The house where a wandering heretic missionary is sheltered is forfeited to the Church, if inhabited by the owner; if rented, the offending tenant is fined ten pounds of gold or publicly scourged. A _rico home_ or noble sheltering heretics in his lands or castles, and persisting after a year’s excommunication, forfeits the land or castle to the king; and if a non-noble his body and property are at the king’s pleasure. The Christian who turns Jew or Moslem is legally a heretic, and is to be burned, as well as one who brings up a child in the forbidden faith. Prosecutions of the dead, however, are humanely limited to five years after decease.[204] All this shows that Alonso and his counsellors recognized the duty of the State to preserve the purity of the faith, but that they considered it wholly an affair of the State, in which the Church had no voice beyond ascertaining the guilt of the accused. All the voluminous and minute legislation of Gregory IX., Innocent IV., and Alexander IV. was wholly disregarded--the canon law had no currency in Castile, which regulated such matters to suit its own needs. That in this respect the popular needs were met is shown by the Ordenamiento de Alcalà, issued in 1348, which is silent on the subject of heresy. Apparently no change was deemed necessary in the provisions of the Partidas, which were then for the first time confirmed by the popular assembly. Under such legislation it follows as a matter of course that the Dominican provincial had no inquisitors to appoint, except in Aragon, under the bull of Urban IV. in 1262. Castile continued unvexed by the Inquisition, and persecution for heresy was almost unknown. In 1316 Bernard Gui, of Toulouse, discovered in his district some of the dreaded sectaries known as Dolcinists or Pseudo-Apostoli, who fled to Spain to escape his energetic pursuit. May 1, 1316, he wrote to all the prelates and friars of Spain describing their characteristics and urging their apprehension and punishment. Had there been an Inquisition there he would have addressed himself to it. From remote Compostella he received an answer, written by Archbishop Rodrigo, March 6, 1317, announcing that five persons answering to the description had been captured there and were held in chains, and asking for instructions as to the mode of trying them and the punishment to be inflicted in case they are found guilty, “for all this is heretofore unaccustomed in our parts.” Evidently there was no Inquisition in Castile and Leon to which to apply, and even the provisions of the Partidas were unknown, though of all places in the kingdom Compostella must have been the one most familiar with the outer world and with heretics, from the stream of penitents continually sent thither as pilgrims.[205]