[410] Occasionally studium (knowledge, study, or science) is introduced as a third part or element of the human community or of human life. Thus in the famous statement of Jordanes of Osnabrück—the Romans received the Sacerdotium, the Germans the Imperium, the French the Studium. See Gierke, Political Theories, p. 104, note 8.
[411] Cf. Gierke, o.c. p. 109, note 16. But compare Carlyle, o.c. vol. ii. part ii. chaps. vii.-xi.
[412] Even toward the close of the Middle Ages Marsilius of Padua was almost alone in positing the absolute supremacy of the State, says Gierke.
[413] See Gierke, o.c. p. 144, note 131, and compare notes 132, 133, and 183 for attacks upon the plenary power of the pope.
[414] Gierke, o.c. pp. 31-32, and p. 139, notes 107 and 108.
[415] Dig. i. 4, 1; Gierke, o.c. p. 39 and pp. 146, 147.
[416] Gierke, o.c. p. 64.
[417] Gierke, o.c. p. 172, note 256. Cf. ante, p. 268.
[418] See Gierke, o.c. pp. 73-86, and corresponding notes.
[419] Little will be said in these pages of palpable crass heretics like the Cathari, for example. The philosophic ideas of such seem gathered from the flotsam and jetsam of the later antique world; their stock was not of the best, and bore little interesting fruit for later times. Such mediaeval heresies present no continuous evolution like that of the proper scholasticism. Progress in philosophy and theology came through academic personages, who at all events laid claim to orthodoxy. All lines of advance leading on to later phases of philosophic, scientific, and religious thought, lay within the labours of such, some of whom, however, were suspected or even condemned by the Church, like Eriugena, Abaelard, or Roger Bacon. But these men did not stand apart from orthodox academic circles, and were never cast out by the Church. Thought and learning in the Middle Ages were domiciled in monastic, episcopal, or university circles; and these were at least conventionally orthodox.