The demand was an infamy; for not even under the seal of private confession is a priest authorized to impose upon a penitent as a condition of absolution that he shall divulge the name even of an accomplice or a partner in guilt. Yet here it was demanded of these that they should go much further, and denounce such sinners as they knew; and the demand was framed in such specious terms--as the only proof they could offer of the sincerity of their own contrition--that none dared have taxed the inquisitors with malpractice or with subverting the ends and purpose of this edict they had been forced to publish. The wretched apostates found themselves between the sword and the wall. Either they must perpetrate the infamy of betraying those of their race whom they knew to be Judaizers, or they must submit not only to the cruel death by fire, but to the destitution of their children as a consequence of the confiscation of their property. Most of them gave way, and purchased their reconciliation at the price of betrayal. And there were men like Bernaldez, the parish priest of Palacios, who applauded this procedure of the Holy Office. “A very glorious thing” (_muy hazañosa cosa_), he exclaims, “was the reconciliation of these people, as thus by their confessions were discovered all that were Judaizers, and in Seville knowledge was obtained of Judaizers in Toledo, Cordova, and Burgos.”[70] * * * * * Upon the expiry of the term of grace a further edict was published by Morillo and San Martin, in which they now commanded, under pain of mortal sin and greater excommunication, with its attendant penalties, the discovery of all persons known to be engaged in Judaizing practices. And that there should be no excuse offered by any on the score of ignorance of such practices, these were published in thirty-seven articles appended to the edict, articles whose malign comprehensiveness left no man secure. They set forth the following signs by which New-Christians guilty of Judaizing might be recognized: I. Any who await the Messiah, or say that he has not yet come, and that he will come to lead them out of captivity into the promised land. II. Any who after baptism have returned expressly to the Mosaic faith. III. Any who declare that the law of Moses is as good as that of Jesus Christ and as efficient for salvation. IV. Any who keep the Sabbath in honour of the law of Moses--of which the proof is afforded by their assuming clean shirts and more decent garments than on other days, and clean covers on the table, as well as by their refraining from lighting fires and from engaging in all work from Friday evening. V. Any who strip the tallow or fat from meats that they are to eat and purify it by washing in water, bleeding it, or extracting the glandule from the leg of lambs or other animals slaughtered for food.