Thus it was left to this late date to admit the dying victim to the sacraments, probably, we may assume, on the doctrine that the blood of martyrdom is the most efficacious of all sacraments. Such cases could not have been common, but those must have been numerous in which the unjustly convicted negativo found his resolution give way at the approach to the brasero and, in order to escape burning alive and to obtain the sacraments, falsely confessed to having entertained heresies which his soul abhorred. * * * * * There was also the _diminuto_, who made a confession that did not "satisfy the evidence" and thus was held to be imperfect. A confession that was not full was regarded as fictitious; it inferred impenitence and therefore entailed relaxation. We have seen how, under the early Edicts of Grace, any omissions in the hurried confessions was construed as rendering them imperfect and subjecting the penitent to prosecution and relaxation. Especially was imperfect denunciation of accomplices regarded as _diminucio_; if the accused confessed all that was in evidence against himself and omitted the acts of accomplices who were proved to have been with him, or if he named only those who were absent or dead or already convicted, it was proof of malice and impenitence; he was not truly converted and was subject to relaxation after torture _in caput alienum_.[583] The denial of heretical intention in acts confessed, which was frequent in those against whom Judaic or Moorish customs were proved, constituted the accused a negativo in the substantial part of heresy, which is intention, or a diminuto, implying, according to the common opinion, impenitence and pertinacity involving relaxation.[584] Thus Hernando de Palma, a Morisco, accused of teaching and conducting Moorish ceremonies, denied and overcame severe torture, whereupon the consulta de fe voted for appearance in an auto and abjuration _de levi_. Ignorant of this, he asked for an audience and confessed that, for seven or eight years, he had practised some Moorish rites, without regarding them as contrary to the faith. In this he persisted and was burnt in the Toledo auto of 1606. Revocation of confession was similarly impenitence and pertinacity, as in the case of Manuel Thomas, who confessed to Judaism after the accusation was presented, then revoked the confession and persisted in the revocation, for which he was relaxed in the Toledo auto of 1585.[585] * * * * *