Those actually convicted of heresy wore in addition to the _sanbenito_ a tall mitre, or pyramidal cap, made of cardboard and covered with yellow sackcloth; and that their precise condition might be distinguished, the following differentiations were prescribed: the heretic who repented before the passing of sentence, and who--not being a relapsed--was not to die by fire, bore upon the breast and back of his _sanbenito_ and upon the front and back of his _coroza_, as the mitre was called, a full St. Andrew’s cross; the relapsed heretic who had repented before the Auto bore, in addition to the crosses, the device of a bust upon burning faggots on the nether part of his _sanbenito_; further his _sanbenito_ and _coroza_ were flecked with tongues of flame, which pointed downwards to signify that he was not to die by fire, although his body was to be burnt. He had deserved the charity of being strangled at the stake before the faggots were ignited. And this mercy, be it added, the Holy Office conceded to any heretic who at the eleventh hour confessed his guilt and desired to make his peace with the Church and die, as it were, upon her loving bosom. To this end the condemned was accompanied from the Auto to the stake by two friars, who never ceased to exhort him to make confession, save his body from the temporal torment of physical fire, and his soul from the eternal torment of spiritual fire. Finally, the impenitent heretic bore the same devices as the relapsed penitent, but in his case the tongues of flame pointed upwards to show that he was to die by them, and his _sanbenito_ was further daubed with crude paintings of devils--horrible, grotesque caricatures--to advertise the spirits ruling over his soul. * * * * * Something should by now have been gathered of the spirit of the Inquisition as reflected in the pages of Eymeric and his commentator Pegna in that “Directorium” upon which such copious draught has been made for these chapters upon the Jurisprudence of the Holy Office. It is worth while, before proceeding, to cite another author’s views upon Justice and Mercy as understood by the Inquisition, and to consider an illuminating passage from the pen of Garcia de Trasmiera. This Trasmiera--to whom reference has been made already--was an Aragonese, an inquisitor who lived in the seventeenth century--nearly two hundred years after the epoch with which we are here concerned. We might go to a score of other sources, from Paramo downwards, for very similar sentiments, and the only reason for choosing this particular passage from Trasmiera is that it is almost in the nature of an epitome. He seems to summarize the very arguments with which Torquemada and his delegates convinced themselves not merely of the righteousness, but of the inevitability--if they were to do their duty by God and man, and fulfil the destinies for which they had been sent into this world--of the task to which they had set their hands.