and in articles by S. Reinach on his Spanish Inquisition in Revue Critique, No. 18, May 1906, p. 300; No. 42, Oct. 1907, p. 301; No. 5, Feb. 1908, p. 86.
Recent works from the Romanist standpoint have been:
C. Douais, L’Inquisition; ses Origines, sa Procédure (Paris, 1906).
H. Maillet, L’Église et la répression sanglante de l’hérésie (Liège, 1909).
E. Vacandard, The Inquisition, a Critical and Historical Study of the Coercive Powers of the Church (tr. B. L. Conway, 1908).
C. Moeller, Les Bûchers et les Autos-da-fé de l’Inquisition depuis le Moyen Age in Revue d’histoire ecclésiastique (Louvain, 1913, vol. xiv, pp. 720-51).
Mgr. Douais has done much able and learned work on the history of the mediæval Inquisition, and the Abbé Vacandard’s book is most moderate and fair-minded. The most considerable work of scholarship written on the subject of recent years has, however, been T. de Cauzons, Histoire de l’Inquisition en France (2 vols., Paris, 1909, 1913, unfinished).
There is a critical survey of some of the most recent work done on the Inquisition by P. Frédéricq, Les récents historiens catholiques de l’Inquisition en France in Revue historique, vol. cix, 1912, pp. 307-34). Mainly critical is C. V. Langlois, L’Inquisition après des travaux récents (Paris, 1902).
IV
Legal Aspect of the Inquisition
On this important subject there is not a great deal, but the following are excellent and most valuable:
L. Tanon, Histoire des Tribunaux de l’Inquisition en France (Paris, 1893).
P. Fournier, Les Officialités au Moyen Age (Paris, 1889).
A. Esmein, Histoire de la Procédure Criminelle en France, et spécialement de la procédure inquisitoire (Paris, 1882).
Esmein’s book forms the substantial foundation of a more comprehensive work in the American Continental Legal History series, viz. A History of Continental Criminal Procedure (Boston, 1913).
See on this subject note on p. 205 supra.
V
Works dealing specially with the Albigenses and the Origins of the Inquisition
J. J. Vaissete and C. Devic, Histoire Générale de Languedoc (Toulouse, 1872-1904).
Moneta, Adversus Catharos et Waldenses (Rome, 1743).
P. Melia, The Origin, Persecutions and Doctrines of the Waldenses, from Documents (London, 1870).
C. Schmidt, Histoire et Doctrine de la Secte des Cathares ou Albigeois (Paris, 1848).
A. Monastier, Histoire de l’Église Vaudoise depuis son origine (Paris, 1847).
B. Hauréau, Bernard Délicieux et l’Inquisition Albigeoise (Paris, 1877).
C. Douais, Les Hérétiques du midi au XIIIe siècle (Paris, 1891); L’Albigéisme et les Frères prêcheurs à Narbonne au XIIIe siècle (Paris, 1894); Les Albigeois, leur origine (Paris, 1879).
J. Ficker, Die Gesetzliche Einführung der Todesstrafe für Ketzerei in Mittheilungen des Instituts für oesterreichische Geschichtsforschung (1880), pp. 177-226.
J. Havet, L’Hérésie et le Bras séculier au Moyen Age jusqu’au treizième siècle in [OE]uvres (Paris, 1896), vol. ii, pp. 117-81.
C. Henner, Beiträge zur Organisation und Competenz der päpstlichen Ketzesgerichte (Leipzig, 1890).
A. Luchaire, Innocent III, vol. ii, La Croisade des Albigeois (Paris, 1905).
VI
Works dealing with Joachim of Flora and the ‘Everlasting Gospel’
Joachim of Flora, Concordia novi et veteris Testamenti (Venice, 1579); Expositio in Apocalypsin (Venice, 1527); Psalterium decent Cordarum (Venice, 1527).
Chronica Fr. Salimbene Parmensis (Parma, 1857); also in Monumenta Germ. Hist., vol. xxxii (1905-13), ed. O. Holder-Egger.
E. Renan, Joachim de Flore et l’Evangile éternel in Nouvelles Études d’Histoire Religieuse (Paris, 1884).
E. Gebhart, L’Italie Mystique; la Renaissance religieuse au Moyen Age (6th ed., 1908); Recherches nouvelles sur l’histoire du Joachitism in Revue historique, vol. xxxi (1886).
S. Reinach, Cultes, Mythes et Religions (Paris, 1905), vol. i, pp. 173-83.
J. J. Döllinger, Prophecies and the Prophetic Spirit in the Christian Era (ed. A. Plummer, 1873).
E. G. Gardner, Joachim of Flora and the Everlasting Gospel in Franciscan Essays (1912).
VII
On Sorcery and Witchcraft
The principal authorities are:
Sprenger’s Malleus Maleficarum and F. Bartholomew de Spina’s De Strigibus.
Both are included in Malleorum quorundam Maleficarum tam veterum quam recentiorum authorum tomi duo (Frankfort, 1582). In Zilettus (q.v. supra) there is Bernard of Como’s De Strigibus.
See also W. E. H. Lecky’s History of Rationalism in Europe and authorities there cited.
VIII
For Wycliffe, Hus and the Council of Constance
The principal works of Wycliffe are published by the Wyclif Society. See especially De Dominio Divino (ed. R. L. Poole, 1890); Tract. de Civili dominio liber primus (ed. R. L. Poole, 1885); De Eucharistia (1892); De Potestate Pape (ed. J. Loserth, 1907). See also Fasciculi Zizaniorum Magistri Johannis Wyclif (Rolls series, ed. W. W. Shirley, 1858). See also the Chronicon Angliae (ed. Maunde Thompson, 1874); Chronicon of Henry Knighton (ed. Lumby, 1895), vol. ii; D. Wilkins, Concilia M. Britanniae et Hiberniae (1737), vol. iii.
The Letters of Hus are edited by H. B. Workman and R. M. Pope (1904). Invaluable is F. Palacky’s Documenta Mag. Joannis Hus (Prague, 1869).
For the works of Gerson and D’Ailly see J. Gerson, Opera (Antwerp, 1706). Works of D’Ailly are included in this volume.
See also Theodoric de Niem, De Schismate (Leipzig, 1890).
The works of Marsiglio of Padua and of William of Ockham are in Melchior Goldast, Monarchia S. Romani Imperii (Hanover, Frankfort, 1611-14), vol. ii. They are summarized in S. Riezler, Die literarischen Widersacher der Päpste zur Zeit Ludwig des Baiers (1874).
See also the following relating to Bohemia or the Council of Constance:
Aeneas Sylvius, Historia Bohemica (1453).
Etienne Baluze, Vitae Paparum Avenionensium (Paris, 1693).
H. v. der Hardt, Magnum oecumenicum Constantiense Concilium (Frankfort, 1697-1742).
E. Martène and V. Durand, Veterum Scriptorum et monumentorum amplissima collectio (Paris, 1724-33), vol. vii, pp. 425-1078).
The following also are useful:
N. Valois, La France et le Grand Schisme d’occident (Paris, 1896-1902).
J. B. Schwab, J. Gerson (Würzburg, 1858).
B. Labanca, Marsiglio da Padova (Padua, 1882).
H. B. Workman, The Dawn of the Reformation: the Age of Wyclif (1901); The Dawn of the Reformation: the Age of Hus (1902).
J. Lewis, History of the Life and Sufferings of John Wicliffe (1720).
J. Loserth, Wyclif and Hus (tr. W. J. Evans, 1884).
G. M. Trevelyan, England in the Age of Wycliffe (1904).
G. V. Lechler, Wyclif and his English Precursors (tr. P. Lorimer, 1878).
R. L. Poole, Wyclif and Movements for Reform (1889); Illustrations of the History of Mediæval Thought (1884).
H. Rashdall, Article on Wycliffe in Dictionary of National Biography (1900), vol. lxiii.
A. H. Wratislaw, Native Literature of Bohemia in the Fourteenth Century (1878).
Count Lützow, The Life and Times of Master John Hus (1909).
H. Rashdall, Universities of Europe in the Middle Ages (1895), vol. ii.
Also of course M. Creighton, History of the Papacy (1903-9), Introd. and Books I and II.
IX
General Ecclesiastical Histories and Works on Heresies
C. H. Hahn, Geschichte der Ketzer (Stuttgart, 1845-50).
J. J. v. Mosheim, Institutes of Ecclesiastical History (Eng. tr., 2nd ed., 1850).
J. C. L. Gieseler, Ecclesiastical History (Eng. tr. 1853), esp. vol. iii, which contains extracts from documents.
F. Milman, History of Latin Christianity (4th ed. 1883), esp. vols. v and vi.
J. J. Döllinger, Beiträge zur Sektensgeschichte (Munich, 1890).
A. Harnack, History of Dogma (tr. W. Gilchrist, 1894-9).
See also on special subjects the following:
F. Gregorovius, History of the City of Rome in the Middle Ages (tr. A. Hamilton, 1894-1902), vols. v and vi.
J. H. Reusch, Der Index der verbotenen Bücher (Bonn, 1883).
J. Guiraud, Saint Dominic (Eng. tr., 1901).
P. Sabatier, Life of Saint Francis of Assisi (tr. L. S. Houghton, 1904).
H. O. Taylor, The Mediæval Mind (1911).
E. Renan, Averroës et l’Averroïsme (Paris, 1861).
P. F. Mandonnet, Siger de Brabant et l’Averroïsme latin au XIIIe siècle (Fribourg, 1899), with invaluable appendix containing Siger’s Works.
M. de Wulf, History of Mediæval Philosophy (Eng. tr., 1909).
B. Hauréau, Histoire de la Philosophie Scolastique (Paris, 1880).
C. Douais, Essai sur l’organisation des études dans l’ordre des Frères-Prêcheurs (Paris, 1884).
Registrum epistolarum fratris Joannis Peckham (Rolls Series, ed. C. T. Martin, 1884).
Rutebeuf, [OE]uvres Complètes (1874-5), vol. i, passim.
De Tribus Impostoribus (ed. Philomneste Junior, i.e. P. Gustave Brunet, Paris, 1861).
J. Owen, Skeptics of the Italian Renaissance (1893).
X
On the General Question of Freedom of Thought and the Theory of Religious Persecution
Representative works, among many:
J. Locke, Letters concerning Toleration.
J. S. Mill, On Liberty.
W. E. H. Lecky, History of Rationalism in Europe, ch. iv.
Sir F. Pollock, The Theory of Persecution in Essays in Jurisprudence and Ethics (1882).
M. Creighton, Persecution and Tolerance (1895).
D. G. Ritchie, Natural Rights (1903); The Principles of State Interference (1902).
E. S. P. Haines, Religious Persecution (1904).
Joseph de Maistre, Lettres à un gentilhomme russe sur l’Inquisition espagnole (Brussels, 1844).
Lessing’s Nathan der Weise.
Sir J. Stephen, Liberty, Equality, Fraternity (2nd ed., 1874).
J. M. Robertson, A Short History of Free Thought, Ancient and Modern (1906).
The Catholic Encyclopædia (1907-14), articles on Heresy and Inquisition.
J. B. Bury, A History of Freedom of Thought (Home University Library).
FOOTNOTES:
[1] See O. Gierke, Political Theories of the Middle Ages (trans., with introd. by. F. W. Maitland, 1900), p. 10.
[2] F. W. Bourdillon’s translation.
[3] See Compendium of Ecclesiastical History, by G. C. E. Gieseler (English ed., Edinburgh, 1853), vol. iii, p. 388.
[4] See H. C. Lea, History of Auricular Confession (1896), vol. i, pp. 380 et seq.; History of Sacerdotal Celibacy (3rd ed., 1907), vol. ii, chapter on ‘Solicitation,’ pp. 251-96.
[5] On the subject-matter of this chapter see H. O. Taylor, The Mediæval Mind (2 vols., 1911), especially on the influence of the Latin Fathers and the transmission into the Middle Ages of patristic thought, vol. i, pp. 61-109; on the effects of Christianity on the character of mediæval emotion, pp. 330-52; and on the scholastic philosophy, vol. ii, pp. 283 et seq.
[6] For Tanchelm see the following: P Frédéricq, Corpus documentorum Inquisitionis haereticae pravitatis Neerlandicae (Ghent, 1889-96), vol. i, pp. 22-9, nos. 14-29; J. J. Döllinger, Beiträge zur Sektensgeschichte (Munich, 1890), vol. i, pp. 105-9; H. C. Lea, A History of the Inquisition of the Middle Ages (New York, 1887), vol. i, pp. 64-5.
[7] For Eon de l’Etoile see Döllinger, op. cit., vol. i, pp. 98-103; C. Schmidt, Histoire et Doctrine de la secte des Cathares ou Albigeois (Paris, 1848), vol. i, pp. 48-9.
[8] See T. de Cauzons, Histoire de l’Inquisition en France (Paris, 1909, 1913), vol. i, p. 259. ‘On voit donc la lutte fortement engagée entre l’Église et l’esprit révolutionnaire.’
[9] See Gieseler, vol. iii, pp. 390-1, n.; Döllinger, vol. ii, p. 29. ‘Quod Deus passus est ibi mortem et nunquam dedecus, et ponebant exemplum, si aliquis homo suspendebatur in aliquo arbore, semper illa arbor amicis suspensi et parentibus esset odiosa et eam vituperarent, et nunquam illam arborem videre vellent, a simili locum in quo Deus, quem diligere debemus, suspensus fuit, odio habere debeamus et nunquam deberemus ejus presenciam affectare.’
[10] See Lea, vol. i, p. 72.
[11] Pius Melia, The Origin, Persecutions and Doctrines of the Waldenses, from Documents (London, 1870), p. 1. Other origins of the term Waldenses have been suggested: (1) Vaux or valleys of Piedmont, where the sect came to flourish most, (2) Peter of Vaux, a predecessor of Waldo.
[12] Melia, quoting Venerabilis Patris Monetae Cremonensis Ordinis Praedicatorum adversus Catharos et Waldenses, Libri quinque (1244), p. 6.
[13] See Döllinger, vol. ii, pp. 306-11, for list of eighty-nine errors alleged against the Waldenses.
[14] Bernard Gui, Practica Inquisitionis haereticae pravitatis (ed. C. Douais, Paris, 1886), p. 134. ‘Item, circa sacramentum vere penitentie et clavis ecclesie perniciosius aberrantes, tenent et docent se habere potestatem a Deo, sicut sancti apostoli habuerunt, audiendi confessiones peccatorum sibi volentium confiteri, et absolvendi, et penitentias injungendi; confessiones talium audiant et injungant sibi confitentibus penitentias pro peccatis, quamvis non sunt clerici, nec sacerdotales per aliquem episcopum Romane ecclesie ordinati, nec sunt layci simpliciter; talemque potestatem nec confitentur se habere a Romana ecclesia, sed pocius diffitentur, et revera nec a Deo nec ab ejus ecclesia ipsam habent, cum sint extra ecclesiam et ab ipsa ecclesia jam precisi, extra quam non est vera penitentia neque salus.’ Cf. ibid., pp. 244 et seq.
[15] Quoted in Lea, vol. i, p. 85.
[16] Peter de Pilichdorff, quoted in Melia, p. 25.
[17] Quoted in Lea, vol. i, p. 85.
[18] See Schmidt, vol. i, pp. 7-24.
[19] The Paulicians had originally, in the seventh century, in Armenia, been anti-Manichæan. They became definitely Manichæan in the ninth. The French bougre-heretic means Bulgar. For Catharan doctrines and manners of life generally, see Bernard Gui, Practica, pp. 235 et seq.; for its theology see Döllinger, vol. i, pp. 34-50; vol. ii (Documents), pp. 282-96. The errors of the Cathari are summarised in Nicolas Eymeric, Directorium Inquisitorum (Rome, 1585), part ii, question xiii, pp. 290-2.
[20] See Schmidt, vol. ii, pp. 9, 11, 16.
[21] Ibid., pp. 21-2; also C. Douais, Documents pour servir à l’histoire de l’Inquisition dans le Languedoc (Paris, 1900), vol. ii, pp. 95-6. Examination of a Catharan, Pierre Garcia. Garcia said, ‘quod erat unus Deus benignus qui creavit incorruptibilia et permansura, et alius Deus erat malignus qui creavit corruptibilia et transitoria.’
[22] Ibid., p. 91. ‘Lex Moysi non erat nisi umbra et vanitas.’ Cf. Döllinger, vol. i, p. 40.
[23] Schmidt, vol. ii, pp. 37-68.
[24] Ibid., p. 73.
[25] Ibid., p. 36.
[26] Schmidt, vol. ii, pp. 38-9.
[27] Ibid., p. 40, and Douais, Documents, vol. ii, p. 40; Döllinger, vol. ii, p. 155.
[28] Schmidt, vol. ii, pp. 39-40; Döllinger, vol. ii, p. 34.
[29] Schmidt, ibid., pp. 44-8.
[30] S. Matt., x. 37.
[31] See Schmidt, vol. ii, p. 82.
[32] Döllinger, vol. ii, pp. 3, 83-4.
[33] Ibid., p. 4; Schmidt, vol. ii, p. 84.
[34] Schmidt, ibid.
[35] Döllinger, vol. ii, pp. 30-4, 56. This was a survival of the Marcionite heresy. The continuity of the same fundamental types of heresy which had vexed the early Church into the Middle Ages is remarkable.
[36] Döllinger, vol. ii, pp. 30 et seq., 56; mainly from Acta inquisitionis Carcassonensis contra Albigenses, 1308-9.
[37] Ibid., vol. ii, p. 33. See also E. Vacandard, The Inquisition, a Critical and Historical Study of the Coercive Powers of the Church (trans. by B. L. Conway, 1908), pp. 90-4.
[38] Döllinger, vol. ii, pp. 25, 44. Catholic churches were the dwellings of evil spirits. Satan’s first home on earth had been the temple of Jerusalem, ibid., p. 45. Whenever one of their children by some chance was baptized in a Catholic church, they washed off the taint with dirty water.
[39] See Vacandard, pp. 73-6. Also Douais, Documents, vol. ii, p. 94. ‘Audivit dictum Petrum Garcia(m) dicentem quod non erat missa celebrata in ecclesia usque ad tempus beati Sylvestri; nec ecclesia habuerat possessiones usque ad illud tempus; et quod ecclesia deficiet citra xx annos; et quod missa nostra nihil valet; et quod omnes praedicatores crucis sunt homicide; et quod crux quam illi praedicatores dant nihil aliud est nisi parum de pella super humerum; idem cordula cum qua ligantur capilli.’
[40] Douais, Documents, vol. ii, pp. 250-1, 263, 291, where the ceremony is described in confessions before inquisitors.
[41] Douais, Documents, vol. ii, p. 100. ‘Dixit etiam idem Petrus quod si teneret illum Deum qui de mille hominibus ab eo factis unum salvaret et omnes alios damnaret, ipsum dirumperet et dilaceraret unguibus et dentibus tanquam perfidum et reputaret ipsum esse falsum et perfidum, et spueret in faciem ejus, addens “de gutta cadet ipse.”’ Such language, which is typical of many Catharan utterances, is simply that of a saeva indignatio, aroused by the ascription to the Deity of the cruelty and injustice which conscience reprobates in human beings.
[42] Eymeric, Directorium, part ii, question xiv, p. 196. ‘Quod melius est satisfieri libidini, quocunque actu turpi, quam carnis stimulis fatigari: sed est (ut dicunt, & ipsi faciunt) in tenebris licitum, quemlibet cum qualibet indistincte carnaliter commisceri, quandocunque & quotiescunque carnalibus desideriis stimulentur.’ Cf. Schmidt, p. 151 n., on the Cathari of Orleans in 1012.
[43] Vacandard, p. 80.
[44] Lea, vol. iii, p. 10.
[45] Paradiso, xii, 139-41.
[46] On Joachim’s writings, the problem of The Everlasting Gospel and Joachitism generally, see J. J. Döllinger, Prophecy and the Prophetic Spirit in the Christian Era (tr. A. Plummer, 1873), ch. vii; E. Renan, Nouvelles Études d’histoire religieuse (Paris, 1884; English ed., 1886); the Essay on Joachim in Franciscan Essays (1912), by E. G. Gardner, pp. 50-70; also E. Gebhart, L’Italie mystique; la renaissance religieuse au moyen âge (1908), esp. pp. 49-84, 183-253. The whole story of the Spiritual Franciscans, so far as it affected Italy, is told in this admirable work.
[47] J. à Royas, De Haereticis, eorum que impia intentione et credulitate, cum quinquaginta analyticis assertionibus, quibus universae fidei causae facile definiri valeant, in F. Zilettus, Tractatus Universi Juris (Venice, 1633), vol. xi, pt. ii, p. 211. The fact of the submission of his works in 1200 is disputed, Franciscan Essays, p. 56.
[48] See Renan, op. cit., p. 248; Lea, vol. iii, pp. 22-3 and notes; F. H. Reusch, Index der verbotenen Bücher (Bonn, 1883). Bücherverbote im Mittelalter, pp. 18-21; Chronicle of Salimbene in Monumenta Historica ad provincias Parmensem et Placentiam pertinentia (Parma, 1857), pp. 235-6. See Directorium, part ii, question ix, pp. 269-72, on the heresies of John of Parma. ‘It is ... the substitution of the idea of the Everlasting Gospel as a written book to supersede the Gospel of Christ, for the original one of the Everlasting Gospel as an unwritten spiritual interpretation based upon that Gospel—that separates Gherardo of Borgo San Donnino and the Joachists from the authentic creed of Joachim himself.’—Franciscan Essays, p. 63. The prophecies of Joachim himself were esteemed by the Church; it was the subsequent gloss upon them that was suspect. See Döllinger, Prophecy and the Prophetic Spirit (London, 1873), pp. 121 et seq.
[49] Rev. xiv, 6.
[50] See Lea, vol. iii, pp. 18-19. ‘Unless the universe were a failure, and the promises of God were lies, there must be a term to human wickedness; and as the Gospel of Christ and the Rule of Francis had not accomplished the salvation of mankind, a new gospel was indispensable. Besides, Joachim had predicted that there would arise a new religious Order which would rule the world and the Church in the halcyon age of the Holy Ghost. They could not doubt that this referred to the Franciscans as represented by the Spiritual group, which was striving to uphold in all its strictness the Rule of the venerated founder.’ Salimbene was not a very spiritually-minded Franciscan. That most entertaining chronicler took a not entirely holy delight in the bright and frivolous things of life, and even the gross. But he was very much impressed by the prophecies of the Abbot Joachim. All prophecies appealed to his curious and inquisitive mind, those of Merlin as well as Joachim; but he was genuinely interested in their spiritual significance also, and for a time a professed Joachite. See his Chronicle, especially relating to the testimony of one, Brother Hugo of Montpellier, concerning Joachim, op. cit., pp. 97 et seq. There is a summary in Taylor, op. cit., vol. i, pp. 494-517. The place of poverty in the Franciscan Rule is discussed in St. Francis and Poverty—Franciscan Essays, pp. 18-30.
[51] For the persecution of the Spirituals generally see Lea, vol. iii, pp. 23-89, 129-80; also Döllinger, Beiträge, vol. ii, pp. 417-526, a Chronicle of the Persecution of the Brothers Minor, also p. 606. See also Directorium, on Arnaldo da Villanova, p. 282, Fraticelli, pp. 313-22.
[52] The formula of abjuration from the heresy defined by John XXII’s bulls was: ‘I swear that I believe in my heart and profess that our Lord Jesus Christ and His Apostles while in the mortal life held in common the things which Scripture declares them to have had, and that they had the right of giving, selling and alienating them,’—Eymeric, Directorium, p. 486.
[53] For Guglielma see Lea, vol. iii, pp. 90-100.
[54] See Bernard Gui, Practica, pp. 340 et seq.; also Salimbene, op. cit., pp. 112 et seq.; Directorium, pp. 286-8.
[55] For Dolcino see ibid. and Practica, pp. 340-55.
[56] Inferno, Canto xxviii.
[57] Practica, p. 340.
[58] Inquisitors found difficulty in proceeding against Dolcinists, ibid., p. 343. ‘Est autem valde difficile ipsos examinare et veritatem contra eos invenire pro eo maxime quod, quantuscumque juraverint in juditio se veritatem dicturos, nolunt tamen manifeste suam detegere falsitatem, nec suos errores publice confiteri, nec directe respondere ad interrogata, set palliate et per astucias et tergiversationes multas deviant et mendaciis se juvant, et se ipsos contegunt, et ideo multum est ars necessaria contra ipsos et industria inquirentis.’
[59] See Lea, vol. ii, pp. 351-2, 355.
[60] Lea, vol. ii, p. 320. E. Renan, Averroës et l’Averroïsme (Paris, 1861, 2nd ed.), p. 222.
[61] See Lea, vol. i, p. 360; vol. ii, p. 359. For views ascribed to Beghards see Döllinger, Beiträge, vol. ii, pp. 378-401 (passim). ‘ ... se esse vel aliquos ex istis perfectos et sic unitos Deo, quod sint realiter et veraciter ipse Deus, quia dicunt se esse illud idem et unum esse quod est ipse Deus absque distinctione.’ See also Directorium, pt. ii, question xv, pp. 299-308.
[62] For proceedings against Beguines, modes of interrogation and sentences, etc., see Bernard Gui, Practica, pp. 141-4, 277 et seq.
[63] Frédéricq, op. cit., vol. ii, p. 93. ‘Verum quia in multis mundi partibus sunt plurime mulieres similiter Beghine vulge vocate, quarum alique in propriis, alique in conductis, alique in communibus sibi domibus habitantes vitam ducunt honestam’ ... proceeds to rule that these must on no account be molested.
[64] Lea, vol. ii, pp. 413-14.
[65] For example,
See Frédéricq, Corpus, vol. iii, No. 25, pp. 23-4.
[66] Ibid., vol. ii, p. 101. See also No. 61.
[67] Ibid., vol. ii, pp. 100-1.
[68] Ibid., vol. iii, p. 35. See also p. 31: ‘ ... yperbolice loquendo, qua locutione solet frequenter uti scriptura ad exprimendum eius magnam quantitatem seu multitudinem, congrue dici possit per omnes christianitatis provincias jam esse diffusa.’ From a sermon preached before Clement VI, descanting upon the seriousness and extent of the attraction of the Flagellant mania for the ignorant crowd.
[69] These acrobatic performances were of course of a convulsive nature and were by contemporaries ascribed to demoniac possession. But the idea of dancing and leaping as a form of religious devotion suggests the very charming story, Our Lady’s Tumbler, which has been rewritten by Anatole France and is included in Aucassin et Nicolette and other Mediæval Romances in Everyman’s Library.
[70] On the Scholastic Philosophy generally, see Taylor, The Mediæval Mind, vol. ii, book vii, passim; M. de Wulf, History of Mediæval Philosophy (tr. P. Coffey, London, 1909), pp. 240-410 (passim); B. Hauréau, Histoire de la Philosophie Scolastique (Paris, 1880).
[71] Taylor, op. cit., vol. ii, pp. 358-64.
[72] P. Mandonnet, Siger de Brabant et l’Averroïsme latin au XIIIe Siècle (Fribourg, 1899), pp. xxiii-xxvi; C. Douais, Essai sur l’organisation des études dans l’ordre des Frères-Prêcheurs (Paris, 1884), pp. 62 et seq.
[73] For Arabian Philosophy see the following: T. J. De Boer, History of Philosophy in Islam (tr. E. R. Jones, 1903); De Wulf, op. cit., pp. 225-39; Hauréau, Histoire de la Philosophie Scolastique, vol. ii, pp. 15-53; Carra de Vaux, Avicenne (Paris, 1900), Gazali (Paris, 1902); S. Munk, Mélanges de la philosophie juive et arabe (Paris, 1859), pt. iii, especially pp. 352-83, 418-58.
[74] Alfarabi’s work belonged to the first half of the tenth century.
[75] Avicenna, 980-1036.
[76] Ghazali, 1059-1111.
[77] Ibn Roschd, or Averrhoës, was born in 1126 at Cordova; was entrusted by the Caliph, Abu Jacub Jusuf, with the task of making an analysis of Aristotle; in 1182 became physician at the court; but in 1195 was deprived of his office by the succeeding Caliph, Jacub Almansur, presumably owing to a fit of orthodoxy on the Caliph’s part, and banished from Cordova. He died in Morocco in 1198.