For the ascetic tendency of the Waldenses, recognizing vows of chastity, and the seduction of nuns as incest, see Montet, pp. 97, 98, 108-110. For the merit of fasting, see p. 99.
[65] Lib. Sententt. Inquis. Tolosan. p. 367.—Anon. Passaviens. cap. 1, 3, 7, 8.—Refutat. Error. Waldens. (Mag. Bib. Pat. XIII. 336).—David Augustens. (Martene Thesaur. V. 1771, 1772, 1782, 1794).—P. de Pilichdorf contra Error. Waldens. cap. 1.—Innocent PP. III. Regest. II. 141.—La Nobla Leyczon, 368-373.—Frat. Jordani Chron. (Analecta Franciscana, T. I. p. 4. Quaracchi, 1885).
[66] MSS. Bib. Nat. Coll. Moreau, 1274, fol. 72.
[67] Bonacursi Vit. Hæreticorum (D’Achery I. 211, 212).—Lucii PP. III. Epist. 171.—Muratori Antiquitat. Dissert. lx.—Constit. General. Frid. II. ann. 1220, § 5.—Lucæ Tudens. de altera Vita Lib. III. cap. 3.—Anon. Passaviens. contra Waldens. cap. 6.—P. de Pilichdorf contra Waldens. cap. 12.—Hoffman, Geschichte der Inquisition, II. 371.—Schmidt, Hist. des Cathares, II. 284.
[68] Mosaic. et Roman. Legg. Collat. tit. XV. § 3 (Hugo, 1465).—Const. 11, 12, Cod. I. v.—P. Siculi Hist, de Manichæis.—Zonara Annal. tom. III. pp. 126, 241, 242 (Ed. 1557).—Findlay’s Hist. of Greece, 2d Ed. III. 65.
The Bogomili (Friends of God), another Manichæan sect, whose name betrays their Slav or Bulgarian origin, have been cited as a link connecting the Paulicians and the Cathari, but incorrectly, although they may have had some influence in producing the moderated Dualism of a portion of the latter. Their leader, Demetrius, was burned alive by Alexis Comnenus in 1118 after a series of investigations more creditable to the zeal of the emperor than to his good faith. They continued to enjoy a limited toleration until the thirteenth century, when they disappeared.—See Annæ Comnenæ Alexiados Lib. XV.—Georgii Cedreni Hist. Comp. sub ann. 20 Constant.—Zonaræ Annal. t. III. p. 238.—Balsamon. Schol. in Nomocanon tit. X. cap. 8.—Schmidt, Hist. des Cathares, I. 13-15; II. 265.
About the middle of the eleventh century Psellus describes another Manichæan sect named Euchitæ, who believed in a father ruling the supramundane regions and committing to the younger of his two sons the heavens and to the elder the earth. The latter was worshipped under the name of Satanaki—(Pselli de Operat. Dæmon. Dial.).
[69] P. Siculi op. cit.—Bleek’s Avesta, III. 4.—Haug’s Essays, 2d ed. pp. 244, 249, 286, 367.—Yajnavalkya, I. 37.
For the corresponding tenets of the Cathari, see Radulf. Ardent. T. I. p. ii. Hom. xix.—Ermengaudi contra Hæret. Opusc.—Epist. Leodiens. ad Lucium PP. III. (Martene. Ampl. Collect. I. 776-778).—Ecberti Schonaug. Serm. contra Catharos, Serm. I. viii. xi.—Gregor. Episc. Fanens. Disput. Catholici contra Hæret.—Monetæ adv. Catharos Lib. i. cap. 1.—Arch. de l’Inq. de Carcassonne (Coll. Doat, XXXII. f. 93).—Rainerii Saccon. Summa.—Cæsar. Heisterbac. Dial. Mirac. Dist. v. cap. 21.—Lib. Sentt. Inquis. Tolosan. pp. 92, 93, 249 (Limborch).—Lib. Confess. Inq. Albiens. (MSS. Bib. Nat. fonds latin 11847).—Trithem. Chron. Hirsaug. ann. 1163.
In a MS. controversial tract against the Cathari, dating from the end of the thirteenth century, the writer, following Moneta, states that their objections to the Old Testament sprang from four roots: first, the contradiction which seemed to exist between the Old and New Testaments; second, the changefulness of God himself, manifest in Scripture; third, the cruel attributes of God in Scripture; fourth, the falsehood ascribed to God. A single example will suffice of the arguments which the heretics advanced in support of their position. “They quote Genesis iii. ‘Behold, Adam has become as one of us.’ Now God says this of Adam after he had sinned, and he must have spoken truth or falsehood. If truth, then Adam had become like him who spoke and those to whom he spoke; but Adam after the fall had become a sinner, and therefore evil. If falsehood, then he is a liar; he sinned in so saying and thus was evil.” To this logic the orthodox polemic contents himself with the answer that God spoke ironically. Throughout the tract the reasoning ascribed to the Cathari shows them to possess a thorough acquaintance with Scripture, and the use which they made of it explains the prohibition of the Bible to the laity by the Church.—Archives de l’Inq. de Carcassonne, Coll. Doat, XXXVI. 91. (See Appendix.)