In this respect the wearing of crosses was even worse. The origin of this penance was that during his missionary labours St. Dominic had ordered penitents to wear two small crosses, sewn on the breast of their clothing in token of contrition. The Inquisition adopted the practice and it was very frequently inflicted, being prescribed, like flagellation, for those who voluntarily made confession of heresy. Next to imprisonment this penance figures most often in the sentences of Bernard Gui; it was rather less extensively used latterly. The small marks which St. Dominic had required became under the Inquisition very large ones—as a rule two-and-a-half palms in height, two in breadth. They were saffron in colour and had to be worn one on the breast, the other on the back. Other symbols besides crosses were sometimes used. Thus false witnesses had to wear the symbol of red tongues, prisoners liberated on bail hammers, sorcerers the representation of demons. The wearing of distinguishing marks was designed to be, and was felt to be, a less tolerable penalty than flogging. The shameful garb had to be worn continuously indoors and out, exposing the wearer at all times to the jeers, if not the fanatical hostility, of the crowd. The penance was enjoined sometimes for an indefinite period, and so long as he had to wear it, it would be difficult for the penitent to obtain employment. It is plain that evasion was frequently attempted. The Council of Béziers (1233) prescribed confiscation of goods for those who either refused to wear the crosses or tried to conceal them.[423] The Council of Valence (1248) went further and decreed that evasion should be regarded as a sign of impenitent heresy. But evidently the hardships attendant upon this penance were so great that the Church felt it must do something to mitigate their severity, and the Council of Béziers (1246) commanded that penitents wearing crosses should not be subjected to ridicule or excluded from the transaction of business.[424]