The penalty of life imprisonment and the penalty of confiscation inflicted upon so many heretics, was like the death penalty imposed only by the secular arm. We must add to this banishment, which was inscribed in the imperial legislation, and reappeared in the criminal codes of Lucius III and Innocent III. These several penalties were by their nature vindicative. For this reason they were particularly odious, and have been the occasion of bitter accusations against the Church. With the exception of imprisonment, which we will speak of later on, these penalties originated with the State. It is important, therefore, to know what crimes they punished. As a general rule, it must be admitted that they were only inflicted upon those heretics who seriously disturbed the social order. If the death penalty could be justly meted out to such rioters, with still greater reason could the lesser penalties be inflicted. The penalty of confiscation was especially cruel, inasmuch as it affected the posterity of the condemned heretics. According to the old Roman law, the property of heretics could be inherited by their orthodox sons, and even by their agnates and cognates.[1] The laws of the Middle Ages declared confiscation absolute; on the plea that heresy should be classed with treason, orthodox children could not inherit the property of their heretical father.[2] There was but one exception to this law. Frederic II and Innocent IV both decreed that children could inherit their father's property, if they denounced him for heresy.[3] It is needless to insist upon the odious character of such a law. We cannot understand to-day how Gregory IX could rejoice on learning that fathers did not scruple to denounce their children, children their parents, a wife her husband or a mother her children.[4] [1] 4 and 19, cap _De hæreticis_, iv, 5, _Manichæos_ and _Cognovimus_. [2] Decretal _Vergentis_ of Innocent III. Decretals, cap. x, _De Hæreticis_, lib. v, tit. vii. [3] _Mon. Germ., Leges_, vol. ii, sect. iv, p. 197; Ripoll, _Bullarium ordinis Prædicat_., vol. i, p. 126. [4] Bull _Gaudemus_, of April 12, 1233, in Ripoll, vol. i, p. 56. Granting that banishment and confiscation were just penalties for heretics who were also State criminals, was it right for the Church to employ this penal system for the suppression of heresy alone?