XXVIII. Any who hold the _Ruaya_--which is a valedictory supper before setting out upon a long journey. XXIX and XXX. Any who carry Hebrew relics or make burnt-offerings of bread. XXXI. Any who _in articulo mortis_ have turned or been turned with their faces to the wall to die in this attitude. XXXII. Any who wash a corpse in warm water or shave it according to the Jewish custom, and otherwise dress it for the grave as is prescribed by the Mosaic law. XXXIII to XXXVI concern Jewish expressions of mourning, such as the abstaining from meat, the spilling of water from the jars in the dwelling of the deceased, etc. XXXVII. Any who bury their dead in virgin soil or in a Jewish cemetery.[71] Reference has already been made to the inherent character of many Jewish customs, which even the most sincere of New-Christians retained despite themselves; these customs, being racial rather than religious, were very far from signifying Judaic apostasy, since they contained nothing that was directly opposed to the Christian teaching. In the list published by the Seville inquisitors it will be seen that such customs were deliberately included as evidences of apostasy. Consider Articles IV, V, and VII, concerning the assumption of clean linen on Saturdays and the stripping of fat from beef and mutton, which nowise offend against the Christian faith, and might well be the perpetuation of customs acquired before baptism was received. Even more flagrant is Article XXXI, which lays it down as evidence of Judaizing that a man shall turn his face to the wall when at the point of death; but most flagrant of all is Article XXVIII, concerning the valedictory meal partaken of before setting out upon a journey, for it is a custom that at all times has been as much in vogue among Christians as among men of any other religion. Clearly not a New-Christian in Seville was safe from the delations of the malevolent, since such ridiculously slight grounds of suspicion were set forth by the tribunal. So extravagant and absurd are some of these articles that one is forced to agree with Llorente, that in formulating them the inquisitors proceeded with deliberate malice. He contends that deliberately they cast a wide net that by their heavy draught they should satisfy the Queen that she had heard no more than the truth as to the extent to which Judaizing was rampant in Castile, and the urgent need there was for the introduction of the Inquisition. Whether in this they proceeded according to instructions received from Torquemada or Ojeda does not transpire, but there can be little doubt that the results obtained must have been in accordance with the wishes of both, since they justified to the Queen the representations these friars had so insistently made to her.