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{{about|the black legend concerning the Spanish inquisition|the general historiographical phenomenon|Black legend|the black legend concerning Spain and its empire|Black legend (Spain)}}
{{POV|date=July 2018}} The '''Black Legend of the Spanish Inquisition''' is the hypothesis of the existence of a series of myths and fabrications about the [[Spanish Inquisition]] used as propaganda against the [[Spanish Empire]] in a time of strong military, commercial and political rivalry between European powers, starting in the 16th century.
==Black legend==
{{see|Black legend}}
==Origin==
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=== Italy ===
The increasing influence during the sixteenth century of the [[Crown of Aragon|Aragonese]] Crown and later of the Spanish one on the [[Italian Peninsula]] led [[public opinion]],
In general, Italians considered the Inquisition as a necessary evil for the Spaniards, whose religion
However, Italian sources can hardly be considered as
=== Habsburg Spain ===
The Spanish Inquisition was one of the administrative and juridic arms of the Spanish Crown. It was created, among other things, to keep both powerful noble families and the Roman Catholic Church in check. This sectors of society had the power to dispute, or dodge, the authority of the king at a local level, and were also the demographics with higher literacy rates, wealth, and international relationships. The main role of the Inquisition was to prevent internal division in the empire and, even though the religious aspect of it is overly emphasized in the popular image, the fragmentation of power and local coalitions to dispute Royal power were an important part of this cohesion as well. It investigated nobles who wished to put their own local interests over the interests of the crown, and the Pope's desires to intervene and gain control over the Empire, usually with the aid of foreign powers (here is where the religious aspect comes and mixes since said powers usually were Protestant). As an independent body from the Pope, the Spanish Inquisition also had the ability to judge clergy for both corruption and treason without the interference of the Pope, which allowed the king to hold clergy accountable in his realm and limit Papal influence in it. As a consequence, the Inquisition systematically ruffled the feathers of the most powerful people inside the Spanish Empire as well as in the Vatican.
The Spanish Inquisition's trial records show a disproportionate over-representation of nobility and clergy among those who are being investigated and prosecuted. The vast majority of the investigations that the Inquisition initiated itself (investigations on middle and low-class people were usually the consequence of
===Protestantism===
In Northern Europe, the religious confrontation and the threat of [[Spanish Empire|Spanish imperial]] power gave birth to the Black Legend, as the small number of Protestants who were executed by the Inquisition would not have justified such a campaign. Protestants, who had successfully used the [[News media|press]] to disseminate their ideas, tried to win with propaganda the war they could not win by force of arms.<ref name="Madden">Madden, Thomas F. (2004). [http://www.nationalreview.com/comment/madden200406181026.asp "The Real Inquisition: Investigating the popular myth."], ''National Review''</ref>
On one hand, Catholic [[Theology|theologians]] criticized the [[Protestantism|Protestants]] as newcomers, who, unlike the Catholic Church could not prove a continuity from the time of Christ. On the other hand, Protestants theologians reasoned that this was not true and that theirs was the true Church which had been oppressed and persecuted by the Catholic Church throughout history.<ref name=Madden/> This reasoning, which was only outlined by [[Martin Luther|Luther]] and [[John Calvin|Calvin]], was fleshed out by later Protestant historiography identified with [[John Wycliffe|Wycliffe]]
When the persecution of Protestants started in Spain the hostility felt towards the Pope was immediately extended to include the King of Spain, on whom the Inquisition depended, and the [[Dominican Order|Dominican]]s who carried it out. After all, the greatest defeat suffered by the Protestants had been at the hands of [[Charles I of Spain]] in the [[battle of Mühlberg]] in 1547. An image of Spain as the champion of Catholicism spread throughout Europe. This image was in part promoted by the Spanish crown.
[[Image:John Foxe from NPG cleaned.jpg|thumb|200px|right|John Foxe (1516–1587) in an engraving by an unknown artist.]]
This identification by the Protestants with heretics from the time of the conversion of [[Imperial Rome]] until the 15th century lad to the creation of [[Martyrology|martyrologies]] in
{{quote|The cruell and barbarous Inquisition of Spayne... now it is practised agaynst them that be neuer so litle suspected to fauour the veritie of þe Lorde. The Spanyardes, and especially the great diuines there do hold, that this holy and sacrate Inquisition can not erre, and that the holy fathers the Inquisitours, can not be deceaued... Three sortes of men most principally be in daūger of these Inquisitours. They that bee greatly riche, for the spoyle of their goods. They that be learned, because they will not haue their misdealynges and secret abuses to be espyed and detected. They that begyn to encrease in honor and dignitie, leste they beyng in authoritie, should worke them some shame, or dishonor... yea and thoughe no worde bee spoken, yet if they beare any grudge or euill will agaynst the partie, incontinent they commaunde him to be taken, and put in an horrible prison, and then finde out crimes agaynst him at leasure, and in the meane tyme no man liuyng so hardye once to open his mouth for him. If the father speake one worde for his childe, he is also taken, and cast into prison, as a fauourer of heretickes. Neither is it permitted to any person, to enter to the prisoner: but there he is alone, in such a place, where he can not see so much as the groūde, where hee is, and is not suffred eithre to read or write, but there endureth in darkenes palpable, in horrors infinite, in feare miserable, wrastlyng with the assaultes of death... Adde more ouer to these distresses & horrors of the prison, the iniuries, threats, whippings & scourgings, yrons, tortures, & rackes, which they endure. Some tymes also they are brought out, and shewed forth in some higher place, to the people, as a spectacle, of rebuke and infamie... The accuser secret, the crime secret, the witnes secret: what soeuer is done, is secret, neither is the poore prisoner euer aduertised of any thyng.}}</ref>
Many of the themes that are repeated later on are to be found in this text: anyone can be tried for any triviality; the Inquisition is infallible; people are usually accused to gain money, because of jealousy, or to hide the actions of the Inquisition; if proof is not found it is invented; the prisoners are isolated with no contact with the outside world in dark dungeons where they suffer horrible torture etc. Foxe warned that this sinister organization could be introduced into any country that accepted the Catholic faith.
Another influential book was the ''Sanctae Inquisitionis Hispanicae Artes'' (''Exposition of the Arts of the Spanish Holy Inquisition'') published in [[Heidelberg]] in 1567 under the pseudonym [[Reginaldus Gonsalvius Montanus]]. It appears that Gonzalvius was a pseudonym of [[Antonio del Corro]], a Spanish Protestant theologian exiled in the [[
The largely fabricated story relates the tale of a prisoner who passes through all the stages of the process and above all the interrogation, allowing the reader to identify with the victim. Del Corro's description presents some of the most extreme practices as being routine, such as the innocence of all the accused
=== Bourbon Spain ===
Spanish Bourbons brought French absolutism and centralization to a largely decentralized and relatively liberal nation. The reaction was one of resentment and further polarization of Spanish society as the high nobility and the church, happy with the new acquisition of power, sided and supported the French monarchy ("[[afrancesados]]") while other sectors
This strife provided with a new body of completely misinformed and undocumented texts on the Inquisition written by Spaniards as propaganda against certain aspects of the government. During the 18th century, the existence of said Inquisition itself seemed to calm the waters and most criticisms was focussed towards the past. During the severe unrest of the 19th century, it was turned by the king not against foreign powers but against Spanish liberals.<ref>‘Goya’s Inquisition: from Black Legend to Liberal Legend’, Vida Hispánica, no. 46, September 2012.</ref>▼
▲This strife provided
Some examples of these Spanish Liberal contributions to the black legend would be [[Goya]]'s engravings, [[José del Olmo]]’s narrative accounts, [[Francisco Rizi]] (Italian but Spanish sympathiser) engravings.<ref>Representational strategies of inclusion and exclusion in José del Olmo’s narrative and Francisco Rizi’s visual record of the Madrid Auto de Fe of 1680’, Romance Studies, vol. 29, no. 4, November 2011, pp.223-41.</ref>▼
▲Some examples of these Spanish Liberal contributions to the black legend
== European politics in the 16th century ==
A number of books appeared between 1559 and 1562 that presented the Inquisition as a threat to the liberties enjoyed by Europeans. These writings reasoned that those countries that accepted the Catholic religion not only lost their religious liberties but also their civil liberties due to the Inquisition. To illustrate their point they would describe [[autos-da-fé]] and tortures and they would provide numerous stories from people that had fled from the Inquisition. The [[Reformation]] was seen as a liberation of the human soul from darkness and superstition.<ref>Representational strategies of inclusion and exclusion in José del Olmo’s narrative and Francisco Rizi’s visual record of the Madrid Auto de Fe of 1680', Romance Studies, vol. 29, no. 4, November 2011, pp. 223–41.</ref>
=== Dutch Republic ===
There was a generally held fear in Holland dating from the reign of [[Charles I of Spain|Charles I]] that the king would try to introduce the Inquisition in order to reduce civil liberties, even though Phillip II had stated that the Spanish Inquisition was not exportable. Phillip II recognized that Holland had its own inquisition more ruthless than the one in Spain. Between 1557 and 1562 the courts in [[Antwerp]] executed 103 heretics, more than were killed in the whole of Spain in this same period. Various changes in the organization of the Dutch Inquisition increased people's fears of both the Spanish Inquisition and the local one. In addition, opposition grew to such an extent through the 16th century that it was feared anarchy would break out if Calvinism was not legalized.
[[Image:WilliamOfOrange1555.jpg|thumb|200px|right|William
This fear was manipulated by Protestants and by those calling for Dutch independence in pamphlets such as ''On the Unchristian, tyrannical Inquisition that Persecutes Belief, Written from the Netherlands'' or ''The Form of the Spanish Inquisition Introduced in Lower Germany in the Year 1550'' published by Michael Lotter. In 1570, religious refugees presented a document to the [[Imperial Diet (Holy Roman Empire)|Imperial Diet]] entitled ''A Defence and true declaration of the things lately done in the lowe countrey'' which described not only the crimes perpetrated against Protestants but also accused the Spanish Inquisition of inciting revolts in Holland in order to force Phillip II to exercise a firm hand, and accused him of the death of [[Carlos, Prince of Asturias|Prince Carlos of Asturias]].
===
The English fear of a Spanish invasion since the [[Spanish Armada]] during the [[Anglo-Spanish War (1585–1604)|Anglo-Spanish War]] stimulated anti-Spanish and anti-Catholic sentiment in England. [[John Story (martyr)|John Story]], an [[Parliament of England|English]] [[Member of parliament|MP]] and lawyer was kidnapped under orders from Elizabeth from the Dutch Republic where he was beheaded on charges of treason, which was influenced by allegations he still held onto his Catholic faith.<ref name=wainewright>[http://www.newadvent.org/cathen/08485b.htm Wainewright, John. "Bl. John Story." The Catholic Encyclopedia. Vol. 8. New York: Robert Appleton Company, 1910. 28 May 2013]</ref><ref name=Camm>[https://books.google.com/books?id=NkMaAAAAMAAJ&dq=Blessed+John+Story&pg=PA80 Camm, Bede. "Blessed John story", ''Lives of the English Martyrs Declared Blessed by Pope Leo XIII, in 1886 and 1895: Martyrs under Queen Elizabeth'', Burns and Oates, 1905, p. 46]{{PD-notice}}</ref><ref>[https://books.google.com/books?id=ql8wAQAAMAAJ&dq=John+Story+%28martyr%29&pg=PA102 Camm, Bede. ''Lives of the English Martyrs'', Intro p. xxii, Longmans, Green and Company, 1914]</ref>
== The 17th century ==
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Towards the end of the 16th century the [[religious wars in Europe]] had made it clear that any attempt to make religiously uniform states were bound to fail. Intellectuals, starting in Holland and France, affirmed that the State should occupy itself with the well-being of its citizens even if this allowed the growth of the heresy of allowing tolerance in exchange for social peace. By the end of the 17th century these ideas had spread to Central Europe and diversity was beginning to be considered more "natural" than uniformity, and that, in fact, uniformity threatened the richness of a nation. Spain was the perfect demonstration of this. It had started to decline economically by the middle of the 17th century and the expulsion of the Jews and other rich, industrious citizens was thought to be one of the main reasons for this decline. Also, the fines and seizures of property and wealth would make the problem worse, as the money was being directed to unproductive areas of the Catholic Church.
The Inquisition was therefore converted into an enemy of the state and as such was reflected as such in the economic and political tracts of the time. In 1673, [[Francis Willughby|Francis Willoughby]] wrote ''A Relation of a Voyage Made through a Great Part of Spain'' in which he concluded the following:<ref>{{cite book |last=Peters |first=Edward |date=1989 |title=Inquisition |url=https://books.google.com/books?id=TnqLow3iKd4C
{{quote|Spain is in many places, not to say most, very thin of people, and almost desolate. The causes are:
:1. A bad Religion
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== The Enlightenment ==
[[Montesquieu]] saw in Spain the perfect example of the maladministration of a state under the influence of the clergy. Once again the Inquisition was deemed to be guilty of the economic ruin of nations, the great enemy of political freedom and social productivity, and not just in Spain and Portugal, there were signs throughout Europe that other countries could come to be "infected" with this contagion. He described an Inquisitor as someone "separated from society, in a wretched condition, starved of any kind of relationship, so that he will be tough, ruthless and inexorable...". In his book "The Spirit of the Laws" he dedicates chapter XXV.13 to the Inquisition. The chapter is written in such a way as to call attention to a young Jew who was burnt to death by the Inquisition in [[Lisbon]]. Montesquieu is therefore one of the first to describe the Jews as victims.
[[File:
No 18th-century author did more to disparage religious persecution than [[Voltaire]]. Voltaire did not have a deep knowledge of the Inquisition until later in life, but he often used it to sharpen his satire and ridicule his opponents, as shown by his Don Jerónimo Bueno Caracúcarador, an Inquisitor who appears in ''Histoire de Jenni'' (1775). In ''Candide'' (1759), one of his best known titles, he does not show a knowledge of the functioning of the Inquisition greater than that to be found in travel books and general histories. ''Candide'' includes his famous description of an ''[[auto-da-fé]]'' in Lisbon, a satirical gem, that introduces the Inquisition to comedy. Voltaire's attacks on the Inquisition became more serious and acute from 1761. He shows a better understanding and knowledge of the internal workings of the tribunal, probably thanks to the work of [[Abbe Morellet]] who he used extensively and to his direct knowledge of some cases, such as that of [[Gabriel Malagrida]], whose death in Lisbon caused a wave of indignation throughout Europe.
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{{Quote|It is the genius of the Spanish to have something more ruthless than other nations...which is seen above all in the excess of atrocities they use in the exercise of an institution into which the Italians, its inventors, put a lot of sweetness. The Popes had built these courts with politics and the Spanish Inquisitors added the most atrocious barbarity.|Louis de Jaucourt, ''L'Encyclopédie''}} Repeating what Voltaire had already said: «The Inquisition would be the cause of the ignorance of philosophy that Spain lives in, thanks to which Europe and "even Italy" had discovered so many truths.»
After the publication of L'Encyclopédie came an even more ambitious project, that of the "Encyclopédie méthodique" which comprised 206 volumes. The article on Spain was written by Masson de Morvilliers<ref>Author of the famous question "What do we owe to Spain? And during the last two centuries, the last four, the last ten, what has Spain done for Europe? The implied response being "nothing".</ref> and it naturally mentions the Inquisition. He advances the theory that the Spanish monarchy is nothing more than the play thing of the church and specifically the Inquisition. That is to say, the Inquisition is the true government of Spain. He explains that the cruelty of the Spanish Inquisition is due, in part, to the rivalry between the [[Franciscan]]s and the [[Dominican Order|Dominican]]s. In [[Venice]] and [[Tuscany]] the Inquisition was in the hands of the Franciscans and in Spain it was in the hands of the Dominicans. Who "in order to distinguish itself in this odious task, were led to unprecedented excesses". He recounts the legend of [[Philip III of Spain|Philip III]] who on seeing the death of two convicts commented "Here are two unfortunate men who are dying for something they believe in!"<ref>Translated from the French: ''Voilà
== The 19th and 20th centuries ==
The Historian [[Ronald Hilton]]<ref>Hilton, Ronald, [http://wais.stanford.edu/Spain/spain_blacklegendin18thcentury32502.html SPAIN: The Black Legend in the 18th century] (2002)</ref> has attributed much importance to this 18th-century image of Spain. It would have given [[Napoleon]] the ideological justification for his [[Peninsular War|invasion]] in 1807: the enlightened French taking their light to the backward and benighted Spain. In fact, one of the reforms that Napoleon introduced in Spain was the elimination of the Inquisition.
In addition, Reverend [[Ingram Cobbin]] MA, in a 19th-century reissue of Foxe's ''The Book of Martyrs'' regaled his readers with the most fantastic tales about what the French troops found in the Inquisition's prison when they occupied Madrid<ref>Back translation from Spanish of Kamen's book; ''The Book of Martyrs'', ed. 1863, p. 31</ref>
{{quote|...they found instruments of torture of every sort... the third [machine found] was infernal, hung horizontally, into which the victim was tied: the machine hung between two collections of knives, located in such a way that turning the machine with a crank the flesh of the victims limbs was completely torn into small pieces. The fourth [machine] surpassed all the others in evil genius. Its exterior was a large richly dressed mannequin with the appearance of a beautiful woman with its arms extended ready to embrace her victim. A semicircle was drawn on the ground around it and the person that crossed this deadly mark touched a spring that caused the opening of the demonic machine, its arms grasped the victim and thousands of knives tore him to pieces.}}
===
In the same way that
{{quote|Spain has always been exceedingly religious and exceedingly cruel... they were fearful that if they should grant the least concession to the Moor, God would destroy them. Their idea was that the only way to secure divine aid was to have absolute faith, and this faith was proved by their hatred of all ideas inconsistent with their own... Spain has been and is the victim of superstition... Nothing was left but Spaniards; that is to say, indolence, pride, cruelty and infinite superstition. So Spain destroyed all freedom of thought through the Inquisition, and for many years the sky was livid with the flames of the Auto de fe; Spain was busy carrying fagots to the feet of philosophy, busy in burning people for thinking, for investigating, for expressing honest opinions. The result was that a great darkness settled over Spain, pierced by no star and shone upon by no rising sun.}}
In America in the 19th century, knowledge of the Inquisition was spread by Protestant polemical writers and historians such as Prescott and [[John Lothrop]], whose ideology influenced the story. Along with the myths woven around the [[Salem witch trials|execution of witches in America]] the myth of the Inquisition was maintained as a malevolent abstraction, sustained by anti-Catholicism.
According to Peters, the terms ''inquisition'', ''inquisitorial'' and ''witch hunt'' became generalized in American society in the 1950s to refer to oppression by its government,<ref>In fact in ''Tree of Hate'' (page 28) Philip Wayne Powell states that the terms ''inquisition'' and ''witch hunt'' had become interchangeable even though the Inquisition hardly ever persecuted witchcraft.</ref> whether referring to the past or the present, this was possibly due to the influence of contemporary European authors. [[Carey McWilliams (journalist)|Carey McWilliams]] published ''Witch Hunt: The Revival of Heresy'' in 1950 which was a study of the [[Committee of Un-American Activities]] in which wide use was made of the term ''Inquisition'' to refer to the contemporary phenomenon of anticommunist hysteria. The tenor of the work was later widened in ''The American Inquisition, 1945–1960'' by [[Cedric Belfrage]] and even later in 1982 with the book ''Inquisition: Justice and Injustice in the Cold War'' by [[Stanley Kutler]]. The term ''inquisition'' has become so widely used that it has come to be a synonym for "official investigation, especially of a political or religious nature, characterized by its lack of respect for individual rights, prejudice on the part of the judges and cruel punishments".<ref>{{cite book |last=Peters |first=Edward |date=1989 |title=Inquisition |url=https://books.google.com/books?id=TnqLow3iKd4C
== The Black Legend in Spain ==
The degree to which the Spanish people accepted the Inquisition is hard to evaluate.<ref>On one hand, none of the popular revolts of the 16th and 17th centuries attacked the Inquisition. The only problem occurred in 1640 when the Inquisitor was expelled from [[Barcelona]], however, this was not for being an Inquisitor but because he was Castilian. It was not until March 1820 that a mob attacked the palace of the tribunal in [[Madrid]], which was by that time virtually empty. On the other hand, it is clear that the [[converso]]s and the peoples of [[Aragon]], Catalonia and [[Navarre]] were to a greater or lesser extent opposed to the Inquisition. A few particular cases, such as the abuses of the Cordovan Inquisitor [[Diego Rodríguez Lucero]] or the trial against the Archbishop of Granada Hernando de Talavera caused the ire of the populace at large. The Castilian Parliaments (in 1518 in [[Valladolid]] and in 1520 in [[A Coruña|La Coruña]] etc) and that of [[Aragon]] tried on a number of occasions to limit the power of the Inquisition's Tribunal in order to remedy abuses but never with the intention of eliminating the institution.</ref> Kamen tried to summarize the situation by saying that the Inquisition was considered as an evil necessary for maintaining order. It is not as if there were not any critics of the Tribunal, there were many as is evident from the Inquisition's own archives, but these critics are not considered relevant to the Black Legend. For example, in 1542 [[Alonso Ruiz de Virués]], humanist and Archbishop, criticized its intolerance and those that used chains and the axe to change the disposition of the soul; [[Juan de Mariana]], despite supporting the Inquisition, criticized forced conversions and the belief in purity of blood ([[limpieza de sangre]]).
Public opinion slowly started to change after the 18th century thanks to contacts with the outside world, as a consequence the Black Legend began to appear in Spain. The religious and intellectual freedom in France was watched with interest and the initial victims of the Inquisition, conversos and moriscos, had disappeared. Enlightened intellectuals started to appear such as [[Pablo de Olavide]] and later [[Pedro Rodríguez, Conde de Campomanes|Pedro Rodríguez de Campomanes]] and [[Gaspar Melchor de Jovellanos]], who blamed the Inquisition for the injust treatment of the conversos. In 1811 [[Leandro Fernández de Moratín|Moratín]] published ''Auto de fe celebrado en la ciudad de Logroño''
The Inquisition ceased to function in practice in 1808, during the [[Peninsular War|Spanish War of Independence]] as it was abolished by the occupying French government, although it remained as an institution until 1834.
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== Misunderstandings==
Some common mistakes when reporting inquisitorial activity done by 20th century historians can't be considered fully part of the black legend, even though they are likely prompted by assumptions created by the
===Trial-execution ratio===
====High volume of investigations====
Like any bureaucratic system, the Inquisitorial tribunal had an obligation to consider and investigate every case that any citizen of Spain brought to them, regardless of social level of the accuser or the previous opinion of the tribunal about the veracity of the claim. As a consequence the number of raw cases that the inquisition had to handle and the number of processes it opened was astronomical, even if the actual conviction rate of the Inquisitorial tribunal was low, 6% on average. The raw numbers of trials usually include cases of witchcraft or false accusations that were quickly identified as neighbours' fabrications and dismissed by the system. For example, the Spanish Inquisition trialed 3687 people for witchcraft from 1560 to 1700, of whom only 101 were found guilty.<ref>G. Parker,
A common mistake in some inquisitorial historiography has been to report the number of trials as number of convictions, or even of executions.<ref>J. Marchant, A Review of the Bloody Tribunal (1770)</ref> Another mistake is to assume that the elevated number of trials indicated an active prosecution and search by the inquisitors instead of cases brought to them, or to assume a high ratio of conviction per trial instead of reading through the entire sentences. The mistake comes from the high trial-conviction ratio in cases of heresy observed in Northern Europe in the same period, where verdict was not based on a system but left to individual discretion.<ref>Elvira, Roca Barea María, and Arcadi Espada. Imperiofobia Y Leyenda Negro: Roma, Rusia, Estados UNIDO Y El Imperio Español. Madrid: Siruela, 201</ref>
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===Role of the Inquisitor===
In popular culture the Inquisitor is an all
A popular example of this can be found in [[Alonso de Salazar Frías]]
==See also==▼
*[[Diego de Landa]]▼
==References==▼
{{Reflist}}▼
== Bibliography ==
If there is no indication to the contrary, the contents comes from Kamen and Peters, with the exception of '''The Enlightenment''' the majority of which was sourced from Hilton.
* [[Ronald Hilton|Hilton, Ronald]], [https://web.archive.org/web/20110613051354/http://historicaltextarchive.com/books.php?op=viewbook&bookid=8 ''La légende noire au 18e siècle. Le monde hispanique vu du dehors''], 2002, on [http://www.historicaltextarchive.com/ Historical Text Archive]
* [[Henry Kamen|Kamen, Henry]], ''The Spanish Inquisition: A Historical Revision.'' Yale University Press, 1999. {{ISBN|0-300-07880-3}} [Revised edition of the original published in 1965].
* Kamen, Henry, ''La Inquisición española: una revisión histórica'' (2005), Editorial Crítica, {{ISBN|978-84-8432-670-0}}
* [[Edward Peters (
{{Counter-Reformation footer}}{{Historiography}}{{Authority control}}
▲==References==
▲{{Reflist}}
▲==See also==
▲{{Use dmy dates|date=March 2012}}
▲*[[Diego de Landa]]
{{DEFAULTSORT:Black Legend Of The Spanish Inquisition}}
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[[Category:Historical revisionism]]
[[Category:Anti-Spanish sentiment]]
[[Category:Cultural depictions of Spanish people]]
[[Category:Historiography of Spain]]
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