A History of the Inquisition of the Middle Ages; volume I

by Henry Charles Lea

Yet the Catharan ritual published by Cunitz quotes Isaiah and Solomon. (Beiträge zu den theolog. Wissenschaften, B. IV. 1852, pp. 16, 26.)

[70] Tract. de Modo Procedendi contra Hæreticos (MSS. Bib. Nat. Coll. Doat, XXX. fol. 185 sqq.).—Rainerii Saccon. Summa.—E. Cunitz in Beiträge zu den theol. Wissenschaften, 1852, B. IV. pp. 30, 36, 85.

[71] Rainerii Saccon. Summa.—Lib. Confess. Inquis. Albiens. (MSS. Bib. Nat. fonds latin, 11847).—Coll. Doat, XXII. 208, 209; XXIV. 174; XXVI. 197, 259, 272.—Lib. Sentt. Inquis. Tolosan. pp. 10, 33, 37, 70, 71, 76, 84, 94, 125, 126, 137-139, 143, 160, 173, 179, 199.—Bern. Guidon. Practica P. IV. V. (MSS. Bib. Nat. Collect. Doat. T. XXX.).—Landulf. Senior Hist. Mediolan. ii. 27.—Anon. Passaviens. contra Waldens. cap. 7.—Processus contra Valdenses (Archivio Storico Italiano, 1865, No. 39, p. 57). The description in the text of the form of heretication, by Rainerio Saccone, is confirmed in its details by the depositions of witnesses before the Inquisition of Toulouse, showing that the form was essentially the same throughout the churches.—Doat, XXII. 224, 237 sqq.; XXIII. 272, 344; XXIV. 71. See also Vaissette III. Preuves, 386, and Cunitz, Beiträge zu den theolog. Wissenschaften, 1852, B. IV. pp. 12-14, 21-28, 33, 60.

The practice of the Endura among the Cathari of Languedoc has been investigated with his customary thoroughness by M. Charles Molinier (Annales de la Faculté des Lettres de Bordeaux, 1881, No. 3). It was not always limited to three days, and its rigor may be guessed by a single example. Blanche, the mother of Vital Gilbert, caused her infant grandchild to be “consoled” while sick, and then prevented the mother, Guillelma, from giving it milk till it died (Lib. Sententt. Inq. Tolos. p. 104). Molinier’s theory that the custom was of comparatively late introduction is confirmed by the absence of any allusion to it in the ritual published by Cunitz (loc. cit.), but that it was not confined to Languedoc is shown by the Anon. Passaviens. and the evidence in the Piedmontese trials of 1388 (Arch. Storico, ubi sup.).

A case in which the Consolamentum was administered to an insensible patient who subsequently recovered is recorded in the sentences of Pierre Cella (Doat, XXI. 295), and also several instances in which young girls were “perfected” at a very early age, and wore the vestments for limited periods of two or three years (ibid. 241. 244).

[72] S. Bernardi Serm. lxvi. in Cantica, cap. 3-7.—Ecberti Schonaug. Serm. i. v. vi. contra Catharos.—Bonacursi Vit. Hæreticor.—Gregor. Fanens. Disput. Cathol. contra Hæreticos cap. 1, 2, 11, 14.—Monetæ adv. Catharos Lib. I. cap. 1.—Cunitz (Beiträge zu den theol. Wissenschaften, 1852, p. 14).—Radulf. Coggeshall. Chron. Anglic. (D. Bouquet, XVIII. 92, 93).—Evervini Steinfeldens. Epist. ad S. Bernard, cap. 3.—Concil. Lombariens. ann. 1165.—Radulf. Ardent. T. I. p. II. Hom. xix.—Ermengaudi contra Hæret. Opusc.—Bonacursus contra Catharos (Baluz. et Mansi, II. 581-586).—Alani de Insulis contra Hæret. Lib. I.—Monet adv. Catharos. Lib. IV. cap. vii. § 3.—Rainerii Saccon. Summa.—Lib. Sententt. Inq. Tolosan. pp. 111, 115.—Coll. Doat, T. XXX. fol. 185 sqq.; XXXII. fol. 93 sqq.—Stephan. de Borbone (D’Argentré, Coll. Judic. de novis Error. I. i. 91).—Archiv. Fiorent. Prov. S. Maria Novella, Giugno 26, 1229.

In the early days of the Inquisition a certain Jean Teisseire, summoned before the tribunal of Toulouse, defended himself by exclaiming, “I am not a heretic, for I have a wife and I lie with her, and have children, and I eat flesh, and lie, and swear, and am a faithful Christian.”—(Guillel. Pelisso Chron. Ed. Molinier, Anicii 1880, p. 17). See also the Sentences of Pierre Cella, Coll. Doat, XXI. 223.

[73] Rainerii Saccon. Summa.—Tocco, L’Eresia nel Medio Evo, p. 75.—Gregor. Fanens. Disput. cap. iv.—Monetæ adv. Catharos Lib. i. cap. 1, 2, 4, 6.—Alani de Insulis contra Hæret. Lib. i.—Ecberti Schonaug. Serm. i., xiii. contra Catharos.—Ermengaudi contra Hæret. Opusc. cap. 14.—Millot, Hist. Litt. des Troubadours, II. 64.—Lib. Sententt. Inq. Tolosan, p. 84.—Gest. Episcop. Leodiens. Lib. ii. cap. 60, 61.—Stephan, de Borbone (D’Argentré, Collect. Judic. de nov. Error. I. i. 90).—Muratori Antiq. Ital. Diss. lx.

Among the early Christians there was a strong tendency to adopt the theory of transmigration as an explanation of the apparent injustice of the judgments of God. See Hieron. Epist cxxx. ad Demetriadem, 16.

[74] Lucæ Tudens. de altera Vita Lib. iii. cap. ii.