terrestri et visibili, et in Hierusalem crucifixus, malus fuit, et quod Maria Magdalena fuit ejus concubina, et ipsa fuit mulier in adulterio deprehensa, de qua legitur in Evangelio. Bonus enim Christus, sicut dicebant, nunquam comedit vel bibit, nec veram carnem assumpsit; nec unquam fuit in hoc mundo, nisi spiritualiter in corpore Pauli. Ideo autem diximus in Bethleem terrestri et visibili, quia haeretici fingebant esse aliam terram novam et invisibilem, et in illa terra, secundum quosdam, bonus Christus fuit natus, et crucifixus. Item dicebant haeretici, bonum Deum (without doubt: malum Deum) habuisse duas uxores, Collam et Colibam, et ex ipsa filios et filias procreasse (Colla and Coliba is only a mistake in spelling for Oolla and Ooliba according to Ezek. xxiii. 1 ss. Et factus est sermo Domini ad me :— ·Oolla major, et Ooliba soror ejus minor, et habui eas, et pepererunt filios et filias. Porro eorum nomina, Samaria Oolla, et Jerusalem Ooliba, comp. Schmidt in the Strassb. Beitr. i. 87.) Érant alii haeretici, qui dicebant, quod unus est creator, sed habuit filios Christum et Diabolum. Dicebant et isti, omnes creaturas bonas fuisse, sed per filias, de quibus legitur in Apocalypsi, omnia fuisse corrupta. Hi omnes, membra Antichristi, provinciam Narbonensem veneno suae perfidiae infecerant fere totam. Romanam Ecclesiam speluncam latronum esse dicebant, et quia ipsa erat meretrix illa, de qua legitur in Apocalypsi. They had rejected Baptism, the Lord's Supper, Confirmation, Confession, Marriage, the Resurrection from the Dead, dicentes, animas nostras esse spiritus illos angelicos, qui per superbiae apostasiam praecipitati de caelo, corpora sua glorificata in aëre reliquerunt; et ipsas animas post successivam qualiumcunque septem corporum terrenorum inhabitationem, quasi tunc demum poenitentia peracta, ad illa relicta corpora remeare. Sciendum autem, quod quidam inter haereticos dicebantur Perfecti, sive Boni Homines, alii Credentes. Haereticorum, qui dicebantur Perfecti, nigrum habitum praeferebant, castitatem se tenere mentiebantur: esum carnium, ovorum, casei omnino detestabantur : non mentientes videri volebant, cum ipsi maxime de Deo quasi continue mentirentur. Dicebant etiam, quod nulla unquam ratione debeant jurare. Credentes autem haereticorum dicebantur illi, qui, saeculariter viventes,-in fide tamen illorum se salvari sperabant :-dediti erant usuris, rapinis, homicidiis et carnis illecebris, perjuriis et perversitatibus universis. Isti siquidem ideo securius et effrenatius peccabant, quia credebant, sine restitutione ablatorum, sine confessione et poenitentia se esse salvandos, dummodo in supremo mortis articulo Pater noster dicere et manuum impositionem recipere a magistris suis potuissent. De perfectis vero haereticis magistratus habebant, quos vocabant Diaconos et Episcopos, sine quorum manuum impositione nullus inter Credentes moriturus se salvari posse credebant. Then he treats of the Consolamentum. Lastly Quidam haeretici dicebant, quod nullus poterat peccare ab umbilico et inferius. Imagines, quae sunt in Ecclesiis, dicebant idololatriam, campanas earum tubas Daemonum affirmabant. Item dicebant, quod non peccabat quis gravius, dormiendo cum matre vel sorore sua, quam cum qualibet alia.

:

29 Fleck (wissenschaftl. Reise durch das Südl. Deutschland, Italien, Sicilien und Frankreich II. i. 90) discovered this translation in the

The Cathari also were widely spread in Northern Italy, and made their appearance under Innocent III. even in the States of the Church.30 Their head-quarters were at Milan, where they were encountered so early as 1173 by the Archbishop Galdinus.31 Here wrote Bonacursus, formerly himself a teacher among the Cathari, but afterwards a convert to the Catholic Church, about 1190, his Vita haereticorum, seu manifestatio haeresis Catharorum,32

Library of the Academy of Arts at Lyons. Next after the Acts of the Apostles follows the Apocalypse, then the Catholic epistles, and lastly the epistles of St Paul (after the Epistle to the Colossians comes the apocryphal Epistle to the Laodiceans: the Epistle to the Hebrews forms the conclusion.) Then follow prayers: the Paternoster and the beginning of the Gospel of the evangelist John in the Latin language, other prayers in Romaic. This appendix, which is evidently the form used in the administration of the Consolamentum, admits of no doubt with regard to its Catharic origin. As far as can be judged from the style of the writing, the manuscript belongs to some time betwixt the 12th and 13th centuries.

30 In Orvieto (Urbs vetus) even the Papal Lieutenant Petrus Parentius, was slain by the heretics in 1199, see his life by a contemporary in the Act. SS. Maj. V. ii. 86 to 21. Mai. In 1207 Innocent betook himself in person to Viterbo, ad eliminandam Patarenorum spurcitiam, qua Viterbiensis civitas erat vehementer infecta (Gesta Innoc. iii. c. 123), and issued there the severe decree lib. x. epist. 130. Comp. lib. ix. epist. 7. 18. 167. 204. Hurter's Innocenz III. ii. 249.

31 Vita s. Galdini in the act. SS. Apr. ii. 593 to 18. April. Jac. de Vitriaco hist. Orient. et Occident. lib. ii. c. 28.

32 On Bonacursus cf. Labbei specimen antiquarum lectionum p. 206. This work has made its appearance in d'Achery spicileg. T. i. p. 208 (some chapters there missing were publisht supplementarily by Mansi in his edition of Baluzii miscell. T. ii. p. 581): Dominus noster Jesus Christus-errores illorum, qui Cathari vocantur, manifestare-volens, quemdam Episcopum doctorem, Bonacursum nomine, misericorditer gratia s. Spiritus illuminavit, et ad sinum s. matris Ecclesiae per gratiam renovavit. Quidam illorum dicunt, Deum creasse omnia elementa, alii dicunt, illa elementa diabolum creasse: sententia tamen omnium est, illa elementa diabolum divisisse. Dicunt etiam, eumdem diabolum Adam de limo terrae fecisse, et quemdam Angelum lucis in eo summa vi inclusisse, with reference to which they explain Luke 10, 30. Hevam dicunt fecisse, cum qua concubuit, et inde natus est Caïn, de sanguine cujus dicunt natos esse canes, ideoque tam fideles sunt hominibus. Conjunctio Adae cum Heva, ut dicunt, fuit pomum vetitum. -Omnia, quae facta sunt in aëre, in mari, et in terra, facta esse a diabolo.—Ex filiabus Hevae et daemonibus dicunt natos esse Gigantes, qui cognoverunt per daemones patres suos, diabolum omnia creasse. Unde diabolus dolens, eos ista scire, dixit: Poenitet me fecisse hominem (Gen. vi. 6). Unde quia Noë hoc ignoravit, a diluvio liberatus est.

in which he also gives an account of a judaizing sect the Pasagini.33

Shortly before the year 1200 the Patarenians passed from Dalmatia into Bosnia, and there became very numerous. 34

The Patriarchs of the Old Testament were the instruments of the devil. De dictis ss. Prophetarum dicunt quaedam esse revelata a Spiritu Dei, quaedam a Spiritu maligno. Unde Apostolus: Omnia probate etc. (1 Thess. v. 21). Beside the well known tenet: Non credunt Filium aequalem Patri, quia dicit: Pater major me est (Joan. 14, 28). Crucem dicunt characterem esse bestiae, quae in Apocalypsi esse legitur.-B. Sylvestrum dicunt Antichristum fuisse, spoken of 2 Thess. 2, 4. A tempore illo dicunt Ecclesiam esse perditam. The Consolamentum is here described as impositio manuum, quam baptismum appellant, et renovationem s. Spiritus. Ipsum diabolum credunt esse solem, lunam dicunt esse Hevam, et per singulos menses dicunt eos fornicari, ut vir cum aliqua meretrice. Omnes stellas credunt esse

daemones.

33 Bonacursus 1. c. p. 211: In primis dicunt, quod Mosaica lex sit ad literam observanda, et quod Sabbatum et Circumcisio et aliae legales observantiae adhuc habere statum debeant. Dicunt etiam, quod Christus Dei Filius non sit aequalis Patri, et quod Pater et Filius et Spiritus sanctus, istae tres personae, non sint unus Deus et una substantia. Praeterea ad augmentum sui erroris, omnes Ecclesiae Doctores et universaliter totam Ecclesiam Romanam judicant et condemnant.-Hunc suum errorem novi Testamenti ac Prophetarum testimonio [asserere] nituntur. cf. Specimen opusculi quod G. Bergomensis contra Catharos et Pasagios elucubravit circ. ann. 1230 (in Murat. antiquitt. Ital. medii aevi v. 152): Pasagini dicunt, Christum esse primam et puram creaturam, et vetus Testamentum esse observandum in solennibus et in circumcisione et in ciborum perceptione, et in aliis fere omnibus, exceptis sacrificiis. The origin of this sect Landulphus junior hist. Mediol. c. 41 (Muratori scriptt. rer. Ital. v. 513) derives from the excommunication, which the Archbishop of Milan in 1133 pronounced against the enemies of the Emperor Conrad and the Pope Anacletus: Ex cujus excommunicationis radice circumcisi Christum filium Virginis ignorant, et maxima pars Quiritum et Longobardorum auctorem divinae et humanae legis minime amant. Neander V. ii. 796.

34 Innocentii III. ep. ad Emericum Reg. Ungar. ann. 1200 (in Ge. Fejér codex diplom. Hungariae ii. 378): Accepimus, quod, cum nuperSpalatensis Archiepiscopus Patarenos non Paucos de Spalatensi et Traguriensi civitatibus effugasset, nobilis vir Culinus, Banus Bossinus (Ban of Bosnia), iniquitati eorum non solum tutum latibulum, sed et praesidium contulit manifestum,-ipsos pro catbolicis, imo ultra catholicos honoravit; vocat eos antonomastice Christianos.-The King was called upon to oppose them, and they were forced in 1203 to submit themselves to the Roman Church, see the Professio fidei in Fejér ii. 405, which the priores illorum hominum, qui hactenus singulariter christiani nominis praerogativa vocati sumus in territorio Bosnae, omnium vice

§ 88.

CONTINUATION. WALDENSES.

Principal work: Jean Leger (Pasteur et Modérateur des Églisés des Vallées, et depuis la violence de la persecution, appellé à l'Eglise Wallonne de Leyde) hist. générale des églises évangéliques de Piemont, ou Vaudoises, divisée en deux livres. Leyde 1669. fol. (publisht in German by J. F. v. Schweinitz. Breslau 1750. 4.) Also: Hist. des Vaudois (by Jacques Brez, a preacher among the Waldenses and an inhabitant of Utrecht). Paris, Lausanne et Utrecht 1796. 2 Tom. (in German Leipzig 1798.) Histoire des Vaudois par Alexis Muston (Waldenser). T. 1. Paris 1834. Fuesslin's Kirchen- u. Ketserhist. d. mittlern Zeit i. 293. Chr. U. Hahn's Gesch. d. Waldenser (2r Band der Gesch. d. Ketser im Mittelalter, Stuttgart 1847). (Die gesammte Literatur von Kist verzeichnet in d. Nederlandsch Archief voor kerkelijke Geschiedenis vi. 109).

From the Scriptural and reforming turn of mind which had been spread by means of Peter of Bruis and Henry, along with the sect of the Cathari, in Southern France, there arose from the year 1170 the party of the Waldenses:1 free from

constituti, pro omnibus, qui sunt de dicta nostra societate fraternitatis, issued. It is remarkable, that in the whole of this they renounce not one heretical error, but only promise obedience to the Roman Church (imprimis abrenunciamus schismati, quo ducimur infamati, et Romanam Ecclesiam matrem nostram et caput totius ecclesiasticae unitatis recognoscimus), and undertake a monastic life in conformity to its rules. Still they also add, nullum deinceps Manichaeum, vel alium haereticum ad habitandum nobiscum recipiemus, and: de caetero non Christianos, sicut hactenus, sed fratres nos nominabimus. So we cannot account them only as schismatic monks: especially when we consider, that in Dalmatia, in times earlier than this, there were many Manichaeans to be found (see above note 18), and that in the 13th century they were very numerous in Bosnia. They seem to have been Bogomili: these called themselves pre-eminently Christians, led a monastic life, and when it was necessary pretended to hold every orthodox doctrine, see below § 96.

1 Confusion has been introduced by both friend and foe into the history of the Waldenses. At first they were confounded with the Cathari or Albigenses by Catholics (as for instance by Mariana, and Gretser), in order to represent them as Manichaeans; by reformed writers (as by Abbadie and J. Basnage) in order to clear the Albigenses also from the charge of Manichaeism. Further, the origin of the Waldenses is often referred to an earlier period than that of

Peter Waldensis, though it is so clearly proved by the witness of contemporaries (see note 3) that he is the founder of the sect. This error arose in the following manner: as in general the beginning of corruption in the Church was dated from the Roman Bishop Sylvester, the contemporary of Constantine (see § 54. note 49. § 59. note 36. § 87. note 32) so the Waldenses also of the 13th century taught (Reinerii Summa in Martene thesaurus v., 1775), quod Ecclesia Christi permansit in Episcopis et aliis Praelatis usque ad b. Sylvestrum, et in eo defecit quousque ipsi eam restaurarunt: tamen dicunt, quod semper fuerunt aliqui, qui Deum timebant et salvabantur. But their adversaries argued as Moneta (about 1240) did adv. Catharos et Valdenses p. 402 quod universitas pauperum Leonistarum non est Ecclesia Dei-ostenditur, si ipsorum origo attendatur. Non enim multum temporis est, quod esse coeperunt, quoniam, sicut patet, a Valdesio cive Lugdunensi exordium acceperunt, qui hanc viam incepit, non sunt plures, quam octoginta anni, vel si plures aut pauciores, parum plures vel pauciores existunt. Ergo non sunt successores Ecclesiae primitivae, ergo non sunt Ecclesia Dei. Si autem dicunt, quod sua via ante Valdensem fuit, ostendant hoc aliquo testimonio, quod minime facere possunt. Accordingly it was now the interest of the Waldenses to point out those persons, among whom the true Church was upheld from Sylvester to Peter Waldus. This led by degrees to a misunderstanding, as though their sect as such was older than him. With this many fabrications connected themselves, for instance that of a founder named Leo, who is indebted for his origin entirely to Leonistae the name of the sect. Thus speaks the German author of the additions in the enlarged Summa Reinerii c. 4 (Bibl. PP. Lugd. xxv., 264): Inter omnes has sectas, quae adhuc sunt, vel fuerunt, non est perniciosior Ecclesiae, quam Leonistarum. Et hoc tribus de causis. Prima est, quia est diuturnior. Aliqui enim dicunt, quod duraverit a tempore Sylvestri aliqui, a tempore Apostolorum. Conrad Justinger (recorder of Bern about 1420) in his Bernese Chronicle (Bern 1819. s. 385) makes out Peter Waldensis to be a disciple and companion of Pope Sylvester, who separated from him und wollt dem Pabst nit gehorsam syn. Petrus de Pilichdorff (about 1444) contra Waldenses c. 1 (Bibl. PP. Lugd. xxv., 278): iniquitatis filii coram simplicibus mentiuntur, dicentes, sectam eorum durasse a temporibus Sylvestri Papae, quando videlicet Ecclesia coepit habere proprias possessiones. Claud. Seysselli Archiep. Taurin. adv. Waldenses disputationes 1517: Nonnulli haeresis hujus assertores, ad eblandiendum apud vulgares et historiarum ignaros favorem, hanc eorum sectam Constantini M. temporibus a Leone quodam religiosissimo initium sumpsisse fabulantur, qui execrata Silvestri Romanae urbis tunc Pontificis avaritia, et Constantini ipsius immoderata largitione paupertatem in fidei simplicitate sequi maluit, quam cum Silvestro pingui opulentoque sacerdotio contaminari, cui cum omnes, qui de christiana religione recte sentiebant, adhaesissent sub Apostolorum regula viventes, hanc per manus ad posteros verae religionis normam transmiserunt. Quo sane commento quid potest esse fabulosius? That this fabrication is of later date than the 13th century is clear from the passage of the genuine Reinerius quoted above.