It was not, perhaps, wanton calumny; it was said in good faith, for it was the only reason the times could think of that should account for his restraint.
Because he tolerated Moors and Jews it was presently said by some that he was a Moor, by others that he was a Jew, and by others still that he was both.
What wonder, then, if the rancorous Cardinal Giuliano della Rovere venomously dubbed him Moor and Jew, and the rabid fanatic Savonarola screamed that he was no Pope at all, that he was not a Christian, nor did he believe in any God?
Misunderstood in these matters, he was believed to be an infidel, and no crime was too impossible to be fastened upon the man who was believed to be that in the Italy of the Cinquecento.
Alexander, however, was very far from being an infidel, very far from not being a Christian, very far from not believing in God, as he has left abundant evidence in the Bulls he issued during his pontificate.
It is certainly wrong to assume--and this is pointed out by l'Espinois--that a private life which seems to ignore the commandments of the Church must preclude the possibility of a public life devoted to the service of the Church.

This is far from being the case.

Such a state of things--such a dual personality--is by no means inconsistent with churchmen of the fifteenth, or, for that matter, of the twentieth century.
The whole truth of the matter is contained in a Portuguese rhyme, which may roughly be translated: Soundly Father Thomas preaches.
Don't do as he does; do as he teaches.
A debauchee may preach virtue with salutary effect, just as a man may preach hygiene without practising the privations which it entails, or may save you from dyspepsia by pointing out to you what is indigestible without himself abstaining from it.
Such was the case of Alexander VI, as we are justified in concluding from the evidence that remains.
Let us consider the apostolic zeal revealed by his Bull granting America to Spain.

This was practically conceded--as the very terms of it will show--on condition that Spain should employ the dominion accorded her over the New World for the purpose of propagating the Christian faith and the conversion and baptism of the heathen.

This is strictly enjoined, and emphasized by the command that Spain shall send out God-fearing men who are learned in religion and capable of teaching it to the people of the newly discovered lands.
Thus Alexander invented the missionary.
To King Manuel the Fortunate (of Portugal), who sought his authority for the conquest of Africa, he similarly enjoined that he should contrive that the name of the Saviour be adored there, and the Catholic faith spread and honoured, to the end that the king "might win eternal life and the blessing of the Holy See." To the soldiers going upon this expedition his Holiness granted the same indulgences as to those who fought in the Holy Land, and he aided the kings of Spain and Portugal in this propagation of Christianity out of the coffers of the Church.
He sent to America a dozen of the children of St.Francis, as apostles to preach the Faith, and he invested them with the amplest powers.
He prosecuted with stern rigour the heretics of Bohemia, who were obscenely insulting Church and Sacraments, and he proceeded similarly against the "Picards" and "Vaudois." Against the Lombard demoniacs, who had grown bold, were banding themselves together and doing great evil to property, to life, and to religion, Alexander raised his mighty arm.
Then there is his Bull of June 1, 1501, against those who already were turning to evil purposes the newly discovered printing-press.