minds of men; two ecclesiastics in Southern France, the Priest, Beter of Bruis3 (from 1104-1124, Petrobrusiani) and Henry,

non sub debito consanguinitatis, sed sub contubernio privatae libidinis. Dicunt, se communem in domiciliis suis vitam ducere, et more apostolico secum mulieres habere. Proponunt, quia Paulus ait : Numquid non habeo potestatem circumducendi mulieres, sicut Cephas et ali Apostoli? (1 Cor. ix. 5.) Igitur et nos formam apostolicae vitae servamus, qui mulieres non abjicimus. He was brought before Eugene III. in the Council at Rheims in 1148, and declared himself also here to be him, qui venturus est judicare etc.--Jussus autem ex decreto Concilii, ne pestis iterum serperet, diligenter custodiri, tempore exiguo supervixit. Petri Cantoris (Parisiensis † 1197) verbum abbreviatum (ed. G. Galopinus, Montibus 1639. 4.) p. 200: In Remensi Concilio, praesidente Papa Eugenio, quidam Manichaeus, convictus et confessus haeresim suam, de communi decreto incarceratus est, non interfectus, non membro mutilatus, sed ne alios corrumperet, et si forte poeniteret, in carcere Samsonis, ejusdem civitatis Archiepiscopi, positus, aqua et tenui diaeta altus est donec obiret. This passage runs thus in the Codex Marchianensis (App. p. 21): Eugenio Papa residente in Remensi Concilio praesentibus Cardinalibus, Arehiepiscopis, Episcopis, et viris literatis et authenticis Euus de Steila, Britto, quadam fatua haeresi corruptus est. Et confessus dicebat se illum Eum, qui vivit et regnat in saecula, et quaedam alia bruta, ut brutus, dicebat et asserebat. Non tamen est ibi morti adjudicatus, sed Samson Archiepiscopus tenuit eum in vinculis, et pane et aqua vitam finivit, et sic neminem postea corrupit. According to Robertus de Monte chron. ad ann. 1148 (in Pertz viii. 498), Eudo died in turri Archiepiscopi Rhemensis, but according to Otto Frising. de gest. Frider. lib. i. c. 54 55. in the monastery of St Denys.

& Petri Venerabilis Abb. Clun. epist. ad Arelatensem, Ebredunensem Archiepp., Diensem, Wapicensem Episcopos adv. Petrobrusianos haeret. (in M. Marrier et A. Quercetani bibl. Cluniac. p. 1117 s. and Bibl PP. Lugd. xxii. 1033.) The confutation itself was written in the lifetime of Peter of Bruis, the preface after his death, in the year 1126 or 1127 (Fuessli i. 200.) In the former (Bibl. PP. Lugd. xxii. 1035): In partibus vestris populi rebaptizati, Ecclesiae prophanatae, altaria suffossa, cruces succensae, die ipso passionis dominicae publice carnes comestae, sacerdotes flagellati, monachi incarcerati, et ad ducendas uxores terroribus sunt ac tormentis compulsi. Et harum quidem pestium capita, tam divino auxilio quam Catholicorum Principum adjutorio a vestris regionibus exturbastis: sed supersunt-membra, lethifero adhuc, sic ipse nuper sensi, veneno infecta, ad quae curanda Dei est misericordia invocanda, et vestra medicinalis diligentia adhibenda.-Anguis lubricus de regionibus vestris elapsus, immo vobis prosequentibus expulsus, ad Narbonensem provinciam sese contulit, et quod apud vos in desertis et villulis cum timore sibilabat, nunc in magnis conventibus et populosis urbibus audacter praedicat. Putabam Alpes gelidas, et perpetuis nivibus opertos scopulos incolis vestris

formerly a Monk of Cluny and deacon (from 1116-1148,

barbariem invexisse,-itaque agrestibus et indoctis hominum moribus [mentibus?] peregrinum dogma facilius irrepsisse. Sed hanc opinionem meam ultima rapidi Rhodani littora et circumjacens Tolosae planities, ipsaque urbs vicinis populosior expurgat, quae adversus falsum dogma tanto cautior esse debuit, quanto-doctior esse potuit. Suscepit enim -Antichristi praeambulos.-O miseri quicumque estis homines,-non multis gentibus, sed duobus tantum homuncionibus, Petro de Bruis, et Heinrico ejus Pseudo-Apostolo tam facile cessistis! In the preface, written after Peter's death, he thus states his five errors (prima erronei dogmatis semina a Petro de Bruis per xx. fere annos sata et aucta, quinque praecipua et venenata virgulta produxerunt): Primum haereticorum capitulum negat, parvulos infra intelligibilem aetatem constitutos Christi baptismate posse salvari, nec alienam fidem posse illis prodesse, qui sua uti non possunt,-Domino dicente: Qui crediderit et baptizatus fuerit, salvus erit etc. Secundum Capitulum dicit, templorum vel Ecclesiarum fabricam fieri non debere, factas insuper subrui oportere, nec esse necessaria Christianis sacra loca ad orandum, quoniam aeque in taberna et in Ecclesia, in foro et in templo, ante altare vel ante stabulum invocatus Deus audit, et eos qui merentur exaudit. Tertium Capitulum, cruces sacras confringi praecipit, et succendi, quia species illa vel instrumentum, quo Christus tam dire tortus, tam crudeliter occisus est, non adoratione, non veneratione, vel aliqua supplicatione digna est, sed ad ultionem tormentorum et mortis ejus, omni dedecore dehonestanda, gladiis concidenda, ignibus succendenda est. Quartum Capitulum non solum veritatem corporis et sanguinis Domini quotidie et continue per sacramentum in Ecclesia oblatum negat, sed omnino illud nihil esse, neque Deo offerri debere decernit. In the refutation p. 1057 he quotes their own words: Nolite, o populi, Episcopis, Presbyteris, seu clero vos seducenti credere, qui sicut in multis, sic et in altaris officio vos decipiunt, ubi corpus Christi se conficere, et vobis ad vestrarum animarum salutem se tradere mentiuntur. Mentiuntur plane. Corpus enim Christi semel tantum ab ipso Christo in coena ante passionem factum est, et semel, hoc est, tunc tantum, discipulis datum est. Exinde neque confectum ab aliquo, neque alicui datum est.) Quintum Capitulum sacrificia, orationes, eleemosynas et reliqua bona pro defunctis fidelibus a vivis fidelibus facta deridet, nec ea aliquem mortuorum vel in modico posse juvare affirmat. In the refutation he adds to this p. 1079 addunt haeretici, irrideri Deum cantibus ecclesiasticis, quia qui solis piis affectibus delectatur, nec altis vocibus advocari, nec musicis modulis potest mulceri. Hahn i. 408. Neander V. ii. 802.

Acta Episcoporum Cenomanensium cap. 35 de Hildeberto Epise. (in Mabillonii vetera analecta T. iii. p. 312 cd. ii. p. 315.) In the year 1116, Henry had attracted notice in the surrounding neighbourhood, by his severe course of life and effective preaching. Those who had seen him publice testabantur, numquam se virum attrectasse tantae rigiditatis, tantae humanitatis et fortitudinis: cujus affatu cor etiam lapideum facile ad compunctionem posset provocari. Accordingly in Mans he

was received with honour by Hildebert, who immediately afterwards travelled to Rome, and by the clergy, as well as by the common people Caeterum dum orationem haberet ad populum, eisdem clericis ad pedes ejus residentibus et flentibus, tali resonabat oraculo, ac si daemonum legiones uno hiatu ejus ore murmur exprimerent. Verumtamen mirum in modum facundus erat: cujus sermo ita mentibus vulgi per aures infusus haerebat, quasi recens venenum etc.-Qua haeresi plebs in clerum versa est in furorem, adeo quod famulis eorum minarentur cruciatus, nec eis aliquid vendere, vel ab eis emere voluissent: immo habebant eos sicut ethnicos et publicanos. Praeterea non tantum aedes eorum obruere, et bona dissipare, sed illos lapidare aut affligere patibulo decreverant, nisi Princeps et optimates ejus-resisterent. Further still, dogmatizabat novum dogma, quod foeminae, quae minus caste vixerant, coram omnibus vestes suas cum crinibus nudae comburerent nec quilibet amplius aurum, argentum, possessiones, sponsalia cum uxore sumeret, nec illi dotem conferret; sed nudus nudam, debilis aegrotam, pauper duceret egenam, nec curaret, sive caste sive inceste connubium sortiretur.-Ex jussu illius plebis actio pendebat universa et affectus. Tanta auri, tanta argenti affluentia, si vellet, redundaret, ut opes omnium solus videretur possidere. Licet plane multa reciperet, tamen parcebat cupiditati, ne nimis ambitiosus videretur. Verumtamen plura sibi retinens, pauca ad restaurationem pannorum, qui incensi fuerant, conferebat. Ejus quoque admonitu multi juvenum ducebant venales mulieres, quibus ipse pannos pretio iv. solidorum emebat, quo nuditatem suam tantummodo supertegerent. When the Bishop Hildebert returned from Rome, and wisht to bless the people, they cried out against him: Nolumus scientiam viarum tuarum, nolumus benedictionem: coenum benedic, coenum sanctifica: nos habemus patrem, habemus pontificem, habemus advocatum, qui te excedit auctoritate, excedit honestate, excedit scientia. Huic clerici iniqui, clerici tui adversantur, ejus doctrinae contradicunt, hunc quasi sacrilegum detestantur et respuunt, verentes quod eorum scelera denudaret prophetico spiritu, et haeresim suam et corporis incontinentiam privilegio condemnaret literarum [divinarum]. Hildebert indeed banisht him, but plebem Henricus sic sibi illexerat, quod vix adhuc memoria illius et dilectio a cordibus eorum deleri valeat vel depelli. At this time Henry seems to have joined himself to Peter of Bruis, see above note 3. Petrus Vener 1. c. in the Preface, p. 1034: Sed post rogum Petri de Bruis, quo apud s. Aegidium (St. Gilles) zelus fidelium flammas dominicae crucis ab eo succensas eum concremando ultus est,-haeres nequitiae ejus Heinricus cum nescio quibus aliis doctrinam diabolicam non quidem emendavit, sed immutavit, et sicut nuper in tomo, qui ab ore ejus exceptus dicebatur, scriptum vidi, non quinque tantum, sed plura capitula edidit.—Sed quia eum ita sentire vel praedicare nondum mihi plene fides facta est, differo responsionem. About 1134 Henry was in Provence (Acta Episc. Cenoman. c. 36. 1. c. p. 323): Aurem suam tantum historiae et literae prophetarum accommodans, dogmatizabat perversum dogma, quod fidelis Christianus nec retractare debet nec erudire. Sed misericordia Dei-ille Henricus ab Arelatensi Archiepiscopo captus est, et domino Papae Innocentio Pisis in authen

Henriciani) declaimed zealously against the mechanical organization of the church, and the immorality of the clergy. But beside these, the Manicheans who trace their origin to the period of time before this, were continually on the increase (see part i. § 46), the most common names for them now were, in Germany Cathari Ketser, in Italy Paterini, in France Publicani, but

tico Concilio (1134) praesentatus, ibique iterum convictus et generaliter haereticus appellatus, ad postremum carcere mancipatur. Cui postquam permissio concessa est abeundi ad aliam provinciam, nova secta, novo cursu, novum iter assumpsit delinquendi : quam protinus ita turbavit, quod minime Christiani Ecclesiarum adirent limina, sed divinum contemnentes mysterium, sacerdotibus oblationes, primitias, decimas, infirmorum visitationes, et solitam denegabant reverentiam. Henry laboured in Languedoc with great success, at the time when Eugene III. sent out against him in the year 1147 the Cardinal Albericus (see note 2) and St. Bernard. This last announces his commission in a letter (Bernardi epist. 241) to Ildefons count of St. Gilles and Toulouse, a favourer of Henry. It bears as strong testimony to Henry's remarkable activity in that region, as it is full of passion, and false accusation against him. On the success of the embassy see Bernardi vita auct. Gaufrido mon. lib. iii. c. 6. conquered, Henry was taken prisoner and given over to the Bishop of Toulouse. Albericus Monachus Triumfontium about 1240, multiplied the errors concerning Henry, for he thought him the same person with Eudo. He copies ad ann. 1148 and 1149 the passages of the Contin. Gemblacensis Sigeberti on Eunus (Pertz viii. 389, 390), and puts Henricus instead of Eunus, thinking perhaps of the German Heinz. At the same time he appeals to Peter Cantor, for he refers the passages of this writer concerning Eunus (see above note 2) likewise to Henry. Hence arose the common mistake that Henry was condemned by the Pope in the council at Rheims (1148), and died there in the Archbishop's prison. Thus even Hahn i. 450, and Neander v. ii. 814 are

to be corrected.

Bernard

5 Ekberti (about 1163) serm. 1. adv. Catharos in the Bibl. pp. Lugd. xxiii. 601 Hos Germania nostra Catharos-appellat. In this passage he plainly has the German word Ketser in his mind, which about that time was already in common use (see in the Minnesingers in Maness Sammlung ii. 129. 145. 211 etc.) On the derivation of the name see 1. c. p. 602: Cathari originem habuerunt a quibusdam discipulis Manichaei, qui olim Catharistae dicebantur, i.e purgatores (cf. Augustin. de haeres. c. 46.) The Italian form of Catharus was gazaro (Stephanus de Borbone in d'Argentre, i. 90: dicuntur a Lombardis Gazari vel Pathari), and it seems that the German form Ketser was created immediately out of this Italian form. The derivation of this name from the district of Gazaria or Chasaria, according to Mosheim's Versuch einer Ketsergeshichte s. 367 is without foundation, for this country never makes its appearance at this time as an heretical

many other names were in use: not only did they make their appearance permanently in most distant quarters of France,

district, and Ekbert to whom the derivation of the newly risen name of Ketser must have been known, gives it otherwise. Hatred soon began to amuse itself with arbitrary etymologies of this name in the same manner as with the name of Waldenses (see below § 88. note 2), see Alanus contra haereticos sui temporis lib. i. c. 63: Hi dicuntur Cathari, i.e. diffluentes per vitia, a Catha, quod est fluxus; vel cathari, quasi casti, quia se castos et justos faciunt. Vel Cathari dicuntur a cato, quia, ut dicitur, osculantur posteriora catti, in cujus specie, ut dicunt, apparet eis Lucifer. The last mentioned etymology, possible as it is in the German language (Katse Ketser) quickly spread everywhere, together with the fable attacht to it, (a similar circumstance happened with regard to certain names of Montanist sects, vol. i. part i. § 48. note 22), compare J. Grimm in the Wiener Jahrbüchern Bd. 32. (1825) s. 216 f.

This name which in earlier times the adherents of Rome had received in Milan, as enemies to the marriage of Priests, (see Part i. § 31. note 10), was afterwards transferred to the enemies of marriage in general.

7 Ekbertus 1. c. p. 601 Hos nostra Germania Catharos, Flandria Piphles, Gallia Texerant ab usu texendi, appellat. (In Southern France weaving seems to have been the standing employment of the Perfecti. Thus in the year 1220 an institution was set on foot at Cordes, in which young people under pretext of being brought up for hand-loom weaving, might be in fact educated for the ministry in this sect; see C. Schmidt in d. Strassburger Beiträgen zu d. theol. Wissenschaften, Jena 1847, i. 124 from manuscript sources.) Auctarium Aquicinetinum ad ann 1183 (see below note 8): quidam dicunt illos Manichaeos, alii Cataphrygas, nonnulli Arianos (insomuch as they considered Christ far inferior to the Father) Alexander autem Papa vocat eos Paterinos. Concerning all these names see Fuessli i. 38. Schmid s. 435. Hahn. i. 49. The names Bulgari and Albigenses first came into general use in the 13th cent. See below § 90. note 12.

About 1101 in Agen, see Radulphus Ardens, Chaplain to the Duke of Aquitania, sermo dominica viii. post Trin. (Sermones ed. Colon. 1604. 2. Tom. 8. this passage is in d'Argentré i. 9). About 1115 in Soissons, see Guibertus Abb. s. Mariae Novigenti in vita sua lib. iii. c. 16 (in Opp. ed. L. d'Achery, Paris. 1651. fol. and in d'Argentré i., 8). E. G. Haereticos hic nefandus Suessorum comes amabat;-per Latinum conspersi sunt orbem;-conventicula faciunt in hypogeis aut penetralibus abditis. Guibert himself assisted Bishop Lisiardus in this persecution. About 1140 in Perigueux in Aquitania, see Heriberti Mon. epistola (in Mabillonii analecta p. 483. d'Argentré i., 35): Surrexerunt in Petragoricensi regione quam plures haeretici, qui se dicunt apostolicam vitam ducere: carnes non comedunt, vinum non bibunt, nisi permodicum tertia die: centies in die genua flectunt, pecunias non recipiunt: illorum secta valde perversa est et occulta. Gloria Patri non dicunt, sed : Pro gloria Patri, quoniam regnum