 assure that those who converted to Catholicism did not slide back into their former religion, the Spanish Inquisition (1478–1834) was introduced into Sicily to deal with offenders. The worst case scenario to be faced by backsliders was condemnation at an Auto-de-Fe` in Palermo, which then might lead to incineration at the stake.
Of great importance for maintaining Ferdinand’s policies during the years 1542-48 when Codex A was assembled, was the ascendancy to the throne of Spain and Sicily by Ferdinand of Aragon’s successor, Charles V, the Holy Roman Emperor. Because of his extensive land holdings, Charles became the single most powerful man in the entirety of Europe and the Americas during a reign which lasted from 1519-1556. As history has recorded, Charles could not arrest the threat to his huge Catholic empire brought about by the Reformation in his German-speaking lands. But in Sicily, the Lutherans were no match for the Spanish Inquisition which had Charles’ full support. Only once did he waiver in his commitment to the Holy Office, and that was when he was in need of monetary support from the Sicilian Parliament which abhorred the interference of the Inquisition in Sicilian affairs.
The entries into Codex A were certainly useful for yet another purpose, namely, taxation. But as history has shown, the rich and powerful barons of Sicily were forever finding ways to avoid paying their share, and it was upon the average families of Termini Imerese that the burden of these payments fell.
During the period 1542-1548 when Codex A was being compiled, Sicily was ruled as follows, the dates indicating the first year in office:
Viceroy of Sicily
1535 – Ferdinando Gonzaga
Presidents of the Sicilian Parliament
1542 – Alfonso Cardona Conte di Chiusa e di Giuliana
1544 – Giovanni Aragona Tagliavia Marchese di Terranova
1546 – Giovanni de Vega
1547 – Ambrogio Santapau Marchese di Licodia
As Termini Imerese was one of 42 città demaniali, cities administered directly by the crown rather than local nobility, it was upon the shoulders of these men which fell the burden of assuring that everyone in the Termini was baptized.
The baptismal records of Codex A, which are archived at San Nicola Bari, commence on May 1, 1542. The entries include all sectors of Termini’s population, from the highest-placed Baron down through the professionals and artisans, coming to rest with the slaves at the very bottom; indeed, no one was excluded. One might say that a Baptismal record for Sicilians, in addition to giving proof that the stain of Original Sin had been removed, was its function as Sicilian identification. Without such an entry being available in the archives, a visit from a representative of the Spanish Inquisition was inevitable. Just the thought of spending time in prison or rowing in the galleys of the infamous Spanish Armada, not to mention losing a part of one’s property to boot, must have been a strong incentive for owners of slaves, in particular, to make sure that their ‘property’ had received the Sacrament. So, needless to say, Baptism was taken very seriously in Termini Imerese.
Another interesting aspect of Baptisms in Termini is that, despite the fact that the town had a plethora of churches (many built by guilds and confraternities to care for the souls of departed members suffering in Purgatory) this Sacrament appears to have been administered primarily at the 15th-century church dedicated to San Nicola Bari. This arrangement is all the more puzzling because the nearby Cathedral of San Giacomo, once the seat (cathedra) of a bishop, would certainly have been a more logical venue. To be sure, because of Termini’s engineering marvel known as the Cornelio Aqueduct, any church in Termini could have had a excellent water supply.
Baptismal records from later in the 16th century record the original Miraculi (Santa Maria della Consolazione) as a second venue where baptisms were performed. Many towns in Europe had a special building, a Baptistery, for this purpose, and San Nicola Bari, known today as the Mother Church (primary church), 