d; and abstaining
from wine, sufficed to color accusations of heresy. Men who had joined
the Catholic communion after the habits of a lifetime had been formed,
thus found themselves exposed to peril of death by the retention of mere
sanitary rules.[83]

[Footnote 83: See Lavallee, _Histoire des Inquisitions_, vol. ii. pp.
341-361, for the translation of a process instituted in 1570 against a
Mauresque female slave. Suspected of being a disguised infidel, she was
exposed to the temptations of a Moorish spy, and convicted mainly on the
evidence furnished by certain Mussulman habits to which she adhered.
Llorente reports a similar specimen case, vol. i. p. 442. The culprit
was a tinker aged 71, accused in 1528 of abstaining from pork and wine,
and using certain ablutions. He defended himself by pleading that,
having been converted at the age of 45, it did not suit his taste to eat
pork or drink wine, and that his trade obliged him to maintain
cleanliness by frequent washing. He was finally condemned to carry a
candle at an _auto da fe_ in sign of penitence, and to pay four ducats,
the costs of his trial. His detention lasted from September, 1529, till
December 18, 1530.]

Upon the publication of this edict, there was an exodus of Jews by
thousands into the fiefs of independent vassals of the crown--the Duke
of Medina Sidonia, the Marquis of Cadiz, and the Count of Arcos. All
emigrants were _ipso facto_ declared heretics by the Holy Office. During
the first year after its foundation, Seville beheld 298 persons burned
alive, and 79 condemned to perpetual imprisonment. A large square stage
of stone, called the Quemadero, was erected for the execution of those
multitudes who were destined to suffer death by hanging or by flame. In
the same year, 2000 were burned and 17,000 condemned to public
penitence, while even a larger number were burned in effigy, in other
parts of the kingdom.

While estimating the importance of these punishments we must remember
that they implied confiscation of property. Thus whole families were
orphaned and consigned to penury. Penitence in public carried with it
social infamy, loss of civil rights and honors, intolerable conditions
of ecclesiastical surveillance, and heavy pecuniary fines. Penitents who
had been reconciled, returned to society in a far more degraded
condition than convicts released on ticket of leave. The stigma attached
in perpetuity to the posterity of the condemned, whose names