$46.

MANICHEANS IN THE WEST.

H. Schmid der Mysticismus des Mittelalters in seiner Entstehungs-periode dargestellt, Jena. 1824. 8vo. S. 387 ff.

Connected, perhaps, with these Paulicians, were the heretics, who, originating in Italy, had from the beginning of the eleventh century been spreading themselves through the West, differing indeed from each other in some particulars, but alike in their general characteristics, and especially in their contempt for the reigning powers in the church. By their contemporaries they were called Manicheans. Though occasionally outbreakings of a similar spirit may be traced in earlier years,3 the first Manicheans were discovered in

The most common view of the origin of these Western sects is that given by Muratori Antiquitt. medii ævi T. V. p. 83 seq., and adopted by Mosheim, Institt. hist. eccl. p. 463. Gibbon, Decline and Fall of the Roman Empire, which supposes them to have sprung from the sect of the Paulicians; though Neander may perhaps have gone a little too far in supposing (Denkwürdigkeiten Bd. 3. Heft. 2.) that the heretics opposed by Boniface were remnants of the Gnostics or Paulicians. The origin of the new Manicheans from the Paulicians seems to be confirmed by Evervini, Epist. ad Bernardum A. D. 1146. (See below, Div. 2. § 85. note 9.) "Illi vero, qui combusti sunt, dixerunt nobis in defensione sua, hanc hæresin usque ad hæc tempora occultatam fuisse a temporibus martyrum, et permansisse in Græcia et quibusdam aliis tersis." So also Reinerius (†1259) Summa de Catharis et Leonistis in Martene thesaur. Anecdot. T. V. p. 1767. Further it is to be observed, that in the 13th century the common name of these heretics was Bulgari, Bulgri, Bogri, in French, Bougres. Vid. Monachus Antissidorus, Albeucus, and Matthæus Paris. Still it is to be observed that at the first appearance of this sect, it was supposed to come from Italy, and not till long afterwards from Greece and Bulgaria. It is very easy to imagine that through the crusades, the Western Manicheans became acquainted with the Paulicians, and on account of the similarity of opinion, became almost one with them. It is very plain that the new Manicheans differed in several important points from the Paulicians, and more nearly resembled the old Manicheans. At the same time there were important points of difference between them and the old Manicheans. Comp. Ekberti adv. Catharos. sermo. I. in fine (A. D. 1163, see below, Div. 2. § 85 note 10): Produnt autem semetipsos quod sint de errore Manichæi, in eo, quod dicere solent, quod b. Angustinus pro

diderit secreta eorum.

"First by Ademar, see note 4.

Glab. Radulph. lib. II. c. 11, relates of a certain Lentardus, in a village called Vertus in pago Catalaunico, A. D. 1000: Moved by a dream he had in the field, he came home dimittens uxorem, quasi ex præcepto Evangelico fecit divortium: egressus autem velut oraturus intrans Ecclesiam, arripiensque crucem et Salvatoris imaginem contrivit. Those who saw him thought him insane, but he maintained, universa hæc patrare ex mirabili Dei revelatione. He taught, decimas dare esse omnimodis superfluum et inane, - Prophetas ex parte narrasse utilia, ex parte non credenda. In opposing a bishop however cœpit de Scripturis sacris testimonia sibi assumere. In brevi ad se traxit partem non modicam vulgi. At last semet puteo periturus immersit. Cap. 12. History of a certain Grammaticus Bilgardus, who cœpit multa turgide docere fidei sacræ contraria, dictaque Poetarum per omnia credenda esse asserebat. He was executed. Plures etiam per Italiam tunc hujus pestiferi dogmatis sunt reperti, qui et ipsi aut gladiis aut incendiis perierunt. Ex Sardinia quoque insula, quæ his plurimum abundare solet, ipso tempore aliqui egressi, partem populi in Hispania corrumpentes, et ipsi a viris Catholicis exterminati sunt. In Sardinia paganism sustained itself till very late. (Vol. 1. § 86.)

the year 1022 in Aquitain and Orleans, in Arras (A. D. 1025),5 in

4 Three accounts by contemporaries: Ademari (Monk in Angouleme about 1029) Chronic. (ed. Ph. Labbeus in nova bibl. Manuscriptt. T. II. p. 176 and in Bouquet Xp. 154 seq.) he alone relates Pauco post tempore (after 1018) per Aquitaniam exorti sunt Manichæi, seducentes plebem, negantes baptismum sanctum et crucis virtutem, et quidquid sanæ doctrinæ est: abstinentes a cibis quasi Monachi, et castitatem simulantes, sed inter seipsos luxuriam omnem exercentes. Then p. 159 the discovery and burning of ten canonici in Orleans, A. D. 1022, not 1017 (see A. Pagi ad ann. 1017, no. 1), concerning which see also Glaber Rad. III. c. 8. (Bouq. X. p. 35) and Gesta Syn. Aurelianensis a. 1017 (1022 in d'Achery Spicil. T. I. p. 604 seq. Mansi XIX. p. 376). — Glaber Rad.: Fertur a muliere quadam ex Italia procedente hæc insanissima hæresis (he says of it before: diutius occulte germinata) in Galliis habuisse exordium, quæ - seducebat quoscumque volebat, non solum idiotas et simplices, verum etiam plerosque, qui videbantur doctiores in Clericorum ordine. Ademarus: those Canonici, qui videbantur aliis religiosiores, were decepti a quodam Rustico Petragoriensi. Their doctrines are probably least misrepresented in the account given of them in the Gesta Syn. Aur., though even this is only from the testimony of a learner, named Arefastus. He was taught by the two heads of the sect, Stephanus and Lisoius: Christum de virgine Maria non esse natum, neque pro hominibus passum, nec vere in sepulcro positum, nec a mortuis resurrexisse, in baptismo nullam esse scelerum ablutionem: neque sacramentum corporis et sanguinis Christi [effici] in consecratione sacerdotis. Sanctos Martyres atque confessores implorare pro nihilo ducebant. They thus addressed him: Tractandus es a nobis ut arbor silvestris, quæ translata in viridario, tamdiu aquis perfunditur, donec humo radicetur, dehinc spinis et rebus superfluis emundatur, ut postmodum terræ tenus truncata sarculo, meliori inseratur ramusculo, quæ postmodum fertilis sit mellifluo pomo. Itaque tu simili modo translatus de iniquo sæculo in nostro sancto collegio, aquis perfunderis sapientiæ, donec informeris, et gladio verbi Dei vitiorum spinis carere valeas, ac insulsa doctrina tui pectoris ab antro exclusa, nostram doctrinam a s. Spiritu traditam, mentis puritate possis excipere. Then: Procul dubio, frater, in charybdi falsæ opinionis hactenus cum indoctis jacuisti. — Pandemus tibi salutis ostium, quo ingressus per impositionem videlicet manuum nostrarum, ab omni peccati labe mundaberis, atque sancti Spi;itus dono repleberis, qui scripturarum omnium profunditatem, ac veram dignitatem absque scrupulo te docebit. Deinde cælesti cibo pastus, interna satietate recreatus, videbis persæpe nobiscum visiones angelicas, quarum solatio fultus cum eis quovis locorum sine mora vel difficultate, cum volueris, ire poteris: nihilque tibi deerit, quia Deus omnium tibi comes nunquam deerit, in quo sapientiæ thesauri atque divitiarum consistunt. At the council these two men say, concerning the birth of Christ from a virgin, and the resurrection: Nos neque interfuimus, neque hæc vera esse credere possumus. - Quod natura denegat, semper a creatione discrepat. Quibus præsul respondit, dicens: Antequam quicquam fieret per naturam, non creditis per filium Deum patrem fecisse omnia ex nihilo? Cui alienati a fide dixerunt: Ista illis narrare potes, qui terrena sapiunt, atque credunt figmenta carnalium hominum scripta in membranis animalium: nobis autem, qui legem scriptam habemus in interiori homine a Spiritu sancto, et nihil aliud sapimus, nisi quod a Deo omnium conditore didicimus, incassum superflua et a divinitate devia profers: idcirco verbis finem impone, et de nobis quidquid velis facito. Jam regem nostrum in cœlestibus regnantem videmus, qui ad immortales triumphos dextera sua nos sublevat, dans superna gaudia. The account of Glaber Rudulph. 1. c. seems to be somewhat exaggerated: Dicebant deliramenta esse, quicquid in veteri ac novo Canone certis signis ac prodigiis veteribusque testatoribus de trina unaque Deitate beata confirmat auctoritas: cœlum pariter ac terram, ut conspiciuntur, absque auctore initii semper exstitisse asserebant. Et cum universarum hæresum insanientes canum more latrantes deterrima, in hoc tantum Epicureis erant hæreticis similes; quoniam voluptatum flagitiis credebant non recompensari ultionis vindictam: omne Christianorum opus, pietatis dumtaxat et justitiæ, quod æstimatur pretium remunerationis æternæ, laborem superfluum judicabant esse. The popular prejudices against the Manicheans and their league with the devil were soon transferred to these people. Hence the story, given in the Gestis, of the manner of preparing the cibus cœlestis. See especially Ademar 1. c. Rusticus

Monteforte near Turin (A. D. 1030), and in Goslar (A. D. 1052).7

pulverem ex mortuis pueris secum deferebat, de quo si quem posset communicare, mox Manichæum faciebat; adorabant Diabolum, qui primo eis in Æthiopis, deinde Angeli lucis figuratione apparebat etc. Schmid 1. c. S. 392 ff.

5 The only authority here is the Acta Syn. Attrebatensis ann. 1025 (in d'Achery Spicil. T. I. p. 607 seq. Mansi XIX. p. 423 seq.). Those thus accused answered at the council, se esse auditores Gundulfi cujusdam ab Italiæ partibus viri, et ab eo evangelicis mandatis et apostolicis informatos, nullamque præter hanc scripturam se recipere, sed hanc verbo et opere tenere. The bishops had been told, illos sacri baptismatis mysterium penitus abhorrere, dominici corporis et sanguinis sacramentum respuere, negare lapsis pœnitentiam post professionem proficere, ecclesiam annullare, legitima connubia execrari, nullum in ss. Confessoribus donum virtutis spectare, præter Apostolos et Martyres neminem debere venerari. Which in the Præfatio is thus expressed: dicebant, baptismatis mysterium et dominici corporis et sanguinis sacramentum nullum esse, et idcirco rejiciendum, nisi simulationis causa non intrare [leg, ministraretur]: pœnitentiam nihil ad salutem proficere: conjugatos nequaquam ad regnum pertinere (hence the charge brought against them, Mansi XIX. p. 449: De connubiis vero, quæ vos contra evangelica et apostolica decreta sacrilega mente abominanda judicatis, dicentes conjugatos in sortem fidelium nequaquam computandos etc.). Their answer to the bishops on the charge concerning baptism (1. c. p. 425): Lex et disciplina nostra, quam a Magistro accepimus, nec evangelicis decretis, nec apostolicis sanctionibus contraire videbitur, si quis eam diligenter velit intueri. Hæc namque hujusmodi est, mundum relinquere, carnem a concupiscentiis frænare, de laboribus manuum suarum victum parare, nulli læsionem quærere, charitatem cunctis, quos zelus hujus nostri propositi teneat, exhibere. Servata igitur hac justitia, nullum opus esse baptismi: prævaricata ista, baptismum ad nullam proficere salutem. Hæc est nostræ justificationis summa, ad quam nihil est, quod baptismi usus superaddere possit, cum omnis apostolica et evangelica institutio hujusmodi fine claudatur (hence the charge against them 1. c. p. 457: falsæ justitiæ doctrinam introducere tentatis, quam divinæ gratiæ adeo præponitis, ut omnia propriis meritis adscribatis). Si quis autem in baptismate aliquod dicat latere sacramentum, hoc tribus ex causis evacuatur. Una, quia vita reprobra ministrorum baptizandis nullum potest præbere salutis remedium. Altera, quia quidquid vitiorum in fonte renunciatur, postmodum in vita repetitur. Tertia, quia ad parvulum non volentem neque currentem, fidei nescium, suæque salutis atque utilitatis ignarum, in quem nulla regenerationis petitio, nulla fidei potest inesse confessio, aliena voluntas, aliena fides, aliena confessio nequaquam pertinere videtur. Unfortunately no opportunity was given them to answer to the other charges. Very remarkable the charges that they taught (Mansi XIX. p. 436); in templo dei nihil esse, quod sit aliquo cultu religionis dignum magis, quam proprii domicilii cubiculum, mensam Domini nullum in se aliud præter acervum lapidum retinere sacramentum, p. 453: ex errore hominum venisse, quod venerantur crucem, cum nullam magis in se virtutem contineat, quam cætera ligna sylvarum etc. They returned to their allegiance to the church. Schmid S. 415 ff.

"The only authority Landulph. Sen. Mediol. histor. lib. II. c. 27. (Murat. Scriptt. Rer. Ital. T. IV. p. 88.) One of them, Girardus, in presence of Herbert, Archbishop of Milan, made the following statements: Deo omnipotenti, Patri, et Filio, et Spiritui Sancto gratias refero immensas, quod tam studiose me inquirere satagitis. Et qui vos ab initio in lumbis Adæ cognovit, annuat, ut sibi vivatis, sibique moriamini, et cum ipso per sæculorum sæcula regnantes gloriemini. Vitam meam, et meorum fratrum fidem, qualicunque animo ea sciscitetis, vobis edicam: Virginitatem præ cæteris laudamus, uxores habentes. - Nemo nostrum uxore carnaliter utitur, sed quasi matrem aut sororem diligens tenet (Afterwards: si universum genus humanum sese conjungeret, ut corruptionem non sentiret, sicut apes sine coitu genus humanum gigneretur). Carnibus numquam vescimur, jejunia continua et orationes indesinenter fundimus; semper die ac nocte nostri majores vicissim orant, quatenus hora oratione vacua non prætereat: omnem nostram possessionem cum omnibus hominibus communem habemus. Nemo nostrum sine tormentis vitam finit, ut æterna tormenta evadere possimus (Afterwards: si nos ad mortem natura perducit, proximus noster, antequam animam damnus, quoquomodo VOL. II.

20

They were universally punished with death, notwithstanding the wise and humane remonstrances of Wazon, bishop of Luttich († A. D. 1048).8

interficit nos). Patrem et Filium et Spiritum Sanctum credimus et confitemur (namely Pater deus est æternus-Filius animus est hominis a Deo dilectus et Jesus Chr. animus sensualiter natus ex Maria Virgine, videlicet natus est ex S. Scriptura - Spiritus Sanctus divinarum Scientiarum intellectus, a quo cuncta discrete reguntur). Ab illis vero, qui potestatem habent ligandi et solvendi, ligari ac solvi credimus. (To the question whether he meant the pope, the bishop, or the priest, he replies: Pontificem habemus non illum Romanum, sed alium, qui quotidie per orbem terrarum fratres nostros visitat dispersos, et quando Deus illum nobis ministrat, tunc peccatorum nostrorum venia summa cum devotione donatur. This could hardly have been a human pope, as is observed by Schmid S. 444). Vetus ac novum Testamentum ac ss. Canones quotidie legentes tenemus.

7 Hermanni Contr. Chron. ad ann. 1052 (Pistorius-Struve I. p. 293): Imperator Natalem Domini Goslare egit, ibique quosdam hæreticos inter alia pravi erroris dogmata, Manichæa secta, omnis esum animalis execrantes-in patibulis suspendi jussit.

8 Gesta Episcopp. Leodiensium c. 59. (in Martene et Durand ampliss. collectio T. IV. p. 898 seq.): Roger, Bishop of Chalons, wrote to Wazon between A. D. 1043 and 1048: in quadam parte diœcesis suæ quosdam rusticos esse, qui perversum Manichæorum dogma sectantes, furtiva sibi frequentarent conventicula, nescio quæ obscœna et dictu turpia quadam sua solemnitate actitantes, et per sacrilegam manuum impositionem dari Spiritum sanctum mentientes, quem ad adstruendam errori suo fidem non alias a Deo missum, quam in hæresiarcha suo Mani (quasi nihil aliud sit Manes nisi Spiritus sanctus) falsissime dogmatizarent: incidentes in illam blasphemiam, quam juxta veritatis vocem et hic et in futuro impossibile est remitti. Hi tales, ut dicebat, cogebant quos possent in suam concedere turbam, nuptias abominantes, esum carnium non modo devitantes, sed et quodcunque animal occidere profanum dicentes; tutelam errori suo assumere præsumentes sententiam Domini in veteri lege occidere prohibentis. Si quos vero idiotas et infacundos hujus erroris sectatoribus adjungi contingeret, statim eruditissimis etiam catholicis facundiores fieri asseverabat, ita ut sincera sane sapientium eloquentia pene eorum loquacitate superari posse videretur. Addidit etiam plus de quotidiana perversione sese aliorum dolere, quam de ipsorum perditione. Quid de talibus præstet agendum anxius præsul, certum sapientiæ consuluit secretarium, an terrenæ potestatis gladio in eos sit animadvertendum necne: modico fermento, nisi exterminentur, totam masHæc licet Christiana abhorreat relisam posse corrumpi. Wazon's answer, c. 60 : — gio, tamen imitata Salvatorem suum-jubetur interim tales quodammodo tolerare. Cites Matth. 13, 24 seq. especially v. 29 and 30. Quid his verbis nisi patientiam suam Dominus ostendit, quam prædicatores suos erga errantes proximos exhibere desiderat? Maxime cum hos, qui hodie zizania sunt, possibile sit, cras converti et esse triticum. Cesset ergo judicium pulveris, audita sententia condemnatoris; nec eos quæramus per sæcularis potentiæ gladium huic vitæ subtrahere, quibus vult idem creator et redemtor Deus, sicut novit, parcere: ut resipiscant a diaboli laqueis etc. Meminisse debemus, quod nos qui episcopi dicimur, gladium in ordinatione - non accipimus; ideoque non ad mortificandum, sed potius ad vivificandum auctore Deo inungimur. The historian adds: Hæc tantopere vir Dei exemplo b. Martini (B. 1. § 70) studebat inculcare, ut præcipitem Francigenarum rabiem cædes anhelare solitam a credulitate quodammodo refrænaret. Audierat enim, eos solo pallore notare hæreticos, quasi quos pallere constaret, hæreticos esse certum esset (Bd. 1. § 71, note 6); sicque per errorem simulque furorem Then of the eorum, plerosque vere catholicorum fuisse aliquando interemtos. executions in Goslar: cap. 61. Wazonem nostrum, si hæc tempora contigisset, huic sententiæ assensum nequaquam præbiturum, exemplo b. Martini etc. Hæc dicimus, non quia errorem hæreticorum tutari velimus; sed quia hoc in divinis legibus nusquam sancitum, [nos] non approbare monstremus. Concerning Wazon, see Hist. lit. de la France, T. VII. p. 588 seq.

THIRD DIVISION.

FROM GREGORY VII. TO THE REMOVAL OF THE PAPAL RESIDENCE TO AVIGNON.

I. LATIN WRITERS: Marianus Scotus, Lambertus Schafnab., Sigebertus Gemblac. (vid. authorities prefixed to Div. II.) Otto, bishop of Freysingen (†A. D. 1158. Chron. rerum ab init. mundi usque ad annum 1146 gestarum libb. VIII. continued in libb. II. de gestis Frid. I. to A. D. 1156, and still farther by Radevicus, Canon in Freysingen to A. D. 1160, and an Anonymus to A. D. 1170. Another good continuation from A. D. 1146 1209, by Otto de S. Blasio. All contained in Chr. Urstisii historic. Germ. T. I. p. 1. seq. The Libb. II. de gest. Frid. with Radewich's continuations, more correct in Muratori Scriptt. Rer. Ital. T. VI. p. 633 seq.; and Otto de S. Blasio is best edited in Monumentis Res. Allemann. illustrant. ed. Ussermann. T. II. p. 449 seq.). — Chronica regia S. Pantaleonis (written in the convent of St. Pantaleon in Cologne at three different times, namely, A. D. 1000, 1106, and 1162; to be found in Eccardi corpus Historic. med. ævi T. I. p. 683 seq. continued to A. D. 1237 by Godefridus Mon. Pantal. in Freheri Scriptt. Rer. Germ. ed Struve T. I. p. 335 seq.). Annalista Saxo (from A. D. 741 to 1139. in Eccard, l. c. T. I. p. 133. On the sources of this work see Stenzel im Archiv f. deutsche Gesch. Bd. 5. S. 737 ff.). Chronicon Uspergense (first part to A. D. 1126, continued by the two abbots of Auersberg, Burcard to A. D. 1126, and Conrad of Lichtenau to 1229. The whole usually under the name of the last. Ed. Strasburg, 1537, 1540, and 1609. fol. cf. Observatt. sel. T. II. Halæ. 1700. obs. XX.). – Albericus, a monk of Drübeck (trium fontium) in the province of Lüttich (chron. ab orbe cond. usque ad ann. 1241, from A. D. 1106 separate, ed. Guil. Leibnitius in Accessionibus histor. T. II. Hanov. 1698. 4to. Corrected in B. Menckenii Scriptt. Rer. Germ. T. I. p. 37 seq.). — Vincentius Bellovacensis, a Dominican in Royemont († A. D. 1264. Speculum historiale libb. XXXII. Argentor. 1473. 4 voll. fol. Aug. Vindel. 1474. 3 voll. fol,). -Albertus Stadensis (a Benedictine abbot in Stade, from A. D. 1240 a Franciscan. Chron. ab orbe cond. usque ad ann. 1256. ed. Reinerus Reineccius Helmst. 1587. 4to. a reprint. Witteberg. 1608. 4to. also in Schilteri Scriptt. Rer. Germ. p. 123 seq.). - Matthaus Paris, a Benedictine monk of St. Albans († A. D. 1259. Historia major1) ab ann. 1066 1259, continued to A. D. 1273. ed. Guil. Wats. Lond.

1 Opinion of Baronius ad ann. 996, no. 63: Matthæus Paris quam fuerit animo infensissimo in Apostolicam Sedem quivis facile poterit intelligere (nisi probra illa fuerint additamenta potius ejus qui edidit Novatoris, hæretici hominis, cum peculiare sit illis, libros quos potuerint depravare). — Cum liber iste indignus luce a