Various slight alterations and modifications were subsequently made in the terms of this all-important fulmination. But with only insignificant revisions it was reissued by Alexander IV in 1259, and in 1265 by Clement V, who, however, inserted the word ‘inquisitor’ in places where previously only bishops and friars had been designated. In the main the bull remained unaltered, a lasting monument both to the Church’s power in that age and of its attitude towards secular action with regard to heresy. It was for the Church to command where her interests were concerned; she expected to be obeyed and, in case of defiance, had the necessary force to compel obedience. Excommunication and interdict in those days were no empty words. To be placed outside the communion of the Church was even more than being outlawed from the Empire, equivalent to being placed outside civilization; it was to be deprived of all rights, made any man’s legitimate prey. And if excommunication was more injurious to the simple citizen than to the prince or noble, still the latter had much to fear. The ban of the Church relieved his vassals from their allegiance and was an invitation to his enemies to march to his despoil. In the eyes of the believer excommunication entailed something very much worse than even such material trouble and loss; it meant the exclusion from the greatest of means to salvation on earth, the imperilling of salvation in eternity. There was, as a matter of fact, no reluctance on the part of the state to the task of persecuting heretics, as the secular legislation of Henry II of England, Barbarossa, Alfonso II and Pedro II of Aragon abundantly testifies. But few secular magistrates would be willing to incur so great a material and spiritual risk as excommunication merely for the sake of a few fanatical schismatics.