By this time the question of limpieza was ever present and every one was popularly classed as an Old Christian or a New, for genealogies seem to have been public property. When, in 1528, Diego de Uceda was tried for Lutheranism and claimed to be an Old Christian, the Toledo tribunal sought testimony in Córdova, where the witnesses unhesitatingly described his family, paternal and maternal, as perfectly pure from stain of Converso blood, which they said was notorious throughout the city.[836] The increasing importance of the matter led the Inquisition to amass evidence for itself and, in 1530, the tribunals were ordered to summon before them the descendants of all who had been relaxed or reconciled and ascertain whether they had changed their names. From this general inquest each tribunal compiled for its own district a register of genealogies, comprising all the infected families which, when duly kept up, preserved a mass of testimony infinitely disquieting to subsequent generations.[837] The growing importance of the questions involved, to society at large, is indicated by a petition of the Córtes of Segovia in 1532, that those should be held as Old Christians who could prove their descent from Christian parents, grand-parents and great-grand-parents--or, if necessary, from great-great-grand-parents--and that no imputation of lack of limpieza should be cast on them, unless there was evidence to prove their descent from Jews or Moors, or that an ancestor had been condemned by the Inquisition.[838] [Sidenote: _DEVELOPMENT OF PROSCRIPTION_] The Dominicans were not as active as the Franciscans in obtaining papal protection of their limpieza. In a long list of briefs conceded to Spanish Dominican houses there is no allusion to the exclusion of Conversos between Torquemada's of 1496 and 1531 when the houses of Santa Maria Nieba and San Pedro Martir of Toledo were forbidden to receive any fraile suspected of Jewish or Moorish origin, while in the college of Santa Maria the professors and students of arts and theology were required to be free from all suspicion of such descent.[839] The sentiment of the Order was less proscriptive than that of the Franciscans. Its most conspicuous member of the period was Thomas de Vio, better known as Cardinal Caietano who, when consulted, in 1514, by the regent of Salamanca, as to the legality of excluding those of Jewish blood from the Order, replied that it was not a mortal sin but, seeing that the race had furnished Jesus Christ and the apostles and the salvation of man, it was irrational and ungrateful to discriminate against them, as well as an obstacle to their conversion.[840] Paul III agreed with him for, in a _motu proprio_ of 1535 addressed to the Dominican Provincial, he forbade any impediment to the entrance in the Order of those of Jewish or Moorish blood and, on learning that this was disregarded in some houses, he repeated and confirmed it with censures by a brief of August 3, 1537.[841]