Popular prejudice, as we have seen, intensified the cruelty of the cruel laws. How inveterate was this is manifested in the case of Josef Calot who, in 1791, sought in marriage the daughter of Pablo Bordo, a merchant of Valencia. The parents refused assent and the lovers eloped. Bordo brought the matter before the royal Audiencia, showing that Calot was the great-grandson of Clara Muñoz who, at the age of 19, was reconciled for Judaism in the Barcelona auto de fe of April 2, 1724, and was sentenced to irremissible "carcel y abito," though after two years her husband, Antonio Antonelli, obtained her release. In view of this descent the Audiencia decided that Bordo's opposition to the marriage was reasonable and just, thus inflicting an indelible stigma on Calot and his posterity. In some way the affair reached the Suprema, which wrote to Valencia for details and, in transmitting them, the inquisitors added an expression of sympathy for Calot in the dishonor cast upon him; the punishment of his great-grandmother did not disable him from the professions, but it would be difficult to restore him to his good fame without calling in question the justice of the sentence of the Audiencia.[517] Even the Inquisition did not venture to repair an injustice caused by its assiduous training of the population in an unreasoning abhorrence of heresy. * * * * * The penalty for disregarding the disabilities settled down to the thrifty one of a fine. As regards those imposed by the pragmáticas, the Suprema, in 1531, replied to an inquiry from the tribunal of Avila and Segovia that, although the laws prescribed confiscation for infractions, yet the practice was to penance culprits in accordance with their wealth and station and the degree of the offence. So, in respect to the _cosas arbitrarias_, it decreed in 1536, that although the Instructions of 1484 provided the pain of relapse, they did not require the inquisitors to condemn the infraction as such, and the practice was to impose pecuniary and spiritual penances.[518] Cases of prosecution for infraction are not very numerous in the records, chiefly owing, we may presume, to the customary sale of rehabilitations; in the tribunal of Toledo they amount only to ninety-one and of these it is noteworthy that there are only three posterior to 1586--two in 1600 and one in 1616.[519] When they occurred, the penalty was at the discretion of the tribunal, and Toledo exercised this with great moderation, in 1579, when Bernardino de Aldana, a ribbon-weaver, spontaneously denounced himself. His mother, Isabel Alvárez, had been burnt by the Cuenca tribunal, yet he had worn a velvet cap, had carried a sword and had ridden on a mule with a saddle; he was married and had done this to satisfy his wife and her kindred, and besides his brother had told him that they had been rehabilitated. His artless story seems to have moved his judges, for he escaped with a