The efficacy of the Edict of Faith is incontestable, although, in 1578, the Inquisitor Francisco de Ribera, in reporting his visitation of the dioceses of Gerona and Elne and his publication of it in places which had never before been visited, complains that it did not render the people disposed to make denunciations, which he attributes to their limited intelligence.[271] In more enlightened centres its effectiveness is seen in the frequency with which accusers preface their charges with the statement that their attention has been called to the duty by the publication of the edict. It naturally set men to searching their memories for what they had seen or heard respecting the various offences so elaborately enumerated and described. For instance, the edict was published in Madrid on September 4, 1569 and, the next day, Hans de Evalo appeared before the inquisitor to denounce Hans Brunsvi and Costancio, two members of the royal Guarda Tudesca, for things which he had heard and known of them, but of which he had thought nothing until he heard the edict read.[272] It was the same in stimulating self-denunciation, whether through pricks of conscience or fear of accusation by others. Thus, in 1581 we have two cases following each other, in which Juan González and Bartolomé Benito accuse themselves of having, in conversation with their wives, asserted that fornication is no sin, for which both were duly penanced and fined. The wives were sent for and confirmed the confessions, which we may safely attribute to the fear that the spouses might be led to denounce them.[273]