324 Cp. Villari, Machiavelli, i, 138. ↑
325 Gieseler, Per. III. Div. iii, § 90; Lea, Hist. of Inquis., ii, 319–20. ↑
327 Lea, i, 320–21. Cp. Ullmann, Reformers before the Reformation, Eng. tr. ii, 15–22; and Mosheim, 13 Cent. pt. ii, ch. v, § 11, and notes. The doctrine of the treatise De Novem Rupibus is that of an educated thinker, and is in parts strongly antinomian, but always on pantheistic grounds. ↑
329 Cp. Reuter, Gesch. der religiösen Aufklärung, ii, 240–49. ↑
330 Mosheim, 13 Cent. pt. ii, ch. ii, §§ 40–43, and notes; ch. v, § 9. The names Beguin and Beghard seem to have been derived from the old German verb beggan, to beg. In the Netherlands, Beguine was a name for women; and Beghard for men. ↑
331 See the record in Lea, Hist. of the Inquisition, bk. iii, chs. i-iii. ↑
332 Praised in the Roman de la Rose, Eng. vers. in Skeat’s Chaucer, i, 244; Bell’s ed. iv, 228. William was answered by the Dominican Thomas Aquinas. ↑
333 See Biog. Introd. to ed. of the Philobiblon by E. C. Thomas, 1888, pp. xliii–xlvii. ↑
334 C. 4, Querimonia librorum contra clericos jam promotos; C. 5, ... contra religiosos possessionatos; C. 6, ... contra religiosos mendicantes. ↑
335 Ed. Thomas, as cited, pp. xlvi–vii. ↑
336 Cp. Mosheim, 13 C. pt. ii, ch. ii, §§ 18–40; Hallam, Middle Ages, ch. vii, pt. 2; Gebhart, Origines de la Renais., p. 42; Berington, Lit. Hist. of the Middle Ages, p. 244; Lea, Hist. of Inq., bk. iii, ch. i. The special work of the Dominicans was the establishment everywhere of the Inquisition. Mosheim, as last cited, ch. v, §§ 3–6, and notes; Lea, ii, 200–201; Milman, Latin Christianity, ix, 155–56; Llorente, Hist. Crit. de l’Inquis. en Espagne, as cited, i, 49–55, 68, etc. ↑
337 As to the development of the Beguines from an original basis of charitable co-operation see Ullmann, Reformers before the Reformation, ii, 13; Lea, ii, 351. ↑
339 See the thirteenth-century memoirs of Fra Salimbene, Eng. tr. in T. K. L. Oliphant’s The Duke and the Scholar, 1875, pp. 98, 103–104, 108–10, 116, 130. ↑
340 The Introduction to the book, probably written by the Franciscan Gerhard, made St. Francis the angel of Rev. xiv, 6; and the ministers of the new order were to be his friars. Mosheim, 13 Cent. pt. ii, ch. ii, §§ 33–36, and notes. Cp. Lea, as cited; and Hahn, Gesch. der Ketzer im Mittelalter, 1845–50, iii, 72–175—a very full account of Joachim’s teaching. ↑
342 Le Clerc, Hist. Litt. de la France, xx, 230; Milman, Latin Christianity, ix, 155. ↑
344 Cp. Mosheim, 14 Cent. pt. ii, ch. iii, § 5; and Burnet’s Letters, ed. Rotterdam, 1686, p. 31. ↑
345 Cp. Milman, Latin Christianity, ix, 75–76. ↑
347 Hardwick, p. 316; Lea, iii, 109; Mosheim, 12 Cent. pt. ii, ch. v, §§ 14–16. A sect of Apostolici had existed in Asia Minor in the fourth century. Kurtz, i, 242. Cp. Lea, i, 109, note. Those of the twelfth century were vehemently opposed by St. Bernard. ↑
349 Lea, p. 121; Kurtz, i, 437; Hardwick, p. 315, note; Mosheim, 13 Cent. pt. ii, ch. v, § 14, and note. See Dante, Inferno, xxviii, 55–60, as to Dolcino. ↑
351 As to the external movements connected with Joachim’s Gospel see Mosheim, 13 Cent. pt. ii, ch. v, §§ 13–15. They were put down by sheer bloodshed. Cp. Ueberweg, i, 431; Lea, pp. 25–26, 86. ↑
352 Hist. de France, vol. x; La Réforme, ed. 1884, p. 333. ↑
353 See the author’s notes to his ed. of Buckle (Routledge), 1904, pp. 539, 547. ↑
354 U. R. Burke, History of Spain, Hume’s ed. i, 109–10. ↑
355 McCrie, Reformation in Spain, ed. 1856, p. 41; Burke, as cited, ii, 55–56. ↑
356 Lea, Hist. of the Inquisition, i, 81. ↑
358 Hauréau, Hist. de la philos. scolastique, ii, 54–55. ↑
361 Personally he discouraged heresy-hunting. Burke, ii, 66. ↑
362 Burke, i, 268–73; Dunham, Hist. of Spain and Portugal, 1832, iv, 260. ↑
369 Id. pp. 52–53; McCrie, Reformation in Spain, p. 20. ↑
370 Bonet-Maury, Les Précurseurs de la Réforme, 1904, pp. 114–19. ↑
376 Lea, ii, 287; Burke, ii, 67–69. ↑
377 Burke, ii, 77, citing Lafuente, ix, 233. ↑
378 Id. citing Bergenroth, Calendar, etc. i, 37. ↑
379 Even as late as 1591, in Aragon, when in a riot against the Inquisition the Inquisitors barely escaped with their lives. Burke, ii, 80, note. ↑
381 There had previously been sharp social persecution by the Cortès, in 1480, on “anti-Semitic” grounds, the Jews being then debarred from all the professions, and even from commerce. They were thus driven to usury by Christians, who latterly denounce the race for usuriousness. Cp. Michelet, Hist. de France, x, ed. 1884, p. 15, note. ↑
382 The number has been put as high as 800,000. Cp. F. D. Mocatta, The Jews and the Inquisition, 1877, p. 54; E. La Rigaudière, Hist. des Perséc. Relig. en Espagne, 1860, pp. 112–14; Prescott, Hist. of Ferdinand and Isabella, Kirk’s ed. 1889, p. 323; and refs. in ed. of Buckle cited, p. 541. ↑
383 Llorente, Hist. Crit. de l’Inquis. en Espagne, ed. 1818, i, 280. As to Llorente’s other estimates, which are of doubtful value, cp. Prescott’s note, ed. cited, p. 746. But as to Llorente’s general credit, see the vindication of U. R. Burke, ii, 85–87. ↑
385 McCrie, Reformation in Spain, ch. viii. ↑
386 Cp. La Rigaudière, pp. 309–14; Buckle, as cited, pp. 514, 570; U. R. Burke, i, 59, 85. ↑
387 Cp. Émile Charles, Roger Bacon, Paris, 1861, p. 23. ↑
388 Cp. Hauréau, Hist. de la philos. scolastique, Ptie. ii, 1880, vol. ii, p. 79. ↑
389 This sum of libri has been taken by English writers to stand for English “pounds.” It may however have represented Parisian livres. ↑
390 Prof. Brewer, Introd. to Opera Inedita of Roger Bacon, 1859, pp. xiv–xxiii. ↑
394 Compendium Philosophiæ, cap. i, in Op. Ined., pp. 398–401. ↑
395 Id. p. 401. Cp. p. 412 as to the multitude of theologians at Paris banished for sodomy. ↑
397 Id. cc. ii–v, pp. 404–32. ↑
398 Brewer, p. xciii, note, cites this in an extract from the Chronicle of Antoninus, Archbishop of Florence, a late writer of the fifteenth century, who “gives no authority for his statement.” Dr. Bridges, however, was enabled by M. Sabatier to trace the passage back to the MS. Chronica xxiv Generalium Ordinis Minorum, which belongs to the first half of the fourteenth century; and the passage, as M. Sabatier remarks, has all the appearance of being an extract from the official journal of this Order. (Bridges, The “Opus Majus” of Roger Bacon, Suppl. vol. 1900, p. 158.) ↑
399 “Il etait né rebelle.” “Le mépris systématique de l’autorité, voilà vraiment ce qu’il professe.” (Hauréau, Ptie. II, ii, 76, 85.) ↑
400 See the sympathetic accounts of Baden Powell, Hist. of Nat. Philos. 1834, pp. 100–12; White, Warfare of Science with Theology, i, 379–91. ↑
401 Erdmann, History of Philosophy, Eng. tr. 3rd ed. i, 476. ↑
402 Humboldt, Examen Crit. de l’hist. de la Géographie, 1836–39, i, 64–70, gives the passages in the Opus Majus and the Imago Mundi, and paraphrase of the latter in Columbus’s letter to Ferdinand and Isabella from Jamaica (given also in P. L. Ford’s Writings of Christopher Columbus, 1892, p. 199 sq.). Cp. Ellis’s note to Francis Bacon’s Temporis Partus Masculus, in Ellis and Spedding’s ed. of Bacon’s Works, iii, 534. It should be remembered in this connection that Columbus found believers, in the early stage of his undertaking, only in two friars, one a Franciscan and one a Dominican. See Ford’s ed. of the Writings, p. 107. ↑
403 Cp. Hauréau, Ptie. II, ii, 95. ↑
404 Opus Majus, Pars ii, cap. 5. ↑
405 Renan, Averroès, p. 263. Bacon mentions Averroës in the Opus Majus, P. i, cc. 6, 15; P. ii, c. 13; ed. Bridges, iii (1900), 14, 33, 67. In the passage last cited he calls him “homo solidae sapientiae, corrigens multa priorum et addens multa, quamvis corrigendus sit in aliquibus, et in multis complendus.” ↑
406 See the careful notice by Prof. Adamson in Dict. of Nat. Biog. Cp. Milman, Latin Christianity, ix, 152–60; Lewes, Hist. of Philos. ii, 77–87. ↑
407 Two Englishmen, the Carmelite John of Baconthorpe (d. 1346) and Walter Burleigh, were among the orthodox Averroïsts; the latter figuring as a Realist against William of Occam. ↑
408 Legend of Good Women, ll. 1039–43; Parliament of Fowls, ll. 199–200. ↑
409 Prologue to the Canterbury Tales, 438 (440). ↑
410 Id. 653–61 (655–63). Cp. Tale of the Wife of Bath; 1–25. ↑
411 Legend of Good Women, prol. ll. 1–9; Knight’s Tale, ll. 1951–56 (2809–14 of MS. group A). ↑
412 The notion connects with the spurious Ploughman’s Tale and Pilgrim’s Tale, as to which see Lounsbury, as cited, i, 460–73; ii, 460–69. ↑
413 Vision of Piers Ploughman, ll. 5809 sq. Wright’s ed. i, 179–80. ↑
414 Chaucer’s Boece, B. I. Prose iv. ll. 223–26, in Skeat’s Student’s Chaucer. ↑
415 Mosheim, 14 Cent. Pt. ii, ch. ii, § 36, and note. Cp. Green, Short History of the English People, ch. v, § 3, ed. 1881, p. 235. ↑
416 Cp. Green, Short Hist. ch. v, § 5; Massingberd, The English Reformation, p. 171. ↑
417 Cited by Lechler, Wycliffe and his English Precursors, Eng. tr. 1-vol. ed. p. 440. ↑
418 Cp. Prof. Montagu Burrows, Wiclif’s Place in History, 1884, p. 49. Maitland (Eight Essays, 1852) suggested derivation from the movement of Abbot Joachim and others of that period. ↑
419 Wilkins’ Concilia, ii, 124. ↑
420 Cp. Vaughan, as cited by Hardwick, Church History: Middle Age, p. 402. ↑
421 Hardwick, pp. 417, 418. The doctrine of purgatory was, however, soon renounced by the Lollards (id. p. 420). ↑
422 See the passages cited in Lewis’s Life of Wiclif, ed. 1820, pp. 224–25. Cp. Burrows, as cited, p. 19; Le Bas, Life of Wiclif, 1832, pp. 357–59. ↑
423 Lechler, Wycliffe and his Eng. Precursors, pp. 371–76; Hardwick, p. 412. ↑
424 Cp. Green, Short History, ch. v, § 4. ↑
425 Lechler, p. 236. It forms bk. vi of Wiclif’s theological Summa. ↑
426 Baxter, in his address “To the doubting and unbelieving readers” prefixed to his Reasons of the Christian Religion, 1667, names Savonarola, Campanella, Ficinus, Vives, Mornay, Grotius, Cameron, and Micraelius as defenders of the faith, but no writer of the fourteenth century. ↑
427 Cp. Le Bas, pp. 342–43; and Hardwick, Church Hist.: Middle Age, p. 415. ↑
429 Blunt, Reformation of the Church of England, 1892, i, 284, and refs. ↑
430 It is noteworthy that French culture affected the very vocabulary of Dante, as it did that of his teacher, Brunetto Latini. Cp. Littré, Etudes sur les barbares et le moyen âge, 3e édit. pp. 399–400. The influence of French literature is further seen in Boccaccio, and in Italian literature in general from the thirteenth to the fifteenth century. Gebhart, pp. 209–21. ↑
431 Saintsbury, Short Hist. of French Lit. 1882, p. 57. ↑
432 Passage not translated in the old Eng. version. ↑
433 Cp. Lenient, pp. 159–60. ↑
435 This declaration, as it happens, is put in the mouth of “False-Seeming,” but apparently with no ironical intention. ↑
436 Lanson, Hist. de la litt. française, p. 132. ↑
438 Duruy, Hist. de France, ed. 1880, i, 440–41; Gebhart, Orig. de la Renais. pp. 2, 19, 24–29, 32–35, 41–50; Le Clerc and Renan, Hist. Litt. de la France au XIVe Siècle, i, 4; ii, 123; Littré, Études, as cited, pp. 424–29. ↑
439 Duruy, i, 409 sq., 449; Gebhart, pp. 35–41; Morin, Origines de la Démocratie: La France au moyen âge, 3e édit. 1865, p. 304 sq. ↑
440 Cp. Michelet, Hist. de France, vii, Renaissance, Introd. § ii. Between the thirteenth and the fifteenth centuries, he insists, “le jour baisse horriblement.” ↑
441 Ozanam, Dante, 6e édit. pp. 47, 78, 108–10. ↑
442 Littré, Études, as cited, pp. 411–13. ↑
443 Le Clerc, as cited, p. 259; Gebhart, pp. 48–49. ↑
444 Sir James F. Stephen, Horæ Sabbaticæ, 1892, i, 42. ↑
445 The Italians said of the French Pope Clement VI (1342–52) that he had small religion. M. Villani, Cronica, iii, 43 (ed. 1554). ↑
446 Cp. Dr. T. Arnold, Lect. on Mod. Hist. 4th ed. pp. 111–18; Buckle, 3 vol. ed. i, 326–27 (1-vol. ed. p. 185); Stephen, as cited, i, 121. “It is hardly too much to say that Comines’s whole mind was haunted at all times and at every point by a belief in an invisible and immensely powerful and artful man whom he called God” (last cited). ↑
447 Buckle, i, 329 (1-vol. ed. p. 186). ↑
448 Buckle, ii, 133 (1-vol. ed. p. 361); Hallam, Middle Ages, iii, 395–96. Religious ceremonies were attached to the initiation of knights in the 13th century. Seignobos, Hist. de la Civilisation, ii, 15. ↑
449 Duruy, i, 368, 373–74. Cp. J. Jolly, Philippe le Bel, 1869, l. iii, ch. iv, p. 249. It is to be remembered that Philippe had for years been sorely pressed for money to retrieve his military disasters. See H. Hervieu, Recherches sur les premiers états généraux, 1879, pp. 89 sq., 99 sq. He used his ill-gotten gains to restore the currency, which he had debased. Id. pp. 101–102. ↑
450 Hauréau, Hist. de la philos. scolastique, Ptie II, vol. ii, 359–60. ↑
451 Poole, Illustrations, p. 265. Cp. Villari, Life and Times of Machiavelli, ii, 64–67; Tullo Massarani, Studii di politica e di storia, 2a ed. 1899, pp. 112–13; Neander, Ch. Hist. Eng. tr. 1855, ix, 33. ↑
452 Poole, pp. 266–76. Cp. Hardwick, Church History, Middle Age, 1853, pp. 346–47. ↑
454 “His (Occam’s) philosophy is that of centuries later.” (Milman, Latin Christianity, ix, 148. Cp. pp. 150–51.) ↑
455 Cp. Hardwick, p. 377, and Rettberg, as there cited. ↑
456 Milman, Latin Christianity, ix, 75–76; Mosheim, 14 C. pt. ii, ch. iii, § 5. As to his religious bigotry, see Milman, p. 142, notes. ↑
457 Ueberweg, i, 460–64; cp. Poole, Illustrations, pp. 275–81. ↑
458 James Mill, Analysis of the Phenomena of the Human Mind, ed. 1869, i, 250–51. ↑
459 Cp. Ueberweg, p. 464. Mr. Poole’s judgment (p. 280) that Occam “starts from the point of view of a theologian” hardly does justice to his attitude towards theology. Occam had indeed to profess acceptance of theology; but he could not well have made less account of its claims. ↑
464 Ullmann, Reformers before the Reformation, i, 37, citing John of Goch, De libertate Christiana, lib. i, cc. 17, 18. Compare the Averroïst propositions of 1269–1277, given above, pp. 319–20. ↑
465 Lange, Gesch. des Materialismus, i, 187–88 (Eng. tr. i, 225–26). ↑
466 Reuter, Gesch. der religiösen Aufklärung im Mittelalter, i, 164. ↑
467 Gervinus, Gesch. der deutschen Dichtung, 5te Ausg. i, 489–99. Even in the period before the Minnesingers the clerical poetry had its anti-clerical side. Id. p. 194. Towards the end of the 12th century Nigellus Wireker satirized the monks in his Brunellus, seu speculum stultorum. Menzel, Gesch. der Deutschen, Cap. 252. See Menzel’s note, before cited, for a remarkable outbreak of anti-clerical if not anti-Christian satire, in the form of sculpture in an ancient carving in the Strasburg Cathedral. ↑
468 Reuter, Gesch. der relig. Aufklärung, ii, 62–63; Gervinus, i, 523; ii, 69; Kurtz, Gesch. der deutschen Litteratur, 1853, i, 428, col. 2. ↑
469 Milman, Latin Chr., ix, 125. Albert was an Aristotelian—a circumstance which makes sad havoc of Menzel’s proposition (Geschichte, Cap. 251) that the “German spirit” did not take naturally to Aristotle. Menzel puts the fact and the theory on opposite pages. ↑
470 Milman, Latin Christianity, ix, 258. Cp. p. 261. ↑
471 For a full account of Eckhart’s teaching see Dr. A. Lasson’s monograph (§ 106) in Ueberweg’s Hist. of Philos., i, 467–84; also Ullmann, Reformers before the Ref., ii, 23–31. Cp. Lea, Hist. of Inquis., ii, 354–59, 362–69, as to the sects. As to Tauler, see Milman, ix, 255–56. He opposed the more advanced pantheism of the Beghards. Id. p. 262. ↑
472 In the 400 years following its publication there were published over 6,000 separate editions. ↑