A Council at Rheims in 1049 spoke only of excommunication as a punishment; one at Toulouse in 1119 did the same, but also called upon the secular arm to render aid.[261] The middle of the twelfth century saw a great revival of both Roman and Canon law and the publication of the Decree of Gratian. The Decree did not put all uncertainty at an end. It certainly laid down a clear ruling regarding the confiscation of property. The heretic, being outside both human and divine law, could not hold property. But regarding the death penalty there could be no plain direction, because on this subject Gratian’s authorities were contradictory and remained so despite his efforts to reconcile them.[262] Further efforts at definition were made by ecclesiastical councils during the century. One sitting at Rheims in 1157 demanded banishment and branding for those who simply professed Catharism, for proselytizers perpetual imprisonment; but it seems to hint at the death penalty in the veiled phrase: ‘carcere perpetuo, nisi gravius aliquid fieri debet visum, recludentur.’[263] Another Council at Tours in 1163, presided over by Alexander III, reiterated the demand for incarceration and also ordered the confiscation of goods.[264] The second Council of the Lateran of 1179, lamenting the marked spread of heresy, commended the use of force by the secular arm and proclaimed a two years’ indulgence to all who should take up arms against heretics.[265] The first secular law in the Middle Ages dealing with heresy is English. In 1166 two Cathari were brought before Henry II at Oxford, whipped and branded with a red key and banished.[266] Shortly afterwards in the same year appeared the clause in the Assize of Clarendon, forbidding the sheltering of heretics on the pain of having one’s house destroyed.[267] Other severe secular legislation soon appeared in other countries. In 1194 the Emperor Henry VI ordered the confiscation of the property, and the destruction of the houses, of heretics and inforced fines on communities and individuals who neglected to assist, when they had the opportunity, in the arrest of heretics.[268] The same year Alfonso II of Aragon, aiming at expelling all Manichæans and Waldenses from his dominions, issued an edict declaring all heretics public enemies and banishing them.[269] The ineffectiveness of this edict is demonstrated by the appearance of a severer one three years later issued by Alfonso’s successor, Pedro II, famous as the victor over the Moors at Las Navas de Tolosa, equally notorious for his warlike prowess, his religious zeal, his prodigality and licentiousness. Once again banishment is decreed, but it is added that if any heretics remain in defiance of the edict after a specified date they shall perish at the stake and their effects be confiscated.[270]