal received them with respect, and granted them the external distinctions of office; for the rest they were mere puppets in his hands. Of his internal policy, the chief scope was to elevate the regal power, and to depress that of the nobles, even by throwing a greater weight into the hands of the unprivileged classes: the same policy as had been pursued by the wisest princes of the age, Ferdinand and Isabella, Henry VII. of England, and Louis XI. of France. The crown had been reduced to great poverty by lavish grants, extorted, in disturbed times, by the necessity of conciliating powerful noblemen, rather than granted by free-will, or out of real gratitude for services; and it was one of Ximenes’ first objects to remedy this evil, even by means which showed none of that regard to vested interests, which belongs to times in which the course of law is regular and supreme, and consequently the rights of property are rigidly respected. Such pensions as had been granted in Ferdinand’s reign he cut off at once, on the plea that the grantor could only have bestowed them for his own life. The crown lands alienated during the same period were resumed: even the Cardinal’s boldness did not venture to carry the inquiry farther back, from the apprehension of driving the whole body of the nobility into revolt.

These changes, and other important measures, were not carried into effect without great discontent and considerable open resistance. But the Cardinal was strong, in the resources of his own powerful mind, in the general reverence of the people for the sanctity of his character, in his exalted rank as head of the Spanish church, and in the immense revenues of his see, which gave him a command of money not enjoyed by the crown, and enabled him to keep in his own pay a considerable body of troops. With these he maintained order, and repressed feuds, which the barons, trusting to the common weakness of a regency, hastened to decide by the sword; and set at defiance the enmity of the nobility at a later period, when more decided encroachments on the privileges of the order had produced a general spirit of discontent. On one occasion a deputation of the chief grandees of Castile required to be informed, under what title he presumed to exercise such high authority. The Cardinal showed the will of Ferdinand, and its confirmation by Charles V., and finding them still unsatisfied, led them to a window, from which he pointed out a strong military force under arms. “These,” he said, “are the powers which I have received from the king. With these I govern Castile; and with these I will govern it, until the king, your master and mine, takes possession of his kingdom.”

One of his schemes for strengthening the crown was the erection of a species of militia, composed of burghers of cities; but that class was not sufficiently advanced in knowledge to appreciate the immense accession of importance which would accrue from this measure, which they regarded solely as a burden. It was therefore unpopular among them, as well as unpalatable to the barons; and was entirely dropped soon after the regent’s death.

His foreign policy was nearly confined to the conduct of two wars: the one to maintain Navarre, which had been usurped by Ferdinand, against the legitimate monarch John d’Albret; the other, an expedition against the pirate Barbarossa, King of Algiers, who inflicted a signal and entire discomfiture on the invading army.

In the administration of the kingdom Ximenes displayed the same inflexible love of justice, and the same economy, integrity, and order, as in the management of his own diocese of Toledo; and he brought the finances into so flourishing a state, that after discharging the crown debts, and placing the military establishment in a more than commonly efficient state, he was enabled to remit large sums of money to the young king in Flanders. And he had something of a title to Charles’s more immediate and personal gratitude, for having used with success his own overpowering influence to obtain the recognition of that prince as king of Castile during the lifetime of his insane mother, against the usage of the realm, although he had remonstrated with earnestness against pressing the indecorous and unfilial claim. All these services however were thrown into the shade by one thing. Ximenes hated the Flemish ministers whom Charles sent into Spain, and who disgraced their high station, and corrupted the country by open and abandoned venality. He never ceased to remonstrate against these abuses, and to importune Charles to visit his Spanish dominions; and the Flemish favourites saw that their own ruin was certain if the regent once gained an ascendance over the king’s mind. They retarded therefore the departure of the latter as much as possible, and succeeded in prejudicing him against his most sincere and judicious friend and servant. Convinced at last of the necessity for his presence, Charles set out for Spain, and landed in the province of Asturias, September 13, 1517. The Cardinal hastened towards the coast to meet him, but was stopped at Bos Equillos by a severe illness, which, as was very usual in past times, was imputed to poison. He wrote to the king, entreating him to dismiss the train of foreigners by whom he was attended, and earnestly soliciting a personal interview, which, from the pressure of illness, he was unable himself to seek. This favour was not granted, and he was vexed and harassed by a series of petty slights. At the point of death he received a letter of dismissal couched in civil but cold terms, permitting him to return to his diocese, and repose from his labours. Whether the Cardinal retained his faculties so as to be aware of this final mark of ingratitude is doubtful; but his end was assuredly hastened by mortification at the evil return made for his faithful service. He died a few hours after receiving the dismissal in question, November 8, 1517.

Though austere in temper, Ximenes was not cruel, and in civil matters had great reluctance to the shedding of blood. Yet in eleven years, as Grand Inquisitor, he burnt at the stake 2500 persons, for the glory of God and the good of the sufferer’s souls. Such miserable self-delusion in so great and good a man ought to teach humility, as well as to inspire abhorrence.

Our sketch has necessarily been personal rather than historical: a fuller account of the public life of Ximenes will be found in Robertson’s ‘Charles V.,’ as well as in the biographies of Flechier, Marsollier, and others. Barrett’s ‘Life of Ximenes’ appears to be a compressed translation from the Life by Flechier. We conclude with the short and comprehensive praise of Leibnitz, who said, that “If great men could be bought, Spain would have cheaply purchased such a minister by the sacrifice of one of her kingdoms.”