[389] Kaltner, pp. 171, 173.--Annal. Dominican. Colmar. ann. 1233 (Urstisii Germ. Hist. II. 6).--Potthast No. 13000, 15995.--Albert. Statdens. Chron. ann. 1248.
[390] Anon. Passaviens. contra Waldens. c. 3, 6, 9, 10 (Mag. Bib. Pat. XIII. 299, 301-2, 308-9).--W. Preger, Beiträge, pp. 9, 49.--Ejusd. Per Tractat des David von Augsburg.
[391] Concil. Mogunt. ann. 1261 c. 1 (Hartzheim III. 596).--Cod. Epist. Rodolph. I. pp. 148-9, Lipsiæ, 1806.
[392] Sachsenspiegel, II. iii., III. i.--Raynald. ann. 1374, No. 12. The papal condemnation was probably elicited by a passage in the Sachsenspiegel (II. 3) declaring that the pope could not issue decretals in prejudice of the local laws and constitutions. The Saxon legists were in no wise disconcerted, and proceeded to reassert and prove their position (Richstich Lnndrecht, II. 24).
[393] Schwabenspiegel, Ed. Senck. c. 29, 116 § 12, 351; Ed. Schilt. c. 111, 166, 308.
[394] Hist. Monast. S. Laurent. Leodiens. Lib. V. c. 54.--Mag. Chron. Belgic. p. 193.--Mosheim de Beghardis, Lipsiae, 1790, pp. 98-100, 114. In popular use the words Lollard and Beghard were virtually convertible, and yet there is a difference between them. The associations of Lollards were founded during a pestilence at Antwerp about the year 1300. They were laymen who devoted themselves to the care of the sick and insane, and specially to the burial of the dead, supplying the funds partly by labor and partly by begging. The name was derived from the low and soft singing of the funeral chants, but they called themselves Alexians, from their patron, St. Alexis, and Cellites from dwelling in cells. They were also known as Matemans, and in Germany as Nollbrüder. The word Lollard gradually grew to have the significance of external sanctity covering secret license, and was promiscuously applied to all the mendicants outside of the regular Orders. The Cellite associations spread from the Netherlands through the Rhinelands and all over Germany. Constantly the subject of persecution, along with the Beghards, their value was recognized by the magistrates of the cities who endeavored to protect them. In 1472 Charles the Bold obtained from Sixtus IV. a bull receiving them into the recognized religious orders, thus withdrawing them from episcopal jurisdiction; and in 1506 Julius II. granted them special privileges. The associations of Alexian Brothers still exist, devoted to the care of the sick, and have flourishing hospitals in the United States, as well as in Europe. (Mosheim de Beghardis pp. 461, 469.--Martini Append. ad Mosheim pp. 585-88.--Hartzheim IV. 625-6.--Addis & Arnold’s Catholic Dictionary, New York, 1884, p. 886.)
[395] Miræi Opp. Diplom. II. 948 (Ed. Foppens).--D’Argentré, Coll. Judic. I. I.
[396] Miræi Opp. Diplom. I. 429; II. 998, 1013; III. 398, 523.--Mosheim de Beghardis pp. 43, 105, 127, 131-2.--Wadding, ann. 1485, No. 27.--B. de Jonghe Beigium Dominican, ap. Ripoll II. 170.--Chron. Rimée de Ph. Mousket, 28817 (Bouquet. XXII. 54).
[397] Chron. Senonens. Lib. IV. c. 18 (D’Achery II. 634-6). The cry of “Brod durch Gott was already of old usage. It was the first German speech acquired by the Franciscans sent to Germany, in 1221, by St. Francis.--Frat. Jordani Chron. c. 27 (Analecta Franciscana I. 10).
[398] Haupt, Zeitschrift für Kirchengeschichte, 1885, p. 544.--Hartzheim III. 717; IV. 577.--Concil. Trevirens. ann. 1257 c. 66 (Martene Ampl. Coll. VII. 114-5).--Mosheim p. 199.