dil Bembo_ should be given to him in prison.

The record of the Valladolid trial likewise reveals to us some of Luis
de Leon's intellectual foibles. But these were extremely few. Towards
the end of the proceedings at Valladolid the Inquisitionary judges
there summoned before them Juan Galvan, a young theological student
who lodged with Salinas, the blind musician. Galvan testified that for
about two years he had discussed matters of theology, mathematics, and
astrology with Luis de Leon.[172] It may astonish some that Luis de
Leon toyed with the pseudo-science of astrology: it cannot have
surprised his judges for, on April 18, 1572, while still bewildered as
to the cause of his arrest, he had stated to them in writing that he
had read a compilation on astrology which had been lent to him by a
student named Poza, a licentiate in canon law. Poza seems to have
doubted whether he ought to keep such a work, and consulted Luis de
Leon on the question. Luis de Leon dipped into the book, and came
finally to the conclusion that the whole thing was rubbish. But he
found in the work some curious observations, and was tempted to make
at least one experiment which involved the use of a pious formula. The
owner of the book left Salamanca to avoid an epidemic which was then
raging there. Luis de Leon had expected a visit from Poza that day,
and had intended to burn the volume in Poza's presence. He carried out
the main part of his intention by burning the work in the presence of
Fray Bartolomé de Carranza, to whom he explained the meaning of this
holocaust. No more was heard of Poza; yet it seems that Luis de Leon's
curiosity as to the possibilities of astrology continued with but
little abatement.[173] This half-belief in astrology as a kind of
black art was widespread during the sixteenth century, and vestiges of
this ingenuous credulity have survived in unexpected quarters till our
own time. It was perhaps unwise of Luis de Leon thus to furnish his