[15.] Bonacorsi: Vitæ hæreticorum [d'Achery, Spicilegium, t. i., p. 215] Cf. Lucius III., epist. 171, Migne.
[16.] Vide Bernard Gui, Practica inquisitionis, Douai edition, 4to, Paris, 1886 p. 244 ff., and especially the Vatican MS., 2548, folio 71.
[17.] A chronicle of St. Francis's time makes this same comparison: Burchard, Abbot of Urspurg (
1226) [Burchardi et Cuonradi chronicon. Monum. Germ. hist. Script., t. 23], has left us an account of the approbation of Francis by the Pope, all the more precious for being that of a contemporary. Loc. cit., p. 376.
[18.] De nugis Curialium, Dist. 1, cap. 31, p. 64, Wright's edition. Cf. Chronique de Laon, Bouquet xiii., p. 680.
[19.] See, for example, the letter of the Italian branch of the Poor Men of Lyons [Pauperos Lombardi] to their brethren of Germany, there called Leonistes. In it they show the points in which they are not in harmony with the French Waldenses. Published by Preger: Abhandlungen der K. bayer. Akademie der Wiss. Hist. Cl., t. xiii., 1875, p. 19 ff.
[20.] These continual journeyings sometimes gained for them the name of Passagieni, as in the south of France the preachers of certain sects are to-day called Courriers. The term, however, specially designates a Judaizing sect who returned to the literal observation of the Mosaic law: Döllinger, Beiträge, t. ii., pp. 327 and 375. They should therefore be identified with the Circonsisi of the constitution of Frederic II. (Huillard-Bréholles, t. v., p. 280). See especially the fine monograph of M. C. Molinier: Mémoires de l'Académie de Toulouse, 1888.
[21.] A. SS., Aprilis, t. iii., p. 238d.
[22.] I would say that between the inspiration of Francis and the Catharian doctrines there is an irreconcilable opposition; but it would not be difficult to find acts and words of his which recall the contempt for matter of the Cathari; for example, his way of treating his body. Some of his counsels to the friars: Unusquisque habet in potestate sua inimicum suum videlicit corpus, per quod peccat. Assisi MS. 338, folio 20b. Conform. 138, b. 2.—Cum majorem inimicum corpore non habeam. 2 Cel., 3, 63. These are momentary but inevitable obscurations, moments of forgetfulness, of discouragement, when a man is not himself, and repeats mechanically what he hears said around him. The real St. Francis is, on the contrary, the lover of nature, he who sees in the whole creation the work of divine goodness, the radiance of the eternal beauty, he who, in the Canticle of the Creatures, sees in the body not the Enemy but a brother: Cæpit hilariter loqui ad corpus; Gaude, frater corpus. 2 Cel., 3, 137.