For death did not terminate heresy; and it was evidently felt to be obnoxious that anyone who had been a heretic, even though his heresy had never been detected during life, should pass beyond the reach of ecclesiastical justice. Notwithstanding the pronouncement of Ivo of Chartres that the powers of the Church extended only to the present world, by the middle of the thirteenth century it seems to have been generally recognized that the corpses of all persons, whose heresy was discovered only after their demise, were to be dug up and disposed of in accordance with the degree of their guilt.[462] In 1209 a synod at Paris caused the body of Amaury de Bène to be flung to the dogs, and in 1237 the bodies of certain heretic nobles were carried through the streets of Toulouse and solemnly burnt.[463] The practice seems to have been partly due to a popular feeling that it was a dreadful and scandalous thing that a heretic should be buried in consecrated ground, partly to a desire on the part of the inquisitors to demonstrate their implacable zeal and unlimited power.[464] All inquisitorial sentences, with the single exception of death—which, strictly speaking, was not an inquisitorial sentence at all—could be, and frequently were, commuted. Thus for imprisonment is substituted the wearing of crosses in view of the penitent’s having given information about a plot against the inquisitor’s life. The procuring of the capture of other heretics is similarly rewarded.[465] Commutation to a lighter penance is allowed to a woman, because she has a number of small children; to a man, because he has a wife and family dependent upon him.[466] Such unconditional remitments were rare; temporary alleviations were more frequent.[467] Penitents might be allowed to leave prison, for periods varying from a few weeks to two years, on account of child-birth or illness.[468] A husband and wife, both in prison for heresy, might be allowed access to one another.[469]