In 1479, Pedro de Osma, a professor of Salamanca, was condemned by the Council of Alcala for certain heresies. The professor was required to make public recantation holding a lighted candle, and the book in which his errors were set forth was burned by the secular authorities. In 1316, the inquisitor, Juan de Llotger, on the report of an assembly of experts, assembled at Tarragona, condemned the works on spiritual Franciscanism by Arnaldo de Villanneva. The sentence in which the tracts were condemned formed the model of a long series of similar prohibitions. Towards the close of the 14th century, Nicholas Eymerich, who won fame as a strenuous inquisitor, secured the condemnation of a long series of books including some twenty works by Raymond Lully and several of Ramon de Tarraga.[10] In Castile, during the latter part of the 13th century, the censorship of the Scriptures was evidently relaxed. In 1267, Alfonso X caused a Castilian translation to be made of the Bible, a copy of which, in five folio volumes, is preserved in the Escorial.[11] In 1430, Rabbi Moyses aben Ragel completed the work of translating the Old Testament which had been undertaken in 1422, under the instructions of the Master of Calatrava. He secured for his task the aid of certain Franciscans and Dominicans who supplied the Catholic glosses. An illuminated manuscript of this version still exists in the collection of Condé, Duke de Olivares.[12] During the 14th and 15th centuries, a number of versions of different portions of the Scriptures were executed in Catalan. One of these was prepared by the Carthusian, Bonifacio Ferrer. Of this, an edition was printed in 1478 at Valencia, which edition had been revised by the Jesuit, Jayme Borell. This volume was issued on the eve of a general proscription of the Scriptures in the vernacular. Excepting for the instance of censorship in Aragon, there appears to have been up to the close of the 15th century, no obstacle to the printing or the distribution in Spain of versions of the Scriptures in the vernacular. Carranza, Archbishop of Toledo, writing in 1557, says that before Lutheran heresies emerged from hell he knew of no prohibition of the Bible in the vulgar tongue.[13] Cardinal Ximenes at first took strong ground against the circulation of all versions of the Scriptures, and even stopped the work that had been begun by the Archbishop of Granada, in translating into Arabic the Scripture text used at the matins and in the mass. In 1519, however, the Cardinal had printed at Alcala a polyglot edition of the Old Testament, known in bibliographies as the Ximenes Bible. In this edition, the text of the Vulgate was placed in a column between the text in Greek and that in Hebrew. Mendham quotes the Cardinal as saying that the arrangement recalled the crucifixion where Christ was placed between two thieves.[14]