f Ferdinand and Isabella, the kingdom of Philip II.[1]

[1] The complaints of various Popes prove this. Cf. Hefele, _Le
Carinal Ximenes_, Paris, 1857, pp. 265-274. Langlois, _L'Inquisition
d'apres les travaux recents_, Paris, 1902, pp. 89-141; Bernaldez,
_Historia de los Reyes: Cronicas de los reyes de Castilla, Fernandez
y Isabel_, Madrid, 1878; Rodrigo, _Historia verdadera de la
Inquisicion_, 3 vol., Madrid, 1876-1877.

From all that has been said, we must not infer that the tribunals of
the Inquisition were always guilty of cruelty and injustice; we ought
simply to conclude that too frequently they were. Even one case of
brutality and injustice deserves perpetual odium.

. . . . . . . .

The severest penalties the Inquisition could inflict (apart from the
minor penalties of pilgrimages, weariltg the crosses, etc.), were
imprisonment, abandonment to the secular arm, and confiscation of
property.

"Imprisonment, according to the theory of the Inquisition, was not a
punishment, but a means by which the penitent could obtain, on the
bread of tribulation and the water of affliction, pardon from God for
his sins, while at the same time he was closely supervised to see
that he persevered in the right path, and was segregated from the
rest of the flock, thus removing all danger of infection."[1]

[1] Lea, op. cit., vol. i, p. 484.

Heretics who confessed their errors during the time of grace were
imprisoned only for a short time; those who confessed under torture
or under threat of death were imprisoned for life; this was the usual
punishment for the relapsed during most of the thirteenth century. It
was the only penalty that Bernard of Caux (1244-1248) inflicted upon
them.

"There were two kinds of imprisonment," writes Lea, "the milder or
_murus largus_, and the harsher, known as _murus strictus_, or
_durus_, or _arctus_. All were on bread and water, and the
confinement, according to rule, was solitary, each penitent in a
separate cell, with no access allowed to him, to prevent his being
corrupted, or corrupting others; but this could not be strictly
enforced, and about 1306 Geoffroi d'Ablis stigmatizes as an abuse the
visits of clergy and the laity of both sexes, permitted to
prisoners."[1]

[1] Lea, op. cit., vol. i, p. 486, 487.

As far back as 1282, Jean Galand had forbidden the jailer of the
prison of Carcassonne to eat or take recreation with the prisoners,
or to allow them to take recreation, or to ke